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acceptance with God, but as to the manner of their living together in fociety: at leaft he might not have comprehended this point with fuch clearnefs and certainty, as to ftand out upon it againft the fear of bringing upon himfelf the cenfure and complaint of his brethren in the church of Jerufalem, who ftill adhered to their ancient prejudices. But Peter, it is faid, compelled the Gentiles IxXaiQiv—" why compelleft thou the Gentiles to live as do the Jews?" How did he do that? The only way in which Peter appears to have compelled the Gentiles to comply with the Jewifh inftitution, was by withdrawing himfelf from their fociety. By which he may be underftood to have made this declaration: " We do not d^ny your right to be confidered as Chriftians; we do not deny your title in the promifes of the Gofpel, even without compliance with our law; but if you would have us Jews live with you, as we do with one another, that is, if you would in all refpects be treated by us as Jews, you muft live as fuch yourfelves." This> I think, wasthecom2 pulfion pulfion which St. Peter's conduit impofed upon the Gentiles, and for which St. Paul reproved him.

As to the part which the hiftorian afcribes to St. Peter, in the debate at Jerufalem, tjefide that it was a different queftion which was there agitated from that which produced the difpute at Antioch, there is nothing to hinder us from fuppofing that the difpute at Artioch was prior to the confultation at Jerufalem; or that Peter, in confequence of this rebuke, might have afterwards maintained firmer fentiments.



No. I.

epiftle, and the epiftle to the Coloffians, appear to have been tranfmitted to their refpective churches by the fame meflenger: "But that ye alfo may '* know my affairs, and howl do, Tychicus, "a beloved brother and faithful minifter in "the Lord, fhall make known to you all "things; whom I have fent unto you for "the fame purpofe, that ye might know ** our affairs, and that he might comfort "your hearts" (Eph. chap. vi. ver. 2 1 , 22). This text, if it do not exprefsly declare, clearly I think intimates, that the letter was fent by Tychicus. The words made ufe of in the epiftle to the Coloffians are very fimilar to thefe, and afford the fame implication that Tychicus, in conjunction, with Onefimus, was the bearer of the letter

to to that church: "All my ftate fhallTychicus '* declare unto you, who is a beloved bro"ther, and a faithful minifter, and fellow "fervant in the Lord, whom I have fenf "unto you for the fame purpofe, that he ** mightknowyour eftate, and comfoit your "hearts; with Onefimus, a faithful and "beloved brother, who is one of you: they "fhall make known unto you all things "which are done here" (Colof. chap. iv. ver. 7—9). Both epiftlesreprefentthe writer as under imprifonment for the gofpel; and both treat of the fame general fubjecT:. The epiftle therefore to the Ephefians, and the epiftle to the Coloflians, import to be two letters written by the fame perfon, at, or nearly at, the fame time, and upon the fame fubjedi, and to have been fent by the fame meffenger. Now, every thing in the fentiments, order, and diftion of the two writings correfponds with what might be expected from this circumftance of identity or cognation in their original. The leading doctrine of both epiftles is the union of Jews and Gentiles under the Chriftian difpenfation j and that doftrine in both is eftablifhed by P the the fame arguments, or, more properly fpeaking, illuftrated by the fame fimilitudes*: "one head," " one body," "one new ** man," " one temple," are in both epiftles the figures, under which the fociety of believers in Chrift, and their common relation to him as fuch, is reprefented .j.. The ancient, and* as had been thought, the indelible diflinction between Jew and Gentile, in both cpiftles, is declared to be "now abolifhed by his crofs." Befide this confent in the ge

* St., Paul, I am apt to believe, has been fometimes accufed of inconclufive reafoning, by our miflaking that for reafoning which ,\vas only intended for illuftration* He is not to be read 'as'a man, whofe owri perfuafiofi of the truth of what he taught always or folely depended upon the views under which he reprefents it in his Writings. Taking for granted the certainty of his doctrine, as refting upon the revelation that had been imparted to him, he exhibits, it frequently to the conception of his readers under images and allegories, in which if an analogy may be perceived, or even fometimes a poetic refemblance be found, it is all perhaps that is required*

fEphef. i. 22, ^ rColof. i. 18.

f Compared • . iv. 15, >with < ii. 19.

I ii. IS> J {. i». I0i »I»

fEphcf. ii. U> I5> 1 rColof.ii. 14.

Alfo.< ii. 16, >with< i.i8—21.

jl ii. 2oR J I ii.y.


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