that, after referring to "the facts of the case as stated by the oldest extant narrative of them"—he means the story in St. Mark, though this is not a part of that common tradition of the three Gospels on which he relies; for, as he observes, the accounts in St, Matthew and St. Luke present marked variations from it—he adds:
We have, then, the important admission that Prof. Huxley has not a word to say against the historic credibility of the narrative in the fifteenth chapter of St. Mark, and accordingly he proceeds to quote its statements for the purpose of his argument. That argument, in brief, is that our Lord might very well have survived his crucifixion, have been removed still living to the tomb, have been taken out of it on the Friday or Saturday night by Joseph of Arimathea, and have recovered and found his way to Galilee. So much Prof. Huxley is prepared to believe, and he asks "on what grounds can a reasonable man be asked to believe any more?" But a prior question is on what grounds can a reasonable man be asked to believe as much as this? In the first place, if St. Mark's narrative is to be the basis of discussion, why does Prof. Huxley leave out of account the scourging, with the indication of weakness in our Lord's inability to bear his cross, and treat him as exposed to crucifixion in the condition simply of "temperate, strong men, such as the ordinary Galilean peasants were"? In the next place, I am informed by good medical authority that he is quite mistaken in saying that "no serious physical symptoms need at once arise from the wounds made by the nails in the hands and feet," and that, on the contrary, very grave symptoms would ordinarily arise in the course of no long time from such severe wounds, left to fester, with the nails in them, for six hours. In the third place. Prof. Huxley takes no account of the piercing of our Lord's side, and of the appearance of blood and water from the wound, which is solemnly attested by one witness. It is true that incident is not recorded by St. Mark; but Prof. Huxley must disprove the witness before he can leave it out of account. But, lastly, if Prof. Huxley's account of the matter be true, the first preaching of the church must have been founded on a deliberate fraud, of which some at least of our Lord's most intimate friends were guilty, or to which they were accessory; and I thought that supposition was practically out of account among reasonable men. Prof. Huxley argues as if he had only to deal with the further evidence of St. Paul. That, indeed, is evidence
