Galatians 6

CHAPTER VI.

The apostle teaches them to be tender and affectionate towards

any who, through surprise and the violence of temptation, had

fallen into sin; and to bear each other's burdens, 1, 2.

To think humbly of themselves, and to conclude concerning their

own character rather from the evidence of their works than from

any thing else, 3-5.

To minister to the support of those who instruct them in

righteousness, 6.

He warns them against self-deception, because whatever a man

soweth that he shall reap, 7, 8.

Exhorts them not to be weary in well doing, and to embrace every

opportunity to do good, 9, 10.

Intimates that his love to them led him to write this whole

epistle with his own hand, 11.

Points out the object that those had in view who wished them to

be circumcised, 12, 13.

He exults in the cross of Christ, and asserts that a new

creation of the soul is essential to its salvation; and wishes

peace to them who act on this plan, 14-16.

States that he bears in his body the marks of the Lord Jesus,

17.

And concludes with his apostolical benediction, 18.

NOTES ON CHAP. VI.

Verse 1. Brethren, if a man be overtaken] εανπροληφθη. If

he be surprised, seized on without warning, suddenly invaded,

taken before he is aware: all these meanings the word has in

connections similar to this. Strabo, lib. xvi., page 1120,

applies it to the rhinoceros, in its contests with the elephant:

he suddenly rips up the belly of the elephant, ανμηπροληφθητη

προβοσκιοι, that he may not be surprised with his trunk. For,

should the elephant seize him with his trunk first, all resistance

would be afterwards in vain; therefore he endeavours to rip up the

elephant's belly with the horn which is on his nose, in order to

prevent this. It is used also by Arrian, in Peripl. Mar. Eryth.,

page 164, and page 168, to signify a vessel being suddenly

agitated and whirled by the waves, and then dashed on the rocks.

See Kypke.

Ye which are spiritual] Ye who still retain the grace of the

Gospel, and have wisdom and experience in Divine things;

Restore such a one] καταρτιζετετοντοιουτον. Bring the man

back into his place. It is a metaphor taken from a dislocated

limb, brought back by the hand of a skilful and tender surgeon

into its place.

In the spirit of meekness] Use no severity nor haughty carriage

towards him; as the man was suddenly overtaken, he is already

deeply humbled and distressed, and needs much encouragement and

lenient usage. There is a great difference between a man who

being suddenly assailed falls into sin, and the man who

transgressed in consequence of having WALKED in the counsel of the

UNGODLY, or STOOD in the way of SINNERS.

Considering thyself] σκοπωνσεαυτον. Looking to thyself; as he

fell through a moment of unwatchfulness, look about, that thou be

not surprised; AS he fell, so mayest thou: thou art now warned at

his expense; therefore keep a good look out.

Lest thou also be tempted.] And having had this warning, thou

wilt have less to plead in extenuation of thy offence. It is no

wonder if a harsh and cruel censurer of a weak, backsliding

brother, should be taught moderation and mercy by an awful proof

of his own frailty. Such a one may justly dread the most violent

attacks from the arch enemy; he will disgrace him if he can, and

if he can overtake him he will have no small triumph. Consider

the possibility of such a case, and show the mercy and feeling

which thou wouldst then wish to receive from another. From the

consideration of what we are, what we have been, or what we may

be, we should learn to be compassionate. The poet Mantuanus has

set this in a fine light in his Eclogue, De honesto Amore:-

Id commune malum; semel insanivimus omnes:

Aut sumus, aut fuimus, aut possemus omne quod hic est.

"This is a common evil; at one time or other we have all

done wrong. Either we are, or have been, or may be,

as bad as he whom we condemn."

Verse 2. Bear ye one another's burdens] Have sympathy; feel

for each other; and consider the case of a distressed brother as

your own.

And so fulfil the law of Christ.] That law or commandment, Ye

shall love one another; or that, Do unto all men as ye would they

should do unto you. We should be as indulgent to the infirmities

of others, as we can be consistently with truth and righteousness:

our brother's infirmity may be his burden; and if we do not choose

to help him to bear it, let us not reproach him because he is

obliged to carry the load.

