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26. Let us not be desirous of vain glory] Kevodoto; let us not be vain-glorious, boasting of our attainments; vauntng ourselves to be superior to others: or seeking honour from those things which do not possess moral good-in birth, riches, eloquence, &c. &c.

and restore the backsliding.

never deserved any gift or blessing from God, should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be con tent with the honour that comes from God; if they would take heed to give no provocations to their fellow-Christians; if they would cease from envying those on whom either God or man bestows honours or advantages; we should soon have a happier and more perfect state of the Christian church than we now see. Christianity requires us to esteem each other better than ourselves: or, in honour, to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the church of Christ, it would not have been so strongly recommended. But who lays this to heart; or even thinks that this is indis pensably necessary to his salvation! Where this disposition lives not, there are both the seed and fruit of the flesh. CHAPTER VI.

Provoking one another] What this may refer to we can not tell; whether to the Judaizing teachers, endeavouring to set themselves up beyond the apostle; and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian churches; or whether to some other matter in the internal economy of the church, we know not. But the exhortation is necessary for every Christian, and for every Christian church. He who professes to seek the honour that comes from God, should not be desirous of vain-glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he

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 steth that he shall reap, 7, 8. Exhorts them not to be weary in well-doing, and to embrace every opportunity to do good, 9, 1 Intimates that his love to them led him to write this whole epistle with his own hand, 11. Points out the object that tho 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 is his body the marks of the Lord Jesus, 17. And concludes with his apostolical benediction, 18. [A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. An. Imp. Claudii Cæsaris 12.]

BRETHREN, if a man be overtaken in a fault, ye which are spiritual, restore such an one d in the spirit of meekness; considering thyself, lest thou also be tempted.

2 Bear ye one another's burdens, and so fulfil the law of Christ.

3 For, h if a man think himself to be something, when i he is nothing, he deceiveth himself.

Ren, 14.1. & 15.1 Heb. 12.13. James 5.19-b Or, although -c 1 Cor. 2. 15. & 3. 11 Cor 4.21. 2 Thess.3, 15. 2 Tim. 2.25.- 1 Cor. 7.5. & 10, 12.—f Rom. 15.1. Ch. 5.13. 1 Thess.5.14.-g John 13. 14, 15, 34.& 15.12. James 2.8. 1 John 4.21.

NOTES.-Verse 1. Brethren, if a man be overtaken] Eav ponpon; If he be surprised, seized on without warning; suddenly invaded; taken before he is aware; all these meanings the word has in connexions 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 ele phant, αν μη προληφθη τη προβοσκιδι, that he may not be sur prised with his trunk. For should the elephant seize him with his trunk first, all resistance would be afterward 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 chirled 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 an one] Καταρτίζετε τον τοιουτον: 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 council of the UNGODLY, or STOOD in the way of SINNERS.

Considering thyself] Ekonwy oɛavrov; looking to thyself; as he fell through a moment of unwatchfulness, look about, that thou be not surprised; As he fell, so may 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 back sliding 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 wouldest 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.""

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 command ment, Ye shall love one another or that, Do unto all men

4 But let every man prove his own work, and then shall be have rejoicing in himself alone, and I not in another. 5m For every man shall bear his own burden.

6 Let him that is taught in the word communicate unto him that teacheth in all good things.

7° Be not deceived; P God is not mocked: for whatsoever a man soweth, that shall he also reap.

h Rom. 12.3. 1 Cor.8.2 Ch.2.6.-12 Cor. 3. 5. & 12.11.-k 1 Cor. 11.9. 2 C3 5.-1 See Luke 18.11n Rom.2.6. Cor.3.5.-n Rom. 15.27. 1 Cor. 9. 11, 14.—1 Om 6.9.& 15.33.-p Job 13.9.-q Luke 16.25. Rom.2.6. 2 Cor.9.6.

as ye would they should do unto you. We should be as indulgent to the infirmities of others, as we can be consist ently 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.

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 endurethail things. See 1 Cor. xiii. 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 wonderful deep acquaintance with Divine things; stripped of this, many of them are like Samson without his hair.

