them in the life of Christ. But in the early times of Apollos, and during the next twenty or thirty years, before the Gospels had been committed to writing, there must have been a far stronger gravitation towards the Old Testament and a far more powerful tendency to find something in the life of Christ to fulfil every prediction about the Messiah and to correspond to every miracle wrought by Moses and the prophets. Judged in the light of these considerations, our present record of Christ's life ought to surprise us not by the number, but by the paucity, of the fulfilments of prophecy and the miracles contained in them.
Against these arguments for the antecedent probability that miracles would be baselessly imputed to Jesus (to be followed presently by a few instances to shew that they have been so imputed) I know nothing that has been recently urged except a consideration drawn from the life of John the Baptist: "To the Baptist no miracle has been imputed by the Gospels; to Christ miracles have been imputed; why not to both? What is the reason for this distinction except that the former did not perform miracles, while the latter did?" Two reasons can be given. In the first place Christ worked "mighty works," while John did not; and since many of these "mighty works" could not in the first century be distinguished from "miracles," they served as a nucleus round which a miraculous narrative might gather; in the history of the Baptist there would be no such nucleus. The second and perhaps more important reason is, that, as a counterpoise to the natural exaggerative tendency which might have led men to attribute miracles to the Baptist, there would be also a tendency to heighten the contrast between the Servant and the Master. This tendency appears to me to increase in the later Gospels till at last in the Fourth we come to the express statement, "John worked no