Verse 3. If a man think himself to be something] i.e. To be a

proper Christian man; when he is nothing; being destitute of that

charity which beareth, hopeth, and endureth all things. See

1Co 13:1, &c. Those who suppose themselves to excel all others

in piety, understanding, &c., while they are harsh, censorious,

and overbearing, prove that they have not the charity that

thinketh no evil; and in the sight of God are only as sounding

brass and a tinkling cymbal. There are no people more censorious

or uncharitable than those among some religious people who pretend

to more light and a deeper communion with God. They are generally

carried away with a sort of sublime, high sounding phraseology,

which seems to argue a wonderfully deep acquaintance with Divine

things; stripped of this, many of them are like Samson without his

hair.

Verse 4. Prove his own work] Let him examine himself and his

conduct by the words and example of Christ; and if he find that

they bear this touchstone, then he shall have rejoicing in himself

alone, feeling that he resembles his Lord and Master, and not in

another-not derive his consolation from comparing himself with

another who may be weaker, or less instructed than himself. The

only rule for a Christian is the word of Christ; the only pattern

for his imitation is the example of Christ. He should not compare

himself with others; they are not his standard. Christ hath left

us an example that we should follow his steps.

Verse 5. Every man shall bear his own burden.] All must answer

for themselves, not for their neighbours. And every man must

expect to be dealt with by the Divine Judge, as his character and

conduct have been. The greater offences of another will not

excuse thy smaller crimes. Every man must give account of himself

to God.

Verse 6. Let him that is taught in the word] He who receives

instructions in Christianity by the public preaching of the word;

Communicate unto him that teacheth] Contribute to the support

of the man who has dedicated himself to the work of the ministry,

and who gives up his time and his life to preach the Gospel. It

appears that some of the believers in Galatia could receive the

Christian ministry without contributing to its support. This is

both ungrateful and base. We do not expect that a common

schoolmaster will give up his time to teach our children their

alphabet without being paid for it; and can we suppose that it is

just for any person to sit under the preaching of the Gospel in

order to grow wise unto salvation by it, and not contribute to the

support of the spiritual teacher? It is unjust.

Verse 7. Be not deceived] Neither deceive yourselves, nor

permit yourselves to be deceived by others. He seems to refer to

the Judaizing teachers.

God is not mocked] Ye cannot deceive him, and he will not

permit you to mock him with pretended instead of real services.

Whatsoever a man soweth] Whatsoever kind of grain a man sows in

his field, of that shall he reap; for no other species of grain

can proceed from that which is sown. Darnel will not produce

wheat, nor wheat, darnel.

Verse 8. He that soweth to his flesh] In like manner, he that

sows to the flesh-who indulges his sensual and animal appetites,

shall have corruption as the crop: you cannot expect to lead a bad

life and go to heaven at last. According as your present life is,

so will be your eternal life whether your sowing be to the flesh

or to the Spirit, so will your eternal reaping be. To sow, here,

means transacting the concerns of a man's natural life. To reap,

signifies his enjoyment or punishment in another world. Probably

by flesh and Spirit the apostle means Judaism and Christianity.

Circumcision of the flesh was the principal rite of the former;

circumcision in the heart, by the Spirit, the chief rite of the

latter; hence the one may have been called flesh, the other,

Spirit. He who rejects the Gospel, and trusts only in the rites

and ceremonies of the law for salvation, will reap endless

disappointment and misery. He who trusts in Christ, and receives

the gifts and graces of the Holy Spirit, shall reap life

everlasting.

Verse 9. Let us not be weary] Well-doing is easier in itself

than ill-doing; and the danger of growing weary in the former

arises only from the opposition to good in our own nature, or the

outward hinderances we may meet with from a gainsaying and

persecuting world.

In due season we shall reap] As the husbandman, in ploughing,

sowing, and variously labouring in his fields, is supported by the

hope of a plentiful harvest, which he cannot expect before the

right and appointed time; so every follower of God may be

persuaded that he shall not be permitted to pray, weep, deny

himself, and live in a conformity to his Maker's will, without

reaping the fruit of it in eternal glory. And although no man

obtains glory because he has prayed, &c., yet none can expect

glory who do not seek it in this way. This is sowing to the

Spirit; and the Spirit and the grace are furnished by Christ

Jesus, and by him the kingdom of heaven is opened to all

believers; but only those who believe, love, and obey, shall enter

into it.

Verse 10. As we have-opportunity] While it is the time of

sowing let us sow the good seed; and let our love be, as the love

of Christ is, free, manifested to all. Let us help all who need

help according to the uttermost of our power; but let the first

objects of our regards be those who are of the household of

faith-the members of the Church of Christ, who form one family, of

which Jesus Christ is the head. Those have the first claims on

our attention , but all others have their claims also, and

therefore we should do good unto all.