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 com paring himself with another, who may be weaker, or less instructed than himself. The only rule for a Christian is the words 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 as example, that we should follow his steps.

5. Every man shall bear his own burden.] All must an. swer for themselves, not for their neighbours. And every man must expect to be dealt with by the Divine Judge, as bir character and conduct have been. The greater offences of another will not excuse thy smaller crimes. Every man most give account of himself to God.

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 Galatis could receive the Christian ministry, without contributing to its support. This is both ungrateful and base. We do not expect that a common school-master 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 sai vation by it, and not contribute to the support of the spiritual teacher? It is unjust.

7. Be not deceived] Neither deceive yourselves, nor per mit 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

We should do good unto all, and

CHAPTER VI.

8' For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

9 And let us not be weary in well doing; for in due season we shall reap, if we faint not.

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10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

11 Ye see how large a letter I have written unto you with mine own hand.

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12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ.

13 For, neither they themselves who are circumcised keep

Jab 4.9 Prov.11 19.& 8. Hos 9.7.& 10.12. Rom.8.13 James 3.13-s 2 Thess.3. IC 1500- Matt 4.13 Heb 3.6,14.10.35 &12 35. Rev. 2.10-u Jn 9 4 &1955They 5 13 1 Tim.6 19. Tit.3.8-w Eph.2.19. Heb 3.6.-x Ch.2 3,14-y Phil.3.18. not permit you to mock him with pretended, instead of real Whatsoever a man soweth] Whatsoever kind of grain a man sows in his field, of that shall he reap: for, no other spe. Darnel cies of grain can proceed from that which is sown. will not produce wheat, nor wheat darnel.

services.

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 sou here, means transacting the concerns of a man's natural life. To reap, signifies his enjoyment or punishment 13 another world. Probably by flesh and spirit the apostle ineans 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.

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 can. not 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 gets 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.

10. As we have-opportunity] While it is the time of sow ing, 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 house. hold 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.

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 of the Roman alphabet, which have been taken from 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, inuch larger, have been dictated by him, but they were written by his scribe or amanuensis.

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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, Chris

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not be weary in well doing.

the law; but desire to have you circumcised, that they may
glory in your flesh.

14 But God forbid that I should glory, save in the cross of
our Lord Jesus Christ, bby whom the world is crucified unto
me, and I unto the world."

15 For, 4 in Christ Jesus neither circumcision availeth any
16 And as many as walk according to this rule, peace be
thing, nor uncircumcision, but a new creature.
on them and mercy, and upon b the Israel of God.
17 From henceforth let no man trouble me: for I bear in my
body the marks of the Lord Jesus.

18 Brethren, the grace of our Lord Jesus Christ be with
your spirit. Amen.

Unto the Galatians, written from Rome.

Ch.5.11a Phil 3.3,7,8-b Or, whereby -c Rom.6.6.Ch.2.20 - ICor.7.19.Ch.5.6 Col 3.11.2 Cor 5.17-f Psa. 125.5-g Phil 3.16.-h Rom.2.&4.12.0.6,7,8 Ch.3.7, 9.29. Phil.3.3-11 Cor 1.5.&c.4.10.&11.33 Ch.5.11.Col.1.24.-k 2 Tim.4.22. Philem.25

tianity 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."

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 popu lar, 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.

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 1 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 ine; I know them to be empty and worthless. If Jews and Gentiles despise me, I de spise that in which they trust; through Jesus all are crucified to me; their objects of dependance are as vile and execrable to me, as I am to them, in whose sight these things are of great account.

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.] Aλa Kawn Kriσis: 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 the note on 1 Cor. vii. 19. and on 2 Cor. v. 17.

16. As many as walk according to this rule] To kavovi TOVro, this canon, viz. what is laid down in the preceding verses, that redemption is through the sacrifice of Christ; and that circuncision 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 the notes on Rom. ii. 29. and iv. 12.

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 sty para, stigmata, of which the apostle speaks here, may be understood as implying either 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. Or, the apostle may allude to the stigmata or marks with Do not trouble me; I which servants and slaves were often impressed, in order to ascertain whose property they were. bear the marks of my Lord and Master, Jesus: I am his, You glory in your mark of circumcision, and will remain so. I glory in the marks which I bear in my body for the testimo ny 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 me the best: "I have suffered already sufficiently; I am suffering still; do not add any more to my afflictions."

