nameth not, but it is plain by this Text Tirus was one. : 2 And I went up by revelation 4, and communica- red to them that goſpel which I preach among the
þ 07, p4- Gentiles e, but | privately to them which were of
reputation f, leſt by any means 1 * mould run, or had
"* run in Vaing, |»
4 Revelation (ignifizth God's immediate declaration of his Will to kim, that he would have him take this Journey 5 which is not at all contradited by tuke, ſaying, A#s 15. 2, 3- That their Journey was determined by the Chriftians at Anrroch, God, to incourage P:ul, had let him know it was his will ke ſhould go; and alſo put it into the Chriftians hearts at Aztivch, to chule him to the Journey. His motions from one place to another, were much by revelation, or immediate order and command from God, Ats 16. g, and 22. 33, and 22. 11, eHe ſaith, he communicated, or made a report or relation of (in which ſenſe che word is uſed, As 25, 14.) that Pottrin of the Goſpel which he had preached among the Gentiles : He doubtleſs more particularly means, the abolition of Circum- ciſion, and no neceſſity of the Obſervance of the Law of Moſes contained in Ordinances. f But he faith that he did it privately, and to Men of Reputation ; by which he meaneth the Apoſtles, or ſome other Chriſtians of greateft eminency. g Left he ſhould have prejudiced himſelf, as to the courſe of the Goſpel, which he metaphorically compareth to a race, (1 Cor. g. 25.) Obje#, If any azk how this influenced Pau), ſo as to make him privately to com- municate the Dofrin which he had among the Gentiles preached publickly ? It is eaſily anſwered, x. Thar the conſent of thoſe who where Apoſtles before him, to the Doctrin which he preached, was of great moment to perſwade all Chriſtians to imbrace it: and by this means he obviated the ſcandal of being ſingular in the Dottrin which he preacht. 2. Pefides that Paul was now at Zieruſalem, which was the chief place of the Jews re{idence, to whom God indulged a greater liberty for the ceremonial Uſages, than to the Churches of the Gentiles who had not been educated in that Religion, And had Paul openly there declared the liberty of Chriftians from Circumci- ſion, and the ceremonial Uſages, he had both inraged thoſe who as
' yet continued in the Jewiſh Religion, and poſſibly given no ſmall off-nce to thoſe who had been educated in that Religion, (tho' they were converted to the Faith of the Goſpel, they not fully yet un- certanding the liberty of Chriſtians from that Yoke, By one, or both of which ways, had Paul openly at Hieruſalem publiſhed the Dofrin which he had publickly preached in Damaſcus and Arabia, and other places of the Gentiles, his labours might have been ren- dred uſeleſs, and he might alſo have been leſs ſucceſsful in his fur- ther courſe of preaching it. ;
3 But neither Titus who was with me, being a
Greek, was compelled to be circumciſed þ.
b The Apoftle brings this as an inftance of the Apoſtles at Hieruſalem, agreeing with him in his DoQrin, as to the non-neceſ ſity of Cireumeifion ; for tho' Titus was with him who was a Na- tive Gentile, being a Greek, and a Miniſter of the Goſpel ( and poſſibly Paul carried him with him for an inftance) yet the Apoſtles at Hieruſalem, did not think fit to impoſe upon him Circumciſton ; no, not upon a ſolemn debate of that Queftion. If any ſhall ob- je that Paul himſelf circumciſed Timothy, who was a Greek, Acts 16. 1, 2, The anſwer iscafie, the ſame Text letting us know that his Mother was a J-weſs 3 and verſe 3, that he did it becauje of the Fews in thoſe quarters. AS to the Fews, It was matter of liberty at this time, they might, or might not be circumciſed. Now in matters of this nature, where Men have a liberty, they ought to have regard to Circumftances, and to do that which they trom a view of Circumftances, judge. will be moſt for the glory of God, the good of others, and give leaft offence, 1 Cor, 10, 28, 29, 30,
A
Cor, NY And that becauſe of * falſe brethren unawares % broughtin#, who came in privily to ſpy * out our li- 35 herty which we have in Chriſt Jeſusk, that they mighr
"bring us into bondage /. :
i He gives the reaſon why Circumciſion was not urged upon Titus, viz. becauſe there were ſome got into that Meeting, where Paul debated theſe things with the Apoſtles that were at Hieruſalem ; who tho? they had embraced the Chriftian Religion (and upon that account were Brethren) yet were ſowred with the Jewiſh Leaven, and were very zealaus for all Chriſtians toobſerve the Jewiſh Rites of Circumciſion, £9, Upon which account it is that he calleth them falſe Brethren, k Theſe (he ſaith) came in privily, to [py ont that liberty which all Chriſtians had, and Paul had preached and uſed, as to theſe Jewiſh Ceremonies : Who, could they have ohtained to have had Titus circumciſed , they had had a great advantage to have defamed Panl, as teaching one thing to the Gentile Churches, and praQtifing the contrary, when he came at Hieruſalem to the Apoſties, and among the Jews. And this being a liberty which he and all Chriftians had in and from Jeſus Chrift, he would not part with it, 1 for they aimed at nothing, but the 22ain bringing of Chriſtians under the bondage of the Ceremonial Law, Some may ſay, it being a thing wherein Chriſtians had a liberty, Why did not St. Paul yield to avoid their Offence ? becoming all things to all Men t» gain ſome. Anſw. In the uſe of our Liberty, all circumftances are to be conſidered, as well as that of Scandal and Offence, The valuable oppoſite circumftance in this caſe, ſeemeth to be the validity and ſucceſs of the Apoſtle's Miniſtry, the ethcacy of which would have been much weakened; if his Eremies had from
ence gained an advantage to repreſent him as doing one thing in One place, and rhe quite contrary in another, Feſides, tho? at tiis time, the uſe or not uſe of the Ceremonzal Rites by the Fews, W3S1 matter of Linerty, by reaſon of Gai's Indulgence to them for the Prejudices of their Education, vet whether they were at all ſo © the Genrie Churches, may be doubted, ſee chap. 5, 2, 3, Fur»