his logic, the super-abundance of his ideas, and his original way of taking up every subject—first displayed themselves in this school, and excited, we may well believe, the warm interest of his teacher.

26. He himself learned much here which was of great moment in his subsequent career. Although he was to be specially the missionary of the Gentiles, he was also a great missionary to his own people. In every city he visited where there were Jews he made his first public appearance in the synagogue. There his training as a rabbi secured him an opportunity of speaking, and his familiarity with Jewish modes of thought and reasoning enabled him to address his audiences in the way best fitted to secure their attention. His knowledge of the Scriptures enabled him to adduce proofs from an authority which his hearers acknowledged to be supreme.

Besides, he was destined to be the great theologian of Christianity and the principal writer of the New Testament. Now the New grew out of the Old; the one is in all its parts the prophecy and the other the fulfillment. But it required a mind saturated not only with Christianity, but with the Old Testament, to bring this out; and, at the age when the memory is most retentive, Paul acquired such a knowledge of the Old Testament that everything it contains was at his command: its phraseology became the language of his thinking; he literally writes in quotations, and he quotes from all parts with equal facility—from the Law, the Prophets, and the Psalms. Thus was the warrior equipped with the armor and the weapons of the Spirit before he knew in what cause he was to use them.

27. His Religious Life.—Meantime what was his moral and religious state? He was learning to be a religious teacher; was he himself religious? Not all who are sent to college by their parents to prepare for the sacred office are so, and in every city of the world the path of youth is beset with temptations which may ruin life at its very beginning. Some of the greatest teachers of the Church, such as St. Augustine, have had to look back on half their life blotted and scarred with vice or crime. No such fall defaced Paul's early years. Whatever struggles with passion may have raged in his own breast, his conduct was always pure. Jerusalem was no very favorable place, in that age, for virtue. It was the Jerusalem against whose external sanctity, but internal depravity, our Lord a few years afterward hurled such withering invectives; it was the very seat of hypocrisy, where an able youth might easily have learned how to win the rewards of religion, while escaping its burdens. But Paul was preserved amidst these perils, and could afterward claim that he had lived in Jerusalem from the first in all good conscience.

28. He had brought with him from home the conviction, which forms the basis of a religious life, that the one prize which makes life worth living is the love and favor of God. This conviction grew into a passionate longing as he advanced in years, and he asked his teachers how the prize was to be won. Their answer was ready—By the keeping of the law. It was a terrible answer; for the Law meant not only what we understand by the term, but also the ceremonial law of Moses and the thousand and one rules added to it by the Jewish teachers, the observance of which made life a purgatory to a tender conscience.

But Paul was not the man to shrink from difficulties. He had set his heart upon winning God's favor, without which this life appeared to him a blank and eternity the blackness of darkness; and, if this was the way to the goal, he was willing to tread it. Not only, however, were his personal hopes involved in this, the hopes of his nation depended on it too; for it was the universal belief of his people that the Messiah would only come to a nation keeping the law, and it was even said that, if one man kept it perfectly for a single day, his merit would bring to the earth the King for whom they were waiting. Paul's rabbinical training, then, culminated in the desire to win this prize of righteousness, and he left the halls of sacred learning with this as the purpose of his life. The lonely student's resolution was momentous for the world; for he was first to prove amidst secret agonies that this way of salvation was false, and then to teach his discovery to mankind.

29. At Jerusalem.—We cannot tell in what year Paul's education at the college of Jerusalem was finished or where he went immediately afterward. The young rabbis, after completing their studies, scattered in the same way as our own divinity students do, and began practical work in different parts of the Jewish world. He may have gone back to his native Cilicia and held office in some synagogue there. At all events, he was for some years at a distance from Jerusalem and Palestine; for these were the very years in which fell the movement of John the Baptist and the ministry of Jesus, and it is certain that Paul could not have been in the vicinity without being involved in both of these movements either as a friend or as a foe.

30. But before long he returned to Jerusalem. It was as natural for the highest rabbinical talent to gravitate in those times to Jerusalem as it is for the highest literary and commercial talent to gravitate in our day to the metropolis. He arrived in the capital of Judaism very soon after the death of Jesus; and we can easily imagine the representations of that event and of the career thereby terminated which he would receive from his Pharisaic friends.

We have no reason to suppose that as yet he had any doubts about his own religion. We gather, indeed, from his writings that he had already passed through severe mental conflicts. Although the conviction still stood fast in his mind that the blessedness of life was attainable only in the favor of God, yet his efforts to reach this coveted position by the observance of the law had not satisfied him. On the contrary, the more he strove to keep the law the more active became the motions of sin within him; his conscience was becoming more oppressed with the sense of guilt, and the peace of a soul at rest in God was a prize which eluded his grasp.

Still he did not question the teaching of the synagogue. To him as yet this was of one piece with the history of the Old Testament, whence looked down on him the figures of the saints and prophets, which were a guarantee that the system they represented must be divine, and behind which he saw the God of Israel revealing himself in the giving of the law. The reason why he had not attained to peace and fellowship with God was, he believed, because he had not struggled enough with the evil of his nature or honored enough the precepts of the law. Was there no service by which he could make up for all deficiencies and win that grace at last in which the great of old had stood? This was the temper of mind in which he returned to Jerusalem, and learned with astonishment and indignation of the rise of a sect which believed that Jesus who had been crucified was the Messiah of the Jewish people.

31. State of the Christian Church.—Christianity was as yet only two or three years old, and was growing very quietly in Jerusalem. Although those who had heard it preached at Pentecost had carried the news of it to their homes in many quarters, its public representatives had not yet left the city of its birth. At first the authorities had been inclined to persecute it, and checked its teachers when they appeared in public. But they had changed their minds and, acting under the advice of Gamaliel, resolved to neglect it, believing that it would die out, if let alone. The Christians, on the other hand, gave as little offence as possible; in the externals of religion they continued to be strict Jews and zealous of the law, attending the temple worship, observing the Jewish ceremonies and respecting the ecclesiastical authorities.

It was a kind of truce, which allowed Christianity a little space for secret growth. In