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even to those that shall perish eternally.
For,

1. If the apostles affirm them of all Chris-
tians to whom they write:

2. If they declare some of those Christians, who were favoured with those privileges, to be wicked, or suppose they might be wicked: 3. If they declare those privileges are conferred by mere grace, without regard to prior works of righteousness:

4. If they plainly intimate, those privileges are conferred in order to produce true holiness:

are by and through Christ Joens

blood of Christ, as a pledge and assurance, they are all undoubtedly interested. Other that it is a reality, and will certainly be made wise it is evident, they will be defective in good. Matt. xxvi. 28, "This is my blood in the true principles of their religion, the only the New Testament" or Covenant. Luke ground of their Christian joy and peace, and xxii. 26, "This cup is the New Testament," the proper motives of their Christian obedi Covenant,) in my blood." 2 Cor. ii. 6, ence. Now those principles, (namely, our Made us able ministers of the New Testa election, vocation, justification, regenera ment," (covenant.) Heb. vii. 22, "Jesus made tion, sanctification, &c. in Christ, through a surety of a better Testament." Heb. vill. 6, the free grace of God,) are admitted, and duly "He is the Mediator of a better covenant, esestablished in our hearts, by Faith Faith tablished upon better promises"-vili. 8. ix. 15, then, as exercised upon the blessings which xii. 24, xiii. 20.-Here observe, 1. Jesus is the God has gratuitously bestowed upon us, is Surety, (Eyyvos,) Sponsor, and Mediator, in our hearts, the foundation of the Chris Meairns,) of the New Covenant, as he is the 5. If they exhort all to use them to that tian life: and retaining and exercising this great Agent appointed of God to negotiate, purpose, as they will answer it to God at the Christian virtue of Faith, is called "tasting transact, secure, and execute all the blessings last day: that the Lord is gracious," 1 Pet. fi. 3: "hawhich are conferred by this covenant. Obs. 6. If they declare they shall perish, if they ving," or, holding fast"grace," Heb. xii. 2. That as the covenant is a donation, or grant do not improve them to the parifying their 28.; "growing in grace," 2 Pet. iii. 18. "be of blessing, hence it is, that the promise, or hearts, and the right ordering of their con- ing strong in the grace of Jesus Christ," promiser, is sometimes put for the covenant; versation; then it must be true that these Tim. ii. L.; "holding faith," 1 Tim. 1. 19. til. as Gal. lil. 17, "The covenant that was con- privileges belong to al! Christians, and are 9.; "continuing in the faith grounded and firmed before," to Abraham, "of God in intended to induce them to a holy life. And settled, and not being moved away from the Christ, the law, which was 430 years after, the truth of all those six particulars will suf- hope of the Gospel," Col. i. 23.; "holding fast cannot disannul, that it should make the pro- ciently appear, if we attend to the Gospels the confidence and rejoicing of hope," Heb. mise of none effect: for if the inheritance be and Epistles. tii. 6;" holding the beginning of our conf of the law, it is no more of promise. But God $IX. Conclusions from the preceding dis dence steadfast," Heb. fi. 14; "having" (hold gave it to Abraham by promise;" and so ver. course-119. Though, in the foregoing col- ing)" hope," 1 John iii. 3.; hoping perfectly 19: again, ver. 21, "Is the law then against lection, I have faithfully and impartially en-"for the grace that is to be brought unto us the promises of God." Ver. 22-Obs. 3. That deavoured to give the true sense of every at the revelation of Jesus Christ," 1 Pet. i. 13: the Gospel covenant was included in that text: yet, possibly, in some few, that are giving earnest heed to the things we have made with Abraham, Gen. xvii. 1, &c. xxii, doubtful, I may have erred. But there are heard," Heb. ii. 1. ;"having" (holding)" the 16, 17, 18. As appears from Gal. ii. 17. and so many indisputably plain and full to the Son," or Christ, 1 John v. 12. By these, and from Heb. vi. 13, "When God made the pro purpose, as will, I am persuaded, sufficiently such like phrases, the apostles express our mise to Abraham, because he could spear by justify the following conclusions:- being thoroughly persuaded of, and duly af no greater, he sware by himself," &c. Ver. 120. I. That the Gospel is a scheme for re-tected with, the blessings included in our 17,"He confirmed," (EpEGITEvev, he media-storing true religion, and for promoting vir election, vocation, justification, &c. Or, their tor'd) "it by an oath that by two immutable tue and happiness. being firmly established in our hearts as things," the promise and oath of God, "we" 121. 11. That election, adoption. vocation, principles of obedience, to secure our perse (Christians)might have strong consolation, alpation, justification, sanctification, rege verance and final happiness; through the who have fled for refuge to lay hold on the neration, and the other blessings, honours, mighty working of God's power, to purify hope set before us." and privileges, which come under the head our hearts, and to guard us through all our 118. But what should carefully and specially of antecedent blessings, do, in a sense, belong spiritual dangers and conflicts; which power be observed is this, that the Gospel constituat present to all Christians, even those who, will always assuredly attend every one who tion is a scheme, and the most perfect and efor their wickedness, may perish eternally. holds faith, grace and hope, 1 Pet. i. 5. Here fectual scheme, for restoring true religion, 122. III. That those antecedent blessings, as note; that the primary object of faith is and for promoting virtue and happiness, that they are offered and assigned to the whole not in ourselves, but in God. Not our the world has ever yet seen. Upon faith in body of Christians, do not import an absolute own obedience or goodness, but the free Christ, men of all nations were admitted into to be considered as displays, ir stances, and But the fruit of faith must be in ourselves inal state of favour and happiness: but are grace of God, is the primary object of faith the church, family, kingdom, and covenant descriptions of God's love and goodness to The grace or free gift of God is the founda of God, by baptism; were all numbered among us: which are to operate as a moral mean tion of faith; and faith is the foundation of the justified, regenerate or born again, sanc tified, saved, chosen, called, saints, and be-pon our hearts. They are a display of the the whole life of a trus Christian. 