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conclude by all the Apostles-by the whole fellowship of the Apostles.

Whether in any, and, if so, in what degree that conclusion is correct, we have no determinate means of knowing.

If, however, it was so to the utmost,-nothing appears in favour of the notion, that between Paul on the one part, and the Apostles and their disciples on the other, there existed at this time any real harmony. For, in what character was it that he made his appearance? In that of a commissioned envoy, from the whole body of the Church, established in that station, which was next in importance to Jerusalem, to which he was sent. And who was it that, at that time, as on both the former times, he, Paul, had in his company? Still his constant patron and associate Barnabas-the munificent friend and patron of that church which he was visiting the indefatigable Barnabas.

By Paul himself, in his Epistle to the Galatians (ii. 9, 10, 11.) the idea of any such extensive cordiality,say rather of cordiality to any the smallest extent,is pretty plainly negatived*. On that occasion (it was that of the Partition Treaty) what his interest required was-that, on the part of the Apostles and their disciples, the concurrence given to it, should appear as extensive as possible. If then they had, all of them, really and personally concurred in it,— or even if the contrary had not been notorious, this

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* Gal. ii. 6. " But of those 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 con"ference added nothing to me.-9. 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.—10. Only they would that we "should remember the poor; the same which I also was forward "to do.-11. But when Peter was come to Antioch, I with"stood him to the face, because he was to be blamed."

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is the conception which he would have been forward to convey and inculcate. No such notion, however, does he venture to convey. When speaking of them in general terms-of no affection on either side, more kindly than that of ill humour, does he give any intimation. Gal. ii. 6. "Of those 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."

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When, again, he comes to speak of the sort of intercourse, such as it was, which he had with the Apostles,-who are the persons that he speaks of? All the Apostles? the body of the Apostles in general?—No: James, Cephas (the Hebrew name of which Peter is a translation) and John: these three, and no more. These are the men, whom, to him Paul and his protector Barnabas in conjunction, he on that same occasion speaks of, as "giving the right hand of fellowship:" to wit, for the purpose of the Partition Treaty, the terms of which immediately follow.

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And, even of these men, in what way does he speak? As of men "who seemed to be pillars:" so that, as to what concerned the rest of the Apostles, he found himself reduced to speak no otherwise than by conjecture. And this same "right hand of fellowship" -what was their inducement for giving it ?-It was, says he, that "they perceived the grace that was given "unto me:" i. c. in plain language, and ungrounded pretension apart, the power, which they saw he had, of doing mischief:-of passing, from the character of a jealous and restless rival, into that of a declared enemy into that character, in which he had originally appeared, and with such disastrous effect. Immediately after this comes the mention of the In English, Rock.

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* Added in the English translation.

visit, made by Peter to Antioch: and therefore it is, that, no sooner is Peter-that chief of the Apostles of Jesus-mentioned,-than he is mentioned, as a man whom this Paul " withstood to his face, because he "was to be blamed." Gal. ii. 11.

Peter was to be blamed: those other Jews that were come to Antioch from James-they were to be blamed. Barnabas, under whose powerful protection,-by the Church at Jerusalem, her justly odious persecutor had, at three different times, been endured,―he too was to be blamed. He too was, at that time, to be blamed; and, as will be seen presently after, openly quarrelled with; and (if on this point the Acts are to be believed) parted with. Acts xv. 39. " And the " contention was so sharp between them, that they departed asunder one from the other: and so Bar"nabas took Mark, and sailed unto Cyprus."

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SECTION 3.

DEBATES-COURSE CARRIED BY JAMES AGAINST PETER.

Or what passed at this assembly, the only account we have the account given to us by the author of the Acts-is curious:-curious at any rate; and, whether it be in every particular circumstance true or not,in so far as it can be depended upon, instructive *. We have the persons mentioned as having spoken:

* Acts xv. 5-21. 5. “But there rose up certain of the sect of "the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

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-6. And the Apostles and Elders came together for to con"sider of this matter.-7. And when there had been much dis"puting, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among "us, that the Gentiles by my mouth should hear the word of the

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they are, in the order in which they are here enumerated, these four-to wit, Peter, Barnabas, Paul, and James. Of the speech of Peter, the particulars are given so likewise of that of James: of Barnabas and Paul, nothing more than the topic.

Against the Mosaic law in toto, we find Peter; and such contribution as he is represented as furnishing to this side of the cause in the shape of argument. On the same side, were Barnabas and Paul: what they furnished was matter of fact:-namely, in the language of the Acts, "what miracles and wonders "God had wrought among the Gentiles by them:" -in plain language, the success they had met with among the Gentiles.

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Gospel and believe.-8. And God, which knoweth the hearts, "bare them witness, giving them the Holy Ghost, even as he did -9. And put no difference between us and them, purifying their hearts by faith.--10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which "neither our fathers nor we were able to bear?—11. But we "believe that through the grace of the Lord Jesus Christ we shall "be saved, even as they.-12. Then all the multitude kept si"lence, and gave audience to Barnabas and Paul, declaring what “miracles and wonders God had wrought among the Gentiles by "them.-13. And after they had held their peace, James an"swered, saying, Men and brethren, hearken unto me :-- —14. "Simon hath declared how God at the first did visit the Gentiles, "to take out of them a people for his name.- -15. And to this

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agree the words of the prophets; as it is written,- -16. After "this I will return, and will build again the tabernacle of David, "which is fallen down; and I will build again the ruins thereof, " and I will set it up :--17. That the residue of men might seek "after the Lord, and all the Gentiles upon whom my name is "called, saith the Lord, who doeth all these things.- 18. Known "unto God are all his works from the beginning of the world."19. Wherefore my sentence is,-that we trouble not them, which "from among the Gentiles are turned to God:- -20 But that "we write unto them, that they abstain from pollutions of idols, "and from fornication, and from things strangled, and from blood. "-21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day."

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On this question, on the side of the chief of the Apostles, were the manifest interest of the religion of Jesus as to extent of diffusion,-the authority derived from situation,-the express command of Jesus, as delivered in the Gospel history,—and Jesus's own practice not to speak of the inutility and unreasonableness of the observances themselves. Yet, as far as appears from the author of the Acts,-of these arguments, conclusive as they would or at least should have been,-it appears not that any use was made: the success, he spoke of as having been experienced by himself among the Gentiles,-in this may be seen the sole argument employed in Peter's speech. Thus, -in so far as this report is to be believed,—thus, upon their own respective achievements, did,—not only Paul but Peter, rest, each of them, the whole strength of the cause.

Spite of reason, religion, and Jesus, the victory is, in this account, given to James-to Jesus's kinsman, James. The motion is carried: the course proposed, is a sort of middle course-a sort of compromise. At the hands of Gentile proselytes, in deference to the Mosaic law, abstinence from four things is required: namely, meats offered to idols, blood, things strangled: these, and the irregularities of the sexual appetite,whatsoever they were, that were meant by the word, rendered into English by the word fornication.

If any such decision were really come to,-by nothing but necessity-necessity produced by the circumstances of place and time-will it be found excusable. Abstinence from food killed in the way of sacrifice to heathen gods, on the occasion of public sacrifices: yes; for, for such food, little relish could remain, on the part of persons devoted to the religion of Jesus: from fornication, yes; for, for a sacrifice in this shape, even among the Gentiles, some preparation had been

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