Much more visible and important than his identification of Jesus with the divine hypostasis known as the Logos, is Paul's identification of him with the Messiah. Ever present is his recognition of him as the Messiah to whom all the law and prophets pointed, of whom the heart of the Jewish race was full, and on whom the Jewish instructors of Paul's youth had dwelt abundantly. The Jewish language and ideas respecting the end of the world and the Messiah's kingdom, his day, his presence, his appearing, his glory, Paul applied to Jesus, and constantly used. Of the force and reality which these ideas and expressions had for him there can be no question; as to his use of them, only two remarks are needed. One is, that in him these Jewish ideas,--as any one will feel who calls to mind a genuine display of them like that in the Apocalypse,--are spiritualised; and as he advances in his course they are spiritualised increasingly. The other remark is, that important as these ideas are in Paul, of them, too, the importance is only secondary, compared with that of the great central matter of his thoughts: _the righteousness of God, the non-fulfilment of it by man, the fulfilment of it by Christ_. Once more we are led to a result favourable to the scientific value of Paul's teaching. That Jesus Christ was the divine Logos, the second person of the Trinity, science can neither deny nor affirm. That he was the Jewish Messiah, who will some day appear in the sky with the sound of trumpets, to put an end to the actual kingdoms of the world and to establish his own kingdom, science can neither deny nor affirm. The very terms of which these propositions are composed are such as science is unable to handle. But that the Jesus of the Bible follows the universal moral order and the will of God, without being let and hindered as we are by the motions of private passion and by self-will, this is evident to whoever can read the Bible with open eyes. It is just what any criticism of the Gospel-history, which sees that history as it really is, tells us; it is the scientific result of that history. And this is the result which pre-eminently occupies Paul. Of Christ's life and death, the all-importance for us, according to Paul, is that by means of them, 'denying ungodliness and worldly lusts, we should live soberly, righteously, and godly;' should be enabled to 'bear fruit to God' in 'love, joy, peace, long-suffering, kindness, goodness, faith, mildness, self-control.'[54] Of Christ's life and death the scope was 'to redeem us from all iniquity, and make us purely zealous for good works.'[55] Paul says by way of preface, that we are to live thus in the actual world which now is, 'with the expectation of the appearing of the glory of God and Christ.'[56] By nature and habit, and with his full belief that the end of the world was nigh at hand, Paul used these words to mean a Messianic coming and kingdom. Later Christianity has transferred