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but maintained the Christian Religion to be the sufficient A. D.58.
6 But of these, who 6. Thus I behaved myself to those
to cast upon me, and their setting up
Peter*, James, or John, as Apostles
who made us all equally his Apostles,
looks not upon present and external Reputation in the Church. In the mean time, when I gave those eminent Men the account of my Doctrine, and Proceedings in my Ministry with the Gentile Christians ; they could find no Fault, pretended to correct nothing, nor to instruct me in any point that I did not know as well as themselves.
7 But contrariwile, 7. But, on the contrary, upon
to the Gentile World, as Peter in
they highly approved of what I had
9. Accordingly those three lead-
* See Ver. 9. and see the Paraphrafe on i Cor, ix. 20.
A.D. 58. me, they gave to me my Fellow-Traveller Barnabas for
and Barnabas the right Apostles, as fully commissioned to
convert the Jews; and concluded, unto the circumcision.
in the same manner as we had begun. 10 Only they would 10. They prescribed no Rules that we should re
to me, at parting ; they only rerember the poor, quested of
me to collect some the same which I also
the Converts I was forward to do.
made, for the Relief of the poor • See Acts Christians of Judea *; a thing I was very ready to do. xix, 21. xxi. 4. 10,
11 But when Peter 11. Thus far Peter and I en11, 12, c. was come to Antioch, tirely agreed: And so constant and
I withstood him to steady was I to this Doctrine of 2 Cor. viii & ix.
the face, because he the 'no necessity of the Ceremonial was to be blamed.
Law to the Christian Converts ; that when He would once have diflembled, and Alinched from it at Antioch, I stood my ground, and freely and boldly upbraided him with his Infincerity. 12 For before that
12. For before those Jewish | Acts Xv, certain
from Zealots came to Antioch I with a with the Gentiles; but and the Apostles at Jerusalem, with the Gentiles ; but pretended Authority from James when they were come, he withdrew, and fe and cried up the Necessity of the parated himself, fear. Jewish Law; Peter was as free ing them which were and familiar with the Gentile Chriof the circumcision. ftians who were Profelytes to the
Jewis Worship of the True God, though not Circumcised) as I myself was. But when they had spread their Notions, and possessed the Minds of fome People, He grew fhy, and avoided the Conversation of the Uncircumcised Christians, for fear of disgusting the Jews, and these Zealots of the Jewis Converts. 13 And the other
13. And by his Example, feveJews dissembled like- ral other of those Converts did the wise with him, info
fame ; and even Barnabas himself much that Barnabas also was carried away began to give in to that way of Difwith their diffimula. fimulation, to the great Discouragetion,
ment of the Gentile Christians.
14. But when I saw 14. Such a Prevarication with A. D. 58. that they walked not the main Design of the Gospel Rem uprightly, according ligion I could not bear ; but deto the truth of the manded of Peter in plain Terms, gospel, I said unto before all the Judaizers;
now turn'd Christian, and had forner of Gentiles, and faken the Ceremonial Law himnot as do the Jews, self, could ever answer it, to enwhy compellest thou courage the Gentile Christians to the Gentiles to live as believe it was obligatory upon them, do the Jews?
that were never Jews at all ; directly contrary to his own Principle and Practice ? 15 We who are
15 & 16. For surely, said I, if Jews by nature, and we that were born and brought up not finners of the in the Jewish Religion, being now Gentiles,
convinced of its Insufficiency to 16 Knowing that a man is not justified, justify us, have left it, and emby the works of the braced the Christian Religion, as law, but by the faith the only fufficient Means of Pardon of Jesus Christ, even
and Salvation ; it must be most abwe have believed in surd for us to imagine that the Jesus Christ, that we Gentiles, that were never brought might be justified by up in it at all, should be now obliged the faith of Christ, to it, after their Conversion to Chriand not by the works
ftianity. 'Tis plain, you counteof the law; for by the
nance this for no real Advantage to works of the law shall no flesh be justified.
them ; for You and We all own,
the Law can justify no Man, now after the Revelation of the Gospel, but the Gospel alone can fully do it. 17
But if while we 17. On the other Side, Do but seek to be justified by consider the Consequence of this Christ, we ourselves Principle : A Christian that relies also are found finners : still upon the Jewish Law for is therefore Christ the minister of fin? God his Justification, must allow himforbid *.
self to be still in a state of Guilt
and Sin (for the Law leaves us all fo.) Which is as much as to say, that Christ, our Redeemer, has given us a Dispensation that leaves us
4. D. 58. but where we were, viz. in an unpardon'd and unjustified W Condition : which God forbid any Christian should
18 For if I build a. 18. For 'tis evident beyond Exgain the things which ception, if after having taken upon I destroyed, I make me the Christian Profession, as the myself a transgressor. I means of this Justification, I run back again for it to the Jewish Law, I am but where I was, an Unjustified Sinner; and act just like a foolish Man that pulls down his House to make it better, and then builds it up again with the very fame Materials, just as it was, upon its old Foundation. I
19 For I through 19. Let others think and act as the Law am dead to they will. I know that by the very the Law, that I might Tenour and Design of the Jowlive unto God.
is Law itself, a Christian is now
fian Religion, as the true Service of God.
20. By this new Dispensation
21 I do
* Is Chrif the Minister of Sin? Or else thus with Oecumenius, If the Law be obligatory still, then we Christians are transgressors, in not adhering to it; and do we think that Christ would enjoin us to fin against a divine Law ? God forbid ! But I chuse the Paraphrase as the most natural sense. Or lastly, It may be read with. out an Interrogation, thus, if we be finners in seeking to be justified by Christ, then Christ is the Minister of fin.
| I make myself a Transgresor, i.e. says Chrysostom, by setting up that Law which I allow God has abolishd,
21 I do not frustrate 21. For my part I shall never A.D. 58. the Grace of God : countenance a Doctrine that frufor if righteousness come strates the main and merciful Deby the law, then Christ sign of the Christian Covenant. For is dead in vain.
'tis clear, could the Jewish Law
have justified and saved us, there had been no need of Christ's Death ; nay, and if that Law has any part in our Justification, then his Death was insufficient of itself for it.
The Apostle having absolutely cleared himself of having
ever preached up the Necesity of the Ceremonial Law to Christian Believers ; comes now to argue directly against that Principle of the Jewish Zealots. His firft Argument taken from the miraculous Gifts of the Holy Spirit conferred upon Christians. His next, from the Case of Abraham's Justification ; proving that all true Christians, whether Circumcised or not, are taccepted and pardoned upon the same Faith, and from the same Promise that justified that eminent Patriarch ; and not at all from the Observance of the Jewish Law. The Jewish Zealots object, To what purpose then was the Law given ? He answers it: Shows the Law to have been only preparatory to the Gospel, and that all Believers, Gentile and Jewish, are to be saved by the Christian Religion alone.
Foolish Ga. I. Foolish Galatians, who
is it, or by what Magical hath bewitched you, Arts have they deluded you from that you should not this Fundamental Article of the obey the truth, be- Christian Faith, viz. That the fore whose eyes Jefus Gospel Religion is sufficient for SalChrift