Galatians 5:13
For you, brothers, were called to freedom; but do not use your freedom as an opportunity for the flesh. Rather, serve one another in love.
By Love Serve One AnotherJ. Angell James.Galatians 5:13
Christian LibertyEssex Congregational RemembrancerGalatians 5:13
Law and LibertyF. W. Robertson., Bishop Hopkins., T. T. Lynch.Galatians 5:13
Liberty Through LoveS. A. Brooke, M. A.Galatians 5:13
Loving ServiceBiblical TreasuryGalatians 5:13
One AnotherE. Johnson, M. A.Galatians 5:13
The Joy of LibertyC. H. Spurgeon.Galatians 5:13
Liberty and not LicenceW.F. Adeney Galatians 5:13-15
The Liberty of LoveR.M. Edgar Galatians 5:13-15
Freedom Sustained by the SpiritR. Finlayson Galatians 5:13-26

Having shown the magnificence of the gospel system, Paul now proceeds to define that freedom which it secures. It is not licence, but love, which it induces; and love not only fulfils the Law, as legalism does not, but also prevents the bitter strife which legalism ensures. We have the following points suggested: -

I. THE DISTINCTION BETWEEN LICENCE AND LIBERTY. (Ver. 13.) The grace which has freed us from the legal spirit has not endowed us with a liberty to live licentiously. The liberty it gives is totally distinct from licence. Licence is liberty to please ourselves, to humour the flesh, to regard liberty as an end and not a means. But God in his gospel gives no such liberty. His liberty is a means and not an end; it is liberty to live as he pleases, liberty to love him and love men, liberty to serve one another by love. We must guard ourselves, then, from the confusion of mistaking licence for liberty.

II. LOVE IS THE REAL LIBERTY. (Ver. 13.) As a matter of experience we never feel free until we have learned to love. When our hearts are going out to God in Christ, when we have at his cross learned the lesson of philanthropy, when we have felt our obligation to God above and to man below, then we are free as air and rejoice in freedom. Then we refuse licence as only freedom's counterfeit, for we have learned a more excellent way. We cannot imagine a loveless spirit to be free. He may achieve an outlawry, but he is not, cannot be, free.

III. LOVE IS THE REAL FULFILMENT OF THE LAW. (Ver. 14.) The legalists in their little system of self-righteousness spent their strength upon the mint, the anise, and the cummin; while the weightier matters of the Law - righteousness, judgment, and faith - were neglected. Ceremonies and not morality became their concern. The tithing of pot-herbs would entitle them to Paradise. In contrast to all this, Paul shows that Christian love, which is another name for liberty, fulfils the demands of Law. The meaning of the commandments published from Sinai was love. Their essence is love to God and love to our neighbour, as well as to our "better self." Hence the gospel throws no slight on Law, but really secures its observance, The whole system turns on love as the duty and the privilege of existence. While the Law is, therefore, rejected as a way of life, it is accepted as a rule. Saved through the merits and grace of Christ, we betake ourselves to Law-keeping con amore. We recognize in God the supreme object of grateful love; we recognize in our neighbour the object of our love for God's sake and for his own sake; and we honour the Law of God as "holy and just and good." The whole difference between the legal spirit and the gospel spirit is that in the one case Law is kept in hope of establishing a claim; in the other it is kept in token of our gratitude. The motive in the one case, being selfish, destroys the high standard of Law. It fancies it can be kept with considerable completeness, whereas it is kept by the best with constant and manifold shortcoming. The motive in the other case, being disinterested, secures such attachment to the Law, because it has been translated into love, that it is kept with increasing ardour and success. Slaves will never honour Law so much as freemen.

