indefensible by our logical notions. John, also (as I had been
recently learning,) has a wonderful similarity to Philo. This being
the case, it becomes of deep interest to us to know,--if we are to
accept results _at second hand_ from Paul and John,--_what was the
sort of evidence which convinced them?_ The moment this question is
put, we see the essential defect to which we are exposed, in not being
able to cross-examine them. Paul says that "Christ appeared to
him:" elsewhere, that he has "received of the Lord" certain facts,
concerning the Holy Supper: and that his Gospel was "given to him by
revelation." If any modern made such statements to us, and on this
ground demanded our credence, it would be allowable, and indeed
obligatory, to ask many questions of him. What does he _mean_ by
saying that he has had a "revelation?" Did he see a sight, or hear a
sound? or was it an inward impression? and how does he distinguish
it as divine?[4] Until these questions are fully answered, we have
no materials at all before us for deciding to accept his results:
to believe him, merely because he is earnest and persuaded, would be
judged to indicate the weakness of inexperience. How then can it be
pretended that we have, or can possibly get, the means of assuring
ourselves that the apostles held correct principles of evidence and
applied them justly, when we are not able to interrogate them?

Farther, it appears that _our_ experience of delusion forces us to
enact a very severe test of supernatural revelation. No doubt, we can
conceive that which is equivalent to a _new sense_ opening to us; but
then it must have verifications connecting it with the other senses.
Thus, a particularly vivid sort of dream recurring with special marks,
and communicating at once heavenly and earthly knowledge, of which the
latter was otherwise verified, would probably be admitted as a valid
sort of evidence: but so intense would be the interest and duty to