undoubted testimony of eye-witnesses, and as being the foundation of the Christian religion. The speedy propagation of the Christian faith, recorded in the Acts, is confirmed beyond all contradiction, by innumerable passages in the Epistles, written to the churches already planted; and the miraculous gifts, with which the apostles were endued, are often appealed to in the same writings, as an undeniable evidence of the divine mission of the apostles. Though all the essential doctrines and precepts of the Christian religion were unquestionably taught by our Saviour himself, and are contained in the Gospels, yet it is evident to any person who attentively studies the Epistles, that they are to be considered as commentaries on the doctrines of the Gospel, addressed to particular Christian societies or persons, in order to explain and apply those doctrines more fully, to confute some growing errors, to compose differences and schisms, to reform abuses and corruptions, to excite the Christians to holiness, and to encourage them against persecutions. And since these Epistles were written (as we have already shown) under divine inspiration, and have uniformly been received by the Christian church as the productions of inspired writers, it consequently follows, (notwithstanding some writers have insinuated that they are not of equal authority with the Gospels, while others would reject them altogether,) that what the apostles have delivered in these Epistles, as necessary to be believed or done by Christians, must be as necessary to be believed and practised in order to salvation, as the doctrines and precepts delivered by Jesus Christ himself, and recorded in the Gospels; because in writing these Epistles, the sacred penmen were the servants, apostles, ambassadors, and ministers of Christ, and stewards of the mysteries of God, and their doctrine; and precepts are the will, the mind, the truth, and the commandments of God himself. On account of the fuller displays of evangelical truth contained in this portion of the sacred volume, the Epistles have by some divines been termed the DOCTRINAL BOOKS of the New Testament. The Epistles contained in the New Testament are twenty-one in number, and are generally divided into two classes; viz.: the fourteen Epistles of Saint Paul, and the seven Catholic or general Epistles, written by the apostles James, Peter, John, and Jude: the reason of this appellation will be found in Chapter III. Sect. I. page 338. infra. The general plan on which the Epistles are written, is, first, to discuss and decide the controversy, or to refute the erroneous notions, which had arisen in the church, or among the persons to whom they are addressed, and which was the occasion of their being written; and, secondly, to recommend the observance of those duties, which would be necessary, and of absolute importance to the Christian church in every age, consideration being chiefly given to those particular graces or virtues of the Christian character, which the disputes that occasioned the Epistles might tempt them to neglect. The observations on the Doctrinal interpretation of Scripture, in pp. 149-151, will be found useful in studying the Epistles. A Table of the times, when they were most probably composed, will be found in the Appendix, No. II. SECTION. II.-On the Epistle to the Romans. The Epistle to the Romans, though seventh in order of time, is placed first of all the apostolical letters, either from the pre-eminence of Rome, as being the mistress of the world, or because it is the longest and most comprehensive of all Saint Paul's Epistles. Various years have been assigned for its date: but the most probable date is that, which refers this Epistle to the end of 57, or the beginning of 58; at which time Saint Paul was at Corinth. Christianity is generally supposed to have been first planted at Rome by some of those " strangers of Rome, Jews, and proselytes," (Acts ii. 10,) who heard Peter preach, and were converted at Jerusalem on the day of Pentecost. The occasion of writing this Epistle may be easily collected from the Epistle itself. It appears that Saint Paul, who had been made acquainted with all the circumstances of the Christians at Rome by Aquila and Priscilla, (Rom. xvi. 3,) and by other Jews who had been expelled from Rome by the decree of Claudius, (Acts xviii. 2,) was very desirous of seeing them, that he might impart some spiritual gift; but, being prevented from visiting them, as he had purposed, in his journey into Spain, he availed himself of the opportunity that presented itself to him by the departure of Phoebe to Rome, to send them an Epistle. Finding, however, that the church was composed partly of Heathens who had embraced the Gospel, and partly of Jews, who, with many remaining prejudices, believed in Jesus as the Messiah; and finding, also, that, many contentions arose from the Gentile converts claiming equal privileges with the Hebrew Christians, (which claims the latter absolutely refused to admit, unless the Gentile converts were circumcised,) he wrote this Epistle to compose these differences, and to strengthen the faith of the Roman Christians against the insinuations of false teachers; being apprehensive lest his involuntary absence from Rome should be turned by the latter to the prejudice of the Gospel. This Epistle consists of four parts; viz.: PART I. The introduction. (ch. i. 1-13.) PART II. contains the Doctrinal Part of the Epistle con⚫ cerning justification. (i. 16-32, ii.