The last circumstance of Peter’s life and actions, recorded in the Acts of the Apostles, is one so deeply involved also in the conduct of others of the holy band, that the history of the whole affair can be best given in connection with their lives; more especially as the immediate occasion of it arose under the labors of these other persons. All the statement which is here necessary to introduce the part which Peter took in the sayings and doings on this occasion, is simply as follows. Paul and Barnabas, having returned to Antioch from their first great mission from that city, throughout almost the whole circuit of Asia Minor, were, soon after their arrival in that city, involved in a vexatious dispute with a set of persons, who, having come down from Jerusalem, had undertaken to give the Syrian Christians more careful instructions in the minutiae of religious duty, than they had received from those who had originally effected their conversion. These new teachers being directly from that holy city, which, having been the great scene of the instructions and sufferings of Jesus Christ, and still being the seat of the apostolic college, was regarded by all, as the true source of religious light, to Christians as well as Jews, throughout the world, therefore made no small commotion in the church of Antioch, when they began to inculcate, as essential to salvation, a full conformity to all the minute ritual observances of the Mosaic law. The church of Antioch, having been planted and taught by men of a more catholic spirit, had gathered within itself a large number of heathen from that Gentile city, who, led by their convictions of the truth and spirituality of the Christian faith, had renounced entirely all the idolatries in which they had been brought up, giving themselves, as it would seem, with honest resolution, to a life of such moral purity, as they considered alone essential to the maintenance of their new religious character. Still, they had never supposed, that in renouncing their idolatrous superstitions, they had bound themselves to throw off also those customs of their country, which could have no connection with moral purity of conduct, and had therefore still remained in national peculiarities, Gentiles; though in creed, and religious practice, Christians. In this course they had been encouraged by the liberal and enlarged views of their religious instructors, who had never once hinted at the necessity of imposing upon Gentile Christians the burden of the Jewish law, which all the impressions of education and previous habits of life would have made quite intolerable. The wisdom of this enlightened spirit was seen in the great accessions of Gentiles, who, being convinced of the necessity of a moral change, were not met by any ceremonial impediments to the full adoption of a pure religion. Paul and Barnabas were, therefore, not a little troubled with this new difficulty, brought in by these Jewish teachers, who,