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168 of the centurion's faith, nor is there so much as a hint of any resurrection of the "bodies of saints" from the tombs.

Now if you and I, with full knowledge of the facts, were writing a biography of a great man, we might undoubtedly exhibit many variations and divergences in our story. Every biographer who knows everything about a man must omit something; many things therefore that you would omit, I should insert, and vice versâ. But suppose we were writing in some detail the description of the great man's execution (as the crucifixion is written in great detail by the Evangelists), and, in particular, the emotion and utterances of the soldier who superintended the execution. Is it possible under these circumstances that you should relate (and with truth) that the soldier's emotion was caused in part by an earthquake which happened at the moment of the man's death—adding also that a large number of people rose at the same time bodily from the graves—and that I, with a full knowledge that both these facts are true, should make no mention at all either of the earthquake or of this stupendous resurrection? I say that such an omission of facts is absolutely impossible in any sincere and straightforward biographer, on the supposition that he knows them. The argument that "it is unsafe to argue from silence" is quite inapplicable here: nor is it in point to allege the silence of a courtly historian who writes the life of Constantine but omits the Emperor's execution of his son. The answer is that we have not here to do with courtly historians, but with simple unsophisticated compilers of tradition whose main object was to set down in truth and honesty all that could shew Jesus of Nazareth to be the Son of God. Now it is impossible that the Evangelists should not have recognized in this miracle, if true, a cogent proof—cogent for the minds of men in these days—of the divine mission of Jesus: we are