ealised the nature of the question at issue, and the
relation of miracles to the order of nature.

The last of these general objections to which I need now refer is the
statement, that the difficulty with regard to the Gospels commences
precisely where my examination ends, and that I am bound to explain how,
if no trace of their existence is previously discoverable, the four
Gospels are suddenly found in general circulation at the end of the
second century, and quoted as authoritative documents by such writers as
Irenaeus. My reply is that it is totally unnecessary for me to account
for this. No one acquainted with the history of pseudonymic literature
in the second century, and with the rapid circulation and ready
acceptance of spurious works tending to edification, could for a moment
regard the canonical position of any Gospel at the end of that century
either as evidence of its authenticity or early origin. That which
concerns us chiefly is not evidence regarding the end of the second but
the beginning of the first century. Even if we took the statements of
Irenaeus and later Fathers, like the Alexandrian Clement, Tertullian and
Origen, about the Gospels, they are absolutely without value except as
personal opinion at a late date, for which no sufficient grounds are
shown. Of the earlier history of those Gospels there is not a distinct
trace, except of a nature which altogether discredits them as witnesses
for miracles.

After having carefully weighed the arguments which have been advanced
against this work, I venture to express strengthened conviction of the
truth of its conclusions. The best and most powerful reasons which able
divines and apologists have been able to bring forward against its main
argument have, I submit, not only failed to shake it, but have, by
inference, shown it to be unassailable. Very many of those who have
professedly advanced against the citadel itself have practically
attacked nothing but some outlying fort, which was scarcely worth
defence, whilst others, who have seriously attempted an assault, have
shown that the Church has no artillery capable of making a practicable
breach in the rationalistic stronghold. I say this solely in reference
to the argument which I have taken upon myself to represent, and in no
sense of my own individual share in its maintenance.

I must now address myself more particularly to two of my critics who,
with great ability and learning, have subjected this wo