-xi.) PART III. comprises the Hortatory or Practical Part of the Epistle, (ch. xii.-xv. 1-14,) in which the apos tle exhorts Christian believers to dedicate themselves to God, and how they should demean themselves to one another. PART IV. The Conclusion, in which Saint Paul excuses himself, partly for his boldness in thus writing to the Romans, (xv. 14-21,) and partly for not having hitherto come to them, (22,) but promises to visit them, recommending himself to their prayers; (23-33;) and sends various salutations to the brethren at Rome. (xvi.) In perusing this Epistle, it will be desirable to read at least the eleven first chapters at once, uninterruptedly; as every sentence, especially in the argumentative part, bears an intimate relation to, and is dependent upon the whole discourse, and cannot be understood unless we comprehend the scope of the whole. Further, in order to enter fully into its spirit, we must enter into the spirit of a Jew in those times, and endeavour to realize in our own minds his utter aversion from the Gentiles, his valuing and exalting himself upon his relation to God and to Abraham, and also upon his law, pompous worship, circumcision, &c. as if the Jews were the only people in the world who had any right to the favour of God. SECTION III.-On the First Epistle to the Corinthians. This Epistle was written from Ephesus, about the year 57 its genuineness was never disputed. Christianity was first planted at Corinth, by St. Paul himself, who resided here a year and six months, between the years 51 and 53. The church consisted partly of Jews, and partly of Gentiles, but chiefly of the latter; whence the apostle had to combat, sometimes with Jewish superstition, and sometimes with Heathen licentiousness. On Saint Paul's departure from Corinth, he was succeeded by Apollos, "an eloquent man, and mighty in the Scriptures," who preached the Gospel with great success. (Acts xviii. 24-28.) Acquila and Sosthenes were also eminent teachers in this church. (xviii. 3. 1 Cor. i. 1.) But shortly after Saint Paul quitted this church, its peace was disturbed by the intrusion of false teachers, who made great pretensions to eloquence, wisdom, and knowledge of their Christian liberty, and thus undermined his influence and the credit of his ministry. Hence two parties were formed, one of which contended strenuously for the observance of Jewish ceremonies, while the other, misinterpreting the true nature of Christian liberty, indulged in excesses which were contrary to the design and spirit of the Gospel. One party boasted that they were the followers of Paul; and another, that they were the followers of Apollos. To correct these and other abuses, and also to answer some queries which the Christians at Corinth had proposed to the apostle, was the design of this Epistle, which divides itself into three parts; viz.: PART I. The Introduction, (ch. i. 1-9,) in which Saint Paul expresses his satisfaction at all the good he knew of them, particularly at their having received the gifts of the Holy Spirit for the confirmation of the Gospel. PART II. contains the Treatise, or Discussion of various particulars, adapted to the state of the Corinthian church; which may be commodiously arranged into two sections. SECT. 1. contains a reproof of the corruptions and abuses which disgraced the church, (1, 10.-vi, 1–20. SECT. 2. contains an answer to the questions which the Corinthian church had proposed to the apostle, (vii.-xv.) PART III. contains the conclusion, comprising directions relative to the contributions for the saints at Jerusalem, promises that the apostle would shortly visit them, and salutations to various members of the church at Corinth. (xvi.) SECTION IV.-On the Second Epistle to the Corinthians. This Epistle was written from Macedonia, most proba'bly from Philippi, and within a year after the preceding Epistle, that is, early in the year 58: its genuineness was never doubted. Compelled to vindicate his apostolic character, Saint Paul here furnishes us with many interesting details respecting his personal history and sufferings for the name and faith of Christ. He commends the faithful members of the church at Corinth, for their obedience to his injunctions contained in his former Epistle, and particularly for excommunicating an incestuous person; and excites them to finish their contributions for their poor brethren in Judæa. This epistle consists of three parts, viz.: PART II. The Apologetic Discourse of Saint Paul; in which 1. He justifies himself from the imputations of the false teacher and his adherents, by showing his sincerity and integrity in the discharge of his ministry; and that he acted not from worldly interest, but from true love for them, and a tender concern for their spiritual welfare. (i. 3-24, fi-vii.) 2. He exhorts them to a liberal contribution for their poor brethren in Judæa. (viii., ix.) 3. He resumes his apology; justifying himself from the charges and insinuations of the false teacher, and his followers; in order to detach the Corinthians from them, and to re-establish himself and his authority. (X. -xiii, 10.) PART III. The Conclusion. (xiii. 11—14.) |