The Apostolical History

SECT. I.

PAul having spent some time at Antioch, he departed thence; and went thorough Galatia, and Phrygia, and travelling from place to place, as he went along, he visited and confirmed the Disciples in those parts. When he came among the Galatians, he was received by them with all imaginable joy and gladness, they being not only not offended at the tribulation which was outwardly brought upon him, but they gladly and kindly received him as if he had been an Angel of God, nay even as the Lord Jesus himself, Gal. 4.14. Among other things which he now enjoineth them, he appointeth that they should make collections, and set apart their Charity for the poor every Lord's day, 1 Cor. 16.1, 2.

SECT. II.

IN the mean time, whilst the Apostle is thus confirming the Churches formerly planted in Galatia and Phrygia (see Chap. 16.6.), a certain man born of Jewish Parents at Alexandria in Egypt by nam • Apollos, being a judicious, learned and eloquent man, and mighty in the Scriptures, and something instructed in the way of the Lord, that is, the Doctrine of the Gospel (though as yet but imperfectly), came to Ephesus, and being of great zeal and fervency o • spirit, he taught boldly in the Jewish Synagogues, the Doctrine of the Gospel according to his knowledge: for he knew only so much of it, as John the Baptist had taught his Disciples, and confirmed and sealed with Baptism, by which the extraordinary gifts of the Holy Ghost were not imparted, as they were to many by the Baptism of the Apostles Act. 8.15, 16, 17. And possibly he had been in Judea in John Baptists time, and so either was baptized by him, or else by some of his Disciples, who were now dispersed abroad. Aquila and Priscilla hearing him preach, and perceiving that he wanted something of that knowledge, that they had attained to, they took him home to them, and in private conference informed him more fully and clearly concerning Christ and the Gospel; showing him what Christ had done and suffered to save sinners, and what was required of those that shall be saved by him. Apollos being thus more full • instructed in the Doctrine of the Gospel desires to travel into Achaia (viz. to Corinth, the chief City thereof), that he might preach the Gospel there. The Brethren therefore at Ephesus, encouraging him in this design, and accompanying him with their Letters Testimonial to the Brethren at Corinth; when he was come thither, he watered what Paul had before planted [1 Cor. 3.6.]; and much confirmed the Disciples in that place; and mightily convinced the Jews (who were his great opposers), that Jesus was the true and only Messias promised to the Fathers.

SECT. III.

WHil'st Apollos was thus employed at Corinth, Paul having visited the Churches in Phrygia and Galatia, came to Ephesus , (according to his promise made to them, chap. 18. v. 21.), and there he found Twelve Disciples, no further instructed in Christianity than the Doctrine by John; having received Baptism from him, or some of his Disciples scattered abroad, as was the case of Apollos before mentioned. Paul asks them whether they had received the Holy Ghost? They answer, they had not so much as heard whether there were any Holy Ghost; that is, that there were now any miraculous Gifts imparted by the Holy Ghost. In which words, they seem to speak after the common Tenet of the Jewish Nation, which was, That after the death of Ezra, Haggai, Zacharias, and Malachi the Holy Ghost departed from Israel; and they profess they never heard of his being a new given, with his miraculous Gifts. He asks them then, Unto what were ye baptized? they say, unto Johns baptism; that is, into the Doctrine which John taught, and sealed by Baptism; which being published to them, and by them owned and professed, they were baptized; by which Baptism, the extraordinary Gifts of the Holy Ghost were not given or imparted to any. To this Paul replies, that the ministry of John was not to gather Disciples to himself; but he exhorted his hearers to repent and believe in him that was shortly to appear and manifest himself, viz. in Christ Jesus, and to expect remission of sins only by Him. Which they, to wit Johns hearers, understanding and consenting unto, they were baptized by him in the Name of the Lord Jesus.

Paul having thus instructed them concerning the true tendency of Johns Baptism, and how it pointed to Christ, he laid his hands on them, and the miraculous Gifts of the Holy Ghost were immediately conferred on them. And they spake divers Tongues, which before they understood not, and were endued with the Gift of prophesying, that is, of declaring things to come and interpreting the writings of the Prophets, that they might be fit Teachers of others.

SECT. IV.

THE Apostle after this private instruction of these Twelve Disciples, having a long time to stay at Ephesus, for the first three months he preached the Gospel in the Synagogue of the Jews, laboring to convince them; but when instead of being convinced, he saw them remain obdurate and refractory, and not only not to embrace the Gospel, but to oppose it, and speak contumeliously of it, and vehemently to contend with him for preaching of it (which as some conceive he calls, his fighting with beasts at Ephesus, 1 Cor. 15. v. 32.), he left them, and separated the Christians of that place from them, whom with others that came to hear him he daily instructed in a certain place, called the School of Tyrannus; and this he did for the space of two years: so that the sweet savor, and report of the Gospel was spread abroad thorough all Asia, properly so called (namely, which lies about Ephesus ), both among Jews and Gentiles [1 Cor. 16.9.]. And it pleased the Lord greatly to confirm the Doctrine of the Gospel here preached by the Apostle, by enabling him to work many Miracles in this place. For he did not only cure those that came to him, but by his touching linen clothes and sending them to those that were sick, or possessed with Devils, they were thereupon immediately cured. Some Jewish exorcists , the Sons of Sceva, who went about pretending to cure diseases, and cast out Devils; seeing what great miracles Paul wrought in the Name of Jesus, they likewise attempted to cast out a Devil out of a man possessed, by using the same name, though in Jesus they believed not. But the Devil would not obey them , as not having any authority from Jesus as Paul had, though they used his Name: Nay, he was so far from obeying them, that he made the man that was possessed, fall violently on them, and tear off their Clothes and wound them; so that they were forced to run away. Which thing being once noised abroad, fear fell both upon Jews and Gentiles, and many were hereby brought to believe in Christ. And several that were thus wrought upon, came to the Apostles, and acquainted them with the actions and courses of their former lives, and desired advice and counsel from him. And many that had practiced magic and sorcery, & such like wicked Arts, brought out, & publicly burnt their conjuring Books, though they were of very high value and price in that City, so much given to Magic; and if estimated by what they might have been there sold for, the price would amount to about a Thousand five hundred pounds of our money. So mightily the Gospel prevailed upon the Apostles preaching.

SECT. V.

WHilst the Apostle is thus employed, he understands, that since his departure from the Galatians, some corrupt and false teachers coming from Judea, had crept in among them, who professing Christ in outward show, taught, that the observation of the Mosaical institutions ought to be joined with Faith in Christ as necessary to Salvation: These false Teachers had infected most, if not all the Churches in that region with their erroneous Doctrine, And they, it seems, pretended to be sent thither by those three eminent Apostles Peter, James, and John, and that they taught nothing but what was agreeable to their minds. These Apostles they highly magnified, as having seen Christ in the flesh, but vilified Paul, not allowing him the name or right of an Apostle, nor granting that he was ever called by Christ, or owned for an Apostle by the other Apostles. Hereupon Paul thought it necessary to write an Epistle to the Galatians; wherein his scope is to convince them of their errors, to reduce them to the right way again, and to instruct them in the duties of a holy life.

In which Epistle there are these three parts,

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface he declares, he was a true Apostle, not called or commissi • nated [Chap. 1st.] by any mere man, but by Jesus Christ, after he was raised from the dead, and had ascended into Heaven: And his calling was so much the more excellent, because Christ, who called him, was then invested with greater and more excellent glory, than when he was upon the Earth. And he was called also by the will of God the Father , who raised Jesus Christ his Son from the dead, and gave all power unto him for the governing of his Church.

And that he might make this his admonition and address to the Churches of Galatia more effectual, he joins all the rest of the faithful Brethren that were with him in it, wishing unto them in his own and their names abundance of grace and peace from God the Father (the Fountain of all blessings), and from Jesus Christ the Mediator (who is the Conduit pipe by whom they are conveyed); which Jesus, he shows, gave himself unto death for the expiation of our sins, and to redeem us and recover us out of that sinful and miserable state wherein the world lies, according to the gracious appointment of God the Father, who is worthy to receive all honor and glory from us, for so inestimable a benefit thorough all eternity. From Verse 1. to 6.

He now c • mes to the Body of his Epistle, wherein we may observe these particulars.

1. He sharply reprehends these Galatians, that they had so soon forsaken God who ha • • ad • d them t • a participation of the grace of Christ [to save them by his • race 〈◊〉 the w • rks of the Law] and had embraced a new strange Doctrine 〈◊〉 Gospel f •• gn • d by men. He tells them, that there was no other Gospel than that true Gospel of Christ which he had preached among them. Only there were some seducers, who had crept in among them, who disturbed their peace, and quite perverted and changed the Doctrine he had preached to them, mingling the righteousness of works with the righteousness of faith, and maintaining, that justification is n • t by faith only, but also by the observation of the Mosaical rites, and the works of the Law. He tells them, that he had taught the Gospel of Christ so sincerely and so certainly, that whosoever should teach them another Gospel not agreeing thereto, whether he were Angel or Man, they ought • hold him as a person deserving to be abhor'd hath of God and all good m • n. And that he might show them, he spake it not from any perturbation of mind, but deliberately, he repeats it again, to fasten it the more upon their minds. From Verse 6. to 10.

2. He endeavors to convince them of their great error in forsaking the Gospel preached unto them by him, and undervaluing his Apostleship, showing them. 1. The integrity he had used in his Ministry. For he did not persuade that men but that God should be heard and obeyed, that so their saith might be founded on divine authority, and n • t • n human, nor did he aim at pleasing men but Christ Jesus. For should he now study to please men, as he did in times past, when he was a Pharisee (when to please the high Priest and Jews he persecuted the Church), he could not be a faithful servant of Christ, but might justly be reckoned the servant of those whom he endeavored to please. 2. He sets before them the divinity of his Doctrine, which he assures them was not given him, or taught him by man, nor did he receive it at the second hand, only by tradition; but it was immediately revealed to him by Jesus Christ. And that they might the more readily be persuaded hereof, he tells them, that they cannot but have heard of his former enmity and h • stility against the Gospel and Church of Christ before his conversion , and how he had attained to a great measure of knowledge in that religion which he then p • s ssed; and had ability to defend it beyond many of those that were equal in a •• with him; and how he was as strict a maintainer of the Jewish cust • m • s, and of the unwritten traditions of the Fathers (which they superadded to the Law ), as an • man what ever.

Now they could 〈…〉 , • n imagine, that so great a change could be wrought in him by any •• dinary m • ans, but must needs be from God, who (acc • rding to the rich • s and 〈◊〉 • s his •• ace), having determined even from his infancy to set him •• art f • r his 〈◊〉 service, in his due time actually and effectually called him, and illumi •••• d his mind with th saving knowledge of his Son, appointed that he should • r •• ch him and make him known to the Gentiles. He shows, that being thus miraculously call • d and commissionated to preach the Gospel, he immediately set about it, not consulting with any man living whether he were rightly in • tructed in the Gospel, or wh • there he had power sufficient to preach it. Neither went he up to J • rusalem to consult Peter, or James, or any of the twelve, that were instated in that • ff •• bef ••• him, but went presently from Damascus into Arabia, and there preached the G • sp • l for three years, and so returned to Damascus again. After th •• h • w • nt up to Jerusalem to see and visit Peter , but he ab • d • with him only 〈◊〉 days, and besides him, he saw no other of the Apostles there, save only 〈◊〉 , Chri •• • insman, the rest (probably) being gone out to preach the Gospel abroad. N was t • the truth of what he here delivered, (it being a matter of gr • at import 〈◊〉 and • which the success of his Ministry much depended, that these things sh • ul • 〈◊〉 •• lieved concerning him), he solemnly calls God to witn • ss, confirming it by a ••• th. After this (he tells them) he preached in Syria and Silicia, with the approbation of the Apostles and Churches of Judea, that received • nd, 〈◊〉 the Christian faith, who knew him not so much as by f • ce, (so far was he 〈◊〉 being in • tructed by them), but hearing of him, and being certified of his wand •• full conversion, and how he was turned from being • p • rsecutor to be a preacher of the Gospel, they glorified God for his grace s • extraordinarily manifested towards him. From Ver. 10. to the end.

