er possible
system of works, but _through faith in Jesus Christ_; a doctrine which
cuts up Pharisaism by the roots.

(2) That, since faith in Christ is the common ground of justification
for Jews and Gentiles, _both were to be admitted upon equal terms_ to
all the rights and privileges of the Christian church; the ancient
prerogative of the Jews above the Gentiles being done away in Christ.

(3) Still further, that since the Gentiles had justification and
salvation not through the law of Moses, but through faith alone, _the
Mosaic law was not to be imposed upon them_. This was virtually
announcing its abolition, its types and shadows having been fulfilled in
Christ.

(4) That this removal of "the middle wall of partition" between the Jews
and Gentiles was _in accordance with Moses and the prophets_--not a
change of God's original plan, but only the full accomplishment of it.
Acts 15:15-18; Rom. 3:21, 31; 4:6-25; Gal. 3:6-9.

We have seen how this great work was begun by the gift of the Holy
Spirit, in connection with the preaching of the gospel, first to the
Samaritans (Acts 8:5-17), and afterwards to the Gentiles (Acts 10;
11:20-26, etc.); and how it was completed, so far as concerns the
_principles_ involved in it, by the solemn decree of the apostles and
the elders (Acts 15:1-29).

3. But for the _realization_ of these principles in the actual preaching
of the gospel to the Gentile nations, and the establishment of Christian
churches among them which should embrace on equal terms Jews and
Gentiles, a man of very peculiar qualifications was raised up in the
providence of God. Saul of Tarsus was a Jew, brought up in Jerusalem at
the feet of Gamaliel, thoroughly instructed in the law and the prophets,
and able therefore to speak with authority concerning the Old Testament
to both Jews and Gentiles. His indomitable energy and fiery zeal, united
with rare practical wisdom, had made him the foremost man in persecuting
the Christians. When the proper time had come Jesus met him on the road
to Damascus with converting power, and all his superior education and
endowments were thenceforth consecrated to the work of preaching the
faith which once he destroyed, especially to the Gentile world. But in
this matter he felt and acted as a Jew. He did not separate himself
abruptly from his countrymen. Cherishing towards them the tenderest
affection, they were everywhere the first objects of his Christian
effort. Into whatever c