2 Pet 1. loved; were all of the flock, church, house, love of God, who is the Father of the Uni- 5, 6, 7, "Giving all diligence, add to your vine and vineyard of God; and were entitled Verse, who cannot but delight in the well faith virtue,"&c. Jude 20, "building up your to the ordinances and privileges of the church; goodness, possessed of all power, and the being of his creatures; and being perfect in selves on your most holy faith," &c. had "exceeding great and precious promises" only original of all life and happiness, must principles of the Christian religion: but the 124. These antecedent blessings are the first given unto them, especially that of entering be the prime Author of all blessedness; and first principles of religion must be free from into the rest of heaven. blessings and honours, we are certainly very rous, and disinterested inanner. And there- which is built upon them must sink, as ha And in all these bestow his favours in the most free, gene- all doubt or scruple; otherwise, the religion happy, as they are the things which are fore, those blessings, as freely bestowed, ving no foundation. The principles of na freely given to us of God," 1 Cor. ii. 12. But antecedently to our obedience, are perfectly tural religion-that I am endowed with a because these things are freely given, with consonant to the nature and moral character rational nature, that there is a God in whom out respect to any obedience or righteousness of God. He has freely, in our first birth and live, move, and have my being, and to when of ours, prior to the donation of them; is our creation, given us a distinguished and em! I am accountable for my actions, are perfect obedience and personal righteousness, there- nent degree of being and all the noble powly evident: otherwise the obligations of na fore, unnecessary? Or are we, on account ers and advantage of reason: and what of benefits already received, secure of the fashout stop the course of his liberality, or vour and blessing of God, in a future world, hinder his conferring new and higher bless and for ever? By no means. 117. To explain this important point more or claim to them? And as the blessings of ings, even when we could pretend no title clearly, I shall proceed as before, and show the Gospel are of the most noble kind, raising that these privileges and blessings, given in us to high dignity, and the most delightful general to the Christian church, are antece prospects of immortality; they are well doubtful; and it is the same thing, if it he dent blessings; given indeed freely, without adapted to engage the attention of men, to any respect to the prior obedience of the give the most pleasing ideas of God, to deGentile world, before they were taken into monstrate most clearly, what nature itself the church; but intended to be motives to the discovers, that he is our Father, and to win most upright obedience for the future, after and engage our hearts to him in love, who they were joined to the family and kingdom has, in a manner so surprising, loved us. of God. Which effect, if they produce, then By promising the remission of sins, protec our election, and calling, our redemption, tion and guidance through this world, and adoption. &c. are made good: upon which ac- the hope of eternal life, every cloud, discoucount I shall call them consequent blessings; ragement, and obstacle, is removed; and the because they are secured to us, and made ours grace of God, in its brightest glory, shines for ever, only in consequence of our obedi- full upon our minds, and is divinely power ence. But on the other hand, if the anteceful to support our patience, and animate our dent blessings do not produce obedience to obedience under temptations, trials, and dif the will of God; if we his chosen people and ficulties; and to inspire peace of conscience, children do not obey the laws and rules of comfort, and joy. the Gospel, then we, as well as any other wicked persons, may expect tribulation and mitted and claimed by all Christians, and 123. IV. These principles ought to be adwrath; then we forfeit all our privileges, and firmly established in their hearts; as conall our honours and relations to God; all the taining privileges and blessings in which favour and promises given freely to us are of no avail; we "receive the grace of God in vain," and everlasting death will certainly to believe it, are called to this state of salvaYes: all that hear the Gospel, and profess be our wretched portion. 118. That this is the great end of the dispensa-tifled, &c. &c and shall in the great day be tion, to be justified, born again, saved, sanc tion of God's grace to the Christian church-treated as having received these blessings: namely, to engage us to duty and obedience; for what a man may have under the Gospel, and that it is a scheme for promoting virtue and refuses to receive, or having received it, and true religion, is clear from every part of makes shipwreck of faith and a good con the New Testament, and requires a large science, he shall give account of at the judg and particular proof: not because the thing ment-seat: and therefore it may be justly in itself is difficult or intricate; but because said, that "all these privileges belong to proIt is of great importance to the right under- fessed Christians, even to those that shall standing of the Gospel, and the apostolic perish everlastingly." See the note on p. 12. fies to keep, or hold, as a property or princi Exciv, to have, in such passages, signi writings; and serves to explain several and for a vindication of what is here bor- ple for use. Matt. xiii. 12 xxv. 29. John ill points which stand in close relation to it. As rowed from Dr. Taylor, see the concluding 29. v. 42 vill. 12 Rom. 1. 29. xv. 4. 1 Thes particularly; that all the fore-mentioned pri- observations at the end of the Epistle to the i 6. 1 Tim. I 19. iii. 9. Heb. vi. 9. ix vileges belong to all professed Christians, Galatians.-A. C. 1 John ii. 23. fil. 3. v. 12. 2 John, ver. 9.

