must trust either to "law" or "grace." Partial reliance on the one is to just that extent negation of faith in the other. The system of written precept permits no exception, tolerates no divided allegiance. If the canon of written law be the God-given condition of the messianic promise, then no man can aspire to share in the hope of Israel who does not submit unreservedly to its yoke. Conversely, faith is not faith if one seek to supplement it by the merit of "works of law." From this point of view the Jew who seeks forgiveness of sins by baptism "into the name of Jesus" must be considered an apostate from the Law. He acknowledges thereby that he is following another Way, a way of "grace," a short-cut, as it were, to a share in Israel's messianic inheritance by the "favour" of a pretended Messiah. The same Paul who after his conversion maintains (Gal. ii. 21) that to seek "justification" through the Law makes the grace of God of none effect, must conversely have held before conversion that to seek it by "grace" of Jesus made the Law of none effect. Even at the time of writing the axiom still held: No resistance to the yoke of the Law, no persecution (Gal. v. 11). It is true, then, that the legalistic system of prescription and reward had developed--could develop--only at the expense of the less mechanical, more fatherly, religion of a Hosea or an Isaiah. Even scribes had admitted that the law of love was "much more than all whole burnt-offering and sacrifice." And the movement of the Baptist and of Jesus had really been of the nature of a reaction toward this older, simpler faith. The sudden revolt in Paul's own mind against the scribal system might not have occurred in the mind of a Pharisee unfamiliar with Greek ideas. But to some extent Paul's experience of the conflict of flesh and spirit, a 'moral inability' to meet the Law's demands _was_ a typical Christian experience, as Paul felt it to be. To him it became the basis of an independent gospel. To him the Cross and the Spirit imparted from the risen Messiah were tokens from God that the dispensation of Law is ended and a dispensation of Grace and Son ship begun. Without this Pauline gospel _about_ Jesus Christianity could never have become more than a sect of reformed Judaism. The teaching and martyrdom of Jesus had thus served to bring out a deep and real antithesis. Only, men who had not passed like Paul from the extreme of trust in legalism to a corresponding extremity of despair might be pardoned for some insensibility to this inconsistency. We can appreciate that James and Peter might honestly hold themselves still under obligation of the written law, even while we admit Paul's logic that any man who had once "sought to be justified in Christ" could not turn back in any degree to legal observance without being "self-condemned."