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but maintained the Christian Religion to be the sufficient A. D.58.
and only Condition of a Christian's Justification and Hap-

6 But of these, who 6. Thus I behaved myself to those
feemed to be fome, Zealots. And as to the disparage-
what,(whatsoever they ment your false Teachers are pleased
were maketh no mat-

to cast upon me, and their setting up
ter to me, God ac-

Peter*, James, or John, as Apostles
cepteth no man's per far greater than 1 ; be they as great
fon) for they who
seemed to be fome. as they will, their eminency makes
what, in conference me neither greater nor less. God,
added nothing to me.

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
when they saw that the Testimonies I gave them of as
the gospel of the un- fufficient a Call to preach the Gospel
circumcision was com-

to the Gentile World, as Peter in
mitted unto me,
the gospel of the cir. particular, or any of them had to
cumcision was unto Pe. preach it to the Jewish Nation,

they highly approved of what I had

8 (For he that 8. (And indeed well they might;
wrought effectually in for God had endowed me with as
Peter to the apoitle- miraculous Powers and Evidences
ship of the circumci- for the one, as he had them for the
fion, the same was

mighty in me towards
the Gentiles.)
9 And when James,

9. Accordingly those three lead-
Cephas, and John,who ing Apostles, being fully satisfied
seemed to be pillars, both of my Office, and the Method
perceived the grace and Success of my Preaching, did,
that was given unto with great respect, own me and



ter :

* 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
hands of fellowship, convert the Gentiles, as they were to
that we should go unto
the heathen, and they we ought to go on in that Ministry,

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

Charities among

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.


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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;

How he,
Peter, before them all,
If thou being a Jew, that was originally a few, but
livest after the man.

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


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4. D. 58. but where we were, viz. in an unpardon'd and unjustified W Condition : which God forbid any Christian should

hold! *

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
as perfectly free from its Obligation, as a Woman is
See Rom. from her Marriage Contract at her Husband's Death || ;
. to ver. fo that even a Jewish Christian, much more a Gentile
vi. 3,4: one, is bound to nothing but the Observance of the Chri-

fian Religion, as the true Service of God.
20 I am crucified

20. By this new Dispensation
with Christ. Never- of Chrif, I am dead to the Cere-
theless I live, yet not monial Law, and the Law to me.
1, but Christ liveth in The Life I now live is no longer
me: and the life which the Life of a Jew, but the Obe-
I now live in the flesh,
I live by the faith of dience of a Christian, to that Sa-
the Son of God, who viour and Redeemer, who so loved
loved me, and gave me as to give himself for a full
himself for me. Satisfaction for all my Sins. .

21 I do

21. For

* 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.

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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

latians, 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


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