Such in its main outlines is the historic career of Jesus, as constructed by our author from data furnished chiefly by the first gospel. Connected with the narrative there are many interesting topics of discussion, of which our rapidly diminishing space will allow us to select only one for comment. That one is perhaps the most important of all, namely, the question as to how far Jesus anticipated the views of Paul in admitting Gentiles to share in the privileges of the Messianic kingdom. Our author argues, with much force, that the designs of Jesus were entirely confined to the Jewish people, and that it was Paul who first, by admitting Gentiles to the Christian fold without requiring them to live like Jews, gave to Christianity the character of a universal religion. Our author reminds us that the third gospel is not to be depended upon in determining this point, since it manifestly puts Pauline sentiments into the mouth of Jesus, and in particular attributes to Jesus an acquaintance with heretical Samaria which the first gospel disclaims. He argues that the apostles were in every respect Jews, save in their belief that Jesus was the Messiah; and he pertinently asks, if James, who was the brother of Jesus, and Peter and John, who were his nearest friends, unanimously opposed Paul and stigmatized him as a liar and heretic, is it at all likely that Jesus had ever distinctly sanctioned such views as Paul maintained? In the course of many years' reflection upon this point, we have several times been inclined to accept the narrow interpretation of Jesus' teaching here indicated; yet, on the whole, we do not believe it can ever be conclusively established. In the first place it must be remembered that if the third gospel throws a Pauline colouring over the events which it describes, the first gospel also shows a decidedly anti-Pauline bias, and the one party was as likely as the other to attribute its own views to Jesus himself. One striking instance of this tendency has been pointed out by Strauss, who has shown that the verses Matt. v. 17-20 are an interpolation. The person who teaches men to break the commandments is undoubtedly Paul, and in order to furnish a text against Paul's followers, the "Nicolaitans," Jesus is made to declare that he came not to destroy one tittle of the law, but to fulfil the whole in every particular. Such an utterance is in manifest contradiction to the spirit of Jesus' teaching, as shown in the very same chapter, and throughout a great part of the same gospel. He who taught in his own name and not as the scribes, who proclaimed himself Lord over the Sabbath, and who manifested from first to last a more than Essenian contempt for rites and ceremonies, did not come to fulfil the law of Mosaism, but to supersede it. Nor can any inference adverse to this conclusion be drawn from the injunction to the disciples (Matt. x. 5-7) not to preach to Gentiles and Samaritans, but only "to the lost