Galatians 6 commentary

We are to bear one another's burdens. So we shall fulfil the law of Christ. This obliges to mutual forbearance and compassion towards each other, agreeably to his example. It becomes us to bear one another's burdens, as fellow-travellers. It is very common for a man to look upon himself as wiser and better than other men, and as fit to dictate to them. Such a one deceives himself; by pretending to what he has not, he puts a cheat upon himself, and sooner or later will find the sad effects. This will never gain esteem, either with God or men. Every one is advised to prove his own work. The better we know our own hearts and ways, the less shall we despise others, and the more be disposed to help them under infirmities and afflictions. How light soever men's sins seem to them when committed, yet they will be found a heavy burden, when they come to reckon with God about them. No man can pay a ransom for his brother; and sin is a burden to the soul. It is a spiritual burden; and the less a man feels it to be such, the more cause has he to suspect himself. Most men are dead in their sins, and therefore have no sight or sense of the spiritual burden of sin. Feeling the weight and burden of our sins, we must seek to be eased thereof by the Saviour, and be warned against every sin.

Many excuse themselves from the work of religion, though they may make a show, and profess it. They may impose upon others, yet they deceive themselves if they think to impose upon God, who knows their hearts as well as actions; and as he cannot be deceived, so he will not be mocked. Our present time is seed time; in the other world we shall reap as we sow now. As there are two sorts of sowing, one to the flesh, and the other to the Spirit, so will the reckoning be hereafter. Those who live a carnal, sensual life, must expect no other fruit from such a course than misery and ruin. But those who, under the guidance and influences of the Holy Spirit, live a life of faith in Christ, and abound in Christian graces, shall of the Spirit reap life everlasting. We are all very apt to tire in duty, particularly in doing good. This we should carefully watch and guard against. Only to perseverance in well-doing is the reward promised. Here is an exhortation to all to do good in their places. We should take care to do good in our life-time, and make this the business of our lives. Especially when fresh occasions offer, and as far as our power reaches.

Proud, vain, and carnal hearts, are content with just so much religion as will help to keep up a fair show. But the apostle professes his own faith, hope, and joy; and that his principal glory was in the cross of Christ. By which is here meant, his sufferings and death on the cross, the doctrine of salvation by a crucified Redeemer. By Christ, or by the cross of Christ, the world is crucified to the believer, and he to the world. The more we consider the sufferings of the Redeemer from the world, the less likely shall we be to love the world. The apostle was as little affected by its charms, as a beholder would be by any thing which had been graceful in the face of a crucified person, when he beholds it blackened in the agonies of death. He was no more affected by the objects around him, than one who is expiring would be struck with any of the prospects his dying eyes might view from the cross on which he hung. And as to those who have truly believed in Christ Jesus, all things are counted as utterly worthless compared with him. There is a new creation; old things are passed away, and new views and dispositions are brought in under the regenerating influences of God the Holy Spirit. Believers are brought into a new world, and being created in Christ Jesus unto good works, are formed to a life of holiness. It is a change of mind and heart, whereby we are enabled to believe in the Lord Jesus, and to live to God; and where this inward, practical religion is wanting, outward professions, or names, will never stand in any stead.

A new creation to the image of Christ, as showing faith in him, is the greatest distinction between one man and another, and a blessing is declared on all who walk according to this rule. The blessings are, peace and mercy. Peace with God and our conscience, and all the comforts of this life, as far as they are needful. And mercy, an interest in the free love and favour of God in Christ, the spring and fountain of all other blessings. The written word of God is the rule we are to go by, both in its doctrines and precepts. May his grace ever be with our spirit, to sanctify, quicken, and cheer us, and may we always be ready to maintain the honour of that which is indeed our life. The apostle had in his body the marks of the Lord Jesus, the scars of wounds from persecuting enemies, for his cleaving to Christ, and the doctrine of the gospel. The apostle calls the Galatians his brethren, therein he shows his humility and his tender affection for them; and he takes his leave with a very serious prayer, that they might enjoy the favour of Christ Jesus, both in its effects and in its evidences. We need desire no more to make us happy than the grace of our Lord Jesus Christ. The apostle does not pray that the law of Moses, or the righteousness of works, but that the grace of Christ, might be with them; that it might be in their hearts and with their spirits, quickening, comforting, and strengthening them: to all which he sets his Amen; signifying his desire that so it might be, and his faith that so it would be.

1. Brethren, if a man be overtaken in any fault “In the original it is ἔν τινι παραπτώματι, ‘in any fault.’ The expression is general, though it seems to refer to those works of the flesh of which he had made mention in the 19th and following verses of the foregoing chapter. ‘If in any of these faults any person should happen to be overtaken;’ the last word seems to denote somewhat of a surprise, by which a man might be drawn into a sin, without any previous deliberate purpose or design; a sin committed through some extraordinary and sudden temptation. The last words of the verse, ‘lest thou also be tempted,’ seem plainly to intimate that this was the apostle’s meaning.” — Chandler. Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride, and from dislike and contempt of the brethren. Most men seize on the faults of brethren as an occasion of insulting them, and of using reproachful and cruel language. Were the pleasure they take in upbraiding equalled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp and severe reproof, must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar.

We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breathe the spirit of meekness. To gain this object, he explains the design of pious reproofs, which is, to restore him who is fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language; and consequently, we must display a gentle and meek spirit, if we intend to heal our brother. And lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness; for no man is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit. “I observe an agreement in a somewhat peculiar rule of Christian conduct, as laid down in this epistle, and as exemplified in the Second Epistle to the Corinthians. It is not the repetition of the same general precept, which would have been a coincidence of little value; but it is the general precept in one place, and the application of that precept to an actual occurrence in the other. (See 2 Corinthians 2:6-8.) I have little doubt but that it was the same mind which dictated these two passages.” Paley’s Horae Paulinae.

Another argument for gentleness in correcting brethren is contained in the expression, “if a man be overtaken.” If he has been carried away through want of consideration, or through the cunning arts of a deceiver, it would be cruel to treat such a man with harshness. Now, we know that the devil is always lying in wait, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan; let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep seated crimes, accompanied by deliberate and obstinate disregard of the authority of God. Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle if also, (ἐὰν καὶ,) implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance.

Ye who are spiritual. This is not spoken in irony; for, however spiritual they might be, still they were not wholly filled with the Spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied than to promote the salvation of the brethren? The more eminently any man is endowed with Divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need the exhortation which the apostle gives to guard against the influence of carnal views.

Considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, when he addresses each person individually, and bids him look carefully into himself. “Whoever thou art that takest upon thee the office of reproving others, look to thyself.” Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, “the wallet that hangs behind our own back;” Catullus. and therefore, to arouse us to greater activity, he employs the singular number.

These words may admit of two senses. As we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner: “Thou who art a sinner, and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others.” “Even in those who do not need forbearance, nothing is more becoming than gentleness; and I reckon him to be the best and most blameless man who pardons others, as if he were daily sinning, and yet abstains from sin, as if he pardoned nobody.” — Plin. Ep. But I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention, and against which it is difficult to guard; for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others.

2. Bear ye one another’s burdens. The weaknesses or sins, under which we groan, are called burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bear the burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, — which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another’s burdens cannot be mistaken.

And so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. “If you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us, that, when every one compassionately assists his neighbor, the law of Christ is fulfilled; by which he intimates that every thing which does not proceed from love is superfluous; for the composition of the Greek word ἀναπληρώσατε, conveys the idea of what is absolutely perfect. But as no man performs in every respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others, is yet far distant with respect to God.

3. For if a man think himself. There is an ambiguity in the construction, but Paul’s meaning is clear. The phrase, When he is nothing, appears at first view to mean, “if any person, who is in reality nothing, claims to be something;” as there are many men of no real worth who are elated by a foolish admiration of themselves. But the meaning is more general, and may be thus expressed: “Since all men are nothing, he who wishes to appear something, and persuades himself that he is somebody, deceives himself.” First, then, he declares that we are nothing, by which he means, that we have nothing of our own of which we have a right to boast, but are destitute of every thing good: so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that every one exalts himself in his own estimation, and proudly despises others? Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other.

4. But let every man prove his own work. By a powerful blow, Paul has already struck down the pride of man. But it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with the thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men, examine his own conscience, and inquire what is his own work. It is not what we gain by detracting from others, but what we have without any comparison, that can be regarded as true praise.

Some consider Paul to be speaking in irony. “Thou flatterest thyself by a comparison with the faults of others; but if thou wilt consider who thou art, thou wilt then enjoy the praise which is justly due to thee.” In other words, no praise whatever shall be thine; because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow, every man shall bear his own burden, are supposed to mean, that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the apostle’s reasoning. “With respect to thyself alone, and not by comparison with others, thou wilt have praise.” I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats, is that of a good conscience, in which the Lord allows his people to indulge, and which Paul elsewhere expresses in very animated language.

“Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.” (Acts 23:1.)

This is nothing more than an acknowledgment of Divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorying do the godly find in themselves; and they ascribe it, not to their own merits, but to the riches of the grace of God.

“For our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” (2 Corinthians 1:12.)

Our Lord himself instructs us:

“But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly.” (Matthew 6:6.)

Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth, and not for the baseness of others, the praise is just and substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others.

5. For every man shall bear his own burdens. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived; for, if a man who has but one eye is placed among the blind, he considers his vision to be perfect; and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God; because there every one will bear his own burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words.

Galatians 6:6-10

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

6. Coremunicet is, qui instituitur in sermone, cum doctore, in omnibus bonis.

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

7. Ne erretis: Deus non subsannatur; quod enim seminaverit homo, hoc etiam metet.

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.

8. Nam qui seminat carni suae, ex carne metet corruptionem; qui autem seminat Spiritui, ex Spiritu metet vitam aeternam.

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

9. Bonum antem faciendo ne defatigemur; nam si non defecerimus, metemus opportuno tempore.

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

10. Ergo ubi tempus habemus, benefaciamus erga omnes, praesertim vero erga domesticos fidel.

6. Let him that is taught in the word. It is probable that the teachers and ministers of the word were at that time neglected. This shewed the basest ingratitude. How disgraceful is it to defraud of their temporal support those by whom our souls are fed! — to refuse an earthly recompense to those from whom we receive heavenly benefits! But it is, and always has been, the disposition of the world, freely to bestow on the ministers of Satan every luxury, and hardly to supply godly pastors with necessary food. Though it does not become us to indulge too much in complaint, or to be too tenacious of our rights, yet Paul found himself called upon to exhort the Galatians to perform this part of their duty. He was the more ready to do so, because he had no private interest in the matter, but consulted the universal benefit of the Church, without any regard to his own advantage. He saw that the ministers of the word were neglected, because the word itself was despised; for if the word be truly esteemed, its ministers will always receive kind and honorable treatment. It is one of the tricks of Satan to defraud godly ministers of support, that the Church may be deprived of such ministers. “De tels serviteurs.” “Of such servants.” An earnest desire to preserve a gospel ministry, led to Paul’s recommendation that proper attention should be paid to good and faithful pastors.

The word is here put, by way of eminence, (κατ ᾿ ἐξοχὴν,) for the doctrine of godliness. Support is declared to be due to those by whom we are taught in the word. Under this designation the Papal system supports idle bellies of dumb men, and fierce wild beasts, who have nothing in common with the doctrine of Christ. In all good things. He does not propose that no limit should be set to their worldly enjoyments, or that they should revel in superfluous abundance, but merely that none of the necessary supports of life should be withheld. Ministers ought to be satisfied with moderate fare, and the danger which attends pomp and luxury ought to be prevented. To supply their real necessities, let believers cheerfully devote any part of their property that may be required for the services of devout and holy teachers. What return will they make for the invaluable treasure of eternal life, which is communicated to them by the preaching of those men?

7. God is not mocked. The design of this observation is to reply to the dishonest excuses which are frequently pleaded. One alleges that he has a family to support, and another asserts that he has no superfluity of wealth to spend in liberality or profusion. The consequence is, that, while such multitudes withhold their aid, the few persons who do their duty are generally unable to contribute the necessary support. These apologies Paul utterly rejects, for a reason which the world little considers, that this transaction is with God. The supply of a man’s bodily wants is not the sole question, but involves the degree of our regard for Christ and his gospel. This passage contains evidence that the custom of treating faithful ministers with scorn did not originate in the present day; but their wicked taunts will not pass unpunished.

For whatsoever a man soweth. Our liberality is restrained by the supposition, that whatever passes into the hands of another is lost to ourselves, and by the alarm we feel about our own prospects in life. Paul meets these views by a comparison drawn from seed-time, which, he tells us, is a fit representation of acts of beneficence. On this subject we had occasion to speak, in expounding the Second Epistle to the Corinthians, where the same metaphor was employed. Happy would it be for us, if this truth were deeply impressed upon our minds. How “very gladly” would we “spend and be spent” (2 Corinthians 12:15) for the good of our neighbours, encouraged by the hope of the coming harvest! No operation is more cheerfully performed by husbandmen than throwing the seed into the ground. They are enabled to wait with patience during nine months of the year, by the expectation of reaping a corruptible harvest, while our minds are not properly affected by the hope of a blessed immortality.

8. For he that soweth to his flesh. Having stated the general sentiment, he now divides it into parts. To sow to the flesh, is to look forward to the wants of the present life, without any regard to a future life. They who do this will gather fruit corresponding to the seed which they have sown, — will heap up that which shall miserably perish. To sow in the flesh, (seminare in carne,) is supposed by some to mean indulgence in the lusts of the flesh, and corruption to mean destruction; but the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, literally signify, he that soweth into his flesh. And what else does this mean, but to be so entirely devoted to the flesh, as to direct all our thoughts to its interests or convenience?

But he that soweth to the spirit. By the spirit I understand the spiritual life, to which they are said to sow whose views are directed more to heaven than to earth, and whose life is regulated by the desire of reaching the kingdom of God. From their spiritual employments they will reap in heaven incorruptible fruit. Those employments are denominated spiritual on account of their end, though in some respects they are external and relate to the body, as in the very case now under consideration of supporting pastors. If the Papists shall endeavor, in their usual manner, to build upon these words the righteousness of works, we have already shewn how easily their absurdities may be exposed. Though eternal life is a reward, it does not follow either that we are justified by works, or that works are meritorious of salvation. The undeserved kindness of God appears in the very act of honoring the works which his grace has enabled us to perform, by promising to them a reward to which they are not entitled.

Is a more complete solution of the question demanded?

1. We have no good works which God rewards but those which we derive from his grace.

2. The good works which we perform by the guidance and direction of the Holy Spirit, are the fruits of that adoption which is an act of free grace.

3. They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes; and what have pollutions to do with the presence of God?

4. Though a reward had been a thousand times promised to works, yet it is not due but by fulfilling the condition of obeying the law perfectly; and how widely distant are we all from that perfection!

Let Papists now go and attempt to force their way into heaven by the merit of works. We cheerfully concur with Paul and with the whole Bible in acknowledging, that we are unable to do anything but by the free grace of God, and yet that the benefits resulting from our works receive the name of a reward.

9. Let us not be weary in well-doing. Well-doing (καλὸν) does not simply mean doing our duty, but the performance of acts of kindness, and has a reference to men. We are instructed not to be weary in assisting our neighbours, in performing good offices, and in exercising generosity. This precept is highly necessary; for we are naturally reluctant to discharge the duties of brotherly love, and many unpleasant occurrences arise by which the ardor of the best disposed persons is apt to be cooled. We meet with many unworthy and many ungrateful persons. The vast number of necessitous cases overwhelms us, and the applications which crowd upon us from every quarter exhaust our patience. Our warmth is abated by the coolness of other men. In short, the world presents innumerable hinderances, which tend to lead us aside from the right path. Most properly, therefore, does Paul admonish us not to relax through weariness.

If we faint not. That is, we shall reap the fruit which God promises, if we “persevere to the end.” (Matthew 10:22.) Those who do not persevere resemble indolent husbandmen, who, after ploughing and sowing, leave the work unfinished, and neglect to take the necessary precautions for protecting the seed from being devoured by birds, or scorched by the sun, or destroyed by cold. It is to no purpose that we begin to do good, if we do not press forward to the goal.

In due season ᾿Εγενήσαν ἀμφότεροι κατὰ τοὺς ἰδίους καιροὺς τύραννοι Συρακουσῶν. “Both at their onwn time became tyrants of Syracuse“ — Polybius. Xenophon and other classical writers employ the phrase ἐν καιρῷ in the general sense of “seasonably,” and sometimes very nearly in the same sense as when the adjective ἴδιος is added. Κυρ. Παιδ.. 8:5. 5. — Ed Let no man, from a wish to gather the fruit in this life, or before its proper time, deprive himself of the spiritual harvest. The desires of believers must be both supported and restrained by the exercise of hope and patience.

10. While we have opportunity. The metaphor is still pursued. Every season is not adapted to tillage and sowing. Active and prudent husbandmen will observe the proper season, and will not indolently allow it to pass unimproved. Since, therefore, God has set apart the whole of the present life for ploughing and sowing, let us avail ourselves of the season, lest, through our negligence, it may be taken out of our power. Beginning with liberality to ministers of the gospel, Paul now makes a wider application of his doctrine, and exhorts us to do good to all men, but recommends to our particular regard the household of faith, or believers, because they belong to the same family with ourselves. This similitude is intended to excite us to that kind of communication which ought to be maintained among the members of one family. There are duties which we owe to all men arising out of a common nature; but the tie of a more sacred relationship, established by God himself, binds us to believers.

Galatians 6:11-13

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

11. Videtis, qualibus literis vobis scripserim mea manu.

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

12. Quicunque volunt placere juxta faciem in carne, hi cogunt vos circumcidi; tantum ut ne persequutionem sustineant cruce Christi.

13. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh.

13. Neque enim qui circumciduntur, ipsi Legera servant; sed volunt vos circumcidi, ut in carne vestra glorientur.

11. Ye see. The meaning of the Greek verb ἴδετε, is so far doubtful that it may be taken either in the imperative or indicative mood; but the force of the passage is little if at all affected. To convince the Galatians more fully of his anxiety about them, and at the same time to ensure their careful perusal, he mentions that this long Epistle had been written with his own hand. The greater the toil to which he had submitted on their account, the stronger were their inducements to read it, not in a superficial manner, but with the closest attention.

12. As many as desire to make a fair shew in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb εὐπροσωπὢσαι, “The word we render, ‘to make a fair shew,’ properly signifies to be handsome and lovely. Hence it is used to signify anything that recommends itself by its specious appearance, [Thus ἀπολογία εὐπροσῶπος, Lucian.] Now this was the case of these Judaising teachers. Their great care was to avoid persecution: and, in order to this, they made it their study εὐπροσωπὢσαι, to keep fair with the Jews, ἐν σαρκὶ, by means of the flesh, that is, not only by boasting of their own circumcision, but by making it a point of merit with them, that they had pressed the necessity of circumcision upon others.” — Chandler. is highly expressive, and denotes the kind looks and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition. As if he had said, “When those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are, what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe.” It was because they were Jews that they adopted this method of retaining the good-will, or at least allaying the resentment, of their own nation. It is the usual practice of ambitious men meanly to fawn on those from whose favor they hope to derive advantage, and to insinuate themselves into their good graces, that, when better men have been displaced, they may enjoy the undivided power. This wicked design he lays open to the Galatians, in order to put them on their guard.

Only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ. But there is likewise an allusion to their favourite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul, arose from their being unable to endure a neglect of ceremonies. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scrupled not to lay a tyrannical yoke on the consciences of men, that they might be entirely freed from bodily uneasiness. A dread of the cross led them to corrupt the true preaching of the cross.

13. For neither they who hold by circumcision keep the law. The old version and Erasmus translate thus: who are circumcised. But Paul appears to me to refer to teachers only; and for this reason I would prefer to render the words, those who hold by circumcision, which would not include all circumcised persons, and thus would avoid ambiguity. The meaning is, “It is not from a strong attachment to the law that they bind you with the yoke of ceremonies; for, even with their own circumcision, they do not keep the law. It is no doubt under the pretext of the law that they require you to be circumcised; but, though they have themselves been circumcised, they do not perform what they enjoin upon others.” When he says, indeed, that they do not keep the law, it is doubtful whether he refers to the whole law, or to ceremonies. Some understand him as saying that the law is an intolerable burden, and therefore they do not satisfy its demands. But he rather insinuates against them a charge of insincerity, because, except when it suited their own designs, they found themselves at liberty to despise the law.

Even now this disease rages everywhere with virulence. You will find many who are prompted more by ambition than by conscience to defend the tyranny of the papal system. I speak of our courtly apostles, who are attracted by the smell of a kitchen, and who pronounce, with an air of authority, that the decrees of the holy Church of Rome must be observed with reverence. And what is their own practice all the while! They pay no more regard to any decisions of the Roman see than to the braying of an ass, but they take care to avoid personal risk. In short, Paul had the same kind of controversy with those impostors as we now have with hypocritical professors of the gospel, who hold out to us a monstrous union between Christ and the Pope. Paul therefore declares that they are not acting the part of honest men, and that they have no other object in enjoining circumcision than to boast to the Jews of the converts they have made. Such is the import of the words, that they may glory in your flesh. “They wish to triumph over you, and to gratify their own desire of applause, by offering up your mutilated flesh to the false zealots of the law, as a token of peace and harmony.”

Galatians 6:14-18

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

14. Mihi antem absit gloriari, nisi in truce Domini nostri Iesu Christi, per quam mundus mihi crucifixus est, et ego mundo.

15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

15. Nam in Christo neque circumcisio quicquam valet, neque praeputium; sed nova creatura.

16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

16. Et quicunque hac regula ambulabunt, pax super eos et misericordia, et super Israelem Dei.

17. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.

17. In reliquis nemo facessat mihi molestiam; ego enim stigmata Domini Iesu in corpore meo porto.

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

18. Gratia Domini nostri Iesu Christi cum spiritu vestro, fratres. Amen.

To the Galatians written from Rome.

Ad Galatas missa fuit e Roma.

14. But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity. As if he had said, “To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God.” If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition.

To glory in the cross of Christ, is to glory in Christ crucified. But something more is implied. In that death, — so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, — in that death he will glory, because he obtains in it perfect happiness. Where man’s highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross. And let it be carefully observed, that every other kind of glorying is rejected by him as nothing short of a capital offense. “May God protect us from such a fearful calamity!” Such is the import of the phrase which Paul constantly employs, God forbid

BY WHICH the world is crucified. As the Greek word for cross, σταυρὸς, is masculine, the relative pronoun may be either rendered by whom, or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross; for by it strictly we die to the world. But what is the meaning of the world? It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man; or, in a word, the world is the object and aim of the old man.

The world is crucified to me. This exactly agrees with the language which he employs on another occasion.

“But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:7, 8.)

To crucify the world is to treat it with contempt and disdain.

He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with which a dead man had nothing to do. At all events, he means, that by the mortification of the old man he had renounced the world. Some take his meaning to be, “If the world looks upon me as abhorred and excommunicated, I consider the world to be condemned and accursed.” This appears to me to be overstrained, but I leave my readers to judge.

15. For in Christ Jesus. The reason why he is crucified to the world, and the world to him, is, that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish. I refer to those things which hinder the renewing of the Spirit. “If any man be in Christ” says he, “let him be a new creature.” (2 Corinthians 5:17.) That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the Spirit of God; let him not live any longer to himself or to the world, but let him be raised up to “newness of life.” (Romans 6:4.) His reasons for concluding that neither circumcision nor uncircumcision is of any importance, have been already considered. The truth of the gospel swallows up, and brings to nought, all the shadows of the law.

16. And as many as walk according to this rule. “May they enjoy all prosperity and happiness!” This is not merely a prayer in their behalf, but a token of approbation. His meaning therefore is, that those who teach this doctrine are worthy of all esteem and regard, and those who reject it do not deserve to be heard. The word rule denotes the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings, to assist them in preserving the proper form and just proportions. Such a model (κανόνα) does the apostle prescribe to the ministers of the word, who are to build the church “according to the pattern shewn to them.” (Hebrews 8:5.)

Faithful and upright teachers, and all who allow themselves to conform to this rule, must derive singular encouragement from this passage, in which God, by the mouth of Paul, pronounces on them a blessing. We have no cause to dread the thunders of the Pope, if God promises to us from heaven peace and mercy. The word walk may apply both to a minister and to his people, though it refers chiefly to ministers. The future tense of the verb, (ὅσοι στοιχήσουσιν,) as many as shall walk, is intended to express perseverance.

And upon the Israel of God Ισραηλιτικὸν γὰρ τὸ ἀληθινὸν πνευματικὸν καὶ Ἰακὼβ καὶ Ἰσαὰκ καὶ ᾿Αβραὰμ τοῦ ἐν ἀκροβυστίᾳ ἐπὶ τὣ πίστει μερτυρηθέντος ὑπὸ τοῦ Θεοῦ καὶ εὐλογηθέντος καὶ πατρὸς πολλῶν κληθέντος ἡμεῖς ἐσμεν, οἱ διὰ τούτου σταυρωθέντος Χριστοῦ τῷ Θεῷ προσαχθώντες. “We, who have been brought to God by this crucified Christ are the true spiritual Israel, and the seed of Judah, and of Jacob, and of Isaac, and of Abraham, whose faith was attested, and who was blessed by God, and called the father of many nations, while he was in circumcision“ — Justin Martyr. This is an indirect ridicule of the vain boasting of the false apostles, who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name, a pretended Israel, which appears to be so in the sight of men, — and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Galatians 3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans, that “they are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children.” (Romans 9:6, 7.)

17. Let no man trouble me. He now speaks with the voice of authority for restraining his adversaries, and employs language which his high rank fully authorized. “Let them cease to throw hinderances in the course of my preaching.” He was prepared, for the sake of the church, to encounter difficulties, but does not choose to be interrupted by contradiction. Let no man trouble me. Let no man make opposition to obstruct the progress of my work.

As to everything else, (τοῦ λοιποῦ,) that is, as to everything besides the new creature. “This one thing is enough for me. Other matters are of no importance, and give me no concern. Let no man question me about them.” He thus places himself above all men, and allows to none the power of attacking his ministry. Literally, the phrase signifies, as to the rest or the remainder, which Erasmus, in my opinion, has improperly applied to time.

For I bear Οὐκ εἴπε δὲ ἔχω ἀλλὰ βαστάζω ὣσπερ τι τρόπαιον ἢ σημεῖον βασιλικὸν καὶ τούτοις ἐναβρύνομαι. “He does not say, I have, but, I bear, as some trophy or royal symbol; and I deck myself with them.” — Theophylact in my body the marks of the Lord Jesus. This accounts for his bold, authoritative language. And what were those marks? Imprisonment, chains, scourging, blows, stoning, and every kind of injurious treatment which he had incurred in bearing testimony to the gospel. Earthly warfare has its honors, in conferring which a general holds out to public view the bravery of a soldier. So Christ our leader has his own marks, of which he makes abundant use, for conferring on some of his followers a high distinction. These marks, however, differ from the other in one important respect, that they partake of the nature of the cross, and in the sight of the world are disgraceful. This is suggested by the word translated marks, (στίγματα,) for it literally denotes the marks with which barbarian slaves, or fugitives, or malefactors, were usually branded. Paul, therefore, can hardly be said to use a figure, when he boasts of shining in those marks with which Christ is accustomed to honor his most distinguished soldiers, “There is no warlike weapon, οὖγε οὐκ ἴχνη ἐν ἐμαυτῷ φέρω, of which I do not bear the marks upon me.” — Arrian. which in the eye of the world were attended by shame and disgrace, but which before God and the angels surpass all the honors of the world. “So far am I from being liable to be torn away from the truth of the gospel, by any reproaches or afflictions, that the disgrace inflicted on me for Christ’s sake, and the imprisonment, and scourging, and bonds, and stonings, and other distresses which I have endured for the name of Christ, shall be carried about with me, in my body, wherever I go, as marks and tokens of my Lord Jesus Christ. I will exhibit them as so many trophies, and will reckon it to be my glory, that I am counted worthy to imitate, in any manner, the cross of Christ which I preach.”-Erasmus’s Paraphrase.

18. The grace “It is of little moment whether, by the ‘grace,’ we understand that free love and favour, which He always bears in his heart to all that believe in his name, or all that kindness — all those heavenly and spiritual blessings — in the communication of which He manifests this love, this free favour.” — Brown. of our Lord Jesus Christ be with your spirit. His prayer is not only that God may bestow upon them his grace in large measure, but that they may have a proper feeling of it in their hearts. Then only is it truly enjoyed by us, when it comes to our spirit. We ought therefore to entreat that God would prepare in our souls a habitation for his grace. Amen.

END OF THE COMMENTARIES ON THE EPISTLE TO THE GALATIANS.

THE ARGUMENT

Ephesus, which is familiarly known in history under a great variety of names, See Rosenmuller’s Biblical Geography, volume 27, page 26, Biblical Cabinet. was a very celebrated city of Lesser Asia. The remarkable events connected with the work of God in “forming there a people for himself,” (Isaiah 43:21,) through the labors of Paul, together with the commencement and progress of that church, are related by Luke in the Acts of the Apostles. At present, I shall do nothing more than glance at what bears directly on the argument of the Epistle. The Ephesians had been instructed by Paul in the pure doctrine of the gospel. At a later period, while he was a prisoner at Rome, and perceiving that they needed confirmation, he wrote to them, on that account, the present Epistle.

