nnot
possibly have been dictated by God. The discrepancies between the
genealogies of Jesus in Matthew and Luke, or between the accounts of the
Resurrection, can be attributed "neither to any defect in our capacities
nor to any reasonable presumption of a hidden wise design, nor to any
partial spiritual endowments in the narrators." The orthodox arguments
which lay stress on the assertion of witnesses as the supreme evidence
of fact, in support of miraculous occurrences, are set aside on the
ground that testimony is a blind guide and can avail nothing against
reason and the strong grounds we have for believing in permanent order.
It is argued that, under the Thirty-nine

[206] Articles, it is permissible to accept as "parable or poetry or
legend" such stories as that of an ass speaking with a man's voice, of
waters standing in a solid heap, of witches and a variety of
apparitions, and to judge for ourselves of such questions as the
personality of Satan or the primeval institution of the Sabbath. The
whole spirit of this volume is perhaps expressed in the observation that
if any one perceives "to how great an extent the origin itself of
Christianity rests upon probable evidence, his principle will relieve
him from many difficulties which might otherwise be very disturbing. For
relations which may repose on doubtful grounds as matters of history,
and, as history, be incapable of being ascertained or verified, may yet
be equally suggestive of true ideas with facts absolutely certain"--that
is, they may have a spiritual significance although they are
historically false.

The most daring Essay was the Rev. Baden Powell's Study of the Evidences
of Christianity. He was a believer in evolution, who accepted Darwinism,
and considered miracles impossible. The volume was denounced by the
Bishops, and in 1862 two of the contributors, who were beneficed
clergymen and thus open to a legal attack, were prosecuted and tried in
the Ecclesiastical Court. Condemned on

[207] certain points, acquitted on others, they were sentenced to be
suspended for a year, and they appealed to the Privy Council. Lord
Westbury (Lord Chancellor) pronounced the judgment of the Judicial
Committee of the Council, which reversed the decision of the
Ecclesiastical Court. The Committee held, among other things, that it is
not essential for a clergyman to believe in eternal punishment. This
prompted the following epitaph on Lord Westbury: "Towards the close o