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were forgetting the cross of Christ, and making His death of none effect. Surely they must have been "bewitched" to act thus; some deadly spell was upon them, which had laid memory and conscience both to sleep (ch. ii. 21-iii. 3).

      The nature and the contents of the two "gospels" current in Galatia will be made clear in the further course of the Epistle. They were the gospels of Grace and of Law respectively; of Salvation by Faith, and by Works; of life in the Spirit, and in the Flesh; of the Cross and the Resurrection on the one hand, and of Circumcision and the Kalendar and "Clean meats" on the other; the gospels of inwardness, and of externalism – of Christ, and of self. The conflict between these two was the great struggle of Paul's life. His success was, historically speaking, the salvation of Christianity.

      But this contention did not end with his victory. The Judaistic perversion appealed to tendencies too persistent in our nature to be crushed at one blow. The gospel of externalism is dear to the human heart. It may take the form of culture and moralities; or of "services" and sacraments and churchly order; or of orthodoxy and philanthropy. These and such things make themselves our idols; and trust in them takes the place of Faith in the living Christ. It is not enough that the eyes of our heart should once have seen the Lord, that we should in other days have experienced "the renewing of the Holy Ghost." It is possible to forget, possible to "remove from Him that called us in the grace of Christ." With little change in the form of our religious life, its inward reality of joy in God, of conscious sonship, of fellowship in the Spirit, may be utterly departed. The gospel of formalism will spring up and flourish on the most evangelical soil, and in the most strictly Pauline Churches. Let it be banned and barred out never so completely, it knows how to find entrance, under the simplest modes of worship and the soundest doctrine. The serried defence of Articles and Confessions constructed against it will not prevent its entrance, and may even prove its cover and intrenchment. Nothing avails, as the Apostle says, but a constant "new creation." The life of God in human souls is sustained by the energy of His Spirit, perpetually renewed, ever proceeding from the Father and the Son. "The life that I live in the flesh, I live by the Faith of the Son of God, who loved me and gave Himself for me." This is the true orthodoxy. The vitality of his personal faith in Christ kept Paul safe from error, faithful in will and intellect to the one gospel.

      II. We have still to consider the import of the judgement pronounced by Paul upon those who pervert the gospel of Christ. "Let him be anathema. Even should it be ourselves, or an angel from heaven, let him be anathema."

      These are tremendous words. Commentators have been shocked at the Apostle's damning his opponents after this fashion, and have sought to lighten the weight of this awful sentence. It has been sometimes toned down into an act of excommunication or ecclesiastical censure. But this explanation will not hold. Paul could not think of subjecting "an angel" to a penalty like that. He pronounced excommunication against disorderly members of the Thessalonian Church; and in 1 Cor. v. 1-8 he gives directions for the carrying out of a similar decree, attended with severe bodily affliction supernaturally adjudged, against a sinner whose presence grossly stained the purity of the Church. But this sentence goes beyond either of those. It contemplates the exclusion of the offenders from the Covenant of grace, their loss of final salvation.

      Thrice besides has Paul used this ominous word. The cry "Jesus is anathema," in 1 Cor. xii. 3, reveals with a lurid effect the frenzied malignity towards Christ of which the spirit of evil is sometimes capable. In a very different connection the word appears in Rom. ix. 3; where Paul "could wish himself anathema from Christ," if that were possible, for his brethren's sake; he could find it in his heart to be cut off for ever from that love of God in Christ of which he has just spoken in terms of unbounded joy and confidence (Rom. viii. 31-39), and banished from the heavenly kingdom, if through his exclusion his Jewish kindred might be saved. Self-sacrifice can go no further. No heavier loss than this could be conceived for any human being. Nearest to our passage is the imprecation at the end of 1 Corinthians: "If any man love not the Lord, let him be anathema," – a judgement proclaimed against cold and false hearts, knowing His love, bearing His name, but with no true love to Him.

