CHAPTER II.

VERSES 1, 2.-Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also; and I went up by Revelation, and communicated unto them That Gospel, Which I preach among the Gentiles: but privately to them, which were of reputation; lest by any means I should run, or had run, in vain.

In all this period Paul was labouring doubtless, as faithfully as accorded with his Measure of DIVINE Grace, in the peculiar field of Ministration Allotted to him, and would have so continued, had not a Special Intimation been Given him, in a vision probably, that he might turn his thoughts and bend his steps to Jerusalem; and using the discretion, that wisdom and prudence dictated, he selected, as the Companions of his mission, the faithful Barnabas and Titus, his Fellow-Labourers in The LORD, and hastened to the fulfilment of his appointed task, the communication of the Great Truths Entrusted to his dispensation amongst the Citizens of his Country's Metropolis; using the caution, which became him, by holding converse, in the first instance, amongst particular Families and Individuals, to pave the way for an eventual appeal to the Public at large; and the Doctrine he then delivered, he avows was in every respect the same, which he had taught to his Gentile Auditors, even the Truth as It is in JESUS; and so shedding further around him The Light, Which, through the Love of The SON of GOD towards Mankind, had been Brought into the World to Reconcile GOD to Man, and to open the Kingdom of Heaven to all Believers. The caution thus used to prevent a disappointment of the great object aimed at in first divulging, in a comparatively private way, The Gospel Entrusted to him, well may be followed as a guidance in Missionary intercourse within the spheres of allotted labours, to select a chosen Few, and seek to make Converts by degrees, waiting The LORD's Own Time, when a more public and general appeal may with safety be made under Such Support, and after exemplifying the vital Spirit of Christianity in all the habits of intercourse with the Neighbourhood.The Narrative given of this journey by the Apostle with his Companions to the once holy City is this: Being at Antioch on their way to Jerusalem, and having gathered the Church there together, after rehearsing All that GOD had Done with them, and how He had Opened the Door of Faith unto the Gentiles; on certain Men, which came down from Judea, teaching the Brethren, that unless they were circumcised after the manner of Moses, they could not be Saved; when Paul and Barnabas had no small dissention and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and Elders about that question. And being brought on their way by the Church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles, and they caused great joy to all the Brethren; and when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders, and they declared All Things That GOD had Done with them-Acts xiv. 26 to 28-xv. Í to 4, 24.In the Epistle to the Philippians, St. Paul urges on them a consistent observance of Christian discipline and duty, that he might rejoice in the Day of CHRIST, that he had not run in vain, neither laboured in vain-ii. 14 to 16.

VERSES 3 to 10.-But neither Titus, who was with me, being a Greek, was compelled to be circumcised: and that because of false Brethren unawares brought in, who came in privily to spy out our liberty, which we have in CHRIST JESUS, that they might bring us into bondage: to whom we gave place by subjection, no, not for an hour, that the Truth of The Gospel might continue with you, but of these, who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: GOD Accepteth no Man's person): for they, who seemed to be somewhat in conference added nothing to me; but contrariwise, when they saw that the Gospel of the Un

circumcision was Committed unto me, as the Gospel of the Circumcision was unto Peter, (for He, That Wrought effectually in Peter to the Apostleship of the Circumcision, The SAME was Mighty in me toward the Gentiles;) and when James, Cephas and John, who seemed to be Pillars, perceived the Grace, That was Given unto me, they gave to me and Barnabas the right hands of Fellowship; that we should go unto the Heathen, and they unto the Circumcision. Only they would that we should remember the Poor: the same, which I also was forward to do.