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tural religion would be necessarily doubtful and uncertain. In like manner the first principles of the Christian religion must be gations must be doubtful and perplexed It free from all perplexity; otherwise its obl it be doubtful whether ever Christ cune into the world to redeem it, the whole Gospel is doubtful who are redeemed by him: for if he have redeemed we know not whom, it is nearly the same thing, with regard to our improvement of redemption, as if he had redeemed no body at all.

which every Christian is obliged, and there 125. Faith is the first act of the Christian life to fore it must have a sure and certain object to work upon; but if the love of God in car election, calling, adoption, justification, re demption, &c. be in itself uncertain to an persons, in the Christian church, then faith has no sure nor certain object to work upon with respect to some Christians; and conse quently some Christians are not obliged to believe; which is false.

tion, calling, adoption, &c. motives to obedi 126. Further, the apostles make our dee ence and holiness. And therefore these (our election, calling, adoption, &c.) must have an existence antecedent to our obedience; other an uncertain, unknown number of men, be wise they can be no motive to it. And if only tainly know that he is of that number; and elected to eternal life, no individual can cer so, election can be no motive to obedience to any person in the Christian church. To con fine election, adoption, &c. to some fear, is unchurching the greatest part of the church and robbing them of common motives and comforts.

General survey of the

ROMANS.

Epistle to the Romans 127. Our election, adoption and other ante-ever Christians are expected to make a due | means of]" beholding as in a glass the glory cadent blessings, are not of works; conse-improvement of it, and threatened with the of the Lord, are" (ought to be, enjoy the quently we are not to work for them, but loss of God's blessing; and of eternal life if means of being] "changed into the same pon them. They are not the effect of our they do not; there, the expressions which image, from glory to glory." · Cor. v. 7. good works, but our good works are the signify that blessing are to be understood in "Purge out the old leaven, tha ye may be a effect of them; they are not founded upon a general sense as denoting a Gospel privi- new lump, as ye are" (obliged by the Chrisour holiness, but our holiness is founded up-lege, profession, or obligation. And in this tian profession to be,]" unleavened." Heb. on them We do not procure them by our general sense, saved, elect, chosen, justified, xiii. 14, "We seek," (we ought to seek, or acobedience, for they are the effect of free sanctified, are sometimes used; and calling, cording to our profession, we seek,] a city grace; but they are motives and reasons ex- called, election, are, I think, alirays used in to come." 1 John ii. 12, 15.-iii. 9.v, 4,18.; and citing and encouraging our obedience.-the New Testament. But when any blessing in various other places. Therefore our election is not proved by our denotes real holiness as actually existing in sanctification or real holiness. Our real hap- the subject, then it may be understood in the piness proves, that our election is made sure: special and eminent sense; and always must but our election itself is proved by the free be understood in this sense, when it implies grace of God. the actual possession of eternal life. And in 128. From all this it follows that we, as well this sense, saved, elect, chosen, justify, sancas the Christians of the first times, may tify, born of God, are sometimes used. Matt. claim, and appropriate to ourselves all the xx. 16, Many are called, but few are chofore-mentioned antecedent blessings, with-sen," (who make a worthy use of their call out any doubt or scruple. In confidence of ing.) Matt. xxiv. 31, "He shall send his anhope and full assurance of faith we may gels with a great sound of a trumpet, and boldly say, "The Lord is my helper," and they shall gather together his elect."" xii. 36, come with boldness to the throne of grace. 37,"In the day of judgment, by thy words Our life, even eternal life, is sure to every thou shalt be justified, and by thy words one of us in the promise of God, and the thou shalt be condemned." 1 Thess. v. 24, lands of our Lord Jesus Christ. And the The God of peace sanctify you wholly, &c. business of every Christian is not to perplex 1 John ii. 29, "Every one that doeth righthimself with doubts, and fears, and gloomy eousness is born of him" iv. 7," Every one apprehensions, but to rejoice in the Lord, that oveth is born of God," in the eminent and to do the duties of his place cheerfully sense. and faithfully, in the assured hope of eternal life, through Jesus Christ-to him be everlasting glory and praise. Amen.

129. From the preceding collection of texts we may gather; that some of the expressions whereby the antecedent blessings are signified, such as elect, justify, sanctify, &c. may be used in a double sense: naniely, either as they are applied to all Christians in general, in relation to their being translated Into the kingdom of God, and made his pecaltar people, enjoying the privileges of the Gospel, or, as they signify the effects of those privileges. Wherever any blessing is assigned to all Christians without exception; wherever it is said not to be of works; wher

This is all right, when the sinner has been led, by a deep knowledge of his lost estate, to seek and find redemption in the blood of the Lamb: then it is his business to rejoice in the Lord, and do the duties of his place cheerfully and faithfully, in the assured hope of eternal life through Jesus Christ. But he must not presume, because he is in a Christian church, and believes the doctrines of Christianity, that therefore he is safe. He cannot be safe unless Christ be formed in his heart the hope of glory.

A. C.

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130. The faith which gave a person a place or standing in the Christian church, was a profession considered simply, and separately from the fruits and effects of it. But it in cluded a profession of repentance, of forsaking sin and idolatry, and of bringing forth the fruits of righteousness. And it is the continued profession of this faith in Christ which gives us a continued right to a place in the church. For, if we cast off our first faith, we renounce our profession, we cease to be Christians, or we no longer continue to be the peculiar family of God."

132. The man of true goodness, courage and greatness of soul, is he who has that "faith which worketh by love," who lives the life he now lives, by "faith in the son of God." Such a man is happy under all events. This is he, who, while he despises a vain life, has the truest and highest enjoyment of all that can be enjoyed in it. This is the man who alone properly lives; for he has nothing but life and immortality before him; death itself giving no interruption to his life. Blessed, unspeakably blessed is this man. Such the Gospel is designed to make us all; and such we all may be, if we do not shame fully neglect the grace of God, and our own happiness. But the knowledge and sense of these things are generally lost among those called Christians: to whom the words of the Psalmist may be too truly applied: "They are a people that do err in their hearts, for they have not known my ways." Psalm xcv. 10.

133. From all the preceding observations and arguments we may clearly see what is implied in preaching Christ. It is not teaching, that only a small, uncertain number among Christians, are arbitrarily redeemed, elected, called, adopted, born again or rege nerated; and that all the rest are by a sove reign, absolute, and eternal decree, passed by or reprobated. These are no principles of Christianity, but stand in direct contradic tion to them, and have drawn a dark vail 131. Here it should be carefully observed, over the grace of the Gospel, sunk the Christhat it is very common in the Sacred Writian world into an abject state of fear, and a tings, to express not only on Christian privi- false superstitious humility and thrown leges, but also the duty to which they oblige, ministers into endless absurdities.-It is such in the present or preter-perfect tense; or to doctrines as these that have misrepresented speak of that as done, which only ought to the Christian religion; harassed the Chris be done; and which, in fact, may possibly tian world endlessly, by blending and connever be done. Mal. i. 6, "A son honours," founding men's understandings, and imbit [ought to honour,]"his father." Matt. v. 13, ering their spirits; and have been the rea"Ye are," [ought to be,] "the salt of the earth, son of calling in a false kind of learning, but if the salt have lost his savour," &c. logic, metaphysics, and school divinity, in Rom. 11. 4, "The goodness of God leads," order to give a colour of reason to the grossfought to lead,]" thee to repentance," Rom. est absurdities; and to enable divines to iv. 2, 11. viii. g. Col. ill. 3. 1 Pet. i. 6," Where make a plausible show of supporting and in ye (ought] greatly [to] rejoice." 2 Cor. iii. defending palpable contradictions." See the 18," We all with open face," [enjoying the note at the conclusion of page xl.

