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THE EPISTLE TO THE GALATIANS--CHAP. XIL:
Julian Pe- live in the flesh, I live by the faith of the Son of God, who Thessaloriod, 4762.
himself for me. gave
21 I do not frustrate the grace of God: for if righte-
$ 5. GAL. iii. 1–5.
Principles of Faith, in supposing that the New Dispen-
1 0 Foolish Galatians, who hath bewitched you, that
2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith ?
3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
4 Have ye suffered so many things in vain? if it be yet in vain.
5 He therefore that ministereth to you the Spirit, and
GAL. iii. 6-18.
of Abraham, who was justified by his Faith in the Pro-
6 Even as Abraham believed God, and it was account-
7 Know ye therefore, that they which are of faith, the same are the children of Abraham.
8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
9 So then they which be of faith 23 are blessed with faithful Abraham.
10 For as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
23 We are all justified by a religious faith in the promises of God, like that of faithful Abraham, producing good works; and not by the rigid observances of all the rites of a typical law, which enacted an updeviating conformity, under the penalty of death, which it had not the power to redeem. Had the Jewish dispensation continued, the Gentiles could not have been united with the Jews, as the children of promise, but must have remains ed with them the children of law, and of bondage..
12' And the law is not of faith : but, The man that Thessaloriod, 4762. doeth them shall live in them..
nica. Vulgar Æra, 51.
13 Christ hath redeemed us from the curse of the law, being made a curse for us : for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ 24.
% Lord Barrington, in an ingenious dissertation on this much-discussed passage, supposes the word Christ here signifies anointed, as it does in Ps. cv. 15. “ Touch not mine anointed," (rendered Xpisas, according to the LXX.) and Heb. xi. 26. That the seed, or the one seed, v. 16. signifies all those of the works of the law, and of faith, who are made one by being anointed with one spirit, or by being baptized into one spirit, as the one spirit of the one Lord (Mediator), and of one God, even the Father. But the covenant, or the promises that God made to Abraham, he made to his seed, (Gen. xii. 13. xvii. 7, 8. xxii. 18.) then it cannot be two seeds; for, says he, that one seed is Christ, or the two different sorts of people, Jews and Gentiles, considered as one, being anointed with the same spirit, and therefore the promises and blessings belong to the Gentiles, wbo are of the one seed of faith, and have by it received the Spirit, as well as the Jews. If tben it should be asked, why was the law added ? St. Pant answers, it was added to shew the Israelites the punishment due to transgression, that they, seeing themselves so manifestly concluded under sin, by the frequent breaches of the numerous laws they were under, which were often followed by death, might be led by the law to the Gospel, which promised them righteousness and life. But this law was only added till that onc seed should come, to whom the promise of life and blessedness is made ; which one seed is composed of a body of Jows and Gentiles, by one faith in one God, through one Lord, and by one Spirit. The believing Jews receiving the Spirit first after Christ's ascension, and afterwards the Gentiles, both idolatrous and devout. Now, argues the apostle, the law was ordained by angels in the hand of a mediator, (v. 19.) Moses. But still, says he, the law could not vacate the promise made to Abraham, and his seed; because Moses (as "Mr. Locke first shewed us) was only the mediator at the giving of the law of Sinai, therefore only one of the parties concurred to that of Abraham's covenant, which was between God and Abraham, and his one secd of faith in God's promises; therefore the covepant of works entered into with Moses, and the carnal seed of Abraham, could in no way disannul the covenant of promise made unto Abraham, and his spiritual seed of all nations. If then we are one (seed) in Christ Jesus; that is, by faith in God, through Christ Jesus, then are we Abraham's (one) seed, to whom the promise was made, (Gen. xii. 3.) as explained Gen. xviji. 7, 8. and confirmed xxii. 18. and (consequently) heirs according to that promisc. If it should be ob.
THE EPISTLE TO THE GALATIANS-CHAP. XII. Julian Pe. 17 And this I say, That the covenant, that was con- Thessalo riod, 4762 firmed before of God in Christ, the law, which was four
nica. Vulgar Æra, 51. hundred and thirty years after, cannot disannul, that it
should make the promise of none effect.
