between the churches of the idolatrous Gentiles converted to Christianity and the church of Jerusalem, but by Paul; and that he was at Jerusalem but twice between the year 45 and the year 58 (in which year, namely, 58, he communicated the conversion of the idolatrous Gentiles to the whole church of Jerusalem, in such a manner as to make them understand it); and that he made no stay at Jerusalem one of those times, namely, the fourth time of his being there, which was ann. 54.'

4th. That when the church of Jerusalem heard of the conversion of the Gentiles, yet they thereby probably only understood the conversion of the proselyted, and not of the idolatrous Gentiles. Indeed, I believe Gentiles never signify any thing but proselyted Gentiles, from the xth to the xiiith chapter of the Acts. And, as I apprehend, when the conversion of the idolatrous Gentiles was spoken of, Acts xv., it was not understood to signify idolatrous, but proselyted Gentiles only by any of the church of Jerusalem besides Peter, James, and John, to whom Paul had imparted this matter; and continued to be so understood by them till the xxist of the Acts. Thus, when Cornelius and his family, proselyted Gentiles, were converted, the Jewish Christians speak of them as Gentiles. St. Luke says,"

"And the apostles and brethren that were in Judea heard that the Gentiles (that is, Cornelius and his family) had also received the word of God. And they that were of the circumcision contended with Peter, saying, Thou wentest in to men uncircumcised," or to the Gentiles.' And when they were forced to hold their peace on the justification that Peter gave of himself, they said, "Then hath God also to the Gentiles granted repentance unto life."" In all these places, Gentiles undoubtedly signify proselytes of the gate, or devout Gentiles. There had been great debates, in the church of Antioch first, and in the church of Jerusalem afterwards, about the "brethren, who from among the Gentiles were turned unto God, in Antioch, Syria, and Cilicia," and a decree about them all which, as I hope, I have fully proved in the fourth Essay, related only to the proselytes of the gate converted to Christianity. On the other hand, the Jewish Christians had no notion of the calling of the idolatrous Gentiles. That was a mystery hid in the council of God from them, as well as from all ages before, and revealed first to Paul.*

Whilst the heads, therefore, of these Jewish Christians were so full of the case of the prose

■ Acts xi. 2.

2 Ver. 18.

3 Acts xv.

4 See the Third Essay.

lyted Gentiles; and whilst it so little entered into their thoughts that the idolatrous Gentiles would be called to the faith of Christ; or that they would be called to the faith, without being obliged to submit to any of the laws of Moses; it cannot be very surprising that whatever they heard concerning the conversion of the Gentiles, should not be understood of the conversion of the idolatrous Gentiles, and the terms on which they were received into the fellowship of the saints, but should be understood of the proselytes of the gate.

We have a much higher instance of the apostles and first disciples being blinded by a prepossession than this. For, though our Saviour foretold them, in the most plain and express words, that He must suffer many things, and be crucified, and rise again the third day; nay, though they once told Him, that now they understood Him; for "that He then spake plainly, and spake no proverb;' yet was this saying hid from them;" and that not only before, but after these events happened. So that after He was said to be risen by some of their own company, yet, influenced by their preconceived opinion of a temporal kingdom, they lost all hopes concerning Him; and only

1 John xvi. 28, 29. 2 Matth. xx. 17. Luke xviii. 31-35.

"trusted that this had been He that should have redeemed Israel."

We have yet another instance of a stronger and more surprising prepossession in the history of the Acts, and in a case in point too. For though the prophets speak of the "calling in of the Gentiles by the Messiah;" though Simeon, at Christ's being presented in the temple, had said, that "He was a Light to lighten the Gentiles, as well as the glory of God's people Israel;" though Christ had not only hinted it in His parables to the people,' and more distinctly in the parable of the wedding-supper, but spoke plainly of it to His disciples, and had given His apostles commission to "go and teach all nations, and to preach the gospel to every creature ;" and had told them, that they should "be His witnesses, after the Holy Ghost was come upon them, in Jerusalem, Judea, and Samaria, and even to the uttermost parts of the earth;" though the Holy Ghost was fallen on them, to infuse into them great degrees of all necessary knowledge; nay, though Peter quoted the prophecy of Joel, "that God would pour out His Spirit upon all flesh;" yet their duty to preach to the devout Gentiles (the people the best disposed of any to receive the gospel), in order to convert them, was so entirely hid

1 Luke xiii. 19-22. 24-31.

VOL. I.

2 Ibid. xiv. 16-25.

b

from them, that none of them attempted it, till about eight years after our Saviour's ascension. Nor could Peter then scarce be brought to it by a vision from God to that purpose; he still persisting to say, "Not so, Lord!" And though at last Peter went to Cornelius in consequence of his vision, and on finding messengers come from Cornelius, and on a farther direction from the Spirit to go with them; and on finding that Cornelius had had a vision which corresponded with his; and preaches to them; and, on the Holy Ghost's falling on them, baptizes them; yet is he questioned about all this by the Jewish believers with great severity: and scarcely can he justify himself by reciting this whole transaction in order to them And after he had justified himself, and it was a case settled in the church, that the devout Gentiles might be received, on believing the gospel, we see how fierce a contention broke out upon it at Antioch in Syria first, and at Jerusalem afterwards.'

Nor did any of the apostles, even though they saw this point so fully determined, attempt thereupon to preach to the idolatrous Gentiles, till about four years after the conversion of Cornelius (as the men of Cyprus and Cyrene did to other proselytes of the gate soon after the conversion of Cornelius was known); and

1 Acts xv. 1. 4.

2 Ibid. xi. 19, 20.