The first three chapters are chiefly occupied with commending the grace of God. Immediately after the salutation in the commencement of the first chapter, he treats of God’s free election. This affords him an opportunity of stating that they were now called into the kingdom of God, because they had been appointed to life before they were born. And here occurs a striking display of God’s wonderful mercy, when the salvation of men is traced to its true and native source, the free act of adoption. But as the minds of men are ill fitted to receive so sublime a mystery, he betakes himself to prayer, that God would enlighten the Ephesians in the full knowledge of Christ.

In the second chapter, by drawing two comparisons, he places in a strong light the riches of divine grace. 1. He reminds them how wretched they were before they were called to Christ. We never become duly sensible of our obligations to Christ, nor estimate aright his kindness towards us, till we have been led to view, on the other side, the unhappy condition in which we formerly were “without Christ.” (Ephesians 2:12.) 2. The Gentiles were “aliens” from the promises of eternal life, which God had been pleased to bestow on the Jews alone.

In the third chapter, he declares that he had been appointed to be, in a peculiar manner, the Apostle of the Gentiles, because, for a long period, they were “strangers and foreigners,” (Ephesians 2:19,) but are now included among the people of God. As this was an unusual event, and as its very novelty produced uneasiness in many minds, he calls it a

“mystery which in other ages was not made known to the sons of men,” (Ephesians 3:4,5,)

but “the dispensation” (Ephesians 3:2) of which had been intrusted to himself.

Towards the close of the chapter, he again prays that God would grant to the Ephesians such an intimate knowledge of Christ, that they would have no desire to know anything else. His object in doing so is not merely to lead them to gratitude to God for so many favors, and to the expression of that gratitude by entire devotion to his service, but still more to remove all doubt about his own calling. Paul was probably afraid that the false apostles would shake their faith by insinuating that they had been only half-instructed. They had been Gentiles, and, when they embraced pure Christianity, had been told nothing about ceremonies or circumcision. But all who enjoined on Christians the observance of the law were loud in the avowal, that those who have not been introduced into the church of God by circumcision must be held as profane persons. This was their ordinary song, that no man who is not circumcised is entitled to be reckoned among the people of God, and that all the rites prescribed by Moses ought to be observed. Accordingly, they brought it as a charge against Paul, that he exhibited Christ as equally the Savior of Gentiles and of Jews. They asserted that his apostleship was a profanation of the heavenly doctrine, because it threw open to wicked men, without discrimination, a share in the covenant of grace.

That the Ephesians, when assailed by these calumnies, might not give way, he resolved to meet them. While he argues so earnestly that they were called to the gospel because they had been chosen before the creation of the world, he charges them, on the other hand, not to imagine that the gospel had been accidentally brought to them by the will of men, or that it flew to them by chance; “Ou, qu’il ait prins sa volee vers eux.” “Or, that it took its flight towards them.” for the preaching of Christ among them was nothing else than the announcement of that eternal decree. While he lays before them the unhappy condition of their former life, he at the same time reminds them that the singular and astonishing mercy of God appeared in rescuing them from so deep a gulf. While he sets before their eyes his own commission as the apostle of the Gentiles, he confirms them in the faith which they had once received, because they had been divinely admitted into the communion of the church. And yet each of the sentences to which we have now referred must be viewed as an exhortation fitted to excite the Ephesians to gratitude.

In the fourth chapter, he describes the manner in which the Lord governs and protects his church, which is, by the gospel preached by men. Hence it follows, that in no other way can its integrity be preserved, and that the object at which it aims is true perfection. The apostle’s design is, to commend to the Ephesians the ministry by which God reigns amongst us. He afterwards details the fruits of this preaching, — a holy life and all the duties of piety. Nor does he satisfy himself with describing in general terms how Christians ought to live, but lays down particular exhortations adapted to the various relations of society.

COMMENTARIES ON THE

EPISTLE OF PAUL TO THE EPHESIANS.

CHAPTER 1

Ephesians 1:1-6

1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

1. Paulus Apostolus Iesu Christi per voluntatem Dei, sanctis omnibus qui sunt Ephesi, et fidelibus in Christo Iesu,

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo,

3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ;

3. Benedictus Deus et Pater Domini nostri Iesu Christi, qui benedixit nos in omni benedictione spirituali, in coelestibus Christo;

4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

4. Quemadmodum elegit nos in ipso ante mundi creationem, ut simus sancti et inculpati in conspectu suo per charitatem;

5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

5. Qui praedestinavit nos in adoptionem per Iesum Christum in seipso, secundum beneplacitum voluntatis suae,

6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

6. In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto.

CHAPTER 6

Ga 6:1-18. Exhortations Continued; to Forbearance and Humility; Liberality to Teachers and in General. Postscript and Benediction.

1. Brethren--An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.

a fault--Greek, "a transgression," "a fall"; such as a falling back into legal bondage. Here he gives monition to those who have not so fallen, "the spiritual," to be not "vainglorious" (Ga 5:26), but forbearing to such (Ro 15:1).

restore--The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.

the spirit of meekness--the meekness which is the gift of the Holy Spirit working in our spirit (Ga 5:22, 25). "Meekness" is that temper of spirit towards God whereby we accept His dealings without disputing; then, towards men, whereby we endure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us [Trench].

considering thyself--Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.

thou also be tempted--as is likely to happen to those who reprove others without meekness (compare Mt 7:2-5; 2Ti 2:25; Jas 2:13).

2. If ye, legalists, must "bear burdens," then instead of legal burdens (Mt 23:4), "bear one another's burdens," literally, "weights." Distinguished by Bengel from "burden," Ga 6:4 (a different Greek word, "load"): "weights" exceed the strength of those under them; "burden" is proportioned to the strength.

so fulfil--or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."

the law of Christ--namely, "love" (Ga 5:14). Since ye desire "the law," then fulfil the law of Christ, which is not made up of various minute observances, but whose sole "burden" is "love" (Joh 13:34; 15:12); Ro 15:3 gives Christ as the example in the particular duty here.

3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.

something--possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.

when he is nothing--The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (Ga 6:2, 6; Ro 12:3; 1Co 8:2).

deceiveth himself--literally, "he mentally deceives himself." Compare Jas 1:26, "deceiveth his own heart."

4. his own work--not merely his own opinion of himself.

have rejoicing in himself alone--Translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another (namely, not in regard to his neighbor, by comparing himself with whom, he has fancied he has matter for boasting as that neighbor's superior)." Not that really a man by looking to "himself alone" is likely to find cause for glorying in himself. Nay, in Ga 6:5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. But he refers to the idea those whom he censures had of themselves: they thought they had cause for "glorying" in themselves, but it all arose from unjust self-conceited comparison of themselves with others, instead of looking at home. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ.

5. For (by this way, Ga 6:4, of proving himself, not depreciating his neighbor by comparison) each man shall bear his own "burden," or rather, "load" (namely, of sin and infirmity), the Greek being different from that in Ga 6:2. This verse does not contradict Ga 6:2. There he tells them to bear with others' "burdens" of infirmity in sympathy; here, that self-examination will make a man to feel he has enough to do with "his own load" of sin, without comparing himself boastfully with his neighbor. Compare Ga 6:3. Instead of "thinking himself to be something," he shall feel the "load" of his own sin: and this will lead him to bear sympathetically with his neighbor's burden of infirmity. ÆSOP says a man carries two bags over his shoulder, the one with his own sins hanging behind, that with his neighbor's sins in front.

6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne--by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.

communicate unto him--"impart a share unto his teacher": literally, "him that teacheth catechetically."

in all good things--in every kind of the good things of this life, according as the case may require (Ro 15:27; 1Co 9:11, 14).

7. God is not mocked--The Greek verb is, literally, to sneer with the nostrils drawn up in contempt. God does not suffer Himself to be imposed on by empty words: He will judge according to works, which are seeds sown for eternity of either joy or woe. Excuses for illiberality in God's cause (Ga 6:6) seem valid before men, but are not so before God (Psa 50:21).

soweth--especially of his resources (2Co 9:6).

that--Greek, "this"; this and nothing else.

reap--at the harvest, the end of the world (Mt 13:39).

8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.

corruption--that is, destruction (Php 3:19). Compare as to the deliverance of believers from "corruption" (Ro 8:21). The use of the term "corruption" instead, implies that destruction is not an arbitrary punishment of fleshly-mindedness, but is its natural fruit; the corrupt flesh producing corruption, which is another word for destruction: corruption is the fault, and corruption the punishment (see on 1Co 3:17; 2Pe 2:12). Future life only expands the seed sown here. Men cannot mock God because they can deceive themselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psa 126:6; Pr 11:18; 22:8; Ho 8:7; 10:12; Lu 16:25; Ro 8:11; Jas 5:7).

9. (2Th 3:13). And when we do good, let us also persevere in it without fainting.

in due season--in its own proper season, God's own time (1Ti 6:15).

faint not--literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [Bengel]. No one should faint, as in an earthly harvest sometimes happens.

10. Translate, "So then, according as (that is, in proportion as) we have season (that is, opportunity), let us work (a distinct Greek verb from that for "do," in Ga 6:9) that which is (in each case) good." As thou art able, and while thou art able, and when thou art able (Ec 9:10). We have now the "season" for sowing, as also there will be hereafter the "due season" (Ga 6:9) for reaping. The whole life is, in one sense, the "seasonable opportunity" to us: and, in a narrower sense, there occur in it more especially convenient seasons. The latter are sometimes lost in looking for still more convenient seasons (Ac 24:25). We shall not always have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Re 12:12). Let us be sharpened to the greater zeal in well-doing by the shortness of ours.

them who are of the household--Every right-minded man does well to the members of his own family (1Ti 5:8); so believers are to do to those of the household of faith, that is, those whom faith has made members of "the household of God" (Ep 2:19): "the house of God" (1Ti 3:15; 1Pe 4:17).

11. Rather, "See in how large letters I have written." The Greek is translated "how great" in He 7:4, the only other passage where it occurs in the New Testament. Owing to his weakness of eyes (Ga 4:15) he wrote in large letters. So Jerome. All the oldest manuscripts are written in uncial, that is, capital letters, the "cursive," or small letters, being of more recent date. Paul seems to have had a difficulty in writing, which led him to make the uncial letters larger than ordinary writers did. The mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistle, which this Epistle resembles in style. He usually dictated his Epistles to an amanuensis, excepting the concluding salutation, which he wrote himself (Ro 16:22; 1Co 16:21). This letter, he tells the Galatians, he writes with his own hand, no doubt in order that they may see what a regard he had for them, in contrast to the Judaizing teachers (Ga 6:12), who sought only their own ease. If English Version be retained, the words, "how large a letter (literally, 'in how large letters')," will not refer to the length of the Epistle absolutely, but that it was a large one for him to have written with his own hand. Neander supports English Version, as more appropriate to the earnestness of the apostle and the tone of the Epistle: "How large" will thus be put for "how many."

12. Contrast between his zeal in their behalf, implied in Ga 6:11, and the zeal for self on the part of the Judaizers.

make a fair show--(2Co 5:12).

in the flesh--in outward things.

they--it is "these" who

constrain you--by example (Ga 6:13) and importuning.

only lest--"only that they may not," &c. (compare Ga 5:11).

suffer persecution--They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.

13. Translate, "For not even do they who submit to circumcision, keep the law themselves (Ro 2:17-23), but they wish you (emphatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law.

that they may glory in your flesh--namely, in the outward change (opposed to an inward change wrought by the Spirit) which they have effected in bringing you over to their own Jewish-Christian party.

14. Translate, "But as for me (in opposition to those gloriers 'in your flesh,' Ga 6:13), God forbid that I," &c.

in the cross--the atoning death on the cross. Compare Php 3:3, 7, 8, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of glorying to me. For by it, the worst of deaths, Christ has destroyed all kinds of death [Augustine, Tract 36, on John, sec. 4]. We are to testify the power of Christ's death working in us, after the manner of crucifixion (Ga 5:24; Ro 6:5, 6).

our--He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.

the world--inseparably allied to the "flesh" (Ga 6:13). Legal and fleshly ordinances are merely outward, and "elements of the world" (Ga 4:3).

is--rather, as Greek, "has been crucified to me" (Ga 2:20). He used "crucified" for dead (Col 2:20, "dead with Christ"), to imply his oneness with Christ crucified (Php 3:10): "the fellowship of His sufferings being made conformable unto His death."

15. availeth--The oldest manuscripts read, "is" (compare Ga 5:6). Not only are they of no avail, but they are nothing. So far are they from being matter for "glorying," that they are "nothing." But Christ's cross is "all in all," as a subject for glorying, in "the new creature" (Ep 2:10, 15, 16).

new creature--(2Co 5:17). A transformation by the renewal of the mind (Ro 12:2).

16. as many--contrasting with the "as many," Ga 6:12.

rule--literally, a straight rule, to detect crookedness; so a rule of life.

peace--from God (Ep 2:14-17; 6:23).

mercy--(Ro 15:9).

Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Ga 3:9, 29; Ro 2:28, 29; Php 3:3).

17. let no man trouble me--by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."

the marks--properly, marks branded on slaves to indicate their owners. So Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in whose free and glorious service he is (2Co 11:23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their followers: Paul glories in the marks of suffering for Christ on his own body (compare Ga 6:14; Php 3:10; Col 1:24).

the Lord--omitted in the oldest manuscripts.

18. Brethren--Place it, as Greek, "last" in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of brotherhood as his last parting word (see on Ga 1:6).

be with your spirit--which, I trust, will keep down the flesh (1Th 5:23; 2Ti 4:22; Phm 25).

Brethren, if a man be overtaken - Εαν προληφθη· 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, αν μη προληφθη τῃ προβοσκιδι, 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 endeavors 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 - Καταρτιζετε 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 skillful 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 - Σκοπων σεαυτον· 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 offense. 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."

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 fulfill 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.

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 1Cor 13:1, etc. Those who suppose themselves to excel all others in piety, understanding, etc., 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.

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.

Every man shall bear his own burden - All must answer for themselves, not for their neighbors. And every man must expect to be dealt with by the Divine Judge, as his character and conduct have been. The greater offenses of another will not excuse thy smaller crimes. Every man must give account of himself to God.

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.

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.

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.

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 laboring 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, etc., 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.

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.

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, rivaled 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.

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 practiced 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."

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, hut that they were circumcised.

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.

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 - Αλλα καινη κτισις· 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 1Cor 7:19, and on 2Cor 5:17 (note).

As many as walk according to this rule - Τῳ κανονι τουτῳ· 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 the notes on Rom 2:29; Rom 4:12 (note).

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."

The grace - Favor, 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 εγραφη απ' Εφεσου· 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.

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 endeavors 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, Exo 19:5, Exo 19:6. 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, Deu 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, (Lev 11:44; Lev 19:2; Lev 20:7), and separated from the impure and degrading idolatries of the neighboring 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 marvelous light, 1Pet 2:5, 1Pet 2:9. 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, 1Cor 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, etc. 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 labor 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.

Brethren, if a man be overtaken in any fault - By surprise, ignorance, or stress of temptation. Ye who are spiritual - Who continue to live and walk by the Spirit. Restore such an one - By reproof, instruction, or exhortation. Every one who can, ought to help herein; only in the spirit of meekness - This is essential to a spiritual man; and in this lies the whole force of the cure. Considering thyself - The plural is beautifully changed into the singular. Let each take heed to himself. Lest thou also be tempted - Temptation easily and swiftly passes from one to another; especially if a man endeavours to cure another without preserving his own meekness.

Bear ye one another's burdens - Sympathize with, and assist, each other, in all your weaknesses, grievances, trials. And so fulfil the law of Christ - The law of Christ (an uncommon expression) is the law of love: this our Lord peculiarly recommends; this he makes the distinguishing mark of his disciples.

If any one think himself to be something - Above his brethren, or by any strength of his own. When he is nothing, he deceiveth himself - He alone will bear their burdens, who knows himself to be nothing.

But let every man try his own work - Narrowly examine all he is, and all he doeth. And then he shall have rejoicing in himself - He will find in himself matter of rejoicing, if his works are right before God. And not in another - Not in glorying over others.

For every one shall bear his own burden - ln that day shall give an account of himself to God.

Let him that is taught impart to him that teacheth all such temporal good things as he stands in need of.

God is not mocked - Although they attempt to mock him, who think to reap otherwise than they sow.

For he that now soweth to the flesh - That follows the desires of corrupt nature. Shall hereafter of the flesh - Out of this very seed. Reap corruption - Death everlasting. But he that soweth to the Spirit - That follows his guidance in all his tempers and conversation. Shall of the Spirit - By the free grace and power of God, reap life everlasting.

But let us not be weary in well doing - Let us persevere in sowing to the Spirit. For in due season - When the harvest is come, we shall reap, if we faint not.

Therefore as we have opportunity - At whatever time or place, and in whatever manner we can. The opportunity in general is our lifetime; but there are also many particular opportunities. Satan is quickened in doing hurt, by the shortness of the time, Rev 12:12. By the same consideration let us be quickened in doing good. Let us do good - In every possible kind, and in every possible degree. Unto all men - Neighbours or strangers, good or evil, friends or enemies. But especially to them who are of the household of faith. For all believers are but one family.

Ye see how large a letter - St. Paul had not yet wrote a larger to any church. I have written with my own hand - He generally wrote by an amanuensis.

As many as desire to make a fair appearance in the flesh - To preserve a fair character. These constrain you - Both by their example and importunity. To be circumcised - Not so much from a principle of conscience, as lest they should suffer persecution - From the unbelieving Jews. For the cross of Christ - For maintaining that faith in a crucified Saviour is alone sufficient for justification.

For neither they themselves keep the whole law - So far are they from a real zeal for it. But yet they desire to have you circumcised, that they may glory in your flesh - That they may boast of you as their proselytes, and make a merit of this with the other Jews.

But God forbid that I should glory - Should boast of anything I have, am, or do; or rely on anything for my acceptance with God, but what Christ hath done and suffered for me. By means of which the world is crucified to me - All the things and persons in it are to me as nothing. And I unto the world - I am dead to all worldly pursuits, cares, desires, and enjoyments.

For neither circumcision is anything, nor uncircumcision - Neither of these is of any account. But a new creation - Whereby all things in us become new.

And as many as walk according to this rule - Glorying only in the cross of Christ. Being crucified to the world. And, Created anew. Peace and mercy be upon them, and upon the Israel, that is, the Church, of God - Which consists of all those, and those only, of every nation and kindred, who walk by this rule.

From henceforth let none trouble me - By quarrels and disputes. For I bear - And afflictions should not be added to the afflicted. In my body the marks of the Lord Jesus - The scars, marks, and brands of my sufferings for Him.

1 BRethren , if a man be overtaken in a fault , ye that are spiritual , restore such a one in the spirit of meekness , considering thy self lest thou also be tempted .

In the term [Brethren] there is a secret argument perswading the duty which he is pressing, because Christians, particularly members of the same Church, are all Brethren. By persons, overtaken with a fault, he means such as do not make a trade of open and scandalous sinning, (for such must be rebuked sharply,) but such as may be sometime through infirmity overborne, and run down with a temptation to sin.

By those that are Spiritual, he means not only the Pastors and Governours of the Church, (though this care and duty is much incumbent upon them,) but such as have received the Spirit of Christ; more especially such as were more knowing in the wayes of God, and had spiritual habits more confirmed in them▪ (in which sense Spiritual is used in 1 Cor. 3.1.)

The word translated [restore] signifies to put again into joynt, or into right order and place. Sin is an inordinate action, and putteth the Soul that committeth it out of its due order and place. He willeth the Brethren that are spiritual to use all due means to put such a member in joint again, but not to do this roughly, and with passion, and severe correption, but meekly, so as may be most probable to win the sinners soul.

Having an eye and respect to themselves; as neither being free from sin, nor from temptations to sin, d[illegible: 2 letters]ling with others as they would have others deal by them.

Marginal references: Rom. 14.1. & 15.1.; Or, although.; 1 Cor. 2.15.

2 Bear ye one anothers burdens , and so fulfil the law of Christ .

It is a general precept, and may be either understood with reference to what he had said in the [illegible: 1 letter]ormer verse, so it hints our duty, though we discern our Brethren to have fallen into some sin or error, yet if we discern that they are sensible of their lapse, and their sin is not a pleasure, but a burden to them, though we ought not to bear with them, or connive at them in their sins, yet we ought to sympathize with them when we see their sin is become their load and burden, under which they groan and are dejected. Or else more generally as a new precept commanding us to sympathize with our Brethren under any load of Tryals and Affliction which God shall lay upon them. And so it agreeth with that precept, Rom. 12.15.

By the Law of Christ; he means the Will of Christ revealed in the Gospel; particularly the Law of Love so much enjoyned by Christ, Iohn 13.15 33, 34, 35. and 15.12. Which is not called the Law of Christ, because first given by him; (for himself maketh it the sum of the Ten Commandments:) but because he received it and vindicated it from the corruption of the Pharisees interpretation. Matth. 5.43, 44. because he so often urged it, and so seriously commanded and commended it to his Disciples; and set us the highest president, and example of it, and hath by his Spirit written it in the hearts of his People.

Marginal references: Joh. 13.34. & 15.12. 1 Joh. 4.21.

3 For if a man think himself to be some thing when he is nothing, he deceiveth himself .

It is a general maxime, and the truth of it is obvious to every one that readeth it, for supposing a man to be nothing of what he thinks himself to be, he must needs deceive himself in nourishing and entertaining such an Opinion of himself. For the dependance of it upon what the Apostle had said before, it is obvious. Pride and mens high opinions of themselves above what they ought, are the cause of their censoriousness, and morosity in dealing with other offenders; which modesty would not suffer in them, if they apprehended themselves to be as weak, and as much exposed to Temptations as others are. It is Pride and overweening opinions of our selves, that make us despise or neglect to others, under their burdens, and so forget the Law of Christ; the Apostle therefore properly addeth this precept for humility, and modesty to these former precepts.

Marginal references: 1 Cor. 8.2.

4 But let every man prove his own work , and then shall he have rejoycing in himself alone, and not in another .

The Apostle by a mans own work here, understands his own actions and manners, which he would have every man to busie himself to search, try, and examine by the divine rule, whether they be conformable to the Will of God yea or no; and then he saith

a man shall, (if he findeth his work such as is agreeable to the Will of God,) have a cause to rejoice in himself; not in the merit or perfection of his works, but in his own works, not in others; that is he shall rejoice in something which God hath wrought in and by him, and not in others. This the Apostle wisely propounds, as a means to bring a man to know his own measures: it being a great error for men to measure themselves by the measures of other men, their perfections, by others imperfections.

Marginal references: 1 Cor. 11.28.

5 For every man shall bear his own burden .

That is, God will judge every man in the last day, according not to what others have done, but to what he himself hath done, 1 Cor. 3.8. Therefore every one is concerned to prove his own work; for at last his eternal joy and rejoycing, or sorrow and mourning, shall be according to what he himself hath wrought, not according to what others have wrought. If ever they enter into the joy of Heaven, they shall rejoyce in their own work. And if Eternal sorrow be their portion, they shall groan under their own burdens; they will not be the sins of others but their own sins which will sink them into eternal misery. For though superiours shall answer to God for the sins of their inferiours, yet it shall not properly be for their inferiours sins, but for their own sins, in neglecting to warn and to reprove them, and to do what in them lay to have hindred them in their sinful courses.

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

The word here Translated taught, signifieth Catechized; and is the same word from which that word is derived; but it here signifieth taught, catechizing being but a mode or species of teaching.

The precept is concerning the maintenance of Ministers, which is fitly expressed by the term communicate, because as the people distribute to their Ministers things Temporal, so the Ministers distribute things spiritual. The good things here mentioned, are Temporal good things; such as may be useful to the Teacher for him to uphold himself and Family. The Text Teacheth us, that it is the Will of God that Ministers should be maintained at the charge of the Church to which they Minister, and it is but an act of justice, for they do but communicate temporal things to those who communicate to them much more valuable things.

Marginal references: 1 Cor. 9.11, 14.

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

The Apostle addeth this, to terrifie those who find out vain, and false excuses to save their purses, he adviseth them not to cheat themselves, for though they might deceive men, yet they could not deceive the All-seeing, and Heart-searching God.

Further to encourage them to this communicating, he mindeth them, that what they distributed in this nature, was no more lost, then the seed is which the Husbandman casteth into the ground; which in its season springs up, and returneth into the Husbandmans hand with increase. This Metaphor of Sowing, is made use of also, Proverbs 11 chapter. 18 verse. 2 Corinthians 9.6. to express mens actions, and lets us know that our actions when done, are not done with, but as our bodies shall rise again, so what we have done in the Flesh shall be revived and judged, whatsoever either for quantity, or for quality men sow, the same shall they reap; As to quantity, he had said in 2 Corinthians 9.6. that he who soweth sparingly, should reap sparingly, and he that sowed bountifully should reap bountifully: As to quality he here further addeth.

Marginal references: 1 Cor. 6.[illegible: 1 letter]; Luk. 16.[illegible: 1 letter] Rom. 2.6[illegible: 1 letter]

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 s.

He that layeth out his Estate or spendeth his time and talents, for the gratifying of the Flesh.

Shall or may reap some carnal satisfaction, of a corruptible, dying, perishing nature.

But he who layeth out his Estate, or spendeth his time, strength, talents, whatsoever God hath given him, for the Glory of God, in obedience to the commands, motions, and dictates of the Spirit, or the Revelations of the Divine Will; he shall not of merit, but of Grace from the Spirit reap everlasting Life, Reward and Satisfaction. So that as in the World, that man doth not suffer loss, that layeth out his money, time, or strength, about good things of a valuable, and induring nature; but he onely who layeth them out about things perishing, and transitory, and of a corruptible nature: so that man shall not loose his Estate that layeth it out for the maintenance of the Gospel and upholding the Ministry of it; for he soweth to the Spirit, and shall thereof reap eternal Life and salvation: he only loseth his estate, &c. who spendeth it to gratifie his lusts, and please his flesh, for all the return which he shall have, will be in poor sensible perishing good things; which perish with the using, and will be of no significancy to him beyond this Life.

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

We have the same precept, 2 Thessalonians 3.13. As the not executing of jugdement speedily imboldens sinners, and encourageth them to go on in courses of sin, so Gods delaying the rewards of the righteous, often proveth a temptation to good men to be weary of well doing. Against this the Apostle cautioneth us here.

By minding us, that there is a due season for all things, (which is best known to the wise God:) and assuring us that though as we see not the Husbandman presently reaping assoon as he hath sown, but waiting patiently in hope, that in a due season he shall reap, so we, though we be not presently rewarded, yet in Gods season shall as certainly reap as he doth. But he also mindeth us, that if we will reap we must not faint, but go on and persevere in our course of well doing: otherwise we can no more expect to reap, then the husbandman can that hath sown well, but out of impatience before the time cometh for him to reap, shall go and plow up again all that he hath sown, Ezek. 33 13.

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

As we have objects before us, or as God gives us time, and ability.

Let it be our business to harm none, but to supply the necessities of all men; either with our spiritual advice and counsels, with all the assistance we can give them that may any way be of spiritual profit or advantage to them; or wi[illegible: 1 letter]h our worldly Goods, ministring to their necessities.

But all in an order preferring Christians before others; those that belong to the Church, (which is called the house of God, 1 Tim. 3.1[illegible: 1 letter]. 1 Pet. 4.17. and the houshold of Faith, Eph. 2.19. (before such as have no such relation to the Church.

11 Ye see how large a letter I have written to you, with my own hand .

Paul made use of the hands of others in the writing some others of the Epistles as appears from Rom. 16.22. and sometimes he himself only wrote the salutation, 1 Cor. 16.21. but he tells them he wrote this Epistle to them wholly with his own hand; that he might thereby more commend his Love to them and care over them.

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

The Apostle here reflecteth upon those false Teachers, who had perverted this Church, and discovereth their hypocrisie under all their pretences of good will to them. These are those who (he saith) desired to make a fair shew in the Flesh; that is, to make a fair shew to the world as men very devout (which Formalists and persons over-zealous for Rituals ordinarily do.)

These would constrain, were very urgent to perswade these Beleivers to be circumcised, not out of any Love they had to the Law of God, or to the souls of these Galatians.

But onely to avoid Persecution; for as the Jews were more favourable to such Christians, who together with the Doctrine of Christ observed also their Rites, and Legal Ceremonies: so we are told by some of the Ancients, that some of the Roman Emperors by their Edicts gave liberty to the Jews in the Provinces subject to them, to use their own Religious Rites, now all who were circumcised went under that notion, so had more liberty then those who were not circumcised, who were persecuted both by the Jewish and the Heathen Magistrates. The Apostle saith, that these false Teachers, who so zealously urged circumcision upon this Gentile Church, did it for no other end but for the avoiding the danger of Persecution; which they saw would follow their standing fast in their Gospel liberty, and not bringing themselves under the Law: which Persecution he tacitely hinteth ought not to be so industriously shunned and avoided, because it was for Christs sake, who had indured the cross for them.

Marginal references: [illegible: 1 word] 3.13.

13 For neither they themselves who are circumcised keep the law , but desire to have you circumcised, that they may glory in your Flesh .

In this the Hypocrisie of your false Teachers discovereth its self, that whereas by their being circumcised, they had declared themselves Debtors to the whole Law, and under an obligation entirely to keep it if they would be saved; yet they themselves did not keep it, only were very zealous for this one thing, not out of any love they had to the Law.

