tion to the Gospel
narratives is that which they bear to themselves. Miracles have
exceptional evidence because the non-miraculous portions of the
narrative with which they are bound up are exceptional. These carry
their truth stamped upon their face, and that truth is reflected back
upon the miracles. It is on the internal investigation of the Gospels
that the real issue lies. And this is one main reason why the belief of
mankind so little depends upon formal apologetics. We can all feel the
self- evidential force of the Gospel story; but who shall present it
adequately in words? We are reminded of the fate of him who thought the
ark of God was falling and put out his hand to steady it--and, for his
profanity, died. It can hardly be said that good intentions would be a
sufficient justification, because that a man should think himself fit
for the task would be in itself almost a sufficient sign that he was
mistaken. It is not indeed quite incredible that the qualifications
should one day be found. We seem almost to see that, with a slight
alteration of circumstances, a little different training in early life,
such an one has almost been among us. There are passages that make us
think that the author of 'Parochial and Plain Sermons' might have
touched even the Gospels with cogency that yet was not profane. But the
combination of qualities required is such as would hardly be found for
centuries together. The most fine and sensitive tact of piety would be
essential. With it must go absolute sincerity and singleness of purpose.
Any dash of mere conventionalism or self-seeking would spoil the whole.
There must be that clear illuminated insight that is only given to those
who are in a more than ordinary sense 'pure in heart.' And on the other
hand, along with these unique spiritual qualities must go a sound and
exact scientific training, a just perception of logical force and
method, and a wide range of knowledge. One of the great dangers and
drawbacks to the exercise of the critical faculty is that it tends to
destroy the spiritual intuition. And just in like manner the too great
reliance upon this intuition benumbs and impoverishes the critical
faculty. Yet, in a mind that should present at all adequately the
internal evidence of the Gospels, both should co-exist in equal balance
and proportion. We cannot say that there will never be such a mind,
but the asceticism of a life would be a necessary discipline for it
to go throu