All these were present, in varying degree, as truly as they are present in Christians. But how about those who stood without the pale of the Torah? What did the Pharisee consider to be his relation to them? In practice, of course, this would depend largely on the individual Pharisee; and no doubt examples might be found of every degree of exclusiveness, from tolerant regret for those who were deprived of the unspeakable blessing of the divine revelation down to the arrogant contempt which said (John vii. 49), "This people that knoweth not the Torah is accursed." But I shall deal only with the theory, not with the practice, of the application of the Torah to "them that are without." It was said above, that what could not be expressed in terms of Torah either remained outside the religious consciousness of the Pharisee, or, if admitted, held no prominent place there. It goes therefore without saying, that Israel's possession of Torah must influence its attitude towards the rest of mankind. The Pharisees were by no means blind to the fact that among the Gentiles there were "those who feared God and worked righteousness"; but, if the Torah was the final and complete divine revelation, there could not be an equality, still less a real feeling of brotherhood, between those who did and those who did not accept the Torah as the guide of their lives. And this would remain true, even though there were, as there was in the best minds among the Pharisees, a real concern for the Gentile, and a desire that he too might share in the blessing vouchsafed to Israel. The Pharisee by no means rejected the visions of the prophets as, that "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." But how could that be realised unless the Gentiles came in by the way of Torah, and united themselves with Israel? It was concern for the Gentiles, amongst other motives, which prompted the assertion, to be found often in the Midrash, that when God gave the Torah, He offered it to all the nations of the world. They all, except Israel, rejected it; but at least they had their chance. It was no arbitrary decree of God which deprived them of it. His will was to do them good, if they would have it; and presumably they might yet have it, if they would. In such ways the Pharisee looked out across the barrier which separated him from the Gentile, not without the hope and the desire that "all men might be saved," but unable to see how that could be brought about, except by the coming of the Gentile within the lines of the Torah. To obliterate those lines was necessarily, to the Pharisee, unthinkable. It would be to renounce the very blessing for the sake of which they desired that the Gentiles should come in. And, even if there were no Gentiles, the Torah was still the very life and soul of Israel; to part with it would be death; a fact to which Israel has borne witness through the centuries. In the nature