A GENERAL SURVEY OF THE EPISTLE TO THE ROMANS.

"Paul had never been at Rome when he jarguments, explications, instructions, and this extensive principle God broke down the wrote this letter, and therefore it cannot turn exhortations, he has executed in so small a pales of his own ancient inclosure, the Jewnpon some particular points, to revive the compass. ish church; and therefore, by the same prinremembrance of what he had more largely taught in person; or to satisfy the scrupulous in some things he might not have touched npon at all But in it we may expect a full account of his Gospel, or those glad tidings of salvation which he preached among the Gentiles; seeing this epistle was intended to supply the total want of his preaching at Rome

This letter was sent to the world's metro-ciple, more strongly forbids the building any polis, where it might be exposed to all sorts other partition-wall of schemes, and terms of of persons, Heathens, Jerrs, Christians, Phi-Christian fellowship, devised by human wis losophers, Magistrates, and the Emperor dom or imposed by human authority. He then, himself. And I make no doubt that the apos- who professes faith in Christ, and subjection tle kept this in view while he was writing; to him, is, by the apostle, allowed and demonand guarded and adapted it accordingly. strated to be a member of the true visible However, it is plain enough it was design-church, and to have a right to all its privied to confute the unbelieving, and to instruct leges. the believing Jew; to confirm the Christian, Both ancients and moderns make heavy and to convert the idolatrous Gentile. Those complaints of the obscurity of this epistle, several designs he reduces to one scheme, by though all agree it is a great and useful per opposing and arguing with the infidel or un-formance. Origen, one of the fathers, com believing Jew, in favour of the Christian or believing Gentile.

He understood perfectly well the system of religion he taught, for he was instructed in it by the immediate Revelation of Jesus Christ, Gal L. 11. Eph. iil 3. 1 Cor. xi. 23; and being also endowed with the most eminent gifts pares our apostle to a person who leads a of the Holy Spirit, a man disinterested and stranger into a magnificent palace, but per quite unbiassed by any temporal considera- Upon this plan, if the unbelieving Jew es plexed with various cross and intricate pas tons, we may be sure he has given us the caped and remained unconvinced yet the sages, and many remote and eccret apart truth, as he received it from our Lord, after Christian Jew would be more inoffensively, ments; shows him some things at a distance, his ascension. On the other hand, he was and more effectually instructed in the nature out of an opulent treasury; brings some also well acquainted with the sentiments and of the Gospel, and the kind brotherly regards things near to his view; conceals others from system of religion which he opposed: for he he ought to have to the believing Gentiles, than it; often enters in at one door, and comes out was well skilled in Jewish literature, having if he had directed his discourse plainly and at another: so that the stranger is surprised, had the best education his country could af immediately to him. But if his argument, and wonders whence he came, where he is, ford; and having been once a most zealous should fail, in reference to the believing Jews and how he shall get out. But we shall have advocate for Judaism. Having frequently yet the believing Gentile would see his in-a tolerable idea of this princely structure, it disputed with the Jews, he was thoroughly terest in the covenant and kingdom of God as we observe, that it consists of four grand rersed in the controversy, and knew very solidly established, by a full confutation of parts or divisions. The first division contains well what would be retorted upon every the Jewish objections, (which were the only the five first chapters: the second, the sixth, point: and therefore we may very reasonably objections that could, with any show of rea- seventh, and eighth the third, the ninth, suppose that the queries and objections which son, be advanced against it,) as if the epistle tenth, and cleventh: the fourth, the five last the apostle in this epistle puts into the mouth had been written for no other purpose. And chapters. of the Jews, were really such as had been thus it is of the greatest use to us at this day. Part 1-Displays the riches of divine grace, advanced in opposition to his arguments. It is also at present exceeding useful as it as free to all mankind. Jeans and Gentiles He was a great genius and a fine writer: entirely demolishes the ingrossing preten are equally sinful and obnoxious to wrath; and he seems to have exercised all his talents, sions, and imposing principles of the church and therefore there was no way for the Je as well as the most perfect Christian temper, of Rome. For a professed faith in Christ, and to be continued in the kingdom of Gol, but in drawing up this epistle. The plan of it is a subjection to him, is, in this epistle, fully by grace through faith; and by grace arat very extensive; and it is surprising to see shown to be the only Gospel condition of a faith the Gentile might be admitted into it -what a spacious field of knowledge he has place in his church, an interest in the cove. To reject this way of justification, was to comprised; and how many various designs, nant of God, and of Christian fellowship. By 'ject the very method in which Abraham hin

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(Feneral survey of the

ROMANS.

tions, and sentiments, all stated, proved, and sufficiently guarded, explained, and defended, within the limits of this letter; which has made it a magazine of the most real, exten. sive, useful, and profitable knowledge.