IV. LOVE IS THE TRUE ANTIDOTE TO STRIFE AND DIVISION. (Ver. 15.) The ritualistic or legal spirit into which the Galatians had temporally fallen manifested itself in strife and bickerings. This is, in fact, its natural outcome. For if men arc straining every nerve to save themselves by punctilious observance of ceremonies, they will come of necessity into collision. It is an emulation of a selfish character. It cannot be conducted with mutual consideration. As a matter of fact, organizations pervaded by the legal spirit are but the battle-ground of conflicting parties. But love comes to set all right again. Its genial breath makes summer in society and takes wintry isolation and self-seeking all away. Mutual consideration secures harmony and social progress. Instead of religious people becoming then the butt of the world's scorn by reason of their strife and divisions, they become the world's wonder by reason of their unity and peace. It is, love, therefore, we are bound to cultivate. Then shall concord and all its myriad blessings come into the Church of God and the world be subdued before it. - R.M.E.

For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
Essex Congregational Remembrancer.
I. THE NATURE OF THAT LIBERTY OF WHICH THE APOSTLE HERE SPEAKS. There is a charm in the very sound of liberty; it awakens many grateful recollections. But the word is employed in various acceptations. Civil liberty is that freedom which is our birthright as men. Spiritual liberty is that freedom, which belongs to us, not as men, but as Christians.

II. THE GREAT VALUE OF THAT SPIRITUAL LIBERTY TO WHICH ALL BELIEVERS OF GOSPEL TRUTH ARE CALLED. Political freedom, important as it is, may be overrated. It is highly advantageous to a nation, but not essential to the happiness of individuals. Good men have been happy in exile or in prison, and bad men cannot be so under any circumstances however favourable; the cause of the difference is to be referred to the state of the mind.

1. The measure of spiritual liberty, which a Christian even now attains, removes or alleviates some of the keenest and heaviest sorrows to which man is subject.

2. The measure of spiritual liberty, which a Christian now possesses, greatly heightens and refines all his enjoyments. Countermanding the original curse, it brings back some of the productions of paradise. It opens the noblest faculties and animates the best feelings of the mind.

3. It is but the beginning and pledge of that complete deliverance from all sin and sorrow, to which he is looking with lively hope. The best state on earth bears the marks of imperfection. Even where grace reigns, sin, like a rebel dethroned but not destroyed, is too near to leave any long interval of peace. In that kingdom to which we are hastening, no tumults or temptations will rise; no sickness or sighing, death or danger, will be known. No law in the members will be found warring against the law of the mind, or bringing us into captivity to sin. Even creation itself shall be delivered from the bondage of corruption into the glorious liberty of the sons of God (Romans 8:21).

III. THE WAY IN WHICH THE LIBERTY TO WHICH THE BELIEVER IS CALLED MAY BE DULY IMPROVED. All the principles of our holy religion have a practical bearing. We see a beautiful harmony in its doctrines and precepts. This is one of the great excellencies of Christianity. Paul was a wise master-builder, equally concerned to lay a good foundation, and to carry up the superstructure.

1. He gives a word of salutary warning — "Use not liberty," etc. There is hardly any good but is liable to abuse. Every sacred privilege has been and may be perverted. We must be on our guard against this. To use Christian liberty for an occasion to indulge the flesh is the best thing in the world turned to the worst purpose.

2. The apostle, in our text, gives a suitable word of direction — "By love serve one another." Love is the first and best of all the Christian graces. The fruit of the Spirit is love, joy, peace, etc. Love finds out many means of serving our brethren. It prompts and animates the mind-it makes us cheerful, active, tender, kind, forbearing.

(Essex Congregational Remembrancer.)

Look at the operations of charity, or the love of benevolence. It was this which existed in the mind of Deity from eternity, and in the exercise of which He so loved our guilty world as to give His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. It was on the wings of charity that the Son of God flew from heaven to earth, on an errand of mercy to our lost world; it was charity that moved in the minds and hearts of the apostles, and urged them with the glad tidings of salvation, from country to country. The whole missionary enterprise is founded, not of course on the basis of brotherly kindness, but on that of charity. All those splendid instances that have been presented to us of the exercise of philanthropy are the operations of this Divine charity. See Howard, leaving the seclusion of a country gentleman, giving up his elegant retreat and all its luxurious gratifications, pacing to and fro through Europe, plunging into dungeons, battling with pestilence, weighing the fetters of the prisoner, gauging the disease of the pest-house — all under the influence of heavenly charity. See Wilberforce, through twenty years of his eventful life, lifting up his unwearied voice, and employing his fascinating eloquence against the biggest outrage that ever trampled on the rights of humanity. What formed his character, sketched his plan, inspired his zeal, but charity? See that illustrious woman, lately departed, so ripe for glory and so richly invested with it, who interested herself amidst the prisoners of Newgate — to chain their passions, to reclaim their vices, and to render them more meet for society, which had condemned them as its outcasts. What was it that gave to Mrs. Fry her principle of action, what indeed was the principle itself, but charity?

