Lastly, all the Christian miracles lose a great deal of their improbability when we consider the _unique position of Christ_. And what would be incredible, if told of another man who had done nothing to alter the history of the world, may easily be credible of _Him_. We decide, then, that all the New Testament miracles are _credible_: we have next to consider whether they are _true_. (_B._) THEIR TRUTHFULNESS. Now the testimony in favour of these miracles is very similar to that in favour of the Resurrection of Christ. They are recorded by the same writers and in the same books, and everything points to these accounts being trustworthy. To put it shortly, the writers had no motive for recording the miracles unless they believed them to be true, and they had ample means of finding out whether they were true or not; while many of them are such as cannot possibly be explained by want of investigation, or an error in reasoning. Moreover, as we shall see, they contain numerous marks of truthfulness. These may be divided into two classes, _general_, or those which concern the miracles as a whole; and _special_, or those which concern individual miracles, or sayings about them; and we will consider each in turn. (1.) _General marks of truthfulness._ Among these we may notice first the extremely _simple and graphic_ way in which many of the miracles are described, such as the curing of the man who was born blind, with the repeated questioning of the man himself.[333] Then there is the raising of the daughter of Jairus, and the curing of the man who was deaf and had a difficulty in speaking, both of which are described with the most minute details, including the actual Aramaic words spoken by Christ.[334] It is difficult to think that they do not come from eye-witnesses. And the same may be said of a large number of the miracles. [Footnote 333: John 9. 8-34.] [Footnote 334: Mark 5. 41; 7. 34.] Secondly, the _kind_ of miracles ascribed to Christ seem (as far as we can judge) to be worthy of Him. They were not for His own benefit, but for that of other people, and they are a great contrast to the imaginary miracles ascribed to Him in the Apocryphal Gospels, most of which are extremely childish. When for instance Christ was a boy, we read of His making clay birds fly; of His turning children into kids for refusing to play with Him; and of His cursing another boy who had run against Him, and who in consequence fell down dead.[335] How different such miracles are from those in our Gospels scarcely needs pointing out. Nor is the case of the _barren fig-tree_, so often objected to, an exception. For the tree itself could have felt no injury, and as far as we know, its destruction injured no one else. [Footnote 335: Gospel of the Infancy, chapters xv., xvii., xix.]