credible in the Gospels that which he rejects as unworthy of credit in every other history—which is in fact to fall back on the supranaturalistic point of view, since the assumption, that the natural laws which govern in every other province are not applicable to sacred history, is the very essential of supranaturalism. No other rescue from this self-annihilation remains to the anti-supernatural mode of explanation, than to question the verbal accuracy of the history. This is the simplest expedient, felt to be such by Paulus himself, who remarks, that his efforts may be deemed superfluous to give a natural explanation of a narrative, which is nothing more than one of those stories invented either after the death or even during the lifetime of every distinguished man to embellish his early history. Paulus, however, after an impartial examination, is of opinion that the analogy, in the present instance, is not applicable. The principal ground for this opinion is the too short interval between the birth of the Baptist, and the composition of the Gospel of Luke. [137] We, on the contrary, in harmony with the observations in the introduction, would reverse the question and inquire of this interpreter, how he would render it credible, that the history of the birth of a man so famed as the Baptist should have been transmitted, in an age of great excitement, through a period of more than sixty years, in all its primitive accuracy of detail? Paulus’s answer is ready: an answer approved by others (Heidenreich, Olshausen):—the passage inserted by Luke i. 5; ii. 39 was possibly a family record, which circulated among the relatives of the Baptist and of Jesus; and of which Zacharias was probably the author. [138]