(J. Angell James.)


1. Not a club, an association of persons belonging to the same rank in life, but a Divine society embracing all classes.

2. Not a republic where majorities rule, but a society where the will of the Divine Head is the governing power.

3. Two or three, met in Christ's name, and loyal to His will, are sufficient to constitute a Christian Church.


1. The root of all is obedience to the law. "Love one another."

2. Love gives rise to mutuality in everything.

3. Mutual feeling branches out in various ways.(1) Where help is wanted — "Bear ye one another's burdens," "Edify one another," "Admonish one another."(2) Where wounded feelings prevail — "Confess to one another," "Pray for one another," "Forbearing one another," "Forgiving one another."

4. From the whole proceeds the Christian law of courtesy and etiquette — "Be subject to one another," "In honour prefering one another," "In lowliness of mind let each esteem other better than himself."

(E. Johnson, M. A.)

There is a great mistake about liberty from law. Some religious persons think it means free, so that though you sin, the law will not punish. This is the liberty of devils: free to do as much evil as you will, and yet not suffer. True Christian liberty is this, self-command; to have been brought to Christ; to do right and to love right without a law of compulsion to school you into doing it. If we have not got so far, the law has all its power hanging over us still.

(F. W. Robertson.)To preach justification by the law as a covenant is legal, and makes void the death and merits of Jesus Christ. But to preach obedience to the law as a rule is evangelical; and it savours as much of a New Testament spirit to urge the commands of the law as to display the promises of the gospel.

(Bishop Hopkins.)True liberty is only realized in obedience. The abuse of freedom is bondage, from which there is no self-deliverance.

(T. T. Lynch.)

Dr. Fletcher was passing the Old Bailey one day, and saw a couple of boys turning somersaults, standing on their heads, making wheels of themselves, and all sorts of things; and he stopped, and said, "Why, boys, whatever are you at? You seem to be delighted;" to which one of them replied, "Ah! and you would be delighted, too, if you had been locked up in that jail three months. You would jump when you came out." And the good old doctor said he thought it was very likely he should. And the man who has been called unto liberty by Christ, knows the sweets of freedom, because aforetime the iron had entered his soul.

(C. H. Spurgeon.)

Biblical Treasury.
A train from the Far West of America was once passing through Saratoga, having among other passengers a man with an infant child. The man's garments showed him to be poor, and the crape on his hat showed the child to be motherless. The infant was restless, and the father handled it clumsily; with all his efforts he could not quiet it. He wiped the tears from its eyes, and then from his own. All who saw him pitied him. At length a richly-dressed lady, whose infant lay in the arms of its nurse, said, with motherly tenderness in her tone, "Give me the child." The poor man gave her his boy, whose coarse and soiled robes rested for once on costly silk; his head disappeared under her shawl, and all was still. She held him mile after mile, and did not relinquish him until her own child required attention.

(Biblical Treasury.)


1. This liberty is freedom from the burden of a religion of ordinances.

2. It is liberty from the moral law as the awakener of sin, and from the fear of its punishment, which is death.


1. It may be so used as, to allow the lower nature to rule — as "an occasion to the flesh."(1) We are freed from ceremonies, but we cannot live without some forms. Spiritual life, left to silence, unsymbolized, unused, fades away.(2) We err if we use liberty to despise those who love ceremonial; or if we bind ourselves never to use it.

