SERMON XXXIII.

RULES

FOR

STUDYING THE EPISTLES.

And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans: and that ye likewise read the Epistle from Laodicea.

COLOSSIANS iv. 16.

I SHALL not take up your time by entering minutely into the debate which has arisen, respecting the latter clause of this verse, which enjoins the Colossians to obtain the Epistle addressed to the Church at Laodicea; for such is the meaning of the sentence, the word from, is a gross error in the translation. The verse should run thus; "And that ye likewise read that sent to Laodicea." Many have, from this circumstance, imagined

that the Epistle to the Ephesians should have been inscribed to the Laodiceans: but Dr. Doddridge has, I think, very simply and clearly given his opinion, that it was a circular letter sent to all the churches in that particular district; and the Apostle directs the Colossian christians to procure a copy of it from Laodicea, that city being nearer to Colosse than Ephesus.

Waving any further introduction, I shall proceed to lay down a few additional rules for studying the Epistles of the New Testament; only premising a remark of Dr. Doddridge on the subject, which I have met with since the delivery of my former discourse, and which I believe to be peculiarly his own. All St. Paul's Epistles, excepting one, we find to have been written by an amanuensis; "How natural is it to suppose," says this truly excellent commentator, “that a letter, thus written, should be more obscure and difficult, than one written in the usual manner, by the very same person who dictated the

contents!"

In proposing some farther "Rules for studying the Epistles,"

I would recommend, in the first place, a close and attentive comparison between the language and phraseology of the New

Testament, and the facts and discoveries of the Old.

The close connexion subsisting between the Old Testament and the New, is plainly to be discerned, and every added year of my life, it strikes my mind with additional force. Though the New Testament was originally written in Greek, you may often perceive in it the idiom of the Hebrew language. Take for an example this passage, "The light of the knowledge of the glory of God, as it shines in the face of Jesus Christ." This is evidently an Hebraism. There is no other language which would convey the sense in such a complex form. The simple meaning of the words is, "The perfect knowledge of the glorious God." Many other passages might be cited, which would farther illustrate this observation. It is a remarkable fact, that there are no less than six hundred texts in the New Testament, which bear a direct reference to the Old. There are many of the Epistles upon which great light may be thrown, by attending to this circumstance.

The Epistle to the Hebrews, for instance, can never be properly understood, till we are well acquainted with the Book of Genesis, Exodus, and Leviticus. There you will find recorded, the sacrifice of Abraham, the order of Melchizedek, (which, as far as respected

his priestly offices, was a type of our Saviour,) the various ceremonies of the Mosaic ritual, the form and uses of the priestly garments, and the design of the great annual day of expiation; all these the Apostle notices in so express a manner, and grounds so many of his directions and admonitions upon them, that, without the previous key, the greater portion of this Epistle would be, in a high degree, unintelligible.

II. Compare the Epistles with the Gospels. I have recommended a comparison to be drawn between the Epistles and the Old Testament. I would now enforce the connexion which may be traced between the Epistles and the Gospel history. As there have always been those who have considered the Old Testament as of little importance, and who would wholly separate it from the New; so, within the last thirty years, there have arisen some who would divide the Gospels from the Epistles, and who consider the former as the only part of the New Testament which merits attention. Mankind is ever prone to extremes. While the votary of enthusiasm dotes upon the Epistles, those who think they cannot go far enough from enthusiasm, praise, preach, and write upon nothing but the Gospels. The human mind is too apt

to diverge to the utmost Because they find an error on one side, they think they cannot get far enough from its influence, till they have reached the opposite point; passing through the medium, where, in my opinion, truth generally lies. Could the Gospels be proved to contain the perfect system of our religion, then an argument might be deduced for the inutility of the Epistles; but till this is the case, let the epistolary writings have their due weight and importance in the sacred

canon.

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The connexion existing between the historical and epistolary parts of the New Testament, may, I think, be traced in many passages; but there is one expression of our Saviour's, which, I think, places it beyond dispute. You will find it in the sixteenth chapter of St. John's Gospel, and the twelfth verse. "I have yet many things to say unto you, but ye cannot bear them now." Mark the period when these words were spoken; not in the commencement of our Saviour's ministry, but within three days of his death, when he was actually taking a solemn and affecting farewell of his disciples; he could not then refer to the few hours he had to spend on earth, as the time for this additional instruction to his followers. Doubtless he had a far more extended meaning, and had