majority of these remained in the class technically called 'God-fearers,' who never took upon themselves the whole yoke of the Law. These half-Jews were the most promising field for Christian missionaries; and nothing exasperated the Jews more than to see St. Paul fishing so successfully in their waters. The spirit of propagandism almost disappeared from Judaism after the middle of the second century. Judaism shrank again into a purely Eastern religion, and renounced the dangerous compromise with Western ideas. The labours of St. Paul made an all-important parting of the ways. Their result was that Christianity became a European religion, while Judaism fell back upon its old traditions. It is very unfortunate that we have no thoroughly trustworthy records of the Apostle's earlier mission preaching. The Epistles only cover a period of about ten years; and the rapid development of thought which can be traced during this short time prevents us from assuming that his earlier teaching closely resembled that which we find in the Letters. But if, during the earlier period, he devoted his attention mainly to those who were already under Jewish influence, we may be sure that he spoke much of the Messiahship of Jesus, and of His approaching return, these being the chief articles of faith in Judaic Christianity. This was, however, only the framework. What attracted converts was really the historical picture of the life of Jesus; his message of love and brotherhood, which they found realised in the little communities of believers; and the abolition of all external barriers between human beings, such as social position, race, and sex, which had undoubtedly been proclaimed by the Founder, and contained implicitly the promise of an universal religion. We can infer what the manner of his preaching was from the style of the letters, which were probably dictated like extempore addresses, without much preparation. He was no trained orator, and he thoroughly disdained the arts of the rhetorician. His Greek, though vigorous and effective, is neither correct nor elegant. His eloquence is of the kind which proceeds from intense conviction, and from a thorough knowledge of Old Testament prophecy and psalmody--no bad preparation for a religious teacher. If at times he argued like a Rabbi, these frigid debates were as acceptable to ancient Jews as they are to modern Scotsmen. And when he takes fire, as he deals with some vital truth which he has lived as well as learned and taught, he establishes his right to be called what he never aimed at being--a writer of genius. Such passages as 1 Cor. xiii., Phil, ii., Rom. viii., rank among the finest compositions in later Greek literature. Regarded merely as a piece of poetical prose, 1 Cor. xiii. is finer than anything that had been written in the Greek language since the great Attic prose-writers. And if this was dictated impromptu, similar outbursts of splendid eloquence were probably frequent in his mission-preaching.