enumeration it would be found that he has referred to them much more frequently. On Jonah, Second Peter, and Jude he wrote special commentaries, and for all the books of the Bible he furnished illuminating summaries, in some cases, as in Revelation, the summaries are furnished chapter for chapter. This goes to prove that Luther had ultimately reached very clear and settled opinions regarding the authenticity and divine character of those books of the Bible which he is charged with having blasphemously criticized. Luther's criticism of these portions of the Bible is the most respectable criticism that has come to our knowledge. It shows his scrupulous care not to admit anything as being God's Word of the divine origin of which he was not fully convinced. It is Rome, not Luther, that has vitiated the Bible and created confusion in Christian minds, by admitting into the sacred volume portions which do not belong there. Luther's questioning attitude towards the books of the Bible, which we have named is the attitude of the early Christians. There was doubt expressed in the first centuries as to the genuineness of these books, and it required convincing information in those days when facilities for communication were poor to secure the adoption of the books which we now have in the Bible. Why do not the Catholics embrace the early Christians in their charge of Bible mutilation? Nor were those early Christians who questioned the divine authorship of certain books about the origin of which they had no definite knowledge any less Christian than those who had convincing information about them. For the former possessed in the writings which they had accepted as authentic the same truths which the latter had embraced.