Epistle to the Romansself was justified, or interested in the cove- Lastly, The whole epistle is to be taken in law was the dispensation under which God nant made with him: in which covenant, connexion, or considered as one continued placed Adam. 6. That the clause, even over Delieving Gentiles were included as well as discourse; and the sense of every part must those that hai not sinned after the likeness of Delieving Jews; and had as great or greater be taken from the drift of the whole. Every Adam's transgression, is not to be underprivileges, to glory in.-But if the Jew should sentence, or verse, is not to be regarded as a stood only of some particular persons, as inpertinaciously deny that, he could not deny distinct mathematical proposition, or theo-fants, but of all that lived from Adam to that all mankind are interested in the grace rem; or as a sentence in the book of Pro-Moses, because none that lived from Adam to of God, which removes the consequence of verbs whose sense is absolute, and indepen- Moses were under the law, and so none could Adam's offence. Through that offence all man- dent of what goes before or comes after: but sin after the likeness of Adam's transgression. kind were subjected to death; and through we must remember, that every sentence, es-7. That the law was in being after Moses, for Christ's obedience all mankind should be re-pecially in the argumentative part, bears re-it was not in being from Adam to Moser, stored to life at the last day. The resurrection lation to, and is dependent upon, the whole which evidently supposes it was in being from the dead is, therefore, a part of the grace discourse; and cannot be understood unless afterwards, and that the Jews, from that of God in the Redeemer. And if all mankind we understand the scope and drift of the time, sinned after the likeness of Adam's have an interest in this part of the grace of whole. And, therefore, the whole epistle, or transgression, or were by the law condemned God, why not in the whole of it? If all man- at least the eleven first chapters of it, ought to death for every transgression. 8. Lastly, kind were subjected to death through Adam's to he read over at once, without stopping. from the whole it is evident that, from Adam one offence; is it not much more reasonable As to the use and excellency of this epistle, to Moses, men did not die for their own per that, through the opposite nobler cause, the I shall leave it to speak for itself, when the sonal transgressions, but in consequence of obedience of the Son of God, all mankind reader has studied and well digested the con- Adam's one transgression, which is the point should be interested in the whole of the grace, tents of it. And methinks curiosity, if no-to be proved. One shall hardly find in any which God has established upon it?-And as thing cise, should invite us to examine care- other author, an argument sojustly managed, for late, or the rule of right action, it was ab- fully the doctrine, by which (accompanied so fully established, attended with such a surd for any part of mankind to expect par with the gifts and operations of the Spirit of variety of instructive sentiments in the comdon, or any blessedness upon the foot of that, God) a few men, otherwise naked, weak, and pass of thirty words; for setting aside the Being all mankind had broken it. And it contemptible, in opposition to power, arn-articles, there are no more in the Greek. It is was still more absurd, to seek pardon and ing, and deep-rooted prejudices of the world, by this unparalleled art, that the apostle has life by the law of Moses, which condemned confronted and overthrew the Pagan religion brought such a variety of arguments, instruc those that were under it to death for every and idolatry throughout the Roman empire, transgression.—Ch. i.-v. A victory far more difficult and surprising Part II-Having proved that believing Jars than all the achievements of Alexander and and Gentiles were pardoned, and interested Cæsar. The fact cannot be denied. And In all the privileges and blessings of the Gos- surely the dignity and virtue of the cause pel, through mere grace; he next shews the must be proportionable to such an unusual obligations laid upon them to a life of virtue and wonderful event. It is certain the world and piety, under the new dispensation. And never, either before or since, has seen any upon this subject he adapts this discourse to thing equal to the writings of the New Testa the Gentile Christians in the sixth chapter; ment. Never was the love of God, and the and in the seventh, and part of the eighth, he dignity to which he has raised the human turns himself to the Jewish Christians: then, nature, so clearly shewn and demonstrated; from verse 12, to the end of the eighth chapter, never were motives so divine and powerful he addresses himself, upon the same head, to proposed to induce us to the practice of all both Christian Jews and Gentiles; particu- virtue and goodness. In short, there we find larly, giving them right notions of the suffer whatever ennobles and adorns the mind; ings to which they were exposed, and by whatever gives solid peace and joy: whatever which they might be deterred from the duties renders us the most excellent and happy crea required in the gospel; and concluding with tures, taught, recommended, and inforced by very strong and fively assertion of the cer- light and authority derived from the only tain perseverance all who love God, notwith-Fountain of truth and of all good. standing any infirmities or trials in this As to the apostle's manner of writing; it is with great spirit and force, I may add, perPart III-Gives right sentiments concern-spicuity too: for it will not be difficult to uning the rejection of the Jers, which was a derstand him if our minds are unprejudi 'ed, matter of great moment to the due establish- and at liberty to attend to the subject he is ment of the Gentile converts.-Ch. ix.-xi. upon, and to the current scriptural sense of Part IV. Is filled with exhortations to seve- the words he uses For he keeps very strictly ral instances of Christian duty; and con- to the standard of Scripture phraseology. He cludes with salutations to and from particu-takes great care to guard and explain every lar persons. It will be an advantage to the part of his subject. And I may venture to say reader to have this sketch of the epistle ready he has left no part of it unexplained or unin his thoughts.--Ch. xii-xvi. guarded. Never was author more exact and Further; we cannot enter into the spirit of cautious in this than he. Sometimes he this epistle, unless we enter into the spirit of writes notes upon a sentence, liable to excepa Jew in those times; and have some just tion and wanting explanation, as Rom. i. 12 notion of his utter aversion to the Gentiles;|-16. Here the 13th and 16th verses are a his valuing and raising himself high upon comment upon the former part of it. Somehis relation to God, and to Abraham; upon his law, and pompous worship, circumcision, &c. as if the Jers, were the only people in the world who had any manner of right to the favour of God.

world. Ch. vi.-vili.

He treats his countrymen, the Jars, with great caution and tenderness. He had a natural affection for them, was very desirous of winning them over to the gospel: be knew that their passions and prejudices were very strong for their own constitution; therefore, in his debates with them, he avoids every thing harsh, introduces every kind and en dearing sentiment, and is very nice in choos ing soft and inoffensive expressions, so for as he honestly could, for he never flatters, nor dissembles the truth.

His transitions and advances to an ungrateful subject are very dextrous and apposite, as chap. ii. 1-17. viii. 17.

He often carries on a complicated design, and while he is teaching one thing, gives us an opportunity of learning one or two more. So chap. xii. 1-8, he teaches the duty of subjects, and at the same time instructs magistrates in their duty, and shews the true grounds of their authority.

He is a nervous reasoner, and a close writer, who never loses sight of his subject, and who throws in every colour that may enliven it.

He writes under a deep and lively sense of the truth and importance of the Gospel, as a man who clearly understood it, and in whose heart and affections it reigned far superior to all temporal considerations."