[Chap. 2d.] 3. He farther sh • ws them, that fourteen years after, being m • ved by an extraordinary ins ••• , and command from God, he went up to Jerusalem again with Barnab • s and Titus, and there did particularly acquaint them st • eminent of the Apostles with the Doctrine which he had pr • ached among the Gentiles, that by their consenting unto it, as the fame which th • y themselves did preach, his bypast and future labors might have the more success; which otherwise (as it seems) were in danger to be hindered and fru • trated by the Calumnies of his adversaries, who affirmed, that the Apostles at Jerusalem did not approve of the Doctrine which he preached. Therefore as a testimony of their agreement with him, (he tells them) the other Ap • stles did clearly j • in with him, in the point controverted between him and his adversaries, judging Circumcision t • be a thing not necessary to salvation, else they would have required Titus (who came with him, and was born of Gentile Parents) to be circumcised, which •• t they did not. And the reason why they did it not, he shows, was, because s • m • 〈◊〉 brethren that 〈◊〉 gr • at urgers • f the necessity of Circumcision, and the other Levitical ordin • nc • s (and were brought in to be members of the Church of Jerusalem by fr • ud, and h • reason of their large pretences t • piety), had secretly convey • d thems • l •• s that m •• ting which he had with the other Apostles, and that pur •• s • lie to see • t • h th •• he would, before them, stand to, and defend that liberty and freedom 〈◊〉 the Ceremonial Law, which he had preached among the Gentiles, as a part of Chri ••• purchase. If he had •• d ne it, they w • uld have triumph • d ver him as 〈◊〉 it had •• eanted bef • re the Ap • stl s, what he had before others affirm •• , and so would have endeavored, to bring back the Christian Gentiles and the whole Church to the bondage of the Ceremonial Law. And hence it was, that neither he nor the other Apostles would yield to the importunate desire of these false Brethren, no not for an hour, (that is, so far as to use Circumcision, that one time), and that because this had been to subject the Apostles and the truth to their adversaries, and so the purity of the Gospel Doctrine would not have been maintained among the Churches of Christ, and particularly not among the Galatians. And as a further evidence, that his calling and office were from God, he shows them, that at that meeting which he had with those Apostles, who were looked upon as the chief • st, viz. Peter, James, and John, and which his adversaries boasted of as his Superiors, when they had heard his Doctrine, they corrected nothing in it, nor added anything to the knowledge he had before. And for their personal privilege s, viz. that they had seen Christ in the flesh, and were Apostles before him even when he was a Persecutor, &c. these things he took no notice of, because G • d regards no man for external things, by which they are outwardly valu •• or esteemed among men; and can make use of the meanest as well as the most excellent instruments in his service. But on the other side, when those same Apostles who were deservedly reputed pillars of the Church (as being under God great upholders of it by their gifts, diligence, and fidelity) had by certain evidences found, that the Apostolic office to preach to the uncircumcised Gentiles was committed to him, as the Apostolic office to preach to the Jews was committed to Peter, and that the like assistance, blessing, and success did accompany the labors of the one as well as of the other; these three Apostles (perceiving the grace and gifts, both ordinary and extraordinary which were bestowed upon him, fitting him for the Apostolic office), they did, without much more ad • , acknowledge him and Barnabas for their Collegues or fellow-Apostles, giving them the right hand, in testimony thereof. And as a token of their mutual agreement in dividing their Charge, they consented that Paul and Barnabas should go to the Gentiles, and that they three would go to the Jews . And as a further testimony of their agreement, these three Apostles did earnestly recommend to Paul and Barnabas the collecting of some charitable contribution among the Churches • f the G • ntiles , for the supply of the p • or Christian Jews , which they very readily agre • d to, and diligently performed, as we may see, 2 Cor. ch. 8. & ch. 9. L •• t y, to evidence yet further the divine authority of his office unt • them, and that he was n • t inferior to the other Apostles, he tells them, that as an Apostle • f Chri • t, and by virtue of his Apostolic office, he did with authority 〈◊〉 , and boldly and freely oppose himself to Peter, one of the chief Apostles, when in his practice at Antioch, he declined from the Doctrine taught by himself, concerning the abrogation of the Ceremonial Law. For whereas bef • re s • m • J • ws (that w • r friends • f James ) came from Jerusalem, Peter did h • ld fellowship with the Christian Gentiles, and did eat freely with them (which h • di • agreeably t • the Doctrine of Christian Liberty, by which all differences • f m •• ts and nations were removed under the Gospel, as Peter himself was instruct • d by Vision, Act. 10.15. ), but when th • se Jews were come, he separated himself from the Gentiles, as if it had been unlawful for him to eat with them, and this thorough fear of offending those f • re mentioned Jews (who were tenacious of the Ceremonial Law); by which bad example of his, some of the other Christian J • ws, that were at Antioch, were drawn aside, yea and Barnabas also was drawn into the same dissimulation, carrying it so, as if fellowship with the Christian Gentiles had been unlawful, whereas both hims • lf and Peter very well knew the contrary. Now when Paul saw that they walk • d not uprightly according to the true D • ctrine of the Gospel, he publicly expostulated with Peter, and demanded of him, why he (being a Jew ) had cast off the Yoke of the Ceremonial Law, and us • d hss Christian Liberty, (living after the manner of the Christian Gentiles when he saw occasion) and yet inf • rced this yoke on the Gentiles, endeavoring thereby to induce them to think that it was n • cessary now for them under the G • spel, to • bserve th • C • rem •• ial law whereas it was never given unto them, nor they ever obliged to observe it, no not before the coming of Christ. Upon the whole matter, for ought that appears to the contrary, Peter did herein yield to Paul as having truth on his side. From Ver. 1. to the 15.

4. He comes now to assert and confirm the Gospel-doctrine of Justification by Faith in Christ, (which he had before preached to them), against the corrupt Doctrine of his adversaries, who urged the strict observation of the Ceremonial Law as necessary thereunto, by virtue of a Divine Precept standing yet in force, as may be gathered from the Ap stles reasoning. Chap. 3.19.25. & Chap. 4.3, 4, 5.

And that he may strike at the root of this most dangerous error, he excludes all works in general, not only those of the Ceremonial Law, but of the moral also, yea all works of our own whatsoever, from having any influence upon our Justification. This he proveth, 1. Because they that were Jews by birth, and so faederally the holy people of God, (and not such profane idolatrous sinners as the Gentiles were, who were ignorant of the Law of God, and strangers from the Covenant of God), found it necessary to renounce the works of the Law in point of Justification, and to seek righteousness only thorough Faith in Christ; therefore much more ought they Galatians, and other Gentiles so to do, and especially seeing the Spirit of God affirmeth, Psal. 143.2. That no man, whether Jew or Gentile shall be justified, to wit, by the works of the Law . 'It is therefore by the Faith of Jesus, or by Faith receiving and resting on Jesus Christ, and that most perfect righteousness of his, that we are justified. But here he prevents an Objection which he foresaw some of the adversaries of this Doctrine would be apt to make. They will say, that if we seek to be justified by Faith in Christ alone, and not by the works of the Law, then people may live as they list, and freely indulge themselves in sin. He answers, That though it should so happen, that some who profess to seek Justification by Faith in Christ alone, should be found notorious sinners , yet it would not from thence follow that Christ is the Minister, Author, or Teacher of sin. That inference, he rejects with abhorrence and detestation. For he had in delivering this Doctrine of Justification unto them, shown, That the same Faith, that lays hold on Christ for righteousness, doth rest upon him also, for grace, and strength to subdue corruption, and he had by many seri • us admonitions strove to b • at down sin among them, therefore if he should now, by anything he should preach, enc • urage sin, he should transgr • ss against the Laws of uprightness, which ought to be found in every faithful Teacher. And that this Doctrine doth not of itself encourage to sin, he proves by his own example. For (says he) I thorough the Law am dead to the Law that I might live unto God; that is, by the knowledge of the spirituality of the Law, and the perfection it requires, I have learned, that I am a great sinner, that I have not power perfectly to perform it, that I am therefore subject to the Curse of it, and so I cannot be justified by it. I am so far dead to the Law, as not to put any confidence in my obedience to it, for my justification ; yet I am not so dead to it, as to look upon myself as freed fr • m it, as it is a rule of holy living: But despairing of obtaining Justification and Salvation by my obedience to it, I am forced to fly to Christ, that from him I may receive not only Justification, but grace and power to enable me to live unto God. And as Christ was crucified on the Cross, so by grace derived fr • m him, I crucify my corruptions, and s • I live a new and spiritual life, not having this life from myself, but from Christ, who liveth in me by his spirit. And he being the root and spring of this new life, I derive it from him by virtue of my union with him; and the band of my union with him, is my faith in him. And the consideration of his great love in dying for me, is a strong inducement to me, to endeavor to live holily, that so I may please him. He further sh • ws that if we should be justified by the law, or works d • ne in obedience to it, we should frustrate and make v • id the grace of God. For if Justification be by works, it cann • t be by grace, Rom. 11.6. And lastly, Christ's death had been in vain, if the Justification of a Sinner could have been obtained by his own works, from ver. 15. to the end.

5. Having sharply reproved these Galatians for their defection from the truth, [Chap. 3] (among whom Christ had been so evidently preached, and his sufferings, with the causes of them, so clearly opened and set forth, as if all had been done before their eyes); he useth several other arguments to reduce them, and to demonstrate to them, that justification was by Faith and not by Works. And in order hereunto, he first appeals to their own experience, and demands of them, whether the gifts and graces of the Spirit, both ordinary and extraordinary, that were now found in their Church, were conferred on them till the Gospel was preached among them? He asks, whether they received them by the works of the Law, [that is, by hearing the Doctrine of justification by works preached], or by the Hearing of Faith , that is, by hearing the Doctrine of justification by Faith preached. And if so, Was there any reason, that having by the preaching of the Gospel (which is a ministry of the Spirit) received such great benefits, and so begun to be a Christian Church, they should now think it necessary to take in the Law? Would they now end in the flesh, and return to those external Mosaical carnal Rites, as if their justification could not be perfected without them? This he shows would be a point of great folly and absurdity in them. 2. If they should seek justification by works, or partly by faith, and partly by works, they would lose all the fruit of their former sufferings for the truth; which would have been rewarded if they had proved constant to the last; but now they will be in danger not only of losing their reward, but of incurring further danger , and bringing a heavier condemnation upon themselves f • r their defection. 3. He resumes and amplifies his first argument, showing, that the Lord had not only accompanied this Doctrine of justification by faith, with the saving graces of his Spirit among them, but also with other extraordinary gifts, such as the working of Miracles, speaking with strange Tongues, curing of Diseases; which were so many confirmations, that this Doctrine was of God. 4. Having put a close to that argument brought from their own experience, he adds another, brought from the example of Abraham, who though he did abound with many virtues and good works, yet he was not justified by those, but by faith only; which he proves from Gen. 15.6. where 'tis affirmed that Abraham believed in the Lord for the accomplishment of that prime promise of the Covenant made unto him, that in the Messias (who was to come of him), he himself and all the nations of the earth should be blessed, Gen. 12.3. And the multiplication of his Seed was promised as a means to bring it about. This faith of Abraham's laying hold on the meritorious obedience of the Mediator, the blessed seed promised; he shows, was imputed or reckoned to him for Righteousness, or accepted of God for his justification. And hence he inferreth, that only they who are of the faith (or seek after justification by faith ), are the true Children of Abraham, who following his steps, shall succeed him in the inheritance of that great Blessing, viz. of gratuitous righteousness and justification thereby, which he by faith obtained, See v. 9. And the Spirit (who speaks in the Scriptures) knowing this to be the Counsel of God, that the Gentiles also should be justified by faith, he revealed this promise (which is called the preaching of the Gospel ) to Abraham , viz. that In his seed, that is, Jesus Christ, (who was to come of him, Gen. 22.18.) all nations should be blessed. So that all that are of faith , or true believers, whether Gentiles or Jews, do partake by faith of all those saving blessings, which believing Abraham did partake of; among which, free justification is the chief. 5. He shows, that they who are of the works of the Law, that is, who seek to be justified by works done in obedience to the law, are under the curse of God, and so not justified; the Law pronouncing a curse upon everyone who fulfilleth it not in every particular, Deut. 27.15, 16, 26. 6. He further adds that no man can be justified by his personal obedience to the Law, because righteousness and life cometh by faith, as he proveth from Hab. 2.4. The just shall live by faith. Now the way of justification which the Law requireth, cannot consist with the way of justification by faith (t). For the Law promiseth life to him only who performs exactly what it prescribeth, and so hath a perfect inherent righteousness in himself, as he proveth from Lev. 18.5. where the voice of the Law is, The man that doth them (viz. those things which the Law requires) shall live in them or attain eternal life by them: But the voice of the Gospel is, that They that believe in Jesus shall be saved. 7. He shows not only, That we are justified by Faith, but How Faith doth justify, viz. not for any merit or worth in itself, but as it closes with Jesus Christ, whereby all the blessings purchased by Him, are made over to us: for Christ hath delivered us from the Curse of the Law, by taking up • n him the Curse due to us, and subjecting himself to death, even the cursed death of the Cross for our sakes, Deut. 21.23. And from his death, he shows, a double benefi • d • d flow: First to the Gentiles, the blessing of Abraham coming upon them, viz. the blessing of Church-privileges, divine ordinances, of reconciliation with God, adoption, &c. which before the time of Christ's death they were Strangers unto: The Second to the Jews jointly with the Gentiles, who being by Christ's death joined in one body, and bec • me one seed of Abraham do by Faith in Christ receive a plentiful communication of the Spirit promised in the times of the Gospel. 8. He reasons from human transactions, viz. From Covenants made among m • n which if solemnly confirmed by Oath and other usual solemnities cannot without injustice be broken or disannul • 'd, nor any condition destructive to them be afterwards superadded. In like manner he shows, God made a Covenant with Abraham, and his spiritual seed, wherein he promised spiritual and eternal blessings, to all those that shall believe in his Son, the promised Messias. Now Abraham had two seeds *, a spiritual (represented by Isaac ) who seek justification by Faith only; and a carnal (represented by Ishmael ), who seek justification by the works of the Law. He shows, that the Covenant was not made with Abraham and both these seeds, but only with one of them, that is, with all true believers, who are the mystical Body of Christ, and by virtue of their union with him, collectively called here by his Name. This Covenant he shows, was made and confirmed unto Christ or with respect unto Christ, and to all true believers in him both Jews and Gentiles (of whom he is the head) four hundred and thirty years before the Law was given. And therefore if any should say, The way of justification by Faith in the promise, did h • ld go • d before the Law was given; but when the Law was given, that way was altered, and justification by works established: this he shows, cannot be, seeing the Law was given so many years after the Covenant was confirmed ; and therefo • e cannot v • cuate or disannul it. If therefore the inheritance of eternal l • fe (whereof the Land of Canaan was a type and pledge) be to be obtained by obdience to the Law, it cannot be obtained by Faith, whereby the grace and blessing promised in Christ is received. For these two cannot stand together. Now God gave it to Abraham freely, and of pure grace, promising it unto him on condition of his Faith without any merit on his part. And in like manner all that desire to approve themselves the true Children of Abraham, must obtain it, seeing there is but one way of Salvation. From v. 15. to 19.

