I. THE GOSPEL IS OFFERED TO MEN IS ALL CIRCUMSTANCES OF LIFE. It is for men of every race, practising all varieties of social habits, living in different stages of civilization, holding the utmost diversities of creed, viewing the gospel itself from many distinct standpoints. None are so privileged as not to need it - the circumcised want it. None are so neglected as to be excluded from it - the uncircumcised have it preached to them. In the breadth of Divine love God has so ordered it that means shall be found for spreading his grace in the various directions where it is needed.

II. DIFFERENT MEN ARE CALLED TO DIFFERENT FIELDS OF CHRISTIAN WORK. Division of labour is as valuable in the Church as in business. This principle is generally recognized in foreign missions. It would greatly economize work and money and save much unseemly strife if it were equally acknowledged at home. It is to the shame of the Church that so much of its efforts is spent in maintaining the rivalry of the sects and parties, while the great world lies neglected. If the labourers are few it is a scandal that they should be quarrelling for their rights on the little patch already cleared. We are too short-sighted. We should "lift up our eyes." There the fields white to the harvest would call us out to broader efforts.

III. THE VARIOUS FUNCTIONS OF CHRISTIAN WORK ARE DETERMINED BY THE VARIOUS GIFTS OF THE CHRISTIAN LABOURERS. St. Paul was most fitted for Gentiles, St. Peter for Jews. They wisely recognized their diversity of vocations. It is important to see that we are in the right work. What is the best work for one man may be very unsuitable for another. We shall fail if we slavishly copy the most successful servants of Christ in a line that may not be ours. Butler could not organize a revival; nor could Wesley confute deism. We may be discouraged needlessly at our failure. Try some other work till the right work is discovered. The important point is to find our mission in our capacities rather than in our inclinations. We are not necessarily most fit for the work we like best. Still sympathy with a particular work is one great aid to success; only let us see that we do not confound this with self-will or ambition.

IV. DIVERSITY OF ADMINISTRATIONS IMPLIES SO DISCORD. Rather it is the best security for harmony. When all attempt the same work jealousy and rivalry spring up. If we differ naturally we are sure to come in conflict when trying to do the same thing. The ox and the ass are useful beasts, but bad yokefellows. The Apostles Paul and Peter could not have remained on friendly terms if they had kept to the same field. We should show friendship for those who are carrying on a different work from our own, recognizing them as fellow-servants with one Master.

V. THE SAME TRUTH AND GRACE ARE FOUND IN DIVERSITIES OF ADMINISTRATIONS. St. Paul and St. Peter preached essentially the same gospel. There is but one Christ and one narrow way. Diversity cannot go beyond the one gospel without becoming apostasy. - W.F.A.

Good men do not always think alike. When they differ, it is commonly from ignorance and a want of mutual explanation; and therefore when their understandings are informed, as their hearts were right before, they are like so many drops of water on a table — when they touch they run into one. Besides, while differing in some things, they agree in others — and these by fro the most important: and after awhile are generally led to see and acknowledge this. Such the case here. A difference among the brethren in Jerusalem concerning the missions of Peter and Paul; but none about the duty of remembering the poor. On that all agree.

I. WHO ARE TO BE REMEMBERED? The poor. Found in every age and land.

1. Distinguish between the vagrant poor and the resident poor. Vagrants are generally the least entitled to succour, being lazy, and not disposed to work when the opportunity is offered them. The resident poor have these claims;

(1)they are neighbours;

(2)their cases can be searched out, and impositions detected;

(3)regarding them your bounty is known, and it ought to be known — not to extol you, but to honour your religion, recommend the gospel, and glorify God.

2. Distinguish between God's poor and the devil's poor. In helping the latter while they continue what they are, you are aiding the beer-house, the gin-shop, licentiousness, and every evil. We should try to save them from their suffering by saving them first from their sin.

3. Distinguish between the strong and healthy poor, and the sick and disabled. The latter deserve sympathy and help.

II. WHY SHOULD YOU REMEMBER THE POOR?

1. In doing so, you keep the best company, and conform to the noblest examples.

2. You are bound by Divine authority.

3. The poor are your brethren.

4. You ire under great obligations to the poor. You are more dependent on them, than they on you. They cultivate your lands, manage your capital, prepare your food, furnish you with fuel; they man your ships, fill your armies, fight your battles, etc., etc.