But that they might Glory of you, as their Converts being by them perswaded to be circumcised.

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

For my part I have no such ends, I have no Ambition to glory in you as my Converts; all that I desire to glory in, is in the Doctrine of the Gospel, and my sufferings for the propagation of it, and my conformity to Christ in suffering for Preaching the Gospel.

By the cross of Christ the World is Crucified to me, and I to it, I care no more for the World then it careth for me; the World despiseth and contemneth me, and the Doctrine of the cross which I Preach and publish in it, and I contemn it, with all its vain pomp and splendor. And this I do through the Cross of Christ, remembring how the World dealt with Christ, and how little he regarded the world, or through the Grace of Christ who hath inabled me to it, for the particle Translated, by whom may be indifferently Translated by whom or by which.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 word] 6.6. [illegible: 1 span].

15 For in Christ Jesus neither circumcision availeth any thing , nor uncircumcision, but a new creature .

Under the Gospel state as settled by Christ, with reference to salvation, it is of no moment whether a man be a Jew or

a Gentile.

But whether a man be Regenerated or no, and be Renewed by the Holy Ghost, so as old things with him be passed away, and all things be become new. He had said the same chap. 3.28. and 5.6. See also 2 Cor. 5.17. under the Law indeed there was something in Circumcision, as it was Gods Covenant in the Flesh to that people to whom he gave it, and the Uncircumcised were strangers to the Covenants of promise, and aliens to the Church of God, but under the Gospel, Circumcision and Uncircumcision are of no significancy; God neither regards any for the former, nor rejecteth any for the latter, he only looketh at the heart and inward man whether that be Renewed, and sanctified, yea or no.

16 And as many as walk according to this rule , peace be on them, and mercy , and upon the Israel of God .

He either meaneth the Rule of Scripture, the whole Word of God; or the Doctrine which he had taught them throughout this Epistle, or what he had said in the words immediately going before, where the Apostle had given them this Rule, not to regard either Circumcision or uncircumcision, or any thing in the Flesh, but only the change of their hearts.

To these he either Prophesieth Peace and Mercy, or he Prayeth Peace and Mercy for them, under which large terms, he comprehendeth all good things whether internal or external.

Upon the true Israelites, whom he calleth the Israel of God; hereby intimating and confirming the Truth of what he had said, Rom. 2.28, 29. and what our Saviour had said of Nathaniel, Iohn 1.47. calling him an Israelite indeed because in him was no guile. And establishing a distinction betwixt such as were so really, and those who were only Israelites in name, because descended from Iacob to whom God gave the name of Israel. Hereby also checking the vanity of the Jews, who gloried in the name of Israelites, and thought there could no water come out of the Fountains of Israel which God would cast away. The Apostle doth not promise, or prophesie Mercy and Peace to all Israelites, but only to the Israel of God; that is, to Believers that received, and imbraced Jesus Christ offered in the Gospel.

Marginal references: Psal. 125.5.; Rom. 4.12. Chap. 3.29.

17 From henceforth let no man trouble me , for I bear in my body the marks of the Lord Jesus .

Let no man trouble me, either with questions about circumcision, or with imputations as if I were a Friend to their opinion, of the necessity of adding to the Doctrine of Faith, circumcision and other observances of the Law.

I sufficiently declare my judgment to the World, suffering for my profession, and Preaching the Gospel. These sufferings he calls the marks of the Lord Iesus Christ, because he indured them in Testimony to the Gospel, as well against the Jews as against the Gentiles.

Marginal references: 2 Cor. 4.10.

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

The Apostle closeth this Epistle with this Prayer, as he generally concludeth all his Epistles, with wishing them Grace, the Grace of our Lord Iesus Christ: Under which, he comprehendeth all the effects of the Free love of God upon Believers Souls, for the sake, and in, and through the merits of the Lord Jesus Christ: this he prayeth that they might feel in their hearts, and that it might be in their spirits, to quicken, strengthen, comfort, and establish them according to the different manifestations of the spirit of Grace.

Tenderness in Reproving; Self-Examination; Spiritual Mindedness and Beneficence. (a. d. 56.)

1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one 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 if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 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; God is not mocked: for whatsoever a man soweth, that shall he also reap. 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. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.

The apostle having, in the foregoing chapter, exhorted Christians by love to serve one another ( v. 13), and also cautioned us (v. 16) against a temper which, if indulged, would hinder us from showing the mutual love and serviceableness which he had recommended, in the beginning of this chapter he proceeds to give some further directions, which, if duly observed, would both promote the one and prevent the other of these, and render our behaviour both more agreeable to our Christian profession and more useful and comfortable to one another: particularly,

I. We are here taught to deal tenderly with those who are overtaken in a fault, v. 1. He puts a common case: If a man be overtaken in a fault, that is, be brought to sin by the surprise of temptation. It is one thing to overtake a fault by contrivance and deliberation, and a full resolution in sin, and another thing to be overtaken in a fault. The latter is the case here supposed, and herein the apostle shows that great tenderness should be used. Those who are spiritual, by whom is meant, not only the ministers (as if none but they were to be called spiritual persons), but other Christians too, especially those of the higher form in Christianity; these must restore such a one with the spirit of meekness. Here observe, 1. The duty we are directed to—to restore such; we should labour, by faithful reproofs, and pertinent and seasonable councils, to bring them to repentance. The original word, katartizete, signifies to set in joint, as a dislocated bone; accordingly we should endeavour to set them in joint again, to bring them to themselves, by convincing them of their sin and error, persuading them to return to their duty, comforting them in a sense of pardoning mercy thereupon, and having thus recovered them, confirming our love to them. 2. The manner wherein this is to be done: With the spirit of meekness; not in wrath and passion, as those who triumph in a brother's falls, but with meekness, as those who rather mourn for them. Many needful reproofs lose their efficacy by being given in wrath; but when they are managed with calmness and tenderness, and appear to proceed from sincere affection and concern for the welfare of those to whom they are given, they are likely to make a due impression. 3. A very good reason why this should be done with meekness: Considering thyself, lest thou also be tempted. We ought to deal very tenderly with those who are overtaken in sin, because we none of us know but it may some time or other be our own case. We also may be tempted, yea, and overcome by the temptation; and therefore, if we rightly consider ourselves, this will dispose us to do by others as we desire to be done by in such a case.

II. We are here directed to bear one another's burdens, v. 2. This may be considered either as referring to what goes before, and so may teach us to exercise forbearance and compassion towards one another, in the case of those weaknesses, and follies, and infirmities, which too often attend us—that, though we should not wholly connive at them, yet we should not be severe against one another on account of them; or as a more general precept, and so it directs us to sympathize with one another under the various trials and troubles that we may meet with, and to be ready to afford each other the comfort and counsel, the help and assistance, which our circumstances may require. To excite us hereunto, the apostle adds, by way of motive, that so we shall fulfil the law of Christ. This is to act agreeably to the law of his precept, which is the law of love, and obliges us to a mutual forbearance and forgiveness, to sympathy with and compassion towards each other; and it would also be agreeable to his pattern and example, which have the force of a law to us. He bears with us under our weaknesses and follies, he is touched with a fellow-feeling of our infirmities; and therefore there is good reason why we should maintain the same temper towards one another. Note, Though as Christians we are freed from the law of Moses, yet we are under the law of Christ; and therefore, instead of laying unnecessary burdens upon others (as those who urged the observance of Moses's law did), it much more becomes us to fulfil the law of Christ by bearing one another's burdens. The apostle being aware how great a hindrance pride would be to the mutual condescension and sympathy which he had been recommending, and that a conceit of ourselves would dispose us to censure and contemn our brethren, instead of bearing with their infirmities and endeavouring to restore them when overtaken with a fault, he therefore (v. 3) takes care to caution us against this; he supposes it as a very possible thing (and it would be well if it were not too common) for a man to think himself to be something—to entertain a fond opinion of his own sufficiency, to look upon himself as wiser and better than other men, and as fit to dictate and prescribe to them—when in truth he is nothing, has nothing of substance or solidity in him, or that can be a ground of the confidence and superiority which he assumes. To dissuade us from giving way to this temper he tells us that such a one does but deceive himself; while he imposes upon others, by pretending to what he has not, he puts the greatest cheat upon himself, and sooner or later will find the sad effects of it. This will never gain him that esteem, either with God or good men, which he is ready to expect; he is neither the freer from mistakes nor will he be the more secure against temptations for the good opinion he has of his own sufficiency, but rather the more liable to fall into them, and to be overcome by them; for he that thinks he stands has need to take heed lest he fall. Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phil. ii. 3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, 1 Cor. xiii. 4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit. As a means of preventing this evil,

III. We are advised every one to prove his own work, v. 4. By our own work is chiefly meant our own actions or behaviour. These the apostle directs us to prove, that is seriously and impartially to examine them by the rule of God's word, to see whether or no they are agreeable to it, and therefore such as God and conscience do approve. This he represents as the duty of every man; instead of being forward to judge and censure others, it would much more become us to search and try our own ways; our business lies more at home than abroad, with ourselves than with other men, for what have we to do to judge another man's servant? From the connection of this exhortation with what goes before it appears that if Christians did duly employ themselves in this work they might easily discover those defects and failings in themselves which would soon convince them how little reason they have either to be conceited of themselves or severe in their censures of others; and so it gives us occasion to observe that the best way to keep us from being proud of ourselves is to prove our ownselves: the better we are acquainted with our own hearts and ways, the less liable shall we be to despise and the more disposed to compassionate and help others under their infirmities and afflictions. That we may be persuaded to this necessary and profitable duty of proving our own work, the apostle urges two considerations very proper for this purpose:—

1. This is the way to have rejoicing in ourselves alone. If we set ourselves in good earnest to prove our own work, and, upon the trial, can approve ourselves to God, as to our sincerity and uprightness towards him, then may we expect to have comfort and peace in our own souls, having the testimony of our own consciences for us (as 2 Cor. i. 12), and this, he intimates, would be a much better ground of joy and satisfaction than to be able to rejoice in another, either in the good opinion which others may have of us or in having gained over others to our opinion, which the false teachers were wont to glory in (as we see v. 13), or by comparing ourselves with others, as, it should seem, some did, who were ready to think well of themselves, because they were not so bad as some others. Too many are apt to value themselves upon such accounts as these; but the joy that results thence is nothing to that which arises from an impartial trial of ourselves by the rule of God's word, and our being able thereupon to approve ourselves to him. Note, (1.) Though we have nothing in ourselves to boast of, yet we may have the matter of rejoicing in ourselves: our works can merit nothing at the hand of God; but, if our consciences can witness for us that they are such as he for Christ's sake approves and accepts, we may upon good ground rejoice therein. (2.) The true way to have rejoicing in ourselves is to be much in proving our own works, in examining ourselves by the unerring rule of God's word, and not by the false measures of what others are, or may think of us. (3.) It is much more desirable to have matter of glorying in ourselves than in another. If we have the testimony of our consciences that we are accepted of God, we need not much concern ourselves about what others think or say of us; and without this the good opinion of others will stand us in little stead.

2. The other argument which the apostle uses to press upon us this duty of proving our own work is that every man shall bear his own burden (v. 5), the meaning of which is that at the great day every one shall be reckoned with according as his behaviour here has been. He supposes that there is a day coming when we must all give an account of ourselves to God; and he declares that then the judgment will proceed, and the sentence pass, not according to the sentiments of the world concerning us, or any ungrounded opinion we may have had of ourselves, or upon our having been better or worse than others, but according as our state and behaviour have really been in the sight of God. And, if there be such an awful time to be expected, when he will render to every one according to his works, surely there is the greatest reason why we should prove our own works now: if we must certainly be called to an account hereafter, surely we ought to be often calling ourselves to an account here, to see whether or no we are such as God will own and approve then: and, as this is our duty, so if it were more our practice we should entertain more becoming thoughts both of ourselves and our fellow-christians, and instead of bearing hard upon one another, on account of any mistakes or failings we may be guilty of, we should be more ready to fulfil that law of Christ by which we must be judged in bearing one another's burdens.

IV. Christians are here exhorted to be free and liberal in maintaining their ministers (v. 6): Let him that is taught in the word communicate to him that teacheth, in all good things. Here we may observe, 1. The apostle speaks of it as a thing known and acknowledged, that, as there are some to be taught, so there are others who are appointed to teach them. The office of the ministry is a divine institution, which does not lie open in common to all, but is confined to those only whom God has qualified for it and called to it: even reason itself directs us to put a difference between the teachers and the taught (for, if all were teachers, there would be none to be taught), and the scriptures sufficiently declare that it is the will of God we should do so. 2. It is the word of God wherein ministers are to teach and instruct others; that which they are to preach is the word, 2 Tim. iv. 2. That which they are to declare is the counsel of God, Acts xx. 27. They are not lords of our faith, but helpers of our joy, 2 Cor. i. 24. It is the word of God which is the only rule of faith and life; this they are concerned to study, and to open, and improve, for the edification of others, but they are no further to be regarded than as they speak according to this rule. 3. It is the duty of those who are taught in the word to support those who are appointed to teach them; for they are to communicate to them in all good things, freely and cheerfully to contribute, of the good things with which God has blessed them, what is needful for their comfortable subsistence. Ministers are to give attendance to reading, to exhortation, to doctrine (1 Tim. iv. 13); they are not to entangle themselves with the affairs of this life (2 Tim. ii. 4), and therefore it is but fit and equitable that, while they are sowing to others spiritual things, they should reap their carnal things. And this is the appointment of God himself; for as, under the law, those who ministered about holy things lived of the things of the temple, so hath the Lord ordained that those who preach the gospel should live of the gospel, 1 Cor. ix. 11, 13, 14.

V. Here is a caution to take heed of mocking God, or of deceiving ourselves, by imagining that he can be imposed upon by mere pretensions or professions (v. 7): Be not deceived, God is not mocked. This may be considered as referring to the foregoing exhortation, and so the design of it is to convince those of their sin and folly who endeavoured by any plausible pretences to excuse themselves from doing their duty in supporting their ministers: or it may be taken in a more general view, as respecting the whole business of religion, and so as designed to take men off from entertaining any vain hopes of enjoying its rewards while they live in the neglect of its duties. The apostle here supposes that many are apt to excuse themselves from the work of religion, and especially the more self-denying and chargeable parts of it, though at the same time they may make a show and profession of it; but he assures them that this their way is their folly, for, though hereby they may possibly impose upon others, yet they do but deceive themselves if they think to impose upon God, who is perfectly acquainted with their hearts as well as actions, and, as he cannot be deceived, so he will not be mocked; and therefore, to prevent this, he directs us to lay down as a rule to ourselves, That whatsoever a man soweth that shall he also reap; or that according as we behave ourselves now, so will our account be in the great day. Our present time is seed-time: in the other world there will be a great harvest; and, as the husbandman reaps in the harvest according as he sows in the seedness, so we shall reap then as we sow now. And he further informs us (v. 8) that, as there are two sorts of seedness, sowing to the flesh and sowing to the Spirit, so accordingly will the reckoning be hereafter: If we sow to the flesh, we shall of the flesh reap corruption. If we sow the wind, we shall reap the whirlwind. Those who live a carnal sensual life, who instead of employing themselves to the honour of God and the good of others, spend all their thoughts, and care, and time, about the flesh, must expect no other fruit of such a course than corruption—a mean and short-lived satisfaction at present, and ruin and misery at the end of it. But, on the other hand, those who sow to the Spirit, who under the guidance and influence of the Spirit do live a holy and spiritual life, a life of devotedness to God and of usefulness and serviceableness to others, may depend upon it that of the Spirit they shall reap life everlasting—they shall have the truest comfort in their present course, and an eternal life and happiness at the end of it. Note, Those who go about to mock God do but deceive themselves. Hypocrisy in religion is the greatest folly as well as wickedness, since the God we have to do with can easily see through all our disguises, and will certainly deal with us hereafter, not according to our professions, but our practices.

VI. Here is a further caution given us, not to be weary in well doing, v. 9. As we should not excuse ourselves from any part of our duty, so neither should we grow weary in it. There is in all of us too great a proneness to this; we are very apt to flag and tire in duty, yea to fall off from it, particularly that part of it to which the apostle has here a special regard, that of doing good to others. This therefore he would have us carefully to watch and guard against; and he gives this very good reason for it, because in due season we shall reap, if we faint not, where he assures us that there is a recompence of reward in reserve for all who sincerely employ themselves in well doing; that this reward will certainly be bestowed on us in the proper season—if not in this world, yet undoubtedly in the next; but then that it is upon supposition that we faint not in the way of our duty; if we grow weary of it, and withdraw from it, we shall not only miss of this reward, but lose the comfort and advantage of what we have already done; but, if we hold on and hold out in well-doing, though our reward may be delayed, yet it will surely come, and will be so great as to make us an abundant recompence for all our pains and constancy. Note, Perseverance in well-doing is our wisdom and interest, as well as our duty, for to this only is the reward promised.

VII. Here is an exhortation to all Christians to do good in their places ( v. 10): As we have therefore an opportunity, &c. It is not enough that we be good to others, if we would approve ourselves to be Christians indeed. The duty here recommended to us is the same that is spoken of in the foregoing verses; and, as there the apostle exhorts us to sincerity and perseverance in it, so here he directs us both as to the objects and rule of it. 1. The objects of this duty are more generally all men. We are not to confine our charity and beneficence within too narrow bounds, as the Jews and judaizing Christians were apt to do, but should be ready to extend it to all who partake of the same common nature with us, as far as we are capable and they stand in need of us. But yet, in the exercise of it, we are to have a special regard to the household of faith, or to those who profess the same common faith, and are members of the same body of Christ, with us: though others are not to be excluded, yet these are to be preferred. The charity of Christians should be extensive charity: but yet therein a particular respect is to be had to good people. God does good to all, but in an especial manner he is good to his own servants; and we must in doing good be followers of God as dear children. 2. The rule which we are to observe in doing good to others is as we have opportunity, which implies, (1.) That we should be sure to do it while we have opportunity, or while our life lasts, which is the only season wherein we are capable of doing good to others. If therefore we would behave ourselves aright in this matter, we must not, as too many do, neglect it in our life-time, and defer it till we come to die, under a pretence of doing something of this nature then: for, as we cannot be sure that we shall then have an opportunity for it, so neither, if we should, have we any ground to expect that what we do will be so acceptable to God, much less that we can atone for our past neglects by leaving something behind us for the good of others, when we can no longer keep it ourselves. But we should take care to do good in our life-time, yea, to make this the business of our lives. And, (2.) That we be ready to improve every opportunity for it: we should not content ourselves in having done some good already; but, whenever fresh occasions offer themselves, as far as our capacity reaches we should be ready to embrace them too, for we are directed to give a portion to seven and also to eight, Eccl. xi. 2. Note, [1.] As God has made it our duty to do good to others, so he takes care in his providence to furnish us with opportunities for it. The poor we have always with us, Matt. xxvi. 11. [2.] Whenever God gives us an opportunity of being useful to others, he expects we should improve it, according to our capacity and ability. [3.] We have need of godly wisdom and discretion to direct us in the exercise of our charity or beneficence, and particularly in the choice of the proper objects of it; for, though none who stand in need of us are to be wholly overlooked, yet there is a difference to be made between some and others.

Character of Seducing Teachers; Efficacy of the Cross of Christ; Apostolical Benediction. (a. d. 56.)

11 Ye see how large a letter I have written unto you with mine own hand. 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 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, by whom the world is crucified unto me, and I unto the world. 15 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon 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.

The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his other epistles: but such is his affection to them such his concern to recover them from the bad impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character of those teachers, and an account of his own contrary temper and behaviour, that by comparing these together they might the more easily see how little reason they had to depart from the doctrine he had taught them and to comply with theirs.

I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair show in the flesh, v. 12. They were very zealous for the externals of religion, forward to observe, and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the following verse, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. It was not so much out of a regard to the law as to themselves; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them, and so to prevent the trouble that Paul, and other faithful professors of the doctrine of Christ, lay open to. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carnal and selfish designs; for they desired to have these Christians circumcised, that they might glory in their flesh (v. 13), that they might say they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding and party-making.

II. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and joy; particularly,

1. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, v. 14. By the cross of Christ is here meant his sufferings and death on the cross, or the doctrine of salvation by a crucified Redeemer. This was what the Jews stumbled at and the Greeks accounted foolishness; and the judaizing teachers themselves, though they had embraced Christianity, yet were so far ashamed of it that in compliance with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had a very different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, as the object of his esteem, with the utmost abhorrence; God forbid, &c. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was resolved to preach; and, whatever trials his firm adherence to it might bring upon him, he was ready, not only to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.

2. That he was dead to the world. By Christ, or by the cross of Christ, the world was crucified to him, and he to the world; he had experienced the power and virtue of it in weaning him from the world, and this was one great reason of his glorying in it. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he had got above both the smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it is to converse much with the cross of Christ. The higher esteem we have of him the meaner opinion shall we have of the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in love with it.

3. That he did not lay the stress of his religion on one side or the other of the contesting interests, but on sound Christianity, v. 15. There was at that time an unhappy division among Christians; circumcision and uncircumcision had become names by which they were distinguished from each other; for (ch. ii. 9, 12) the Jewish Christians are called the circumcision, and those of the circumcision. The false teachers were very zealous for circumcision; yea, to such a degree as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to submit to it. In this they had carried the matter much further than others did; for, though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose; but as for mere circumcision or uncircumcision, whether those who embraced the Christian religion had been Jews or Gentiles, and whether they were for or against continuing the use of circumcision, so that they did not place their religion in it—this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as to men's acceptance with God, but a new creature. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians; but it consists in our being new creatures; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in ch. v. 6 that it is faith which worketh by love, and in 1 Cor. vii. 19 that it is the keeping of the commandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him; so we see the apostle did, and it is our wisdom and interest herein to follow his example. The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in v. 16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace be upon them, and mercy upon the Israel of God. The rule which he here speaks of may signify more generally the whole word of God, which is the complete and perfect rule of faith and life, or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law; or it may be considered as more immediately referring to the new creature, of which he had just before been speaking. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy—peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall be the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles, all who are Israelites indeed, who, though they may not be the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. The Jews and judaizing teachers were for confining these blessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. But, (3.) All who sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others; and hereupon, as we may be sure of the favour of God now, so we may be sure that we shall find mercy with him hereafter.

4. That he had cheerfully suffered persecution for the sake of Christ and Christianity, v. 17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he would betray this truth, or suffer it to be corrupted. The false teachers were afraid of persecution, and this was the great reason why they were zealous for circumcision, as we see, v. 12. But this was the least of Paul's concern; he was not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God, Acts xx. 24. He had already suffered much in the cause of Christ, for he bore in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from this it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be, so hereupon, with a becoming warmth and vehemence, suitable to his authority as an apostle and to the deep concern of mind he was under, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such calumnies and reproaches as had been cast upon him; for as, both from what he had said and what he had suffered, they appeared to be highly unjust and injurious, so also those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully persuaded of those truths in the defence of which they are willing to suffer. And (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too.

III. The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with his apostolical benediction, v. 18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be with their spirit. This was a usual farewell wish of the apostle's, as we see, Rom. xvi. 20, 24, and 1 Cor. xvi. 23. And herein he prays that they might enjoy the favour of Christ, both in its special effects and its sensible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials of life and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole purchaser and the appointed dispenser of it; and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them, yet, out of his great concern for them, and knowing of what importance it was to them, he earnestly desires it on their behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and therein shows us what we are chiefly concerned to obtain; and, both for their and our encouragement to hope for it, he adds his Amen.

CHAP. VI. Verſe 1. If a man be overtaken]

GR. [non-Latin text not transcribed] Be taken afore he is aware, afore he hath time to conſider, or bethink himſelf of better. It is of incogitancy, that the Saints ſin: put them in minde, and they mend all. It is of paſſion, and paſſions laſt not long.Pſal. 139. Pſal. 1.1. There is no way of wickedneſſe in them: They ſtand not in the way of ſinners, they ſit not downe in the ſeat of ſcorners.

Reſtore ſuch an one] [non-Latin text not transcribed]. Gr. Set him in joynt again. A Metaphor from Chyrurgeons and bone-ſetters, who handle their patients tenderly.

Lest thou alſo be tempted] I have known a good old man, ſaith Bernard, who when he had heard of any that had committed ſome notorious offence, was wont to ſay with himſelf, Ille hodiè, & ego cras, He fell to day, ſo may I tomorrow.

Verſe 2. Bear ye one anothers burdens] When after-reprehenſion, ſinne is become a burden, ſet to your ſhoulder, and help to lift it off. Support the weake, be patient toward all. [illegible: 1 letter] Theſſ. 5.14.

Verſe 3. Thinke himſelf to be ſomething] The ſelf-deceiver takes his counter, and ſets it up for a thouſand pound, as the Phariſees and Laodiceans. Of ſuch it may be ſaid, as Quintilian ſomewhere of ſome over-weeners of themſelves, that they might have proved excellent ſcholars, iſ they had not been ſo perſwaded already.

Verſe 4. But let every man prove] This is an excellent remedy againſt ſelf-deceit, and a means to make one fit to reprove others with mercy and meeknes.

And then ſhall he have rejoycing] Ʋt testimonium perhibeat conſcientia propria, non lingua aliena, ſaith Auguſtine, that thine own conſcience, and not another mans tongue may teſtifie for thee. Omnis Sarmatarum virtus extra ipſos, Tacit. lib. [illegible: 1 letter]. [illegible: 1 letter]. 10. ſaith Tacitus. All the ſelf-deceivers goodneſſe is ſhored up by popularity, or other baſe reſpects.

Verſe 5. For every man ſhall bear] Be thorow therefore in the work of ſelf-examination. Sparing a little pains at firſt, doubles it in the end: As he who will not caſt up his books, his books will caſt up him at length. The miſery of moſt men is, that their mindes are as ill ſet as their eyes, neither of them look inwards: how few are there that turn ſhort again upon themſelves, ſo as to ſay, What have I done? Woe to all ſuch when God ſhall ſend out ſummons for ſleepers, When he comes to ſearch Jeruſalem with candles, and puniſh the men that are ſetled on their lee[illegible: 1 letter], &c. Zeph. 1.12.

Verſe 6. Communicate unto him] Not contribute as an alms,Occumen. but communicate as a right: ſee Philem. 17. as wages for his work, Mark 6. as pay for his pains, 1 Cor. 9.14. See the Note there.

Verſe 7. Be not deceived] Thinke not all well ſaved that is with-held from the Miniſter. It is a ſaying in the civill-law. Clericis Laici ſunt oppidò inſenſi: Many think it neither ſin, nor pity to beguile the Preacher. But God is not mocked, neither will he be robbed, by any, but they ſhall hear, Ye are curſed with a curſe, Mal. 3.8, 9. even with Shallums curſe (Jer. 22.11, 12, 13.) that uſed his neighbours ſervice without wages, and would ſacrilegiouſly take in a piece of Gods windows into his wide houſe, ver. 14.

Verſe 8. For he that ſoweth in the fleſh] He that neglecting his poor ſoul, cares only to feather his neſt, and to heap up riches. Si ventri benè, ſi lateri, as Epicurus in Horace: If the belly may be filled, the back fitted, let the ſoul ſink or ſwim, he takes no thought.

Verſe 9. And let us not be weary] Let us not give in, [non-Latin text not transcribed]. as tired jades: hot at hand ſeldome holds out.

For in due ſeaſon we ſhall reap] We muſt not look to ſow and reap in a day: as he ſaith of the Hyperborean people, far North, that they ſow ſhortly after the Sun-riſing with them,Heresbach. de re ruſtica. and reap before the Sun ſet: that is, becauſe the whole half year is one continuall day with them.

If we faint not] Quaerendi defatigatio turpis eſt, cum id quod quaritur, ſit pulcherimum. Cic. de fini[illegible: 1 letter]. It is a ſhame to faint in the ſearch of that, which being found will more then pay for the pains of ſearching. Caleb was not diſcouraged by the Giants: therefore he had Hebron the place of the Giants: ſo thoſe that faint not in the way to heaven, ſhall inherit heaven.

Verſe 10. As we have therefore opportunity] Catch at it, as the Eccho catcheth the voice. Joſeph took the nick of time to gain Egypt to the King by feeding the hungry, ſo may we, to get heaven.

Who are of the houſhold] Of the family of faith, Gods houſhold-ſervants. That was a deſperate reſolve of Aigoland, King of Arragon, who coming to the French Court to be baptized,Turpine. and asking who thoſe Lazars and poor people were that waited for alms from the Exmperour Charlemains Table? When one anſwered him that they were the Meſſengers and ſervants of God; I will never ſerve that God, ſaid he, that can keep his ſervants no better.

Verſe 11. How large a letter] Gr. With what good great text-letters. I have written unto you with mine own hand (no fair hand: the greateſt Clerks are not alwaies the beſt Scribes) and not by any Tertius, Chryſoſt. Theophylact. or other am[illegible: 1 letter]nenſis, Rom. 16.22. to ſhew his love, and prevent impoſture, 2 Theſſ. 2.2.

Verſe 12. To make a fair ſhew] Gr. To ſet a good face on it, [non-Latin text not transcribed] afore the Jews eſpecially, and to ingratiate with them.

For the croſſe of Christ] That is, for the doctrine of the croſſe, or of juſtification by the death of Chriſt crucified.

