was established on a broader and still increasing basis” (Ibid, p. 169).  Dr. Giles has collected many of these, and we take them from his pages.  In John i. 15, 16, we read:  “John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me:  for he was before me.  And of his fulness have all we received, and grace for grace.”  At that time none had received of the “fulness of Christ,” and the saying in the mouth of John Baptist is an anachronism.  The word “cross” is several times used symbolically by Christ, as expressing patience and self-denial; but before his own crucifixion the expression would be incomprehensible, and he would surely not select a phraseology his disciples could not understand; “Bearing the cross” is a later phrase, common among Christians.  Matthew xi. 12, Jesus, speaking while John the Baptist is still living, says:  “From the days of John the Baptist until now”—­an expression that implies a lapse of time.  The word “gospel” was not in use among Christians before the end of the second century; yet we find it in Matthew iv. 23, ix. 35, xxiv. 14, xxvi. 13; Mark i. 14, viii. 35, x. 29, xiii. 10, xiv. 9; Luke ix. 6.  The unclean spirit, or rather spirits, who were sent into the swine (Mark v. 9, Luke viii. 30), answered to the question, “What is thy name?” that his name was Legion.  “The Four Gospels are written in Greek, and the word ‘legion’ is Latin; but in Galilee and Peraea the people spoke neither Latin nor Greek, but Hebrew, or a dialect of it.  The word ‘legion’ would be perfectly unintelligible to the disciples of Christ, and to almost everybody in the country” (Ibid, p. 197).  The account of Matthew, that Jesus rode on the ass and the colt, to fulfil the prophecy, “Behold thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass” (xxi. 5. 7), shows that Matthew did not understand the Hebrew idiom, which should be rendered “sitting upon an ass, even upon a colt, the foal of an ass,” and related an impossible riding feat to fulfil the misunderstood prophecy.  The whole trial scene shows ignorance of Roman customs:  the judge running in and out between accused and people, offering to scourge him and let him go—­a course not consistent with Roman justice; then presenting him to the people with a crown of thorns and purple robe.  The Roman administration would not condescend to a procedure so unjust and so undignified.  The mass of contradictions in the Gospels, noticed under k, show that they could not have been written by disciples possessing personal knowledge of the events narrated; while the fact that they are written in Greek, as we shall see below, under j, proves that they were not written by “unlearned and ignorant” Jews, and were not contemporary records, penned by the immediate followers of Jesus.  From these facts we draw the conclusion. that the books themselves show marks of their later origin.