The true historical evidence on which to found a life of Christ consists of the statements of the synoptical gospels, tested and interpreted by probability. It is obvious that in this way only knowledge of the broadest and most general nature can be obtained. If special circumstances of Christ’s life, as reported in the gospels, are accepted according as they appear to be probable, the result naturally varies with the character of the student. In these cases probability, in the scientific sense, does not exist. And thus far the greater part of the statements of the gospels are properly outside the region of historical investigation. Some are so distinctly improbable that we can pronounce them inaccurate; some are so distinctly probable that we can pronounce them accurate; but the vast majority of them, the test of probability being absent, cannot be pronounced either accurate or inaccurate; we simply cannot tell. In endeavouring to determine the nature of the personal character and religious ideas of Christ, it is on this general kind of probability that I chiefly rely, appealing to the gospels to corroborate it more than to it to corroborate the gospels. Such probability in certain cases is the surest kind of historical evidence, and may safely be depended on, even in the absence of written confirmation. That Christ stood exceptionally high in moral development, was exceptionally good, can be declared, as we have seen, with practical certainty. The evidence of the gospels and the evidence of probability are here in thorough harmony, and the fact has never been disputed. The evidence of the gospels and the evidence of probability equally agree in declaring that Christ was not exempt from the theological illusions of his age, but their declaration is called in question by some. As this point is of vital importance to our subject, we must now carefully consider it.