See Dr. Taylor's Preface to the Romans. There is so much good sense and sound times he comments upon a single word; as criticism in the above remarks, that I cannot chap. x. 11, 12, 13. The 12th and 13th verses are help considering them of high importance to a comment upon was, every one, in the 11th. a proper understanding of this epistle. The He was studions of a perspicuous brevity. Apostle's manner of writing, is here well Chap. v. 13, 14, For until the law, sin was in vindicated; and proved to be close, nervous, And let it also be well noted, that the apostle, the world; but sin is not imputed when lawn and conclusive: and such a testimony from in this epistle, disputes with the whole body is not in being. Nevertheless death reigned such a man as Dr. Taylor, must, with every of the Jars, without respect to any particular from Adam to Moses, even over them that unprejudiced reader, out-weigh the miserable sect or party among them, such as Pharisees, had not sinned after the likeness of Adam's sentiment of that philosopher, who, while Sadducees, &c. For the grand proposition or trangression. Surely never was a greater va-professing to hold the same creed with the question in debate is, Are we Jews, better riety of useful sentiments crowded into a above writer, has had the awful temerity to than they Gentiles? (chap. ill. 9.) And one smaller compass; and yet so skilfully, that say, that St. Paul was an "inconclusive reaargument, in proof of the negative, which the one part very clearly explains another. Hence reasoner." By such a saying, a man fixes the apostle espouses, is this, (chap. ill. 20.) 18 we learn, 1, that here imputing of sin means, broad seal to his own incompetency to judge God the God of the Jews only? Is he not also men's being subject to death for sin; for it of the apostle's writings or doctrine. of the Gentiles? Yes, of the Gentiles also. follows, Nevertheless death reigned. 2. That In the preceding pages I have borrowed These are the two points through which the law is the constitution that subjects the sin- largely from the work of Dr. Taylor, on a full line of the apostle's discourse in the third ner to death; for he saith, Sin is not imputed conviction that it is the best ever written up chapter, and consequently in all the argumen-rhen law is not in being. 3. That until the on this subject, that it is indispensably ne tative part of the epistle, must necessarily law, is the times before the law of Moses was cessary to a proper understanding of the run. And as, both in the proposition and in given; for he saith, Nevertheless death reign- apostolic writings; and that I could not hope the argument, he evidently means the whole ed from Adam to Moses. Until the lair, is to equal it by any production of my own. body of the Jeres, in opposition to the whole the same as until Moses. 4. That law was Those parts of his Key which did not fall in body of the Gentiles, he who doth not give not in being from Adam to Moses; for having with my plan, I have taken the liberty to pass such a sense of the apostle's discourse, said, when law is not in being, he immedi by; the rest I have greatly abridged, and throughout the argumentative part of the ately adds, nevertheless death reigned from only added a few notes where I thought there epistle, as exactly hits and suits this general, Adam to Moses. 5. That Adam was under might be any danger of misapprehending the collective notion of Jews and Gentiles, cer- the law; for if the law was not in being from subject. tainly misses his alm, and shoots wide of the Adam, or after the dispensation he was unmark. der, it is plain it was in being before; or, that 16

May 21, 1814.

A. C.

EPISTLE OF PAUL THE APOSTLE TO THE ROMANS.

[For Chronological Eras, see at the end of the Acts.]

CHAPTER I.

St. Paul shows his divine call to the apostleship, and for what end he was called, 1-6. His salutation to the church at Rome,
and his commendation of their faith, 7, 8. His earnest desire to see them, that he might impart to them some spiritual
gifts, 9-15. His description of the Gospel of Christ, 16, 17. The crimes and profligacy of the Gentile world, which callea
aloud for the judgments of God, 18-32. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A. U. C. cir. 811.]
DAUL, a servant of Jesus Christ, called to be an apostle, ing i to the spirit of holiness, by the resurrection from the
b separated unto the Gospel of God,
Which he had promised afore d by his prophets in the dead:
4 And declared h to be the Son of God with power, accord-
holy Scriptures,)

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3 Concerning his Son Jesus Christ our Lord, which was I made of the seed of David according to the flesh;

5 By whom we have received grace and apostleship, 1 for mobedience to the faith among all nations, " for his name: Acta 2221, 1 Cor.1.1. Gal.1.1. 1 Tim.1.11. & 2.7. 2 Tim. 1.11.-b Acts 9. 15, & 13.2 Gal. 1.15-e See on Acts 26.6. Titus 1.2-d Chap. 3.21.& 16.26. Gal.3.8.3. & 15.15, 1 Cor. 15, 10. Gal. 1. 15. & 2.9. Ephes.3.8.-1 Or, to the obedience of faith.6 Among whom are ye also the called of Jesus Christ: Matt. 1.6, 16. Luke 1.32. Acts 2.30. 2 Tim. 2.8. f John 1.14. Gal.4.4.-g Gr.determinel-h Acts 13.33-i Heb. 9.14.-k Chap. 12. m Acts 6.7. Ch. 16.26.-n Acts 9.15.

PRELIMINARY OBSERVATIONS.--Different interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better underI stood. Some of these divisions have been mentioned in the preceding preface. The epistle contains three grand divisions. 1. The PREFACE, chap. i. 1-17.

II. The TRACTATION, or setting forth of the main subject, including two sections, 1. Dogmatic, or what relates to Doctrine. 2. Parænetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The Dogmatic part is included in the first eleven chapters, the grand object of which is to show, that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The Paranetic part commences with chap. xii. 1. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a liting sacrifice, holy, acceptable unto God, which is your reasonable service, &c. and extends to chap. xv. 14.

III. The Peroration or Epilogue, which contains the author's apology for writing; his commendation of his apostolical office: his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from chap. xv. 14. to chap. xvi. 24. The 25th, 26th, and 27th verses of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS. after the 23d verse of the xiv. chapter. For every thing necessary to a gene. ral knowledge of the epistle itself, see preceding Preface.

The inscriptions to this epistle are various in the different MSS. and Versions. The following are the principal:-To the Romans-The Epistle of Paul to the Romans-The Epistle of Paul the Apostle to the Romans-The Epistle of the Holy Apostle Paul to the Romans. The word aytos, holy, we have translated saint; and thus, instead of saying the holy Paul, &c. we say Saint Paul, &c. and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.

