I shall take as my starting‐point the five facts already mentioned, the historical certainty of which it is needless to prove. My starting‐point, therefore, is the continuous existence of the Church, which came into being at a definite period of time, to which it can be traced up in one unbroken succession. This society has always affirmed that its corporate existence, as well as the life of its individual members, is due to the Resurrection of its founder. I shall also carefully examine and estimate the contemporaneous evidence afforded by the Epistles of St. Paul, especially those which are acknowledged to be genuine, as well as that of the other writings of the New Testament, for the purpose of estimating the value of their testimony on this subject. Even if some of these writings are not allowed by unbelievers to be the productions of the persons whose names they bear, still they are all of a very early date, and unquestionably reflect the thoughts and ideas of those who wrote them, and of the persons to whom they are addressed. But before I enter on my immediate subject, it will be necessary to lay down the leading principles of historical evidence, and to estimate the value of tradition as a testimony to historical facts. I am fully prepared to abide by the chief principles laid down by Sir G. C. Lewis on this subject in his great work on the _Credibility of Early Roman History_. They are generally considered to be sufficiently severe and exacting. By many they are viewed as of far too stringent a character. The evidence on which the great fact of the Resurrection rests, will endure their most rigid application. They have this great advantage, that they are laid down for the investigation of a subject purely secular, with which religion has nothing to do. They are therefore wholly free from religious bias, and are simply the principles for testing the claims of ordinary facts on our belief. If the chief facts of Christianity can stand this scrutiny, it is impossible to affirm that they are not supported by the strongest historical testimony. 1. Every alleged fact, in order to be entitled to our belief, must be shown to rest on direct contemporaneous testimony, or that which is its historical equivalent. This rule is by no means intended to affirm that every fact for which contemporaneous testimony can be adduced is true; but only that it is to be accepted as such when there is no reason for disbelieving it. We must have some means to enable us to form a judgment of the knowledge and veracity of the informant. It remains for consideration, when the direct testimony of a contemporary is not to be had, as must be frequently the case with events long past, what may be considered as its historical equivalent?