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.)

I do not presume to quarrel with Paul’s procedure.  If it satisfied him, that was his affair; and, if it satisfies anyone else, I am not called upon to dispute the right of that person to be satisfied.  But I certainly have the right to say that it would not satisfy me, in like case; that I should be very much ashamed to pretend that it could, or ought to, satisfy me; and that I can entertain but a very low estimate of the value of the evidence of people who are to be satisfied in this fashion, when questions of objective fact, in which their faith is interested, are concerned.  So that when I am called upon to believe a great deal more than the oldest gospel tells me about the final events of the history of Jesus on the authority of Paul (1 Corinthians xv. 5-8) I must pause.  Did he think it, at any subsequent time, worth while “to confer with flesh and blood,” or, in modern phrase, to re-examine the facts for himself? or was he ready to accept anything that fitted in with his preconceived ideas?  Does he mean, when he speaks of all the appearances of Jesus after the crucifixion as if they were of the same kind, that they were all visions, like the manifestation to himself?  And, finally, how is this account to be reconciled with those in the first and third gospels—­which, as we have seen, disagree with one another?

Until these questions are satisfactorily answered, I am afraid that, so far as I am concerned, Paul’s testimony cannot be seriously regarded, except as it may afford evidence of the state of traditional opinion at the time at which he wrote, say between 55 and 60 A.D.; that is, more than twenty years after the event; a period much more than sufficient for the development of any amount of mythology about matters of which nothing was really known.  A few years later, among the contemporaries and neighbours of the Jews, and, if the most probable interpretation of the Apocalypse can he trusted, among the followers of Jesus also, it was fully believed, in spite of all the evidence to the contrary, that the Emperor Nero was not really dead, but that he was hidden away somewhere in the East, and would speedily come again at the head of a great army, to be revenged upon his enemies.[72]

Thus, I conceive that I have shown cause for the opinion that Dr. Wace’s challenge touching the Sermon on the Mount, the Lord’s Prayer, and the Passion was more valorous than discreet.  After all this discussion, I am still at the agnostic point.  Tell me, first, what Jesus can be proved to have been, said, and done, and I will say whether I believe him, or in him,[73] or not.  As Dr. Wace admits that I have dissipated his lingering shade of unbelief about the bedevilment of the Gadarene pigs, he might have done something to help mine.  Instead of that, he manifests a total want of conception of the nature of the obstacles which impede the conversion of his “infidels.”