hardship, and to inspire him, or at least to leave him, after almost a quarter of a century, with all the tact, wisdom, and discretion which are so conspicuous in his letters to the Churches at Rome and Corinth. Verily this supposition is absolutely precluded by the very nature of the case. There remains then but one other to be advanced, and that is this. The primitive Christians and St. Paul himself were alike the victims of delusion. The testimony of the first disciples was based upon an error. The vision which had arrested Saul on his journey to Damascus, and changed the whole current of his life, was nothing more than the hallucination of a sunstroke. The preaching in which he passed so many years of his life, and breasted so much resistance, was only an infatuation; the hope, and peace, and joy of which his letters are so full, and which had taken permanent possession of him upon belief in Christ, were all a lie. He had sacrificed himself for nothing, he had toiled and suffered for nought. He had thrown away his life for a dream. We do not deny that such a position is conceivable; but we do deny that the letters of St. Paul give evidence of it. Had the resurrection of Christ been merely a delusion, the Epistles to Rome, Corinth, and Galatia are not the kind of fruits we should have expected it to produce after so long an interval; nay, there is room for the gravest possible doubt whether, being a delusion, it could have produced them. This, then, is our standing ground. We do not assume that St. Paul was inspired. We do not say that his writings are authoritative or binding upon our faith. We take up no such position. We take only what we find--the genuine letters of an early convert to Christ, which were certainly written less than thirty years after the death of Christ, which contain internal evidence on the part of their writer to his belief in the central facts they proclaim, at an interval of little more than five years after those facts occurred. We treat these letters as the natural productions of any ordinary man. We deduce from them only such evidence as we should deduce from the letters of Cicero, or anyone else. We do not affirm that they are in any way supernatural, but we say that they supply conclusive evidence to the very wide-spread belief in centres of life so far removed as Rome, Corinth, and Galatia, in a supernatural fact less than thirty years after it occurred. We do not say that this wide-spread belief proves the fact to have occurred; but we do say that if the fact really did occur, it would account for the belief, and we do say that taking all the circumstances into consideration there is at least room for the very gravest possible doubt whether had it not occurred, the phenomena we witness would have been presented. Given the resurrection, and St. Paul's Epistles are explained; deny the resurrection, and you cannot account for them. Given the resurrection, and St. Paul's own character is the natural