5. In remembering them you will remember yourselves. By God's eternal law, doing good is the way to gain good; giving is the way to thrive (Psalm 41:1-3).

III. HOW ARE WE TO REMEMBER THE POOR?

1. Compassion.

2. Readiness to relieve. All might do much by exercising self-denial, and influencing others.

IV. WHEN SHOULD WE REMEMBER THE POOR?

1. When you die.

2. When you prosper.

3. When you are unthankful. It will remind you of how many blessings you daily receive, and so stir up your heart to praise.

4. When you are peevish, fretful, discontented, and miserable. Go, then, and see real misery; and consider how much more others have to suffer than you; and then do your best to relieve that suffering. In the act of giving consolation, you shall receive it.

5. When you fast. Let your own abstinence for your soul's health benefit the bodies of those whose life is a perpetual involuntary fast (Isaiah 58:6-8).

6. Every Lord's Day (1 Corinthians 16:2).

7. Now. Give liberally to the charity work in aid of which your alms are to-day solicited. If the Saviour were here now as a Man, how would He give? He could not give much. He would then give — what many hero (and the best givers too, perhaps) will give — coppers; not from want of inclination, but from want of ability. He was a poor Man, had not where to lay His head. But suppose He was possessed of the fortunes some of you possess, what would He give then? Think of it, and go and do likewise.

(William Jay.)

Poverty no virtue; wealth no sin. Nor yet is wealth morally good, poverty morally evil. Virtue is a plant which depends not on the atmosphere surrounding it, but on the hand that waters and the grace that sustains it. Grace must be sustained by Divine power. Yet, as a fact, God has been pleased for the most part to plant His grace in the soil of poverty. A very large multitude of His family are destitute, afflicted, tormented, and are kept leaning day by day upon the daily provisions of God, and trusting Him from meal to meal, believing that He will supply their wants out of the riches of His fulness.

I. THE FACT, THAT THE LORD HAS A POOR PEOPLE. A word from Him, and they might all be rich. Yet He does not speak that word. Why?

1. To teach us how grateful we should be for all the comforts He bestows on many of us.

2. To display His sovereignty in all He does.

3. To manifest the power of His comforting promises, and the supports of the gospel. The master.works of God are those that stand in the midst of difficulties — when all things oppose them, yet maintain their stand; these are His all-glorious works; and so His best children, those who honour Him most, are those who have grace to sustain them amidst the heaviest load of tribulations and trials.

4. To plague the devil, e.g., Job.

5. To give us some living glimpse of Christ. A poor saint is a better picture of Jesus than a rich one.

6. To give us opportunities of showing our love to Him. Take away the poor, and one channel wherein our love delights to flow is withdrawn at once.

II. THE DUTY, THAT WE SHOULD REMEMBER THE POOR.

1. In prayers.

2. In conversation.

3. In providing for their necessities.

IV. Why we should remember the poor.

1. They are the Lord's brethren. This is surely reason enough.

(C. H. Spurgeon.)

I. EXAMINE THE NATURE OF THE ASSERTION. No need to describe the poor; they describe themselves. You daily witness the scantiness and poverty of their apparel, their pale and emaciated forms; you hear their piteous plaints, and the tale of their complicated woes. But we should remember —

1. The work of the poor.

(1)It is irksome and laborious;

(2)often destructive to health;

(3)of more benefit to others than to themselves.

2. The deprivations of the poor.

(1)Scanty means of instruction;

(2)little opportunity of improving their minds;

(3)uncomfortable homes;

(4)degrading surroundings;

(5)insufficient clothing and food.

3. Our remembrance of the poor should be founded on personal observation.

4. It should be accompanied by relief. The best form of relief is employment.

II. STATE THE OBLIGATIONS WE ARE UNDER TO COMPLY WITH IT.

1. The dictates of humanity require it. The poor are our brethren.

2. The demands of duty require it. The laws of God have made this imperative upon us (Deuteronomy 15:7-9; Daniel 4:27; Luke 6:36-38; Matthew 7:12; 1 John 3:17).

3. The rights of justice require it. To the poor we owe far more than to rich drones who merely live on the labours of others. Who erect our houses? Who make our clothes? Who procure our food? Do not the poor? therefore remember them.