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Concluding observations

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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 pecucalled them from darkness into his marvellous light, 1 Pet. liar people, that should show forth the praises of him who had fession; and to have all these excellencies was their indispu table privilege. ii. 5, 9. All this they were called to; all this was their pre

hence they are often denominated by their profession; and this denomination is given frequently to those who, in erperiAs they professed to be what God had called them to be, ence 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 saints, 1 Cor. i. 2. That there were many saints in the Corin thian church, and many sanctified in Christ Jesus both in it, church of God, sanctified in Christ Jesus, and called to be 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 differ ent character, none can doubt; yet they are all indiscrimi nately 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, a 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.

at large into a discussion of the subjects to which I have referred in these observations; and, to set the subject in a clear In my notes on the Epistle to the Romans, I have entered point of view, I have made a copions 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 abore distinctions, which are most obvious to all unprejudiced per sons, that we plainly see that the doctrines of eternal, uncon ditional 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 advanta ges 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 expres sions 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 thought an expression might be misunderstood, I took care to guard it by a note or observation. to any of his peculiar or heterodox opinions; and where I

The Israelites were denominated a peculiar treasure unto God, above all people; a kingdom of priests, and a holy nation, Exod. xix. 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, Deut. vii. 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: Levit. xi. 44. xix. 2. xx. 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 218

tions I have made; and in this sense alone these quotations ought to be understood; and my whole work sufficiently Now, I say that it is in this sense I understand the quotashows that Dr. Taylor's peculiar theological system makes no 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, we stand on two points of a vast circle, in diaing difference cannot blind me against the excellencies I find in the above work; nor can I meanly borrow from this 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 ef his industry and learning in my exposition of the Epistle to the Romans. If I have quoted to illustrate the Sacred Wri tings, passages almost innumerable from Greek and Roman heathens; from Jewish talmudists and Rabbinical exposi tors; from the Koran; from Mohammedan writers, both Arabic and Persian; and from Brahminical Polytheists; and these illustrations have been well received by the Chris tian public; surely I may have liberty to use, in the same way, the works of a very learned man, and a most conscien tious believer in the books of Divine revelation, however er self deem of vital importance to the creed of an experimental Christian. Let it not be said that, by thus largely quoting his roneous he may appear to be in certain doctrines which I my 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, recom mends them to drink the poisonous juice which she has previously expressed from it.

christian for either friends or foes to attribute to me opinions which I never held; or an indifference to those doctrines, After this declaration, it will be as disingenuous as unwhich, (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 judg ment and condemnation as that to which some resort in mai ters of this kind, I might have long ago been reputed a Pagan

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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. Priestfey, 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 ine 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

Introduction.

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 adinitted and 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 of 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 be side 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.

INTRODUCTION TO THE

EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS.

In many points of view the Epistle to the Ephesians pre-clared to be "now abolished by his cross." Beside this con sents a variety of difficulties. A learned man calls it "the most inartificial piece of composition in the universe:" this is not correct, if it be intended to convey a censure on the composition itself; for the subject, (which is a vindication of the Providence and mercy of God, in admitting the Gentiles into his church, and forming one flock of them and the converted Jews, giving them the same privileges which his peculiar people had enjoyed almost exclusively for 2000 years,) has led the apostle to make such a variety of references to the Mosaic economy and its peculiarities, as, without this consideration, will make many parts of the epistle seem obscure to most readers, and this obscurity may be very improperly laid to the charge of inartificial composition: good judges, however, have allowed it to be one of the most sublime compositions of the kind, that ever came from the pen of man: this was the opinion of Grotius.

