iv PREFACE TO THE EPISTLE TO THE ROMANS. Of the fourteen Epistles attributed to St. Paul, (thirteen only of which bear his name,) this has been reckoned the first in importance, though certainly not in order of time; for there is every reason to believe that both the Epistles to the Thessalonians, that to the Galatians, those to the Corinthians, the first to Timothy, and that to Titus, were all written before the Epistle to the Romans. See the dates of the books of the New Testament, at the end of the Introduction to the Gospels, &c. In the arrangement of the Epistles, nothing seems to have been consulted besides the length of the Epistle, the character of the writer, and the importance of the place to which it was sent. ROME, being the mistress of the world, the Epistle to that city was placed first. Those to the Corinthians, because of the great importance of their city, next: Galatia, Ephesus, Philippi, Colosse, and Thessalonica, follow in graduated order. Timothy, Titus, and Philemon, succeed in the same way: and the Epistle to the Hebrews, because the author of it was long in dispute, was placed at the end of the Epistles of Paul, as being probably written by him. James, as Bp. of Jerusalem, precedes Peter; Peter precedes John, as the supposed chief of the apostles; and John the beloved disciple, Jude. The book of the Revelation, as being long disputed in the Christian church, was thrown to the conclusion of the New Testament Scriptures. The surats, or chapters of the Koran, were disposed in the same sort of order; the longest being put first, and all the short ones thrown at the end, without any regard to the times in which it was pretended, they were revealed. There have been some doubts concerning the language in which this Epistle was written. John Adrian Bolten endeavoured to prove that St. Paul wrote it in Syriac, and that it was translated into Greek by Tertius: but this supposition has been amply refuted by Griesbach. Others think that it must have been written origin ́ally in Latin, the language of the people to whom it was addressed; "for although the Greek tongue was well known in Rome, yet it was the language of the great and the learned; and it is more natural to suppose that the Apostle would write in the language of the common people, as those were most likely to be his chief readers, than in that of the great and the learned." This argument is more specious than solid. 1. It is certain that at this time, the Greek language was very generally cultivated in Rome, as it was in most parts of the Roman empire. Cicero pro Arch. 10. says Græca leguntur in omnibus fere gentibus: Latina, suis finibus, exiguis sane "The Greek writings are read in almost all nations: those of the Latin, within their own narrow "Now the newlimits." Tacitus, Orator. 29. observes, Nunc natus infans delegatur Græculæ alicui ancillæ. born child is put under the care of some Greek maid;" and this undoubtedly for the purpose of its learning to speak the Greek tongue. And Juvenal, Sat. vi. ver. 184. ridicules this affectation of his countrymen, which in his time appears to have been carried to a most extravagant excess. continentur. Nam quid rancidius, quàm quòd se non putat ulla "For what so nauseous and affected too, As those that think they due perfection want Tell all their secrets, nay, they scold in Greek." DRYDEN. From these testimonies, it is evident, that the Greek was a common language in Rome in the days of the Apostle ; and that, in writing in this language, which he probably understood better than he did Latin, he consulted the PREFACE TO THE EPISTLE TO THE ROMANS. taste and propensity of the Romans; as well as the probability of his Epistle being more extensively read, in consequence of its being written in Greek. 2. But were these arguments wanting, there are others of great weight, that evince the propriety of chusing this language in preference to any other. The sacred writings of the Old Testament were, at that time, confined to two languages, the Hebrew and the Greek. The former was not known out of the confines of Palestine; the latter over the whole Roman empire: and the Latin tongue appears to have been as much confined to Italy as the Hebrew was to Judea. The Epistle, therefore, being designed by the Spirit of God, to be of general use to the Christian churches, not only in Italy, but through Greece, and all Asia Minor, where the Greek language was spoken and understood; it was requisite that the instructions to be conveyed by it should be put in a language the most generally known; and a language too which was then in high, and in daily increasing credit. 3. As the Jews were the principal objects of this Epistle, and they must be convinced of the truth of Christianity, from the evidence of their own Scriptures; and as the Greek version of the Septuagint was then their universal text-book, in all their dispersions; it was absolutely requisite that the Epistle should be written in a tongue with which they were best acquainted; and in which their acknowledged Scriptures were contained. These arguments seem conclusive for a Greek and not a Latin original of this Epistle. From the manner in which this Epistle has been interpreted and applied, various most discordant and conflicting opinions have originated. Many commentators, forgetting the scope and design of it, have applied that to men in general, which most obviously belongs to the Jews, as distinguished from the Gentiles, and to them only. From this one