Verſe 13. Keep the law] Rom. 2.23. Hierome doubteth not to pronounce that man accurſed, that ſaith it is impoſſible to keep the Law. Sed quid viſum ſit Hieronymo, nihil moramur: nos quid verum ſit inquirimus, ſaith Calvin. But let Hierome hold as he will, we know there is no ſuch thing.

That they may glory in you fleſh] That they pride themſelves in the multitude of their followers, and curry favour with the Jews by gaining many proſelytes.

Verſe 14. But God forbid, &c.] The Saints keep a conſtant counter-motion, and are Antipodes to the wicked. They thus and thus, but I otherwiſe.

Whereby the world is crucified] I look upon the world as a dead thing, as a great dung-hill, &c. That harlot was deceived in S. Paul, in thinking to allure him by laying out thoſe her two fair breaſts of profit and pleaſure: He had no minde to be ſucking at thoſe botches; He was a very crucifix of mortification: And in his face (as one ſaid of Dr Raynolds) a man might have ſeen, Verum mortificati hominis idaeam, the true portraiture of a mortified man.

And I to the world] q.d. The world and I are well agreed. The world cares not a pin for me, and I (to cry quittance with it) care as little for the world.

Verſe 15. For in Christ Jeſus] That is, in the Kingdome of Chriſt.

But a new creature] Either a new man, or no man.

Verſe 16. According to this rule] viz. Of the new creature.

Peace be on them] Not only in them, or with them; but on them, maugre the malice of earth and hell.

Verſe 17. From henceforth let no man] Here he takes upon him as an Apoſtle, and ſpeaks with authority. [non-Latin text not transcribed].

I bear in my body the marks] As ſcars of honour. Paul had been whipped, ſtocked, ſtoned, &c. The marks of theſe he could better boaſt of, then thoſe falſe Apoſtles of their circumciſion. And hereby it appeared that he refuſed not, as they did, to ſuffer perſecution for the croſſe of Chriſt. In the year 1166. the Synod held at Oxford in the raign of Henry the ſecond, baniſhed out of England thirty Dutch Doctours (which taught the right uſe of Marriage, Alſted. Chron. p. 357. and of the Sacraments) after they had firſt ſtigmatized or branded them with hot irons. Iohn Clerk of Melden in France, being for Chriſts ſake whipped three ſeverall daies, and afterwards having a mark ſet in his fore-head, as a note of infamy, his mother beholding it (though his father was an adverſary) encouraged her ſon, crying with a loud voice, Bleſſed be Christ,Act. and Mon. fol. 802. Vivat Chriſtus ejuſ que inſignia. and welcome be theſe prints and marks of Chriſt. The next year after, ſcil. anno 1524. He brake the images without the City, which his ſuperſtitious Countrey-men were to worſhip the next day. For the which he was apprehended, and had his right-hand cut off, his noſe pulled off with pinſers, both his arms, and both his breſts torne with the ſame inſtrument; and after all, he was burned at a ſtake. Sculte[illegible: 1 letter]. Annal. In his greateſt torments he pronounced that of the Pſalmiſt, Their idols are ſilver and gold, the works of mens hands, &c. I conclude this diſcourſe with that ſaying of Pericles. It is not gold, precious ſtones, ſtatues, &c. that adorns a ſouldier, but a torne buckler, a crackt helmet, a blunt ſword, a ſcarr'd face, &c. Of theſe Biron the French Marſhall boaſted at his death. And Sceva is renowned for this, that at the ſiege of Dyrrachium he ſo long alone reſiſted Pompeys army, that he had 220. darts ſticking in his ſhield,Denſa[illegible: 1 letter] que [illegible: 2 letters] rens in p[illegible: 3 letters]o[illegible: 1 letter]e lylvam. [illegible: 1 word]. and loſt one of his eyes, and yet gave not over till Caeſar came to his reſcue.

Verſe 18. Be with your ſpirit] Spirituals are ſpecially to be deſired for our ſelves and ours. Caetera aut aderunt, aut non oberunt. Other things we ſhall either have, or not want, but be as well without them.

Brethren, if a man be overtaken. Marg., although. It is a case which the apostle supposes might happen, Christians were not perfect; and it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered be overtaken προληφθη, from προλαμβανω means, properly, to take before another, to anticipate, 1Cor 11:21; then to be before taken or caught; and may here mean either that one had been formerly guilty of sin, or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the true sense, and that it means, if a man is found to be overtaken by any sin; if his passions, or if temptation get the better of him. Tindal renders it, "If any man be fallen by chance into any fault." It refers to cases of surprise, or of sudden temptation. Christians do not commit sin deliberately, and as a part of the plan of life; but they may be surprised by sudden temptation, or urged on by impetuous and headstrong passion, as David and-Peter were. Paul does not speak of the possibility of restoring one who deliberately forms the plan of sinning; he does not suppose that such a man could be a Christian, and that it would be proper to speak of restoring such a man.

Ye which are spiritual. Who are under the influences of the Holy Spirit. Gal 5:22, Gal 5:23. The apostle, in this verse, refers evidently to those who have fallen into some sensual indulgence, Gal 5:19-21; and says that they who have escaped these temptations, and who are under the influences of the Spirit, should recover such persons. It is a very important qualification for those who would recover others from sin, that they should not be guilty of the same sin themselves. Reformers should be holy men. Men who exercise discipline in the church should be "spiritual" men--men in whom implicit confidence may be properly reposed.

Restore such an one. On the meaning of the word here used, 2Cor 13:11. Here it means, not to restore him to the church after he has been excluded, but set him right, bring him back, recover him from his errors and his faults. The apostle does not say in what manner this is to be done; but it is usually to be done, doubtless, by affectionate admonition, by faithful instruction, and by prayer. Discipline or punishment should not be resorted to until the other methods are tried in vain, Mt 18:15-17.

In the spirit of meekness. With a kind, forbearing, and forgiving spirit. Mt 5:5. Not with anger; not with a lordly and overbearing mind; not with a love of finding others in fault, and with a desire for inflicting the discipline of the church; not with a harsh and unforgiving temper; but with love, and gentleness, and humility, and patience, and with a readiness to forgive when wrong has been done. This is an essential qualification for restoring and recovering an offending brother. No man should attempt to rebuke or admonish another who cannot do it in the spirit of meekness; no man should engage in any way in the work of reform who has not such a temper of mind.

Considering thyself, etc. Remembering how liable you are yourself to err; and how much kindness and indulgence should therefore be shown to others. You are to act as if you felt it possible that you might also be overtaken with a fault; and you should act as you would wish that others should do towards you. Pliny (Epis. viii. 22) has expressed a similar sentiment in the following beautiful language: "Atque ego optimum et emendatissimum existimo, qui caeteris ira ignoscit, tanquam ipsc quotidie peccet; ira peccatis abstinet, tanquam nemini ignoscat. Proinde hoc domi, hoc foris, hoc in onmi vitse genere teneamus, ut nobis implacabiles simus, exorabiles istis etiam, qui dare veniam nisi sibi nesciunt." The doctrine taught by Paul is, that such is human infirmity, and such the strength of human depravity, that no one knows into what sins he may himself fall. He may be tempted to commit the same sins which he endeavours to amend in others; he may be left to commit even worse sins. If this is the case, we should be tender, while we are firm; forgiving, while we set our faces against evil; prayerful, while we rebuke; and compassionate, when we are compelled to inflict on others the discipline of the church. Every man who has any proper feelings, when he attempts to recover an erring brother, should pray for him and for himself also; and will regard his duty as only half done, and that very imperfectly, if he does not "consider also that he himself may be tempted."

(2) "if a man" "although" (c) "restore" Jas 5:19,20

Bear ye one another's burdens. Rom 15:1. Bear with each other; help each other in the Divine life. The sense is, that every man has peculiar temptations and easily besetting sins, which constitute a heavy burden. We should aid each other in regard to these, and help one another to overcome them.

And so fulfil the law of Christ. The peculiar law of Christ, requiring us to love one another. Jn 13:34. This was the distinguishing law of the Redeemer; and they could in no way better fulfil it than by aiding each other in the Divine life. The law of Christ would not allow us to reproach the offender, or to taunt him, or to rejoice in his fall. We should help him to take up his load of infirmities, and sustain him by our counsels, our exhortations, and our prayers. Christians, conscious of their infirmities, have a right to the sympathy and the prayers of their brethren. They should not be east off to a cold and heartless world; a world rejoicing over their fall, and ready to brand them as hypocrites. They should be pressed to the warm bosom of brotherly kindness; and prayer should be made to ascend without ceasing around an erring and a fallen brother. Is this the case in regard to all who bear the Christian name?

(a) "Bear ye" Rom 15:1

For if a man think himself to be something, etc. See Gal 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren.

When he is nothing. When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit.

He deceiveth himself. He understands not his own character. "The worst part of the fraud falls on his own head."--Doddridge. He does not accomplish what he expected to do; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.

But let every man prove. That is, try or examine in a proper manner. Let him form a proper estimate of what is due to himself, according to his real character. Let him compare himself with the word of God, and the infallible rule which he has given, and by which we are to be judged in the last great day. Comp. Rom 12:3; 1Cor 11:28;; 2Cor 13:5.

His own work. What he does. Let him form a fair and impartial estimate of his own character.

And then shall he have rejoicing. That is, he will be appropriately rewarded, and will meet with no disappointment. The man who forms an improper estimate of his own character will be sure to be disappointed. The man who examines himself, and who forms no extravagant expectation in regard to what is due to himself, will be appropriately rewarded, and will be made happy. If, by the careful examination of himself, he finds his life to be virtuous, and his course of conduct pure; if he has done no wrong to others, and if he finds evidence that he is a child of God, then he will have cause of rejoicing.

In himself alone. Comp. Prov 14:14: "A good man shall be satisfied from himself." The sentiment is, that he will find in himself a source of pure joy. He will not be dependent on the applause of others for happiness. In an approving conscience; in the evidence of the favour of God; in an honest effort to lead a pure and holy life, he will have happiness. The source of his joys will be within; and he will not be dependent--as the man of ambition, and the man who thinks of himself more highly than he ought, will--on the favours of a capricious multitude, and on the breath of popular applause.

And not in another. He will not be dependent on others for happiness, Here is the true secret of happiness. It consists,

(1.) in not forming an improper estimate of ourselves; in knowing just what we are, and what is due to us; in not thinking ourselves to be something, when we are nothing.

(2.) In leading such a life that it may be examined to the core; that we may know exactly what we are, without being distressed or pained. That is, in having a good conscience, and in the honest and faithful discharge of our duty to God and man.

(3.) In not being dependent on the fickle applause of the world for our comfort. The man who has no internal resources, and who has no approving conscience; who is happy only when others smile, and miserable when they frown, is a man who can have no security for enjoyment. The man who has a good conscience, and who enjoys the favour of God, and the hope of heaven, carries with him the source of perpetual joy. He cannot be deprived of it. His purse may be taken, and his house robbed, but the highwayman cannot rob him of his comforts. He carries with him an unfailing source of happiness when abroad, and the same source of happiness abides with him at home: he bears it into society, and it remains with him in solitude; it is his companion when in health, and when surrounded by his friends; and it is no less his companion when his friends leave him, and when he lies upon a bed of death.

(b) "prove" 2Cor 13:5 (c) "rejoicing" Prov 14:14

For every man shall bear his own burden. This seems to be a kind of proverbial saying; and it means here, every man shall have his proper reward. If he is a virtuous man, he will be happy; if a vicious man, he will be miserable. If a virtuous man, he will have the source of happiness in himself; if a sinner, he must bear the proper penalty of his sin. In the great day, every man shall be properly rewarded. Knowing this, we should be little anxious about the sentiments of others, and should seek to maintain a good conscience towards God and man. The design of this passage is to prevent men from forming an improper estimate of themselves, and of the opinions of others. Let a man feel that he is soon to stand at the judgment-seat, and it will do much to keep him from an improper estimate of his own importance; let him feel that he must give an account to God, and that his great interests are to be determined by the estimate which God will affix to his character, and it will teach him that the opinion of the world is of little value. This will restrain his vanity and ambition. This will show him that the great business of life is to secure the favour of God, and to be prepared to give up his account; and there is no way so effectual of checking ambition, and subduing vanity and the love of applause, as to feel that we are soon to stand at the awful bar of God.

Let him that is taught in the word. In the word of God; i.e., the gospel.

Communicate unto him. Let him share with him who teaches; let there be a common participation of all good things.

In all good things. In everything that is needful for their comfortable subsistence. On the duty here enjoined, 1Cor 9:11, also 1Cor 9:12-13.

(a) "Let him" 1Cor 9:11-14

But not deceived. That is, in regard to your character, and your hopes for eternity. This is a formula of introduction to some admonition that is peculiarly weighty and important. It implies that there was danger that they would be deceived in reference to their character. The sources of the danger were the corruption of their own hearts, the difficulty of knowing their true character, the instructions of false teachers, etc. 1Cor 6:9.

God is not mocked. He cannot be imposed on, or mocked. He knows what our real character is, and he will judge us accordingly. The word rendered mocked μυκτηριζω means, properly, to turn up the nose in scorn; hence to mock, or deride, or insult. The sense is, that God could not be imposed on, or could not be insulted with impunity, or successfully. To mock is, properly,

(1.) to imitate, to mimic; to imitate in contempt or derision.

(2.) To deride, to laugh at, to ridicule.

(3.) To defeat, or to illude, or to disappoint.

(4.) To fool, to tantalize--Webster. Here it cannot mean to imitate, or to mimic, but it refers to the principles of the Divine administration, and must mean that they could not be treated with contempt, or successfully evaded. They could not hope to illude or impose on God. His principles of government were settled, and they could not impose on him. To what the reference is here, is not perfectly plain. In the connexion in which it stands, it seems to refer to the support of the ministers of the gospel; and Paul introduces the general principle, that as a man sows he will reap, to show them what will be the effect of a liberal and proper use of their property. If they made a proper use of it; if. they employed it for benevolent purposes; if they appropriated what they should to the support of religion, they would reap accordingly. God could not be imposed on in regard to this. They could not make him think that they had true religion when they were sowing to the flesh, and when they were spending their money in purchasing pleasure, and in luxury and vanity. No zeal, however ardent; no prayers, however fervent or long; no professions, however loud, would impose on God. And to make such prayers, and to manifest such zeal and such strong professions, while the heart was with the world, and they were spending their money for everything else but religion, was mocking God. Alas, how much mockery of God like this still prevails! How much, when men seem disposed to make God believe that they are exceedingly zealous and devoted, while their heart is truly with the world! How many long prayers are offered; how much zeal is shown; how many warm professions are made, as if to make God and man believe that the heart was truly engaged in the cause of religion, while little or nothing is given in the cause of benevolence; while the ministers of religion are suffered to starve; and while the "loud professor" rolls in wealth, and is distinguished for luxury of living, for gaiety of apparel, for splendour of equipage, and for extravagance in parties of pleasure! Such professors attempt to mock God. They are really sowing to the flesh; and of the flesh they must reap corruption.

For whatsoever a man soweth, etc. 2Cor 9:6. This figure is taken from agriculture. A man who sows wheat, shall reap wheat; he who sows barley, shall reap barley; he who sows cockle, shall reap cockle. Every kind of grain will produce grain like itself. So it is in regard to our works. He who is liberal, shall be dealt with liberally; he who is righteous, shall be rewarded; he who is a sinner, shall reap according to his deeds.

(*) "mocked" "not to be deluded"

For he that soweth to his flesh. That makes provision for the indulgence of fleshly appetites and passions. Gal 5:19; and Gal 5:20-21. He who makes use of his property to give indulgence to licentiousness, intemperance, and vanity.

Shall of the flesh. From the flesh, or as that which indulgence in fleshly appetites properly produces. Punishment, under the Divine government, is commonly in the line of offences. The punishment of licentiousness and intemperance in this life is commonly loathsome and offensive disease; and, when long indulged, the sensualist becomes haggard, and bloated, and corrupted, and sinks into the grave. Such, also, is often the punishment of luxurious living, of a pampered appetite, of gluttony, as well as of intemperate drinking. But if the punishment does not follow in this life, it will be sure to overtake the sensualist in the world to come. There he shall reap ruin final and everlasting.

Corruption.

(1.) By disease.

(2.) In the grave--the home to which the sensualist rapidly travels.

(3.) In the world of woe. There all shall be corrupt. His virtue, even the semblance of virtue, shall all be gone. His understanding, will, fancy--his whole soul--shall be debased and corrupt. No virtue will linger and live on the plains of ruin, but all shah be depravity and woe. Everything in hell is debased and. corrupt; and the whole harvest of sensuality, in this world and the world to come, is degradation and defilement.

But he that soweth to the Spirit. He who follows the leading and cultivates the affections which the Holy Spirit would produce. Gal 5:22,23.

Shall of the Spirit. As the result of following the leading of the Spirit.

Reap life everlasting. Rom 2:7.

(b) "soweth to the flesh" Job 4:8, Prov 22:8, Hoss 8:7 (+) "corruption" "destruction" (c) "to the Spirit" Prov 11:18, Jas 3:18

And let us not be weary in well doing. 1Cor 15:58.

The reference here is particularly to the support of the ministers of religion, Gal 6:6; but the apostle makes the exhortation general. Christians sometunes become weary. There is so much opposition to the best plans for doing good; there is so much to be done; there are so many calls on their time and their charities; and there is often so much ingratitude among those whom they endeavour to benefit, that they become disheartened. Such Paul addresses, and exhorts them not to give over, but to persevere.

For in due season. At the day of judgment. Then we shall receive the full reward of all our self-denials and charities.

We shall reap, if we faint not. If we do not give over, exhausted and disheartened. It is implied here, that unless a man perseveres in doing good to the end of life, he can hope for no reward. He who becomes disheartened, and who gives over his efforts; he that is appalled by obstacles, and that faints on account of the embarrassments thrown in his way; he that pines for ease, and withdraws from the field of benevolence, shows that he has no true attachment to the cause, and that his heart has never been truly in the work of religion. He who becomes a true Christian, becomes such FOR ETERNITY. He has enlisted, never to withdraw. He becomes pledged to do good and to serve God always. No obstacles are to deter, no embarrassments are to drive him from the field. With the rigour of his youth, and the wisdom and influence of his riper years; with his remaining powers when enfeebled by age; with the last pulsation of life here, and with his immortal energies in a higher world, he is to do good. For that he is to live. In that he is to die; and when he awakes in the resurrection with renovated powers, he is to awake to an everlasting service of doing good, as far as he may have opportunity, in the kingdom of God.

(d) "let us not be weary" 1Cor 15:58 (e) "if we faint not" Heb 10:36, Rev 2:10

As we have therefore opportunity, let us do good unto all men. This is the true rule about doing good. "The opportunity to do good," says Cotton Mather, "imposes the obligation to do it." The simple rule is, that we are favoured with the opportunity, and that we have the power. It is not that we are to do it when it is convenient; or when it will advance the interest of a party; or when it may contribute to our fame; the rule is, that we are to do it when we have the opportunity. No matter how often that occurs; no matter how many objects of benevolence are presented--the more the better; no matter how much self-denial it may cost us; no matter how little fame we may get by it; still, if we have the opportunity to do good, we are to do it, and should be thankful for the privilege. And it is to be done to all men. Not to our family only; not to our party; not to our neighbours; not to those of our own colour; not to those who live in the same land with us, but to all mankind. If we can reach and benefit a man who lives on the other side of the globe, whom we have never seen, and shall never see in this world or in the world to come, still we are to do him good. Such is Christianity. And in this, as in all other respects, it differs from the narrow and selfish spirit of clanship which prevails all over the world.

Especially. On the same principle that a man is bound particularly to benefit his own family and friends. In his large and expansive zeal for the world at large, he is not to forget or neglect them. He is to feel that they have peculiar claims on him. They are near him. They are bound to him by tender ties. They may be particularly dependent on him. Christianity does not relax the ties which bind us to our country, our family, and our friends. It makes them more close and tender, and excites us more faithfully to discharge the duties which grow out of these relations. But, in addition to that, it excites us to do good to all men, and to bless the stranger as well as the friend; the man who has a different colour from our own, as well as he who has the same; the man who lives in another clime, as well as he who was born in the same country in which we live.

Of the household of faith. Christians are distinguished from other men primarily by their believing the gospel, and by its influence on their lives.

(f) "opportunity" Eccl 9:10 (g) "unto all men" Mt 5:43, Tit 3:8 (h) "unto them" 1Jn 3:14

Ye see. This might be rendered see, in the imperative. So Tindal renders it, "Behold." But it is more commonly supposed that it should be rendered in the indicative. The sense is not materially different, whichever translation is adopted. The object of the apostle is to direct their attention to the special proof of his love, which he had manifested in writing such a letter.

How large a letter. Considerable variety has existed in regard to the interpretation of this phrase. The word here used and translated how large πηλικοις means, properly, how great. Some have supposed that it refers to the size of the letters which Paul made in writing the epistle --the length and crudeness of the characters which he used. Such interpreters suppose that he was not well versed in writing Greek, and that he used large letters, and those somewhat rudely made, like the Hebrew. So Doddridge and Whitby interpret it; and so Theodoret, Jerome, Theophylact, and some others. He might not, says Doddridge, have been well versed in the Greek characters; or "this inaccuracy of his writings might have been owing to the infirmity or weakness of his nerves, which he had hinted at before." Jerome says that Paul was a Hebrew, and that he was unacquainted with the mode of writing Greek letters; and that because necessity demanded that he should write a letter in his own hand, contrary to his usual custom, he was obliged to form his characters in this crude manner. According to this interpretation, it was

(1) a pledge to the Galatians that the epistle was genuine, since it bore the marks of his own handwriting; and

(2) it was proof of special affection for them that he was willing to undergo this labour on their account. Others suppose that he means to refer to the size of the epistle which he had written. Such is the interpretation of Grotius, Koppe, Bloomfield, Clarke, Locke, Chandler, and is, indeed, the common interpretation, as it is the obvious one. According to this, it was proof of special interest in them, and regard for them, that he had written to them a whole letter with his own hand. Usually he employed an amanuensis, and added his name, with a brief benediction or remark at the close. Rom 16:22; 1Cor 16:21. What induced him to depart from his usual custom here is unknown. Jerome supposes that he refers here to what follows from this verse to the end of the epistle, as that which he had written with his own hand; but the word εγραψα, says Rosenmuller, refers rather to what he had written, than to that which he intended to write. On this verse, the reader may consult with advantage, Tholuck on the Life and Writings of Paul; German Selections, by Edwards and Park, Andover, 1839, pp. 35, 64, 65.

As many as desire to make a fair show in the flesh. To be distinguished for their conformity to external rites and customs. To be known for their zeal in this cause. They sought to show their zeal by making converts, and by inducing others also to conform to those customs. Paul here refers doubtless to the Jewish teachers, and he says that their main object was to evince their ,zeal in the observance of rites and ceremonies.

They constrain you. You who are Gentiles. They insist on circumcision as indispensable to salvation.

Only lest they should suffer persecution. It is not from any true love for the cause of religion. It is that they may avoid persecution from the Jews. If they should renounce the doctrine which taught that circumcision was indispensable, they would be exposed to the rage of the Jews, and would suffer persecution. Rather than do this, they make a show of great zeal in inducing others to be circumcised.

For the cross of Christ. From attachment to the cause of a crucified Saviour. If they insisted on entire dependence on the merits of his blood, and renounced all dependence on rites and ceremonies, they would suffer persecution. This verse shows the true cause of the zeal which the Judaizing teachers evinced. It was the fear of persecution. It was the want of independence and boldness in maintaining the doctrine that men.were to be saved only by the merits of the Lord Jesus. By attempting to blend together the doctrines of Judaism and Christianity; by maintaining that the observance of the Jewish rites was necessary, and yet that Jesus was the Messiah, they endeavoured to keep in with both parties, and thus to escape the opposition of the Jews. It was an unhallowed compromise. It was an attempt to blend things together which could not be united. One must really displace the other. If men depended on the rites of Moses, they had no need of dependence on the Messiah; if they professed to depend on him, then to rely on anything else was, in fact, to disown and reject him. Embracing the one system was, in fact, renouncing the other. Such is the argument of Paul; and such his solemn remonstrance against embracing any doctrine which would obscure the glory of simple dependence on the cross of Christ.

For neither they themselves who are circumcised. The Jewish teachers, or perhaps all Jews. It was true in general that the Jews did not wholly and entirely obey the law of Moses; but it is probable that the apostle refers particularly here to the Judaizing teachers in Galatia.

Keep the law. The law of Moses, or the law of God. Paul's idea is, that if they were circumcised, they brought themselves under obligation to keep the whole law of God. Gal 5:3. But they did not do it.

(1.) No man perfectly observes the whole law of God.

(2.) The Jewish nation, as such, were very far from doing it.

(3.) It is probable that these persons did not pretend even to keep the whole law of Moses. Paul insists on it, that if they were circumcised, and depended on that for salvation, they were under obligation to keep the whole law. But they did not. Probably they did not offer sacrifice, or join in any of the numerous observances of the Jewish nation, except some of the more prominent, such as circumcision. This, says Paul, is inconsistent in the highest degree; and they thus show their insincerity and hypocrisy.

That they may glory in your flesh. In having you as converts, and in persuading you, to be circumcised, that they may show their zeal for the law, and thus escape persecution. The phrase "in your flesh," here is equivalent to "in your circumcision;" making use of your circumcision to promote their own importance, and to save themselves from persecution.

But God forbid. Rom 3:4. "For me it is not to glory, except in the cross of Christ." The object of Paul here is evidently to place himself in contrast with the Judaizing teachers, and to show his determined purpose to glory in nothing else but the cross of Christ. Well they knew that he had as much occasion for glorying in the things pertaining to the flesh, or in the observance of external rites and customs, as any of them. He had been circumcised. He had had all the advantages of accurate training in the knowledge of the Jewish law. He had entered on life with uncommon advantages, tie had evinced a zeal that was not surpassed by any of them; and his life, so far as conformity to the religion in which he had been trained was concerned, was blameless, Php 3:4-8. This must have been, to a great extent, known to the Galatians; and by placing his own conduct in strong contrast with that of the Judaizing teachers, and showing that he had no ground of confidence in himself, he designed to bring back the minds of the Galatians to simple dependence on the cross.

That I should glory. That I should boast; or that I should rely on anything else. Others glory in their conformity to the laws of Moses; others in their zeal, or their talents, or their learning, or their orthodoxy; others in their wealth, or their accomplishments; others in their family alliances, and their birth; but the supreme boast and glorying of a Christian is in the cross of Christ.

In the cross of our Lord Jesus Christ. In Jesus, the crucified Messiah. It is a subject of rejoicing and glorying that we have such a Saviour. The world looked upon him with contempt; and the cross was a stumbling-block to the Jew, and folly to the Greek. 1Cor 1:23. But to the Christian, that cross is the subject of glorying. It is so because

(1.) of the love of Him who suffered there;

(2.) of the purity and holiness of his character, for the innocent died there for the guilty;

(3.) of the honour there put on the law of God by his dying to maintain it unsullied;

(4.) of the reconciliation there made for sin, accomplishing what could be done by no other oblation, and by no power of man;

(5.) of the pardon there procured for the guilty;

(6.) of the fact that through it we become dead to the world, and are made alive to God;

(7.) of the support and consolation which goes from that cross to sustain us in trial; and,

(8.) of the fact that it procured for us admission into heaven, a title to the world of glory. All is glory around the cross. It was a glorious Saviour who died; it was glorious love that led him to die; it was a glorious object to redeem a world; and it is unspeakable glory to which he will raise lost and ruined sinners by his death. Oh, who would not glory in such a Saviour! Compared with this, what trifles are all the objects in which men usually beast! And what a lesson is here furnished to the true Christian! Let us not boast of our wealth. It will soon leave us, or we shall be taken from it, and it can aid us little in the great matters that are before us, It will not ward off disease; it will not enable us to bear pain; it will not smooth the couch of death; it will not save the soul. Let us not glory in our strength, for it will soon fail; in our beauty, for we shall soon be undistinguished in the corruption of the tomb; in our accomplishments, for they will not save us; in our learning, for it is not that by which we can be brought to heaven. But let us glory that we have for a Saviour the eternal Son of God--that glorious Being who was adored by the inhabitants of heaven; who made the worlds; who is pure, and lovely, and most holy; and who has undertaken our cause, and died to save us. I desire no higher honour than to be saved by the Son of God. It is the exaltation of my nature, and shows me more than anything else its true dignity, that one so great and glorious sought my redemption. That cannot be an object of temporary value which he sought by coming from heaven; and if there is any object of real magnitude in this world, it is the soul which the eternal Son of God died to redeem.

By whom the world is crucified unto me, etc, Gal 2:20.

(a) "God forbid" Php 3:7,8,9 (1) "by whom" "whereby" (b) "crucified" Gal 2:20

For in Christ Jesus. In his religion. Gal 5:6.

But a new creature. The fact that a man is created anew, or born again constitutes the real difference between him and other men. This is what Christ requires; this is the distinction which he designs to make. It is not by conformity to certain rites and customs that a man is to be accepted; it is not by elevated rank, or by wealth, or beauty, or blood; it is not by the colour of the complexion; but the grand inquiry is, whether a man is born again, and is in fact a new creature in Christ Jesus. 2Cor 5:17, for an explanation of the phrase "a new creature."

