But possibly you think that the Gospels have been so long in our hands, and the Christian religion so long in practice and under discussion, that nothing new can now be said or thought about them? Just so Francis Bacon, in 1603, expressed his conviction (the innocent philosopher!) that there had at last come about a complete “consumption of all things that could be said on controversies of theology.” Reflect a moment. How long have the stars been with us “under discussion”? And how recent have been our discoveries of the real truth about them! How recently have these discoveries been even possible? In the same way the exact criticism of the New Testament has only become recently practicable. The subject matter and thought could of course be appreciated centuries ago, and often perhaps by the simple-minded and unlearned as well as by the subtle and profound theologian; though, even as to the thought of the New Testament, I often think that we are greatly to blame if our increased knowledge of history and psychology does not illuminate much that was dark in its pages for those who had not our advantages. But we are speaking of that kind of intellectual criticism which dispels illusions; and for the purposes of the critical analysis of the First Three Gospels, Bruder’s Concordance was as necessary as Galileo’s telescope was for the discovery of Jupiter’s moons, or the thermometer for the investigation of the laws of heat. Other influences have been at work, as well as mere mechanical aids, to throw light on the central event of the world’s history. And surely if Abraham could wait nineteen hundred years for the coming of Christ, the spiritual descendants of Abraham—for such we claim to be—may well wait another nineteen hundred years to realize His nature and enter into the full meaning of His worship.