etter
to stop there at once, instead of taking us so circuitous a road to
the same result, which we perceive you had already reached beforehand?
Are you not a little like that worthy Mayor who told Henri Quatre
that he had nineteen good reasons for omitting to fire a salute on
his Majesty's arrival; the first of which was, that he had no artillery;
whereupon his Majesty graciously told him that he might spare the
remaining eighteen?' So I should say in the supposed case.--To return,
then: you must, if you would consider the validity of Strauss's argument,
lay aside the miraculous objection, which must be decided on quite
different grounds, and which, in fact, if valid, settles the
controversy without his critical aid. All who read Strauss's book
either believe that miracles are impossible, or not; the former need
not his criticisms,--they have already arrived at the result by a
shorter road; the latter can only reject the history by supposing the
discrepancies in it, as history, justify them. I ask you, then,
supposing you one who, like the Christian, believes miracles possible,
whether these historic discrepancies would justify you in saying that
the New Testament records, considered simply as history, no longer
deserve credit, and that you are left in absolute ignorance how much
of them, or whether any part, is to be received,--ay or no?"

"Well, then, I should say that Strauss has shown that the history, as
history, is to be rejected."

"Very well; only then do not be surprised that, in virtue of such
conclusions, I doubt whether you ought not to push the principle a
little further, and contend that, as there are no writings in the
world which to bear more marks of historic sincerity and
trustworthiness, and certainly none of any magnitude or variety
in which far greater discrepancies are not to be founds, it is
doubtful whether we can receive any thing as absolutely veritable
history; and that the Book of Genesis, and Gospel of Luke, and
History of Lingard, and History of Hume, are alike covered with a
mist of sceptical obscurity."

"But really, Mr. Harrington, this is absurd and preposterous!"

"It may be so; but you must prove it, and not simply content
yourself with affirming it. I am, at all events, more consistent than
you, who tell the man who does not see your a priori objection to
the belief of miracles, that a history which certainly contains as
many marks of historic veracity as any history in the wor