And I must confess that the ordinary interpretation of that passage is this,-" It seemed good unto us, being divinely instructed by the Holy Ghost." Now I need hardly say, that I admit, in the fullest manner, that the Apostles were enlightened by the Holy Ghost; that they were at all times so far under his control, as to be secured by him from any error which could affect the integrity of the Gospel; and that they were especially informed and constrained where it was necessary. But I consider, that the necessity of circumcision to a Gentile convert was a question, which, having been once enlightened as to the free admission of the Gentiles into the Gospel covenant, they were competent to determine by the exercise of their own judgment, without the special interference of the Spirit. Upon this principle the Council of Jerusalem was assembled for the purpose of deliberating upon this question. Upon this principle St. Peter argued, that as he had been specially instructed to admit Cornelius into the Church of Christ, but had received no directions as to circumcision, it was reasonable to conclude, that God did not require the performance of that rite in the case of Gentile converts, having, without it, given them the Holy Ghost, even, says the Apostle, as he did unto us;

and put no difference between us, purifying their hearts by faith.* After which, Barnabas and Paul declared what miracles and wonders God had wrought among the Gentiles by them; no mention being made of circumcision; and at last, James, the first bishop of Jerusalem, to whom respect and deference appear to have been paid, perhaps because he was the kinsman of our Lord, terminated the discussion by a proposition full of wisdom and moderation, that the Gentile believers should be required to comply with the Mosaic law, only to the same degree in which the proselytes had always been required to observe it, by abstaining from every practice which savoured of idolatry and idolatrous customs. But all this was the result of discussion and deliberation; a result sanctioned undoubtedly by the Spirit of truth, who had given visible demonstration that these holy men were under his guidance and control; but it was not a conclusion specially dictated by the Spirit.

It appears, therefore, that the expression, it seemed good to the Holy Ghost and to us, is to be understood in the following sense: It seemed good to the Holy Ghost, that circumcision should not be required of Gentile Christians; and this

* Acts xv. 8, 9.

we know, because he descended upon Cornelius and his household; and they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.* But Paul and Barnabas also, who were separated for the work of delivering the word of reconciliation to the Gentiles, have admitted great numbers into the Church, without requiring them to be circumcised; this is another token that no such requisition has been dictated by the Spirit. It is plain, then, what the mind of the Spirit is, in this particular; and such, of necessity, must ours be: and thus, it seemed good to the Holy Ghost before, and it seems good to us now, to lay upon you no greater burthen than these necessary things; that is, no greater burthen of ceremonial compliance with the law of Moses than these things, which are necessary to mark your detestation of pagan superstition, and your entire separation from the worship and service of false gods; namely, that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication, which in the Jewish Scriptures is synonymous with idolatrous inclinations and practices; from which

* Acts x. 45.

if ye keep yourselves, ye shall do well. Fare ye well.

How necessary these inhibitions were, in the case of the Gentile converts, appears from the instance of the Corinthian Christians, who are cautioned by St. Paul not to be at the same time partakers of the Lord's table, and of the table of devils.*

In the conclusion of the fifteenth chapter it is related, that when Paul and Barnabas were about to revisit the cities where they had preached the word of the Lord, Barnabas, whose name, "the Son of Consolation," which the Apostles had given him,† seems to indicate that he was of a kind and generous disposition, wished to take with them his kinsman John, surnamed Mark. But as he had departed from them on their former mission, from Pamphylia, through hesitation or timidity, Paul thought not good to take him with them; the work which they had undertaken, being one which required great firmness and resolution on the part of those who were engaged in it; for no man having put his hand to the plough, and looking back, is fit for the kingdom of God; assuredly not fit for the ministry of that kingdom, which at all times † Acts iv. 36. + Luke ix. 62.

* 1 Cor. x. 21.

requires, but then most especially required, from those who undertook it, an uncompromising and unhesitating devotion of themselves, their energies, their inclinations, their designs, to the single object of saving souls.

The contention between Paul and Barnabas was so sharp, that they departed asunder one from the other; and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, (or Silvanus,) and departed, being recommended by the brethren unto the grace of God.*

No doubt this contention was matter of affliction to all parties concerned; to Mark also of improvement. He was made to see the dangerous nature of his fault, by the opinion which the great Apostle entertained of it; and was led to seek for a larger measure of spiritual strength and boldness. That he was afterwards restored to the good opinion of St. Paul, may be inferred from the manner in which he is spoken of in his Epistles;† St. Peter also mentions him under the affectionate appellation of Marcus, my son.‡

As to Paul and Barnabas, their friendship had commenced under very peculiar circumstances. When Saul was come to Jerusalem, he assayed

* Acts xvi. 39, 40.

+ Col. iv. 10. Philem. 24. 2 Tim.iv. 11.

1 Pet. v. 13.