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 it is of the essence of the Bible that it can be thus criticised with success! And the Four Gospels, the part of the Bible to which this sort of criticism is most applied and most confidently, are just the part which for literary criticism is infinitely the hardest, however simple they may look, and however simple the saving doctrine they contain really is. For Prophets and Epistlers speak for themselves: but in the Four Gospels reporters are speaking for Jesus, who is far above them.

Now, we all know what the literary criticism of the mass of mankind is. To be worth anything, literary and scientific criticism require, both of them, the finest heads and the most sure tact; and they require, besides, that the world and the world's experience shall have come some considerable way. But, ever since this last condition has been fulfilled, the finest heads for letters and science, the surest tact for these, have turned themselves in general to other departments of work than criticism of the Bible, this department being occupied already in such force of numbers and hands, if not of heads, and there being so many annoyances and even dangers in freely approaching it. As our Reformers were to Shakespeare and Bacon in tact for letters and science, or as Luther, even, was to Goethe in this respect, such almost has on the whole been, since the Renascence, the general proportion in rate of power for criticism between those who have given themselves to secular letters and science, and those who have given themselves to interpreting the Bible, and who, in conjunction with the popular interpretation of it both traditional and contemporary, have made what is called 'orthodox theology.' It is as if some simple and saving doctrines, essential for men to know, were enshrined in Shakespeare's Hamlet or in Newton's Principia (though the Gospels are really a far more complex and difficult object of criticism than either); and a host of second-rate critics, and official critics, and what is called