(a) "For in Christ Jesus" Gal 5:6 (b) "new creature" 2Cor 5:17

And as many as walk. As many as live, for so the word walk is used in the Scriptures.

According to this rule. Gr., this canon. See the word explained 2Cor 10:13.

Peace be on them. Rom 15:33.

And upon the Israel of God. The true church of God; all who are his true worshippers. Rom 2:28; Rom 2:29; Rom 9:6.

(c) "peace be" 2Cor 5:17

From henceforth. For the remaining time; that is, during the remainder of my life.

Let no man trouble me. This implies that he had had trouble of some kind, and he earnestly desires that he may have no more. What particular trouble he here refers to is not certainly known, and commentators have not been agreed. It seems to me that the connexion requires us to understand it of the molestation which he had had in regard to his call to the apostolic office, and his authority to explain and defend the religion of the Redeemer. This had been one principal subject of this epistle. His authority had been called in question. He had felt it necessary to go into a vindication of it. His instructions had been departed from on the ground that he was not one of the original apostles, and that he differed from others. See Gal 1:11. Hence all the anxiety and trouble which he had had in regard to their departure from the doctrines which he had taught them. He closes the whole subject of the epistle by this tender and affecting language, the sense of which has been well expressed by Crellius: "I have shown my apostolic authority, and proved that I am commissioned by the Lord Jesus. I have stated and vindicated the great doctrine of justification by faith, and shown that the Mosaic law is not necessarily binding. On these points may I have no more trouble. I have enough for my nature to bear of other kinds. I bear in my body the impressive proofs that I am an apostle, and the sufferings that require all my fortitude to sustain them. These marks, received in the service of the Lord Jesus, and so strongly resembling those which he himself received, prove that I am truly engaged in his cause, and am commissioned by him. These wounds and sorrows are so many, that I have need of the kindness and prayers of Christians, rather than to be compelled to vindicate myself, and to rebuke them for their own wanderings."

For I bear in my body the marks of the Lord Jesus. The word here rendered "marks" στιγματα means, properly, the marks or brands which are pricked or burnt in upon the body. So Slaves were sometimes branded by their masters, to prevent their escape; and so devotees to an idol god sometimes caused to be impressed on themselves the name or image of the divinity which they adored. Herodotus (ii. 113) mentions a temple of Hercules in Egypt, in which if any slave took refuge, and had the sacred brands or marks impressed on him, στιγματα he thereby devoted himself to the god, and it was not lawful for any one to injure him. Many have supposed that Paul here says, in allusion to such a custom, that he had the name of the Redeemer impressed on his body, and that he regarded himself as devoted to him and his cause. It seems to me that, by these marks or brands, he refers to the weals which he had received in his body; the marks of stripes and sufferings which he endured in the service of the Redeemer. Comp. 2Cor 11:24,25. He had repeatedly been scourged. He bore the marks of that on his person now. They were the evidences that he was devoted to the Saviour. He had received them in his cause; and they were the proofs that he belonged to the Lord Jesus. He had suffered for him, and had suffered much. Having thus suffered, and having thus the evidence that he belonged to the Saviour, and having by his sufferings given ample proof of that to others, he asks to be freed from further molestation. Some had in their body the marks of circumcision, the evidence that they were disciples of the law of Moses; others had perhaps in their persons the image and name of an idol to which they were devoted; but the marks which he bore were the weals which he had received by being again and again whipped publicly in the cause of the Redeemer. To that Redeemer, therefore, he felt himself united, and from that attachment he would not allow himself to be diverted. How often has an old soldier shown his scars with pride and exultation as a proof of his attachment to his country! Numerous scars, the loss of an arm, an eye, or a leg, are thus the much-valued and vaunted pledges of attachment to liberty, and a passport to the confidence of every man who loves his country. "I prize this wound," said Lafayette, when struck in the foot by a musket-ball at Germantown, "as among the most valued of my honours." So Paul felt in regard to the scourges which he had receipted in the cause of the Lord Jesus. They were his boast and his glory; the pledge that he had been engaged in the cause of the Saviour, and a passport to all who loved the Son of God. Christians now are not subjected to such stripes and scourgings. But let us have some marks of our attachment to the Lord Jesus. By a holy life; by self-denial; by subdued animal affections; by zeal in the cause of truth; by an imitation of the Lord Jesus; and by the marks of suffering in our body, if we should be called to it, let us have some evidence that we are his; and be able to say, when we look on death and eternity, "we bear with us the evidence that we belong to the Son of God." To us, that will be of more value than any ribbon or star indicating elevated rank; more valuable than a ducal coronet; more valuable than the brightest jewel that ever sparkled on the brow of royalty.

(d) "bear" Col 1:24

Brethren, the grace, etc.

Rom 16:20.

(e) "the grace" 2Ti 4:22, Phm 1:25 ------------------------------------------------------------------------

INGENIOUS CONJECTURE ON PAUL'S THORN IN THE FLESH

"And lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure."--

2Cor 12:7.

"And my temptation which was in my flesh ye despised not, nor rejected; but received me as angel of God,, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me."--Gal 4:14,15.

ST. PAUL'S infirmity was one well known in hot climates, a chronical ophthalmia. Hence he was what is called "blear-eyed," and was often perhaps obliged to wear a shade. It made his personal appearance mean; it was a visible infirmity in his flesh; it hindered his usefulness, and therefore he besought the Lord anxiously that it might depart from him. It made it, for the most part, painful and difficult to write; hence he generally employed an amanuensis, and regarded it as a great matter when he used his own pen. The calling it "a messenger of Satan" is perfectly consistent with its being a bodily disease. Satan, in fifty places, is represented as the immediate author of corporeal defects and maladies. It is quite probable that the heavenly visions, or the supernatural light which blinded him at his conversion, might have left a weakness and disease in the organs immediately affected; and, unless the miracle which restored Paul to sight removed also a natural secondary defect of the temporary injury the organs had received, there must have been a predisposition afterwards to the complaint which he seems to have had. The metaphor by which St. Paul describes his infirmity is also worthy of notice, as having much weight. The pain of ophthalmia, when severe, exactly resembles the prick of a thorn or pin, and leaves its subsequent effect for years. As thorns in the eyes are figuratively used for troubles and temptations, (see Nu 33:55, Josh 23:13, if this metaphor had an affinity with the actual bodily sensations of the apostle, it was natural he should think of it and use it. But the strongest argument rests upon Gal 4:15 after praising them for not despising his "fleshly infirmity," he subjoins, "I bear you record, that, if it had been possible, ye would have PLUCKED OUT YOUR OWN EYES, AND HAVE GIVEN THEM TO ME." How natural this context on this hypothesis! How little so on any other! But, if the apostle was speaking of diseased eyes, which made his aspect unsightly, and prevented perhaps much of the natural effect of his preaching, to which they nevertheless respectfully listened, and with affectionate sympathy did all they could for his comfort and relief, how natural, how appropriate, this grateful close of the encomium--"In your generous and tender sympathy, you would have plucked out your own sound eyes, and have transferred them to my use!"--JAMES STEPHEN, ESQ., from the Life of Mrs. Hannah More, added here by the EDITOR.

EMINENT WRITERS ON THE EPISTLE TO THE GALATIANS

LUTHER On the Epistle to the Galatians is "a strong antidote against the popish notion of justification by works."

FERGUSON'S Brief Exposition of the Epistles of Paul to the Galatians and Ephesians, small 8vo, is a very pious and "uncommonly sensible" work. It bears date, Edinburgh, 1659.

CHANDLER'S "Paraphrase and Notes on the Epistles of St. Paul to the Galatians and Ephesians; with Doctrinal and Practical Observations, together with a Critical and Practical Commentary on the two Epistles of St. Paul to the Thessalonians." This work has some valuable critical remarks; but the great doctrine inculcated by the apostle is coldly treated, and the whole bears the characteristic marks of an Arian author.

LOCKE's Paraphrase and Notes on the Epistles of St. Paul to the Galatians, Corinthians, Romans, and Ephesians. "This work," says Orem, "contains much important truth, and some very considerable errors. Locke read St. Paul with great attention, and yet missed his meaning on some leading subjects. His ideas of the person of Christ, of the doctrine of justification by faith, and the character and privileges of the Christian church, are grossly erroneous. But, apart from his theological errors, his work possesses very considerable merit."

WINER's Commentary on the Galatians is translated from the German by the Rev. W. Cunningham, and forms a part of the Edinburgh Biblical Cabinet. It is reckoned "a valuable work."--

The first exhortation here given, is, how they should carry themselves one towards another, upon supposition of their scandalous falling either into error, or into sin, namely, not with rigour and severity, but with mildness and lenity; If any be overtaken in a fault, &c.

Here note, 1. An evil supposed, namely, that the wisest, the holiest, and the best of men, may be overtaken in a fault, and surprised by a temptation: If any man be overtaken: implying that any man may be so: that sin, or that misery, which befalls some men, may befall others, any others, yea, all others; for all are partakers of the same frail nature, subject to the working of the same corruption, and liable to the danger of the same temptation.

Note, 2. The duty directed to, with relation to these persons, who trip and fall either into sin, or into error; Restore him, set him right, put him in joint again; a metaphor taken from bone-setters, who place dislocated bones, and set broken bones with great tenderness.

Those three things, which we say are necessary in a bone-setter, are absolutely needful in a repriver: namely, an eagle's eye, to discern where the fault lies; a lion's heart, to deal faithfully and freely with the faults; and a lady's hand to use them gently and tenderly.

Note, 3. The persons particularly named, who are and ought to manage this duty of brotherly reproof, Ye that are spiritual: you that are the governors of the church, say some; you that are endowed with spiritual gifts, say others; the prophets among you, who perform all spiritual offices for you, let them rebuke offenders.

Others, by spiritual, understand such as had received larger measures of the gifts and graces of the Spirit than others: Let such as are strong bear with the infirmities of the weak.

Note, 4. The manner how this duty of fraternal correction, or brotherly reproof, is and ought to be managed, namely, with patience and meekness, not with severity and roughness: Ye that are spiritual, restore him in the spirit of meekness; if the reproofs you give others be imbittered with your own passions, they will spit them out of their mouths; yea, spit them back upon your very faces.

Note, 5. The argument to excite to all this namely, the consideration of our own personal frailty, and great liableness to fall into temptation ourselves, Considering thyself, lest thou also be tempted. Who knows what a feather the strongest saint and stoutest Christian may prove in the wind of temptation? Therefore let him that thinketh he standeth, take heed lest he fall, and exercise great candour and Christian tenderness towards them that are fallen before him. Hodie mihi, cras tibi.

From the whole learn, 1. That fraternal correction, or brotherly reproof, is a great duty which Christians mutually owe one to another, when they either run into error, or fall into sin: If any of you be overtaken, restore him.

Learn, 2. That although it be the duty of private Christians to admonish and reprove one another, as being members one of another, yet those that are spiritual, Christ's ministers, the guides of his church, the stewards of his household, ought in special to look upon it as their obliged duty to reprove and rebuke with all long-suffering and gentleness.

Learn, 3. That rigour and severity, expressed towards the failings and escapes of others, will rather exasperate than reclaim them: we must deal as gently with a fallen brother as with a broken bone; if we do not temper our reproofs with meekness, they will certainly prove successless.

Learn, 4. That the holiest saint or most spiritual man here on earth, is within the reach of temptation, and may possibly fall himself; therefore he ought to treat a fallen brother with great tenderness and regard.

This is a general precept, and requires us to sympathize with our brethren in all thier sorrows and sufferings, and to bear a part with them under the load and burden of oppressive wants and necessities; particularly, bearing with the weaknesses and infirmities of our brethren, seems here to be recommended to our care and practice in this apostolical injunction, Bear ye one another's burdens. The encouragement to which duty follows, So shall we fulfil the law of Christ; that is, the law of love, the moral law which enjoins us to love our neighbour as ourselves.

But why is this called the law of Christ, when it was long before Christ; yea, before Moses, and as old as Adam himself, being part of the law of nature, which was written in Adam's heart before there was any written Bible?

I answer, the law of love is very properly called the law of Christ; because he revived it, rescued it, recommended and enforced it, frequently urged it upon his followers, and exemplified it in his own life and conversation, therefore called a new commandment, and his commandment: This is my commandment, &c. A new commandment I give unto you, that ye love one another, Joh 13:34 (see note)

Learn hence, 1. That to have our ear, our heart, and our hand, open to our brethren in distress, is a necessary Christian duty: our ear open to their mournful complaints, our heart open to sympathize with and mourn over them, our hand open to the relief of their necessities and wants. This is a burden which the law of Christ has laid upon us; Bear ye one another's burdens.

Learn, 2. To bear a part of our brethren's burdens with a compassionate heart and helping hand, is a fulfilling of the law of Christ; because much love, which is the fulfilling of the law, goes out, and is acted in the bearing of it; so fulfil the law of Christ.

The apostle is still directing the Galatians, and enforcing them to express great lenity and tenderness towards such of their brethren as had fallen into sin and error, and particularly cautions them,

1. To beware of the sin of pride and self-conceit, and to abound in the grace of humility and modesty; intimating to us, that pride, and an high opinion of ourselves, are the certain cause of censoriousness and rash judging of others, and the true reason why we despise and glory over an offending brother, instead of pitying of him, sympathizing with him, and endeavouring to restore him.

He that thinks himself to be something here, is the man that hath proud thoughts of himself, who thinks himself more righteous and holy, more steady and steadfast, than his fallen brother; and conceits he has more power to preserve himself than others: such an one thinks himself to be some great thing; when, alas! every man is nothing; and the best of men having nothing but what the grace of God confers upon them, 2Cor 12:11

Observe, 2. How the apostle strikes at the root of the fore-mentioned sin of pride and self-conceit; namely, the comparing of themselves with those who are worse than themselves, which is very apt to stir up pride and arrogancy: to cure which, he directs them to compare themselves with those who are better than themselves, and to try and prove their own works by the rule of the word of God, and not by the example and practice of others; and so shall they find matter of rejoicing in themselves, in the testimony of God, and the silent applause of their own consciences, without borrowing matter of rejoicing from the failings and infirmities of other persons.

Observe, 3. The argument or motive used by the apostle to enforce upon every man the duty of trying his own work, rather than to be prying into the infirmities of others; because when he cometh to judgment, every man must bear his own burden, or give an account of himself and his own actions to God; who will then absolve or condemn men, not as they have done better or worse than others, but as they shall be then found in themselves, absolutely considered. It is a great error for any man to measure himself by the measure of other men, either by their perfections, or by their imperfections.

To conclude our estate safe, because we are not so bad as others, or unsafe, because we have not attained to the perfections of others, is alike dangerous: God will not proceed by this rule, no more should we; every man that appears before him, shall bear his own burden, and answer for his own sins.

Here note, 1. That how light soever men make of sin in the commission of it, it will be found heavy and burdensome when they come before God to account for it; He shall bear his own burden.

Note, 2. That the righteous God, in the great judgment, will call no man to account for the sins of others, unless he has some ways been accessary to them; but every man shall bear his own burden both of guilt and punishment.

In this and the following verses our apostle enters upon a new exhortation, and that is, to stir up the Galatians to liberality and beneficence; upon every fitting occasion, to be ready to distribute, willing to communicate, and to do good unto all men. And because it is highly probable, that by reason of the prevalency of error amongst them, and the number of false teachers found with them, the Galatians' love to the word, and to the ministers and dispensers of it, was grown cold: he first begins to stir up their liberality towards their teachers, saying, Let him that is taught in the word of the gospel, communicate unto him that teacheth in all such good things as he stands in need of.

Learn hence, 1. That the wisdom of God hath seen it fit to teach men by the ministry of man, not by his own immediate voice, this we cannot bear; nor by the glorious angels, these would rather terrify than teach us; but by men like ourselves, doth the great God instruct us. He has appointed some to teach, and obliged others to be taught; but the pride of man is grown to that pitch in our days, that almost every one thinks himself sufficient to teach, and few have humility enough to be taught.

Learn, 2. That it is the special duty of ministers, not only to teach, but to teach the word: Let him that is taught in the word, that is, the written word, as dictated by the Holy Ghost, communicate unto him that teacheth in all good things. Our business is not to go into the pulpit and read a lecture to our people out of Aristotle's Ethics, or Seneca's Morals, much less to load them with the burden of unwritten traditions; but to make known a crucified Saviour to them, and the way to eternal salvation by him.

Learn, 3. That seeing the ministers of Christ are to give themselves wholly to the work of teaching, &c. without being entangled with the affairs of this life; the people whom they teach, and amongst whom they spend their time and strength, are obliged by common equity, as well as by the command of God, to allow them a comfortable subsistence; and, if able, an honourable maintenance: Let him that is taught communicate to him that teacheth in all good things.

Learn, 4. That the church's maintenance is only due to such ministers as are apt to teach, that labour in the word themselves: none have a right to the church's salary, which do not perform the church's service. Let such laymen as by the impropriations take away the vicar's bread, and such clergy men as eat the sweat of their curates' brow, consider how they will answer it at the bar of God.

Here the apostle offers several arguments to consideration, for exciting them to the fore-mentioned duty of liberality and Christian beneficence in general, and to the ministers of the word in particular; and the first of them is taken from God's omnisciency, who takes notice of all the petty and pitiful pretences, pleas, and excuses, which men make, why they cannot be so kind as they should be to the ministers and members of Jesus Christ.

Alas! their own wants are many, (but it is their lusts that make them so;) their burdens are great upon them, and they must provide and take care for themselves: but, says the apostle, though you may with these lying pretences cheat yourselves, and mock your ministers and poor neighbours, yet God is not, will not, cannot be mocked. There is no juggling with God, no deceiving of his eye; man never deceives himself so much, as when he thinks to deceive God in the least: man may be mocked and deceived by man, but God can never be mocked by man.

Observe, 2. St. Paul compares charity and Christian bounty to seed sown, and assures us, that the crop we reap shall be answerable, both in quality and kind, and also in measure and degree, to the seed we now sow; Whatsoever a man soweth, that shall he also reap.

Learn, That every man's harvest hereafter shall be according to his seed-time here. The actions of this life are as seed sown for the life to come; if the husbandman sow tares, he must not expect to reap wheat. For whatsoever a man soweth, that shall he also reap.

Observe, 3. How the apostle doth amplify in particular, what he had before asserted in general; namely, that such as the seed is, such will the harvest be. He that soweth to the flesh, that is plainly, he that spends his substance upon his lusts, seeking no more than the gratification of his sensual desires, shall reap corruption: that is, a perishing satisfaction only at present, and eternal perdition afterwards; but he that sows to the Spirit, he that improves his estate for God, for the support of the gospel, for the sustenance of its members, Shall of the Spirit reap life everlasting. The spirit of him that raised up Jesus from the dead, will also raise us up at the great day, and reward our present parting with the things of this world which we cannot keep, with eternal life which we shall never lose.

The holy apostle, in these words, exhorts the Galatians, and in them all Christians, to the practice of one of the most important parts and duties of the Christian religion, namely, that of doing good one to another: and he doth not barely excite us to the duty, but he exhorts us also to an unwearied diligence in the doing of it, according to our ability and opportunity.

In the exhortation before us, observe, 1. The grand comprehensive duty we are exhorted to: well-doing, and an unwearied diligence therein. This comprehends all those ways and means whereby we may be beneficial and useful one to another, both to soul and body, in spiritual and temporal good things, and promote both the present comfort and future happiness of each other.

Observe, 2. The extent and latitude of the duty, with respect to its object, which is all mankind: Let us do good unto all. The Galatians were in danger of judaizing in their practice, as well as in their doctrines; that is, of loving none but themselves and their own countrymen. For the Jews were grown so sour and churlish in their temper, that they would not do the least office of kindness to any that was not of their own nation: therefore St. Paul here exhorts them to extend their charity universally to all and every one that is of the same nature with themselves.

Observe, 3. The special and particular objects of our charity: the household of faith. Do good to all, but especially to them. By the household of faith, as appears by the context, ver. 6. are primarily meant the ministers of God, the teachers of his word; these are God's domestic servants. Wherever there has been a people, there has been a religion professed, such as it was; wherever there has been a religion professed, there have been persons consecrated and set apart to attend the service of that religion, and a maintenance provided for those attendants; it was so by God's appointment under the law, and by Christ's under the gospel, 1Cor 9:14.

But farther, by the household of faith, we are to understand the whole collective body of believing Christians, all the members of Christ's mystical body; such are very dear to God, and ought to be so to us.

Observe, 4. The subject of this duty, or whom it doth eminently concern, all Christians: As we have opportunity, let us do good; that is, every one of us; for verily there is no condition in the world so mean and despicable, but it yields persons an opportunity one way or other of doing good, if not by their purse, yet at least by their prayers and by their example.

Observe, 5. The frequency of the duty: As we have opportunity; that is, as often as the occasions of doing good are presented to us, and as long as ability for doing good is found with us. Some men defer doing good till they come to die, till they come to make their will; that unwilling will in which they give God a small pittance of his own, because they can keep it no longer; they will repent when they are dying, and be charitable after they are dead.

Good God! how unwilling are men to part with either their money or their sins, as long as they can keep them! But verily a death-bed charity may be as unavailable as a death-bed repentance. The rule is, As we have opportunity, that is, as often as an opportunity is offered. Let us decline no opportunity by getting out of the way, with some, when a work of charity presents itself unto us.

Observe, 6. The measure of this duty; as we have ability, let us do good unto all; that is, proportionably to what God hath given us, let us be willing to give to others: God could easily level the world, and give every man alike; but he is pleased to give some more than others, on purpose to try their graces, the charity and bounty of the rich, the faith and patience of the poor. And verily an estate above what sufficeth our occasions and necessities, is no farther a blessing to us, than as it puts an opportunity into our hands of doing more good than others.

Observe, 7. An unwearied perseverance in doing good required at our hands: Let us not be weary in well-doing. Though we have done much good, there is room for more; new objects will appear, new occasions will arise, new opportunities will present themselves unto us. Let us never think we can do enough, much less too much good; the best of beings are most unwearied in well-doing. God, Christ, the holy angels, are never weary of this blessed work; let us never be weary in imitating them in that which is their highest and chiefest excellency and perfection.

Observe, 8. The argument and encouragement to the cheerful discharge of this duty: In due season we shall reap, if we faint not; that is, sooner or later, either in this world, or in the next, or in both, we shall certainly receive the reward of well-doing.

We shall reap; but what? Answer, We shall reap the blessing of God upon all we have, are, and do; we shall reap the benefit and blessings of their prayers, to whom we extend our charity; we shall reap the highest pleasure and satisfaction in our own minds of doing good, with which no sensual pleasure can be compared. The reflections upon any good we have done, is a perpetual spring of peace and pleasure to us; the thoughts of it lie even and easy in our minds, and the remembrance of it refreshes the soul with a strange kind of delight and joy.

But, Lord; what tongue can utter, or what heart conceive, that vast and unspeakable reward, which an unwearied diligence in well-doing will meet with in the world? It will plead for us at the day of judgment, and procure at the hands of a merciful God, for the rich merits of our Lord Jesus Christ, a glorious recompence at the resurrection of the just: and proportionable to the degrees of our charity, will be the dispensations of this reward.

From the whole learn, That great are the obligations which all Christians do lie under of doing good one to another, according to their abilities and opportunities.

Learn, 2. That great is the reward of well-doing; which Christians may eye as a motive to an unwearied diligence, and unfainting perseverance in well-doing.

It is very probable that St. Paul ordinarily did only dictate, and that some other person wrote his epistles, as that to the Romans Rom 16:22, wrote by Tertius. Sometimes he only wrote the salutation, and subscribed the epistle with his own hand, 1Cor 16:21 but here he tells the Galatians that he wrote this epistle to them all with his own hand, having never wrote so large an epistle wholly with his own hand to any church as he did to them.

This he did for two reasons, 1. To testify the fervency of his affection towards them, and to insinuate how much he loved them.

2. To evidence the sincerity of his endeavours for their present and future happiness: to accomplish these ends, he judged no pains too great.

From whence learn, 1. That the faithful ministers of Christ will stick at no pains, but encounter with all difficulties, to advance the good of souls in general, and to reduce an erroneous and wandering people in particular, to the obedience of the gospel.

Thus this great apostle, though he had upon him the care of all the churches, and consequently a multiplicity of business, many avocations, and a multitude of distractions; yet, in order to the reclaiming of these Galatians, who were deeply tinctured with error, as well as dangerously tainted with sin, he redeems time for, and undergoes the fatigue and trouble of, writing this whole epistle to them with his own hand: You see how large a letter I have written with mine own hand.

Learn, 2. That it neither savours of pride nor vain-glory in the ministers of the gospel, if upon occasion, though sparingly, they make known to the world the great pains they have taken for promoting the good of their people, that so they may be excited the more to bring forth fruit answerable to the cost and culture which the ministers of Christ have expended upon them. St. Paul here sticks not to tell the Galatians, and the whole world, the pains he had been at in writing this large epistle with his own hand to them; yet it was not to commend himself, but to excite and encourage them.

Here our apostle returns to the description which he had before given of the false apostles, who, though they urged the necessity of circumcision, yet it was not with any sincerity of intention: it was first to make a fair shew in the flesh; that is, to make a fair outward show of religion, an high pretence to holiness, by observing circumcision, and the other abrogated rites of the ceremonial law.

And secondly, this pretended zeal of theirs proceeded from cowardliness and fear, lest they should suffer persecution from the Jews for preaching the doctrine of the gospel, called here the cross of Christ, because it treats of a crucified Christ. Now the fury of these persecutors was abated towards those that preached up circumcision, but enraged abundantly against those who preached circumcision down.

Observe farther, How well the apostle makes good his charge against these false apostles, the judaizing doctors, that they urged the necessity of circumcision insincerely, and for base ends; namely, because they made no conscience to keep the law themselves, but could dispense with circumcision well enough, if they were amongst their friends, but pleaded for it when in fear of their persecuting enemies; thus they became all things to all men, but it was to save themselves.

And, lastly, he assures them that they urged circumcision upon them, that they might glory in their flesh; that is, might pride themselves that you were become their converts, by being circumcised at their persuasion, and be able to boast of the multitudes of their proselytes, who received circumcision at their instigation, and carried it as a mark of their instruction.

Learn hence, 1. That designing hypocrites do constantly pretend high to religion, but they evermore seek themselves, under a pretence of acting for God and his glory; they that constrain you to be circumcised, make a fair shew in the flesh.

Learn, 2. That though it is our duty to eschew persecution when we can fairly avoid it, yet we must not part with the least iota of truth, or espouse the smallest error, to avoid the sharpest persecution; They constrain you to be circumcised lest they should suffer persecution.

Learn, 3. That men who talk loud of religion, and pretend high to it, who preach it to and press it upon others, but do not conscientiously practice it themselves, it is an evident demonstration, that they are men of corrupt minds, of profligate consciences, that do not believe themselves; for he only believes what he says, that lives as he doth believe: Neither they themselves who are circumcised, says the apostle, keep the law.

Learn, 4. That there is nothing which false teachers and erroneous seducers do so much glory of, magnify themselves by, and pride themselves in, as in the number of their proselytes and converts, which they look upon as so many trophies of their victory, and speaking proofs of their unparalleled abilities; They constrain men to be circumcised, that they may glory in their flesh.

Having shown what it was that the false apostles gloried in, he next shows what it was that he himself gloried in; namely, in the cross of Christ; that is, in his preaching Christ crucified, and the necessity of faith in him who died as a sacrifice upon the cross. The cross of Christ is taken three ways in scripture, materially, metaphorically, and metonymically.

The material cross of Christ is that which he died upon at Jerusalem: this the church of Rome glories in greatly, but not the apostle.

The metaphorical cross of Christ, is afflictions, Luke 9:28. Let him take up the cross; that is, submit to any afflictions. God oft-times sanctifies this cross, for the crucifying the hearts of his people to the world.

But the cross of Christ is taken metonymically for the gospel, the doctrine of the gospel, or of him that died upon the cross.

Now Christianity, or the doctrine of the gospel, crucifies us to the world: first, by discovering to us the great vanity and emptiness of the world and all the perishing satisfactions of it; secondly, by propounding such arguments to crucify the world, as were never heard of from all the philosophers and wise men that ever lived in the world; namely, arguments taken from the glory of God, from the death of Christ, from the dignity of the soul, &c.

Learn hence, That such a Christian as doth experimentally find his heart and affections daily more and more crucified to the world, by the cross of Christ, has unspeakable cause and reason sufficient for spiritual glorying and rejoicing.

Question, Wherein consists not our crucifixion to the world?

Answer, It consists not in a vile esteem of the world, as useless or hurtful; or in casting off all care and concern for the things of the world, as sinful and unnecessary; nor is every degree of desire after, love unto, or delight in, the things of the world, inconsistent with our being crucified to it: nor doth it consist in, or oblige us to, the withdrawing ourselves from all society and conversation with the men of the world.

But, positively, crucifixion to the world consists in a crucified judgment and opinion of the world; in crucifying our love and affections to the world; in crucifying our hopes and expectations from the world; in crucifying our care and concern for the world; in crucifying our delight in, and our endeavour after, the world.

Question. How doth a Christian's being crucified to the world, afford him cause for unspeakable rejoicings?

Answer. Thus: We may, and ought to, glory in the blessed effect and fruit of Christ's death in re-stamping the image of God upon the soul, in the certain tokens of the love of God: we may glory in the death of Christ's enemy, and our soul's enemy: we may glory in that wherein God is glorified, and in that which is the earnest of our own glorification. Now crucifixion to the world, by the cross of Christ, is this, all this, and therefore warrantably to be boasted of, and gloried in.

Here the apostle subjoins a reason why he gloried only in the cross of Christ, and not in those carnal ordinances and fleshly privileges of circumcision, &c. which the false apostles so much gloried in: namely, because circumcision, nor uncircumcision, neither the presence of that ordinance, nor the want of it, availeth any thing, as to our acceptance with Christ, and interest in him: but the new creature is all in all; a circumcised heart, not a circumcised foreskin, a renewed nature, a divine temper of mind, rendering us like to Christ; this will enable us to love him, and qualify us for living with him now in Christ Jesus.

That is, now under the Christian dispensation, under the economy of the gospel, neither the presence nor absence of this outward badge of circumcision will avail any thing to our justification before God: but that which was signified by circumcision, is the thing that pleased God; namely, the renovation of our nature, and becoming new creatures both in heart and life.

Learn hence, That according to the terms of the gospel covenant, or Christian religion, nothing will avail to our acceptance with God, but the real renovation of our hearts and lives: Neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Observe here, 1. The nature of Christianity described: it is a walk. Now a walk is a motion, a free and voluntary motion, an uniform and even motion: it is a progressive motion, and a constant motion.

Observe, 2. The condition of this walk, and that is regularity: it is a walk by rule; a Christian is not a lawless person, to range and ramble, and run up and down, as fancy leads him: but he walks by rule, by the rule of scripture, by the rule of charity.

Observe, 3. The determination of that rule which a Christian is to walk by: it must be according to this rule. What rule? The foregoing verse declares it is regeneration, and the law of the new creature. As many as walk according to that rule; when the new creature in the principles and workings of it is made the ground, the pattern, and direction, of our obedience, and we frame and square all the actions of our lives according thereunto.

Observe, 4. The blessed privileges belonging to them that thus walk: Peace be into them, and mercy: that is, there shall be peace and mercy to them; these shall be their portion; nay, they shall be upon them; that is, in a large and plentiful manner vouchsafed to them.

Observe lastly, The honourable mention which the apostle makes of them that thus walk by scripture rule, according to the law of the new creature, written in the heart: he calls them the true Israel of God, the spiritual seed of Abraham, the children of his faith; which was a thousand times greater privilege than to be the children of his flesh: these are the persons interested in his blessings.

Learn hence, That true and inward peace, great and lasting peace, peace with God, and peace with conscience, is the assured portion, and shall be the possession, of all and only those who walk according to the law of God, the rule of the creature. As many as walk according to this rule.

The apostle having thus fully declared the mind of God in the matter controverted betwixt himself and the false apostles, touching the necessity of circumcision; he now makes use of his apostolic authority, and charges his adversaries to give him no farther trouble or disturbance, either by gainsaying his doctrine, or detracting from his authority; because he bare in his body the marks of his sufferings for Christ Jesus; namely, the stripes and wounds which he patiently received for the name of Christ, and his holy religion, 2Cor 11:23.

Learn hence, That whatever hard measure we meet with for the sake of Christ, what wounds and marks we receive for professing faith in him, and persevering in obedience to him, he will own them for his own, and give us leave to look upon them as our own; yea, to call them his own, as our apostle did here: I bear in my body the marks of the Lord Jesus.

Here our apostle closes his epistle with his accustomed valediction, most affectionately praying that the grace and favour of Christ, in the sweet effects of it, and in the sensible apprehension of it, might remain in their souls, to enlighten, sanctify, comfort, and quicken them more and more, that from thence they may derive and draw abiding consolation both in life and death. Amen.

Chap. 6.1. Brethren if a man be ouertaken by any fault, ye vvhich are ſpirituall reſtore ſuch one vvith the ſpirite of mekenes.

He that diligently wayeth the words of the Apoſtle, may plainly perceaue that he ſpeaketh not of errours and offences againſt doctrine,VVhat offences are to be forgeuen. but of farre leſſer ſinnes, into the which a man falleth not wilfully and of ſet purpoſe, but of infirmitie. And hereof it cometh that he vſeth ſo gentle and fatherly wordes, not calling it errour or ſinne, but a fault. Againe, to the intent to diminiſh, & as it were to excuſe the ſinne, and to remoue the whole fault from man, he addeth: If any man be ouertaken, that is to ſay, be beguiled of the Deuill or of the fleſh. Yea and this terme or name of Manne helpeth ſomething alſo to diminiſh and qualifie the matter. As if he ſhould ſay: What is ſo proper vnto man as to fall, to be deceaued, & to erre? So ſayth Moiſes in Le. They are vvont to ſinne like mē. Leuit. 6.3. Wherfore this is a ſentence full of heauenly cōfort: Which once in a terrible conflict deliuered me from death. For as much then as the Sainctes in this life doe not onely liue in the fleſh,Gal. 2.20.3.16. but now and then alſo through the enticement of the Deuill, fulfill the luſts of the fleſh, that is to ſay, fal into impatiēcie, enuie, wrath, errour, doubting, diſtruſt and ſuch like: for Sathan alwayes aſſaileth both, that is, as wel the puritie of doctrine,Sathan lieth in vvait both againſt purity of doctrine & life. which he laboureth to take away by Sectes and diſſenſions, as alſo the ſoundnes of life, which he corrupteth with daily offences. Therefore Paule teacheth how ſuch men that are fallen ſhould be dealt wtall, namely that they which are ſtrong, ſhould raiſe vp & reſtore them againe wt the ſpirite of mekenes.

Theſe things it behoueth them ſpecially to know which are in the miniſtery of the word,Hovv paſtor[illegible: 1 letter] ought to deale vvith them that are fallen. leſt whileſt they go about to touch all things to the quicke, they forget the fatherly & motherly affection which Paule here requireth of thoſe that haue charge of ſoules. And of this precept he hath ſet forth an example. 2. Cor. 2. where he ſayth that it was ſufficient that he which was excommunicate was rebuked of many, and that they ought now to forgeue him and comfort him leſt he ſhould be ſwalowed vp wt ouermuch ſorow. Wherfore I beſeech you (ſayth he) vſe charity towards him. Therefore the paſtors and miniſters muſt in deede ſharply rebuke thoſe which are fallen, but whē they ſee that they are ſorowful for their offences, then let them begin to raiſe them vp againe, to cōfort them, and to diminiſh and qualifie their faults as much as they can, but yet through mercy onely, which they muſt ſet againſt ſinne, leſt they that be falne be ſwalowed vp with ouermuch heauines. As the holy ghoſt is preciſe in maintaining & defending the doctrine of faith: ſo is he milde and pitiful in forbearing and qualifying mennes ſinnes, if they which haue committed them be ſorowful for the ſame.

But as for ye Popes ſynagoge,The Pope and his bishops are tormētors of mens cōſciences. like as in all other matters it hath both taught & done cleane contrary to the cōmaundemēt and example of Paule, euen ſo hath it done in this thing alſo. The Pope with all his biſhops haue bene very tyrantes & butchers of mens conſciences. For they haue burdened them from time to time with new traditions, and for euery light matter haue vexed them wt their excōmunications: and that they might ye more eaſily obey their vaine terrours, they annexed thervnto theſe ſentences of Pope Gregorie. Sayings of Pope Gregorie. It is the part and property of good mindes to be afraid of a faulte where no fault is. And againe: Our cēſures muſt be feared, yea though they be vniuſt & wrōgfull. By theſe ſayings (which were brought into the Church by ye Deuil) they ſtabliſhed their excommunication and this maieſtie of ye Papacie which is ſo terrible to ye whole world. There is no neede of ſuch humilitie & goodnes of mindes, to be afeard of a fault where none is. O thou Romiſh Sathan who gaue thee this power to terrifie and cō demne mens cōſciēces that were terrified enough before wt thy vniuſt & wrōgful ſētēces? Thou oughteſt rather to haue raiſed thē vp, to haue deliuered thē frō falſe feares, & to haue brought thē frō lies & errours to ye truth. This thou omitteſt, & according to thy title & name: to wit, the mā of ſin & childe of perditiō, 2. Theſ. 2.3. By vvhat meanes the Pope eſtablisheth his tyrannie and povver. thou imagineſt a fault where no fault is. This is in deede ye craft & deceit of Antichriſt, wherby he hath moſt mightely eſtabliſhed his excommunication & tyranny. For who ſo euer deſpiſed his vniuſt ſentences, was coūted very obſtinate & wicked: As ſome Princes did, howbeit againſt their cōſciences: for in thoſe times of darknes they did not vnderſtand that the Popes curſes were vaine.

Let thē therfore to whom ye charge of mens conſciences is cōmitted,Hovve they that are falne ought to be intreated. learne by this cōmaundement of Paule how they ought to handle thoſe that haue offended. Brethrē (ſayth he) if any mā be ouertaken wt ſinne, do not trouble him or make him more ſorowful: be not bitter vnto him, do not reiect or condemne him, but amend him & raiſe him vp againe: and by ye ſpirit of lenitie & mildnes reſtore that which in him is loſt by ye deceit of the Deuil or by ye weaknes of the fleſh. For the kingdom whervnto ye are called is a kingdō not of terrour or heauines, but of boldnes, ioy & gladnes. Therfore if ye ſee any brother caſt downe & afflicted by occaſion of ſinne which he hath cōmitted, runne vnto him & reaching out your hand raiſe him vp againe, comfort him with ſweete words, & embrace him wt motherly armes. As for thoſe yt be hard harted & obſtinate, which wtout feare continue careleſly in their ſinnes, rebuke thē ſharply. But on ye other ſide (as I ſaid) they that be ouertakē with any ſinne, & are heauy & ſorowful for their fault which they haue cōmitted, muſt be raiſed vp & admoniſhed by you that are ſpiritual, and that in ye ſpirit of meekenes, & not in the zeale of ſeuere iuſtice: as ſome haue done,The ſpirite of mekenes. who whē they ſhould haue refreſhed thirſty conſciences wt ſome ſweete cōſolation, gaue thē gall & vineger to drinke, as ye Iewes did vnto Chriſt hanging vpon the croſſe. Ezechiel ſayeth of the ſhepheards of Iſrael,Ezech. 34.4. that they ruled the flocke of God wt cruelty & rigour: but a brother ought to cōfort his brother that is falne, with a louing & a meke ſpirit. Againe: let him that is falne heare the word of him that raiſeth him vp, & beleue it. For God would not haue thoſe yt are bruſed to be caſt away, but to be raiſed vp as the Pſalme ſaith. For God hath beſtowed more for them, than we haue done, that is to ſay, the life and bloud of his owne ſonne. Wherfore we ought alſo to receiue, to aide & comfort ſuch with all mildnes and gentlenes.

Verſe. 1. Conſidering thy ſelfe leſt thou alſo be tempted. This is a very neceſſary admonition to beat downe the ſharpe dealing of ſuch paſtours as ſhew no pity in raiſing vp & reſtoring againe them which are falne. There is no ſinne (ſaith Auguſtin) which any mā hath done, but an other man may do ye ſame. We ſtād on a ſlipperie groūd: therfore if we waxe proud & leaue of our duty, there is nothing ſo eaſie vnto vs as to fall.Ex libro de vitis patrum. It was well ſayd therfore of one in the booke called ye liues of the fathers, when it was told him that one of his brethrē was falne into whoredō: He fel yeſterday (ſaith he), and I may fall to day. Paul therfore addeth this earneſt admonitiō that the paſtors ſhuld not be rigorous and vnmerciful towardes the offenders, or meaſure their owne holines by other mens ſinnes: but yt they ſhuld beare a motherly affection towards thē, & thinke thus wt thēſelues: This mā is fallen: it may be yt I alſo ſhal fal more dāgerouſly & more ſhamefully thā he did. And if they which be ſo ready to iudge & condemne other, would well conſider their owne ſinnes, they ſhould finde the ſinnes of others which are falne to be but motes and their owne ſinnes to be great beames.Math. 7.3. Let him therfore yt ſtādeth take hede leſt he fal.1. Cor. 10.12. 2. Sam. [illegible: 1 letter]1. If Dauid which was ſo holy a mā, ful of faith & the ſpirit of god, which had ſuch notable promiſes of god, which alſo did ſo many & great thīgs for ye lord, did fall ſo greeuouſly, & being now ſtrickē in yeres was ouerthrown wt youthful luſt after ſo many & diuers tēptations wherwt God had exerciſed him: why ſhuld we preſume of our owne cōſtancy? And god by ſuch exāples doth ſhew vnto vs, firſt our owne weaknes, yt we ſhuld not waxe proud but ſtād in feare: Then he ſheweth vnto vs his iudgemēt, yt he cā beare nothing leſſe than pride either againſt himſelf or againſt our brethrē. Paule therfore ſaith not without cauſe: Conſidering thy ſelfe leſt thou alſo be tempted. They that be exerciſed with temptations do know how neceſſary this commaundement is. On the other ſide, they which be not tried therwith, do not vnderſtād Paule, and therfore are not touched with any pity toward them that are fallen: as was to be ſeene in Poperie, where nothing elſe raigned but tyrannie and crueltie.

Verſe. 2. Beare ye one an others burden, & ſo fulfil the lavv of Chriſt. This is a gentle cōmaundemēt: to ye which he ioyneth a great cōmendatiō. The law of Chriſt is ye law of loue. Chriſt after he had redemed vs, renewed vs & made vs his church: gaue vs no other law but ye law of mutual loue. Iohn. 13. A nevv cōmaūdemēt geue I to you, that ye loue together, &c. And to loue is not (as ye Popiſh Sophiſters dreame) to wiſh well one to an other: but one to beare an others burdē, that is, to beare thoſe things which he greeuous vnto thee, and which thou wouldeſt not willingly beare. Therfore Chriſtians muſt haue ſtrong ſhoulders & mighty bones that they may beare fleſh, that is, the weaknes of their brethern: for Paule ſayth yt they haue burdens & troubles. Loue therfore is milde, courteous, patient, not in receiuing but in geuing. Loue. 1. Cor. 13.4. For it is conſtrained to winke at many things & to beare them. Faithful teachers do ſee in the church many errours & offences which they are cōpelled to beare. In ye common weale ſubiectes are neuer ſo obedient to the lawes of the magiſtrates as they ſhould be. Therefore vnleſſe ye magiſtrate can winke & diſſemble in time & place, he ſhal neuer be meete to rule the commō wealth. In houſhold affaires there be many things done which diſpleaſe the maſter of ye houſe. But if we can beare & winke at our owne vices & offences which we daily cōmit: let vs alſo beare other mens faults, according to that ſaying: bear ye one an others burdē, Rom. 13.9. &c. Again: Thou shalt loue thy neighbor as thy ſelf. Seing then there be vices in euery ſtate of life & in all men, therfore Paule ſetteth forth the law of Chriſt vnto ye faithful, wherby he exhorteth them to beare one an others burden. They which do not ſo, doe plainly witneſſe that they vnderſtand not one iote of the law of Chriſt, which is the law of loue: which (as Paule ſayth. 1. Cor. 13.) beleueth all things, hopeth all things, and beareth all the burdens of the brethern: yet alwayes holding notwithſtanding the firſt cōmaundement, wherin they that offend do not tranſgreſſe the law of Chriſt, that is to ſay, the law of charitie, they doe not hurt nor offend their neighbour, but Chriſte and his kingdom which he hath purchaſed with his owne blood.VVhoſe burdens are to be borne. This kingdom is not maintained by the lawe of charitie, but by the word of God, by Faith and by the holy Ghoſt. This commaundement then of bearing one an others burden, belongeth not to them which deny Chriſt, and not only doe not acknowledge their ſinne, but alſo defend it: neither doth it belong vnto thoſe which continue ſtill in their ſinnes (who alſo do partly deny Chriſt):1. Tim. 5.22. but ſuch muſt be forſakē leſt we become partakers of their euil workes. On the contrary, they which willingly heare the word of God & beleue, and yet notwtſtāding againſt their will do fall into ſinne, & after they be admoniſhed doe not only receaue ſuch admonition gladly, but alſo deteſt their ſinne & endeuour to amend: theſe I ſay are they which be ouertaken wt ſinne, and haue the burdens that Paule commaūdeth vs to beare. In this caſe let vs not be rigorous and merciles: but after the example of Chriſt, who beareth and forbeareth ſuch, let vs beare and forbeare them alſo: for if he puniſh not ſuch (which thing notwithſtanding he might iuſtly doe) much leſſe ought we ſo to doe.

Verſe. 3. For if any man thinke him ſelfe to be ſomevvhat, vvhen in deede he is nothing, he deceaueth himſelfe. Here againe he reprehendeth the authors of Sects and painteth them out in their right colours: to wit, that they be hard harted,The authors of Sectes painted out ī their right colours. mercileſſe and without compaſſion, ſuch as deſpiſe the weake, & will not vouchſafe to beare their burdens, but require all things ſtraitly and preciſely (like waiward huſbandes and ſeuere Scholemaſters) whom nothing can pleaſe but what they themſelues doe: who alſo will be alwayes thy bitter enemies vnleſſe thou commend what ſo euer they ſay or do, & in all things frame thy ſelfe according to their appetite. Of all men therfore they are the proudeſt, and dare take vpō them all things. And this is it that Paule ſayeth here: they thinke themſelues to be ſomewhat, that is to ſay, that they haue the holy Ghoſt, that they vnderſtand all the myſteries of the Scriptures, that they cā not erre, &c. Wherfore Paule addeth very well that they are nothing: but that they deceaue themſelues with the fooliſh perſwaſions of their owne wiſedome and holines. They vnderſtand nothing therefore either of Chriſt or of ye law of Chriſt: For if they did, they would ſay: Brother, thou art infected with ſuch a vice, & I am infected with an other. God hath forgeuen me tenne thouſand talents,Mat. 18.24.[illegible: 1 letter]1. and I will forgeue thee an hundred pence. But when they will require all things ſo exactly and with ſuch perfection, & will in no wiſe beare the burdens of the weake, they offend many with this their ſharpnes and ſeueritie: who begin to deſpiſe, hate and ſhunne them, and ſeeke not comfort or counſel at their hands, nor regard what or how they teach: Wheras contrariwiſe Paſtours ought ſo to behaue themſelues towardes thoſe ouer whom they haue taken charge, that they might loue and reuerence them, not for their perſon, but for their office and Chriſtian vertues which eſpecially ought to ſhine in them. Paule therfore in this place hath rightly painted out ſuch ſeuere and mercileſſe Sainctes, when he ſayeth: They thinke them ſelues to be ſomevvhat, that is to ſay, being puffed vp with their owne fooliſh opinions and vaine dreames, they haue a maruelous perſwaſion of their owne knowledge and holines, and yet in very deede they are nothing, and doe but deceaue them ſelues.Deceauers of themſelues. For it is a manifeſt beguiling when a man perſwadeth him ſelfe that he is ſomewhat, when in deede he is nothing Such men are well deſcribed in the .3. of the Apocalips in theſe wordes: Thou ſayeſt: Apoc. 3.17. I am rich and encreaſed vvith goodes, and haue neede of nothing, and knovveſt not hovv thou art vvretched and miſerable, and poore, and blinde, and naked.

Verſe. 4. But let euery man trie his ovvne vvorke, and then he shall haue reioyſing in himſelfe onely, and not in an other. He goeth foreward in painting out thoſe proude and vainglorious felowes.Deſire of vainglory. For the deſire of vainglory is an odious and curſed vice, it is the occaſion of all euils, and troubleth both common weales and conſciences. And ſpecially in ſpirituall matters it is ſuch an euill as is incurable. And albeit that this place may be vnderſtand of the workes of this life or ciuill conuerſation, yet principally the Apoſtle ſpeaketh of the worke of the miniſtery, and inueyeth againſt thoſe vaineglorious heads, which with their fantaſticall opinions doe trouble well enſtructed conſciences. And this is the property of thoſe which are infected wt this poyſon of vainglory,Vainglorious heades. that they haue no regard whether their worke, that is to ſay, their miniſtery be pure, ſimple & faithfull or not: but this they only ſeeke that they may haue the praiſe of the people. So ye falſe apoſtles, when they ſaw that Paule preached the goſpel purely to ye Galathiās, and that they could not bring any better doctrine, they began to finde fault at thoſe things which he had godly & faithfully taught, & to prefer their owne doctrine before the doctrine of Paule, & by this ſubtiltie they wonne ye fauour of the Galathians, & brought Paule into hatred among them. Therfore ye proud & vainglorious do ioyne theſe .iii. vices together.Three vices of the vaineglorious linked together. Firſt they are greedy of glory. Secōdly they are maruelous witty & wily in finding fault wt other mens doings and ſayings, therby to purchaſe ye loue, the wel liking and praiſe of the people. And thirdly when they haue once gotten a name (though it be by other mens trauaile) they become ſo ſtout and full of ſtomacke that they dare venture vpon all things. Therefore they are pernicious and peſtilent felowes, whom I hate euen with my very heart: for they ſeeke their owne, and not that which is of Ieſus Chriſt,Phil. 2.27. &c. Againſt ſuch Paule ſpeaketh here. As if he ſhould ſay: Such vaineglorious ſpirites do their worke, that is to ſay, they teach the Goſpell to this ende that they may winne praiſe & eſtimation among men, that is, that they may be counted excellent doctors, with whom Paule and others might not be compared. And whē they haue gotten this eſtimation, then begin they to reprehend the ſayings and doings of other mē, and highly commend their owne: and by this ſubteltie they bewitch ye mindes of the people, who becauſe they haue itching eares are not only delited with new opinions,The people delited vvith nouelties. but alſo reioyce to ſee thoſe teachers which they had afore, to be abaſed and defaced by theſe new vpſtartes and glorious heades, and all becauſe they are come to a fulnes and lothing of the word. Thus it ought not to be (ſayth he): but let euery man be faithfull in his office: let him not ſeeke his owne glory, nor depende vppon the praiſe & commendation of ye people, but let his only care be to doe his worke truly, that is, let him teach ye goſpel purely.He shall lacke no praiſe that preacheth the Goſpel purely And if his worke be ſincere & ſound, let him aſſure him ſelfe that he ſhall lacke no praiſe either before God or among ye godly. In the meane ſpace if he be not cō mended of ye vnthankful world, let this nothing moue him: For he knoweth that the end of his miniſterie is, not that he, but that Chriſt ſhuld be glorified therby. Wherfore, being furniſhed wt the armour of righteouſnes on the right hand & on the left, let him ſay: I begā not to teach ye goſpel to the ende that the world ſhould magnifie me,The ende of the miniſterie of the vvord. 2. Tim. 4.5. and therfore I wil not ſhrinke frō that which I haue begun if the world hate, ſclaūder or perſecute me. He that is ſuch a one, teacheth the word and attendeth vppon his office faithfully, without any worldly reſpect, that is, without regard of glory or gaine, without the ſtrength, wiſedom or authoritie of any man. He leaneth not to the praiſe of other men, for he hath it in him ſelfe. Wherfore he that truly & faithfully executeth his office, careth not what the world ſpeake of him: he careth not whether the world praiſe or diſpraiſe him, but he hath praiſe in himſelfe,To haue praiſe in himſelfe. which is the teſtimonie of his cōſcience and praiſe or glory in God. He may therfore ſay with Paule: This is our reioyſing, this is our praiſe & glory, euen ye teſtimonie of our conſcience, that in ſimplicitie and ſinceritie before God & not in fleſhly wiſdom, but in ye grace of God we haue had our conuerſation in the world. This glory is vncorrupt & ſtedfaſt: for it depēdeth not on other mens iudgemēts, but of our own cōſciēce, which beareth vs witnes yt we haue taught ye word purely, miniſtred ye ſacraments rightly, & haue done all things wel, & therfore it cā not be defaced or takē frō vs. The other glory which theſe proud ſpirites doe ſeeke,VVhat is the glory of heretikes. is vncertaine & moſt perilous for that they haue it not in thēſelues, but it cōſiſteth in ye mouth & opinion of ye people: Therfore can they not haue ye teſtimony of their owne conſcience, that they haue done all things wt ſimplicity & ſincerity for ye aduauncing of the glory of God onely and the ſaluation of ſoules. For this is it which they ſeeke, that they may be counted famous through the worke and labour of their preaching, and be praiſed of men. They haue therfore a glory, a truſt and a teſtimony, but before men,The glory of the godly. not in themſelues nor before God. The godly doe not deſire glory after this manner. If Paule had had his praiſe before men, and not in himſelfe, he ſhould haue bene compelled to deſpaire, whē he ſaw many cities, countreis and all Aſia fall from him: when he ſaw ſo many offences or ſclaunders, & ſo many hereſies to follow his preaching. Chriſte when he was alone, that is, when he was not onely ſought for by the Iewes to be put to death, I[illegible: 1 letter]hn. 16.32. but alſo was forſaken of his diſciples, was not yet alone, but the father was with him, for he had glory and reioyſing in him ſelfe. So at this day if our truſt, our glory and reioyſing did depende vppon the iudgement and fauour of men, we ſhould die with very anguiſh and ſorrow of heart. For ſo farre of is it that the Papiſtes, Sectaries and the whole world doe iudge vs worthy of any reuerence or praiſe, that they hate & perſecute vs moſt bitterly: yea they wold gladly ouerthrow our miniſterie and roote out our doctrine for euer. Phil. 4.4. The vvorld dishonoreth the godly miniſters of the vvord. We haue therfore nothing before men but reproch: but we reioyce and we glory in the Lord, & therfore we attend vpon our office cherefully and faithfully, which we know is acceptable to him. Thus doing we care not whether our worke doe pleaſe or diſpleaſe the Deuill: whether the world loue vs or hate vs. For we knowing our worke to be well done, and hauing a good conſcience before God,1. Cor. 6.3. goe forward by honour and diſhonour, by euill report and good report, &c. This ſayeth Paule is to haue reioyſing or glory in thy ſelfe. And this admonition is very neceſſary againſt that execrable vice of vaineglory.The Goſpell is the vvord of the croſſe and offence. 1. Cor. 1.18. The Goſpel is a doctrine which both of it ſelfe, and alſo by the malice of the Deuill bringeth with it the croſſe and perſecution. Therfore Paule is wont to call it the word of the croſſe and of offence. It hath not alwayes ſtedfaſt and conſtant diſciples. Many there be that to day make profeſſion thereof and embrace it, which to morrow being offended with the croſſe,The diſciples of the goſpel. will fall from it and deny it. They therfore that teach the Goſpell to the end that they may obtaine the fauour and praiſe of men, muſt needes periſh and their glory be turned vnto ſhame when the people ceaſe to reuerence and magnifie them. Wherfore let all paſtours and miniſters of the word learne to haue glory and reioyſing in them ſelues, and not in the mouth of other men. If there be any that praiſe them, as the godly are wont to doe (By euill report and good report ſaith Paule): yet let them receaue this glory but as a ſhadow of true glory: and let them thinke the ſubſtance of glory to be in deede the teſtimonie of their owne conſcience. He that doth ſo, proueth his owne workd, that is, he regardeth not his owne glory, but his only care is to do his office faithfully, that is to ſay, to teach ye goſpell purely, & to ſhew the true vſe of the Sacraments.VVhat it is for a man to proue his ovvne vvork. When he thus proueth his owne worke, he hath glory and reioyſing in himſelf, which no man can take from him: for he hath it ſurely planted and grounded in his owne heart, & not in other mens mouthes: whom Sathan can very eaſily turne away, and can make that mouth and tounge now full of curſſing, which a little before was full of bleſſing. Therfore (ſayth Paule) if ye be deſirous of glory, ſeeke it where it ſhould be ſought, not in the mouth of other men, but in your owne heart: which ye then doe when ye execute your office truely and faithfully. So ſhall it come to paſſe that beſides the glory which ye haue in your ſelues, ye ſhall haue praiſe and commendation alſo before men. But if ye glory in other men and not in your ſelues, that ſhame & confuſion which ye haue in your ſelues, ſhall not be without reproch and confuſion alſo before men. This haue we ſeene in certaine fantaſticall ſpirites in theſe our dayes, which proued not their worke: that is, they did not ſeeke onely to preach the Goſpell purely and ſimplie, but miſvſed it to gaine praiſe among men, contrary to the ſecond commaundement. Therfore after their inward cōfuſion, there folowed alſo an outward confuſion and ſhame among men, according to that ſaying: Exod 20 7. 1. Sam. 2.30. The Lord vvill not hold him giltleſſe that taketh his name in vaine. And againe: They vvhich deſpiſe me, shall be deſpiſed. Contrariwiſe, if we ſeeke firſt the glory of God by the miniſterie of the word, then ſurely our glory wil folow, according to that ſaying: Him that honoureth me I vvill glorifie. To conclude,1. Cor. 4.2. lette euery man proue his worke: that is, let him doe his endeuour that his miniſterie may be foūd faithful: for this aboue all things is required in the Miniſters of the word. 1. Cor. 4. As if he ſhould ſay: let euery man endeuour purely & faithfully to teach the word, & let him haue an eye to nothing elſe but ye glory of God & the ſaluation of ſoules: then ſhall his worke be faithfull and ſound: then ſhall he haue glory & reioyſing in his owne conſcience, ſo that he may boldly ſay: This my doctrine and miniſterie pleaſeth God. And this is in deede an excellent glory. This ſentence may alſo be well applied to thoſe workes which are done of the faithfull in euery ſtate of life. As if a Magiſtrate,The vvorke of euery mans calling. an houſholder, a ſeruaunt, a ſcholemaſter, a ſcholer abide in his vocation and do his duetie therein faithfully, not troubling him ſelfe with thoſe workes which pertaine not to his vocation, he may glory and reioyce in himſelfe: for he may ſay, I haue done the workes of my vocation appoynted vnto me by God, with ſuch faithfulnes and diligēce as I was able. Therfore I know that this worke being done in faith & obedience to God, pleaſeth God. If other ſpeake euill of it, I paſſe little thereof. For there be alwayes ſome which deſpiſe and ſclaunder the doctrine & life of the godly: but God hath threatned to deſtroy all lying lippes & ſclaunderous tounges. Therfore whileſt ſuch men doe greedely ſeeke after vaineglory, and with lies and ſclaunders goe about to deface the godly,Phil. 3.19. 2. Tim. 3.9. it hapneth to them as Paule ſaith: vvhoſe glory is their shame. And in an other place: Their foolishnes shalbe knovvne to all mē. By whom? Euen by God the righteous iudge, who as he will vtter their falſe accuſations and ſclaunders, ſo will he reueale the righteouſnes of the godly like the none day,Pſal. 37.6. as it is ſaid, Pſal. 17. This clauſe: in himſelfe (to touch this alſo by the way) muſt ſo be vnderſtand yt God be not excluded: That is, that euery man may know, in what godly ſtate of life ſo euer he be, yt his worke is a diuine worke: for it is the worke of his vocation hauing the cōmaundement of God.