2. Our liberty from coercive law is produced in us by a love which obeys the law. If we do not love to obey, we are not in Christian liberty at all. St. Paul calls such despisers of law the servants of sin.

3. The use of freedom must be in subordination to love. It is the habit of many to placard their freedom; to violate the scruples of others. What sort of Christianity is that which uses the freedom of Christ to do violence to the love of Christ? The rule is — Use your liberty, not for your own gratification, but for the good of others. Liberty is not a principle of action; it is a mode of action. Love is its principle, and love is the test which tells whether we are free or enslaved.

(S. A. Brooke, M. A.)

Galatians, Paul, Philippians
Bondservants, Brethren, Brothers, Chance, Condition, Excuse, Flesh, Free, Freedom, Gain, Giving, However, Indulge, Liberty, Love, Lower, Marked, Nature, Natures, Occasion, Opportunity, Rather, Servants, Serve, Sinful, Spirit, Turn
1. He wills them to stand in their liberty,
3. and not to observe circumcision;
13. but rather love, which is the sum of the law.
19. He lists the works of the flesh,
22. and the fruits of the Spirit,
25. and exhorts to walk in the Spirit.

Dictionary of Bible Themes
Galatians 5:13

     5441   philosophy
     5775   abuse
     6166   flesh, sinful nature
     6611   adoption, privileges and duties
     6620   calling
     6662   freedom, abuse
     7449   slavery, spiritual
     7943   ministry, in church
     8210   commitment, to God's people
     8296   love, nature of
     8356   unselfishness
     8821   self-indulgence

Galatians 5:2-25

     6511   salvation

Galatians 5:9-21

     6026   sin, judgment on

Galatians 5:13-14

     8298   love, for one another

Galatians 5:13-16

     6679   justification, results
     8452   neighbours, duty to

Galatians 5:13-18

     5380   law, and gospel

March 28. "The Fruit of the Spirit is all Goodness" (Gal. v. 22).
"The fruit of the Spirit is all goodness" (Gal. v. 22). Goodness is a fruit of the Spirit. Goodness is just "Godness." It is to be like God. And God-like goodness has special reference to the active benevolence of God. The apostle gives us the difference between goodness and righteousness in this passage in Romans, "Scarcely for a righteous man would one die, yet peradventure for a good man some would even dare to die." The righteous man is the man of stiff, inflexible uprightness; but he may be
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 1. "The Fruit of the Spirit is Gentleness" (Gal. v. 22).
"The fruit of the Spirit is gentleness" (Gal. v. 22). Nature's harshness has melted away and she is now beaming with the smile of spring, and everything around us whispers of the gentleness of God. This beautiful fruit is in lovely harmony with the gentle month of which it is the keynote. May the Holy Spirit lead us, beloved, these days, into His sweetness, quietness, and gentleness, subduing every coarse, rude, harsh, and unholy habit, and making us like Him, of whom it is said, "He shall not strive,
Rev. A. B. Simpson—Days of Heaven Upon Earth

Fourteenth Sunday after Trinity Works of the Flesh and Fruits of the Spirit.
Text: Galatians 5, 16-24. 16 But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. 18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, 20 idolatry, sorcery, enmities, strife, jealousies, wraths,
Martin Luther—Epistle Sermons, Vol. III

Fifteenth Sunday after Trinity Church Officers Warned of Vain-Glory.
Text: Galatians 5, 25-26 and 6, 1-10. 25 If we live by the Spirit, by the Spirit let us also walk. 26 Let us not become vainglorious, provoking one another, envying one another. 1 Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to 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 thinketh himself to be something when he is nothing, he deceiveth himself.
Martin Luther—Epistle Sermons, Vol. III

'Walk in the Spirit'
'Walk in the Spirit, and ye shall not fulfil the lust of the flesh.'--GAL. v. 16. We are not to suppose that the Apostle here uses the familiar contrast of spirit and flesh to express simply different elements of human nature. Without entering here on questions for which a sermon is scarcely a suitable vehicle of discussion, it may be sufficient for our present purpose to say that, as usually, when employing this antithesis the Apostle means by Spirit the divine, the Spirit of God, which he triumphed
Alexander Maclaren—Expositions of Holy Scripture

