an ardent reformer, he desired to reform within the limits of Judaism, not beyond them. If further proof were needed of this than the fact that he himself neither abandoned the religion of his birth, nor sought to obtain disciples except among those who belonged to it, it would be found in his treatment of the heathen woman whose daughter was troubled with a devil. To her he distinctly declared that he was not sent except to the lost sheep of the house of Israel. In reply to her further persistence, he told her that it was not well to take the children's meat and throw it to dogs. Nothing but her appropriate yet modest answer induced him to accede to her request (Mt. xv. 21-28). Further confirmation is afforded by his instructions to his disciples, whom he desired not to go either to the Gentiles or the Sâmaritans, but to the lost sheep of the house of Israel (Mt. x. 5, 6). His own practice was altogether in conformity with these instructions. He markedly confined the benefits of his teaching to his fellow-countrymen. Once only is he said to have visited the neighborhood of Tyre and Sidon, and then he was anxious to preserve the strictest incognito (Mk. vii. 24). Even when the Jews refused to believed in him, he sought no converts among the Gentiles. He never even intimated that he would receive such converts without their previous adoption of the Jewish faith, and after his decease his most intimate disciples were doubtful whether it was lawful to associate with uncircumcised people (Acts x. 28; xi. 2, 3). Not only, therefore, had he himself never done so, but he had left no instructions behind him that such a relaxation of Jewish scruples might ever be permitted. True, when disappointed among his own people, he now and then contrasted them in unflattering terms with the heathen. Chorazin and Bethsaida were worse than Tyre and Sidon; Capernaum less open to conviction than Sodom (Mt. xi. 20-24). The faith of the heathen centurion was greater than any he had found in Israel (Mt. viii. 10). But all these expressions of embittered feeling imply that it was in Israel he had looked for faith, towards Israel that his desires were turned. To discover faith out of it might be an agreeable surprise, but as a general rule, was neither to be expected nor sought.