Verſe. 5. For euery man shall beare his ovvne burden. This is as it were the reaſon or confirmation of the former ſentence, leſt any man ſhould leane to other mens iudgement in praiſing & commending of him.In death, and in the day of iudgement other mennes praiſes profit not. As if he ſayde: It is extreme madnes for thee to ſeeke glory in an other & not in thy ſelfe: for in ye agony of death and the laſt iudgement it ſhall nothing profite thee ye other men haue praiſed thee: for other men ſhall not beare thy burden, but thou ſhalt ſtand before the iudgement ſeat of Chriſt & ſhalt beare thine burden alone. There thy praiſers ſhall nothing helpe thee. For when we die theſe praiſes ſhall ceaſe. And in that day when yt Lord ſhall iudge ye ſecretes of all harts, the witnes of thine owne conſcience ſhal ſtand either wt thee or againſt thee:Rom. 2.16. Againſt thee if thou glory in other men: with thee if thou haue it in thy ſelfe, that is to ſay, if thy conſcience beare thee witnes that thou haſt done thy duetie in the miniſterie of the word or otherwiſe according to thy calling ſincerely and faithfully, hauing reſpect to the glory of God onely and the ſaluation of ſoules. And theſe words Euery man shall beare his ovvne iudgement, are very vehement and ought ſo to terrifie vs that we ſhould not be deſirous of vaineglory. And this moreouer is to be noted, yt we are not here in ye matter of iuſtification, where nothing auaileth but mere grace and forgeuenes of ſinnes, which is receaued by faith alone: where all our works alſo, yea euen our beſt works, and ſuch as are done according to Gods calling, haue nede of forgeuenes of ſinnes. But this is an other caſe. He treteth not here of the remiſſion of ſinnes, but cōpareth true works & hypocritical works together. Theſe things therfore ought thus to be taken, yt although yt work or miniſtery of a godly paſtor is not ſo perfect but yt he hath nede of forgeuenes of ſinnes, yet in it ſelfe it is good & perfect,A compariſon betvene good vvorkes, and hypocriticall vvorke. in cōpariſon of the miniſterie of the vainglorious mā. So our miniſtery is good & ſound, becauſe we ſeeke therby the glory of God & the ſaluation of ſoules. But the miniſtery of theſe fantaſtical heads is not ſo, for they ſeke their owne praiſe. Albeit therfore that no works cā quiet ye conſcience before God: yet is it neceſſary yt we ſhould perſwade our ſelues that we haue done our worke vprightly, truly, & according to Gods calling, that is, that we haue not corrupted the word of God, but haue taught it purely & faithfully. This teſtimony of cōſcience we haue neede of yt we haue done our duety vprightly in our function & calling, & led our life accordingly. So farre ought we then to glory as touchīg our works, as we know thē to be cōmaūded of God, & that they pleaſe him. For euery one in ye laſt iudgemēt ſhal beare his owne burden, and therefore other mens praiſes ſhall there nothing helpe or profit him. Hetherto he hath ſpoken againſt that moſt peſtilent vice of vainglory, for the ſuppreſſing wherof no man is ſo ſtrong,Vaineglory. but that he hath nede of continuall praier. For what mā almoſt euen among the godly is not delited with his owne praiſes? Only ye holy Ghoſt can preſerue vs that we be not infected with this vice.

Verſe. 6. Let him that is taught in the vvord, make him that teacheth him partaker of all his goodes. Here he preacheth to ye diſciples or hearers of ye word,A commaundemēt for the nourishing of the miniſters of the vvord of God. cōmaunding thē to beſtow al good things vpō thoſe which haue taught & inſtructed thē in ye word. I haue ſomtime maruelled why the Apoſtle cōmaunded the churches ſo diligētly to nouriſh their teachers. For in Popery I ſawe yt all men gaue abundantly to the building & maintaining of goodly tē ples, to the encreaſing of the reuenues & liuings of thoſe which were apoynted to their idolatrous ſeruice. Hereof it came that ye eſtimation & riches of the biſhops and the reſt of the Clergie did ſo encreaſe, that euery where they had in poſſeſſion the beſt and moſt fruteful grounds, Therfore thought I that Paule had commaunded this in vaine, ſeeing that all maner of good things were not only abundantly geuen to the Cleargie, but alſo they ouerflowed in wealth and riches. Wherfore I thought that men ought rather to be exhorted to withhold their hands from geuing, then encouraged to geue any more: for I ſawe that by this exceſſiue liberalitie of men, the couetouſnes of ye Cleargie did encreaſe. But now I know the cauſe why they had ſuch abundance of all good things heretofore, and now the paſtors and miniſters of the word doe want. The miniſters of Sathā haue plētie, but the miniſters of Chriſte doe vvant.Before time, when nothing elſe was taught but errours and wicked doctrine, they had ſuch plentie of all things, that of Peters patrimonie (which denied that he had either ſiluer or gold), and of ſpirituall goods (as they called them) the Pope was become an Emperour, the Cardinals and Biſhops were made kings and Princes of the world. But now ſince the Goſpell hath bene preached and publiſhed, the profeſſors therof be as rich as ſometime Chriſte and his Apoſtles were. We finde then by experience, how well this commaundement of nouriſhing and maintaining the paſtours and miniſters of Gods word is obſerued, which Paule here and in other places ſo diligently repeateth and beateth into ye heads of his hearers. There is now no City, which is knowen vnto vs, that nouriſheth and maintaineth her paſtours and preachers: but they are all entertained with thoſe goodes which were geuen, not vnto Chriſt, to whom no man geueth any thing (for whē he was borne he was laid in a maunger in ſteede of a bedde, becauſe there was no roome for him in the Inne: afterwards being conuerſant amōg men, he had not whereon to lay his head: and briefly being ſpoyled of his garmentes and hanging naked on the croſſe betwene two theeues,Luke. 2.7. he died moſt miſerably): but to the Pope for the maintainance of his abhominations,Luke. 9.58. Iohn. 19. and becauſe he oppreſſing the Goſpel, taught the doctrines and traditions of men and ſet vppe idolatrie. And as oft as I read the exhortations of Paule, whereby he perſwadeth the Churches that they ſhould either nouriſh their paſtours, or geue ſomewhat to the reliefe of the poore Sainctes in Iewrie: I do greatly maruell and am aſhamed that ſo great an Apoſtle ſhould be conſtrained to vſe ſo many wordes for the obtaining of this benefite of the congregations. [illegible: 1 letter]. Cor. 8. & 9. Wryting to the Corrinthians he treateth of this matter in two whole Chapters. I would be loth to defame VVyttenberge, which in deede is nothing to Corinth, as he defamed the Corrinthians in begging ſo carefully for the reliefe and ſuccour of the poore. But this is the lotte of the Goſpel when it is preached, that not onely no man is willing to geue any thing for the finding of miniſters and maintaining of ſcholers, but men begin to ſpoyle, to robbe and to ſteale, and with diuers craftie meanes one to beguile an other. To be briefe, men ſeeme ſuddenly to grow out of kind, and to be tranſformed into cruell beaſtes. Contrariwiſe,1. Tim. 4.1. when the doctrine of Deuils was preached, then men were prodigall, and offred all things willingly to thoſe that deceaued them. The Prophets doe reproue the ſame ſinne in the Iewes, which were loth to geue any liuing to the godly prieſts and Leuites, but gaue all things plentifully to the wicked. Now therefore we begin to vnderſtand how neceſſary this commaundement of Paule is as touching ye maintenaunce of the miniſters of the Church. For Sathan can abide nothing leſſe then the light of the Goſpell. Therefore when he ſeeth that it beginneth to ſhine, then doth he rage and goeth about with all maine and might to quench it. And this he attempteth two maner of wayes.Sathā oppreſſeth the goſpell tvvo vvaies. Firſt by lying ſpirites and force of tyrannes: and then by pouertie and famine. But becauſe he could not hetherto oppreſſe the Goſpell in this countrey (praiſed be God) by heretikes and tyrannes: therefore he attempteth to bring it to paſſe the other way, that is, by withdrawing the liuings of the miniſters of the word, to the ende that they being oppreſſed with pouertie and neceſſitie ſhould forſake the miniſterie, and ſo the miſerable people being deſtitute of the word of God ſhould become in time as ſauage and wilde beaſtes. And Sathan helpeth forwardes this horrible enormitie by vngodly Magiſtrates in the Cities, and alſo by noble men and gentlemen in the countrey, who take away the church goods whereby the miniſters of the Goſpell ſhould liue, and turne them to wicked vſes.M[illegible: 2 letters]h. 1.7. Theſe goods (ſayeth the Prophet Micha) vvere gathered of the hire of a harlot, and therefore to a harlottes hire they shall returne. Moreouer, Sathan turneth men particularly alſo from the goſpell by ouermuch fulnes.Fulnes of Gods vvord bringeth lothing. For when the Goſpell is diligently and daily preached, many being glutted therwith begin to loth it, and by litle and litle become negligent & vntoward to all godly exerciſes. Againe, there is no man that will now bring vp his children in good learning, & much leſſe in the ſtudy of the holy Scripture, but they employ them wholy to gainfull artes or occupations. All theſe are Sathans practiſes, to no other ende but that he may oppreſſe the Goſpell in this our countrey wtout any violence of tyrānes, or ſubtill deuiſes of heretikes. It is not without cauſe therfore that Paule warneth the hearers of the Goſpel to make their paſtours and teachers partakers with them in all good things. If vve (ſayth he to the Corinthians) haue ſovvne to you ſpirituall things, is it a great matter if vve reape your vvorldly things? 1. Cor. 9.11. The hearers therefore ought to miniſter carnall things to thē of whom they haue receaued ſpirituall things. But both huſbād men, Citizens and gentlemen doe at this day abuſe our doctrine,The vvorld lodeth the miniſters of Sathan vvith all vvorldly good things. that vnder the colour therof they may enrich thēſelues. Heretofore when ye Pope raigned there was no man which paid not ſomwhat yerely to ye prieſts for maſſes, diriges, trentals & ſuch traſh. The begging friers had alſo their part. The marchaūdiſes of Rome likewiſe and daily offrings caried away ſomwhat. Frō theſe & from an infinite numbre of ſuch exactions our countreymen are now deliuered by the Goſpel. But ſo farre of is it that they are thankfull vnto God for this libertie, that of prodigall geuers they are now become ſtarke theeues and robbers, & will not beſtow one farthing vppon the Goſpel or the miniſters thereof, or geue any thing for the reliefe and ſuccour of the poore Saincts: which is a certaine token that they haue loſt both the word and faith, and that they haue no ſpirituall goodnes in them. For it is impoſſible that ſuch as are godly in deede, ſhould ſuffer their paſtours to liue in neceſſity & penurie. But for as much as they laugh and reioyce when theyr paſtours ſuffer any aduerſitie, and withhold their liuing or geue it not with ſuch faithfulnes as they ought: it is a plaine token that they are worſe then the heathen. But they ſhal feele ere it be lōg what calamities wil folow this vnthankfulnes.The punishment of vnthankfulnes. For they ſhal loſe both temporal & ſpiritual things. For this ſinne muſt nedes be grieuouſly puniſhed. And certainly I thinke that ye churches in Galatia, Corinth, and other places were ſo troubled by the falſe apoſtles for no other cauſe, but for that they litle regarded their true paſtours & preachers. For it is good reaſon that he which refuſeth to geue a peny to God who offereth vnto him all good things & life euerlaſting, ſhould geue a peece of gold to the Deuil, the author of all euils & death euerlaſting. Who ſo will not ſerue God in a litle, & that to his owne ineſtimable benefite, let him ſerue yt Deuill in much to his extreme & vtter cōfuſion. Now therfore ſince ye light of the Goſpel beginneth to ſhine, we ſee what the Deuill is & what the world is. In all good things.In that he ſaith: in al his goods, it is not ſo to be taken that all men are bound to geue all that they haue to their miniſters, but that they ſhuld maintaine them liberally, and geue them that wherby they may be wel able to liue.

Verſe. 7. Be not deceiued, for God is not mocked. The Apoſtle proſecuteth this place of the nouriſhing and maintaining of miniſters ſo earneſtly, that to his former reprehenſion and exhortation he addeth now alſo a threatning, ſaying: God is not mocked. And here he toucheth to the quicke the propertie of our countrey men, which proudly deſpiſe our miniſterie. For they thinke it to be but a ſport and a game:Gentlemen, citizens and husbandmen deſpiſers of Gods miniſters. and therefore they goe about (eſpecially the Gentlemen) to make their paſtours ſubiect vnto them like ſeruaunts and ſlaues. And if we had not ſo godly a Prince, and one that ſo loueth the truth, they had ere this time driuen vs out of the countrey. When the paſtours aſke their dutie or complaine that they ſuffer penurie, they cry out: the prieſtes be couetous, they would haue plentie, no man is able to ſatiſfie their vnſatiable couetouſnes, if they were true Goſpellers they ſhould haue nothing of their owne, but as poore men ought to folow poore Chriſt, & to ſuffer all aduerſities, &c. Paule horribly threatneth here ſuch tyrannes & ſuch mockers of God, who ſo careleſly & proudly doe ſcorne the miſerable preachers, and yet will ſeeme to be Goſpellers, and not to be mockers of God, but to worſhippe him very deuoutly. Be not deceiued (ſayth he), God is not mocked, that is to ſay, he doth not ſuffer him ſelfe to be mocked in his miniſters. For he ſayeth: He that deſpiſeth you deſpiſeth me. Luke. 10.[illegible: 1 letter]6. Alſo he ſayeth vnto Samuel: They haue not caſt thee avvay, but me. 1. Sam. 8.7. Therfore, O ye mockers, although God differre his puniſhment for a ſeaſon, yet when he ſeeth time he will finde you out, and will puniſh this contempt of his word & bitter hatred which ye beare againſt his miniſters. Therfore ye deceiue not God but your ſelues, and ye ſhall not laugh at God, but he will laugh at you, Pſalme. 2. But our proud Gentlemen, citizens and common people are nothing at all moued with this dreadfull threatning. Neuertheles they ſhall feele when death approcheth, whether they haue mocked thēſelues or vs, nay rather not vs but God himſelfe, as Paule ſaith here. In the meane time, becauſe they proudly deſpiſe our admonitiōs wt an intollerable pride, we ſpeake theſe things to our cōfort, to the ende we may know that it is better to ſuffer wrong than to do wrōg: for patience is euer innocēt & harmles. Moreouer,Pſal. 34.10. Pſal. 37.19. God will not ſuffer his miniſters to ſtarue for honger, but euen when the rich men ſuffer ſcarſitie and honger, he wil feede them, and in the dayes of famine they ſhall haue enough.

Verſe. 7. For vvhatſoeuer a man ſovveth that shall he reape. All theſe things tende to this purpoſe that miniſters ſhould be nouriſhed and maintained. For my part I doe not gladly interprete ſuch ſentences: for they ſeeme to commend vs, and ſo they doe in dede. Moreouer, if a mā ſtand much in repeting ſuch things to his hearers, it hath ſome ſhew of couetouſnes. Notwithſtanding men muſt be admoniſhed hereof,Reuerence & neceſſary liuing due to the miniſters of the vvord. that they may know that they ought to yelde vnto their paſtours both reuerence and a neceſſary liuing. Our Sauiour Chriſte teacheth the ſame thing in the .10. of Luke. Eating and drinking ſuch things as they haue: for the labourer is vvorthy of his revvard. 1. Cor. 9.13.14. And Paule ſayth in an other place: Doe ye not knovv that they vvhich ſacrifice in the tēple, liue of the ſacrifices? & that they vvhich ſerue at the altare, are partakers of the altare? euē ſo hath the lord ordained that they vvhich preach the goſpel should liue of the Goſpel. It is good that we alſo which are in the miniſterie, ſhould know theſe things, leſt for our labour we might with euill cōſcience receaue the ſtipend which is geuen vnto vs of yt Popes goods. And although ſuch goodes were heaped together by mere fraud & diſceit: yet notwt ſtanding God ſpoyling the Egyptians,Exod. 3.[illegible: 2 letters]. that is to ſay, the Papiſtes of their goods, turneth them here amongſt vs, to a good and holy vſe: not when noble men and gentlemen ſpoile them and abuſe them, but when they which ſette forth Gods glory, and bring vppe youth vertuouſly are maintained therewith. Let vs know then that we may with good conſcience (ſince God hath ordained and commaūded that they which preach the Goſpell ſhould liue of the Goſpell) vſe thoſe things that are geuen vs of the Church goodes for the neceſſary ſuſtentation of our life, to the ende we may attend vpon our office the better. Let no man therefore make any ſcrupule hereof, as though it were not lawfull for him to vſe ſuch goodes.

Verſe. 8. For he that ſovveth in the flesh, shall of the flesh reape corruption: but he that ſovveth in the ſpirite, shall of the ſpirite reape euerlaſting life. He addeth a ſimilitude and an allegorie. And this generall ſentence of ſowing he applieth to the particular matter of nouriſhing and maintaining the miniſters of the word, ſaying: He that ſovveth in the ſpirite, VVhat it is to ſovve in the ſpirite. that is to ſay, he that cheariſheth the teachers of Gods word, doth a ſpirituall worke and ſhall reape euerlaſting life. Here riſeth a queſtion whether we deſerue eternall life by good works? for ſo Paule ſeemeth to auouch in this place. As touching ſuch ſentences which ſpeake of workes and the reward of them, we haue treated very largely before in the .5. chapter. And very neceſſary it is, after the example of Paule, to exhort the faithfull to good workes, that is to ſay, to exerciſe their faith by good workes. For if they folow not faith, it is a manifeſt token that their Faith is no true faith. Therefore the Apoſtle ſayth: He that ſovveth in the flesh (ſome vnderſtand it, in his owne fleſh), that is to ſay, he that geueth nothing to the miniſters of Gods word, but onely feedeth and careth for him ſelfe (which is the counſell of the fleſh) that man ſhall of the fleſh reape corruption, not onely in this preſent life, but alſo in the life to come. For the goods of the wicked ſhall waſt away, and they them ſelues alſo at length ſhall ſhamefully periſh. The Apoſtle would faine ſtirre vp his hearers to be liberall and beneficiall towards their paſtours and preachers. But what a miſery is it, that the peruerſenes and ingratitude of men ſhould be ſo great, that the churches ſhould neede this admonition? The Encratites abuſed this place for the confirmation of their wicked opinion againſt mariage, expounding it after this maner:The heretikes called Encratites: VVhoſe errour the Papiſtes haue reuiued as touching matrimonie, and therfore they may cruely be called nevv Encratites. He that ſoweth in the fleſh ſhall reape corruption: that is to ſay, he that marieth a wife ſhall be damned: Ergo a wife is a damnable thing, and mariage is euill, for as much as there is in it a ſowing in the fleſh. Theſe beaſtes were ſo deſtitute of all iudgement, that they perceiued not whereabout the Apoſtle went. I ſpeake this to the ende ye may ſee how eaſily the Deuill by his miniſters can turne away the heartes of the ſimple from the truth. Germanie ſhall ſhortly haue an infinite number of ſuch beaſtes, yea and already hath very many: For on the one ſide it perſecuteth and killeth ye godly miniſters, and on the other ſide it neglecteth and deſpiſeth them, and ſuffereth them to liue in great penurie. Let vs arme our ſelues againſt theſe and ſuch like errours, and let vs learne to know the true meaning of the Scriptures. For Paule ſpeaketh not here of matrimonie, but of nouriſhing the miniſters of the church, which euery mā that is endued but with ye common iudgement of reaſon may perceaue. And although this nouriſhing is but a corporall thing, yet notwithſtanding he calleth it a ſowing in ye ſpirit. Cōtrariwiſe when men greedely ſcrape together what they can, & ſeke only their owne gaine, he calleth it a ſowing in ye fleſh. He pronoūceth thoſe which ſowe in ye ſpirite, to be bleſſed both in this life and in the life to come: and the other which ſowe in the fleſh to be accurſed both in this life, and in the life to come.

Verſe. 9. And let vs not be vveery of doing good, for in due time vve shall reape vvithout vveerines. The apoſtle intēding to cloſe vp his Epiſtle, paſſeth from ye particular to the generall, and exhorteth generally to all good workes. As if he ſhould ſay: let vs be liberall and bountefull, not onely towardes the Miniſters of the word, but alſo towardes all other men, and that without weerines. For it is an eaſie matter for a man to doe good once or twice:VVe muſt doe good vvithout vveerines. but to continue and not to be diſeouraged through the ingratitude and peruerſenes of thoſe to whom he hath done good, that is very hard. Therfore he doth not onely exhort vs to doe good, but alſo not to be weery in doing good. And to perſwade vs the more eaſily thervnto, he addeth: For in due time vve shall reape vvithout vveerines. As if he ſayd: wait and looke for the perpetuall harueſt that is to come, and then ſhall no ingratitude or peruerſe dealing of men be able to plucke you away from well doing: For in the harueſt time ye ſhall receaue moſt plentifull encreaſe and frute of your ſeede. Thus with moſt ſwete words he exhorteth the faithfull to the doing of good workes.

Verſe. 10. Therefore vvhile vve haue time, let vs doe good vnto all men, but ſpecially to thoſe that be of the houſehold of Faith. This is the knitting vp of his exhortation for the liberall maintaining and nouriſhing of the Miniſters of the word, & geuing of almes to all ſuch as haue neede. As if he had ſayd: Let vs doe good while it is day, for when night cometh we can no lōger worke. In deede men worke many things when the light of ye truth is taken away,Iohn. 9.4. but all in vaine: for they walke in darkenes and wotte not whether they goe, and therfore all their life,Iohn. 12.35. workes, ſufferings and death are in vaine. And by theſe wordes he toucheth the Galathians. As if he ſhould ſay: Except ye continue in the ſound doctrine which ye haue receaued of me, your working of much good, your ſuffering of many troubles, and ſuch other things profite you nothing: as he ſayd before in the .3. chapter. Haue ye ſuffered ſo many things in vaine? And by a new kinde of ſpeech he termeth thoſe the houſhold of Faith which are ioyned with vs in the felowſhip of Faith,The houſhold of faith. among whom the Miniſters of the word are the chiefeſt, and then all the reſt of the faithfull.

Verſe. 11. Behold vvhat a letter I haue vvrytten to you vvith mine ovvne hand. He cloſeth vppe his Epiſtle with an exhortation to the faithfull, and with a ſharpe rebuke or inuectiue againſt the falſe apoſtles: Behold (ſayth he) vvhat a letter I haue vvryttē vnto you vvith mine ovvn hand. The motherly affection of Paule. This he ſayeth to moue them and to ſhew his motherly affection towardes them. As if he ſhould ſay: I neuer wrote ſo long an Epiſtle wt mine owne hand to any other church as I haue done vnto you. For as for his other Epiſtles, as he ſpake other wrote them, & afterwardes he ſubſcribed his ſalutation & name wt his owne hād, as it is to be ſeene in ye end of his Epiſtles. And in theſe words (as I ſuppoſe) he hath reſpect to the length of the Epiſtle. Other ſome take it otherwiſe.

Verſe. 12. As many as deſire to pleaſe in the flesh, compell you to be circumciſed, onely becauſe they vvould not ſuffer the perſecution of the croſſe of Chriſt. Before he curſed the falſe apoſtles. Now as it were repeating yt ſame thing againe, but with other words, he accuſeth them very ſharply, to the ende he may feare and turne away the Galathians from their doctrine, notwithſtanding the great authority which they ſeemed to haue. The teachers which ye haue (ſayeth he) are ſuch as firſt regard not the glory of Chriſte and the ſaluation of your ſoules,Enormities in the falſe apoſtles. but onely ſeeke their owne glory: ſecondly, they flie the croſſe: thirdly, they vnderſtād not thoſe things which they teach. Theſe falſe teachers being accuſed of the Apoſtle for three ſuch execrable enormities, were worthy to be auoided of all men. But yet all the Galathians obeyed not this warning of Paule. And Paule doth the falſe apoſtles no wrong when he ſo vehemently inueyeth againſt them: but he iuſtly condemneth them by his Apoſtolike authority. In like maner when we call the Pope Antichriſte, his biſhops and his ſhauelings a curſed generation, we ſclaunder them not, but by Gods authoritie we iudge them to be accurſed, according to that which is ſayd in the firſt Chapter:Galath. 1.8. If vve or an angell from heauen preach othervviſe then vve haue preached vnto you, accurſed be he: For they hate, perſecute and ouerthrow the doctrine of Chriſt. Your teachers (ſayth he) are vaine heads, and not regarding the glory of Chriſt and your ſaluation, they ſeeke onely their owne glory. Againe, becauſe they are afraid of the croſſe, they preach circumciſion and the righteouſnes of the fleſh, leſt they ſhould prouoke the Iewes to hate and perſecute them. Wherfore, although ye heare them neuer ſo gladly and neuer ſo long: yet ſhall ye heare but ſuch as make theyr belly their God,Phil. 3.19. ſeeke their owne glory, and ſhunne the croſſe. And here is to be noted a certaine vehemencie in this word compell. For circumciſion is nothing of it ſelfe: but to be compelled to circumciſion, and when a man hath receaued it to put righteouſnes and holines therein, and if it be not receaued to make it a ſinne, that is an iniurie vnto Chriſt. Of this matter I haue ſpoken largely enough heretofore.