What Makes a Christian: Circumcision or Faith?
'In Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.'--GAL. v. 6. It is a very singular instance of imaginative misreading of plain facts that the primitive Church should be held up as a pattern Church. The early communities had apostolic teaching; but beyond that, they seem to have been in no respect above, and in many respects below, the level of subsequent ages. If we may judge of their morality by the exhortations and dehortations which
Alexander Maclaren—Expositions of Holy Scripture

The Fruit of the Spirit
'But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, 23. Meekness, temperance'--GAL. v. 22, 23. 'The fruit of the Spirit,' says Paul, not the fruits, as we might more naturally have expected, and as the phrase is most often quoted; all this rich variety of graces, of conduct and character, is thought of as one. The individual members are not isolated graces, but all connected, springing from one root and constituting an organic whole. There is further to
Alexander Maclaren—Expositions of Holy Scripture

Faith the Sole Saving Act.
JOHN vi. 28, 29.--"Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." In asking their question, the Jews intended to inquire of Christ what particular things they must do, before all others, in order to please God. The "works of God," as they denominate them, were not any and every duty, but those more special and important acts, by which the creature might secure
William G.T. Shedd—Sermons to the Natural Man

Walking with God.
(Fourteenth Sunday after Trinity.) GALATIANS v. 16. "Walk in the Spirit." The life of a Christian must be one of progress. S. Paul says, "Walk in the Spirit;" he does not say, stand still. It is not enough for us to have been born again of Water and the Holy Ghost, and to have received the Gifts of the Spirit from time to time through the different means of grace. We are bidden "to stir up the gift that is in us;" we are told to "grow in grace." God has set us upon our feet in the right
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Sixth Day for the Spirit of Love in the Church
WHAT TO PRAY.--For the Spirit of Love in the Church "I pray that they may be one, even as we are one: I in them and Thou in Me; that the world may know that Thou didst send Me, and hast loved them as Thou hast loved Me ... that the love wherewith Thou hast loved Me may be in them, and I in them."--JOHN x"The fruit of the Spirit is love."--GAL. v. 22. Believers are one in Christ, as He is one with the Father. The love of God rests on them, and can dwell in them. Pray that the power of the Holy
Andrew Murray—The Ministry of Intercession

We want to be very simple in this matter of Revival. Revival is just the life of the Lord Jesus poured into human hearts. Jesus is always victorious. In heaven they are praising Him all the time for His victory. Whatever may be our experience of failure and barrenness, He is never defeated. His power is boundless. And we, on our part, have only to get into a right relationship with Him, and we shall see His power being demonstrated in our hearts and lives and service, and His victorious life will
Roy Hession and Revel Hession—The Calvary Road

The Dove and the Lamb
Victorious living and effective soul-winning service are not the product of our better selves and hard endeavours, but are simply the fruit of the Holy Spirit. We are not called upon to produce the fruit, but simply to bear it. It is all the time to be His fruit. Nothing is more important then, than that we should be continuously filled with the Holy Spirit, or to keep to the metaphor, that the "trees of the Lord should be continuously full of sap"--His sap. How this may be so for us is graphically
Roy Hession and Revel Hession—The Calvary Road

The Holy Spirit Bringing Forth in the Believer Christlike Graces of Character.
There is a singular charm, a charm that one can scarcely explain, in the words of Paul in Gal. v. 22, 23, R. V., "The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance." What a catalogue we have here of lovely moral characteristics. Paul tells us that they are the fruit of the Spirit, that is, if the Holy Spirit is given control of our lives, this is the fruit that He will bear. All real beauty of character, all real Christlikeness in us,
R. A. Torrey—The Person and Work of The Holy Spirit

'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation
Thomas Watson—A Body of Divinity

