His method was quite different. It was the method of the sower to whom He loved to compare Himself. In the furrow made by His word in the ancient soil of Judaism, He quietly and gently deposited new germs. In the traditional and theocratic notions of His race He placed contents altogether different drawn from His own religious experience, and from the sense of His filial relation to the Father. He then left time to do its work, to develop one after another the consequences of the principles He had planted in human souls. He sowed, and He and others reap from age to age the harvest He has sown. Consider His attitude towards the Law of Moses. Not a jot or tittle of it is to fail or be neglected. He strengthens it rather than relaxes its claims; He deepens it, carries it inward, makes it infinitely more spiritual and searching. He gathers it up into two great commandments, and constrains the Law itself, if I may so speak, to surpass itself and transform itself into pure evangelical morality. That is what He meant by declaring that His work would be the fulfilment of the Law. Nothing was less violent; but nothing, at bottom, was more revolutionary.... It is easy now to see the consequences of this method; history has revealed them. But those who heard the words of Jesus could not perceive these consequences. They had no idea probably that the day would come when to be faithful to the Master they would be obliged to break with Moses. They did not suddenly break with Judaism. Indeed, they had found in their new faith new motives for fervour and exactitude in their Mosaic piety. The first Christians in Jerusalem were honoured of all the people because of their assiduity in the Temple worship and for their exemplary devotion. They are therefore not enfranchised yet; they will have to free themselves from Judaism in the school of events into which they will be led by the Spirit of Jesus that is with them and dwells in them. The Christian principle will have to reconquer its independence of the Judaism which dominates and hems them in on every side. This will be the work of more than a century of conflict and controversy. All Christians will not enter into the movement with the same decision; they will not march abreast on the path of liberty. Many will be stupid and turn back. Progress would not have been made if the Divine Spirit that had raised up Jesus had not raised up valiant men like Stephen, Saul of Tarsus, Barnabas, the author of the Epistle to the Hebrews, and that of the Fourth Gospel, to carry on the struggle against the bondage of Judaism and carry it to complete victory. When you pass from the one to the other, from the discourse of Stephen to the Epistle to the Galatians, from the Epistle to the Romans to the Johannean theology, you clearly see the march of progress. At the end of the first century Christianity is so independent of national and traditional Judaism that the one treats the