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 power and influence which they have gradually acquired in all grades of modern society in many lands is now universally recognized.

This subsequent history of the fortunes of the Jewish people from the dates of their final separation from the Christian community, and the great catastrophes of the years of grace 70 and 135, constitutes a piece of supreme importance in the evidential history of the religion of Jesus; and yet, strange to say, it is, comparatively speaking, unknown and neglected.

It will be seen, as the pages of this wonderful story are turned over, how the guiding hand of the Lord, though in a different way, just as in the far-back days of the desert wanderings, has been ever visible in all the strange sad fortunes of the people, once the beloved of God.

The Jews of the twentieth century, numbering perhaps some ten or eleven millions, although scattered over many lands, constitute a distinct race, a separate people or nation. While during the Christian centuries all other races—peoples—nations—without a single exception have become extinct, or have become fused and merged with other and newer races and peoples, they, the Jews, have alone preserved their ancient nationality, their descent, their peculiar features, their individuality, their cherished traditions—''absolutely intact''.

It does not seem ever to have been remarked that the rise and influence of the great Rabbinic schools of Palestine and Babylonia, at Tiberias and Jamnia, at Sura and Pumbeditha—schools devoted to the study of the Torah (the Law) and the other books of the Old Testament, were coincident with the rise and influence of the Gnostic schools, schools in which the Old Testament was generally reviled and discredited. Is it too much to assume that echoes from the great Rabbinic teaching centres reached and sensibly influenced the Christian masters in their life and death contest with Gnosticism, a contest in which the Old Testament, its divine origin and its authority, was ever one of the principal questions at stake?