7. Specific restriction of salvation to Israelites (Mt. x, 5, 6; xv, 24; xix, 28); equally specific declaration that the Kingdom of God shall be to another nation (Mt. xxii, 43); no less specific assurance that the Son of Man (not the Twelve as in Mt. xix, 28) shall judge all nations, not merely Israel (Mt. xxv, 32; cp. viii, 11). 8. Profession to teach all, especially the simple and the childlike (Mt. xviii, 3; xi, 25, 28-30; Mk. x, 15); on the contrary, a flat declaration (Mt. xiii, 10-16; Mk. iv, 11; Lk. viii, 10; cp. Mk. iv, 34) that the saving teaching is only for the special disciples; yet again (Mt. xv, 16; Mk. vi, 52; viii, 17, 18) imputations of lack of understanding to them. 9. Companionship of the Teacher with "publicans and sinners" (Mt. ix, 10); and, on the other hand, a reference to the publicans as falling far short of the needed measure of loving-kindness (Mt. v, 46). 10. Explicit contrarieties of phrase, not in context (Mt. xii, 30; Lk. xi, 50). 11. Flat contradictions of narrative as to the Teacher's local success (Mt. xiii, 54-58; Lk. iv, 23). 12. Insistence that the Messiah is of the Davidic line (Mt. i; xxi, 15; Lk. i, 27; ii, 4), and that he is not (Mt. xxii, 43-45; Mk. xii, 35-37; Lk. xx). 13. Contradictory precepts as to limitation and non-limitation of forgiveness (Mt. xviii, 17, 22). Such variously serious discrepancies count for more than even the chronological and other divergences of the records concerning the Birth, the Supper, the Crucifixion, and the Resurrection, as proofs of diversity of source; and they may be multiplied indefinitely. The only course for criticism is to admit that they stand for the ideas of a variety of sects or movements, or else for an unlimited manipulation of the documents by individual hands. Many of them may very well have come from various so-called "Lords" and "Messiahs"; but they cannot be from a single teacher.