adopted in genuine letters, where the writer, and those to whom he writes, are freely communicating to each other their inmost thoughts. When one party is firmly persuaded that the other is well acquainted with a certain set of events, they never detail them formally, but simply refer to them in passing allusions. Such allusions are the strongest possible evidence that the events in question are the common property of the writer and of those whom he is addressing. The whole of these Epistles contain a continuous body of references to the various aspects of our Lord’s divine and human character as it is depicted in the four Gospels. The references to the former are very numerous. They contain a Christianity of so advanced a character as to resemble in all its great features that which we read of in St. John’s Gospel, and which are only distinguishable from it, if distinguishable at all, by the aid of minute criticism. I have treated this subject at length in another work in reference to its evidential value, and therefore need not discuss it here. I shall only observe that the incidental references in these Epistles to these subjects form the strongest historical proofs that St. Paul and those to whom he wrote were in possession of a sufficient number of facts respecting the life of Jesus to enable them to found on them a definite Christology; and that there must have been well known in the Churches a general outline of His human life, which must have been to their members as recent converts a subject of the profoundest interest. I fully admit that if Paul and the early Christians, while centering their highest affections on the glorified Christ, had been contented to remain in ignorance of the facts of His human life, the value of their testimony to the truth of the Resurrection would have been greatly weakened. But the supposition is not only untrue to human nature, but is contradicted by the facts of the Epistles, which it is impossible not to admit as documents of the highest historical value.