I have spoken of St. Paul's great arguments for the catholicity of the Gospel as two. The first appears mainly as a polemic against the idea of justification by works of the law. The second as a positive argument about the person of Christ and the results which flow from the right appreciation of it. But in fact there is {16} a necessary connexion between the two. The narrow Judaism of the Galatian reactionaries did in fact logically involve a narrow and therefore a false conception of the person of Christ. As Dr. Hort expresses it[11], 'to accept Jesus as the Christ without any adequate enlargement of what was included in the Messiahship could hardly fail to involve either limitation of His nature to the human sphere, or at most a counting Him among the angels.' This logical connexion was in fact verified in history. The Judaizers of the earliest period of Christian history who insisted on circumcision for all Christians pass into the Ebionites of the second century who rejected the Church's doctrine of the person of Christ, as the eternal Son of God. And conversely it would be scarcely possible to accept the doctrine of the universal Christ, both divine and human, as St. Paul developes it, without perceiving that men must be made acceptable to Him and to His Father by something deeper and wider than any particular set of observances or 'works.' The relation therefore between the argument of St. Paul's epistles to the Galatians and the Romans on the one side, and that of his epistles to the Colossians and {17} the Ephesians on the other is one of unity rather than of contrast. The relation of these two groups of epistles may be expressed also in another way. The argument of the earlier epistles is directed towards the Judaizers. Its purpose is to vindicate the right of the Gentiles to an equal place and position with the Jews in the kingdom of God. But at the time of the later group this right had been secured. On the basis of their acknowledged title the ingress of Gentiles into the churches of Asia had been even alarmingly rapid. Now it is time for St. Paul to address himself to these emancipated Gentiles and to exhort them in their turn not to relapse into unworthy and narrow conceptions of their redeemer, or into conduct unworthy of their new position: they must 'walk worthily of the vocation wherewith they are called.'