emphasis wrongly in regard to that which was essential in order that man might be in a right relation to God and in the way of salvation. But the point in the history of this early controversy to which I desire in connexion with our present subject to draw attention is the fact that it is not suggested from any side that Jewish Christians and Gentile Christians should form two separate bodies that would exist side by side in the many cities where both classes were to be found, keeping to their respective spheres, endeavouring to behave amicably to one another, "agreeing to differ" as the saying is. This would have been the plan, we may (I think) suppose, which would have seemed the best to that worldly wisdom, which is so often seen to be folly when long and broad views of history are taken. And we can imagine that not a few of the ecclesiastical leaders of recent centuries might have proposed it, if they had been there to do so. For never, perhaps, have there been more natural reasons for separation than might have been found in those national and racial differences, and in those incompatibilities due to previous training and associations between Christians of Jewish and Gentile origin. Yet it is assumed all through that they _must_ combine. And St Paul is not only sure himself that to this end Jewish prejudices must be overcome, but he is able to persuade the elder Apostles of this, as also James who presided over the believers at Jerusalem, though they had been slower than he to perceive what vital principles were at stake. Believers of both classes must join in the Christian Agapae, or love-feasts, and must partake of the same Eucharist, because the many are one loaf[1], one body. They must grasp, and give practical effect to, the principle that "there is neither Jew nor Greek, neither bond nor free, neither male nor female, for all are one in Christ Jesus[2]."