As he pursued one phase of the Messianic expectation, another aspect of it burst upon him with the splendor of a revelation, and determined his career. The man who had breathed fury against one type, became the apostle of another. The same fiery zeal that blasted the one, warmed the other into life. In the book of the "Acts of the Apostles," the first martyr at whose stoning Paul assisted, bore the Greek name "Stephen," whence, as well as from other indications, it has been surmised by Baur and others that he was a precursor of the future "Gentile party," pursued and slain by the "orthodox" on account of his infidelity to the cause of Hebrew national exclusiveness. If this conjecture be admitted, the deed Paul had abetted, may have been the immediate cause of his own moral revulsion of feeling. The slain over-came the slayer. The dying hand committed to the fierce bystander the torch it could carry no further. The murdered Greek raised up the apostle to the Greeks, thus avenging himself by sending his adversary to martyrdom in the same cause for which he himself bled. In religious fervors such reactions have been frequent. For Paul was, from first to last, the same person, in no natural feature of mind or character changed. His religious belief remained essentially, even incidentally unaltered. A Pharisee he was born, and a Pharisee he continued. The pharisaic doctrine of the resurrection was the corner stone of his system, the beginning, middle and end of his faith, the starting point of his creed. His conception of God was the ordinary conception, unqualified, unmitigated, uncompromised. The divine sovereignty never suffered weakening at his hands. One can hardly open the epistle to the Jewish Christians in Rome, without coming across some tremendous assertion of the absolute supremacy of God. Read the passage in the first chapter, 20-26 verses; in the second chapter, 6-12 verses; in the ninth chapter, 14-23 verses; in the eleventh chapter, first verse and onward. Read 1 Corin., fifteenth chapter, 24-29 verses. The old fashioned Jewish conception is expressed in language simply revolting in its bald inhumanity. The views of Divine Providence set forth in some of these sentences are anthropomorphitic to a degree that is amazing in an intellectual man of his age and race. His discussions of fate and free-will betoken the sternness of a dogmatic, rather than the discernment of a philosophic, mind. His notion of history has the narrowness of the national character. His ethics are taken from the law of Moses, and not from the more benignant versions of it. The grandest ethical chapter he ever wrote, the twelfth chapter of Romans, contains no less than three instances of grave infidelity to the highest standard of morality in his own scriptures. Rabbi Hillel said: "Love peace, and pursue peace; love mankind, and bring them near the law. The moral condition of the world depends on three things,--Truth, Justice, and