mistake, the principal controversies that have agitated and divided the Church of Christ, concerning the doctrines of unconditional reprobation and election, have arisen. Men, eminent for their talents, learning and piety, have interpreted and applied the whole on this mistaken ground. They have been opposed by others, not at all their inferiors either in religion or learning, who, not attending properly to the scope of the Apostle, have rather argued from the perfections of the Divine Nature, and the general concurrent sense of Scripture, and thus proved that such doctrines cannot comport with those perfections, nor with the analogy of faith; and that the Apostle is to be interpreted according to these, and not according to the apparent grammatical import of the phraseology which he employs. On both sides the disputes have run high; the cause of truth has gained little, and Christian charity and candour have been nearly lost. Dispassionate men, on seeing this, have been obliged to exclaim tantæne animis cœlestibus iræ! Can such fierce zeal in heavenly bosoms dwell? To compose these differences, and do justice to the Apostle, and set an important portion of the word of God in its true and genuine light; Dr. John Taylor, of Norwich, a divine who yielded to few in command of temper, benevolent feeling, and deep acquaintance with the Hebrew and Greek Scriptures, undertook the elucidation of this much controverted Epistle. The result of his labours was a paraphrase and notes on the whole book, to which is prefixed, "A KEY to the Apostolic Writings; or an Essay to explain the Gospel Scheme, and the principal words and phrases, the apostles have used in describing it." 4to. 1769. fourth edition. This Key, in the main, is a most invaluable work; and has done great justice to the subject. Christians, whether advocates for general or particular redemption, might have derived great service from this work, in explaining the Epistle to the Romans: but the author's creed, who was an Arian, (for he certainly cannot be ranked with modern ‹ unitarians,) has prevented many from consulting his book. To bring the subject of this Epistle before the Reader, into the fairest and most luminous point of view, in my power, I think it right to make a large extract from this Key, steering as clear as possible of those points in which my own creed is certainly at variance with that of my author; especially in the articles of Original Sin, · the Atonement, and Deity of Christ: but as these points are seldom directly touched in this introductory Key, the Reader need be under no apprehension that he shall meet with any thing in hostility to the orthodoxy of his Cown creed. vi The Original and Nature of the Jewish Constitution. A Key to the Apostolic Writings: or, an Essay to explain the Gospel Scheme, and the principal Words and Phrases which the Apostles have used in describing it. 1. On the Original and Nature of the Jewish Constitution of Religion. 1. God, the Father of the Universe, who has exercised his boundless wisdom, power and goodness, in producing various beings of different capacities; who created the earth, and appointed divers climates, soils, and situations in it, hath, from the beginning of the world, introduced several schemes and dispensations for promoting the virtue and happiness of his rational creatures; for curing their corruption, and preserving among them the knowledge and worship of himself, the true God, the possessor of all being, and the fountain of all good. 2. In pursuance of this grand and gracious design, when, about four hundred years after the flood, the generality of mankind were fallen into idolatry, (a vice which, in those times, made its first appearance in the world,) and served other gods, thereby renouncing allegiance to the one God, the maker and governor of Heaven and earth; He, to counteract this new and prevailing corruption, was pleased, in his infinite wisdom, to select one family of the earth, to be a repository of true knowledge, and the pattern of obedience and reward among the nations. That, as mankind were propagated, and idolatry took its rise and was dispersed from one part of the world into various countries; so also the knowledge, worship, and obedience of the true God, might be propagated and spread from nearly the same quarter; or, however, from those parts which then were most famous and distinguished. To this family he particularly revealed himself, visited them with several public and remarkable dispensations of Providence; and at last formed them into a nation, under his special protection; and governed them by laws delivered from himself; placing them in the open view of the world, first in Egypt, and afterwards in the land of Canaan. 3. The head, or root of this family was Abraham, the son of Terah, who lived in Ur of the Chaldees, beyond Euphrates; his family was infected with the common contagion of idolatry, as appears from Joshua xxiv. 2, 3. And Joshua said unto all the people, Thus saith the Lord God of Israel, your fathers dwelt on the other side of the flood, (or river Euphrates,) in old time; even Terah the father of Abraham, and the father of Nachor: and they served other gods. And I took your father Abraham from the other side of the flood, &c. And the apostle Paul intimates as much, Rom. iv. 3, 4, 5. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Abraham is the person he is discoursing about; and he plainly hints, though he did not care to speak out, that even Abraham was chargeable with not paying due reverence and worship to God; as the word AƐEBHE, which we render ungodly, properly imports. 