Verse 11. Ye see how large a letter] There is a strange

diversity of opinions concerning the apostle's meaning in this

place. Some think he refers to the length of the epistle, others

to the largeness of the letters in which this epistle is written,

others to the inadequacy of the apostle's writing. It appears

plain that most of his epistles were written by an amanuensis, and

simply subscribed by himself; but the whole of the Epistle to the

Galatians was written by his own hand. To say that the apostle

was unskilled in Greek, and especially in the Greek characters, is

in my opinion absurd. He was born in Tarsus, a city which,

according to Strabo, rivalled both Athens and Alexandria in

philosophy, and in arts and sciences; and therefore he could not

be ignorant of a tongue which must have been the very means of

conveying all this instruction. As to writing it, there was in

his time nothing difficult, because the uncial character was that

which was alone in use in those days, and this character is as

easily made as the capitals in the Roman alphabet, which have been

taken from it. I conclude, therefore, that what the apostle says

must be understood of the length of the epistle, in all

probability the largest he had ever written with his own hand;

though several, much larger, have been dictated by him, but they

were written by his scribe or amanuensis.

Verse 12. A fair show in the flesh.] The Jewish religion was

general in the region of Galatia, and it was respectable, as it

appears that the principal inhabitants were either Jews or

proselytes. As it was then professed and practised among the

Jews, this religion had nothing very grievous to the old man; an

unrenewed nature might go through all its observances with little

pain or cross-bearing. On the other hand, Christianity could not

be very popular; it was too strict. A Jew made a fair show there,

according to his carnal system, and it was a temptation to a weak

Christian to swerve into Judaism, that he might be exempted from

persecution, and be creditable among his countrymen. This is what

the apostle intimates: "They constrain you to be circumcised, lest

they should suffer persecution for the cross of Christ."

Verse 13. Neither they themselves who are circumcised] They

receive circumcision and profess Judaism, not from a desire to be

conformed to the will of God; but Judaism was popular, and the

more converts the false teachers could make; the more occasion of

glorying they had, and they wished to get those Christian

converts, who had been before proselytes of the gate, to receive

circumcision, that they might glory in their flesh. Behold my

converts! Thus they gloried, or boasted, not that the people were

converted to God, but that they were circumcised.

Verse 14. But God forbid that I should glory] Whatever others

may do, or whatever they may exult or glory in, God forbid that I

should exult, except in the cross of our Lord Jesus Christ; in the

grand doctrine, that justification and salvation are only through

Christ crucified, he having made an atonement for the sin of the

world by his passion and death. And I glory, also, in the

disgrace and persecution which I experience through my attachment

to this crucified Christ.

By whom the world is crucified unto me] Jewish rites and

Gentile vanities are equally insipid to me; I know them to be

empty and worthless. If Jews and Gentiles despise me, I despise

that in which they trust; through Jesus, all are crucified to

me-their objects of dependence are as vile and execrable to me, as

I am to them, in whose sight these things are of great account.

Verse 15. In Christ Jesus] Under the dispensation of the

Gospel, of which he is head and supreme, neither circumcision-

nothing that the Jew can boast of, nothing that the Gentile can

call excellent, availeth any thing-can in the least contribute to

the salvation of the soul.

But a new creature.] αλλακαινηκτισις. But a new creation;

not a new creature merely, (for this might be restrained to any

new power or faculty,) but a total renewal of the whole man, of

all the powers and passions of the soul; and as creation could not

be effected but by the power of the Almighty, so this change

cannot be effected but by the same energy; no circumcision can do

this; only the power that made the man at first can new make him.

See Clarke on 1Co 7:19,

and on "2Co 5:17".

Verse 16. As many as walk according to this rule] τωκανονι

τουτω� This canon; viz. what is laid down in the preceding

verses, that redemption is through the sacrifice of Christ; that

circumcision and uncircumcision are equally unavailable; and that

none can be saved without being created anew. This is the grand

canon or rule in Christianity.

Peace be on them] Those who act from this conviction will have

the peace and mercy of God; for it is in this way that mercy is

communicated and peace obtained.

The Israel of God.] The true Christians, called here the Israel

of God, to distinguish them from Israel according to the flesh.

See Clarke on Ro 2:29; "Ro 4:12".

Verse 17. From henceforth let no man trouble me] Put an end to

your contentions among yourselves; return to the pure doctrine of

the Gospel; abandon those who are leading you astray; separate

from the Church those who corrupt and disturb it; and let me be

grieved no longer with your defections from the truth.