6ly. He comes now to answer some Objections, which might be made against what he had said.

Object. 1. If works done in obedience to the Law do not justify, then the Law upon Mount Sinai seemeth to be given in vain. For why was the Law given, enjoining so many moral, judicial, and ceremonial duties, promising life unto the obedient [Lev. 18.5.], and threatening God's wrath and curse to the disobedient [Deut. 27.26.], if the inheritance come not by the Law? In answer hereunto, the Apostle showeth, that one main end why the Law was added to the Promise was to discover sin [Rom. 3.20.], and restrain from Sin, and to make men seek out for a remedy, and so to be a Covenant subservient to the Cov • nant of Grace. And this dispensation (as having more of terror than love in it) was to continue during the infant-state of the Church, • ven till Christ should come in the flesh, to whom the inheritance was promise • d, as being Head of all those that shall be heirs, and by whom they shall obtain it. And this God shown by the glorious and dreadful manner of his giving the Law, by the ministry of Angels, and his appearing then in such terror that there was no access for sinful man to him, but by a Mediator; and therefore upon the people's request, Moses was appointed the Mediator between God and them at that time [Exod. 20.19. Heb. 12.19.]; being therein a type of Christ, the only Mediator of Propitiation. Now he shows, that there is no need of a Mediator, but when there is a disagreement or difference between two parties . And God is one party of the two here, who is offended with sinful man, and is to be aton'd. Since therefore the people by reason of their great guiltiness, and manifold violations of God's Law were not able to make atonement for themselves, they might from hence learn how much they needed a Mediator to make atonement for them.

Object 2. Then it will he said, that the Law is against the Promises of God. He answers, No. For the Law was not given on Mount Sinai to afford life and justification by obedience to it (seeing it could not perfectly be kept); but rather to convince of sin, and condemn for sin, that men, despairing of any help in themselves, might speedily betake themselves to Christ for life. So that the Law is not contrary unto, but subordinate and subservient to the Promise. For God in the Scriptures , (or in the legal dispensation of the Covenant of Grace, which stood in force during the time of the Old Testament), hath concluded all under sin, that is, hath declared all men by nature, since the Fall, to be under sin, that so laying aside all confidence in themselves, they may fly by Faith to Christ for righteousness and salvation, which are the great things promised in the Covenant of Grace. From v. 19. to 29.

Object. 3. Seeing the Law, or that legal dispensation of the Covenant of Grace was so useful to the ancient Church, and so subservient to the Promise, Why then did Paul cry down the use of it, especially the practice of the Ceremonial Law, now? He answers, that, Before Faith came [that is, the Object of Faith, viz. Christ Jesus , or the more clear and full manifestation of the Doctrine of Faith, which was about the time of Christ's death and ascension], the Law was very useful to the Jews, because they were by it, as by a military Guard, kept from being mixed with other Nations in Religion, and were shut up thereby as in a prison under sin, and the curse due to sin, that so they might be the more prepared, and as it were necessitated, to embrace the Doctrine of Salvation by Faith in Christ (which was, during that dispensation, but darkly revealed), when it should be more clearly discovered; the full revelation whereof they were by this means kept more intent upon. So that the Law, that is, Moses 's Economy, confined them within the bounds of Faith, that they should not seek for justification by their own inherent righteousness, or works, or any other way than only by Faith in the Messias. Yea the Law was their School-master in their minority, to instruct them to repair to Christ for pardon. Thus (he shows) the legal dispensation of the Covenant of Grace was of good use to the ancient Church; but denies that the use of it ought to be continued now, when the Doctrine of Faith is so clearly manifested: Yea on the contrary, (he declares), that it is now to be abrogated, and the Christian Church freed from the observation of it, because it was to exercise the office of a School-mast r only over Children in their minority; but can have no authority over believers now, who in comparison of them, are to be l • oked upon as grown men. For the Christian Church, viz. all true believers, whether Jews or Gentiles, and in particular, all the faithful among the Galatians were now like a Son come to age by reason of their Faith in Christ (who is now come in the flesh) and therefore are not under the childish paedagogy of Ceremonies, or the Mosaical outward legal dispensation of the Covenant of Grace.

Object. 4. But false Teachers might here object, that though it be admitted, that the Law or Mosaical dispensation given on Mount Sinai was added to the Promise to be subservient to it; yet Circumcision was given to Abraham with the Promise, as the i • itiat • ry seal of it, Gen. 17.10. Therefore though the Law or legal dispensation be abrogated; yet Circumcision was to be kept in the Church, as that which was given before it, and without which none can be accounted Abraham 's Seed, or Heirs according to the Promise. The Apostle answers, that Baptism, which signifieth and sealeth our ingrafting into Christ [Rom. 6. 4.5.] was substituted in the place of Circumcision, and is sufficient for compassing all those ends for which Circumcision was instituted; because they who are baptized into Christ do put on Christ, and so are incorporated and made one body with him; they carry his Name, pr • fess to be his, are esteemed to be in him as members of his • ody. And all that have true Faith in Christ are thus really incorporated into him, and made one body with him, of what Nation or Condition soever they be. So that Circumcision, which by virtue of its institution, did serve to keep up a distinction between Jew and Gentile [Exod 12.48.] cannot here be useful, seeing now all distinctions are to be removed, and Circumcision, being one main part • f the partition wall betwixt Jew and Gentile, was not any longer to stand in f • rce. For whatsoever Nation, Rank or Sex any be of, it is all one in this matter. None are debarred from Christ, n • r yet the more accepted by him, for any of these things. And all Believers of what condition soever, are all one body in Christ Jesus; and if they be Christ's, and by Baptism engrafted into him, they are true Children of Abraham, though they be not circumcised, and apparent heirs of the heavenly inheritance, given unto Abraham by Promise. From v. 23. to the end.

[Chap. 4] 7ly He goes on further to clear the freedom of Christians from the Mosaical O • conomy by the similitude of an Heir, who while he is a minor, and under-age, is n •• at his own liberty or disposal, but in point of subjection, like a servant under the Guardianship of Tutors or Governors, until the time appointed by his Father be come out; longer than which, he is not to remain in the state of subjection. So says he, God's Church (whereof we are members) formerly was kept in bondage and subjection under that strict and rigid administration of the Mosaical Economy, and tied to a number of Ceremonial observances and bodily significant rites and figures whereby G • d instructed the former age of the World, and which were a kind of bondage and slavery to the outward man. But when the fullness of time was come, which God had appointed for the finishing this Economy; he sent his Son into the W • rld, who was incarnate, and subjected himself both to the Precepts and Curse of the Law, that he might redeem them that truly believe in him from the Curse of it, and the whole Church in general from that rigor and servitude under which they formerly had been, as to their outward estate [Eph. 2.15.], and that they might attain to the adoption of Sons grown up. And as a Testimony of their Adoption, and • dvancement to the privilege of Sons now grown up, God had sent forth the Spirit of his Son into their hearts clearly testifying this to them, and enabling them (tog • there with other Sons of God, both among Jews and • • tiles ), with a cheerful voice to call God Father . And as to this, they mi • ht consult their own experience. They might therefore assure themselves they were no more in that servile condition under the Yoke of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partaking of their Fathers Goods, ( viz. of his spiritual Graces ), and that in a larger measure than the ancient Church enjoyed before; and all thorough Christ who hath merited and procured these blessings for us. From v. 1. to 8.

8ly. Having now sufficiently proved by Scripture and Reason the freedom of Christians from that ancient legal dispensation, and more especially from the Yoke of the Ceremonial Law, he endeavors further to fasten this truth upon their minds, both by sharp reproofs, and most affectionate insinuations. And first, he shows them, that when that legal dispensation was in force, they (viz. the Galatians who were Gentiles ) were ignorant of the true God, and worshipped dumb Idols, and consequently were not born, or brought up under th • paedagogy of the Law as the Jews were, wh • therefore might pretend some excuse for their unwillingness to depart from it. But afterwards by the preaching of the Gospel (which God of his free and rich mercy sent unto them, and not for any desert of theirs), they were brought off from their ignorance; and came to know the true God: whereas, before they looked not after him, but lay immersed in their Idolatry: and they were not only brought to know him, but to be known of him , that is, to be acknowledged and owned for his: whereas before their Conversion, they were not known of God in this sense. And being thus brought into the Liberty of Sons grown up, he wonders at their folly and ingratitude, that they would subject themselves to the bondage of the Mosaical Elements or Ceremonies, which had now no figurative or sacramental signification as formerly they had (when they were shadows of Christ to come), and therefore were weak, yea poor and beggarly, not being able to afford any solid consolation to th • se who observed them. He wonders that they who had been in bondage formerly unto Idolatry, should desire to be in bondage again viz. to those weak and poor Elements, under subjection to which they never had been before. He instances in some of those Elements unto which they had turned. He tells them, he understands they observed (after the manner of the carnal Jews expecting to be justified thereby) their Sabbaths, New-moons, Anniversary Feasts, as • f the Passover, Pentecost, and Tabernacles, and the Year of Release which was the Seventh, and the year of Jubilee which was the Fiftieth. Which things made him fear he had preached the Gospel and the Doctrine of free Justification by Faith in Christ in vain among them. From v. 8. to v. 12.

9ly. He lovingly exhorts them to return to that wholesome Doctrine of Justification by Faith, without the works of the Law. Brethren I beseech you (says he), be as I am, for I was as you are , that is, Take me for your example, who was once as zealous for those Legal Rites, as any of you are at this present. But now I count them, and all things else, but dung in comparison of the excellent knowledge of Christ [Phil. 3.9.]. He tells them, that they had no reason to suspect that what he spake proceeded from any ill will towards any of them, or from any particular resentment; for they had not done him any personal injury. H • only pl • added the cause of Christ, and did not vent any private passion of his own. Nay he was so far from apprehending any injury from them, that he acknowledges they had shewn much love, and respect to him, when being infirm in body, and much broken with afflictions, he came first to preach the Gospel unto them; and yet by those trials wherewith it pleased God to exercise him, they were not tempted to despise his Person or Doctrine, but received him as if he had been one of the holy Angels of God, nay as Jesus Christ himself. He asks them, where is that blessedness now, which they once thought they enjoyed by his coming am • ng them! Time was, when they thought themselves so blessed by his presence, that th • y could then even almost have plucked out their eyes for him, to have done him good. And (says he) am I, who formerly was so precious to you, become now your enemy, because I declare the truth of God to you? As for the false Apostles, they indeed pretend great love to you, and zeal for you; but what 〈◊〉 their ends therein, but that they may exclude us that you may affect them. He tells them, they were once zealously affected towards him and his D • ctrine; and 'tis good (he shows th • m) to be constantly zealous in a good thing, and so he would have them to be, and that as well what he was absent from them, as when he was present with them. He further tells them, they were his Children, whom with much pains and travail he had brought forth to Christ, and had brought them to take on them the Christian profession, but now they h • d shamefully fallen off from it, so that he was in travail and pain a second time, till the pure Doctrine of Christ be again established among them, and till they receive again the right shape of Christians. He tells them, he much desired to be with them, that being fully acquainted with their state he might accommodate himself accorddingly to th • m, either in meekness or severity: and might change his voice, either by turning his complaints into praises; or his speech into groans, and his words into tears to bewail their Apostasy: and by those true significations of his affection, persuade them to return to their former profession; for now he was somewhat perplexed and p • z • d how to deal with them. From Ver. 12. to the 21.

