St. Paul's account of his own conversion is an instance of the kind of testimony which then worked the strongest conviction. St. Paul, a fiery fanatic on a mission of persecution, with the midday Syrian sun streaming down upon his head, was struck to the ground, and saw in a vision our Lord in the air. If such a thing were to occur at the present day, and if a modern physician were consulted about it, he would say without hesitation, that it was an effect of an over-heated brain, and that there was nothing in it extraordinary or unusual. If the impression left by the appearance had been too strong for such an explanation to be satisfactory, the person to whom it occurred, especially if he was a man of St. Paul's intellectual stature, would have at once examined into the facts otherwise known, connected with the subject of what he had seen. St. Paul had evidently before disbelieved our Lord's resurrection, had disbelieved it fiercely and passionately; we should have expected that he would at once have sought for those who could best have told him the details of the truth. St. Paul, however, did nothing of the kind. He went for a year into Arabia, and when at last he returned to Jerusalem, he rather held aloof from those who had been our Lord's companions, and who had witnessed his ascension. He saw Peter, he saw James; "of the rest of the apostles saw he none." To him evidently the proof of the resurrection was the vision which he had himself seen. It was to that which he always referred when called on for a defence of his faith. Of evidence for the resurrection in the common sense of the word there may be enough to show that something extraordinary occurred; but not enough, unless we assume the fact to be true on far other grounds, to produce any absolute and unhesitating conviction; and inasmuch as the resurrection is the keystone of Christianity, the belief in it must be something far different from that suspended judgment in which history alone would leave us. Human testimony, we repeat, under the most favourable circumstances imaginable, knows nothing of "absolute certainty;" and if historical facts are bound up with the creed, and if they are to be received with the same completeness as the laws of conscience, they rest, and must rest, either on the divine truth of Scripture, or on the divine witness in ourselves. On human evidence, the miracles of St. Teresa and St. Francis of Assisi are as well established as those of the New Testament.