I bear in my body the marks of the Lord Jesus.] The στιγματα,

stigmata, of which the apostle speaks here, may be understood as

implying the scars of the wounds which he had received in the work

of the ministry; and that he had such scars, we may well conceive,

when we know that he had been scourged, stoned, and maltreated in

a variety of ways. The writer could show such scars himself,

received in the same way. Or, the apostle may allude to the

stigmata or marks with which servants and slaves were often

impressed, in order to ascertain whose property they were. A

Burman servant often has indelible marks on his thighs and

elsewhere, which ascertain to whose service he belongs. "Do not

trouble me; I bear the marks of my Lord and Master, Jesus; I am

his, and will remain so. You glory in your mark of circumcision;

I glory in the marks which I bear in my body for the testimony of

the Lord; I am an open, professed Christian, and have given full

proof of my attachment to the cause of Christianity."

The first sense appears to be the best: "I have suffered already

sufficiently; I am suffering still; do not add any more to my

afflictions."

Verse 18. The grace] Favour, benevolence, and continual

influence of the Lord Jesus, be with your spirit-may it live in

your heart, enlighten and change your souls, and be conspicuous in

your life!

Amen.] So let it be; and the prayer which I offer up for you on

earth, may it be registered in heaven!

Unto the Galatians, written from Rome.] This, or the major part

of it, is wanting in the best and most ancient MSS. Written from

Rome is wanting in ACDEFG, and others. Claudius Antissiodor, has

εγραφηαπεφεσου. Written from Ephesus. Some add, by the

hands of Paul, others, by Titus. The SYRIAC has, The end of the

Epistle to the Galatians, which was written from the city of Rome.

The AETHIOPIC, To the Galatians. The COPTIC, Written from Rome.

The VULGATE, nothing. The ARABIC, Written from the city of Rome

by Titus and Luke.

Little respect is to be paid to these subscriptions. The epistle

was written by Paul himself, not Titus, Luke nor Tychicus; and

there is no evidence that it was written from Rome, but rather

from Corinth or Ephesus. See the preface, page 385.

THE great similarity between the Epistle to the Romans and that

to the Galatians has been remarked by many; and indeed it is so

obvious, that the same mode of interpretation may be safely

pursued in the elucidation of both; as not only the great subject,

but the phraseology, in many respects, is the same. The design of

the apostle is to show that God has called the Gentiles to equal

privileges with the Jews, pulling down the partition wall that had

separated them and the Gentiles, calling all to believe in Christ

Jesus, and forming out of the believers of both people one holy

and pure Church, of which, equally, himself was the head; none of

either people having any preference to another, except what he

might derive from his personal sanctity and superior usefulness.

The calling of the Gentiles to this state of salvation was the

mystery which had been hidden from all ages, and concerning which

the apostle has entered into such a laborious discussion in the

Epistle to the Romans; justifying the reprobation as well as the

election of the Jews, and vindicating both the justice and mercy

of God in the election of the Gentiles. The same subjects are

referred to in this epistle, but not in that detail of

argumentation as in the former. In both, the national privileges

of the Jews are a frequent subject of consideration; and, as these

national privileges were intended to point out spiritual

advantages, the terms which express them are used frequently in

both these senses with no change; and it requires an attentive

mind, and a proper knowledge of the analogy of faith, to discern

when and where they are to be restricted exclusively to one or the

other meaning, as well as where the one is intended to shadow

forth the other; and where it is used as expressing what they

ought to be, according to the spirit and tenor of their original

calling.

Multitudes of interpreters of different sects and parties have

strangely mistaken both epistles, by not attending to these most

necessary, and to the unprejudiced, most obvious, distinctions and

principles. Expressions which point out national privileges have

been used by them to point out those which were spiritual; and

merely temporal advantages or disadvantages have been used in the

sense of eternal blessings or miseries. Hence, what has been

spoken of the Jews in their national capacity has been applied to

the Church of God in respect to its future destiny; and thus, out

of the temporal election and reprobation of the Jews, the doctrine

of the irrespective and eternal election of a small part of

mankind, and the unconditional and eternal reprobation of the far

greater part of the human race, has been formed. The contentions

produced by these misapprehensions among Christians have been

uncharitable and destructive. In snatching at the shadow of

religion in a great variety of metaphors and figures, the

substance of Christianity has been lost: and the man who

endeavours to draw the contending parties to a consistent and

rational interpretation of those expressions, by showing the grand

nature and design of these epistles, becomes a prey to the zealots

of both parties! Where is truth in the mean time? It is fallen

in the streets, and equity is gone backwards; for the most

sinister designs and most heterodox opinions have been attributed

to those who, regarding the words of God only, have refused to

swim with either torrent; and, without even consulting their own

peculiar creed, have sought to find out the meaning of the

inspired writers, and with simplicity of heart, and purity of

conscience, to lay that meaning before mankind.