The Routing of Giant Doubt
THE ROUTING OF GIANT DOUBT Doubts! doubts! doubts! Just a company of them around me all the time worse than Job's miserable comforters. What can I do with them? I should like to dismiss them, but it seems I can not. They make me much trouble, but it seems I can not get them to leave me. Especially are the doubts concerning my entire consecration aggravating, and those, too, concerning my entire cleansing. I fear to come out boldly and declare that I believe that Christ fully saves me now. I believe
Robert Lee Berry—Adventures in the Land of Canaan

Conflicts with Giant Mistake
CONFLICTS WITH GIANT MISTAKE I make so many mistakes, it seems I am just a bundle of contradictions. I try to do good; but at times my efforts are so crude that I seem to do more harm than good. What shall I do? And though all the time I try hard not to make mistakes, yet I still make them. It seems to me that surely I am not sanctified, or else I should be more perfect. Do not the Scriptures command us to be perfect even as our Father in heaven is perfect? I am not perfect; far from it. Really I
Robert Lee Berry—Adventures in the Land of Canaan

I have Said This, Lest Haply Married Fruitfulness Dare to vie with virgin Chastity...
7. I have said this, lest haply married fruitfulness dare to vie with virgin chastity, and to set forth Mary herself, and to say unto the virgins of God, She had in her flesh two things worthy of honor, virginity and fruitfulness; inasmuch as she both continued a virgin, and bore: this happiness, since we could not both have the whole, we have divided, that ye be virgins, we be mothers: for what is wanting to you in children, let your virginity, that hath been preserved, be a consolation: for us,
St. Augustine—Of Holy Virginity.

The Inward Warfare. Gal 5:17

John Newton—Olney Hymns

And on this Account That, Which, the Parts that Beget Being Bridled by Modesty...
5. And on this account that, which, the parts that beget being bridled by modesty, is most chiefly and properly to be called Continence, is violated by no transgression, if the higher Continence, concerning which we have been some time speaking, be preserved in the heart. For this reason the Lord, after He had said, "For from the heart go forth evil thoughts," then went on to add what it is that belongs to evil thoughts, "murders, adulteries," and the rest. He spake not of all; but, having named
St. Augustine—On Continence

All we Therefore, who Believe in the Living and True God...
18. All we therefore, who believe in the Living and True God, Whose Nature, being in the highest sense good and incapable of change, neither doth any evil, nor suffers any evil, from Whom is every good, even that which admits of decrease, and Who admits not at all of decrease in His own Good, Which is Himself, when we hear the Apostle saying, "Walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: For these are opposed
St. Augustine—On Continence

And Also, when He Exhorts Us, that we Live not after the Flesh...
9. And also, when he exhorts us, that we live not after the flesh, lest we die, but that by the Spirit we mortify the deeds of the flesh, that we may live; surely the trumpet which sounds, shows the war in which we are engaged, and enkindles us to contend keenly, and to do our enemies to death, [1832] that we be not done to death by them. But who those enemies are, it hath set forth plainly enough. For those are they, whom it willed should be done to death by us, that is to say, the works of the
St. Augustine—On Continence

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that
St. Augustine—On the Profit of Believing.

The Daily Walk with Others (iii. ).
Thrice happy they who at Thy side, Thou Child of Nazareth, Have learnt to give their struggling pride Into Thy hands to death: If thus indeed we lay us low, Thou wilt exalt us o'er the foe; And let the exaltation be That we are lost in Thee. Let me say a little on a subject which, like the last, is one of some delicacy and difficulty, though its problems are of a very different kind. It is, the relation between the Curate and his Incumbent; or more particularly, the Curate's position and conduct
Handley C. G. Moule—To My Younger Brethren

How those that are at Variance and those that are at Peace are to be Admonished.
(Admonition 23.) Differently to be admonished are those that are at variance and those that are at peace. For those that are at variance are to be admonished to know most certainly that, in whatever virtues they may abound, they can by no means become spiritual if they neglect becoming united to their neighbours by concord. For it is written, But the fruit of the Spirit is love, joy, peace (Gal. v. 22). He then that has no care to keep peace refuses to bear the fruit of the Spirit. Hence Paul
Leo the Great—Writings of Leo the Great

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