4. But, though Abraham had been an idolater; God was pleased, in his infinite wisdom and goodness, to single him out to be the head, or root of that family or nation which he intended to separate to himself from the rest of mankind, for the fore-mentioned purposes. Accordingly, he appeared to him in his native country, and ordered him to leave it, and his idolatrous kindred; and to remove into a distant land, to which he would direct and conduct him; declaring, at the same time, his covenant, or grant of mercy to him, in these words, Gen. xii. 1, 2, 3. I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So certainly did God make himself known to Abraham, that he was satisfied this was a revelation from the one true God; and that it was his duty to pay an implicit obedience to it. Accordingly, upon the foot of this faith, he went out, though he did not know whither he was to go. The same covenant, or promise of blessings, God afterwards, at sundry times, repeated to him; particularly when it is The Original and Nature of the Jewish Constitution. vii said, Gen. xv. 5. And the Lord brought him forth abroad, and said, look now towards Heaven, and tell the stars, if thou be able to number them: and he said unto him, so shall thy seed be. Here again, he believed in the Lord, and he counted it to him for righteousness. Also, Gen. xvii. 1-8, he repeats and established the same covenant for an everlasting covenant to be a God unto him and his seed after him; promising them the land of Canaan for an everlasting possession; and appointing circumcision as a perpetual token of the certainty and perpetuity of this covenant. Thus Abraham was taken into God's covenant, and became intitled to the blessings it conveyed; not because he was not chargeable before God with impiety, irreligion, and idolatry; but because God, on his part, freely forgave his prior transgressions; and because Abraham, on his part, believed in the power and goodness of God; without which belief or persuasion, that God was both true and able to perform what he had promised, he could have paid no regard to the divine manifestations; and consequently must have been rejected as a person altogether improper to be the head of that family, which God intended to set apart to himself.. 5. And as Abraham, so likewise his seed, or posterity, were at the same time, and before they had a being, taken into God's covenant, and intitled to the blessings of it. (Gen. xvii. 7. I will establish my covenant between me and thee, and thy SEED AFTER THEE, &c.) Not all his posterity, but only those whom God intended in the promise; namely, first the nation of the Jews, who hereby became particularly related to God, and invested in sundry invaluable privileges; and after them the believing Gentiles, who were reckoned the children of Abraham, as they should believe in God as Abraham did. 6. For about two hundred and fifteen years, from the time God ordered Abraham to leave his native country, he and his son Isaac, and grand-son Jacob, sojourned in the land of Canaan, under the special protection of Heaven, till infinite wisdom thought fit to send the family into Egypt, the then head-quarters of idolatry; with a design they should there increase into a nation; and there, notwithstanding the cruel oppression they long groaned under, they multiplied to a surprising number. At length God delivered them from the servitude of Egypt, by the most dreadful displays of his Almighty power; whereby he demonstrated himself to be the one true God, in a signal and complete triumph over idols, even in their metropolis; and in a country of fame and eminence among all the nations round about. Thus freed from the vilest bondage, God formed them into a kingdom, of which he himself was king; gave them a revelation of his nature and will; instituted sundry ordinances of worship, taught them the way of truth and life; set before them various motives to duty, promising singular blessings to their obedience and fidelity, and threatening disobedience and apostasy, or revolt from his government, with very heavy judgments; especially that of being expelled from the land of Canaan, and scattered among all people, from one end of the earth unto the other, in a wretched persecuted state, Deut. xxviii. 63–68. Lev. xxvi. 3, 4, &c. Having settled their constitution, he led them through the wilderness, where he disciplined them for forty years together; made all opposition fall before them; and, at last, brought them to the promised land. 7. Here I may observe, that God did not choose the Israelites out of any partial regard to that nation, nor because they were better than other people, (Deut. ix. 4, 5.) and would always observe his laws. It is plain he knew the contrary. (Deut. xxxi. 29. xxxii. 5, 6, 15.) It was indeed with great propriety that, among other advantages, he gave them also that of being descended from progenitors illustrious for piety and virtue; and that he grounded the extraordinary favours they enjoyed, upon Abraham's faith and obedience, Gen. xxii. 16, 17, 18. But it was not out of regard to the moral character of the Jewish nation that God chose them; any other nation would have served as well on that account; but as he thought fit to select one nation of the world, he selected them out of respect to the piety and virtue of their ancestors. Exod. iii. 15. vi.. 3, 4, 5. Deut. iv. 37. 