circumstance, collateral to an established doctrine, is added; as when Paul, in applying to the consolation of the Thessalonians the future resurrection of their departed friends, subjoins the intelligence that the dead in Christ shall rise first, to meet the Lord in the air, before the generation alive at the coming of our Saviour shall exchange mortal life for immortality. In the explication of moral precepts the Epistles frequently enter into large and highly beneficial details. And as one of their principal objects at the time of their publication was to settle controversial dissensions, to refute heresies, and to expose perversions of Scriptural truth, they in consequence abound in discussions illustrating the nature and the scope of sound doctrine, and guarding it against the false and mischievous interpretations of the ignorant, of the subtle, and of the unholy."*

Hence the Epistles of Paul will generally be found to be controversial; first discussing and settling the questions of difference between the members of the churches to whom he wrote, or refuting the erroneous sentiments which they had imbibed; and then applying the truths which had passed under review to the purposes of personal edification and holiness. There is not one of his inspired letters of a merely speculative character. The doctrines which are discussed, however sublime and important, are never left without being exhibited in their practical influence on the heart and conduct of the Christian believer.

It is admitted that the Epistles of Paul are the most difficult part of the New Testament to be *Townsend's "Arrangement of the New Test.," vol. ii., pp. 214.

understood.

This results in a great measure from the character of the writings themselves. But there are difficulties in the interpretation of these writings, resulting almost entirely from the peculiar manner and style in which the apostle has composed them. His numerous parentheses and frequent change of person, without affording the least intimation of the circumstance, render a diligent and close attention requisite on our part, lest we mistake his meaning and object. But, as Macknight justly observes, the apostle always treats of some important article of faith, which, though not formally proposed, is constantly in his view, and is handled according to a preconceived plan, in which his arguments, illustrations, and conclusions are all properly arranged. This the intelligent reader will easily perceive, if, in studying any particular Epistle, he keep the subject of it in his eye throughout. For thus he will be sensible that the things written are all connected with the subject in hand, either as proofs of what immediately goes before, or as illustrations of some proposition more remote ; or as inferences from premises, sometimes expressed, and sometimes implied; or as answers to objections which in certain cases are not stated, perhaps, because the persons addressed had often heard them proposed. Nay, he will find that, on some occasions, the apostle adapts his reasoning to the thoughts which he knew would at that instant arise in the mind of his readers, and to the answers which he foresaw they would make to his questions, though these answers are not expressed. In short, on a just view of Paul's Epistles, it will be found that all his arguments are in point; that whatever inci

dental matter is introduced, it contributes to the illustration of the principal subject, that his conclusions are all well founded, and that the whole is properly arranged.*

See Macknight's translation of the Epistles, vol. i., pp. 65. For some directions for reading and studying the Epistles, see vol. i., pp 54, et seq.

THE EPISTLE TO THE ROMANS.

AN outline of the argument, which is very logically pursued in this Epistle, may help to the better understanding of some of its parts. It starts from the principles of the Jewish Christians, according to which no Christian could be saved without obedience to the Mosaic law. The course of thought is the following:-The heathen are indeed vicious, although they might have known God by reason (chap. i.), but the Jews are also vicious (chap. ii.), and have therefore no better right than others to reward from God; for not the outward circumcision, but the inward sanctification is pleasing to God (chap. iii. 25-27). The Jews have, indeed, the advantage (chap. iii. 1, seq.) that the scheme of salvation through Christ originated amongst them; but if the Jew does not accept this remedial scheme, and sins, like the Gentile, then he cannot thereby become acceptable to (righteous before) God (chap. iii.). Is it objected (chap. iv.) that Abraham could not then have been acceptable to God? It is answered, that Abraham believed in the Messiah promised to come (Gen. xv. 6), and through this faith, not by keeping the Mosaic law, which was not given till long after, became acceptable to God, and at the same time the spiritual father of all who should believe, even among the heathen (chap. iv. 14). Further, since (chap. v.) Jesus abolished death as the punishment

of sin, and purchased everlasting life, and yet death befel Gentiles and Jews alike, notwithstanding the Mosaic law of the latter, it follows that the redemption through Christ must be destined for the Gentiles also, and cannot be made dependent on the observance of the Mosaic law. Should any one conclude from this (chap. vi.) that the Christian is not bound by the moral law of the Old Covenant, and that, being redeemed, he may sin in security, the folly of this is shown; for as Christ died for sin, so we must die to it, and we are not partakers of divine grace unless we have put off our sins. By the redemption of Christ (chap. vii.) the Christian Jew is also dead to the law of Moses (ver. 6), and comes under the authority of the Divine Spirit. These laws alone,-the dead letter (ver. 7)-without the Holy Spirit, serve only to awaken and stimulate the tendencies to sinful resistance (vers. 7-25), which lie in the sensual nature of man, and consequently lead to sin and eternal death, not to life. When therefore (chap. viii.) the Christian (should he even not keep the law of Moses or be a Gentile convert) is guided by the Spirit of God and of Christ, and is free from sin, he attains to that piety (ver. 6) which the law requires, and to eternal life (vers. 4-14). His obedience under the guidance of the Spirit is not slavish, constrained, unwilling, and therefore worthless, like that which is yielded to the threatening of the law; but childlike, free, and proceeding from love to God (vers. 15-47), so that he feels (vers. 17-27) justified in entertaining that hope of immortality after which every human being. ardently longs. For whom God has (vers. 28-39) once called to Christianity and made pious (righteous) through the Spirit, those he has destined to eternal