Neither Circumcision availeth anything, nor Uncircumcision, but a new Creature. Neither Jew, nor Gentile, Bond nor Free, but All in CHRIST. These are analagous sentiments elsewhere delivered by the Apostle, and tend to shew the prevailing and paramount feeling of his mind, and that the aim of his preaching was to centre every hope and every Spiritual affection in the faith that CHRIST JESUS is The Only Name under Heaven, Whereby we may be Saved. The opposition urged by Paul against the Jewish rite of Circumcision, when pressed upon the observance of the Gentile Converts to Christianity, as essential to Salvation and Christian Communion, is justified by the whole Tenor of CHRIST's Own Gospel, as seeking the purity of the flesh and spirit by the conversion of the heart to piety and perfect righteousness. Without opposing the Jews themselves adhering to the rite, if they chose it, though evidently, under the Light of The New Revelation, without attaching any Saving influence to it, the Apostle valiantly and unconquerably contends against its being requisite to fetter Converts from amongst any of the Nations of the Gentiles, with that which might be peculiarly obnoxious to them. To the influence of false Brethren brought into communion with the Faithful was this disturbance of its harmony attributed. And hence is a lesson taught of caution in the formation of Religious Communities or Societies; and that Individuals should be thoroughly understood, and their principles in all their bearings investigated, before they are permitted to intermix influentially in Communities, having the Glory of GOD and the Eternal Welfare of Mankind, their professed and paramount object. Under the garb and mask of hypocrisy how much injury is done even to the best of causes! but how self-destructive is such a principle of action! as will be proved when Time shall be no more; for then will the hope of the Hypocrite perish everlastingly, and then will his heart-rending sorrow begin its endless work, and remorse and despair will survive, when hope is utterly blasted. In religion, as in morals and politics, Spies present themselves under the semblance of Friends, and often exhibit a forward zeal that deceives Many, if not All but themselves and Him, Who, though Himself Invisible, Seeth and Knoweth the workings and secrets of all hearts, whose sin thus finds them out, and for which they will assuredly be Called to Judgment, and as assuredly to Condemnation and Punishment, unless they repent them ere it be too late, and unless they turn from the evil of such ways, and flee in suppliance to The Only SAVIOUR of Sinners: for the Liberty that is in and through CHRIST JESUS is Universal-it is only to seek It in sincerity, to ask for It in faith, and It will be both found and obtained to the Soul's Rescue from the grasp of Satan, and its Consolation and Rejoicing in hope of the Fulfilment of The DIVINE Promise of Pardon and Reconciliation and Adoption.The bondage, to which the Scribes and Pharisees sought to subject the Disciples of CHRIST, is like that to which the Papists would subject the True Disciples and Believers in CHRIST and His Gospel; a subjection to the will and judgment of Human pride and prejudice, and insatiate thirst for temporal power: ever putting from their minds, that they are forging for themselves fetters, that will gall them through eternity. The Liberty we have in CHRIST JESUS is a freedom from the snares of sin, the fascinations of sensual pleasure, the power and artifices of Satan, and the thraldom of Worldly attachments and unhallowed pursuits; a freedom from every shackle and restraint, that would

weigh down the Soul, and prevent its rising to the fruition of Heavenly contemplation, and the exercise of Holy occupation; a Liberty to reclaim the lost Image of Its MAKER, to join in Communion and Fellowship with The Incarnate SON of GOD Himself, and to be in perpetual converse with The SPIRIT of HOLINESS. In the watchfulness over the workings of his own Soul, on every intercourse with Others, and receiving, because piously seeking, the Light and Guidance of DIVINE Truth, the Apostle was fortified against the artful designs and machinations of Such, who aimed covertly to subvert the New and Glorious Doctrine of Salvation by CHRIST Alone, without needing the observance of the mere ceremonious rites of the Jews; and however elevated the rank or powerful the influence and arrogant the dictation of such Opponents of the Glorious Liberty, with Which CHRIST Blesses His faithful Followers, Paul raised his voice and urged his argument with a force and unbending steadfastness, that became the Disciple of Such A MASTER, and proved the value of that Freedom, for which he so strenuously contended. In the Just Balance of The DEITY he knew that All would be rightly Weighed, and no prejudice prevail, whatever deference might by worldly minds be paid to station or degree. Ingenuity of argument,. though yielded to by Others, swayed not him in such contest for Gospel Privileges; even the name of a Brother Apostle Peter did not silence him, where he felt that an essential point of Evangelical Doctrine was to be maintained—namely, that neither Circumcision nor Uncircumcision avail anything, but a new Creature; and as Paul had been Especially Called and Appointed to preach to the Gentiles the Glad Tidings of Salvation by JESUS CHRIST, and the observance of Circumcision had not been Enjoined him to inculcate, he would not at the voice of Man, however otherwise distinguished, admit the necessity of that rite, or impose its observance on his Gentile Followers. Peter's appointment to advocate the Christian Cause amongst his own Countrymen, the Jews, left him free not to disturb a rite of general adoption amongst the Jews; but no Authority from his Heavenly MASTER justified him to force an attention to such a peculiar ceremony on Such as sought, not to be Jews, but Christians, and Christians with a freedom from Jewish peculiarities. On a becoming representation by Paul of his own feelings and conviction on this subject to three of the other Apostles, of whom Peter, under the appellation, Given him by CHRIST Himself, of Cephas, was one, the force of his argument was acknowledged and acquiesced in by all the three; for they were satisfied that Super-Natural Power had been DIVINELY Communicated to Paul, and that the Gift of The HOLY GHOST was in all Spiritual Wisdom and Knowledge his; and in the emphatic language of the Text, they gave to him the right-hands of Fellowship, and doubtless their hearts also, and shared with him in that rich measure of Spiritual joy, which ever attends on such interchanges of Christian Brotherhood. The three Apostles in the progress of their goodly work of charity and benevolence, by administering to the temporal as well as Spiritual wants of Others, were anxiously urgent on Paul not to forget the temporal necessities of his poorer Brethren among the Jews, though his labours of love in his Spiritual Calling might be justifiably exercised almost exclusively among the Gentiles. And with the warmth of feeling which Paul had cherished towards that as well as every other Christian object and duty, he at once meets the proposition with the assurance that it was an habitual act and effort with him, and that he never omitted an opportunity so to do.—In an after passage in this Epistle, the Apostle admonishes his Galatian Converts, that they had been called unto Liberty, urging them not to use their Liberty for an occasion to their selfish or sensual gratification; but that by love they should serve One Another-v. 13.- -As the Messenger of CHRIST, like Moses of old in his injunction neither to add to the Word of DIVINE Commandment, nor to

