Many writings in a similar spirit, which partially included the New Testament within the circle of their explanations, appeared; but it was Dr. Paulus who by his commentary on the Gospels [34] in 1800, first acquired the full reputation of a christian Evemerus. In the introduction to this work he states it to be the primary requisite of the biblical critic to be able to distinguish between what is fact, and what is opinion. That which has been actually experienced, internally or externally, by the participants in an event, he calls fact. The interpretation of an event, the supposed causes to which it is referred either by the participants or by the narrators, he calls opinion. But, according to Dr. Paulus, these two elements become so easily blended and confounded in the minds both of the original sharers in an event, and of the subsequent relators and historians, that fact and opinion lose their distinction; so that the one and the other are believed and recorded with equal confidence in their historical truth. This intermixture is particularly apparent in the historical books of the New Testament; since at the time when Jesus lived, it was still the prevailing disposition to derive every striking occurrence from an invisible and superhuman cause. It is consequently the chief task of the historian who desires to deal with matters of fact, that is to say, in reference to the New Testament, to separate these two constituent elements so closely amalgamated, and yet in themselves so distinct; and to extricate the pure kernel of fact from the shell of opinion. In order to do this, in the absence of any more genuine account which would serve as a correcting parallel, he must transplant himself in imagination upon the theatre of action, and strive to the utmost to contemplate the events by the light of the age in which they occurred. And from this point of view he must seek to supply the deficiencies of the narration, by filling in those explanatory collateral circumstances, which the relator himself is so often led by his predilection for the supernatural to leave unnoticed. It is well known in what manner Dr. Paulus applies these principles to the New Testament in his Commentary, and still more fully in his later production, “The Life of Jesus.” He firmly maintains the historical truth of the gospel narratives, and he aims to weave them into one consecutive chronologically-arranged detail of facts; but he explains away every trace of immediate divine agency, and denies all supernatural intervention. Jesus is not to him the Son of God in the sense of the Church, but a wise and virtuous human being; and the effects he produced are not miracles, but acts sometimes of benevolence and friendship, sometimes of medical skill, sometimes also the results of accident and good fortune.