18 For if the inheritance be of the law, it is no more
$7. GAL. üi. 19–29.
serve the Jews, from whom Christ was to be born, from
19 Wherefore then serveth the law? It was added be-
20 Now a mediator is not a mediator of one ; but God
21 Is the law then against the promises of God? God forbid : for if there had been a law given which could have given life, verily righteousness should have been by the law.
22 But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
23 But before faith came, we were kept under the law,
jected against the sense I have given to the word Christ, (ver.
Mediator non est unius partis sed duarum, earumque dissi-
riod, 4762. vealed.
Julian Peo shut up unto the faith which should afterwards be re. Thessalo
nica. Valgar Æra, 51.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
25 But after that faith is come, we are no longer under a schoolmaster.
26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into
have put on Christ %s.
29 And if ye be Christ's, then are ye Abraham's seed,
9 8. GAL. iv, 1-11.
the Law, and reproving the Jewish and Gentile Converts
1 Now I say, That the heir, as long as he is a child,
2 But is under tutors and governors, until the time appointed of the father.
8 Even so we, when we were children, were in bondage under the elements of the world :
4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
5 To redeem them that were under the law, that we might receive the adoption of sons.
6 And because ye are sons, God hath sent forth the
7 Wherefore thou art no more a servant, but a son;
knew not God, ye vice unto them which by nature are no gods.
9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and
% In the extracts from Photius, at the end of the fifth volume of Woltius Curæ Philologicæ, p. 737, is a curious illustration of this pasage-ένδυμα δε το πνεύμα το άγιον λέγεται των πιστών, ουκ ως ιμάτιον, αλλ' ως ενδύεται σίδηρος το πύρ. ουκ έξωθεν Tepeball'óuevos, állodos oi' Ölo-oöro yap, &c. &c. and it is very certain that if we, by the assistance of the grace of God, can ever be said to put on the Spirit
to put on Christ--to be clothed with the Spirit, &c. &c. it can only then be, when the whole man is so ombued with a desire to foar God, and to love and serve him, that the inferior or animal nature, shall be conformed into that more spiritual nature, to which we are commanded to aspire.
THE EPISTLE TO THE GALATIANS-CHAP. XII. Julian Pe- beggarly elements whereunto ye desire again to be in Thessaloriod, 4762. bondage ?
mica. Vulgar&ra, 51.
10 Ye observe days, and months, and times, and
11. I am afraid of you, lest I have bestowed on you la-
$9. GAL. iv. 12-20.
Affection for him.
18 Ye know how through infirmity of the flesh I
14 And my temptation which was in my flesh ye despised not, nor rejected: but received me as an angel of God, even as Christ Jesus.
15 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
16 Am I therefore become your enemy, because I tell you the truth?
17 They zealously affect you, but not well; yea, they would exclude you", that ye might affect them.
18 But it is good to be zealously affected always in a good thing, and not only when I am present
20 I desire to be present with you now, and to change
Old Testament, demonstrating the inferiority of the Law
21 Tell me, ye that desire to be under the law, do ye
22 For it is written, That Abraham had two sons; the one by a bond-maid, the other by a free-woman.
* By a very ingenious conjecture, which has been already alluded to, Michaelis reckons, that these years (Gal. iv. 8-10.) meant Jewish sabbatical years ; and that the Galatians were then on the point of keeping such a year, by leaving their lands uncultivated; though the Mosaical law, designed for the Holy Land, certainly did not extend to Galatia. But the year A.D. 49, the year of the first apostolic council held at Jerusalem, on the question whether the Gentile Church was bound to observe the law of Moses, he suspected was a sabbatical year, and the same in which the epistle itself was written.—Marsh's Michaelis, Introduct. vol. iv. p. 11. Hales's Anpal. vol. ij. p. 1117.
That is, from the Christian covenant, unless you are cir.' cumcised, and follow the opinions of the Judaizing teachers.