The subject in this, and the Epistle to the Colossians, is certainly the same: and, as it is supposed that they were written about the same time, it is natural to expect a similarity of expression. This subject, and others connected with these epistles, Dr. Paley has discussed with his usual sagacity; the substance of whose reasonings I beg leave to present to the reader.

sent in the general tenor of the two epistles, and in the run also and warmth of thought with which they are composed, we may naturally expect in letters produced under the cir cumstances in which these appear to have been written, a closer resemblance of style and diction, than between other letters of the same person, but of distant dates, or between letters adapted to different occasions. In particular, we may look for many of the same expressions, and sometimes for whole sentences being alike; since such expressions and sentences would be repeated in the second letter (whichever that was) as yet fresh in the author's mind, from the writing of the first. This repetition occurs in the following examples: Ephes. ch. i. 7.-"In whom we have redemption through his blood, the forgiveness of sins." Colos. ch. i. 14.-"In whom we have redemption through his blood, the forgiveness of sins." Besides the sameness of the words, it is farther remarkable that the sentence is, in both places, preceded by the same introductory idea. In the Epistle to the Ephesians, it is the "beloved" (nyannμev;) in that to the Colos sians it is "his dear Son," (Yi rns ayarns avre,) the Son of his love," in whom we have redemption." The sentence appears to have been suggested to the mind of the writer, by the idea which had accompanied it before.

Ephes. ch. i. 10.-"All things, both which are in heaven and which are in earth, even in him." Colos. chap. i. 20."All things by him, whether they be things in earth, or things in heaven." This quotation is the more observable, because the connecting of things in earth with things in heaven, is a very singular sentiment, and found no where else but in these two epistles. The words are also introduced and fol. lowed by a train of thought nearly alike. They are introduced by describing the union which Christ had effected; and they are followed by telling the Gentile churches that they were incorporated into it.

Ephes. ch. iii. 2.-"The dispensation of the grace of God, which is given me to you-ward." Colos. ch. 1. 25.-" The dispensation of God, which is given to me for you." Of these sentences it may likewise be observed, that the accompany. preceded by the mention of his present sufferings; in both places they are immediately followed by the mention of the mystery which was the great subject of his preaching.

SECTION L-This epistle, and the Epistle to the Colossians, appear to have been transmitted to their respective churches by the same messenger: "But that ye also may know my af fairs, and Low I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts."-Ephes. chap. vi. 21, 22. This text, if it do not expressly declare, clearly (I think) intimates, that the letter was sent by Tychicus. The words made use of in the Epistle to the Colossians are very similar to these, and afford the same implication that Tychicus, in conjunction with Onesimus, was the bearer of the letter to that church: "All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister, and fellow-servant in the Lord; whom I have sent unto you for the same purpose, that he might knowing ideas are similar. In both places they are immediately your estate, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here."-Colos. chap. iv. 7-9. Both epistles represent the writer as under imprisonment for the Gospel; and both treat of the same general subject. The Epistle, therefore, to the Ephesians, and the Epistle to the Colossians, import to be two letters written by the same person, at, or nearly at, the same time, and upon the same subject, and to have been sent by the same messenger. Now, every thing in the sentiments, order, and diction of the two writings, corresponds with what might be expected from this circumstance of identity or cognation in their original. The leading doctrine of both epistles is the union of Jews and Gentiles under the Christian dispensation; and that doctrine in both is established by the same arguments, or, more properly speaking, illustrated by the same similitudes: "one head," ""one body," "one new man," "one temple," are, in 2. Whoever writes two letters, or two discourses, nearly upon both epistles, the figures under which the society of believers the same subject, and at no great distance of time, but without in Christ, and their common relation to him as such, is repre- any express recollection of what he had written before, will sented. The ancient, and, as had been thought, the indelible find himself repeating some sentences, in the very order of the Jistinction between Jew and Gentile, in both epistles, is de-words in which he had already used them: but he will more

Ephes. ch. v. 19.-"In Psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord." Colos. ch. iii. 16.-"In psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." Ephes. ch. vi. 22.-"Whom I have sent unto you for the same pur. pose, that ye night know our affairs, and that he might comfort your hearts." Colos. ch. iv. 8.-"Whom I have sent un to you for the same purpose, that he might know your estate, and comfort your hearts." In these examples, we do not per ceive a cento of phrases gathered from one composition, and strung together in the other; but the occasional occurrence of the same expression to a mind a second time revolving the same ideas.

