A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

yet the word, although which he putteth in, meaneth as much as if he should bid to be forgiven, not only the weak which were tempted, but them also which being tempted continued still therein. You that are spiritual.) He doth not speak jestingly or in mockage: but howsoever they were spiritual, although they were not utterly filled with the spirit, yet it is the duty of such, to raise up them that are fallen. for to what purpose are they better than other, but for the safety of their brethren? for certainly, look how much more grace any man is endued with, so much the more is he bound to them that have less, to spend himself about edifying them. but because we are so backward, that we do amiss even in the best duties: therefore he warneth that they mingle withal no jot of the flesh. Considering thyself.) Not without cause hath he altered the number. for it is an effectual admonition. while he appealeth to every one of them, and biddeth them look into themselves. Thou whosoever thou art, saith he, which playest the corrector toward other, look upon thyself also for nothing is more hard (to be done), than to bring us to the recounting or examining of our own▪ ⟨p. 137⟩infirmity. Whereas we are more than well sighted in marking other mens faults: as touching our own faults, as Catullus saith, We see not that end of the Wallet that hangeth on our back. therefore to the end he may sting them the more sharply, he useth the singular number. The sense may be two ways considered. for when we acknowledge our selves to be sinful, the pardon of forgiveness which we would have to be given to us, we do willingly in like manner give unto other. Therefore some take the words of Paul thus, Show not thy self unmerciful, or unintreatable unto other, who art thyself a sinner, and haste need of thy brothers mercy. Yet the other Exposition doeth no less like me: whereas Paul commandeth us to beware, lest while we correct other, we our selves offend. For it is a danger that principally we must beware of, and yet very hardly can we beware of it: because nothing is more ready then to pass measure. You may take, tempted, for the present matter, or if you will, you may extend it to the present matter, or if you will, you may extend it to the whole life.

yet the word, although which he putteth in, meaneth as much as if he should bid to bee forgiuen, not only the weake which were tempted, but them also which being tempted continued still therein. You that are spirituall.) Hee doth not speake iestinglye or in mockage: but howsoeuer they were spirituall, although they were not vtterly filled with the spirite, yet it is the duetie of suche, to rayse vp them that are fallen. for to what purpose are they better than other, but for the safetie of their bretheren? for certainely, looke how much more grace anye man is endued with, so muche the more is he bounde to them that haue lesse, to spende himselfe aboute edifying them. but because we are so backwarde, that we doe amisse euen in the best duties: therefore hee warneth that they mingle withall no iote of the flesh. Considering theeself.) Not without cause hath he altered the number. for it is an effectuall admonition. while he appealeth to euery one of them, and biddeth them looke into themselues. Thou whosoeuer thou art, sayth he, which playest the correctour towarde other, looke vpon theeselfe also for nothing is more harde (to be done), than to bring vs to the recounting or examining of our owne