Verſe. 13. For they them ſelues that are circumciſed doe not keepe the lavv: but they vvould haue you circumciſed, that they might glory in your flesh. Is not Paule here worthy to be called an heretike? For he ſayth, that not onely the falſe apoſtles, but all the nation of the Iewes which were circumciſed keepe not the law, but rather that they which were circumciſed, in fulfilling the lawe fulfill it not. This is againſt Moiſes, who ſayeth that,Gen. 17.10 14. to be circumciſed is to keepe the lawe: and not to be circumciſed is to make the couenaunt voide. Gen. 17. And the Iewes were circumciſed for none other cauſe but to keepe the lawe,Gen. 17.1[illegible: 1 letter]. which commaunded that euery malechild ſhould be circumciſed the eight day. Hereof we haue before entreated at large, and therfore we neede not now to repeate the ſame againe. Now, theſe things ſerue to ye condemning of the falſe apoſtles, that the Galathiās may be feared from hearing of them. As if he ſhould ſay: Behold, I ſette before your eyes what maner of teachers ye haue. Firſt they are vaineglorious men, which ſeeke nothing but their owne profite,Phil. 2.21. and care for nothing but their owne bellie. Secondly they flie the croſſe: and finally they teach no truth or certaintie, but all their ſayings and doings are counterfet and full of hypocriſie. Wherefore although they keepe the lawe outwardly: yet in keping it they keepe it not. For without the holy ghoſt, the law can not be kept. But the holy Ghoſt can not be receaued wtout chriſt: and where ye holy ghoſt dwelleth not, ther dwelleth an vncleane ſpirit,The lavv is not accomplished vvith outvvard vvorkes. that is to ſay, deſpiſing god, & ſeking his owne gaine and glory. Therfore al that he doth as touchīg ye law, is mere hypocriſie & double ſinne. For an vncleane heart doth not fulfill the lawe, but only maketh an outward ſhew thereof, and ſo is it more confirmed in his wickednes and hypocriſie. And this ſentence is diligently to be marked, that they which are circumciſed keepe not the lawe: that is to ſay, that they which are circumciſed are not circūciſed.Rom. 14.2[illegible: 1 letter]. It may alſo be applied vnto other workes. He that worketh, prayeth, or ſuffereth without Chriſt, worketh, praieth & ſuffereth in vaine: for all that is not of faith is ſinne.VVorks done vvithout faith are ſinnes. It profiteth a man therefore nothing at all to be outwardly circumciſed, to faſt, to pray or to doe any other worke, if he be within a deſpiſer of grace, of forgeuenes of ſinnes, of faith, of Chriſte, &c. and be puffed vp with the opinion & preſumption of his owne righteouſnes: which are horrible ſinnes againſt the firſt table: and afterward there folow alſo other ſinnes againſt the ſecōd table, as diſobedience, whoredom, furiouſnes, wrath, hatred, and ſuch other. Therfore he ſaith very wel, that they which be circumciſed keepe not the lawe, but onely pretend that they keepe it. But this counterfetting, or rather hypocriſie is double wickednes afore God. What meane the falſe apoſtles whē they would haue you to be circumciſed? Not yt ye might become righteous: although they ſo beare you in hand, but that they may glory in your fleſh. Now, who would not deteſt this moſt peſtilēt vice of ambition and deſire of glory,The peril that follovveth ambition and vaine glory. which is ſought with ſo great perill of mennes ſoules? They are (ſayth he) diſceitfull, ſhameles and vaine ſpirites, which ſerue their owne belly and hate the croſſe. Againe (which is worſt of all) they compel you to be circumciſed according to the lawe, that they may therby abuſe your fleſh to their owne glory, & in the meane ſeaſon they bring your ſoules into daūger of euerlaſting deſtruction. For what gaine ye elſe before God but damnation? and what elſe before men, but that the falſe apoſtles may glory that they are your teachers, and ye their diſciples? and yet they teach you that which they them ſelues do not. Thus doth he ſharply reproue the falſe apoſtles. Theſe wordes: That they may glory in your flesh, are very effectuall. As if he ſhould ſay: they haue not the word of the ſpirit: therfore it is impoſſible for you to receaue the ſpirite by their preaching. They do but onlyThat is, they do but kepe your flesh in a ſeruile and ſlauish exerciſe. exerciſe your fleſh, making you fleſhly Iuſticiaries or iuſtifiers of your ſelues. Outwardly they obſerue dayes, times, ſacrifices and ſuch other things according to the lawe, which are altogither carnall, whereby ye reape nothing elſe but vnprofitable labour and damnation. And on the other ſide, this they gaine thereby, that they boaſt that they are your teachers and haue called you backe from the doctrine of Paule the heretike, vnto their mother the Synagoge. So at this day the Papiſtes bragge, that they call backe thoſe to the boſome of their mother the holy church, whom they deceaue and ſeduce. Contrariwiſe, we glory not in your fleſh, but we glory as touching your ſpirite, becauſe ye haue receaued the ſpirite by our preaching, Galath. 3.2.

Verſe. 14. But God forbid that I should glory but in the croſſe of our Lord Ieſu Chriſt. The Apoſtle cloſeth vp the matter with an indignation, & with great vehemencie of ſpirite he caſteth out theſe wordes: But God forbid, The glory of the Chriſtians. &c. As if he ſhould ſay: This carnall glory and ambition of the falſe apoſtles is ſo daungerous a poyſon, that I wiſh it were buried in hell, for it is the cauſe of the deſtruction of many. But let them glory in the fleſh that liſt, and let them periſh with their curſed glory. As for me, I deſire no other glory but that whereby I glory and reioyce in the croſſe of Cbriſte. After the ſame maner ſpeaketh he alſo Rom. 5. VVe glory in our afflictions. Alſo in the .2. Cor. 12. Tvvill glory in mine infirmities. Here Paule ſheweth what is the glory and reioyſing of the Chriſtians, namely to glory and to be proud in tribulations, reproches, infirmities, &c. The world iudgeth of the Chriſtians, not onely that they are wretched and miſerable men, but alſo moſt cruelly, and yet (as it thinketh) with a true zeale hateth, perſecuteth, condemneth, and killeth them as moſt pernicious plages of the ſpirituall & worldly kingdom, that is to ſay, like heretikes and rebels. But becauſe they do not ſuffer theſe things for murther, theft, and ſuch other wickednes, but for the loue of Chriſte whoſe benefite and glory they ſette forth, therefore they glory in tribulations and in the croſſe of Chriſte, and are glad with the Apoſtles that they are counted worthy to ſuffer rebuke for the name of Chriſt.Actes. 5.41. So muſt we glory at this day when the Pope and the whole world moſt cruelly perſecute vs, condemne vs, and kill vs, becauſe we ſuffer theſe things, not for our euil dedes, as theeues, murtherers, &c. but for Chriſtes ſake our Lord and Sauiour, whoſe Goſpell we truly preach. Now, our glory is encreaſed and confirmed principally by theſe two things: Firſt becauſe we are certaine that our doctrine is ſound & perfect: Secondly, becauſe our croſſe and ſuffering is the ſuffering of Chriſt. Therfore when the world perſecuteth and killeth vs,The faithfull ſuffer for Chriſte. we haue no cauſe to complaine or lament, but we ought rather to reioyce and be glad. In deede ye world iudgeth vs to be vnhappy & accurſed. But on the other ſide, Chriſt, who is greater thā the world, and for whom we ſuffer, pronoūceth vs to be bleſſed, & willeth vs to reioyce. Bleſſed are ye (ſayth he) vvhen men reuile you & perſecute you, Math. 5.11.12. and falſly ſay all maner of euill againſt you for my ſake. Reioyce and be glad. Our glory then is an other maner of glory then the glory of the world is,The glory of the vvorld. which reioyceth not in tribulation, reproch, perſecution and death, &c. but glorieth altogether in power, in riches, peace, honour, wiſedom and his owne righteouſnes. But mourning and confuſion is the ende of this glory. Moreouer,The croſſe of Chriſt. the croſſe of Chriſt doth not ſignifie that peece of wood which Chriſt did beare vpon his ſhoulders, and to the which he was afterwardes nailed, but generally it ſignifieth all the afflictions of the faithfull, whoſe ſufferings are Chriſtes ſufferings.2. Cor. 1.5. Col. 1.24. 2. Cor. 1. The ſufferings of Chriſt abound in vs. Againe: Novv reioyce I in my ſufferings for you, and fulfill the reſt of the afflictiōs of Chriſt in my flesh for his bodies ſake vvhich is the Church, &c. The afflictiōs of the godly are the afflictiōs of Chriſt Actes. 9.4. The croſſe of Chriſte therfore generally ſignifieth all ye afflictiōs of ye church which it ſuffereth for Chriſte: which he him ſelfe witneſſeth when he ſayth, Saule Saule, vvhy perſecuteſt thou me: Saule did no violence to Chriſt, but to his Church. But he that toucheth it, toucheth the apple of his eye.Zach. 2.1. There is a more liuely feeling in the head then in the other members of the body. And this we know by experience:The feeling of the head is moſt ſenſible. for the litle toe or the leaſt part of a mannes body being hurt, the head forthwith ſheweth it ſelfe by the countenaunce to feele the greefe thereof. So Chriſte our head maketh all our afflictions his owne, and ſuffereth alſo when we ſuffer which are his body. It is profitable for vs to know theſe things, leſt we ſhould be ſwalowed vppe with ſorow or fal to deſpaire when we ſee that our aduerſaries doe cruelly perſecute, excommunicate & kill vs. But let vs thinke with our ſelues, after the example of Paule, that we muſt glory in the croſſe which we beare, not for our owne ſinnes,The croſſe of the godly i[illegible: 1 letter] ſvveete 2. Cor 1.5. Pſal. 44 22. but for Chriſtes ſake. If we conſider onely in our ſelues ye ſufferings which we endure, they are not only grieuous but intolerable: but when we may ſay: Thy ſufferings O Chriſte abound in vs: Or as is ſaid in the Pſal. 44. For thy ſake are vve killed all the day, then theſe ſufferings are not onely eaſie,Math. 11.30. but alſo ſweete, according to that ſaying: My burden is eaſie and my yoke is ſvveete. Now, it is well knowen that we at this day doe ſuffer the hatred and perſecution of our aduerſaries for none other cauſe, but for that we preach Chriſte faithfully and purely. If we would deny him and approue their pernicious errours and wicked religion, they would not onely ceaſe to hate and perſecute vs, but woulde alſo offer vnto vs honour, riches, and many goodly things. Becauſe therefore we ſuffer theſe things for Chriſtes ſake, we may truely reioyſe and glory wt Paule in ye croſſe of our Lord Ieſus Chriſt:To glory in the croſſe of Chriſt. Rom. 5.3. 2. Cor. 7.5. that is to ſay, not in riches, in power, in the fauour of men, &c. but in afflictions, weaknes, ſorow, fightings in the body, terrours in the ſpirite, perſecutions and all other euils. Wherefore we truſt it will ſhortly come to paſſe, that Chriſte will ſay the ſame to vs that Dauid ſayd to Abiathar the prieſt: I am the cauſe of all your deaths. 1. Sam. 22.22. Zach. 2.[illegible: 1 letter]. Againe: He that toucheth you, toucheth the apple of mine eye. As if he had ſayd: he that hurteth you hurteth me. For if ye did not preach my worde and confeſſe me, ye ſhould not ſuffer theſe things.Iohn. 15.19. So ſayth he alſo in Iohn: If ye vvere of the vvorld, the vvorld vvould loue his ovvne: but becauſe I haue choſen you out of the vvorld, therfore the vvorld hateth you. But theſe things are treated of afore.

Verſe. 14. By vvhom the vvorld is crucified to me, & I vnto the vvorld. This is Paules maner of ſpeaking. The world is crucified to me, that is,To be crucified to the vvorld. I iudge the world to be damned. And I am crucified to the world, that is: the world againe iudgeth me to be damned. Thus we crucifie and condemne one an other. I abhorre all the doctrine, righteouſnes and works of the world as the poyſon of the Deuil. The world againe deteſteth my doctrine and deedes, and iudgeth me to be a ſedicious, a pernicious, a peſtilent felow, and an heretike. So at this day the world is crucified to vs, and we vnto the world. We curſe and condemne all mans traditions concerning Maſſes, Orders, vowes, wil-worſhippings, works, & all ye abhominations of ye Pope & other heretikes, as the dirt of the Deuill. They againe do perſecute & kill vs as deſtroyers of religion and troublers of the publike peace. The Monkes dreamed that the world was crucified to them when they entred into their Monaſteries: but by this meanes Chriſt is crucified and not the world, yea the world is deliuered from crucifying and is the more quickened by that opinion of holines and truſt which they had in their owne righteouſnes that entred into religion. Moſt fooliſhly & wickedly therfore was this ſentence of the Apoſtle wreſted to the entring into Monaſteries.The contrary iudgement of the faithful & of the vvorld as concerning true doctrine. He ſpeaketh here of an high matter & of great importance: that is to ſay, that euery faithfull man iudgeth that to be the wiſedom, righteouſnes and power of God, which the world condemneth as the greateſt folly, wickednes and weaknes. And contrariwiſe, that which the world iudgeth to be the higheſt religion and ſeruice of God, the faithfull doe know to be nothing elſe but execrable and horrible blaſphemie againſt God. So the godly condemne the world, and againe the world condemneth the godly. But the godly haue the right iudgement on their ſide:1. Cor. 2.13. for the ſpirituall man iudgeth all things. Wherefore the iudgement of the world touching religion and righteouſnes before God, is as contrary to the iudgement of the godly, as God and the Deuill are contrary the one to the other. For as God is crucified to the Deuill and the Deuill to God: that is to ſay,1. Iohn. 3.8. as God condemneth the doctrine and workes of the Deuill (for the Sonne of God appeared, as Iohn ſayth,Iohn. 8.44. to deſtroy the workes of the Deuill): and contrariwiſe the Deuill condemneth and ouerthroweth the word and the workes of God, for he is murtherer and the father of lies: ſo the world condemneth the doctrine and life of the godly,The vvorld condemneth the life and doctrine of the godly. calling them moſt pernicious heretikes and troublers of the publike peace. And againe, the faithfull call the world the ſonne of the Deuil, which rightly foloweth his fathers ſteppes, that is to ſay, which is as great a murtherer and lier as his father is. This is Paules meaning when he ſayth: vvhereby the vvorld is crucified to me and I vnto the vvorld. Now, the world doth not onely ſignifie in the Scriptures vngodly and wicked men, but the very beſt, the wiſeſt and holieſt men that are of the world. And here by the way he couertly toucheth the falſe apoſtles. As if he ſhould ſay: I vtterly hate and deteſt all glory which is without the croſſe of Chriſt, as a curſed thing: for the world with all the glory thereof is crucified to me and I to the world. Wherefore accurſed be all they which glory in your fleſh and not in the croſſe of Chriſt. Paule therefore witneſſeth by theſe wordes that he hateth the world with a perfect hatred of the holy Ghoſt: and againe,Pſal. 139.22. the world hateth him with a perfect hatred of a wicked ſpirite. As if he ſhould ſay: It is impoſſible that there ſhould be any agreement betweene me and the world. What ſhall I then doe? ſhall I geue place & teach thoſe things which pleaſe the world? No: but with a ſtout courage I will ſet my ſelfe againſt it, and will as well deſpiſe and crucifie it, as it deſpiſeth and crucifieth me. To conclude, Paule here teacheth how we ſhould fight againſt Sathan (which not onely tormenteth our bodies wt ſundry afflictions, but alſo woundeth our hearts continually with his fiery dartes,Epheſ. 6.16. that by this continuance, when he can no otherwiſe preuaile, he may ouerthrow our faith, & bring vs from ye truth & from Chriſt), namely that like as we ſee Paule him ſelfe to haue ſtoutly deſpiſed the world: ſo we alſo ſhould deſpiſe the Deuill the Prince therof, with all his force, deceits & helliſh furies, and ſo truſting to the aide and helpe of Chriſte, ſhould triumph againſt him after this maner: O Sathā, the more thou hurteſt and goeſt about to hurt me, the more proud and ſtout I am againſt thee, and laugh thee to ſcorne. The more thou terrifieſt me, and ſeekeſt to bring me to deſperation, ſo much the more confidence & boldnes I take, & glory in the middeſt of thy furies & malice: not by mine owne power, but by ye power of my Lord and Sauiour Chriſte, whoſe ſtrength is made perfect in my weaknes.2. Cor. 1[illegible: 1 letter].[illegible: 1 letter]. Therfore when I am weake then am I ſtrong. On the contrary, when he ſeeth his threatnings and terrours to be feared, he reioyceth, & then he terrifieth more and more ſuch as are terrified already.

Verſe. 15. For in Chriſte Ieſu, neither circumciſion auaileth any thing, nor vncircumciſion, but a nevv creature. This is a wonderfull kinde of ſpeech which Paule here vſeth when he ſayth: neither circūciſion nor vncircūciſion preuaileth any thing. It may ſeeme that he ſhould rather haue ſayd: either circumciſion or vncircumciſion auaileth ſomwhat, ſeeing theſe are two contrary things. But now he denieth that either the one or ye other do any thing auaile. As if he ſhuld haue ſaid: Ye muſt mount vp higher: for circūciſion and vncircūciſion are things of no ſuch importāce that they are able to obtaine righteouſnes before God. True it is yt they are cōtrary ye one to ye other:Chriſtiā righteouſnes. but this is nothing as touching chriſtian righteouſnes, which is not earthly but heauēly, & therfore it cōſiſteth not in corporal thīgs. Therfore, whether thou be circūciſed or vncircūciſed, it is al one thīg: for in Chriſt Ieſu neither ye one nor the other auaileth any thing at all. The Iewes were greatly offended when they heard that circumciſion auailed nothing. They eaſily graunted ye vncircūciſion auailed nothing. But they could not abide to heare yt ſo much ſhuld be ſaid of circūciſion: for they fought euen vnto bloud for ye defence of the law & circūciſion. The Papiſtes alſo at this day do vehemently contend for the maintenāce of their traditiōs as touching ye eating of fleſh, ſingle life, holy daies & ſuch other: and they excōmunicate & curſe vs which teach yt in Chriſt Ieſu theſe things do nothing auaile. But Paule ſayth that we muſt haue an other thing which is much more excellēt & precious, whereby we may obtaine righteouſnes before God. In Chriſte Ieſu (ſayth he) neither circūciſion nor vncircūciſion,1. Cor. 1.[illegible: 1 letter]. neither ſingle life nor mariage, neither meate nor faſting do any whit auaile. Meate maketh vs not acceptable before God. We are neither yt better by abſtaining, nor the worſe by eating. All theſe things, yea the whole world with all the lawes and righteouſnes therof, auaile nothing to Iuſtification. Reaſon and the wiſedom of the fleſh doth not vnderſtand this: for it perceiueth not thoſe things vvhich are of the ſpirit of God. 1. Cor. 2.14. Therefore it will needes haue righteouſnes to ſtand in outward things. But we are taught out of the word of God, that there is nothing vnder the ſonne which auaileth vnto righteouſnes before God, but Chriſt only,VVithout Chriſt there is no ſaluation. or (as Paule ſayeth here) a new creature. Politike lawes, mens traditions, ceremonies of the church, yea and the law of Moiſes are ſuch things as are without Chriſte: therefore they auaile not vnto righteouſnes before God. We may vſe them as things both good and neceſſary, but in their place and time. But if we talke of the matter of iuſtification, they auaile nothing, but hurt very much. And by theſe two things: Circumciſion & vncircumciſion, Paule reiecteth al other things what ſo euer, and denieth that they auaile any thing in Chriſt Ieſu, that is, in the cauſe of faith and ſaluation. For he taketh here a part for the whole, that is,Vncircumciſion ſignifieth all the Gentiles, Circumciſion all the Ievves. by vncircumciſion he vnderſtandeth all the Gentiles, by circumciſion all the Iewes with all their force and all their glory. As if he ſayd: whatſoeuer the Gentiles can doe with all their wiſedom, righteouſnes, lawes, power, kingdomes, Empires, it auaileth nothing in Chriſte Ieſus. Alſo, whatſoeuer the Iewes are able to do, with their Moiſes, their law, their circumciſion, their worſhippings, their temple, their kingdom and prieſthoode, it nothing auaileth. Wherefore in Chriſt Ieſu or in the matter of Iuſtification we muſt not diſpute of the lawes either of the Gentiles or of the Iewes, but we muſt ſimply pronounce that neither circumciſion nor vncircumciſion auaileth any thing. Are the lawes then of no effect? Not ſo. They be good and profitable:Lavves be good. albeit in their place and time, that is, in corporall and ciuill things, which without lawes cannot be guided. Moreouer we vſe alſo in the churches certaine ceremonies and lawes:The vſe of ceremonies and lavves. 1. Cor. 14.40. not that the keping of them auaileth vnto righteouſnes, but for good order, example, quietnes & concord, according to that ſaying: Let all things be done comely and orderly. But if lawes be ſo ſet forth and vrged as though ye keping of them did iuſtifie a man, or the breaking thereof did condemne him, they ought to be taken away and to be aboliſhed: for then Chriſt loſeth his office and his glory,Gal. 3.5. who onely iuſtifieth vs, and geueth vnto vs the holy Ghoſt. The Apoſtle therfore by theſe words plainly affirmeth that neither circumciſion nor vncircumciſion auaileth any thing, but the new creature, &c. Now, ſince that neither the lawes of ye Gentiles nor of the Iewes auaile any thing, the Pope hath done moſt wickedly, in that he hath conſtrained men to keepe his lawes with the opinion of righteouſnes. Eph. 4.24. A nevv creature.Now, a new creature whereby the image of God is renewed, is not made by any colour or coūterfaiting of good works (for in Chriſt Ieſu neither circumciſion auaileth any thing, nor vncircumciſion) but by Chriſt, by whom it is created after ye image of God in righteouſnes and true holines. When workes are done, they bring in deede a newe ſhew and outward appearance wherwith the world & the fleſh are delited, but not a new creature: for the heart remaineth wicked as it was before, full of the contempt of God & infidelitie. Therfore a new creature is the worke of the holy Ghoſt,Actes. 15.9. which clenſeth our heart by faith, & worketh the feare of God, loue, chaſtity and other chriſtian vertues, and geueth power to bridle the fleſh & to reiect the righteouſnes and wiſedom of the world. Here is no colouring or new outward ſhew, but a thing done in deede. Here is created an other ſenſe and an other iudgement, that is to ſay, altogether ſpirituall, which abhorreth thoſe things that before it greatly eſtemed. The Mōkiſh life and Order did ſo bewitch vs in time paſt, that we thought there was no other way to ſaluation. But now we iudge of it farre otherwiſe. We are now aſhamed of thoſe things which we adored as moſt heauēly and holy, before we were regenerate into this new creature. The renevving of the members of the body folovv the renevving of the minde.Wherfore the chaunging of garments & other outward things is not a new creature (as the Monkes dreame): but it is the renewing of the minde by the holy Ghoſt: after the which foloweth a chaunge of the members and ſenſes of the whole body. For when the heart hath conceaued a new light, a new iudgement and new motions through ye Goſpell, it commeth to paſſe that the inward ſenſes are alſo renewed: for the eares deſire to heare the word of God, and not the traditiōs and dreames of men. The mouth and tounge doe not vaunt of their owne works, righteouſnes and Rules: but they ſet forth the mercy of God onely offered vnto vs in Chriſt. Theſe chaunges conſiſt not in words, but are effectuall, and bring a new ſpirit, a new will, new ſenſes & new operations of the fleſh, ſo that the eyes, eares, mouth and tounge doe not onely ſee, heare and ſpeake otherwiſe than they did before, but the minde alſo approueth, loueth and foloweth an other thing than it did before. For before being blinded with popiſh errours and darknes, it imagined God to be a marchaūt,The Papiſts imagined God to be a marchaunt, and to ſell his grace for vvorkes and merites. who would ſell vnto vs his grace for our works and merites. But now in the light of the Goſpell it aſſureth vs that we are counted righteous by faith onely in Chriſt. Therfore it now reiecteth all wilworkes and accomliſheth the workes of charitie & of our vocation cōmaunded by God. It praiſeth & magnifieth God: it reioyceth and glorieth in the only truſt and confidence of Gods mercy through Ieſus Chriſt. If it muſt ſuffer any trouble or affliction, it endureth the ſame cherefully and gladly, although the fleſh repine and grudge thereat. This Paule calleth a new creature.

Verſe. 16. And to as many as vvalke according to this rule, peace be vpon them and mercy. This he addeth as a concluſion.A right rule. This is the onely and true rule wherin we ought to walke, namely the new creature, which is neither circumciſion nor vncircumciſion,Eph. 4.24. but the new man created vnto the image of God in righteouſnes & true holines, which inwardly is righteous in the ſpirite, and outwardly is holy and cleane in the fleſh. The Monkes haue a righteouſnes and holines,The righteouſnes of Monkes. but it is hypocriticall and wicked, becauſe they hope not to be iuſtified by onely faith in Chriſte, but by the keping of their Rule. Moreouer, although outwardly they counterfet an holines, and refraine their eyes, handes, tounge & other members from euill: yet they haue an vncleane heart, ful of filthy luſt, enuie, wrath, lecherie, idolatrie, contempt and hatred of God, blaſphemie againſt Chriſte, &c. for they are moſt ſpitefull and cruell enemies of the truth. Wherefore the Rule and religion of the Monkes is moſt wicked, and accurſed of God. But this rule whereof Paule ſpeaketh in this place, is bleſſed, by the which we liue in the Faith of Chriſte, and are made newe creatures, that is to ſay, righteous and holy in deede by the holy ghoſt, wtout any colouring or coūterfetting. To them which walke after this rule belongeth peace,Peace. Mercy. that is, the fauour of God, forgeuenes of ſinnes, quietnes of conſcience, and mercy: that is to ſay, helpe in afflictions and pardon of the remnantes of ſinne which remaine in our fleſh. Yea although they which walke after this rule be ouertaken with any ſinne, yet for that they are the children of grace and peace, mercy vpholdeth them, ſo that their ſinne and fall ſhall not be layd vnto their charge.

Verſe. 16. And vpon the Iſrael of God. Here he toucheth the falſe apoſtles and Iewes, which gloried of their fathers,Rom. 9.4.5. bragged that they were the people of God, that they had the lawe, &c. As if he ſayd: They are the Iſrael of God, which wt faithfull Abraham beleue the promiſes of God offered already in Chriſt,Rom. 9.7 8. whether they be Iewes or Gentiles, and not they which are begotten of Abraham, Iſaac, and Iacob after the fleſh. This matter is largely handled before in the third Chapter.

Verſe. 17. From hence forth let no man put me to buſines. He concludeth his Epiſtle with a certaine indignation. As if he ſayd: I haue faithfully taught the Goſpel as I haue receaued it by the reuelation of Ieſus Chriſt: Who ſo will not folow it, let him folowe what he will, ſo that hereafter he trouble me no more. At a word, this is my cenſure, that Chriſte which I haue preached is the onely high Prieſt and Sauiour of the world. Therefore either lette the world walke according to this rule, of which I haue ſpoken here & thorough out all this Epiſtle, or elſe let it periſh for euer.

Verſe. 17. For I beare in my body the markes of the Lord Ieſus. This is the true meaning of this place: The markes that be in my body doe ſhew well enough whoſe ſeruaunt I am. If I ſought to pleaſe men, requiring circumciſion & the keeping the law as neceſſary to ſaluation, and reioyſing in your fleſh as the falſe apoſtles doe, I needed not to beare theſe markes in my body. But becauſe I am the ſeruaunt of Ieſus Chriſte, and walke after a true rule: that is, I openly teach and confeſſe that no man can obtaine the fauour of God, righteouſnes and ſaluation but by Chriſte alone, therfore it behoueth me to beare the badges of Chriſte my Lord: which be not markes of mine owne procuring, but are laid vppon me againſt my will by the world and the Deuill, for none other cauſe but for that I preach Ieſus to be Chriſte. He calleth therefore the ſtripes and ſufferings which he did beare in his body, markes: alſo the fierie dartes of the Deuill,Epheſ. 1.16. anguiſh and terrour of ſpirite, &c. Of theſe ſufferings he maketh mention euery where in his Epiſtles: As Luke alſo doth in the Acts.1. Cor. 4.9. I thinke (ſayth he) that God hath ſette forth vs the laſt Apoſtles as men appoynted to death: For vve are made a gaſing ſtocke vnto the vvorld, and to the aungels, and to men. Againe:1. Cor. 4.11.12.13. Vnto this houre vve both hunger and thirſt, and are naked, and are buffeted, and haue no certaine dvvelling place, and labour vvorking vvith our ovvne handes: VVe are reuiled, vve are perſecuted, vve are euill ſpoken of, 2. Cor. 6.4.5.6. vve are made as the filth of the vvorld, the ofſcouring of all things. Alſo in an other place. In much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in priſonmentes, in tumultes, in labours, by vvatchings, by faſtings, &c. And againe:2. Cor. 11.2[illegible: 1 letter].24.25.[illegible: 2 letters]. In labours more aboundant, in ſtripes aboue meaſure, in priſon more plenteouſly, in death oft. Of the Ievves fiue times receiued I fortie ſtripes ſaue one. I vvas thriſe beaten vvith roddes, I vvas once ſtoned, I ſuffered thriſe ſhippevvracke, night and day haue I bene in the deepe ſea. In iourneyings I vvas often, in perilles of vvaters, in perilles of robbers, in perilles of mine ovvne nation, in perilles among the Gentiles, in perilles in the Citie, in perilles in the vvildernes, in perilles in the ſea, in perilles among falſe brethren, &c. Theſe be the true markes and imprinted ſignes,The markes vvhich vve beare at this day. of which the Apoſtle ſpeaketh in this place. The which we alſo at this day by the grace of God, beare in our bodies for Chriſtes cauſe. For the world perſecuteth & killeth vs, falſe brethren deadly hate vs, Sathā inwardly in our heart wt his fiery dartes terrifieth vs,Epheſ. 6.16. and for none other cauſe but for that we teach Chriſt to be our righteouſnes & life. Theſe markes we chooſe not of any deuotion, neither do we gladly ſuffer them: but becauſe the world and the Deuill do lay them vpon vs for Chriſtes cauſe we are compelled to ſuffer them, and we reioyce in ſpirite with Paule (which is alwayes willing,Math. 26.41. glorieth, and reioyceth) that we beare them in our body: for they are a ſeale and moſt ſure teſtimonie of true doctrine and faith. Theſe things Paule ſpake (as I ſhewed afore) with a certaine diſpleaſure and indignation.

Verſe. 18. Brethren, the grace of our Lord Ieſus Chriſte be vvith your ſpirite, Amen. This is his laſt farewell. He endeth the Epiſtle with the ſame wordes wherewith he began. As if he ſayd: I haue taught you Chriſt purely: I haue entreated you: I haue chidden you, and I haue lette paſſe nothing which I thought profitable for you. I can ſay no more, but that I heartely pray, that our Lord Ieſus Chriſte would bleſſe and encreaſe my labour, and gouerne you with his holy ſpirite for euer. Thus haue ye the expoſition of Paules Epiſtle to the Galathians. The Lord Ieſus Chriſt, our iuſtifier and Sauiour, who gaue vnto me the grace and power to expound this Epiſtle and to you likewiſe to heare it, preſerue and ſtabliſh both you and me (which I moſt hartely deſire), that we daily growing more and more in the knowledge of his grace and Faith vnfained, may be found vnblameable and without fault in the day of our redemption. To whom with the father and the holy Ghoſt be glory world without end. AMEN. 1. TIMOT. 1. Vnto the King euerlaſting, immortall, inuiſible, vnto God onely vviſe be honour and glory for euer and euer. AMEN.