Thrale, and Goldsmith—had composed accounts of the life and sayings of Dr. Johnson, widely differing in the subject-matter and style of the narrative, but closely agreeing in the character of Johnson's thoughts, as reported by them, and very often agreeing in the actual words imputed to Johnson; and suppose a fourth writer, say Burke, had written his reminiscences of Dr. Johnson, which entirely differed in language, in thought, and in subject-matter from the first three: would you not say at once that this was strong proof, that Burke did not report Dr. Johnson's actual words, and that he had probably tinged them with his own style and thought? But if furthermore Burke reported Dr. Johnson's words and long discourses in the same language as he reported Sheridan's, and in language indistinguishable from his own contextual narrative, then you would, I am sure, find it difficult to be patient with any one who, through force of prejudice and pleasing associations, obstinately maintained that Burke's biography was equally faithful and exact with the three other concordant or synoptic biographies. Now this comparison exactly represents the facts. You will find several of the most learned and painstaking commentators differing as to where the introductory words of the author of the Fourth Gospel cease, and where John the Baptist's words begin; and the style of our Lord's discourses in the Fourth Gospel is quite indistinguishable from the style of the author himself. As to the immense difference, in respect of style and thought and subject-matter, between the Synoptic Gospels, and the Fourth Gospel, you must have felt it, even as a child, reading them in English.
I must refer you to the article on "Gospels" in the Encyclopædia Britannica for what I believe to be the most probable explanation of the origin of this remarkable work. It is there shewn that there are extraordinary points of similarity between the emblematic language and emblematic