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frequently find himself employing some principal terms, with | the order inadvertently changed, or with the order disturbed by the intermixture of other words and phrases expressive of ideas rising up at the time; or in many instances, repeating not single words, nor yet whole sentences, but parts and frag. ments of sentences. Of all these varieties, the examination of these two epistles will furnish plain examples: and I should rely upon this class of instances more than upon the last: be cause, although an impostor might transcribe into a forgery entire sentences and phrases; yet the dislocation of words, the partial recollection of phrases and sentences, the intermixture of new terms and new ideas with terms and ideas before used, which will appear in the examples that follow, and which are the natural properties of writings produced under the circum stances in which these epistles are represented to have been composed, would not, I think, have occurred to the invention of a forger; nor, if they had occurred, would they have been so easily executed. This studied variation was a refinement in forgery which I believe did not exist; or, if we can suppose it to have been practised in the instances adduced below, why, it may be asked, was not the same art exercised upon those which we have collected in the preceding class?

Ephes, ch. i. 19. ch. ii. 5.--"Towards us who believe accord ing to the working of his mighty power, which he wrought in Christ, when he raised him from the dead (and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come. And hath put all things under his feet; and gave him to be the head over all things, to the church, which is his body, the fulness of all things, that filleth all in all:) and you hath he quickened, who were dead in trespasses and sins (wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; among whom also we had all our conversation, in tunes past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewithal he loved us,) even when we were dead in sins, hath quickened us together with Christ."

Colos. ch. ii. 12, 13.-" Through the faith of the operation of God, who hath raised him from the dead, and you being dead in your sins and the uncircumcision of the flesh, hath he quickened together with him."

Introduction.

δια πάσης άφης; αύξει την αύξησιν το ποιείται την αύξησιν : ant yet the sentences are considerably diversified in other parts. Ephes. ch. iv. 32.-"And be kind one to another, tender. hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you."

Colos. ch. iii. 13.-"Forbearing one another, and forgiving one another: if any man have a quarrel against any, even as Christ forgave you, so also do ye.'

Here we have "forgiving one another, even as God, for Christ's sake, (ev Xpter) hath forgiven you," in the first quotation, substantially repeated in the second. But in the second the sentence is broken by the interposition of a new clause, " if any man have a quarrel against any" and the latter part is a little varied; instead of "God in Christ," it is "Christ hath forgiven you."

Ephes. ch. iv. 22-24.-"That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind: and that ye put on the new man, which, after God, is created in righteousness and true holiness.

Colos. ch. iii. 9, 10.-"Seeing that ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him."

In these quotations, "putting off the old man, and purting on the new," appears in both. The idea is farther explained by calling it a renewal; in the onc, "renewed in the spirit ef your mind," in the other, "renewed in knowledge." In both, the new man is said to be formed according to the same model. in the one, he is "after God created in righteousness and true holiness," in the other, "he is renewed after the image of tim who created him." In a word, it is the same person writing upon a kindred subject, with the terms and ideas which he had before employed, still floating in his memory.

In these comparisons, we often perceive the reasons. why the writer, though expressing the same idea, uses a different term: namely, because the term before used is employed in the sentence under a different form: thus, in the quotations under our eye, the new man is kuivus avopomus in the Ephe siaus, and TOV VE in the Colossians; but then it is because τον καινον is used in the next word, ανακαινούμενον, δείε renewed.

Colos. ch. iii. 6-8.-" For which things' sake the wrath of God cometh on the children of disobedience: in the which ye also walked some time, when ye lived in them. But now ye also put off all these."

