Judas and Silas very warmly supported the decree of the Council at Antioch. The former haying fulfilled his mission, returned to Jerusalem; the latter continued at that place a longer period, and added his valuable labours to those of Paul and Barnabas, and many other zealous preachers of the Gospel.

From a serious perusal of the transactions of this Council, it will be evident how much we are all concerned in the determination of the Apostles; for though the decree as such has no reference to us, having been abrogated by the dissolution of the Jewish state, yet its consequences still remain, by uniting the Gentile world to the spiritual body of Christ.

The decree was intended to preserve the Gentiles from relapsing into idolatry;-let the motives for the decree operate on our minds, by giving us a pure faith, and preserving us, through grace, from the errors of those who, though called Christians, still continue without Christ; in a Gentile state, "aliens from the commonwealth of Israel, and strangers from the covenants of promise."-The decree was intended to prevent any unnecessary offence being given to the Jews, which might hinder them from accepting the terms of the Gospel: -let us beware, lest our conduct should have the same effect in the Holy Church of which we are members. If those without the Church see us acting in a manner inconsistent with those salutary

restraints which our religion imposes, can they suppose that our belief is sound? Will they renounce their worldly lusts, and come among us, when they see us live in such a state of careless unconcern, if not actual depravation, as would disgrace any profession? The decree was intended to take away all occasion of offence from a weak brother ; " If meat," says St. Paul, "make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend'." We should not be backward in adopting measures of peace and unity in the Christian Church, though perhaps sometimes with inconvenience to ourselves, provided there is no innovation in the essential doctrines, and primitive practices, of the Gospel. Give none offence in any thing, neither to the Jews, nor to the Gentiles, nor to the Church of God." Act upon the broad basis of Christian Faith, and you will not only give no offence, but your sincere belief and corresponding holiness of life will become blessed means of grace and salvation to numbers that surround you.-Lastly, the decree was intended to remove the burthensome ceremonies of the law, and to impose only the light and easy yoke of Christianity. “Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage "." This subject is discussed by St. Paul in his Epistle to the Romans, and in that to the Galatians, which has a particular reference to this Council at Jerusalem, as well as to

11 Cor. viii. 13.

2 1 Cor. x. 32.

3 Gal. v. 1.

"

a transaction connected with it, not mentioned in the Acts. With the law, all legal obligation passed away. The shadow became unnecessary when the substance appeared. But, thanks be to God! the Gospel remains, and offers to us a pure and lively faith, which justifies us freely. "We have believed," says St. Paul," 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 1." On this doctrine rested the decision of the Council. On this, therefore, depends the Christian's hope. But let no man deceive himself with false expectations of salvation. There is one consistent plan in the ways of Providence, and in the works of grace. We are justified by faith; a faith productive of good works. Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love 2 :" or, as it stands in another passage-but a new creature, or rather a new creation. This internal, radical change of heart, this true fruit of the Spirit, and this only, is a sure proof of our justification, and acceptance with God. The kindness and love of God hath called you to everlasting life. Beware that ye receive not the grace of God in vain. "As He that called you is holy, so be ye holy in all manner of conversation "."

3

"In

1 Gal. ii. 16.

2 Gal. v. 6.

31 Pet. i. 15.

LECTURE XVI.

ACTS XV. 36.xvi.

St. Paul's second Apostolic Journey.-Dissension and Separation of Paul and Barnabas.-Travels of Paul and Silas from Antioch in Syria, through the Countries of-Syria and Cilicia, the Cities of Derbe, Lystra, and Iconium, the Regions of Phrygia and Galatia, the City of Troas, the Island of Samothracia, and the Cities of Neapolis and Philippi in Macedonia. A.D. 53.

IN delineating the character and conduct of the primitive Apostles, we are struck with that sublime fortitude with which they met persecution. Never dejected under oppression, never intimidated by punishment, they pursue their high commission, and are as ready to die, as to be bound, for the great truths which they deliver. In travelling with them from one interesting event to another, we remark the value of that principle which influenced their labours, and led them, not with those high-wrought sentiments which have given birth to the heroes of romance, or those enthusiastic raptures which have produced spiritual impostors, but with cool and steady intrepidity to obey their holy calling.

This observation, applicable indeed to all the Apostles, is at present more particularly to be attributed to St. Paul, whose conduct, about this period, becomes almost the sole object of the historian's attention. He had not long been returned to Antioch from the council which had been holden at Jerusalem, before he proposed to Barnabas to visit the Churches which they had planted; and in which, as it appears from his Epistles, he exercised an episcopal authority'. The government of the Christian Church during the lives of the Apostles, was clearly established in themselves, and was by them transmitted to "faithful men," who, from time to time, were expected to discharge the same important duties. It was necessary, therefore, that the governors of the Church should make occasional circuits among their converts, for the purpose of regulating their several spiritual concerns; and, at this time, one object of this apostolic journey was to "deliver them the decrees for to keep, that were ordained of the Apostles and Elders which were at Jerusalem."

The proposal made to Barnabas produced a warm contention between two good men. Barnabas determined to take his relative, John Mark, as an associate, but Paul opposed his intention, as. the young man, fearful of labour and peril, had deserted them upon a former occasion. It has been observed on this circumstance, that Paul espoused the cause of justice, Barnabas that of humanity.

1 See 2 Cor. xi. 28. 1 Cor. v. 1-8. 2 Cor. ii. 6.