venture to say that no one who advances the argument to which I am referring can have realized 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 Irenæus. 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 Irenæus, 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 work to the most elaborate and microscopic criticism of which personal earnestness and official zeal are capable. I am sincerely obliged to Professor Lightfoot

and Dr. Westcott for the minute attention they have bestowed upon my book. I had myself directly attacked the views of Dr. Westcott, and of course could only expect him to do his best or his worst against me in reply; and I am not surprised at the vigour with which Dr. Lightfoot has assailed a work so opposed to principles which he himself holds sacred, although I may be permitted to express my regret that he has not done so in a spirit more worthy of the cause which he defends. In spite of hostile criticism of very unusual minuteness and ability, no flaw or error has been pointed out which in the slightest degree affects my main argument, and I consider that every point yet objected to by Dr. Lightfoot, or indicated by Dr.

Westcott, might be withdrawn without at all weakening my position. These objections, I may say, refer solely to details, and only follow side issues, but the attack, if impotent against the main position, has in many cases been insidiously directed against notes and passing references, and a plentiful sprinkling of such words as "misstatements" and "misrepresentations" along the line may have given it a formidable appearance, and malicious effect, which render it worth while once for all to meet it in detail.

The first point (1) to which I shall refer is an elaborate argument by Dr. Lightfoot regarding the "Silence of Eusebius." (2) I had called attention to the importance of considering the silence of the Fathers, under certain conditions;(3) and I might, omitting his curious limitation, adopt Dr. Lightfoot's opening comment upon this as singularly descriptive of the state of the case: "In one province more especially, relating to the external evidences for the Gospels, silence occupies a prominent place." Dr. Lightfoot proposes to interrogate this "mysterious oracle," and he considers that "the response elicited will not be at all ambiguous." I might again agree with him, but that unambiguous response can scarcely be pronounced very satisfactory for the Gospels. Such silence may be very eloquent, but after all it is only the eloquence of—silence. I have not yet met with the argument anywhere that, because none of the early Fathers quote our Canonical Gospels, or say anything with regard to them, the fact is unambiguous

evidence that they were well acquainted with them, and considered them apostolic and authoritative. Dr. Lightfoot's argument from Silence is, for the present at least, limited to Eusebius.

The point on which the argument turns is this: After examining the whole of the extant writings of the early Fathers, and finding them a complete blank as regards the canonical Gospels, if, by their use of apocryphal works and other indications they are not evidence against them, I supplement this, in the case of Hegesippus,

Papias, and Dionysius of Corinth, by the inference that, as Eusebius does not state that their lost works contained any evidence for the Gospels, they actually did not contain any. But before proceeding to discuss the point, it is necessary that a proper estimate should be formed of its importance to the main argument of my work. The evident labour which Professor Lightfoot has expended upon the preparation of his attack, the space devoted to it, and his own express words, would naturally lead most readers to suppose that it has almost a vital bearing upon my conclusions. Dr. Lightfoot says, after quoting the passages in which I appeal to the silence of Eusebius:

"This indeed is the fundamental assumption which lies at the basis of his reasoning; and the reader will not need to be reminded how much of the argument falls to pieces, if this basis should prove to be unsound. A wise master-builder would therefore have looked to his foundations first, and assured himself of their strength, before he piled up his fabric to this height. This our author has altogether neglected to do." (1)

Towards the close of his article, after triumphantly expressing his belief that his "main conclusions are irrefragable," he further says:

"If they are, then the reader will not fail to see how large a part of the argument in 'Supernatural Religion' has crumbled to pieces." (1)

I do not doubt that Dr. Lightfoot sincerely believes this, but he must allow me to say that he is thoroughly mistaken in his estimate of the importance of the point, and that, as regards this work, the representations made in the above passages are a very strange exaggeration. I am unfortunately too familiar, in connection with criticism on this book, with instances of vast expenditure of time and strength in attacking points to which I attach no importance whatever, and which in themselves have scarcely any value. When writers, after an amount of demonstration which must have conveyed the impression that vital interests were at stake, have, at least in their own opinion, proved that I have omitted to dot an "i," cross a "t," or insert an inverted comma, they have really left the question precisely where it was. Now, in the present instance, the whole extent of the argument which is based upon the