rst of
all we ought to learn that it is an apostolic work to long to see our
brethren, but for no other reason than that we may confer on them
something in the way of a spiritual gift if we can, and if we cannot,
that we may receive in the same kind from them. Otherwise, the longing
to go about among the brethren is not to be approved.'

We cannot doubt, I think, that when St. Paul's letter was read at Rome
this introduction, so full of tact, would have given him access to many
hearts inclined at starting to be prejudiced against him.

[1] Rom. xv. 29.

[2] 'To encourage' and 'encouragement' are probably the best words to
translate what in our Bible is rendered by 'comfort.'

[3] Hadrian and Trajan: see _C.I.G._ vol. ii. p. 1068, No. 2349 m.;
vol. iii. p. 170, No. 4339, p. 191, No. 4380. These references I owe
to Mr. H. W. B. Joseph, of New College.

[4] Hab. ii. 4; cf. app. note A on meanings of the word 'faith.'

[5] Rom. xv. 25 ff.; Acts xx. 22.

[6] Rom. xv. 19.

{63}

DIVISION I. (CHAPTERS I. 18-III. 20.)

_The universality of sin and condemnation._

St. Paul has enunciated his great thesis. There has arrived into the
world a new and divine force making for man's fullest salvation: the
disclosure of a real fellowship in the moral being of God, which is
open to all men, Jew and Gentile equally, on the simple terms of taking
God at His word. This word of good tidings St. Paul is to expand and
justify in his epistle; but first he must pause and explain its
antecedents. Why was such a disclosure needed at this moment of the
world's history? Why has St. Paul spoken of 'salvation,' or why does
he elsewhere speak of 'redemption,' instead of expressing such ideas as
are most popular among ourselves to-day--development or progress? It
is because, to St. Paul's mind, man as he is is held in a bondage which
he ought to find intolerable, and the first step to freedom lies in the
recognition of this. Again, why does St. Paul {64} lay such emphasis
on faith, mere faith, only faith--why is he to insist so zealously on
the exclusion of any merit or independent power on man's part? It is
not only because faith, the faculty of mere reception and
correspondence, represents the normal and rational relation of man to
God, his Creator, Sustainer, Father. It is also, and with special
emphasis, because there has been a great revolt, a great assertion of
false independence on man's part; and what is nee