2d. Even allowing your supposition, your consequences would be very unlikely to follow. You surely would not suppose that the apostles could believe they saw Jesus when they did not, if they had the use of their reason properly. We must suppose them to have been insane then.--What then would have been the consequences? Would the authority have put these mad-men to death? Would they have been persecuted at all for their misfortune? But these mad-men preached Jesus and the resurrection to the people, and so convinced them of the fact, that multitudes believed them, and on this supposition we are now to _suppose_ our religion was first established in the world! If we may suppose such things, there are no absurdities that we may not suppose. You must suppose it to be a very dangerous thing to try a man for his life by a jury of twelve men, for if the man was innocent of the murder for which he was indicted and no evidence was produced to convict him on, these men might all be made to believe, some how, by some circumstance, "no matter what," that they all saw the murder committed by this very innocent person on trial. 5th. I thought of saying something on your suggestion of the necessity of miracles in some future time to convince the Jews that Jesus is the Messiah, but being a little more careful, than at first, I find you seem to give up this matter. You say: "considering the prejudices of the Jews, as a people, I cannot suppose that they will ever believe in Jesus, as their promised Messias short of being convinced of its truth by a miracle; and should they return to the land of Palestine, and there rebuild their temple, at Jerusalem, it would be such a clear fulfilment of the prophesy of Ezekiel, that it would be equal to a miracle, and do as much towards corroborating the truth of all the other prophecies." If the return of the Jews, etc. be equal to miracles, then it may preclude their necessity. But as this particular does not immediately concern our general subject it is dismissed. 6th. As none of the evangelists have been particular respecting the meeting in Galilee, and as this was an appointment even before the crucifixion, as well as afterward, it is fairly within the reach of probable conjecture, that this meeting was sufficiently numerous to justify St. Paul's words. He does not speak of this matter as of a subject with which his acquaintance was small, for he says; "he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep." He no doubt, had seen many of this great number and had been informed of the circumstances of the occasion, and of the time when this multitude was favoured with this sight.