that accordingly we find it conftantly attributed to him as his peculiar work. This gives his words another fort of authority than any thing coming from himself: for if it come not from God, at best it must be useless, and could anfwer no good purpose; fo far from it, that it had, and all attempts of this kind must have, a very dangerous tendency. It lodges à very injurious imputation on his confummate wisdom, as if he had not provided his people in all the neceffary means of falvation. It is worse, if any thing can be fo; it is a facrilegious ufurpation of the incommunicable authority of the only lawgiver and king, and making void the gospel of Christ with their patch-work institutions, as the Jewifh doctors did the law of Mofes by their traditions.

In this view, the Apoftle very pertinently applies the well-known proverb, verf. 9. A little leaven leaveneth the whole lump. It may be applied either to particular perfons or focieties. A fmall error infenfibly admitted into one's system of faith, often proves like a dead fly in the moft precious ointment of the apothecary. Error, though feemingly fmall, either in doctrine or VOL. III. 3 C practice,

practice, getting admittance into a church, is yet more dangerous, because its influence is like to be more extenfive. In both these respects, it was a very feafonable caution to the Galatians, and will be fo to all Chriftians, fo long as the world ftands. Those especially who affume to themselves a power of impofing in fmall matters, may very eafily be drawn on to carry it further than even themselves firft intended. It is not improbable, that these fame feducers the Apoftle treats with fuch feverity, really thought there was no harm for Gentile Chriftians to admit circumcifion, any more than the natural Jews; who, though they believed in Christ, yet continued very zealous for the legal obfervances, until the deftruction of the temple made them impracticable.

What the Apostle adds, vers. 10. of his being well perfuaded that the Galatians, on cool confideration, would be of the fame mind with him, might pass for a masterpiece of that kind of addrefs, which thofe who have the best knowledge of mankind juftly reckon moft effectual for foothing thofe they deal with into a compliance with their intentions; especially

when

1

when he lays the whole blame of their unfettled ftate on thofe who troubled them, and very expressly configns them to the divine vengeance; which thofe he writes to had no other way of avoiding being partners in, but by a steady and refolute adherence to the truth as they had received it. But befides that he, on all occafions, very peremptorily difclaimed the perfuafive words of man's wisdom, and what the wisdom of the world fuggefted, he appears to have built his perfuafion on a very different bottom; he was perfuaded in the Lord. This might feem, in fuch a man as Paul, to indicate fome particular revelation made to him concerning them. But there was no need of it in the prefent cafe. They had received the Lord Jefus, and his Spirít, and of courfe were taken under his direction and fpecial care. However, therefore, the adverfary might be permitted to trouble, and even to shake them, not fo properly for their trial, as to make them feel that their strength did not lie in themselves, but in the grace which was in Chrift Jefus; yet he was fure none fhould be able to pluck them out of his hand; for 3 C 2

they

they were kept by the mighty power of God through faith unto falvation.

There is fomething in the Apostle's denunciation of judgement on those who troubled and endeavoured to unfettle them, whosoever they be, which plainly enough refers to what he had faid before: Though we, or an angel from heaven, fhould preach any other gospel than that which we have preached unto you, let him be accurfed. And this explains both the judgement he here fpeaks of, and the cutting off, verf. 12. which fome interpreters refer to the fentence of excommunication, and being cut off from communion with the faithful in church-privileges. There is indeed something very awful in that fentence, as it carries in it a fort of temporary curse; but which is only conditional, and is taken off by fincere repentance. But the curfe the Apoftle fpeaks of, infers fuch a cutting off as fhould put it out of the power of these seducers to give them any further trouble, which excommunication could not do. And when it is further confidered, what we may be pretty fure of, that thefe bigotted Jews would never join in communion with the uncircumcifed, when they

would

1

would not fo much as eat with them, fuch a sentence would have been of no use at all; befides the abfurdity of cafting out of their communion those who were never in it.

We need not stand on the Apostle's vindication of himself, verf. 11. It was very proper that he fhould affure them, that he had never given any countenance unto thefe men, whatever they pretended; and he does it by a very plain evidence. Had he preached circumcifion, the offence given the Jews by the cross of Chrift, or preaching the gospel, must have ceased. What made it fo odious to them was the just apprehenfion, that it was calculated to set aside the whole temple-service, and would of course put an end to all the honours and diftinctions they were poffeffed of, and reduce the high-priefts and rulers, their fcribes and doctors of the law, to a level with common men. For if thefe diftinctions could have been fecured to them, believing in Chrift and his fpiritual kingdom would have given them no trouble; and the circumcifed Gentiles would have been received as profelytes, and incorporated into their nation. Accordingly they who thus

fubmitted