The Israelites were denominated a peculiar treasure unto God,

above all people; a kingdom of priests, and a holy nation,

Ex 19:5, 6.

A holy people whom he had chosen to be a special people unto

himself, above all the people who were upon the face of the earth,

De 7:6.

This was their calling, this was their profession, and this was

their denomination; but how far they fell practically short of

this character their history most painfully proves. Yet still

they were called a holy people, because called to holiness,

(Le 11:44; 19:2; 20:7,) and separated from the impure and

degrading idolatries of the neighbouring nations.

Under the New Testament, all those who believe in Christ Jesus

are called to holiness-to have their fruit unto holiness, that

their end may be eternal life; and hence they are called saints or

holy persons. And the same epithets are applied to them as to the

Israelites of old; they are lively stones, built up a spiritual

house, a holy priesthood, to offer up spiritual sacrifices

acceptable to God through Christ; they are also called a chosen

generation, a royal priesthood, a holy nation, a peculiar people,

that should show forth the praises of him who had called them from

darkness into his marvellous light, 1Pe 2:5, 9. All this they

were called to, all this was their profession, and to have all

these excellences was their indisputable privilege.

As they professed to be what God had called them to be, they are

often denominated by their profession; and this denomination is

given frequently to those who, in experience and practice, fall

far short of the blessings and privileges of the Gospel. The

Church of Corinth, which was in many respects the most imperfect,

as well as the most impure, of all the apostolic Churches, is

nevertheless denominated the Church of God, sanctified in Christ

Jesus, and called to be saints, 1Co 1:2. That there were many

saints in the Corinthian Church, and many sanctified in Christ

Jesus both in it and in the Churches of Galatia, the slightest

perusal of the epistles to those Churches will prove: but that

there were many, and in the Galatian Churches the majority, of a

different character, none can doubt; yet they are all

indiscriminately called the Churches of God, saints, &c. And,

even in those early times, saint appears to have been as general

an appellative for a person professing faith in Christ Jesus, as

the term Christian is at the present day, which is given to all

who profess the Christian religion; and yet these terms, taken in

their strict and proper sense, signify, a holy person, and one

who has the Spirit and mind of Christ.

In my notes on the Epistle to the Romans I have entered at large

into a discussion of the subjects to which I have referred in

these observations; and, to set the subject in a clear point of

view, I have made a copious extract from Dr. Taylor's Key to that

epistle; and I have stated, that a consistent exposition of that

epistle cannot be given but upon that plan. I am still of the

same opinion. It is by attending to the above distinctions, which

are most obvious to all unprejudiced persons, that we plainly see

that the doctrines of eternal, unconditional reprobation and

election, and the impossibility of falling finally from the grace

of God, have no foundation in the Epistle to the Romans. Dr.

Taylor has shown that the phrases and expressions on which these

doctrines are founded refer to national privileges, and those

exclusive advantages which the Jews, as God's peculiar people,

enjoyed during the time in which that peculiarity was designed to

last; and that it is doing violence to the sense in which those

expressions are generally used, to apply them to the support of

such doctrines. In reference to this, I have quoted Dr. Taylor;

and those illustrations of his which I have adopted, I have

adopted on this ground, taking care never to pledge myself to any

peculiar or heterodox opinions, by whomsoever held; and, where I

thought an expression might be misunderstood, I took care to guard

it by a note or observation.

Now I say that it is in this sense I understand the quotations I

have made, and in this sense alone these quotations ought to be

understood; and my whole work sufficiently shows that neither Dr.