NOTES-Verse 1. Paul, a servant of Jesus Christ] The word dovλos, which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his hea venly owner, and that he had no right to dispose of, or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ: and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience to the constant, complete, and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God, is higher than all; in a word, he is a person who feels he has no property in himself, and that God is all, and in all.

Called to be an apostle] The word arosoλos, apostle, from amoselle, to send, signifies simply a messenger or envoy; one sent on a confidential errand; but here it means an ertraordinary messenger; one sent by God himself, to deliver the most important message on behalf of his Maker: in a word, one sent by the divine authority to preach the Gospel to the nations. The word Kantos, called, signifies here the same as constituted, and should be joined with arosodλos, as it is in the Greek, and translated thus, Paul, a servant of Jesus Christ, constituted an apostle, &c. This sense the word called, has in many places of the Sacred Writings; e. g. Behold what manner of love the Father hath bestowed on us, that we should be called, kλnowper, CONSTITUTED, or made the sons of God. When applied to men in general, it signifies to be invited; i. e. to embrace the Gospel. See ver. 6. As it is likely that no apostle had been employed in founding the church of Rome, and there was need of much authority to settle the matters there in dispute; it was necessary that he should show thein

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The apostle's salutation to the

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ROMANS.

7 To all that be in me, beloved of God, called to be saints: Grace to you, and peace from God our Father, and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, o Ch.9.24. 1 Cor. 1.2. 1 Thess. 4.7.-p1 Cor. 1.3. 2 Cor. 1.2. Gal.1.3.-q 1 Cor. 1.4. Phil..3. Col.1.3,4. 1 Thess. 1.2. Phil.4.-r Ch. 16.19. 1 Thess. 1.8.

For obedience to the faith] That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salva. tion. Here is, first, the Gospel of the Son of God-2. An apostle divinely commissioned and empowered to preach it-3. The necessity of faith in the name of Jesus, as the only Saviour of the world-4. Of obedience, as the necessary consequence of genuine faith-and, 5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.

6. Ye are the called] Ye Romans are all invited to believe in Christ Jesus, for the salvation of your souls: and to you, with the rest, my apostolic mission extends. This appears to be the most obvious sense of the word called in this place-to be called by the Gospel, is to be invited to believe in Christ Jesus, and become his disciples. The word sometimes means constituted, or made, as in verse 1.

7. Called to be saints] Invited to become holy persons, by believing the Gospel, and receiving the gifts of the Holy Ghost. Or here the word may have the meaning of made or constituted, as above; kλnrols ayios, to all that be in Rome, CONSTITUTED saints, for they had already received the Gospel grace; and were formed into a Christian church.

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that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve" with my spirit in the Gospel of his Son, that, without ceasing to make men tion of you always in my prayers;

Ch.9.1.2 Cor. 1.23, Phil.1.8. 1 Thess. 2.5-4 Acts 27.23. 2 Tim 1.3- Or, in my spirit. John 4.23,24. Phil.3.3-1 Thesa.3.10.

5th verse of this chapter, as has been already noted-By whom we have received GRACE and apostleship, or the apostolic office. Rom. xii. 3, I say, through the GRACE given unto me : 1. 6. 1 command you by the authority of my apostolic office, &c. See also verse 6. 6. It signifies a gift, salary, or money collected for the use of the poor. 1 Cor. xvi. 3, Whomsoever ye shall approve—them will I send to bring your LIBERALITY, THE Ya. piv vuor, your GRACE-i. e. the collection made for the poor saints: see ver. 1. 2 Cor. viii. 4, Praying us-that we would receive the GIFT, Tηy Xapty, the ORACE, the contribution made in the churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. xvii. 22, He will keep the GOOD DEEDS of man xapi, the same as exenpooven, alms, in the be ginning of the verse, and it signifies a kind or friendly act, in the same author. Chap. xxix. 15, Forget not the FRIENDSHIP, xapiras, of thy surety. GRACE, or xapis, was a deity among the ancients; and the three GRACES, a pris Xapirts, were called Pitho, Aglaia, and Euphrosyne; He, mild persua sion: Aydaia, dignity: Evppuavvn, liberality and joyfulness: and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in xapiras. 7. It sometimes signifies merely thanks or thinksgiving-See Luke xvii. 9, Doth he THANK, un xapiv exεi, that servant? Rom. vi. 17, But God be THANKTHANKSGIVING, as our margin has it, and properly. 8. It sig, nities remuneration, wages, or reward. Luke vi. 32, 33, and 34, If ye love them that love you-do good to them which de 1. The word xapis, signifies, in general, favour, or benevo- good to you-lend to them of whom ye hope to receive, what lence, but especially that favour which is powerful and active, THANK have ye? Tola upir xapis 151, what REWARD have ye and loads its object with benefits. Luke i. 30, Fear not, Mary, This appears, from the parallel place, Matt. v. 46. to be most thou hast found PAVOUR, xapiv, with God. Luke ii. 40, And evidently the meaning: To plodov EXETE; what REWARD have the child grew-and the GRACE of God, xapis Ocov, the favour ye? The word is used in this sense by several Greek writers. of God was upon him. Ib. v. 52, And Jesus increased in FA9. It signifies whatever is the means of procuring the favour VOUR, Xapiri, GRACE, with God and man. Acts ii. 47, Having or kindness of another. 1 Pet. ii. 19, 20, For this is THANK Tapa Oc, this is the means of F20CURING PAVOUR from gratification, which is the meaning of xapa, and with which it is often confounded in the New Testament. Philemon 7, For we have great Joy, xapiv yap exoμev modλny. Tobit vii. 1 The Lord give thee soy, xapiv, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, 2 Cor. i. 15. 11. It signifies the performance of an act which is pleasing or grateful to others Acts xxiv. 27, Felix, willing to show the Jews a PLEASURE, xapiтaç Kaтabεodai, to perform an act which he knew would be highly gratifying to them. 12. It signifies whatever hus the power or influence to procure favour, &c. Suavity, kindness, benevolence, gentle demeanour. Luke iv. 22, Áll vrondered at the GRACIOUS words, oi doyoi Tns xapiros, the benero lent, kind, and tender expressions; such as his text, ver. 18, would naturally lead him to speak-He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, &c. Epli iv. 29. Col. iv. 6, Let your speech be always with GRACE: 1 gracious, kind, benevolent, savouring of the doctrine of Christ; it is thus used by several Greek writers. See Schleusner. As the word xapis, GRACE, most frequently signifies some blessing or benefit, calculated to promote human happiness: it is generally derived from xaip, I rejoice, because of the effect produced by the blessing.

