supernatural power, the argument from the old Scriptures could have had no place. It had nothing to attach upon. A young man calling himself the Son of God, gathering a crowd about him, and delivering to them lectures of morality, could not have excited so much as a doubt among the Jews, whether he was the object in whom a long series of ancient prophecies terminated, from the completion of which they had formed such magnificent expectations, and expectations of a nature so opposite to what appeared; I mean no such doubt could exist when they had the whole case before them, when they saw him put to death for his officiousness, and when by his death the evidence concerning him was closed. Again, the effect of the Messiah's coming, supposing Jesus to have been he, upon Jews, upon Gentiles, upon their relation to each other, upon their acceptance with God, upon their duties and their expectations; his nature, authority, office, and agency; were likely to become subjects of much consideration with the early votaries of the religion, and to occupy their attention and writings. I should not however expect, that in these disquisitions, whether preserved in the form of letters, speeches, or set treatises, frequent or very direct mention of his miracles would occur. Still, miraculous evidence lay at the bottom of the argument. In the primary question, miraculous pretensions and miraculous pretensions alone, were what they had to rely upon. That the original story was miraculous, is very fairly also inferred from the miraculous powers which were laid claim to by the Christians of succeeding ages. If the accounts of these miracles be true, it was a continuation of the same powers; if they be false, it was an imitation, I will not say of what had been wrought, but of what had been reported to have been wrought, by those who preceded them. That imitation should follow reality, fiction should be grafted upon truth; that, if miracles were performed at first, miracles should be pretended afterwards; agrees so well with the ordinary course of human affairs, that we can have no great difficulty in believing it. The contrary supposition is very improbable, namely, that miracles should be pretended to by the followers of the apostles and first emissaries of the religion, when none were pretended to, either in their own persons or that of their Master, by these apostles and emissaries themselves. CHAPTER VII. There is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.