the first the church has had such obstacles to meet, and ever will have till the close of time.

Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law; and they regarded Paul with disfavor, because they thought that his principles in regard to the obligations of the Jewish law were lax.

The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch, the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. "Being prophets also themselves," Judas and Silas "exhorted the brethren with many words, and confirmed them." These godly men tarried in Antioch for a time. "Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also."

When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct

toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews "dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation."'" This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, "If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?'''

Peter saw the error into which he had fallen, and immediately set about repairing the evil that had been wrought, so far as was in his power. God, who knows the end from the beginning, permitted Peter to reveal this weakness of character, in order that the tried apostle might see that there was nothing in himself whereof he might boast. Even the best of men, if left to themselves, will err in judgment. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. And this record of the apostle's weakGal. 2:13, 14.

ness was to remain as a proof of his fallibility, and of the fact that he stood in no way above the level of the other apostles.

The history of this departure from right principles stands as a solemn warning to men in positions of trust in the cause of God, that they may not fail in integrity, but firmly adhere to principle. The greater the responsibilities placed upon the human agent, and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord, and labor in harmony with the decisions arrived at by the general body of believers in united council.

After all Peter's failures; after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of the Saviour's straightforward practice of right principles; after all the instruction he had received, all the gifts and knowledge and influence he had gained by preaching and teaching the Word, is it not strange that he should dissemble, and evade the principles of the gospel through fear of man, or in order to gain esteem? Is it not strange that he should waver in his adherence to right? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor.

In his ministry, Paul was often compelled to stand alone. He was specially taught of God, and dared make no concessions that would involve principle. At times the burden was heavy, but Paul stood firm for the right. He realized that the church must never be brought under the control of human power. The traditions and maxims of men must not take the

place of revealed truth. The advance of the gospel message must not be hindered by the prejudices and preferences of men, whatever might be their position in the church.

Paul had dedicated himself and all his powers to the service of God. He had received the truths of the gospel direct from heaven, and throughout his ministry he maintained a vital connection with heavenly agencies. He had been taught by God regarding the binding of unnecessary burdens upon the Gentile Christians; thus when the Judaizing believers introduced into the Antioch church the question of circumcision, Paul knew the mind of the Spirit of God concerning such teaching, and took a firm and unyielding position which brought to the churches freedom from Jewish rites and ceremonies.

Notwithstanding the fact that Paul was personally taught by God, he had no strained ideas of individual responsibility. While looking to God for direct guidance, he was ever ready to recognize the authority vested in the body of believers united in church fellowship. He felt the need of counsel; and when matters of importance arose, he was glad to lay these before the church, and to unite with his brethren in seeking God for wisdom to make right decisions. Even "the spirits of the prophets," he declared, "are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints." With Peter, he taught that all united in church capacity should be "subject one to another.""

1 Cor. 14: 32, 33.

1 Peter 5:5.

AFTER spending some time in ministry at Antioch, Paul proposed to his fellow-worker that they set forth on another missionary journey. "Let us go again," he said to Barnabas, "and visit our brethren in every city where we have preached the word of the Lord, and see how they do."

Both Paul and Barnabas had a tender regard for those who had recently accepted the gospel message under their ministry, and they longed to see them once more. This solicitude Paul never lost. Even when in distant mission fields, far from the scene of his earlier labors, he continued to bear upon his heart the burden of urging these converts to remain faithful, "perfecting holiness in the fear of God."' Constantly he tried to help them to become selfreliant, growing Christians, strong in faith, ardent in zeal, and whole-hearted in their consecration to God and to the work of advancing His kingdom.

12 Cor. 7:1.

This chapter is based on Acts 15:36-41; 16:1-6.