10ly. He comes now further to clear the Doctrine of Justification by Faith, and not by works, from an instance taken from Abraham's Family, where by a typical Allego • y, this whole matter is represented. The plain import of which is this, that they who seek Justification by works are in a servile, miserable, and cursed condition, and at last shall be cast out from the presence of God, and the Society of the Saints; and they that seek Justification by Faith in Christ are • ree Sons of the Family of God, and blessed, and shall at last certainly attain to an inheritance of life eternal. He exp • stulates therefore with the Galatians, that they should affect this servile, miserable and cursed condition. And first, He cites his Adversaries, and all others who (contrary to G • ds command) did voluntarily again put themselves under the Yoke of the M • saical Law, and sought to be justified by works, to hear what the Law itself (or that Collection of the five books of Moses, which is called the Law ) doth say, that is, to consider the sense and scope of the Law . Then he propounds the typical History of Abraham's Family, taken from Gen. ch. 16. & 21. the sum whereof is this; namely, That Abraham had two Sons , to wit, Ishm • el and Isaac, whose condition did differ in two things; 1. Ishmael was born • f a Bondwoman or Servant, to wit, H • gar [Gen. 16.1.15.]; and so he was but as a servant himself, and not the Heir [Gen. 21.10.]: but Isaac was born of a Free-woman, viz. Sarah [Gen. 21.2, 3.], who had never been a Servant, but was the Mistress, and therefore Isaac himself was no Servant but a Free-man, and the Heir to his Father, v. 22. A second difference there was in the principle of generation and birth: For Ishmael was born after the flesh, or by the ordinary strength of Nature, his Mother Hagar being a young Woman, and fit for conception; but Isaac was not conceived or born from any such principle, Sarah his M • there being Ninety years old when she conceived him [G • n. 17.17.], and so according to the course of Nature, unfit for concepti •• [Heb. 11.12.], but he was born by Promise, or by virtue of that promise made t • A • raham, Gen 17.16. Which Story, the Apostle shows, was an alleg •• y, that is, besides the literal sense of the words, God intended they should shadow forth the st • te of his Church in the following particulars; namely, Abraham's two wives should represent the two Covenants, to wit, the old Covenant, or the old Administration of the Covenant of Grace, Heb. 8.7. (which Covenant was greatly mistaken by the Jews, and did degenerate into a plain Covenant of works in the sense of many who did adhere to it); and the n • w Covenant, or the new Administration of the C • venant of Grace, Heb. 8.8. The first of which C • venants was prefigured by Hagar the B • ndwoman; and d • scribeth it, 1. From the place where it was given, viz. upon Mount Sinai, 2. From the lik • effect produced by it, as by Hagar, to wit that as H • gar, so this Covenant (especially as it was g • nerally mistaken for a Covenant of works ) did beget Children unto bondage, that is, they who adhered to it (as so understood) were not thereby freed from their bondage to Sin, Satan and God's Wrath (S e Gal. 3.10.), but were of a servile mercenary disposition, doing what they did in God's service, not from love, but slavish fear, and thinking to merit Heaven by their works. See Mar. 10.17.

And having, as it were in a Parenthesis, shown the fitness of the former resemblance (because M u • t Sinai, where the old Covenant was first given, is called Agar by the Arabians ), h • further describeth this Covenant by considering the condition of those wh • now did tenaciously adhere to it. And first, he shows them, that the earthly Jerusalem, or the Jewish Church (not as she was in her best times, but as she was then in that present age), did answer or bear a kind of resemblance with that Covenant, because that Church and her Children did remain in a servile condition, which was the fruit of their adhering to this Covenant, as it was mistaken, and misunderstood for a Covenant of works. 2ly. He shows, that the new Covenant, or the new Administration of the Covenant of Grace was prefigured in Sarah, and that they who adhere to it are called the Jerusalem that is from above; and all those who are the truly regenerate of the Christian Church, and make claim to life, according to the tenor of the Covenant of Grace, are to be reckoned as belonging hereunto. And this Church is here called Jerusalem, because that City was a Type of the true Church by reason of its compactness and order, Psal. 122.3. and beauty, Psal. 48.2. and the divine protection that was over it, Isa. 31.5. And is said to be from above, because her Original is from Heaven [Jam. 1.17, 18.], and the Members thereof have their Conversation in Heaven, Phil. 3.20. He further shows, the happy state wherein those are who adhere to this Covenant; nam • lie, in a state of freedom from sin [Rom. 6.18.], and the Curse of the Law [Rom. 8.1.], and the Yoke of that ancient legal dispensation [Eph. 2.15.]. 3ly. He shows, who are the Children of this Covenant [or Members of the true Church adhering to this Covenant], even all sincere Believers, whether Jews or Gentiles. 4ly. He confirmeth the truth of the former mystery, by a quotation out Isa. 54.1. Which words in their first sense are a Prophecy of the joyful deliverance of the Jews out of the Babylonish Captivity, and call upon the material City of Zion or Jerusalem as on a Woman that had been Barren to rejoice, because though all the time of the Captivity she had been empty of Jews, yet now she should be m • re populous than ever she was at any time before her Captivity, or than other Nations were, that had not been led into Captivity. This the Apostle excellently adapteth to the new Covenant, which when Christ was here on the Earth had but few Children, few that were brought forth by it, but after his death, upon the preaching of the Gospel by his Apostles to the Gentiles, it had very many, so that the Jews in comparison of the Christians were but few. Lastly, The Apostle applies this Typical History, and partly comforts the truly faithf • l among the Galatians thereby, and partly instructs them In order to which, he represents to them these particulars. 1st. As Isaac by virtue of the Promise, above the power of nature, being born of a Free-woman, was Heir to his Fathers goods; so all they who seek Salvation, not by the Law, but by Faith in Ch •• st are supernaturally begotten by the power of God's Spirit, and by Grace are the tree Children of God, and such to whom eternal life is promised , and are Heirs of it, as Isaac was of his Fathers estate. 2ly. He shows them, that by suffering pe • s • cution by false Brethren (Patrons of Righteousness by Works), they therein were like to Isaac, whom Ishmael persecuted with bitter mocking, Gen 21.9. 3ly. As Hagar and Ishmael were cast out of Abraham's House, (at first by Sarah, Gen. 21.10. and the sentence afterwards confirmed by God himself, v. 12 ); so they who seek Justification by works (prefigured by Hagar and Ishma • l ) shall be cast out of the Church of God, (the Society of the Saints, v. 31. ) and shall not obtain the inheritance of eternal life: but they who seek Salvation by Faith in Christ, shall abide therein, and shall be eternally saved. Lastly, he shows them, that all true faithful Christians are not Children of the Bond-woman but of the Free; and all that desire to approve themselves to be such, mu • t take heed of that error of seeking Righteousness by the works of the Law, but mu • t hold fast the Doctrine of Righteousness by Grace through Faith in Jesus Christ, if they would not exclude themselves from the heavenly inheritance. From Ver. 21. to the end.

Having spoken thus much in the vindication of the Doctrine of Justification by Faith alone, he shuts up the whole disputation with a double exhortation. 1. That [Chap. 3] they would stand fast in their Christian liberty, without subjecting themselves again to the Mosaical Yoke. Which exhortation he enforceth more directly by six Arguments. 1. Because Christ had purchased this freedom for his Church by his own blood. 2. The holding Circumcision necessary, and as a part of man's Righteousness, doth cut off the observer of it from all benefit by Christ; because to maintain Circumcision, is by consequent, to maintain the whole bulk of the Mosaical rites to be in force, and so in effect to declare, that Christ is not yet come, seeing all those things were to be done away at his coming [Heb. 9.10.]. And Christ must either be our whole Righteousness, and our complete Savior, or not at all [Act. 4 12.]. 3ly. He testifies that they that engage themselves to observe Circumcision (in the way wherein it was urged by the false Apostles, Act. 15.1. ), d • hereby engage themselves to perform the whole Law, viz. Ceremonial and Judicial, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Paedagogy, Exod. 12.48. ), and the whole moral Law, and that under the penalty of condemnation. For no less then universal and perfect obedience to the Law in all its precepts, is required unto Justification by works. 4ly. He shows, that whoever among them observe the Levitical Ordinances, as they were pressed by the false Apostles, or sought to be justified by observing of them; in so doing, they renounced Christ, and all benefit by him, and were falen away from the Doctrine of free Grace. For works and Grace are not consistent in the matter of Justification. 5ly. He declares that he himself and other Jews (who before their Conversion to the Christian Faith were circumcised), being now savingly taught and enlightened by the Holy Ghost, did renounce all confidence in their own works or carnal privileges, and did look to obtain heaven, (here called their hope , because the object of their hope, Tit. 2.13. ) only by virtue of the Righteousness which is laid hold on by Faith. 6ly. In the state of the Church, under the Gospel, since Christ was manifested in the Flesh, he shows, that neither the observing of Circumcision, nor the omitting of it, does of itself commend a man to God: but that which he now requires, is a true lively Faith in his Son, evidencing itself to be such, by the fruits of true love to God and our Neighbor, which is called the fulfilling of the Law, Rom. 13.10. Yet this is not so to be understood, as if the use of the Sacraments of the New Testament or other pieces of instituted worship were hereby excluded and declared useless, they being helps of our Faith, with • ut which, it is impossible to perform any duty of love to God or our Neighbor, sincerely and acceptably. From Ver. 1. to 7.

Secondly, He further presseth this his exhortation by other arguments, and that as it were by the By. 1. He commends them for their form • r forwardness in embracing this now controverted truth, (which he calls a Running well), and he sees no reason why they sh • uld depart from it. 2ly. Lest they should say, they were fully persuaded in their Consciences, that this way they were brought into by their new Apostles was the way of God; He tells them, that what persuasion soever they may have of that kind, it is but a mere delusion, and comes not from God (who had called them to true Christian Liberty), but from the Devil and his Instruments. 3ly. Lest they should say, he needed not make so much ado about this matter, seeing they had not embraced the whole body of the Jewish worship, but only observed some particular Ceremonies thereof, and as to other things they practiced as the Christian Faith required: He answers, that a little Leaven, a little false Doctrine entertained [Mat. 16.12.] may easily in time corrupt a man's judgment in other points, and a small number of such seduced persons may easily infect the whole Church [1 Cor. 5.6.]. 4ly. He expresses his confidence (grounded upon Charity) that through the Lord's gracious assi • tance, they should be reclaim'd from this their err • r and brought to embrace the same truth again, which he had preached to them; and that he that thus troubled and perverted them (whoever he be) should hear his own judgment and punishment from God, except he repent. 5ly. He presses his exhortation by confuting a Calumny, which (as it seems) his adversaries mad use of, to persuade the people, that he by circumcising Timothy to prevent the stumbling of the weak Jews [Act. 16.3.] had declared himself to be of the same judgment with them in the present c • nt • oversie. In answer to this, he gives them to understand, that he did not • rge Circumcision to be observed by the Gentiles at all [Act. 21.25.], nor all • w it to be used by the Jews, in the sense of his Advers •••• s, 〈◊〉 as mi • ht appear t • them by these two Reasons: 1. If he had preached Cir ••• cisi • n, the Jews would not have persecuted him as they did. 2. They would not h •• e 〈◊〉 s • ch • ffence at his preaching Salvation through Christ crucified as they did, which is called here the D • ctrine of the Cross, 1 Cor 1.18. For that D • ctrine m • st •••• nded them, because by it, Circumcision and the whole frame of the old ••• all Administration (under which they were born and educated) was laid asid • [S • e Act. 21.28.]. 6ly. He wishes that their prime Seducers, (who troubled their outward and inward peace) were cut off from Communion with the Church, by the Sword of Excommunication, because they did burden them with the observation of such things, as were contrary to Evangelical liberty, to the enjoyment whereof they were called by God. From Ver. 7. to the middle of the 13th. v.