      This Greek word in its Biblical use has grown out of the chérem of the Old Testament, the ban declared against that which was cut off from the Divine mercies and exposed to the full sweep of judgement. Thus in Deut. xiii. 12-18, the city whose people should "go and serve other gods," is declared chérem (anathema), an "accursed," or "devoted thing" (R.V.), on which ensues its destruction by sword and fire, leaving it to remain "a ruin-heap for ever." Similarly in Joshua vi., vii., the spoil of Jericho is anathema, Achan's theft is therefore anathema, and Israel is made by it anathema until "the accursed thing is destroyed" from among the people. Such were the recollections associated with this word in the Mosaic law, which it would inevitably carry with it to the minds of those against whom it was now directed. And there is nothing in later Jewish usage to mitigate its force.

      Now the Apostle is not writing like a man in a passion, who flings out his words as missiles, eager only to wound and confound his opponents. He repeats the sentence. He quotes it as one that he had already affirmed in the hearing of his readers. The passage bears the marks of well-weighed thought and judicial solemnity. In pronouncing this judgement on "the troublers," Paul acts under the sense of Apostolic responsibility. We must place the sentence in the same line as that of Peter against Ananias and Sapphira, and of Paul himself against Elymas the Cypriot sorcerer, and against the incestuous Corinthian. In each case there is a supernatural insight and authorization, "the authority which the Lord gave" and which is wielded by His inspired Apostle. The exercise of this judicial function was one of "the signs of the Apostle." This was the proof of "Christ speaking in him" which Paul was so loth to give at Corinth,11 but which at this crisis of his ministry he was compelled to display. And if he "reckons to be bold against" his adversaries in Galatia, he knows well the ground on which he stands.

      His anathema struck at men who were the worst enemies of Christ. "We can do nothing against the truth," he says; "but for the truth" he was ready to do and dare everything, – to "come with a rod," as he tells the proud Corinthians. There was no authority, however lofty, that he was not warranted to use on Christ's behalf, no measure, however severe, from which he would shrink, if it were required in defence of the truth of the Gospel. "He possesses weapons, not fleshly, but mighty through God"; and he is prepared to bring them all into play rather than see the gospel perverted or overthrown. Paul will hurl his anathema at the prince of the archangels, should He come "preaching another gospel," tempting his children from their allegiance to Christ. This bolt was not shot a moment too soon. Launched against the legalist conspiracy, and followed up by the arguments of this and the Roman Epistle, it saved the Church from being overpowered by reactionary Judaism. The Apostle's judgement has marked the gospel of the cross for all time as God's inviolable truth, guarded by lightnings.

      The sentences of judgement pronounced by the Apostles present a striking contrast to those that have fulminated from the Chair of their self-styled successors. In the Canons of the Council of Trent, for example, we have counted one hundred and thirty-five anathemas. A large proportion of these are concerned with the rights of the priesthood; others with complicated and secondary points of doctrine; some are directed virtually against the teaching of Paul himself. Here is one specimen: "If any one shall say that justifying faith is nothing else but a trust in the Divine mercy, remitting sins for Christ's sake, or that it is this trust alone by which we are justified: let him be anathema."12 Again, "If any one shall say that the Canon of the Mass contains errors, and therefore should be abrogated: let him be anathema."13 In the closing session, the final act of the presiding Cardinal was to pronounce, "Anathema to all heretics;" to which the assembled prelates shouted in response, "Anathema, anathema." With this imprecation on their lips the Fathers of the Church concluded their pious labours. It was the Reformation, it was "the liberty of the sons of God" that Rome anathematized. Paul's censure holds good against all the Conciliar Canons and Papal Bulls that contravene it. But twice has he pronounced this awful word; once against any that "love not the Lord," a second time upon those who wilfully pervert His gospel. The Papal anathemas sound like the maledictions of an angry priesthood, jealous for its prerogatives; here we have the holy severity of an inspired Apostle, concerned

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