How comes Paul then to distinguish betwixt that which is lawful, and that which is expedient?  It is not lawful to whore, or get drunk, how then are all Things lawful?  But if Paul speaks of some particular Things only, which he would have to be lawful, I can’t guess by the Tenor of the Place, which those particular Things are.  From that which follows, it may be gather’d, that he there speaks of the Choice of Meats.  For some abstain from Things offer’d to Idols, and others from Meats forbidden by Moses’s Law.  In the 8th Chapter he treats of Things offer’d to Idols, and in the 10th Chapter explaining the Meaning of this Place, says, All Things are lawful for me, but all Things are not expedient; all Things are lawful for me, but all Things edify not.  Let no Man seek his own, but every Man the Things of another.  Whatsoever is sold in the Shambles, eat ye.  And that which St. Paul subjoins, agrees with what he said before:  Meats for the Belly, and the Belly for Meats; but God shall destroy both it and them.  Now that which has Respect to the Judaical Choice of Meats, is in the Close of the 10th Chapter. Give none Offence, neither to the Jews nor the Gentiles, nor to the Church of God; even as I please all Men in all Things, not seeking my own Profit, but the Profit of many, that they may be sav’d.  Where in that he saith to the Gentiles, he seems to have Respect to Things offer’d to Idols; and where he speaketh to the Jews he seems to refer to the Choice of Meats; what he says to the Church of God appertains to the Weak, collected out of both Sorts.  It was lawful, it seems, to eat of all Meats whatsoever, and all Things that are Clean to the Clean.  But the Question remaining is, Whether it be expedient or no?  The Liberty of the Gospel makes all Things lawful; but Charity has always a Regard to my Neighbour’s Good, and therefore often abstains from Things lawful, rather chasing to condescend to what is for another’s Advantage, than to make Use of its own Liberty.  But now here arises a double Difficulty; first, that here is nothing that either precedes or follows in the Context that agrees with this Sense.  For he chides the Corinthians for being Seditious, Fornicators, Adulterers, and given to go to Law before wicked Judges.  Now what Coherence is there with this to say, All Things are lawful for me, but all Things are not expedient?  And in the following Matter, he returns to the Case of Incontinence, which he had also repeated before, only leaving out the Charge of Contention:  But the Body, says he, is not for Fornication, but for the Lord, and the Lord for the Body. But however, this Scruple may be solv’d too, because a little before, in the Catalogue of Sins, he had made Mention of Idolatry. Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers; now the Eating of Things offer’d to Idols is a certain Kind of Idolatry, and therefore