16. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed 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."
Note, in this same letter, the mention made of Peter's eating with the Gentiles. "For before that certain came from James, he, Peter, did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision."
Note here, an additional reason for discrediting the whole story of Peter's expedition,—miracles and visions included,—as reported in the Acts. In regard to the visions,—from this circumstance it may be seen, that either no such visions were, as stated in the Acts 11:1-13, related by Peter, on his defence against the accusations preferred against him on this ground,—or that, if any such relation was given, no credit was given to it: for, it is after this, and, according to appearance, long after,—that, according to the Acts 15:1-33, not less than five years after, the meeting at Jerusalem took place; that meeting, at which, at the motion of James, the adherence to the Mosaic law was indeed in part dispensed with; but, so far as regards the practice charged upon Peter as an offence,—namely the eating with the Gentiles, insisted on and ordained.
If Paul's evidence was good and conclusive evidence in support of Paul's visions,—how came Peter's evidence not to be received as good and conclusive evidence in support of Peter's visions? Paul's evidence, with the visions reported by it, was not better evidence, in support of his claim to the Apostleship,—than Peter's visions, if the account in the Acts is to be believed, in support of the abrogation of the Mosaic law. Yet, as, according to the author of the Acts, by Paul's account of his visions, the Apostles were not any of them convinced; so here, according to Paul, by Peter's account of his visions, if ever really related to the fellowship of the Apostles, and to the elders,—their associates,—that same goodly fellowship was not convinced.
SECTION 2.
PARTITION-TREATY—PROBABILITY GIVEN, BY THE FINANCIAL STIPULATION, TO PAUL'S ACCOUNT OF IT.
Of this important treaty, mention may have been seen above. In the financial stipulation which may have been observed in it,—may be seen a circumstance, by which an additional degree of credibility seems to be given, to Paul's account of the transaction; at the same time that light is thrown upon the nature of it. Paul alone, with his adherents, were to address themselves to the Gentiles: but, in return for the countenance given to him by Peter and the rest of the Apostles, he was to remember the poor; which is what, says he, "I also was forward to do." Now, as to the remembering the poor, what is meant by it at this time of day, was meant by it at that time of day, or it would not have been meant by it at this:—supplying money, need it be added? for the use of the poor. Whatsoever, in relation to this money, was the intention of the rulers,—whether to retain any part in compensation for their own trouble, or to distribute among the poor the whole of it, without deduction;—in other words, whether profit as well as patronage,—or patronage alone, and without profit,—was to be the fruit;—human nature must, in this instance, have ceased to be human nature, if, to the men in question—Apostles as they were—the money could have been altogether an object of indifference. According to a statement, to which, as above, ch. ii., though contained in this anonymous history, there seems no reason to refuse credence,—community of goods—a principle, even now, in these days, acted upon by the Moravian Christians—was a principle, acted upon in those days, by the Jewish Christians. The property of each was thrown into one common stock: and the disposal of it was committed to a set of trustees, who—it is positively related—were confirmed, and, to all appearance, were recommended by,—and continued to act under the influence of,—the Apostles.
On neither side were motives of the ordinary human complexion—motives by which man's nature was made to be governed—wanting, to the contracting parties. By Peter and the rest of the Apostles, much experience had been acquired, of the activity and energy of this their self-constituted colleague: within that field of action, which alone was suited to their powers, and within which they had stood exposed to be disturbed by his interference, within that field to be secured against such interference,—was, to them and their interests, an object of no small moment. Such seems to have been the consideration, on the part of the acknowledged and indisputable Apostles.
Not less obvious was the advantage, which, by the stipulation of this same treaty in his favour, was in a still more effectual manner, secured to Paul. That, when the whole transaction was so fresh,—all that Paul was able to say for himself, with all that Barnabas was able to say for him, had not been sufficient, to induce the Apostles to give credence to his story about the manner of his conversion,—in a word, to regard him in any other light than that of an impostor,—is directly asserted by the author of the Acts. So again, in his unpremeditated speech to the enraged multitude, Acts 22:18, "They will not receive thy testimony concerning me," is the information which the Acts make him report as having been communicated to him by the Lord, when "while I prayed in the Temple," says he, ver. 17, "I was in a trance." Should a charge to any such effect happen to encounter him in the course of his labours;—should he, in a word, find himself stigmatized as an impostor;—find himself encountered by a certificate of impostorship;—a certificate, signed by the known and sole confidential servants, as well as constant companions, of that Jesus, whom—without so much as pretending any knowledge of his person, he had thus pretended to have heard without seeing him,—and at a time and place, in which he was neither heard nor seen by anybody else;—it is obvious enough, in any such case, how formidable an obstruction of this sort was liable to prove. On the other hand, so he were but once seen to be publicly recognized, in the character of an associate and acknowledged labourer in the same field,—a recognition of him in that character—a virtual recognition at least, if not an express one—would be seen to have taken place:—a recognition, such as it would scarcely, at any time after, be in their power to revoke: since it would scarcely be possible for them, ever to accuse him of the principal offence, without accusing themselves of the correspondent connivance. Note, that, of this treaty, important as it was—this partition-treaty—by which a division was made of the whole Christian world—no mention, not any the least hint, is to be found in the Acts.