Taylor's nor any person's peculiar theological system makes any

part of mine; that, on the doctrine of the fall of man or original

sin, the doctrine of the eternal deity of Jesus Christ, the

doctrine of justification by faith in the atoning blood, and the

doctrine of the inspiration and regenerating influence of the Holy

Ghost, I stand on the pure orthodox creed, diametrically opposite

to that of the Arians and Socinians. Yet this most distinguishing

difference cannot blind me against the excellences I find in any

of their works, nor can I meanly borrow from Dr. Taylor, or any

other author, without acknowledging my obligation; nor could I

suppress a name, however obnoxious that might be, as associated

with any heterodox system, when I could mention it with deference

and respect. Let this be my apology for quoting Dr. Taylor, and

for the frequent use I have made of his industry and learning in

my exposition of the Epistle to the Romans. If I have quoted, to

illustrate the sacred writings, passages almost innumerable from

Greek and Roman heathens; from Jewish Talmudists and rabbinical

expositors; from the Koran; from Mohammedan writers, both Arabic

and Persian; and from Brahminical polytheists; and these

illustrations have been well received by the Christian public;

surely I may have liberty to use, in the same way, the works of a

very learned man, and a most conscientious believer in the books

of Divine revelation, however erroneous he may appear to be in

certain doctrines which I myself deem of vital importance to the

creed of an experimental Christian. Let it not be said that, by

thus largely quoting from his work, I tacitly recommend an Arian

creed, or any part of that system of theology peculiar to him and

his party; I no more do so than the Indian matron who, while she

gives the nourishing farina of the cassava to her household,

recommends them to drink the poisonous juice which she has

previously expressed from it.

After this declaration, it will be as disingenuous as

unchristian for either friends or foes to attribute to me

opinions which I never held, or an indifference to those doctrines

which (I speak as a fool) stand in no work of the kind, in any

language, so fully explained, fortified, and demonstrated, as they

do in that before the reader. On such a mode of judgment and

condemnation as that to which some resort in matters of this

kind, I might have long ago been reputed a Pagan or a Mohammedan,

because I have quoted heathen writers and the Koran. And, by the

same mode of argumentation, St. Paul might be convicted of having

abandoned his Jewish creed and Christian faith, because he had

quoted the heathen poets Aratus and Cleanthes. The man is

entitled to my pity who refuses to take advantage of useful

discoveries in the philosophical researches of Dr. Priestley,

because Dr. Priestley, as a theologian, was not sound in the

faith.

I have made that use of Dr. Taylor which I have done of others;

and have reason to thank God that his Key, passing through several

wards of a lock which appeared to me inextricable, has enabled me

to bring forth and exhibit, in a fair and luminous point of view,

objects and meanings in the Epistle to the Romans which, without

this assistance, I had perhaps been unable to discover.

I may add, farther, that I have made that use of Dr. Taylor

which himself has recommended to his readers: some of his censors

will perhaps scarcely believe that the four following articles

constitute the charge with which this learned man commences his

theological lectures:-

I. "I do solemnly charge you, in the name of the God of truth,

and of our Lord Jesus Christ, who is the way, the truth, and

the life, and before whose judgment seat you must in no long

time appear, that, in all your studies and inquiries of a

religious nature, present or future, you do constantly,

carefully, impartially, and conscientiously attend to

evidence, as it lies in the Holy Scriptures, or in the

nature of things and the dictates of reason, cautiously

guarding against the sallies of imagination, and the fallacy

of ill-grounded conjecture.

II. "That you admit, embrace, or assent to no principle or

sentiment, by me taught or advanced, but only so far as it

shall appear to you to be justified by proper evidence from

revelation, or the reason of things.

III. "That if at any time hereafter any principle or sentiment by

me taught or advanced, or by you admitted or embraced,

shall, upon impartial and faithful examination, appear to

you to be dubious or false, you either suspect or totally

reject such principle or sentiment.

IV. "That you keep your mind always open to evidence; that you

labour to banish from your breast all prejudice,

prepossession, and party zeal; that you study to live in

peace and love with all your fellow Christians; and that you

steadily assert for yourself, and freely allow to others, the

unalienable rights of judgment and conscience."-Taylor's

Scheme of Scripture Divinity, preface, page vi.

Thus I have done with Dr. Taylor's works; and thus I desire

every intelligent reader to do with my own.

When I was a child I had for a lesson the following words:

Despise not advice, even from the meanest; the cackling of geese

once preserved the Roman state. And since I became a man, I have

learned wisdom from that saying: Blessed are ye who sow beside ALL

WATERS; that send forth thither the feet of the OX and the ASS.

May He, who is the way, the truth, and the life, lead the reader

into all truth, and bring him to life everlasting! Amen.

Finished the correction for a new edition, Dec. 14th, 1831.-A. C.

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