These are the facts of the case as stated by the oldest extant narrative of them. I do not see why any one should have a word to say against the inherent probability of that narrative; and, for my part, I am quite ready to accept it as an historical fact, that so much and no more is positively known of the end of Jesus of Nazareth. On what grounds can a reasonable man be asked to believe any more? So far as the narrative in the first gospel, on the one hand, and those in the third gospel and the Acts, on the other, go beyond what is stated in the second gospel, they are hopelessly discrepant with one another. And this is the more significant because the pregnant phrase "some doubted," in the first gospel, is ignored in the third. But it is said that we have the witness Paul speaking to us directly in the Epistles. There is little doubt that we have, and a very singular witness he is. According to his own showing, Paul, in the vigour of his manhood, with every means of becoming acquainted, at first hand, with the evidence of eyewitnesses, not merely refused to credit them, but "persecuted the church of God and made havoc of it." The reasoning of Stephen fell dead upon the acute intellect of this zealot for the traditions of {425} his fathers: his eyes were blind to the ecstatic illumination of the martyr's countenance "as it had been the face of an angel;" and when, at the words "Behold, I see the heavens opened and the Son of Man standing on the right hand of God," the murderous mob rushed upon and stoned the rapt disciple of Jesus, Paul ostentatiously made himself their official accomplice. Yet this strange man, because he has a vision one day, at once, and with equally headlong zeal, flies to the opposite pole of opinion. And he is most careful to tell us that he abstained from any re-examination of the facts. Immediately I conferred not with flesh and blood; neither went I up to Jerusalem to them which were Apostles before me; but I went away into Arabia. (Galatians i. 16, 17.)