The gate and the cross; or, Pilgrim's progress in Romans. (An excursus and parallelism,)

Front matter

THE

OR

(An Excursus and Parallelism,)

Chapter I. 16, 17. The Proposition for Proof

Chapter I. 18, to VIII. 39. The Proper, or Doctrinal Argument.

Chapters IX-XI. The Supplemental, or Dispensational Argument.

Chapters XII-XVI. Exhortations and Commandments based on

the idea of the Unity of Law and Liberty already reached in

the Doctrinal Argument.

For all needs here, it will suffice to dismiss the Supplemental Argument and the final Exhortations of the Epistle with a single remark. As to the former, we have the spiritual ruin of the Gentiles set forth in chapter first, and of the Jews in chapter second. Then, after the entire Doctrinal Argument establishes the only possible way of salvation for either Gentile or Jew, we find it admitted in the course of the Supplemental Argument, in chapters ninth and tenth, that only the Gentiles, viewed collectively, may be expected now to accept of this way, and so to be restored to the Divine favor. But at the close of the Supplemental Argument, in chapter eleventh, it is foretold that the Jews will finally also accept, and be restored. And this prophecy seems, in a logical view, necessary, in order to complete the proof of "The Proposition " offered for proof, in the beginning of the Epistle, in the sixteenth and seventeenth verses of chapter first.

As for the Exhortations and Commandments, beginning with chapter twelfth, they assume that those to whom they are addressed already comprehend, or at least should comprehend, in view of the preceeding argument, the

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'harmony which ^exists between law and faith. For example : the injunctions concerning "herbs " and "days," involving questions of conscience, in chapter fourteenth, are notably based on the implied union effected, through the doctrine of salvation by faith, between Law and Liberty; as opposed to Legality on the one hand, and to Lawlessness on the other.

The Doctrinal Argument,

or the argument proper, it is to be noticed, has its normal divisions ; and these the student should carefully observe. No method of examination, however painstaking, which disregards the very systematic arrangement of the course of reasoning, can discern the unity of thought and plan running through the midst of the paradoxical statements ; nor trace the progressive and culminative character of the argument ; nor, gather ultimately the force and weight of its conclusions, whether intellectual or spiritual.

The Doctrinal Argument has two grand divisions : the first division embraces the first four chapters and the first ten verses of chapter fifth, and maybe termed Part First; and the second division, or Part Second, beginning with the eleventh verse of the fifth chapter, extends through the sixth, seventh and eighth chapters.

Each Part has two minor divisions, which maybe styled Approaches and Culminations ; Part First, containing the First Approach and First Culmination ; and Part Second, the Second Approach and Second Culmination. The Culminations are so termed because they are the conclusions established by the stage of the argument in each part;

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and the Approaches are so called because they constitute the trains of reasoning which lead to the conclusions. Consistently with the progressive character of the entire Doctrinal Argument, the conclusion reached in the first part is assumed as true in the second part, and forms, impliedly, the basis of further reasoning.

These divisions and subdivisions of the Doctrinal Argument may be arranged in tabular form for convenient reference, as follows ; and it will be observed that in the arrangement the idea of law has been assumed as the constructive idea or thread-thought of the argument.

PART I. Romans i : 18 to 5 : 10

FIRST APPROACH.

Impossibility of Justification by the Deeds of the Law. The Law Condemns all who Look to it for Justification,

as having already broken it.

FIRST CULMINATION.

Justification, Through Faith in Christ, Apart from the Law; a Righteousness which Satisfies the Law, being Imputed, in view of the Atoning Blood. Thus Faith, as it were, Avoids the Law, in order to Establish the Law. This may therefore be termed The Negative Culmination.

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Part II. Second Approach

Impossibility of Sanctification by Deeds of the Law. The Law Condemns all who Look to it for Sanctification; as, by so doing, they inevitably break it continually.

SECOND CULMINATION.

Sanctification, Through Faith in Christ, Recovering the Law ; the Righteousness of the Law being Imparted, and Fulfilled within the Believer, in view of the Holy Spirit Indwelling and Controlling. This may therefore be termed The Positive Culmination.

And now, the reasons for drawing The Parallelism.

The Epistle of St. Paul to the Romans, owing possibly to its combined metaphysical and logical structure — if the phrase be neither uncharitable nor irreverent — is confessedly repellant to many Christians, who therefore miss some of the most precious instruction and comfort to be found in God's Word. Some years ago it occurred to the writer, that the drift of the argument in the Epistle might be set forth in an attractive form by introducing a series of illustrations selected from that all-but-inspired volume, Bunyan's "Pilgrim's Progress."

And on prayerful investigation, it seemed surprising to viii.

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discover how closely the parallelism could be drawn in the main, and how aptly even many details, in the course of the Apostle's argument, were thus seen to correspond with a believer's conscious experience.