4. The claims of interest require it. God remembers the poor; is it not our interest to imitate Him? (Psalm 41:1, 2; Proverbs 3:9: 19:17; Isaiah 68:10, 11).

III. ANSWER OBJECTIONS.

1. My circumstances are straitened, I have nothing to spare. What! Nothing? (1 Kings 17:11, 12; Luke 21:2-4).

2. Charity must begin at home. True; but it should not end there.

3. I have a right to do what I will with my own. But what is your own? Are you not a steward merely of God's goods? Will He not call you to account?

4. The poor do not deserve to be remembered. God thinks they do; that is enough. What if He dealt with us according to our deserts?

(Theological Sketch-book.)

When Fox, the author of the "Book of Martyrs," was once leaving the palace of Aylmer, the Bishop of London, a company of poor people begged him to relieve their wants with great importunity. Fox, having no money, returned to the bishop, and asked the loan of five pounds, which was readily granted. He immediately distributed it among the poor by whom he was surrounded. Some months after, Aylmer asked Fox for the money he had borrowed. "I have laid it out for you," was the answer, "and paid it where you owed it — to the poor people who lay at your gate." Far from being offended, Aylmer thanked Fox for thus being his steward.

Some one was expressing surprise to Eveillon, canon and archdeacon of Angers, that none of his rooms were carpeted. He answered: "When I enter my house in the winter-time, the floors do not tell me that they are cold; but the poor, who are shivering at my gate, tell me they want clothes."

I. PAUL, WHO HAD BEGGARED THE CHURCH, IS NOW READY TO BEG FOR IT.

II. PAUL SETS US AS EXAMPLE OF CARE FOR THE POOR (Romans 15:25, 28). He gave more than good words and wishes.

1. The charge was very great to maintain the altar in the Old Testament. In the New Testament the poor come in place of the altar.

2. Mercy to the poor is a condition of Divine mercy.

III. PAUL BEING WARNED WAS DILIGENT TO DO THAT OF WHICH HE WAS WARNED. It is a common fault to hear much and do little.

(W. Perkins.)

How difficult it is to be wisely charitable; to do good without multiplying the sources of evil! To give alms is nothing unless you give thought also. It is written, not "blessed is he that feedeth the poor," but "blessed is he that considereth the poor." A little thought and a little kindness are often worth more than a deal of money.

(Ruskin.)

During the retreat of Alfred the Great at Athelney, a beggar came to him and requested alms; when his queen informed him that they had only one small loaf left, which was insufficient for themselves and their friends who had gone abroad in quest of food, though with little hope of success, "Give the poor Christian one-half of the loaf," said the king; "He who could feed five thousand men with five loaves and two small fishes can certainly make that half of the loaf suffice for our necessities." The poor man was relieved accordingly, and this noble act of charity was soon recompensed by a providential store of fresh provisions, with which his people returned.

I was very much pleased with the conduct of a brother who is here present. A short time ago there stood in the aisle near his pew, a gentleman and a poor fellow in a smock frock! thought to myself "He will let one in, I know; I wonder which it will be?" I did not wait long before out he came and in went the smock frock. He thought very rightly that the poor man was the most tired, for he had no doubt had a hard week's work, and probably a long walk, for there are not many smock frocks near London. I say again, "Remember the poor."

(C. H. Spurgeon.)

Puddings and potatoes form important articles of diet, and I shall be glad if farmers will remember our orphans in seedtime and harvest. Much more help could be rendered in kind if doners would only think of it. We need not mention things which an orphanage cannot consume; it would take space to mention things we could not use, such as alcoholic liquors, rattlesnakes, gunpowder, dynamite, or books of modern theology.

(C. H. Spurgeon.)

And now, when the standard of Christ is unfurled, have Christians become cowardly? Are there none among them who can step forward and say, "Here am I: send me." I do not believe there is such a cowardly spirit among us. But there is what is generally called a retiring disposition. I am scarcely able to make nice distinctions. In the day of battle if the commanding officer found one of his men in the rear rank on account of his modest and retiring disposition, I think he would tingle it out of him with a few lashes on his back.

(C. H. Spurgeon.)

