least with the remark that, "as external evidence," the testimony of Paul "is probably the best that can be produced." We know at least who the witness really is, which is an advantage denied us in the case of the Gospels. It would be premature to express surprise, however, that we find the case of miracles, and more especially of such stupendous miracles as the Resurrection and Ascension, practically resting upon the testimony of a single witness. This thought will intrude itself, but cannot at present be pursued.
The allegation which we have to examine is that the Founder of Christianity, after being dead and buried, rose from the dead and did not again die, but after remaining sometime with his disciples ascended with his body into heaven.(1) It is unnecessary to complicate the question by adding the other doctrines regarding the miraculous birth and divine origin and personality of Jesus. In the problem before us, certain objective facts are asserted which admit of being judicially tested. We have nothing to do here with the vague modern representation of these events, by means of which the objective facts vanish, and are replaced by subjective impressions and tricks of consciousness or symbols of spiritual life. Those who adopt such views have, of course, abandoned all that is real and supernatural in the supposed events. The Resurrection and Ascension which we have to deal with are events precisely as objective and real as the
1 In the Articles of the Church of England this is expressed
as follows: Art. ii. ".....who truly suffered, was
crucified, dead, and buried, &c., &c." Art. iii. "As Christ
died for us, and was buried; so also it is to be believed
that He went down into Hell." Art iv. "Christ did truly rise
again from death, and took again Hie Body, with flesh,
bones, and all things appertaining to the perfection of
man's nature, wherewith He ascended into Heaven, and there
sitteth, until He return to judge all men at the last day."
death and burial,—no ideal process figured by the imagination or embodiments of christian hope, but tangible realities, historical occurrences in the sense of ordinary life. If Jesus, after being crucified, dead and buried, did not physically rise again from the dead, and in the flesh,(1) without again dying, "ascend into Heaven," the whole case falls to the ground. These incidents, although stupendous miracles, must have been actual occurrences. If they did not really take place, our task is at an end. If it be asserted that they really did take place their occurrence must be attested by adequate evidence. Apologists, whilst protesting that the occurrences in question are believed upon ordinary historical evidence, and that Christianity requires no indulgence, but submits itself to the same tests as any other affirmation, do not practically act upon this principle; but, as soon as it is enunciated, introduce a variety of special pleas which remove the case from the domain of history into that of theology, and proceed upon one assumption after another until the fundamental facts become enveloped and, so to say, protected from judicial criticism by a cloud of religious dogmas and hypotheses.(2) By confining our attention to the simple facts which form the basis of the whole superstructure of ecclesiastical Christianity, we may avoid much confusion of ideas, and
1 The disappearance of the body from the sepulchre, a point
much insisted upon, could have had no significance or
reality if the body did not rise and afterwards ascend.
2 A work of this kind may be mentioned in illustration: Dr.
West-cott's "Gospel of the Resurrection." The argument of
this work is of unquestionable ability, but it is chiefly
remarkable, we think, for the manner in which the direct
evidence is hurried over, and a mass of assertions and
assumptions, the greater part of which is utterly untenable
and inadmissible, is woven into specious and eloquent
pleading, and does duty for substantial testimony.
restrict the field of inquiry to reasonable limits. We propose, therefore, to limit our investigation to the evidence for the reality of the Resurrection and Ascension.
What evidence could be regarded as sufficient to establish the reality of such supposed occurrences? The question is one which demands the serious attention and consideration of every thoughtful man. It is obvious that the amount of evidence requisite to satisfy our minds as to the truth of any statement should be measured by the nature of the statement made and, we may as well add, by its practical importance to ourselves. The news that a man was married or a child born last week is received without doubt, because men are married and children are born every day; and although such pieces of gossip are frequently untrue, nothing appears more natural or in accordance with our experience. If we take more distant and less familiar events we have no doubt that a certain monarch was crowned, and that he subsequently died some centuries ago. If we ask for the evidence for the statement, nothing may be forthcoming of a very minute or indubitable nature. No absolute eye-witness of the coronation may have left a clear and detailed narrative of the ceremony; and possibly there may no longer be extant a sufficiently attested document proving with certainty the death of the monarch. There are several considerations, however, which make us perfectly satisfied with the evidence, incomplete as it may be. Monarchs are generally crowned and invariably die; and the statement that any one particular monarch was crowned and died is so completely in conformity with experience, that we have no hesitation in believing it in the specific case. We are satisfied to believe such
