_Quadratus_, in a passage preserved by Eusebius, lays stress on what we have called the _permanent_ character of Christ's miracles. He says: 'The works of our Saviour were always conspicuous, for they were real; both they that were healed and they that were raised from the dead were seen, not only when they were healed or raised, but for a long time afterwards; not only whilst He dwelt on this earth, but also after His departure, and for a good while after it, insomuch that some of them have reached to our times.'[354] [Footnote 354: Eusebius, Hist., iv. 3.] _Aristides_ bases his defence of Christianity on its moral character, and does not appeal to any public miracles, though as before said (Chapter XIV.) he asserts the Divinity, Incarnation, Virgin-birth, Resurrection, and Ascension of Christ. Lastly, _Justin_, about A.D. 150, not only specifies many of Christ's miracles; but also says in general terms that He 'healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art.'[355] Justin, however, does not base his argument on miracles, but on prophecy, because, as he tells us again, the former might be ascribed to magic. [Footnote 355: Dial., 69; Apol. 1. 30.] But still, the actual occurrence of the miracles, he evidently thought to be indisputable. He even says that the Emperor and Senate can learn for themselves that Christ worked miracles (healing the lame, dumb, and blind, cleansing the lepers, and raising the dead) by consulting the _Acts of Pilate_.[356] And this certainly implies that such a document, whether genuine or not, then existed in Rome; and that it contained an account of the miracles. Thus two out of the three earliest writers in defence of Christianity appealed to Christ's miracles, in the most public manner possible, when addressing the Emperor. [Footnote 356: Apol. 1. 48, 35.] (3.) _They were never disputed._ But now comes another important point. Though these public miracles were publicly appealed to by the early Christians, and though written accounts of them were in circulation very soon after they are stated to have occurred; yet, as far as we know, they were _never disputed_. And this is the more remarkable, since they are said to have been worked among enemies as well as friends. They were thus peculiarly open to hostile criticism; and we may be sure that the bitter opponents of Christ, who had brought about His death, would have exposed them if they could. Yet, as just said, they were never disputed, either by Jews or Gentiles; though, of course, they both denied their evidential value.