It has been said recently by 'A Layman,' in a letter to Mr. Maurice, that the resurrection of our Lord is as well authenticated as the death of Julius Caesar. It is far better authenticated, unless we are mistaken in supposing the Bible inspired; or if we admit as evidence that inward assurance of the Christian, which would make him rather die than disbelieve a truth so dear to him. But if the layman meant that there was as much proof of it, in the sense in which proof is understood in a court of justice, he could scarcely have considered what he was saying. Julius Caesar was killed in a public place, in the presence of friend and foe, in a remarkable but still perfectly natural manner. The circumstances were minutely known to all the world, and were never denied or doubted by any one. Our Lord, on the other hand, seems purposely to have withheld such public proof of his resurrection as would have left no room for unbelief. He showed himself, 'not to all the people'--not to his enemies, whom his appearance would have overwhelmed--but 'to witnesses chosen before;' to the circle of his own friends. There is no evidence which a jury could admit that he was ever actually dead. So unusual was it for persons crucified to die so soon, that Pilate, we are told, 'marvelled.' The subsequent appearances were strange, and scarcely intelligible. Those who saw Him did not recognise Him till He was made known to them in the breaking of bread. He was visible and invisible. He was mistaken by those who were most intimate with Him for another person; nor do the accounts agree which are given by the different Evangelists. Of investigation in the modern sense (except in the one instance of St. Thomas, and St. Thomas was rather rebuked than praised) there was none, and could be none. The evidence offered was different in kind, and the blessing was not to those who satisfied themselves of the truth of the fact by a searching enquiry, but who gave their assent with the unhesitating confidence of love.