that establishes him upon truth, that establishes him on peace, that settles his heart in his study, that asks and answers, that hears and adds thereto, that learns in order to teach, and that learns in order to do, that makes his teacher wise, that makes sure what he hears, that repeats a word in the name of him who said it." The remainder of the passage has no bearing on the general subject, being only a note upon the last clause. The author is unknown. The list, which includes fifty-one qualifications instead of the forty-eight announced at the beginning, varies slightly in different editions; but it may be taken as representing substantially the ideal character developed by and under the religion of Torah. It may usefully be compared with the enumeration of Christian virtues in Rom. xii.; and, if that comparison is made, there will be noticed that difference of tone and spirit to which I have already alluded. But it will also appear, from such comparison, that there is no contrast as between black and white, hypocrite and holy. The Pharisaic ideal may seem to be drawn in terms of more level prose than the Christian ideal as set forth by Paul, and, moreover, to be one more capable of being attained, in actual life. There is an element of sober matter-of-fact in Judaism, and especially in Pharisaic Judaism, which may not be sublime, but has great value, nevertheless, in the practical conduct of life, even the religious life. Some of the items included in the Pharisaic list may seem to be of but little importance, such as those having immediate reference to the study of Torah--argument with disciples, attendance on the wise, and the repeating a saying in the name of him who said it. These, and similar items, have to be judged, of course, by the standard of the supreme worth of the Torah. What that meant to the Pharisee, how much more than the mere study of a book, I do not now need to repeat, after all that has been said in previous chapters. But many of the items indicate the great and substantial virtues and graces which belong to the higher human nature alike of the Pharisee and of the Christian. They include love to God, love towards all mankind (let it be noted especially, that love is not restricted to Israel alone), sympathy, kindness, forbearance, purity, meekness, cheerfulness, contentment, patience under trial, and that which a great Rabbi once said excelled all other qualifications for the perfect life--a good heart. A man who should strive after such an ideal of character and conduct would follow no unworthy quest; and, however different be the form in which he expresses his religious ideas from the form familiar to Christians, there is no fundamental difference between them in the desire to seek God and serve Him with the noblest powers that He has given to the human soul. It is not _quâ_ man, but _quâ_ Pharisee that the adherent of the religion of Torah is sundered from the Christian.