that Jesus explicitly declares, at the opening of his ministry, that he came not to destroy the law or the prophets, but to reaffirm and complete them, saying with earnest force "till heaven and earth pass, not one jot or tittle shall in any wise pass from the law until all be fulfilled." We discover that his criticisms bore hard on the casuists who corrupted the law by their glosses, but were made in the interest of the original commandment, which had been caricatured. In a word, so completely is the space between the old dispensation and the new bridged over, that the most delicate and fragile fancies, the lightest imagery, the daintiest fabrics of the intellectual world are transported without rent or fracture, across the gulf opened by the captivity, and the deserts caused by the desolating quarrels that attended the new attempts at reconstruction, while the massive ideas that lie at the foundation of Hebraic thought, wherever found, are landed without risk or confusion in the new territory. Between the Jewish and the Christian scriptures there is not so much as a blank leaf. If this can be made apparent without over-stating the facts, everything in the New Testament, from the character of Jesus, and the constitution of the primitive church, to the later development by Paul, and the latest by John, must be subjected to a revision, which though fatal to Christianity's claim to be a special revelation, will restore dignity to the Semitic character, and consistency to the development of historic truth. Better still, it will heal the breach between two great religions, and will contribute to that disarmament of faiths from which good hearts anticipate most important results. Of all this hints only can be given in a short essay like this; but if the hints are suggestive in themselves or from their arrangement, a service will be rendered to the cause of truth that may deserve recognition. II. THE MESSIAH.