We need not pursue the enquiry further, nor ask how Protestantism will fare at the hands of Comparative Mythology.  The blow dealt by Biblical criticism is to all appearances mortal, and there is no need to look about for a second.  But let us turn to Catholicism, and we shall see that the whole case is different.  To its past history, to external evidence, and to the religions outside itself, Protestant Christianity bears one relation, and Roman Christianity quite another.

Protestantism offers itself to the world as a strange servant might, bringing with it a number of written testimonials.  It asks us to examine them, and by them to judge of its merits.  It expressly begs us not to trust to its own word. ‘I cannot,’ it says, ’rely upon my memory.  It has failed me often; it may fail me again.  But look at these testimonials in my favour, and judge me only by them.’ And the world looks at them, examines them carefully; it at last sees that they look suspicious, and that they may, very possibly, be forgeries.  It ask the Protestant Church to prove them genuine; and the Protestant Church cannot.

But the Catholic Church comes to us in an exactly opposite way.  She too brings with her the very same testimonials; but she knows the uncertainty that obscures all remote evidences, and so at first she does not lay much stress upon them.  First she asks us to make some acquaintance with herself; to look into her living eyes, to hear the words of her mouth, to watch her ways and works, and to feel her inner spirit; and then she says to us, ’Can you trust me?  If you can, you must trust me all in all; for the very first thing I declare to you is, I have never lied. Can you trust me thus far?  Then listen, and I will tell you my history.  You have heard it told one way, I know; and that way often goes against me.  My career, I admit it myself, has many suspicious circumstances.  But none of them positively condemn me:  all are capable of a guiltless interpretation.  And when you know me, as I am, you will give me the benefit of every doubt.’ It is thus that the Catholic Church presents the Bible to us. ’Believe the Bible, for my sake,’ she says, ‘not me for the Bible’s.’  And the book, as thus offered us, changes its whole character.  We have not the formal testimonials of a stranger; we have instead the memoranda of a friend.  We have now that presumption in their favour that in the former case was wanting altogether; and all that we ask of the records now is, not that they contain any inherent evidence of their truth, but that they contain no inherent evidence of their falsehood.