He c • mes now to the second part of his Exhortation; namely, That they take heed l • st they abuse their Christian liberty ; as if they were freed from all obligation to serve God or man in the duties particularly required of them. He gives them therefore these two Rules; 1. That they would not take encouragement from this D • ctrine to give license to sin and corruption within them, to break all b • nds and to fulfill its lusts and inordinate desires. 2. That they would by love serve one another; that is, That everyone, notwithstanding this Liberty, would from a principle of Love, employ himself in all the duties of Love for the bringing about the • a • d of his Neighbor, and accordingly would either strengthen or enlarge himself in the use of it, as might be most c • nducing to his Neighbors spiritual • ood and edification, and not by an indiscreet use of his Christian Liberty offend his weak Brethren [R • m. 14.13, 15. 1 Cor. 8.9.]. And this serving one another in Love, he shows, is the most compendious way to keep the whole Law which is summed up in that one word or Precept, Thou shalt love thy Neighbor as thyself. For true and regular Love to our Neighbor supp • seth Love to God, and springeth from it, as its Fountain [1 Joh. 5.1.], and is a great evid • nce of it [1 Joh 4.21] But he tells them, If there continue bitter strifes and h • ck-bitings among them, they will in all likelihood, come at last to devour, and d •• troy one another. And that he may further press his first Rule, to wit, That t •• y should not use their Liberty for an occasion to the flesh, he exh • rts them, to walk in the Spirit, that is, to follow the guidance and motions of the sanctifying Spirit of God, and these benefits would • ccrue to them hereby. 1. So the Lusts of the flesh should not rule over them, but they should be victorious in the contest betwixt the fl sh and the Spirit , that is, betwixt the corrupt nature, and the renewed part. For the Spirit will mortify and keep under the flesh; so that though the first motion of imbred Corruption be not totally supp • ssed, yet they shall not be fulfilled, or brought into act with deliberation and c • ns •• s For as the evil lustings of the fl • sh will strive and struggle against the g • od motions and inclinations which the Holy Ghost stirreth up; so the Spirit or ren • wed part struggleth against the flesh and the evil motions thereof, lest the regenerate should do the things which their corrupt nature (that still dwelleth in th •• ) would • therwise incline them unto. 2ly. Th • y that are led by the Spirit and inward principle of grace within, are not under the condemning power of the Law, though they are under it as a Rule, which their renewed part complies with. But the Law doth manifestly condemn the Works of the Flesh, (of which he rec •••• s up a Catalogue of Seventeen, p ssibly too commonly practiced Ly •• me in th • se Regions and Countries), and those who practice them, he shows, ( • xc • pt they repent) shall not inherit the Kingdom of God.

3ly If they follow the Spirit, and exercise the graci • us virtues thereof (of which he reckons up Nine), they will not have the Law against them, to curse or condemn them. For such virtues and gracious qualities, the Law is so far from condemning, that it enjoins them, c • mmands them, and encourageth in the practice of them. He further shows, that all they who are Christ's (one as well as another) have in some good degree (though not equally) crucifi • d the flesh, with its corrupt affections and lusts. For they fetch virtue from Christ crucified for that purpose: Christ's death for their sins, strongly obliges them to it. And th • y are not only b • und to it but they actually endeavor it, through the assi • tance of the Spirit of Christ, who dwelleth in them. In Conclusion, he shows, that they that are raised up by the power of the Spirit of God from the death of sin unto • new life, ought in their lives and conversations t • manif • st it, and to endeavor to walk Christianly and Spiritually . From the middle of v. 13. to v. 26.

He comes now to d • h • rt these Galatians from some particular sins (which it seems were too rife among them), and to exhort them to some particular duties, which they needed to be exhorted unto.

1. He d • h • rts them from Ambition and its evil attendants, Reproach and Envy; which Evils, possi • lie, their Church at that time was infected with. Ver. 26.

2ly. He exhorts th • se among them, who were spiritual (that is, who had received [Chap. 6] a larger measure of Grace, and are called strong, Rom. 15.8. and perfect, to wit, c • mparatively, Phil. 3.15. ), to endeavor to restore and reclaim those who were overtaken with any sin, and that with the spirit of meekness, considering their own frailty, and how easily, under a temptation, they themselves might also fall into the like sin . He shows, this is the end of reprehension, namely, to raise up our Brother that is fallen, and not proudly to insult over him. He exhorts them therefore, to bear one another's burdens , that is, to have compassion on their Brothers failings and infirmities, which lie upon him as a heavy l • ad and burden) and to use the best means they can to ease and relieve him, and by discreet reprehensi • n to amend him; and so they shall put in practice that command of Christ, which He, n • t only by his Precept but by his Example, so effectually recommended to his Disciples, Joh. 13.34. & ch. 15.12. (f). And he that insulteth over others that are overtaken, and thinketh himself more strong, deceives himself, and may possibly be found among the weakest when he is tempted. He adviseth them therefore, n • t to compare themselves with others that are worse than themselves (which may stir up pride and arrogancy in them), but to compare themselves with those that are better than themselves, that so they may be humbled. L • t • very one (saith he) try their own works by the rule of God's W • rd, and not by the Works of others, and so they shall find matt • r of rejoicing in themselves alone (g), that is, in the testimony of their own Consciences, and shall not need to borrow matter • f rejoicing from the faults and sins of others; for every man shall bear his own burden, that is, give an account of his Works to God, who will absolve or condemn men, not as they have done better or worse than others, but as they shall be found in themselves, absolutely considered. From Ver. 1. to 6.

3ly. He exhorteth the people to exercise liberality towards their Teachers and spiritual Guides, by whom they were taught and instructed. For men shall reap according to what they have sown, whether it be much or little, good Seed or bad: and more particularly, as they have employed their temporal goods, either for pious uses, or for pampering their fl • shly Lusts; so they may expect an answerable reward or punishment from the Lord. They that spend their Means and Estates upon the service of their fl • shly Lusts, shall of this abuse of their goods, reap corruption (that is, eternal perditi • n as 'tis here opposed to eternal life): but they that b • st • w their goods to advance the work of the Spirit in themselves and others, (to further God's Glory, and Mans Salvation) shall of the Spirit (that is forasmuch as they have • mpl • yed their goods ab • ut spiritual things ) be graciously reward • d with eternal life. And in duties of Charity, he tells them, they should n • t be discouraged, though th • y meet not presently with their reward; for in due time they shall gather the fruit which God hath promised. He closeth the exhortation to beneficence, exhorting them while they have opportunity to do good to all (according to their ability), • specially to all faithful Christians, and much m • re to their faithful Pastors. From Ver. 6. to 11.

In Conclusion; for a testim • ny of his sincere aff • ction to them, he tells them, he had written this whole Epistle with his own hand. 'It is true, he wrote larger Epistles to some Churches, yet he never wrote with his own hand any so large as this. As for his Adversaries, he shows, they were not acted with sincere intentions in urging Circumcision upon them, but with hypocrisy, or a desire only to make a fair outward show of Religion, by observing that fl • shly and carnal rite, and that they might escape pers • cution from the Jews, (and from the Civil Powers, who were instigated by them, Act. 18.12, 13); which we, says he, that preach the sincere D • ctrine of the Gospel concerning Christ crucified are exposed unto. For the fury of those Persecutors was much abated towards such Christians as did observe the Ceremonial Law of Moses. He further showeth, that these false Apostles, that so vehemently urged Circumcision upon them, did not themselves, in other points, observe the Law, but dispensed with it among themselves where they knew there were none like to publish their doings abroad [Mat. 23.4.]: yet they urged Circumcision upon them, that they might be able to boast of the multitude of their Proselytes among them; and that so many received Circumcision in their flesh, at their instigation, and carried it as a mark of their instructi • n. But as for himself, he shows them, the matter of his Gloriation was only the Cross of Christ, that is, that he had preached up the all-sufficient, expiatory, and satisfactory Sacrifice of Christ upon the Cross. And for the sake of Christ crucified, all honor, favor, and respect with men was despised by him, as he for his zeal for Christ was despised, persecuted and cast off by the World, 1 Cor. 4.12, 13. And the reason why he gloried in the Cross of Christ, and not in any fleshly privileges, was, because in the Kingdom or Church of Christ neither Circumcision availeth anything, nor Uncircumcision, without Regeneration and renewing of the Soul by the Holy Ghost. And to as many as walk according to this Rule (that is, this pattern of Doctrine which he had taught in this Epistle) concerning Mans Justification before God, concerning Christian Liberty, and a Christian Conversation, he heartily wishes peace and mercy, that is, all manner of spiritual Blessings; they being the true Israel of God. In the close of all, with an Apostolic authority, he forbids his Adversaries to make him any further work or trouble, either by gainsaying his Doctrine, or by detracting from his Authority, because he bare the marks of a Servant most faithful, and m • st devoted to Christ; namely, those stripes and wounds he had r • c • ived for the name of Christ, 2 Cor. 11.23, &c. He shuts up his Epistle with his accustomed Seal, wishing that the grace and favor of Jesus Christ might reside (both as to the effects and sense of it) in their Spirits and Souls, to enlighten and sanctify them more and more, that from thence they may draw Consolation both in Life and Death. From Ver. 11. to the end.

SECT. VI.

THe Apostle during his abode at Ephesus, had a purpose in hi • mind • o visit the Churches in Macedonia and Achaia, and from •• nce to go up to Jerusalem. But • ist he intended to go to Corinth, and from thence into Macedonia, and from Macedonia to •• turn 〈◊〉 to Corinth, and so to go to Jerusalem [ • Cor. 15 1 • ] to which place he had appointed the God 〈…〉 the • oor • aints in Judea to be sent: and from th • nce 〈◊〉 •••• ght to go to Rome, and so to take a Journey into Spain▪ R • m. 15.24. But agitating these things in his mind, he 〈…〉 •• mo • heus and Erastus into Macedonia, he himself staying in Asia for the pr • sent, where he seems to have preached the G •• p • l to the Cities that were near Ephesus, by the sp • ce of Nine months; which with the Two years he taught in the School of Tyrannus, and the Three months he taught in the J • wish Synago • ues a • Eph • sus, will m • ke up the space of Three years▪ that • e sa • s, he labored in Asia [Act. •• .31.]: A gr • at Door b • ing op • ned to him in that place, though there were many adversaries, 1 Cor. 16.9.

SECT. VII.

ABout this time there arose a Schism in the Church of Corinth: some of them, contentiously preferring their own Teachers (from whom they denominated themselves) be • ore others; some s • ying, they were of Paul, some of Apollos, some of Cephas, and some that they owned none for their Teacher but Christ, 1 Cor. 1.11, 12.

Upon this difference, and some others, Apollos with certain other Brethren came with Letters from the Church there to the Apostle now at Ephesus, to desire his advice, concerning several weighty matters and Cases of Conscience, relating to the present state of their Church.

Paul joining Sosthenes with him (that he might be a witness to this his admonition, and so by two witnesses this his Testimony might be confirmed), wrote his First Epistle to the Corinthians, and sent it by Stephanus, Fortunatus, and Achaicus, who, with Apollos, were the Messengers of the Corinthians; But Apollos refused to return at that time with them [1 Cor. 16.12.]; possibly because he would not countenance a faction, there begun, in part under his Name.

Which Epistle consists of these Three parts.

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface we may take notice of the Writers of the Epistle, namely Paul , (called by the will and appointment of God to be an Apostle of Jesus Christ), and Sosthenes , whom he joins with him, as a witness to this his Admonition, that by two witnesses his Testimony might be confirmed.

The Epistle is addressed and directed, not only to the Church of Corinth, but to all the Christians of Achaia , to all that are sanctified by the Spirit of Christ, to all that are Saints by effectual Vocation, to all that have the Name of Christ called on them , to all that in any place own him, profess him, and seek to him for help; who is the Lord of all true Believers everywhere. To all such he wishes, that abundance of Grace and Peace may flow from God the Father as the Fountain, and from Jesus Christ as the Conduit-Pipe.

And in the first place, he declares, How thankful he was to God for the riches of his Grace bestowed on them through Jesus Christ and the preaching of his Gospel among them. For they were endowed with all manner of spiritual Gifts pertaining to the knowledge and preaching of the Gospel; namely, with the knowledge of the mysteries of the Christian Faith, and the gift of Tongues (d). So that the divinity of the Gospel (which testifies of Christ), was by these Gifts strongly attested and confirmed among them. He tells them, they wanted no spiritual Gifts, which other Christians enjoyed, tending to their edification, or confirmation, only they should look that they improved them well, assuredly expecting Christ's second Coming. He was persuaded God would confirm them, and cause them to persesevere in Grace, that they may be found blameless, and unreprovable in the day of Christ's appearing. For having effectually called them to a participation of the benefits of his Son, he is faithful and will not forsake them [see Jer. 32.40. ], but will carry on his own work in them. From Ver. 1. to 10.

