simplest laws of evidence. We found that the writings of the
Fathers, during a century and a half after the death of Jesus, are a
complete blank so far as any evidence regarding the composition and
character of our Gospels is concerned, unless we except the tradition
preserved by Papias, after the middle of the second century, the details
of which fully justify the conclusion that our first and second
Synoptics, in their present form, cannot be the works said to have been
composed by Matthew and Mark. There is thus no evidence whatever
directly connecting any of the canonical Gospels with the writers to
whom they are popularly attributed, and later tradition, of little or no
value in itself, is separated by a long interval of profound silence
from the epoch at which they are supposed to have been composed. With
one exception, moreover, we found that, during the same century and a
half, there is no certain and unmistakable trace even of the anonymous
use of any of our Gospels in the early Church. This fact, of course,
does not justify the conclusion that none of these Gospels was actually
in existence during any part of that time, nor have we anywhere
suggested such an inference, but strict examination of the evidence
shows that there is no positive proof that they were. The exception to
which we refer is Marcion's Gospel, which was, we think, based upon our
third Synoptic, and consequently must be accepted as evidence of the
existence of that work. Marcion, however, does not give the slightest
information as to the authorship of the Gospel, and his charges against
it of adulteration cannot be considered very favourable testimony as to
its infallible character. The canonical Gospels continue to the end
anonymous documents of no evidential value for miracles. They do not
themselves pretend to be inspired histories, and they cannot escape from
the ordinary rules of criticism. Internal evidence does not modify the
inferences from external testimony. Apart from continual minor
contradictions throughout the first three Gospels, it is impossible to
reconcile the representations of the Synoptics with those of the fourth
Gospel. They mutually destroy each other as evidence. They must be
pronounced mere narratives compiled long after the events recorded, by
unknown persons who were neither eye-witnesses of the alleged miraculous
occurrences nor hearers of the statements they profess to report. They
cannot be accepted as adequate te