Our fourth reviewer however uses the words which I have already quoted, 'excellent candour,' 'great fulness,' 'perfect impartiality,' with special reference to the part of the work relating to the authorship and character of the Fourth Gospel, which he describes as 'a piece of keen and solid reasoning.' This is quite decisive. Our author might have had his own grounds for ignoring the arguments of 'apologetic' writers, or he may have been ignorant of them. For reasons which will appear presently, the latter alternative ought probably to be adopted as explaining some omissions. But however this may be, the language of the reviewer is quite inapplicable to the work lying before me. It may be candid in the sense of being honestly meant, but it is not candid in any other sense; and it is the very reverse of full and impartial. The arguments of 'apologetic' writers are systematically ignored in this part of the work. Once or twice indeed he fastens on passages from such writers, that he may make capital of them; but their main arguments remain wholly unnoticed. Why, for instance, when he says of the Fourth Gospel that 'instead of the fierce and intolerant temper of the Son of Thunder, we find a spirit breathing forth nothing but gentleness and love,' [13:1] does he forget to add that 'apologists' have pointed to such passages as 'Ye are of your father the devil,' as a refutation of this statement--passages far more 'intolerant' than anything recorded in the Synoptic Gospels? [13:2] Why again, when he asserts that 'allusion is undoubtedly made to' St Paul in the words of the Apocalypse, 'them that hold the teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols [14:1],' does he forget to mention that St Paul himself uses this same chapter in Jewish history as a warning to those free-thinkers and free-livers, who eat things sacrificed to idols, regardless of the scandal which their conduct might create, and thus, so far from a direct antagonism, there is a substantial agreement between the two Apostles on this point? [14:2] Why, when he is endeavouring to minimize, if not to deny, the Hebraic [14:3] character of the Fourth Gospel, does he wholly ignore the investigations of Luthardt and others, which (as 'apologists' venture to think) show that the whole texture of the language in the Fourth Gospel is Hebraic? Why again, when he alludes to 'the minuteness of details' [14:4] in this Gospel as alleged in defence of its authenticity, is he satisfied with this mere caricature of the 'apologetic' argument? Having set up a man of straw, he has no difficulty in knocking him down. He has only to declare that 'the identification of an eye-witness by details is absurd.' It would have been more to the purpose if he had boldly grappled with such arguments as he might have found in Mr Sanday's book for instance [15:1]; arguments founded not on the minuteness of details, but on the thorough naturalness with which the incidents develop themselves, on the subtle and inobtrusive traits of character which appear in the speakers, on the local colouring which is inseparably interwoven with the narrative, on the presence of strictly Jewish (as distinguished from Christian) ideas, more especially Messianic ideas, which saturate the speeches, and the like. And, if he could have brought forward any parallel to all this in the literature of the time, or could even have shown a reasonable probability that such a fiction might have been produced in an age which (as we are constantly reminded) was singularly inappreciative and uncritical in such matters, and which certainly has not left any evidence of a genius for realism, for its highest conception of romance-writing does not rise above the stiffness of the Clementines or the extravagance of the Protevangelium--if he could have done this, he would at least have advanced his argument a step [15:2]. Why again, when he is emphasizing the differences between the Apocalypse and the Fourth Gospel, does he content himself with stating 'that some apologetic writers' are 'satisfied by the analogies which could scarcely fail to exist between two works dealing with a similar (!) theme,' [15:3] without mentioning for the benefit of the reader some of these analogies, as for instance, that our Lord is styled the Word of God in these two writings, and these alone, of the New Testament? He recurs more than once to the doctrine of the Logos, as exhibited in the Gospel, but again he is silent about the presence of this nomenclature in the Apocalypse [15:4]. Why, when he contrasts the Christology of the Synoptic Gospels with the Christology of St John [15:5], does he not mention that 'apologists' quote in reply our Lord's words in Matt.