But let us not overlook the facts that the Gospels attribute to Jesus certain beliefs which our present knowledge positively contradicts, and even sentiments and claims which the highest morality cannot approve. For example, take his belief in diabolic possession; his claim of power to forgive sins and to judge mankind with his disciples on twelve thrones; his denunciation of cities that should not receive his messengers; his official retaliation (Matt. 10: 33); the unpardonable sin; his giving Peter the keys of the kingdom of heaven, and to his apostles the same powers; the second coming of the Son of man, with destruction of the world and the coming judgment day within that generation; condemning to endless punishment those who have not succored believers; no salvation to those found unrepentant at his coming; the sinning brother who will not hear the Church to be treated as a heathen; his sweeping denunciation of Pharisees and Scribes; a personal devil and an everlasting hell; power over deadly serpents and the taking of poisons without injury; the working of miracles by faith, even to the removing of mountains and tearing up trees, raising the dead, etc. etc. etc. But not only are the teachings of Jesus subject to criticism, but his acts are equally so. Take for an example the manner in which he addressed his mother when found disputing with the doctors in the temple, but more particularly hear his words to his mother at the wedding in Cana. She told him that the wine had run out, and he answered in the most uncouth manner, “_Woman_, what have I to do with _thee?_” That is to say, of what concern was his mother to him, and what had he to do with her trouble about the wine being out? Then the making of the wine, upon which the people got drunk, was by no means worthy of imitation. The quantity, according to some divines, was not less than two or three hogsheads of intoxicating drink, enough to last the balance of the week. The guests were already drunk, and, though the wine was made out of water, it was nevertheless highly intoxicating. We might also mention his rude answer when his mother desired to speak to him (Mark 3: 21-35). At the time of his triumphal entrance into Jerusalem he took an “ass and colt,” the private property of some person, without permission, and the bystanders so understood it. He went immediately to the temple and beat out with a whip all the merchants (whom he calls thieves), all legitimate dealers in animals and doves for religious sacrifice, and violently overthrew the tables of the money-changers, whose business seems also to have been legitimate. This act was a “breach of the peace,” and in any civilized country would have been followed by arrest and imprisonment. It was not right that he should assert his authority by such disorderly conduct, and that too upon the eve of the celebration of a religious ceremony. When waited on by a most respectable deputation of public men who served officially (Matt. 23: