they may have done the good that extreme
theories usually do, in bringing out either positively or negatively
one side or another of the truth; but in themselves they have been
rejected as at once inadequate and unreal solutions of the facts. First
we had the Rationalism (properly so called) of Paulus, then the
Mythical hypothesis of Strauss, and after that the 'Tendenz-kritik' of
Baur. But what candid person does not feel that each and all of these
contained exaggerations more incredible than the difficulties which
they sought to remove? There has been on each of the points raised a
more or less definite ebb in the tide. The moderate conclusion is seen
to be also the reasonable conclusion. And not least is this the case
with the enquiry on which we have been just engaged. The author of
'Supernatural Religion' has overshot the mark very much indeed. There
is, as we have seen, a certain truth in some things that he has said,
but the whole sum of truth is very far from bearing out his conclusions.

When we look up from these detailed enquiries and lift up our eyes
to a wider horizon we shall be able to relegate them to their true
place. The really imposing witness to the truth of Christianity is
that which is supplied by history on the one hand, and its own
internal attractiveness and conformity to human nature on the
other. Strictly speaking, perhaps, these are but two sides of the
same thing. It is in history that the laws of human nature assume
a concrete shape and expression. The fact that Christianity has
held its ground in the face of such long-continued and hostile
criticism is a proof that it must have some deeply-seated fitness
and appropriateness for man. And this goes a long way towards
saying that it is true. It is a theory of things that is being
constantly tested by experience. But the results of experience are
often expressed unconsciously. They include many a subtle
indication that the mind has followed but cannot reproduce to
itself in set terms. All the reasons that go to form a judge's
decision do not appear in his charge. Yet there we have a select
and highly-trained mind working upon matter that presents no very
great degree of complexity. When we come to a question so wide, so
subtle and complex as Christianity, the individual mind ceases to
be competent to sit in judgment upon it. It becomes necessary to
appeal to a much more extended tribunal, and the verdict of that
tribunal will be given rather