He comes now to the Body of the Epistle: wherein,

1. He Pathetically exhorts them to Unity; beseeching them, for the sake of Christ, that they would all agree in the Doctrine of Salvation, and use one manner of speaking of the same Faith; that there be no Schisms among them; but that they be compacted, and united as members of the same Body, in the same belief, judgment, and affections. And this exhortation, he supposes they had need of, because he had been informed by some of Chloe 's Family, that there were Schisms among them: and some pretended, that the Doctrine they had received, was peculiarly taught them by Paul , and so declared themselves to be his Disciples: Others cried up Apollo, as being instructed by him, after Paul 's departure: Others that came from Judea, and p ssibly had been taught by Peter, cried up Peter: Others professed themselves only the Disciples of Christ, and would not take any factious Names of other T • ach • rs upon them, and therein did well. Hereupon be reproves their divisions, and exhorts them to Unity. And that he might the better persuade them to it, he demandeth of them, whether Christ, (though he hath divers ministers and instruments) hath anymore than one Church, one Body, and one Kingdom; and if so, whether one part of the Church should be n • m • d from Christ, and the other parts from Paul, Peter, Apollos, or other Teachers? He asks, whether Paul was crucified for them? Or whether they were baptize d in the Name of Paul, so as they should denominate themselves from Paul. As for himself, he was so far from pretending (as some of their vain-glorious Teachers did) by baptizing of many, to bind them unto himself, (that they might acknowledge him for their head) that he baptized none am • ng them, but Crispus and Gaius , (that he remembered), and the Household of Stephanus. For Christ did not send him principally to baptize, (which others might do as well), but to preach the Gospel to those who never heard of it before. And this he was to perform in a plain and serious way, and not to set himself to attract men to the Faith by the power and artifices of human Eloquence; lest the Doctrine of Christ crucified should be rendered suspected, by such a pompous way of preaching it. He acknowledges, that the plain preaching of a crucified Savior may seem a ridiculous thing to impenitent sinners; but unto such who have been brought by Faith to embrace Christ, and have thereby part in eternal life, 'tis the glorious evidence of the power of God in thus bringing about their Salvation.

What therefore the Prophet Isaiah threatened against the men of his time [Isa. 29.13, 14]; he applies to all Contemners of the Gospel now, namely, that God would turn their wisdom into foolishness, who contenting themselves with an outward formal devotion in their addresses to Him, regarded not inward sanctification, nor those things wherein the power of godliness consists.

And he further tells them, they might consult their own experience, whether God in the Calling of the Church, did ordinarily make use of the Philosophers , or the learned Heads of the World, or the Jewish Rabbies, those mystical and allegorical Interpreters of the Scripture? Nay, whether he did not make their wisdom to appear stark folly, in comparison of the glorious effects the preaching of the Gospel produced. And seeing by the glorious wisdom of God, which shined in his works of Creation and Providence, the Heathen World (notwithstanding all their Wisdom and Philosophy) were not brought to know God aright, so as to glorify him; it pleased God, by such preaching as seemed to them foolishness, to save those who were thereby brought to believe in his Son. For as the carnal Jews require some sign or prodigy from Heaven to be shown them, to persuade them of the truth of the Gospel: So the Greeks look for profound Philosophy in the Gospel, and scorn it because they think they find it not there. But we, says the Apostle, are nothing discouraged hereby, but go on in our course, preaching Christ crucified; which Doctrine, is to the Jews (who looked for a victorious M • ssias, who should rescue them out of the power of their enemies) a stumbling block; and to the Gentiles (who are gratified with nothing but Eloquence and Philosophy) mere foolishness. However, unto them that are effectually called both among Jews and Gentiles this Doctrine is deservedly acknowledged to be the great evidence of the power of God, and the manifestation of the wisdom of God above all worldly wisdom. Neither ought this to seem strange, for the institutions of God (though they may seem weak and foolish to the World) are more efficacious and powerful then all the wisdom and power of worldly men. And as God in calling of men, (as they might observe), does not, for the most part, call the wise, and noble, and great, but meaner persons; so likewise he hath not made choice of the lofty strain of preaching to serve his glorious ends in converting sinners, but the plainer way. He hath chosen the way which the World will count foolish, on purpose that by the success of it, the wise men of the World may be put to shame, (being so much deceived in their expectation); and he hath chosen that way which the World counts weak, that he may make it appear, how much more power there is in it (when his blessings concurs with it), than in those ways they account most excellent and powerful: and lastly, he hath chosen such means for the bringing about his glorious ends, which to the men of the World seem despicable, and abject, that it may appear how empty all those things are which are so much valued in the World, when these which they so much despise, shall be manifested to be more effectual than they. And this he does, that no man may have any reason to boast of his wisd • m before him; but may be forced to ascribe all glory to him. And he tells them, that it is of his working alone, that they are now in Christ Jesus, that they believe in him, and are by Faith engrafted into him, whom God hath made to all true Believers the Author of all spiritual blessings; viz. Wisdom by the revelation of the mystery of Salvation; Righteousness by his full satisfaction and perfect obedience; Sanctification by the gift of his Spirit; and full Red • mption from all evils and mis • ries both of Soul and Body; That so all this great good may be thankfully acknowl • dged to come from God alone, and none else, as of due it ought; according to Jer. 9.23, 24. From Ver. 10. to the end.

[Chap. 2] To the intent therefore that the glory of God may not be obscured, he showeth, he had not used Eloquence of Words, in publishing the Gospel, whereby God t • stifies and reveals his Will concerning the way of saving sinners. Wherefore he thought it not fit to profess, or teach any other Doctrine among them, then that of Christ crucified. And when he was with them, being under some p • nsiveness of mind, and fear of danger from enemi • s, h • was far from s • tting forth h • ms • lf with ostentation or pride, as their vain-glorious Teachers now did. Neither was his public preaching or private exhortations garnished with human eloqu • nce but though plain, yet were they accompanied with a s • cret p • wer , and conviction of the Spirit, inlighting the mind, and persuading the Conscience. And he used such plainn • ss, that their Faith might not be grounded merely on human persuasion, but on the divinity of the Doctrine, witn • ssed to their hearts by the convictions of the Spirit of God. But though h • us • d such plainness, yet his pr • aching was not void of all wisdom; for the Doctrine he preach • d, was true and divine▪ wisdom, and appeared to be so, to all true and sound Believers, who have arrived to a higher pitch of wisd • m than others. These appreh • nd, admire and magnify it, though it be of a different strain from the wisdom of the World and the Politick Maxims of the Princes and Rulers of the World who (neglecting Christ) with all their worldly wisdom and policy die and perish. But that which he preached was the wisdom of the eternal God, touching the redemption and salvation of man, hidden formerly under holy mysteries and Jewish Types, and but darkly spoken of by the Prophets, which God d • termined in himself, before the World began, to manifest in the Gospel, that by the knowledge thereof all true Believers might attain eternal glory, This wisdom few of the chief men among the Jews or Rulers of the Gentiles, had any clear understanding of; for had they known it, out of reverence to the divine power, they would have been afraid to crucify the Lord of Glory, who plainly appeared, by the voice from Heaven, and his miracles, t • be God himself c • me down from Heaven, though clothed with our nature. Neither is it to be w • ndr • d at, that these witty men could not perceive this wisd m; for those things that the G • spel reveals, pass all men's understandings except they be supernaturally inlightn • d. For (to accommodate the words of the Prophet Isaiah ch. 64.4. to our present purpose), Eye hath not seen, nor ear heard, nor can it enter into the heart of man, naturally to perceive the glorious things that God has prepared, and holds forth in the Gospel, to them that love him. But (says he) God hath revealed these excellent things to us who believe, by his Spirit, who knows all the secret Counsels of God, as being of the same essence with the Father and the Son. As the thoughts and designs of a man, none knoweth but his own Spirit; so these divine matters, none can know or reveal to us, but the Spirit of God. And this holy Spirit (and not the Spirit that acts the men of the world, which suggests only worldly things) is given to us who believe, that we may certainly know the things that are freely given us of God, for our Comfort and Salvation, viz. Christ and his benefits. And these spiritual things being made known to us, we desire to manifest them, not with the painted language of man's wisdom, but in a style and words which the Holy Ghost teacheth, adapting spiritual language, to spiritual things. But such things as th • se, they that are led only by the light of human reason, do absolutely despise, and cannot apprehend or approve: for spiritual things are only spiritually discerned; namely, by a spiritual light, which the merely rational unregenerate man is destitute of. But he that is spiritual (that is, that is enlightened and renewed by the Spirit of God) discerneth all these things of which we speak; so that he cannot be convinced of any error in his discerning or judging of them, by any man that is not spiritual and regenerate. And what carn • l man can be imagined to know the mind of the Lord so well, as to be fit to inform and counsel the spiritual man, or to convince him of any error? But for us Ap • stles (says he), we have had the mind of Christ revealed to us by his Spirit, therefore none can teach you more of the truth of God than we, From Ver. 1. to the end.

[Chap. 3] He proceeds to show a further reason, why he used such plainness when he was among them, namely, because he could not look upon the greatest part of them, as other than Babes in Christ, and carnal (if compared with those who have further progress and improvement in Christianity), and therefore judged they had need of milk, and not of strong meat, which they c • uld not at that time bear, neither indeed could they now. And that they were yet something carnal (and had not attained to the true Christian temper), he shows, the envy, strife and contentions that were among them, did too much evidence; which while they continued in, they walked as carnal and unregenerate men: yea, their denominating themselves from cert • in Teachers, and making a Schism about them, and holding with th • m against others, did plainly argue them to be carnal.

And by this means, he shows, they attributed more to their Teachers then was meet. For what, says he, are Paul and Apollos but only Ministers and Instruments of your Conversion and Faith, as far as God is pleased to furnish them with Gifts, and enable them in his work; and their labor, either as to Conversion or Edification, is no more available without the blessing of God, than the planting or watering of the Gardener is, if God give not the increase. From Ver. 1. to 8.

He now uses another Argument against this Schism taken from the unity that ought to be among their Teachers; who in office, labor and teaching ought to be one, and therefore neither by them, nor for them, is the Church to be divided. Indeed their labor is not one, neither shall their reward be one: but their work is one, for they are by their office to be co-workers together with God in his husbandry, and in his building. And for his own particular, he shows, he had been a builder (under God) am • ng them, and as became a prudent and faithful Master-builder, he had laid the foundation, and by preaching the Doctrine of Christ crucified, had begun a Church among them, and others have come in since, and have superstructed on this foundation; but he advises such Teachers, to take heed they superstruct no other Doctrine upon it, than that which agrees with it. If they do, they will do it at their own peril. For he having laid the only sure foundation among them, viz. the Doctrine of Christ crucified, no Teachers whatsoever, ought to teach anything contrary thereto, nor go about to direct sinners to seek for the remission of their sins any other way, then by Faith in Christ. Now whether a man build upon this foundation, Gold, Silver, Precious Stones, (that is, pure, solid D • ctrine ), or Wood, H • y, Stubble, (that is, vain curious Subtilties, and philosophical Conceits, t • nding more to ostentation than edification, which though they do not destroy the foundation yet disfigure it) every man's work shall be made manif • st of what sort it is: for time , and the light of God's Word will manifest the verity, or vanity of Doctrines delivered by Preachers. And if any man's Doctrine he like good metal that will endure the Furnace or trial without being consumed, he shall receive a reward for his faithfulness. But if his Doctrine will not endure the trial (as Wood, H • y, Stubble, and Dross will not) he shall lose his labor, so as it shall not be accepted or rewarded by God. Notwithstanding for his own person, if he hath held firm to the foundation, and be otherwise found sincere in the Faith of Christ, he shall be saved , yet with difficulty, even as a man that hardly • scapeth out of the fire . From Ver. 8. to 16.

Another Argument which he uses to move them to take heed of bringing in any false Doctrines among them, is this: All, says he, that are brought effectually to believe in Christ, are the Temple of God, a Church of God, and the Spirit of God dwelleth in them. Now if any man defile the Temple or Church of God, by bringing in any impure Doctrine or Practises among them, he must expect that God will severely punish him, except he repent and amend. And all you that are true and real Christians, make up this Temple or Church, V. 16, 17.

And lest any of their vain-glorious Teach • rs (being puffed up with a c • nceit of their worldly wisdom) should notwithstanding all his admonitions, resolve to go on in their way, he advises them to take heed, that this their carnal wisdom deceive them not. For says he, I tell you, if any man among you seemeth to himself to be wise, according to the wisdom that acts the men of this world, his best way is to deny his own carnal wisdom, and submit himself to the wisdom of God, and the plain Doctrine of the Gospel, which the World accounts foolishness, and then he shall approve himself truly wise towards God, and in the matters that concern his Soul. For God accounts carnal wisdom foolishness, especially when it rejects his institutions, or (despising the simplicity of them) sets up its own inventions, which will not further a man to true happiness. So that according to the words of Eliphaz, Job 5.13. God catcheth the wise in their own craftiness; and according to Psal. 94.11. God manifests the thoughts of the wolrdly wise to be vain. From Ver. 18. to 20.