Barnabas, Cephas, Galatians, James, John, Paul, Peter, TitusJerusalem, Syrian AntiochDesire, Diligent, Eager, Forward, Mind, Mindful, Poor, Poor-the, Poor-which, Remember, Uppermost, Urged, Zealous1. He shows when he went up again to Jerusalem, and for what purpose;
3. and that Titus was not circumcised;
11. and that he resisted Peter, and told him the reason;
14. why he and others, being Jews, believe in Christ to be justified by faith, and not by works;
20. and that they live not in sin, who are so justified.

Galatians 2:10

     5414   money, stewardship
     5448   poverty, attitudes to
     5449   poverty, remedies
     5840   eagerness
     5847   enthusiasm
     8243   ethics, social
     8436   giving, of possessions
     8670   remembering
     8811   riches, attitudes to

Galatians 2:1-10

     5108   Paul, life of
     7241   Jerusalem, significance

Galatians 2:9-10

     8636   asking

February 10. "I am Crucified with Christ; Nevertheless I Live" (Gal. Ii. 20).
"I am crucified with Christ; nevertheless I live" (Gal. ii. 20). Christ life is in harmony with our nature. A lady asked me the other day--a thoughtful, intelligent woman who was not a Christian, but who had the deepest hunger for that which is right: "How can this be so, and we not lose our individuality! This will destroy our personality, and it violates our responsibility as individuals." I said: "Dear sister, your personality is only half without Christ. Christ was made for you, and you were …
Rev. A. B. Simpson—Days of Heaven Upon Earth

September 25. "The Faith of the Son of God" (Gal. Ii. 20).
"The faith of the Son of God" (Gal. ii. 20). Let us learn the secret even of our faith. It is the faith of Christ, springing in our heart and trusting in our trials. So shall we always sing, "The life that I now live I live by the faith of the Son of God, who loved me and gave Himself for me." Thus looking off unto Jesus, "the Author and Finisher of our faith," we shall find that instead of struggling to reach the promises of God, we shall lie down upon them in blessed repose and be borne up by them …
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 18. "The Faith of the Son of God" (Gal. Ii. 20).
"The faith of the Son of God" (Gal. ii. 20). Faith is hindered most of all by what we call "our faith," and fruitless struggles to work out a faith which is but a make-believe and a desperate trying to trust God, which must ever come short of His vast and glorious promises. The truth is that the only faith that is equal to the stupendous promises of God and the measureless needs of our life, is "the faith of God" Himself, the very trust which He will breathe into the heart which intelligently expects …
Rev. A. B. Simpson—Days of Heaven Upon Earth

From Centre to Circumference
'The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.'--GAL. ii. 20. We have a bundle of paradoxes in this verse. First, 'I am crucified with Christ, nevertheless I live.' The Christian life is a dying life. If we are in any real sense joined to Christ, the power of His death makes us dead to self and sin and the world. In that region, as in the physical, death is the gate of life; and, inasmuch as what we die to in Christ is itself …
Alexander Maclaren—Expositions of Holy Scripture

The Duty of Remembering the Poor
POVERTY is no virtue; wealth is no sin. On the other hand, wealth is not morally good, and poverty is not morally evil. A man may be a good man and a rich man; it is quite certain that very frequently good men are poor men. Virtue is a plant which depends not upon the atmosphere which surrounds it, but upon the hand which waters it, and upon the grace which sustains it. We draw no support for grace from our circumstances whether they be good or evil. Our circumstances may sometimes militate against …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

"And if Christ be in You, the Body is Dead Because Sin,"
Rom. viii. 10.--"And if Christ be in you, the body is dead because sin," &c. This is the high excellence of the Christian religion, that it contains the most absolute precepts for a holy life, and the greatest comforts in death, for from these two the truth and excellency of religion is to be measured, if it have the highest and perfectest rule of walking, and the chiefest comfort withal. Now, the perfection of Christianity you saw in the rule, how spiritual it is, how reasonable, how divine, how …
Hugh Binning—The Works of the Rev. Hugh Binning

Nor have I Undertaken that in the Present Discourse...
25. Nor have I undertaken that in the present discourse, as it more pertains to thee, who hast laid open the hiding-places of the Priscillianists, so far as relates to their false and perverse dogmas; that they may not seem to have been in such sort investigated as if they were meet to be taught, not to be argued against. Make it therefore more thy work that they be beaten down and laid low, as thou hast made it, that they should be betrayed and laid open; lest while we wish to get at the discovery …
St. Augustine—Against Lying

