Reverse the supposition. Conceive that in the process, becoming ever more searching, of historical inquiry, the other and external method should be found to be inadequate to the maintenance of its superstructure; what would be the fate of Christianity, trusted solely to its self-evidence? I will imagine even the worst: and suppose that the first three Gospels are shown to be not personally authentic, not the independent productions of three apostolic men; but a compilation of very composite structure, consisting of (we will say) some thirty fragments, obviously from different hands, and all of anonymous origin. In such case, the individual testimony of eye-witnesses being gone, the whole edifice of external proof which supports a dogmatic Christianity, must fall. But the self-evidence of a moral and spiritual Christianity, of a Christianity that clings to the person and spirit of Christ, is not only unharmed, but even incalculably increased. For how often, and how truly, has it been argued, that the mere inspection of the four Gospels is enough to prove the reality of Christ; that the invention, and consistent maintenance of a character so unapproachable, so destitute of all archetype beneath the skies, so transcending the fictions of the noblest genius, and so unlike them, are things utterly incredible, were they supposed even of one writer: and that, for the same divine image to gleam forth with coincident perfection from four, belongs to the highest order of impossibilities. What then should we say, if these four were resolved into thirty? The coalescence of so many fragmentary records, could no more make a Christ, than the upsetting of an artist’s colours could paint a Raffaelle. Whatever then becomes of Church Christianity, that which lives in Christ, and has the power of love in man, is everlasting as the soul.