8. It should also be carefully observed, that God selected the Israelitish nation, and manifested himself to them by various displays of his power and goodness; not principally for their own sakes, to make them a happy and flourishing people; but to be subservient to his own high and great designs with regard to all mankind. And we shall entertain a very wrong, low, and narrow idea of this select nation, and of the dispensations of God towards it; if we do not consider it as a beacon, or a light set upon a hill, as raised up to be a public voucher of the being and providence of God, and of the truth of the revelation delivered to them in all ages, and in all parts viii The Original and Nature of the Jewish Constitution. of the world; and consequently, that the Divine scheme, in relation to the Jewish polity, had reference to other people, and even to us at this day, as well as to the Jews themselves. The situation of this nation, lying upon the borders of Asia, Europe, and Africa, was very convenient for such a general purpose. 9. It is further observable, that this scheme was wisely calculated to answer great ends under all events. If this nation continued obedient, their visible prosperity under the guardianship of an extraordinary Providence, would be a very proper and extensive instruction to the nations of the earth. And no doubt so; for as they were obedient, and favoured with the signal interpositions of the Divine power; their case was very useful to their neighbours. On the other hand, if they were disobedient, then their calamities, and especially their dispersions, would nearly answer the same purpose; by spreading the knowledge of the true God and of revelation, in the countries where before they were not known. And so wisely was this scheme laid at first, with regard to the laws of the nation; both civil and religious; and so carefully has it all along been conducted by the Divine providence; that it still holds good, even at this day, full 3600 years from the time when it first took place; and is still of public use for confirming the truth of revelation. I mean, not only as the Christian profession spread over a great part of the world, has grown out of this scheme; but as the Jews themselves, in virtue thereof, after a dispersion of about 1700 years, over all the face of the earth, every where in a state of ignominy and contempt have, notwithstanding, subsisted in great numbers, distinct and separate from all other nations. This seems to me a standing miracle; nor can I assign it to any other cause, but the will and the extraordinary interposal of Heaven; when I consider that, of all the famous nations of the world, who might have been distinguished from others with great advantage, and the most illustrious marks of honour and renown, as the Assyrians, Persians, Mucedonians, Romans, who all, in their turns, held the empire of the world, and were, with great ambition, the lords of mankind; yet these, even in their own countries, the seat of their ancient glory, are quite dissolved, and sunk into the body of mankind; nor is there a person upon earth can boast he is descended from those renowned and imperial ancestors. Whereas a small nation generally despised, and which was both by Pagans and pretended Christians, for many ages, harrassed, persecuted, butchered and distressed, as the most detestable of all people upon the face of the earth; (according to the prophecy of Moses, Deut. xxviii. 63, &c. see Dr. Patrick's commentary upon that place,) and which, therefore, one would imagine, every soul that belonged to it should have gladly disowned; and have been willing the odious name should be entirely extinguished yet, I say, this hated nation has continued in a body quite distinct and separate from all other people, even in a state of dispersion and grievous persecution, for about 1700 years; agreeably to the prediction, Isai. xlvi. 28. I will make a full end of all the nations whither I have driven thee; but I will not make a full end of thee. This demonstrates that the wisdom which so formed them into a peculiar body, and the providence which has so preserved them; that they have almost, ever since the deluge, subsisted in a state divided from the rest of mankind, and are still likely to do so, is not human but divine. For, no human wisdom nor power could form, or however could execute, such a vast extensive design. Thus the very being of the Jews, in their present circumstances, is a standing public proof of the truth of Revelation. § II. The peculiar Honours and Privileges of the Jewish Nation, while they were the peculiar People of God: and the Terms signifying those Honours, explained. 10. The nature and dignity of the foregoing scheme, and the state and privileges of the Jewish nation, will be better understood, if we carefully observe the particular phrases by which their relation to God, and his favours to them, are expressed in Scripture. 11. As God, in his infinite wisdom and goodness, was pleased to prefer them before any other nation, and to single them out for the purposes of revelation, and preserving the knowledge, worship, and obedience of the true God; God is said to choose them, and they are represented as his chosen or elect people: Deut. iv. 37. vii. 6. x. 15. The Lord had a delight in thy fathers—and he chose their seed after them, even you above all people. 1 Kings iii. 8. Thy servant is in the midst of thy people which thou hast chosen, a great people that cannot be |