Or are we Indeed to Believe that it is for any Other Reason...
41. Or are we indeed to believe that it is for any other reason, that God suffers to be mixed up with the number of your profession, many, both men and women, about to fall, than that by the fall of these your fear may be increased, whereby to repress pride; which God so hates, as that against this one thing The Highest humbled Himself? Unless haply, in truth, thou shalt therefore fear less, and be more puffed up, so as to love little Him, Who hath loved thee so much, as to give up Himself for thee, …
St. Augustine—Of Holy Virginity.

Thus the Spirit of Man, Cleaving unto the Spirit of God...
29. Thus the spirit of man, cleaving unto the Spirit of God, lusts against the flesh, that is, against itself: but for itself, in order that those motions, whether in the flesh or in the soul, after man, not after God, which as yet exist through the sickness man hath gotten, may be restrained by continence, that so health may be gotten; and man, not living after man, may now be able to say, "But I live, now not I, but there liveth in me Christ." [1916] For where not I, there more happily I: and, …
St. Augustine—On Continence

So Great Blindness, Moreover, Hath Occupied Men's Minds...
43. So great blindness, moreover, hath occupied men's minds, that to them it is too little if we pronounce some lies not to be sins; but they must needs pronounce it to be sin in some things if we refuse to lie: and to such a pass have they been brought by defending lying, that even that first kind which is of all the most abominably wicked they pronounce to have been used by the Apostle Paul. For in the Epistle to the Galatians, written as it was, like the rest, for doctrine of religion and piety, …
St. Augustine—On Lying

Neither do they Confess that they are Awed by those Citations from the Old...
7. Neither do they confess that they are awed by those citations from the Old Testament which are alleged as examples of lies: for there, every incident may possibly be taken figuratively, although it really did take place: and when a thing is either done or said figuratively, it is no lie. For every utterance is to be referred to that which it utters. But when any thing is either done or said figuratively, it utters that which it signifies to those for whose understanding it was put forth. Whence …
St. Augustine—On Lying

Introduction to Apologia De Fuga.
The date of this Defence of his Flight must be placed early enough to fall within the lifetime, or very close to the death (§1. n. 1), of Leontius of Antioch, and late enough to satisfy the references (§6) to the events at the end of May 357 (see notes there), and to the lapse of Hosius, the exact date of which again depends upon that of the Sirmian Council of 357, which, if held the presence of Constantius, must have fallen as late as August (Gwatk. Stud. 157, n. 3). Athanasius not only …
Athanasius—Select Works and Letters or Athanasius

The Main Current of the Reformation
I One of the greatest tragedies in Christian history is the division of forces which occurred in the Reformation movements of the sixteenth century. Division of forces in the supreme spiritual undertakings of the race is of course confined to no one century and to no one movement; it is a very ancient tragedy. But the tragedy of division is often relieved by the fact that through the differentiation of opposing parties a vigorous emphasis is placed upon aspects of truth which might otherwise have …
Rufus M. Jones—Spiritual Reformers in the 16th and 17th Centuries

Whether God Became Incarnate in Order to Take Away Actual Sin, Rather than to Take Away Original Sin?
Objection 1: It would seem that God became incarnate as a remedy for actual sins rather than for original sin. For the more grievous the sin, the more it runs counter to man's salvation, for which God became incarnate. But actual sin is more grievous than original sin; for the lightest punishment is due to original sin, as Augustine says (Contra Julian. v, 11). Therefore the Incarnation of Christ is chiefly directed to taking away actual sins. Objection 2: Further, pain of sense is not due to original …
Saint Thomas Aquinas—Summa Theologica

Bread and Wine Cont.
(4) We have yet to ask the great question, what is the specific blessing expressed by the elements, and therefore surely given to the faithful by the sacrament. Too many are content to think vaguely of Divine help, given us for the merit of the death of Christ. But bread and wine do not express an indefinite Divine help, they express the body and blood of Christ, they have to do with His Humanity. We must beware, indeed, of limiting the notion overmuch. At the Supper He said not "My flesh," but "My …
G. A. Chadwick—The Gospel of St. Mark