Ephes. chap. v. 6-8.-" Because of these things cometh the wrath of God upon the children of disobedience; be not ye therefore partakers with them; for ye were sometimes darkOut of the long quotation from the Ephesians, take away theness, but now are ye light in the Lord: walk as children of parentheses, and you have left a sentence almost in terms the light." same as the short quotation from the Colossians. The resemblance is more visible in the original than in our translation; for what is rendered in one place "the working," and in ano ther the "operation," is the same Greek term, evɛpyɛta; in one place it is, τους πιστεύοντας κατά την ενέργειαν ; in the other, dia TNS TOTES Tns Eveрytias. Here, therefore, we have the same sentiment, and nearly in the same words; but, in the Ephesians, twice broken or interrupted by incidental thoughts, which St. Paul, as his manner was, enlarges upon by the way, and then returns to the thread of his discourse. It is interrupted the first time by a view which breaks in upon his mind of the exaltation of Christ; and the second time by a description of heathen depravity. I have only to remark, that Griesbach, in his very accurate edition, gives the parentheses very nearly in the same manner in which they are here placed; and that without any respect to the comparison which we are proposing.

Ephes. ch. iv. 2-4.-"With all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit, in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling."

Colos. ch. iii. 12-15.-"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ye; and, above all these things, put on charity, which is the bond of perfectness; and let the peace of God rule in your hearts, to the which also ye are called in one body."

In these two quotations, the words ratioppoσvvn, πpaores, μακροθυμία, ανεχόμενοι αλλήλων, touliness, meekness, long. suffering, forhearing one another, occur in exactly the same order: a yarn, love, is also found in both, but in a different connexion; ouderμos ens expnuns, the bond of peace, answers to Tuvdeouns TAS TEXETATUS, the bond of perfectness: ExλnonTE EV Evi owuari, called into one spirit, to έr owμa kabws kaι EKANONTE Ev pia cxridi, one body, even as ye are called into one hope; yet is this similitude found in the midst of sentences otherwise very different.

Ephes. ch. iv. 16.-"From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body,"

Colos, ch. ii. 19.-"From which all the body, by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God."

These verses afford a specimen of that partial resemblance which is only to be met with when no imitation is designed, when no studied recollection is employed: but when the mind, exercised I upon the same subject, is left to the spontaneous return of such terms and phrases, as, having been used before, Inay happen to present themselves again. The sentiment of both passages is throughout alike; half of that sentiment, the denunciation of God's wrath, is expressed in identical words, the other half, viz. the admonition to quit their former conver sation, in words entirely different.

Ephes. ch. v. 15, 16.-"See then that ye walk circumspect ly: not as fools, but as wise, redeeming the timne ” Colos, ch. iv. 5.-" Walk in wisdom towards them that are without, redeeming the time."

This is another example of that mixture which we remark ed of sameness and variety in the language of one writer "Redeeming the time" (εayopagopvol Toy Kalpar,) is a literal repetition. "Walk not as fools, but as wise" (TipTATECTE NO os acopoi adλ' is copot,) answers exactly in sense, and nearly in terms, to "walk in wisdom," (ev dopią REDITATELTE.) IL pinatεite akpiẞos, is a very different phrase, but is intended to convey precisely the same idea as EDITATELTE #POS TỪNG εtw. Axpiẞws, is not well rendered "circumspectly." means what in modern speech we should call "correctly? and when we advise a person to behave "correctly," our ad vice is always given with a reference "to the opinion of others," ROOS TOVS εEW "Walk correctly, redeeming the time.” Le suiting yourselves to the difficulty and ticklishness of the times in which we live, "because the days are evil."

Ephes. ch. vi. 19, 20.—" And (praying) for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel, for which I am an ambassador in bonds, that therein I may speak boldly, I ought to speak."

Colos. ch. iv. 3, 4.-"Withal praying also for us that God would open unto us a door of utterance to speak the mystery of Christ, for which I am also in bonds, that I may make i manifest as I ought to speak."

In these quotations, the phrase, "as I ought to speak" (s dei pe λaλnoai,) the words "utterance" (Aayos, "a mystery" (uvnptov,) "open" (avoien and ev aroitti.) are the same. To make known the mystery of the Gospel" (yropisan varnptov,) answers to make it manifest" (a parthamu auro;) "for which I am an ambassador in bonds" (iy bo пpeσßevw ev åλvoɛt,) for “to which I am also in bonds" (dib

In these quotations are read εξ ου παν το σωμα συμβιβαζόμενον, from whom the whole body filly joined together, in both places: επιχορηγούμενων answering to επιχορηγίας: δια των άφων to ' και δεδεμαι.)

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