From all that he hath before said, he infers, that they should not glory in their Teachers, nor ascribe too much to them, nor depend on them, as if they were Lord's of their Faith. For all of them, even the greatest as well as the least, even the Apostles themselves, and all their gifts are ordained of God for the use and service of the Church. Yea all • things in the World, life, death, things present, things to come, are all appointed to promote, advance, and accomplish the eternal happiness of those that are the true members of Christ. And they being Christ's redeemed ones, ought to reckon themselves his Flock, and to depend on him, and obey him; as Christ himself, the well beloved Son of God, resigned up himself to the will of his Father. From Ver. 20. to the end.

[Chap. 4] He proceeds to sh • w, h • w he would have them judge of him, and other faithful Ministers of Christ, namely, not as Masters of their Faith, but as Ministers of Christ, and Stewards and Dispensers of the Mysteries of G • d [ viz. his Word and Sacraments] wherein faithfulness is especially required. He declares how little he valued their judgment of him, who prefer'd their eloquent Teachers before him. He shows, he dare not judge himself, whether he had greater Gifts than they, nor determine how much he was to be esteemed above other Teachers, or below them; much less should they judge him, who knew him not so well. For though he was not c • nscious to himself of negligence or unfaithfulness in his ministry, yet he durst not justify himself, or think himself free from all blame, and so determine of his own desert. This he left wholly to the judgment of the L • rd, who knows all things, and the very secret intentions of men's hearts, and at his Coming, will reward every man according to his works; and th • n those who have done ill shall be ashamed, and those who have done well, shall be commended and rewarded. From Ver. 1. to 6.

He concludes this whole Discourse, and shows the scope of it to be, that none of them should glory in their Teachers, or set them up so, as to disparage others. He shows, how he had used his prudence in this business, concealing the names of their ambitious Teachers; and transferring the whole matter by a figure upon himself and Apollo, not that they had any part therein, but he did it to this end, that the Corinthians might from them and their example, learn to think soberly of all Ministers, and esteem them no more than Stewards (as he had written to them before at the first verse), who were to distribute to them, what Christ had entrusted them with. For if they were not to frame Sects to themselves under the Name of Paul and Apollos; much l • ss ought they under the Names of others, who could not be supposed to excel in such extraordinary Gifts. And what Teacher (says he) is there, that hath cause to boast, and lift up himself above another? Who is it that differenceth him from another, but God only? And if so, he ought to think modestly of himself, and not to despise others. But ye Corinthians, says he, are so proud of the parts and gifts of your Ministers, and think yourselves so full, and rich, and furnished with all kind of knowl • dg, that you fancy to yourselves that you reign like Kings, without us, as if you were not beholding to us before, nor now stood in any need of us (your Apostles and spiritual Fathers), who first converted you to the Faith. And I wish for my part, ye were in such prosperity and felicity as you dream of, that so we, who are so sharply persecuted, might come to you, as to a refuge, and enjoy some part of that prosperity with you. But I think God hath set us forth (who are the last Apostles, and called since Christ's ascension) as a spectacle to the World, to Angels and men [to good Angels and good men, as those who compassionate us; so evil Angels and evil men, as those that delight in our sufferings]. I say God hath set us forth, as those that are to conflict with all s • rts of miseries, and death itself. We are accounted Fools, both by the World, and perhaps by you, because we run so many hazards for Christ; but you count yourselves wise, and sufficiently skilled in the Doctrine of the Gospel, whilst you mingle your worldly wisdom with it, and hazard nothing for it. We are weak and broken with afflictions, but ye are strong as keeping yourselves out of the reach of tribulation. Ye are honorable, we are despised; We are exposed to wants of several sorts; We labor with our own hands, and suffer injuries and reproaches, and are reckoned as the filth and off-scouring of the world to this very day; and yet, as our Savior has enjoined us, We pray for our Persecutors, and return good for evil. From Ver. 6. to 14.

He comes now in the last place, to mitigate his sharp reprehension of them, telling them, his intent therein was only to warn them, not to shame them, and that he did it out of his fatherly affeciion to them, whom he truly loved as his spiritual Children, begotten by the Gospel which he had preached among them. For though others had since instructed them, yet they might remember that he first preached the Gospel unto them. Wherefore he exhorts them to be obedient to him as their spiritual Father; which that they might be, he tells them, he had for the present sent Timothy to them, who exactly knowing his whole course of Life, Doctrine, and Practice, and what Way , and Rule he followed in teaching the Churches, should put them in remembrance of th • se things that concerned them. He tells them, he hears, some among them were puffed up by reason of his absence, and despised him, as if he would not come again among them, and so they should escape censure. But he acquaints them, that he intended (with the Lord's leave) to come speedily unto them, and would then try, whether in those their Teachers they so much boasted of, there be only eloquence of words, or whether their preaching be accompanied with power and efficacy, so as to work on the hearts of the hearers. For the Kingdom of God is not set up in the hearts of men by eloquence, but by the power of the Spirit, accompanying the Word.

Lastly, he asks them, whether they desired he should come to their correction, with the authority of Church-censures (which he resolved to do if they persisted in their Schism); or whether he should come to their comfort in the Spirit of love and meekness, which he intended, if they reformed? From Ver. 14. to the end.

He comes n • w to the second part of the Epistle, wherein he reprehends several [Chap. 5] vices among them in the two following Chapters; and then satisfies some Q • estions or Cases of Conscience propounded unto him. And in the first place, he intimates to them, that they had no great reason to glory or boast of their prosperous condition, seeing they had so many things among them, for which they ought to be humbled.

As particularly, 1. For their neglect of Church-discipline, in not excommunicating an incestuous person. He tells them, that it is commonly reported, that there is such Fornication committed among them, which is not so mu • h as named among Heathens without abhorrence and detestation, viz. That one should marry his Mother-in-Law, and that during his Fathers life, as seems to be intimated, 2 Cor. 7.12. And whereas they should have mourned, and been greatly humbled, that so scandalous a sin was committed among them; and should, with the open expressions of sorrow and grief (as was usual in the Church), have proceeded to excommunicate the offender, they were puffed up , and gloried in their present condition; or possibly, one party insulted over the other, whose Teacher this offender was. He tells them, that though he was not personally present with them, ye he was in heart and spirit [see Col. 2.5.], and by virtue of that authority that belonged to him, he had already passed sentence on that ossend • r; namely, that in a public Assembly, gathered in the Name of Christ, (in which they were a • so to supp • se him, their Apostle, in heart and spirit present among th • m), they sh uld by the authority of Christ (committed to him and them) proceed t • •••• mmunic • te and deliver up into the power of Satan this incestuous person, that he may inflict some disease upon him, that may be a means to humble him, and bring him to the sight of his sin, and to repentance for it, and so be a means to save his soul at last, 1 Tim. 1.20. He tells them, their glorying and insulting one against another, on occasion of this miscarriage, was very evil and vile. F • r they should consider that sin like leaven is of a spreading nature, and there • f re they sh • uld purge out from among them (by the dreadful sentence of excommunication ) this incestuous person, and all other scandalous sinners, that their Church might be a pure and clean body (a holy Society in truth and reality), as by profession they were Saints and unleavened. And he draws an argument from the custom of the ancient Jewish Church, in the celebration of their Passover, who were then obliged to purge out all leaven among them, and during the whole Feast (in commemoration of their deliverance out of Egypt ) to eat none but unleavened bread: so (says he) we that are Christians, Christ our Pascal Lamb being sacrificed for us, should pass our whole time; and all our days, as a perpetual celebration and commemoration of that great redemption wrought for us by Him, keeping this spiritual Feast continually, so as not to allow in ourselves, or to tolerate among us the leaven of naughtiness and wickedness, of uncleanness and vilany; but to practice all Christian purity, and to hold fast the truth that hath been delivered to us. From Ver. 1. to 9.

2. He tells them he had wrote to them in a former Epistle to forbear all familiar converse with Fornicators, and to avoid them, as scandalous flagitious persons. But he would not have them understand it of Heathens among them, who had not given up their Names to Christ; n • r that they should only avoid Heathens, that were guilty of those other scandalous sins of Covetousness, Extortion, or Idolatry. For the Corinthians, being for the most part Infidels, were many of them such, with whom they must needs have a civil converse whilst they lived among them. But he would have them to understand it of Christians. For what had his or the Churches censures to do with those that are not members of the Church? These were the only persons they were to judge and censure (as they knew by their own practice) and to leave all others to God's tribunal. And according to these rules, he orders them to proceed against this incestuous person. From Ver. 9. to the end.

3. He reproves their contentious Law-Suit • s, and impleading one another bef • re [Chap. 6] Infidels, rather than submitting themselves to the judgment of Christians, This he dissuades them from, by several Arguments,

1. The Saints at the day of Judgment, being acquitted themselves, shall, at Assessors with Christ, and approvers of his righteous Judgment, judge the World , and Apostatiz'd Angels, therefore surely they are worthy to decide temporal differences in this life. He tells them, they had better, if their D • ctors and Teachers be not at leisure to end their differences , refer them to the determination of some honest, pious, though poor Christians, than bring them before Infidels. He tells them, they shame their own Society, whilst they betake themselves to the Judicatories f Heathens, as if there were never a wise man am • ng themselves. He shows them, that seeing they are Brethren, they ought not to vex one another with Law-Suites, especially before Heathens. It would be much more decent for them to suff • r injury and wrong, than with scandal to contend. And yet, those among them that were most forward to go to Law, were commonly the injurious persons, and such as had no Right on their side. And the root of these disorders, was want of love, mutual forbearance, meckness and righteousness. He testifies t • them, that these unjust contendings, as well as other scandalous wickednesses, and abominable impurities (which he there reckons up) will keep men out of Heaven, except they repent. And seeing that some of them had formerly been defiled with those, or at least with some of those vices, before their conversion, but were now (as he did in Charity judge) changed persons, washed in the blood of Christ from the guilt of their sins (of which Baptism is the Sacramental Sign and Seal), and justified by Faith in him (there being no other Name under Heaven by which they can be saved), and sanctified by the Spirit of God, therefore they ought to take heed of defiling themselves again with scandalous contentions, or with any other of the Vices there named. From Ver. 1. to 12.

4ly. He comes now to reprehend the growing Heresy of the Nicolaitans, which allowed the Eating things sacrificed to Idols, and Fornication, as things indifferent. And First, he grants, that all indifferent things are lawful, and may be used; but with two restrictions, or cautions. 1. When they are expedient, and may be done or made use of, without hurting ourselves or our Neighbors. 2. When they do not get such a d • minion over us, as to enslave us to an intemperate use of them. He instances particularly in meats, and shows the difference between the free use of them, and Fornication. He grants, that it is lawful to use any kind of meat, because God hath ordained it for the good of man's nature. Meats are ordained for the belly, and the belly for meats; but yet with a temporary conjunction: for as God will destroy meats, so he will destroy the belly also, as to the use it now hath: therefore for the sake of the belly we ought not to endanger our eternal Salvation, or the Salvation of others, eating so, as may tend to enc • urage them in sin. But now for Fornication (he shows) the case is otherwise. This he proves, to be utterly unlawful, and that for six reasons. 1. The body was not made for Fornication (as the belly was made for meats), but for the service of Christ, and ought to be employed to his glory, who is ordained to be the Head of man, to govern both his Soul and Body, that both may be kept holy. For Christ was sent to redeem and sanctify the Body, at well as the Soul, and consequently to rule and command it, being Lord of both. 2, Our Bodies are not to be abolished and utterly destroyed, but to be raised up to glory at the last day (as Christ's Body was raised up) if we be such as truly believe in him, therefore they ought not to be defiled now, with Fornication. 3. The faithful are Members of Christ, therefore they ought not to make themselves members of an Harlot. For as Wedlock makes Man and Wife one Body lawfully, so Fornication makes the Fornicator and the Harlot one Body unlawfully. As on the other side, he that is by Faith united to Christ is one Spirit with him, that is, is led and governed by one and the same Spirit, and becomes a Member of his spiritual and mystical Body. Therefore such a conjunction ought to be kept inviolable. 4. Other sins abuse (chiefly and principally) some object, that is, without the Body, (as the Drunkard wine, &c. ) but Fornication injuries the Body, that acts it, and that more than other sins. 5. The Bodies of Believers are Temples of the Holy Ghost, (who dwells in them, being freely given them of God), and therefore they ought to be kept pure and undefiled. 6. All true Believers and faithful Christians are not their own, but purchased with the Blood of Christ, therefore they should endeavor to glorify God their Redeemer (whose they are) both in their Bodies, and in their Souls. From Ver. 12. to the end.