Grace to you] Xapis vμiv; may you be partakers of the Di-ED, xapis de Tw Otw. 1 Cor. x. 30. For if 1by GRACE, KUPITI, vine favour, the source whence every blessing is derived. I think it necessary, once for all, to give the several acceptations of this word grace, which occur in the Sacred Writings.

FAVOUR, Xapiv, GRACE, with all the people. Acts iv. 33, And WORTHY, тоνто yap xapis," 10. It signifies joy, pleasure, and

great GRACE, xapes, FAVOUR, was upon them all. The apostles
were at that tiine in universal favour with the multitude. In
this sense the word occurs in a great variety of places, both in
the old and New Testaments. 2. Hence it is often used for the
blessing which it dispenses; for if God be favourably dis-
posed towards a person, his beneficent acts in that person's
behalf will be a necessary consequence of such favour. John
i. 14, Full of GRACE and truth; accomplished in all spiritual
blessings. Ib. v. 16, And GRACE upon GRACE: he who is full |
of the most excellent blessings, confers them liberally on all
believers. Acts xi. 23, When he had seen the GRACE of God,
i. e. he had the fullest evidence that they were richly endowed
with heavenly gifts. 1 Cor. i. 4, For the GRACE of God which
is given you, the Divine blessings conferred upon you. 2 Cor.
ix. 8, God is able to make all GRACE abound towards you; i. e.
to enrich you with every benediction. This also is a very
common acceptation of the word; and in this sense the word
grace, or favour, is now generally understood among religious
people. The grace of God meaning with them some dirine
or spiritual blessing communicated. 3. It is sometimes taken
for the whole of the Christian religion, as being the grandest
possible display of God's favour, to a lost, ruined world: and
in this sense it appears to be used. John i. 17, For the LAW
was given by Moses; but GRACE and truth came by Jesus
Christ: where the term GRACE is evidently opposed to LAW;
the latter meaning the Mosaic, the other the Christian, dis-
pensation. Acts xiii. 43, Barnabus persuaded them to con-
tinue in the GRACE of God-i. e. to hold fast their profession of
the religion of Christ. Rom. vi. 14, Ye are not under the LAW,
but under GRACE: ye are no longer under obligation to fulfil
the Mosaic precepts; but are under the Christian dispensa
tion. See also verse 15 of the same chap. and see 2 Cor. i. 10.
vi. 1. Gal. i. 6. Coloss. i. 6. 2 Tim. ii. 1. Tit. ii. 11, The GRACE
of God, that bringeth salvation to all men, hath appeared.
The Jewish religion was restricted in its benefits to a few; but
the Christian religion proposes the salvation of all men; and
the Author of it has become a sacrifice for the sins of the
whole world. Heb. xii. 15, Looking diligently lest any man
fall from the GRACE of God; lest any man apostatize from the
Christian religion, and the blessings of pardon and holiness
which he has received through it. 1 Pet. v. 12, This is the
true GRACE of God wherein ye stand. The Christian religion
which ye have received, is the genuine religion of God. 4. It
signifies all the blessings and benefits which Christ has pur
chased; and which he gives to true believers, both in time
and eternity. See Rom. v. 15 and 17, where the grace of God
is opposed to death; i. e. to all the wretchedness and misery
brought into the world by Adam's transgression. 1 Cor. xvi.
23, The GRACE of the Lord Jesus Christ be with you all: may
every blessing purchased by Christ's passion and death be the
portion of you all. Gal. v. 4, Ye are fallen from GRACE-ye
have lost the blessings of the Gospel by submitting to circum-
cision. 5. It signifies the apostolic and ministerial office; or
the authority to propagate the Christian religion; and the unc.
tion or influence by which that office is executed: so in the

And peace) Epnn, the same as shalom in Hebrew, generally signifying all kinds of blessing, but especially har mony and unity-and the bond of such unity. The most pro bable derivation of the word cpnen, is from tipo, I bind, and Er, one--because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies1. Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship: and to the etymology of the word the apostle seems to allude in Eph. ir. 3, Endeavouring to keep the UNITY of the Spirit in the BOND of PEACE. Acts xii. 20, They of Tyre and Sidon desired PEACE; they sought reconciliation with Herod, by means of Blastus the king's chamberlain. 2. It signifies regularity, good order. 1 Cor. xiv. 33, God is not the God of confusion, but of PEACE 3. It signifies the labour or study of preserving peace and con cord: and this is supposed to be its meaning, Matt. x. 34. Luke xii. 51. and Acts vii. 26. Rom. xiv. 17, For the kingdom of Ged is-righteousness and PEACE. The Christian dispensation admits of no contention, but inculcates peace. 1 Cor. vii. 13, God hath called us to PEACE-to labour to preserve quietness and concord. Heb. xii. 14, Follow PEACE-labour to preserve it. 4. It signifies the author or procurer of perce and concord. Eph. ii. 14, He is our PEACE-the author of concord betwixt Jews and Gentiles. 5. It signifies the Gospel and its blessings. Eph. ii. 17, And came and preached PEACE to you which were ufar off; and to them that were nigh. 6. It signifies all kinds of mental and corporeal happiness; and especially the happ ness of Christians. Luke i. 79, To guide ur feet into the way of PEACE; to show us the way to obtain true happiness. Luke xix. 42, The things which belong unto thy PEACE-that by

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