Far more difficult and more numerous must have been the developments by which the moral aspects of the Gospels and of their divine Christ must have been elaborated out of the Judaism of the year 30, and the popular conceptions of its Messiah. I shall select for illustration only two examples out of a vast multitude. One of the most marked distinctions between Gospel and ancient moral teaching is this: the whole aspect of ancient moral teaching assigned the highest place to the heroic and political virtues, and a subordinate one to the mild, meek, benevolent, and humbler ones. This is precisely reversed in the morality of the New Testament. Again: the aspect of a Jewish saint and hero, as it is depicted in the Old Testament, forms a singular contrast to that which the New Testament has assigned to Jesus Christ. I have proved that moral developments in the direction of improvement are very slow. I propose, therefore, the following problem for my opponents to solve. Through how many stages must these have passed before the creation of the Gospels became a possibility, and how many years must they have occupied? But all the while that the Christian Church was creating a mythology, and struggling with developments and contentions and external opposition, it is an historical fact that it succeeded in extending itself over a wide geographical area. This greatly aggravates the difficulty of developing an improved Christ out of her pregnant womb. The wider the geographical area over which she gradually extended herself, the more difficult would have become the interchange of ideas necessary for developments and compromises. It by no means follows that one little society would immediately swallow the mythic creation of another. I must observe that this portion of the argument is cumulative, and admits of being pressed to an indefinite extent. It now remains for those against whose theories I have been reasoning to count the number of these developments, and to assign a reasonable interval for each. If they will do so, they will then find that these theories are hopelessly untenable. I have hitherto argued, on the chosen position of my opponents, that the Synoptic Gospels were written about the year 100, and the fourth about 160. Such dates are entirely fallacious, and against all evidence. But as far as my reasoning is concerned, it matters little when the Gospels were composed. If I can prove that the portraiture of Christ and the general aspect of the Gospels were familiarly known in the Church at a much earlier period, it is not the smallest difference for my argument whether they existed in an oral or a written form. The concession of seventy years for the creation of the Synoptic Gospels, and one hundred and thirty for that of St. John, has now to be entirely revoked.