PART

Thefe reflections, fubftantial in themselves, IV. receive an additional ftrength from the fecond miffion, which Chrift made of feventy-two difciples, whom he fent two by two as the apoftles, to go before him into thofe places, where he defigned to preach in perfon. For he gave them the fame inftructions, and the fame power of working miracles, as to the apoftles; and it is abfolutely contrary to all probability, that these new ambaffadors fhould receive a fimilar commiffion, if the firft failed of fuccefs, and if it had been attended with confufion to the twelve apoftles, and to Chrift himself: who would have overturned his affairs and difcredited his doctrine, if he had fent impoftors and fanatics before him and would have prejudiced the minds of people against him, instead of preparing them with docility to receive him; if two miffions, one after another, had performed nothing extraor dinary and marvellous in his name, though they had greatly exalted his efficacy and power.

Wherefore it is written, that the feventytwo difciples experienced the promises of Chrift to be exact and true; and they re"turned with joy, faying, Lord, even the "devils are fubject unto us through thy name. "And Jefus faid unto them, I beheld Satan as lightning fall from heaven.- Notwithftanding in this rejoice not, that the fpirits are fubject unto you: but rather re$6 joice, because your names are written in heaven,"

66

cr

heaven." By thefe laft words Chrift adds CHAP. the utmoft degree of certainty to the miracles, IV. and to the power conferred on his deputies: for by exhorting them not to place their confidence therein, and not to make them the chief object of their joy, he supposes the miracles equally known by all, and liable to inspire his disciples with a fecret elation of heart, if they were not checked by the greater expectances, and more fubftantial benefits promised to the humble and meek.

ARTICLE II.

Second proof. The calumnies of the Jews, in cavilling at certain circumftances of the miracles of Chrift, demonftrate their truth.

WE

ERE it neceffary, after fo many proofs of the miracles of Chrift, to fummon his enemies to evidence the truth thereof, we should fee, that they have been constrained to acknowledge it, and that their very calumnies declare it." He cafts out de

vils, they fay, but it is by the prince of devils. "He does on the fabbath-day, what is unlaw"ful. He commands a paralytic of thirty eight years to arise and carry his bed on a day

G 4

" of

* "The scribes faid, He hath Beelzebub, and by the prince "of the devils he cafteth out devils." Mark iii. 22. Luke xi. 15.

Wherefore the Jews perfecuted Jefus, because he did thefe things on the fabbath-day."

PART" of reft; is this juftifiable? He moistens clay IV. on the fame day in order to open the eyes "of a man born blind: Is it not evident, that "fuch a man was not fent from God? "He restores a withered hand; and straitens on that holy day, a woman for many years bent, in a full fynagogue: can this temerity. "be pardoned? Are there not fix days in the "week, in which he might have cured them? "and muft one, in contempt of the fabbath, "restore health, or even demand it ?

I know not what demonftration could be more confpicuous than these public reproaches, which indeed are very trifling and unjust, but fuppofe the miracles to be real, and fo evident, that envy cannot offuscate them, and which the mind could never fuggeft, unless it were prompted by an impotent malice.

"This man is not of God, because he keepeth not the "fabbath." John ix. 16.

"They asked him, whether it was lawful to heal on the fabbath-day, that they might accufe him." Matth. ix. 10. + "The ruler of the fynagogue being moved with indigna tion, because that Jefus had healed on the fabbath-day, and "faid unto the people, There are fix days in which men ought to work in them therefore come and be healed, and not on "the fabbath-day." Luke xiii. 14

ARTICLE

ARTICLE III.

Third proof. Jealousy of the inhabitants of Nazareth.

W

HY, faid the inhabitants of Nazareth to Chrift, do * ye not perform in your own country, the miracles which you wrought elsewhere? we have heard fo much " of the wonders which you have done at Ca

CHAP.

IV.

}

pernaum, why do you prefer ftrangers to us?" This complaint, tho' unjuft, and arifing from pride and envy, is an atteftation of the miracles wrought at Capernaum. They would have difowned them, instead of afking the like, if they had not been certain and notorious. And, indeed, when Chrift related the examples of Naaman the Syrian, and of the widow of Sarepta the Phenician, to shew that he was at liberty to perform his miracles where he pleased, and to prefer ftrangers to his fellow-citizens, they did not accufe him of impotency, but were fo irritated at the preference, which mortified their pride, that they were defirous to caft him out headlong; and by this jealoufy, which terminated in indignation, they manifested the preference to have been a fact, and confequently, the miracles wrought in other cities: for false reports, and fictitious miracles,

.

* "Whatsoever we have heard done in Capernaum, do alfo here in thy country." Luke iv. 23.

PART.miracles, acknowledged as fuch, could only IV. excite contempt, and not a furious jealousy.

ARTICLE IV.

Fourth proof. The reproaches, which Chrift makes to the towns, where be bad performed many miracles, invincibly establish their certainty and evidence.

TH

HE impenitence of the cities, * where Chrift wrought fo many prodigies, more strongly enforces their truth, not as impenitence, but as being publicly reproached. For it is highly improbable, that Christ should accufe the inhabitants of Capernaum, Bethfaida, Chorazin, and other towns, of being more obdurate and impenitent than the Tyrians and Sidonians, and more culpable than the inhabitants of Sodom, for having beheld, without converfion, fo many prodigies and miracles, which

66

* «Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. Wo "unto thee Chorazin, wo unto thee Bethfaida; for if the "mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in fackcloth and afhes. But I fay unto you, It fhall be more tolerable for Tyre and Sidon at the day of judgment, than for you. "And thou Capernaum, which art exalted unto heaven, fhalt "be brought down to hell; for if the mighty works which

have been done in thee, had been done in Sodom, it would "have remained until this day. But I fay unto you, That it "shall be more tolerable for the land of Sodom, in the day of judgment, than for thee." Matth. viii. 20, &c,