diminish ought therefrom, Paul kept himself to the Law of Christian Liberty, and studiously withheld himself from influencing the least infringement or disregard of it in deference to the prejudices of others-Deut. iv. 2.— -Both Peter and Paul concurred in acknowledging the Perfection and Purity of The DIVINE Mind in all Its Judgments and Views of Human character, proclaiming, that GOD is no Respecter of Persons in any undue or partial sense; as is recorded of the first-named Apostle, when he burst forth under the New Light of DIVINE Truth and Revelation, that had Broke in upon him in the Vision of creatures clean and unclean in the estimate of the Jewish economy, but which were all rendered clean as Sanctified by DIVINE Offering and Selection-Acts x. 9 to 16-28 to 34. In his Epistle to the Romans Paul also insists on the Equal Ministration of DIVINE Justice to Jew and to Gentile-Rom. ii. 6, 9, 11.In his Epistle to the Thessalonians, Paul declares that his Apostolic exhortation was not of deceit, nor of uncleanness, nor in guile; but (adds he) as we were Allowed of GOD to be Put in Trust with The Gospel, even so we speak; not as pleasing Men, but GOD, Which Trieth our hearts-1 Thess. ii. 3, 4; and in his first Letter to Timothy he declares, that, speaking the Truth in CHRIST, he was Ordained a Preacher and an Apostle, a Teacher of the Gentiles in faith and verity-1 Tim. ii. 7-See also Rom. i, 5—xii. 3.- -In his Epistle to the Ephesians Paul avows, that all true Believers in the Everlasting Gospel are built upon the foundation of the Apostles and Prophets, the Pillars of That Church or Temple, of Which JESUS CHRIST Himself is the Chief Corner-Stone-ii. 20.

I

The proof of Paul's effectual working in the cause of the Suffering Poor amongst the Jews is recorded in the Acts, and doubtless as the fruit of his own Pastoral urging, when at Antioch, that the Disciples there, every Man according to his ability, determined to send relief unto the Brethren, which dwelt in Judca; which also they did, and sent it to the Elders by the hands of Barnabas and Saul-Acts xi. 29, 30; and in his Epistle to the Romans Paul writes, But now go unto Jerusalem to minister unto the Saints; for it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints, which are at Jerusalem: and he goes on to raise a powerful argument in support of such a spirit of philanthropy, It hath pleased them verily, and their Debtors they are: for if the Gentiles have been Made Partakers of their Spiritual Things, their duty is also to minister unto them in carnal things-Rom. xv. 25 to 27. As our SAVIOUR Paid the Ransom of our Souls by the Exceeding Great and Precious Sacrifice of Himself in our Nature, and whilst on Earth Went about Ever Doing and Uttering Good, so should we, after His Glorious and Encouraging Example, and as we have ability and opportunity, seek to do good and administer to the temporal and Spiritual necessities of Others, and especially to supply the crying need of any suffering Members of the Household of Faith. VERSES 11 to 16.-But when Peter was come to Antioch I withstood him to the face, because he was to be blamed for before that Certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation: but, when I saw that they walked not uprightly according to the Truth of The Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We, who are Jews by nature, and not Sinners of the Gentiles, knowing that a Man is not justified by the works of the Law, but by the Faith of JESUS CHRIST, even we have believed in JESUS CHRIST, that we might be justified by the Faith of CHRIST; and not by the works of the Law: for by the works of the Law shall no Flesh be justified.

