All this may be very well, but even in their day these men of the eighteenth century had a large following, and did much damage to orthodox belief. In fact, it is not inconsistent to claim that, in an indirect way, they were the forerunners of our new school of criticism; for many Christian scholars not satisfied with the answers made to the infidel writers of the eighteenth century have accepted the results of this new criticism as a solution of the difficulties urged against christianity by the infidels of the eighteenth century. It is time now to pause and summarize what has been thus far discussed: First, the divided state of Christendom of itself argues something wrong; for nearly every page of holy scripture urges the unity of Christ's Church. "Is Christ divided?" [36] is the ringing question that the apostle of the Gentiles asks the schismatically inclined church at Corinth. "I beseech you, brethren," says he, "by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no division among you; but that ye be perfectly joined together in the same mind and the same judgment." [37] He then proceeds to tell them that they are utterly at fault in one saying that he was of Paul; another that he was of Apollos, and another that he was of Cephas. [38] What he would say of divided, not to say warring Christendom of today, one may not conjecture, further than to say that if the incipient divisions in Corinth provoked his condemnation, the open rupture and conflicting creeds of the Christianity of the nineteenth century would merit still harsher reproof. Second, the failure of Christianity to evangelize the world in nineteen centuries, sixteen of which, to all human judgment, appear to have been especially favorable to that evangelization, since at the back of Christianity stood the powerful nations of Europe whose commerce and conquests opened the gates of nearly all nations to Christian missionaries--argues some weakness in a religion bottomed on divine revelation and sustained through all these centuries (so Christians claim) by divine power. To be compelled to admit after all these centuries favorable to the establishment of Christianity that now only a little more than one-fourth of the population of our earth is even nominally Christian is to confess that the results do not do credit to a religion making the claims and possessing the advantages of Christianity. Third, the existence of a broad and constantly widening stream of unbelief, not only in Christian lands and apart from Christian communion, but within the very churches claiming to be churches of Christ, together with the inability of the orthodox to meet and silence the infidel revilers of the Christian religion--tells its own tale of weakness; and bears testimony of the insufficiency of the Christian evidences to bring conviction to the doubting minds of many sincere and moral people. All these considerations proclaim in trumpet-tones