Some difficulty has been found in explaining the following part of the Epistle of the Philippians: "Do nothing through vain glory. Let each humbly think others better than himself. Be of the same mind with Jesus Christ, _who, being in the likeness of God, assumed not to equal himself to God_." This passage appears exceedingly well investigated and elucidated in a letter, still extant, of the churches of Vienna and Lyons, written in the year 117, and which is a valuable monument of antiquity. In this letter the modesty of some believers is praised. "They did not wish," says the letter, "to assume the lofty title of martyrs, in consequence of certain tribulations; after the example of Jesus Christ, who, being in the likeness of God, did not assume the quality of being equal to God." Origen, also, in his commentary on John, says: "The greatness of Jesus shines out more splendidly in consequence of his self-humiliation than if he had assumed equality with God." In fact, the opposite interpretation would be a solecism. What sense would there be in this exhortation: "Think others superior to yourselves; imitate Jesus, who did not think it an _assumption_ to be equal to God?" It would be an obvious contradiction; it would be putting an example of full pretension for an example of modesty; it would be an offence against logic. Thus did the wisdom of the apostles establish the rising church. That wisdom did not change its character in consequence of the dispute which took place between the apostles Peter, James, and John, on one side, and Paul on the other. This contest occurred at Antioch. The apostle Peter--formerly Cephas, or Simon Bar Jona--ate with the converted Gentiles, and among them did not observe the ceremonies of the law and the distinction of meats. He and Barnabas, and the other disciples, ate indifferently of pork, of animals which had been strangled, or which had cloven feet, or which did not chew the cud; but many Jewish Christians having arrived, St. Peter joined with them in abstinence from forbidden meats, and in the ceremonies of the Mosaic law. This conduct appeared very prudent; he wished to avoid giving offence to the Jewish Christians, his companions; but St. Paul attacked him on the subject with considerable severity. "I withstood him," says he, "to his face, because he was blamable." (Gal. chap. ii.)