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SERMON LXVIII.

LIFE OF PAUL.

No. IV.

ACTS XV. GALATIANS ii. 11-17. ACTS xvi.

IN our last lecture, we accompanied Paul in his first mission to propagate the religion of Jesus. We are not informed of any of his actions, from the time of his return, A. D. 45, to the period, A. D. 51, when the council of Jerusalem was held. By some it has been supposed that it was during this interval that he preached from Jerusalem to Illyricum. (Rom. xv. 19, 20.)

A dispute at this time arose at Antioch which threatened the peace and prosperity of that society, and which was afterwards frequently renewed in the apostolic churches. Some Jewish converts came down from Jerusalem, and taught, that circumcision and the other ordinances of the Mosaic ritual were absolutely necessary for salvation. This sentiment obtained more credit, because they falsely attributed it to the apostles and the church of Jerusalem. It was strenuously opposed by Paul and Barnabas, as inconsistent with that fundamental doctrine of the gospel, justification by faith in Christ alone; as imposing an unnessary yoke upon the Gentile converts; and as calculated to impede the progress of the gos

pel. To compose the dissentions which this question had excited, Paul and Barnabas, with Titus and some others of the brethren, were deputed to go up to Jerusalem to obtain the opinion of the apostles, elders, and that church, by whom these zealots declared that they were supported. Though they found at Jerusalem some persons, who, having been converted from the sect of the Pharisees,* still maintained an undue regard to the Jewish ceremonies, and supposed their observance to be indispensable, yet the apostles, after a solemn consultation, declared that they were unnecessary; and that from the nature of the thing, from the declarations of the prophets, and from the seal of the Holy Spirit, who had descended on them when uncircumcised, and had purified their hearts by faith, it appeared that the Gentiles were complete in Christ. To prevent, however, unnecessary offence to the Jewish converts, and to promote harmony and love among the members of the church, the Gentile Christians were commanded to abstain from certain things which were calculated to wound the feelings of their brethren, and to lead them again into idolatry, or excite the suspicion that they were guilty of it. This prohibition, however, with the exception of one act of moral guilt to which it refers, is generally supposed to have been temporary, and founded on the peculiar state of the church at that period. A decree to this effect was sent down to the church at Antioch by Judas, surnamed Barsabas, and Silas or Silvanus, prophets of eminent gifts, who accompanied Paul and Barnabas; and while at that time it terminated the dispute, it afforded joy to the Gentile churches.

* Others imagine, that verse fifth is the Janguage of Paul to the council.

My brethren, though we no longer need fear the revival of this error; though no Christians now would maintain that the observation of the Jewish law is necessary to justification; yet, alas! there are ma

ny

who advocate sentiments too similar to those advanced by these persons. Supposing that the perfect righteousness of Christ is not a sufficient ground of trust, they introduce conditions and terms of justification as inconsistent with the tenor of the gospel, and as impossible to be united with the full atonement of Jesus, as were the Mosaic ceremonies. Oh! let us be careful to lay no other foundation than that which is laid, and let Christ, in the justification of the sinner, be esteemed all and in all.

Shortly after this period, Peter came down to Antioch, and lived at first without any scruple among the Gentile Christians. But some persons coming from Jerusalem, where many were still very much attached to the ceremonies of the law, Peter, lest he should offend these persons, withdrew from the Gentiles, and would no more eat with them. The worst effects appeared likely to result from his example. The Jews, and Barnabas himself, separated with Peter, though they knew that they were thus encouraging in their errors those who were obstinately mistaken zealots. To prevent the formation of a party which threatened to distract the church, Paul, with candour and with force, though with tenderness and love, openly reproved Peter. The apostle received the reproof with meekness; abstained in future from that "fear of man which bringeth a snare," and cherished an augmented love for his faithful friend. (Gal. ii. 11—17.)

Paul, having thus defended the liberty of the Gentiles in the church of Antioch, proposed to Barnabas

to return and visit those congregations which they had formed during the missionary, tour they had made together some years before. He was anxious to confirm, to console, and exhort them to continue in the faith, notwithstanding the afflictions and persecutions to which they were exposed. Barna bas readily consented; but, alas! in the execution of the plan, differences arose between these affectionate friends, which proved that they were still imperfect men, and which caused them to separate from each other. Barnabas, attached to his nephew John Mark, who had formerly quitted them in Pamphylia, and persuaded that he would not again abandon them, wished to receive him once more as their associate. Paul, on the contrary, supposing that he might again manifest the same unsteadiness which he had before displayed, and abandon them when the functions of their ministry became painful and perilous, would not consent that he should accompany them. Neither was disposed to abandon his opinion; the dispute between them was managed with a blameable warmth of temper; and they separated, never again to meet in this world; Barnabas taking with him John Mark, and going to Cyprus, and Paul, accompanied by Silas, visiting the churches in Syria and Cilicia.

This is not the event in the life of Paul, which we should select in forming his eulogium; but the impartial relation of it shows the sincerity of the sacred writers. It teaches us always to be watchful over our hearts, since whatever attainments we have made in piety, there is always within us a latent principle of corruption, which circumstances may unexpectededly draw forth. It shows us that there is but one character which is all lustrous and pure, and which

in all situations we may propose to ourselves as a model, that of our blessed Redeemer; but one sun that is without a spot, the brilliant Sun of Righteous

ness.

But notwithstanding this temporary anger, the most perfect friendship was soon restored between these holy men. It was impossible, indeed, that it should be otherwise. Two persons, who so ardently loved the Redeemer, and were so zealously engaged in advancing his cause, might have occasional misunderstandings which they would lament, but their hearts must be closely cemented together by Christian affection. We are, therefore, gratified in finding Paul so often, in his epistles, speaking with the tenderest affection, not only of his beloved Barnabas, but also of John Mark, concerning whose character it appears that his uncle judged correctly, whose services to the church he commended, and whom he warmly praises to the believers of Colosse. (1 Cor. ix. 6. Col. iv. 9, 10. 2 Tim. iv. 11.) Let us thus always correct our errors, when we offend through the want of mutual candour and forbear

ance.

The overruling providence of God from evil educes good. This division of sentiments between Barnabas and Paul tended to the furtherance of the gospel, and the edification of the church, since these two great men visited more places than they would have done had they remained together, and established two important missions, instead of one, which they originally proposed.

Having passed through Syria and Cilicia, every where confirming the faith of the disciples, Paul arrived at Derbe and Lystra, in Pamphylia, places where he and Barnabas had formerly preached with

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