On every occasion when the parallelism has been made the outline of a discourse, hearers have expressed themselves as receiving both pleasure and profit, and the preparation of the book is largely due to the solicitation of a number of these persons.

After prayerful consideration, the writer has yielded to what seemed to be the liberty of necessity in accommodating the Story to the needs of the Epistle ; and has therefore omitted portions of the Allegory which did not serve the purpose in view, and attached somewhat novel interpretations to certain portions which have been retained ; and furthermore, has introduced in one instance — acknowledged in the connection by brackets — a few sentences into the Story for which Bunyan is not responsible, but which possibly he might not repudiate in the intent, if he did in the form.

The reader will observe that many portions of the parallelism are placed in brackets, the reason being, as will be obvious on examination, that in such portions greater liberties have been taken in the discussion, the train of thought not following so closely the direct meaning expressed in the course of the Epistle ; though no intentional departure has in any instance been taken from the general analogy of faith in the Scriptures. The author therefore craves a degree of patient investigation on the part of readers who might otherwise make haste to

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disagree with him, judging from chance expressions and partial statements in the course of the argument.

However, the author is aware that he will not be regarded as a strict disciple of any one school of interpretation, and so incurs the risk of being cold-shouldered in every direction ; each party possibly fearing that their cause is herein given away to one or more of the others. If so, though loth to forfeit friends, the author, in presenting what he believes on prayerful study to be the truth, as a mean among extremes of interpretation, and a selection from, and re-arrangement of exegetical fragments from others, must rest content, as it has been quaintly, but reverently phrased, to " Be popular with One ! "

Nevertheless, dear fellow members of " the One Body," let us grow broad in loving, even if we grow narrow in reasoning. Fervently desiring this for himself and his readers, the author, in closing these prefatory remarks, would express the wish which has been uppermost while preparing this little volume, that it may be to each of its readers an incentive to personal and prayerful study of the Divine Argument concerning " the mystery of godliness " as set forth in the Epistle to the Romans ; leading them, unto their greater edification and comfort, to see and rejoice in the reasonableness, as well as blessedness of faith.

But yet, alas ! as to the Church of Christ, how few, amidst the mass of acknowledged Believers, appear to realize how reasonable their faith, if Scriptural, will be; and how few, comparatively, of the accredited spiritual Scribes and Sages seem to apprehend how accordant with

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faith their reasoning, if Scriptural, must be. The things which Truth hath thus joined together, namely, Reason and Faith, let neither Credulity nor Sophistry put asunder ! The whole of the Inspired Argument in the Epistle to the Romans forbids it ; in that it shows that though Faith transcends Reason, Faith does not contravene Reason !

And possibly, by way of an added protest, the appended lines which the writer designed for another occasion, may be admissible here ; and may also prove, perchance, not unwelcome as a restful interlude between the tedium of these prefatory thoughts and the weightier matters of the inspired Epistle to follow.

REASON AND FAITH.

(Based on a thought from an old writer.)

No question but the thought to Truth is treason That Faith is weakness, and estranged from Reason : They are twin-born, a sister and a brother, And each would mourn the absence of the other. With hand in hand, by turns they seek attendance, For mutual need hath linked them in dependence. From Faith's veiled eyes the pleasant light is hidden, Music to Reason's deadened ears forbidden. All through the golden day, while proudly leading, Reason conf esseth not that he is needing ; With curious eye the boundless landscape ranges, And ponders thus the prospect as it changes :

" All things have souls, methinks, and talk together, And tell, if asked, of what, and why, and whether : The sunbeams laugh there, sparkling on the river, At timid shades that on its margin quiver ;

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The flowers, impearled with dews, cast wanton glances Up at the grain arrayed with plumes and lances ; The leaden vapors curling round the mountains Comfort the vineyards thirsting for their fountains ; The well-worn path of Nature thus invites us, And every thoughtful step we take requites us." But when night comes and not a star is gleaming, Abashed he stands, and falls to foolish dreaming ; At loss for knowledge, objects disappearing, And every thing unseen and doubtful fearing.

Then Faith, familiar with the darkness, gently Compelling forward, bends her ear intently, Consoling thus herself : 44 We pass on blindly, But loving ones are caring for us kindly. For now, the bustling whirl of daylight ceasing, I note the voices of the night increasing, — A 4 sound of going in the tree-tops, smitten By winds, like leafy guide-posts zephyr written ; And now, a wood-sprite kissed my cheek in passing ; And yonder many elfish shadows, massing, Attend our steps, their phantom wings protecting, And whispers weird our doubtful path directing ; And all this Silence, pensive at their calling, Repeats, 4 This is the way to keep from falling.' "

G. B. P.

Boston, Mass., December, 1889.