The Great Debt She Owed to Our Lord for his Mercy to Her. She Takes St. Joseph for Her Patron.
1. After those four days, during which I was insensible, so great was my distress, that our Lord alone knoweth the intolerable sufferings I endured. My tongue was bitten to pieces; there was a choking in my throat because I had taken nothing, and because of my weakness, so that I could not swallow even a drop of water; all my bones seemed to be out of joint, and the disorder of my head was extreme. I was bent together like a coil of ropes--for to this was I brought by the torture of those days--unable …
Teresa of Avila—The Life of St. Teresa of Jesus

Relation ii. To one of Her Confessors, from the House of Dona Luisa De La Cerda, in 1562.
Jesus. I think it is more than a year since this was written; God has all this time protected me with His hand, so that I have not become worse; on the contrary, I see a great change for the better in all I have to say: may He be praised for it all! 1. The visions and revelations have not ceased, but they are of a much higher kind. Our Lord has taught me a way of prayer, wherein I find myself far more advanced, more detached from the things of this life, more courageous, and more free. [2] I fall …
Teresa of Avila—The Life of St. Teresa of Jesus

Estimate of the Scope and Value of Jerome's Writings.
General. The writings of Jerome must be estimated not merely by their intrinsic merits, but by his historical position and influence. It has already been pointed out that he stands at the close of the old Græco-Roman civilisation: the last Roman poet of any repute, Claudian, and the last Roman historian, Ammianus Marcellinus, died before him. Augustin survived him, but the other great Fathers, both in the East and in the West, had passed away before him. The sack of Rome by Alaric (410) and …
St. Jerome—The Principal Works of St. Jerome

Galatians.
The Commentary is in three books, with full Prefaces. Book I., Ch. i. 1-iii. 9. Addressed to Paula and Eustochium, a.d. 387. The Preface to this book begins with a striking description of the noble Roman lady Albina, which is as follows: Only a few days have elapsed since, having finished my exposition of the Epistle of Paul to Philemon, I had passed to Galatians, turning my course backwards and passing over many intervening subjects. But all at once letters unexpectedly arrived from Rome with the …
St. Jerome—The Principal Works of St. Jerome

Twentieth Day. Holiness and Liberty.
Being made free from sin, ye became servants of righteousness: now present your members as servants of righteousness unto sanctification. Now being made free from sin, and become servants unto God, ye have your fruit unto sanctification, and the end eternal life.'--Rom. vi. 18, 19, 22. 'Our liberty which we have in Christ Jesus.'--Gal. ii. 4. 'With freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage.'--Gal. v. 1. There is no possession more …
Andrew Murray—Holy in Christ

Charity and Rebuke.
And now abideth faith, hope, charity, these three; but the greatest of these is charity.--1 COR. xiii. 13. The second main point of difference between a true and a false Charity, we want to remark, is, Divine Charity is not only consistent with, but it very often necessitates, reproof and rebuke by its possessor. It renders it incumbent on those who possess it to reprove and rebuke whatever is evil--whatever does not tend to the highest interests of its object. This Charity conforms in this, as …
Catherine Booth—Godliness

Second Great Group of Parables.
(Probably in Peræa.) Subdivision A. Introduction. ^C Luke XV. 1, 2. ^c 1 Now all the publicans and sinners were drawing hear unto him to hear. 2 And both the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. [For publicans see p. 76, and for eating with them see p. 349. The Pharisees classed as "sinners" all who failed to observe the traditions of the elders, and especially their traditional rules of purification. It was not so much the wickedness of …
J. W. McGarvey—The Four-Fold Gospel

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets …
Philip Schaff—History of the Christian Church, Volume I

This Question I Should Briefly Solve, if I Should Say...
24. This question I should briefly solve, if I should say, because I should also justly say, that we must believe the Apostle. For he himself knew why in the Churches of the Gentiles it was not meet that a venal Gospel were carried about; not finding fault with his fellow-apostles, but distinguishing his own ministry; because they, without doubt by admonition of the Holy Ghost, had so distributed among them the provinces of evangelizing, that Paul and Barnabas should go unto the Gentiles, and they …
St. Augustine—Of the Work of Monks.

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