Peter, though Divinely Taught by an especial Revelation in an allegorical Vision, to regard Gentiles as well as Jews as Objects of CHRIST's Sacrificial

Intercession, yet with a moral timidity, that still, though in a lessened degree, clung to him, yields to the remonstrance of a Fellow-Apostle, and withdraws from Gentile Society, in which he had previously mingled with Christian fellowship, for the only reason urged on him by James, that the Gentile Converts did not adopt the Jewish ceremonial badge of Circumcision. Paul however, with his heroic courage and devotedness to the great and comprehensive work of Salvation through faith in CHRIST, at once and unhesitatingly on meeting Peter, remonstrated with him, and urged the Truth as It is in JESUS, that the Wall of Partition between Jew and Gentile had been Graciously thrown down; and that Gentiles, though DIVINELY Invited to participate in the Inestimable Benefits and Blessings of The Gospel Dispensation through CHRIST JESUS, were free from the shackles of the mere ceremonial Law, and particularly the rite of Circumcision. Peter's departure from The DIVINE Admonition, and seeking the praise, or dreading the fear of Man rather than of GOD, was a just subject of reproof as well as of remonstrance, and therefore was Paul, though much Peter's Junior in point of years and in the Call to The Gospel Ministry, justified in blaming him for such a departure from the Sacred Trust, with Which he had been Invested, to receive the Gentiles as Brethren and Fellow-Heirs of the Promises in CHRIST JESUS. To Paul's increase of discomfiture at this opposition amongst the most influential of the Jews that were present, even Barnabas, who had been the Companion of his travels and the Witness of his labours and his zeal, and who had been messaged by him for praise in the Churches, was now opposed to him and joined in the ranks of his Adversaries, seeking with Peter to overrule Paul's reasoning, and virtually to reject all Christian communion with the Gentiles, who would not submit to the penalty of circumcision, probably contending that it was an Ordinance to which CHRIST Himself had in Infancy been subjected; but Paul, being strong in the Power That was DIVINELY Imparted to him, and in the conviction, that the Call to the Gentiles was free from Jewish bondage, and that the judgment of Peter and those coinciding with him was not according to knowledge of the true catholic or universal Spirit of The Gospel of CHRIST, and of the Revelation especially Made to himself, did, in the most open manner, press upon them the grounds of his sense of such departure from the Truth of the Christian Profession, reasoning particularly on the inconsistency of Peter, who, as a consequence of the Vision which he had had Imparted to him in Guidance for his mode of intercourse with the Gentiles, had joined them at their meals, and partaken of their meats, though such as the ceremonial Law of the Jews had in some instances forbidden as unclean, and yet had sought to bring over the Gentile Converts to circumcision and the consequent rigour of the Jewish ceremonial law: and then, with the Master-feeling of his Christian insight, urges the nothingness of the Law, and the only and all-sufficiency of faith in JESUS CHRIST, as the Means to the End of Salvation; insisting that the works of the Law will not obtain the Inestimable Prize of the High Calling of GOD in CHRIST JESUS: for otherwise the Great Sacrifice of CHRIST might seem unnecessary. And a true faith in That Intercessory Atonement contemplates the Nature of It as so Transcendant A DIVINE Concession to Man's Eternal Interest, as to make every other object utterly unworthy of being classed with It, though in proportion to the faithfulness of that profession will the Life and conversation be moulded and directed to every good word and work, by the Directing Precepts and after the Example of CHRIST Himself when on Earth, Who then, both in Word and Work, Exhibited a Pattern of all Excellence.In the Acts of the Apostles Paul and Barnabas are described, when continuing at Antioch, as teaching and preaching the Word of The LORD; but on Paul's proposing to