who submits to it is a believer in Jesus.  Faith in the Saviour is the only and the perfect way of justification.  “Blessed are all they that put their trust in him,” [80:2] for Christ will, without fail, conduct to glory all who commit themselves to His guidance and protection.  Those who trust in Him cannot but love Him, and those who love Him cannot but delight to do His will; and as faith is the root of holiness and happiness, so unbelief is the fountain of sin and misery.  But though the way of salvation by faith can only be spiritually discerned, many seek to make it palpable by connecting it with certain visible institutions.  Faith looks to Jesus as the only way to heaven; superstition looks to some outward observance, such as baptism or circumcision, (which is only a finger-post on the way,) and confounds it with the way itself.  Faith is satisfied with a very simple ritual; superstition wearies itself with the multiplicity of its minute observances.  Faith holds communion with the Saviour in all His appointments, and rejoices in Him with joy unspeakable; superstition leans on forms and ceremonies, and is in bondage to these beggarly elements.  No wonder then that the attempt to impose on the converted Gentiles the rites of both Christianity and Judaism encountered such resolute opposition.  Paul and Barnabas at once withstood its abettors, and had “no small dissension and disputation with them.” [80:3] It was felt, however, that a matter of such grave importance merited the consideration of the collective wisdom of the Church, and it was accordingly agreed to send these two brethren, “and certain other of them” “to Jerusalem unto the apostles and elders about this question.” [81:1]

It is not stated that the Judaising teachers confined their interference to Antioch, and the subsequent narrative apparently indicates that the deputation to Jerusalem acted on behalf of all the Churches in Syria and Cilicia. [81:2] The Christian societies scattered throughout Pamphylia, Lycaonia, and some other districts of Asia Minor, do not seem to have been directly concerned in sending forward the commissioners; but as these communities had been collected and organised by Paul and Barnabas, they doubtless considered that they were represented by their founders, and they at once acceded to the decision of the assembly which met in the Jewish metropolis. [81:3] That assembly approached, perhaps, more closely than any ecclesiastical convention that has ever since been held, to the character of a general council.  It is pretty clear that its deliberations must have taken place at the time of one of the great annual festivals, for, seven or eight years before, the apostles had commenced their travels as missionaries, and except about the season of the Passover or of Pentecost, the Syrian deputation could have scarcely reckoned on finding them in the holy city.  It is not said that the officials who were to be consulted belonged exclusively to Jerusalem.