[Chap. 7] Having done with the reprehensory part of his Epistle. He now resolves divers Cases of Conscience; about which the Corinthians had written to him. As in the first place, concerning marriage, touching which he declares; 1. That for those that have the gift of Continency, and can live pure, and chaste without marrying, 'tis better for them so to do. But for the avoiding all sorts of uncleanness and p • llution, 'tis generally most safe, that men and women should betake themselves to the conjugal state. 2. He shows, that married persons ought not to abstain from the conjugal society of Bed and Board, except it be by mutual consent, f • r a time only, and that upon great and extraordinary occasion; namely, when they desire to give themselves more solemnly to fasting and prayer; which time being ended, they should come together again; lest by long abstinence, Satan should gain advantage over them. But as to that which he had said before, viz. that it was (generally speaking) most safe that men and women do betake themselves to the conjugal estate, he would have them so understand him, that he spake it by way of permission, allowing them to marry that found their condition to require it; but not by way of precept, as if he commanded any to marry. For he could wish (if it were the will of God), that the Corinthians (who moved this Question), had the like gift of Continence which God had bestowed on him. But seeing this gift is not given to all, everyone should consider how he is qualified by God, as to this matter, namely, whether with ability to live chastely in a single life, or else had inclinations to marry; and accordingly should dispose of himself. Therefore to sum up what he had said, he tells them, that as to the unmarried and Widows, it was convenient they should abide in that estate, (if they could contain), because of the advantages of the single life; but if not, then it was better to marry, than to live inflamed with sinful lusts. From Ver. 1. to 10.

2ly. He comes now to answer their other Case, about divorce, namely, whether it be lawful, where the occasion is not adultery, but, 1. Only some disagreements and discontents between the parties where both are Christians: or 2. Because a Believer is yoked or married to an Infidel. For the first, he says, it is not lawful; in which decision, he only repeats an old command given by the authority of God, who in the institution of marriage established, that the married should be one flesh, and therefore should so continue: and not separate one from the other, Math. 19.6. Wher • fore he commands, that the Wife should not depart from her Husband, on the account of disagreements between them. But if she, pretending necessary reasons of departing, as danger of her life, &c, shall for a time depart, he commands, that either she endeavor to be reconciled to her Husband, and so come to him again, or else abstain from a second marriage. And the Husband likewise, he commands, not to put away his Wife on any such account, or to give her cause to depart. For the second Case, seeing (as it seems) some among them held themselves polluted by being married to unbelievers (whom they had married before their conversion), and thought therefore of parting from them; He tells them, God had not determined in the Law, what should be done in such a Case, but he, by special revelation from the Lord, and the assistance of his Spirit would determine it, namely, that they should dwell together, unbelief being no sufficient ground of parting. For the conjugal society of the unbelieving party is sanctified (that is, made lawful and allowed) to the believing party, (to the pure, and believing all things being pure, 1 Tim. 4, 5. ); and this he proves, because the Children born of such Parents, whereof the one is a Believer, and the other not, are federally holy, and are to enjoy the like privileges, as if both Parents had been Believers . But if the unbelieving party will not co-habit, but will depart, and on his side make void the bond of marriage out of hatred to the Faith, he declares that in such a case, the Believer or innocent party is free, and not bound by the bond of marriage any longer. But he tells them, God requires that we should endeavor to live peaceably with all, and therefore the Believer should use all peaceable endeavors to retain the unbeliever, and not give occasion of difference or departure; because by a peaceable dwelling together, the Believer may gain the unbeliever to the Faith of Christ, and be an instrument of his Salvation, [1 Pet. 3.1.]. From Ver. 10. to 17.

And now taking occasion from what he had said, concerning the conjugal state, namely, that 'tis not to be deserted, because of the infidelity of one of the parties, he disgresses to a general Doctrine, concerning the outward condition and state of men; and shows, that everyone should be content with the lot and condition which God hath distributed unto him, and should frame himself to walk Christianly in it, as he taught in all Churches.

Particularly he shows, that if any person that was before circumcised, be converted to Christianity, he should never trouble himself to get off that mark from his flesh, as some it seems did: nor on the other side, if any man that is uncircumcis'd, be converted, he need not receive Circumcision, as some it seems required, Act. 15.1. For such outward things as these, he tells them, avail nothing now under the New Testament, or in the Church of Christ, who looks not on the outward condition of men, but on their obedience to his commands. Therefore he advises, that everyone should abide contentedly in the Calling wherein he was called, and not think that Christianity frees him from any obligation that lay on him before. If a bond-man be converted, he should not think it a disparagement to his Christianity to continue a servant still, nor be solicitous of changing his condition: yet if by any fair regular means, he can obtain his freedom, he may make use of it. However let him know, that he that is called to believe in Christ, being a servant, is by the Lord freed from the bondage of sin and Satan; and he that is called being (as to his civil and outward estate) a free-man, is yet not exempted from subjection to Christ. In short, he tells them, that being dearly bought with a price by Christ , they should not serve men in things repugnant to his commands, nor submit themselves to such a servitude, as their high-flown Doctors would impose upon them.

Lastly, He urges again his former exhortation, that everyone should contentedly continue in the outward state wherein he was, when he was called, and not think of changing it, merely on the account of Christianity, but holding to it, abide with God, and continue faithful to him in his Church, in which he reigns. From Ver. 17. to 25.

3ly. He comes now to the third Inquiry, that the Corinthians made to him, namely, concerning Virgins, Male and Female. And first, concerning such as are at their own disposal, whether they should marry or no? To which Question, before he gives his answer, he pr • mises, that he had no special command whereby the state of Virginity was either enjoined or prohibited, but he would sincerely give his advice, as became him to whom God had vouchsafed mercy to be faithful. Then he gives his answer in three Propositions. 1. That by reason of the present distress, and danger of persecution, 'twas m st convenient, that those that were single, should so continue, if they have the gift of Continence. 2. He declares, that if they marry they do not sin, only they will be like to meet with more troubles. But he would spare to speak anymore to them of that matter, lest he should seem to dissuade them from marriage more than was fit. However in this advice, he consulteth their qui • t and advantage. 3. He advises, that whether they married or not, they should consider, that the time is now but short, before persecution will arise, (possibly he means that under Nero ); insomuch, that they ought to have their affections very much moderated to all things in the world: Those that have Wives, should be as if they had none; those that weep, like those that do not; those that rejoice, as those that rejoice not; those that buy and purchase, as if they possessed nothing; and those that use this World , as not using it . For as a Scene which is soon changed, and shows a new face, so the fashion and shape of this present World is passing away, and the times are turning into very troublesome. He gives another reason, why the single life is to be prefer'd before the conjugal, namely, because single persons (comparatively) are more free from cares and distractions, and have (ordinarily) more time and leisure to attend upon the Lord in religious exercises than the married have. For he that is unmarried, hath but one obligation of care, namely, how he may serve God most acceptably; but he that is married, hath another care on him, viz. how he may, in lawful things, please his Wife. And the like difference there is (as to this matter) between married Women and Virgins. A Wife is usually combred with household cares, and must, in lawful things, endeavor to please her Husband; and is not, upon that account, so free for holy exercises; but the Virgin (that has no family to care for) being freed from such distractions, and endeavoring to approve herself more eminently holy both in Soul and Body, she hath more leisure to attend on the Lord in holy and religious exercises. And what he spake concerning the advantages of a single life, he shows, he spake not that he might cast a snare upon them, or precisely to bind them to abstain from marriage, if they had not the gift of Continency, but to lead them to that which is fit and comely, that they may attend upon the Lord without distraction. From Ver. 25. to 36.

4ly. He comes in the next place to speak concerning Virgins, who are under the power of Parents and Guardians; and to answer the Question, Whether those Parents or Guardians may advise • lie give their Virgins in marriage? In answer to this, he says, that if there be these three things in the case, 1. If any Parent or Guardian be suspected to detain his Virgin longer from marriage than is expedient. 2. If she have passed the fl wer of her age, and begin to be more than of ripe years. 3. If he see the mind of the Virgin much inclined to marriage, then he advises, that the Parent or Guardian should please her therein, and consent that she should marry, and in so doing he sinneth not. But if the Parent or Guardian be steadfastly persuaded in his mind, that he wrongs not his Daughter, or Pupil, in declining to marry her, and sees no necessity to seek a Husband for her, so that he hath power over his own will , (that is, liberty to determine of her, as to this case, how he pleases), by purposing in his heart to keep her unmarried, he says, he doth a thing very praise-worthy. Whereupon he concludes, that he that gives the Virgin in marriage (if the case be, as is before supposed), doth well. But if it be not, the Parent or Guardian doth better, that is, he d • th that which is more behooveful to the benefit of the Virgin, if he keep her unmarried. So that there is sin in neither way, only greater conveniency on the one side than on the other. From Ver. 36. to 39.

5ly. A fifth case they propounded to the Apostle, was, Whether second marriages of Widows were lawful, or no? He answers, they were: provided, 1. The Widow marry in the Lord, that is, holily, and in the fear of God; and with such an one, whom she may marry by the Law of God; and with whom she may probably expect the blessing of God: but, 2. Though it be lawful for her to marry again, yet by reason of the present danger of persecution, he thinks, she will be more happy and free from troubles, if she continue in her Widowhood. And he modestly insinuates, that his counsel is not less than divine, whatever their vainglorious Teachers might think of him. From Ver. 39. to the end.

6ly. A sixth Case of Conscience that they propounded to him, was, concerning [Chap. 8] eating things offered to Idols; which case he resolves, by answering three things that might be brought in the defense of it. 1. They might suppose that they were all sufficiently instructed in the liberty allowed them by the Gospel, so that they might lawfully eat things offered to Idols. Answ. He answers, that a false opinion of knowledge, or knowledge which is not tempered with Charity, for the most part, occasions men to be proud, and to despise their weak Brethren; but knowledge joined with Charity, applieth itself to the instruction of others, and accommodates itself to the good and edification of others that are weak; and considers what is fit to be done in reference to them. And if any man hath such a kind of knowledge, that is not accompanied with Charity, he knoweth not all his duty, nor to what end he ought to refer his knowledge, nor how to use it as he ought; and so, up • n the matter, knoweth nothing in such sort, as he ought to know. But he that knows God, and truly loves him, and his Neighbor (according to his command), the same is known and approved of God. Ver. 1.2, 3.

2. They might say, They knew an Idol to be nothing, that is, no God, nor to have any divine power in it, and therefore meats cannot be made holy or profane by being offered to an Idol.

Answ. He acknowledges that an Idol is nothing . For says he, though in the vain opinion of men, there be many celestial and terrestrial God's, and many Lord's, or Baalim; notwithstanding we, that are divinely enlightened, acknowledge but one true God, the Father, by whose almighty power all things were made, and we for him , that is, for his glory and service; and one Lord Jesus Christ, by whom are all things, namely, as co-working with his Father, Joh. 1.3. & 5.19. and we by him, namely, are redeemed and purchased. But all have not this knowledge, that an Idol is nothing but some even to this day, do Eat things offered to Idols, their Consciences suggesting to them, that an Idol is something , and that, things offered to them are thereby rendered the more holy, and so their weak and ill instructed Consciences, are (by so doing) defiled and polluted. From Ver. 3. to 8.

3ly. They might say, Meats are things so indifferent that neither eating bette ••• , nor not-eating makes us worse; so that neither the one, nor the other, ma •• s us more acceptable to G • d.

Answ. Th •• 〈◊〉 true indeed▪ unless in case of scandal; for in such a case, he sins who uses his lib •• ty so, as it becomes a stumbling block to his weak Brother, and s • , is he doth thereby build him up, and encourage him in sin. As in the f • r • nt •• t ••• case, lie he that is weak, see another that hath knowledge, sit at meat, that is, at • east in the Idol Temple, shall not the Conscience of that weak Christian be 〈◊〉 • y the others example, to go on in this evil way? And so he is in dang •• of b ••• g encouraged in his heathenish error, and sin, and to have his mind by degrees a • i • nat • d from Christianity; whereas before, whilst he professed to be a Christian, he was in the judgment of Charity to be esteemed one of those, for whom Christ died. Now this confirming a man in his sin, and encouraging him to his after-commissions, whose Conscience was before erroneous, and his practice sinful, is, as if instead of curing a sick man (which Charity requires us to do), we should wound and hurt him more; which is not only an act of great uncharitableness against our Brother, but an act of injury and robbery against Christ, in betraying a soul to ruin (as much as in us lies) and hindering his salvation, for the saving of whom Christ died