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ance of Shadrach, Meshach, and Abednego; and so must Darius, and all people in his time, the deliverance of Daniel from the lions.
With respect to the miracles of Jesus, it is evident from the nature of them, and from his manner of life, that they could not but have been known to the whole nation of the Jews. Peter, speaking of them to a promiscuous multitude who were affeinbled in Jerusalem on the report of the wonderful gift of tongues, expressed himself in the following remarkable manner (Acts ii. 22): Ye men of Israel, hear my words, Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as ye yourselves also know. Again, addressing himself to Cornelius, a Roman centurion, and his friends, he says, concerning Jesus and the gospel, Acs x. 36, The word which God sent unto the children of Israel, that word ye know, which was published. throughout all Judea. He evidently did not think it necessary to produce witnesses of particular facts. He took it for granted that they were known to every body, how God anointed Jesus of Nazareth with the holy Spirit,
and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with him; and we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem.
Also, when Paul was addressing king Agrippa, in the presence of Festus and the court, he says, Acts xxvi. 20, None of these things are hidden from him; for this thing was not done in a corner. To the resurrection and the ascension of Jesus, all the country, but for the best reasons, were not witnesses. But certainly five hundred, who saw him at one time, were abundantly sufficient to ascertain the fact, as far as any number could do it.
The miracle of the gift of tongues, conferred on the apostles, and all the primitive Christians, could not but be known to all the country, and in every place in which it was conferred. The cure of the lame beggar at the gate of the temple was, from the circumstances of it, as public as any thing of the kind could well be; and the deliverance of Peter and John from prison, when the court and all the people knew of their commitment, and were in expectation of their being produced, must have engaged universal attention. Q3
Paul was a person so well known to the chief priests, and so active in the persecution of the Christians, that the circumstances of his conversion were, no doubt, the subject of much conversation, and the miracles that he performed in striking Elymas with blindness in the presence of the governor of Cyprus, the cure of the lame man at Lystra, for which the people would have sacrificed to him as to a god, his cure of the insane woman at Thefsalonica, and of the demoniacs at Ephesus, were of the most conspicuous nature.
4. The miracles recorded in the scriptures, especially the great ones which attended the promulgation of the law of Moses, and of Christianity, were all performed in the presence of enemies, at least of persons not at all predisposed to believe them, or to be convinced by them. It appears that Moses himself, who had resided forty years in Arabia, and was married, and had settled there, was exceedingly averse to undertake any thing in favour of his countrymen, and that they, seeing no remedy, had acquiesced in their state of servitude; but that his reluctance was overcome by miracles, and the positive command of God.
In his expoftulation with God on the subject, he expressed the unwillingness of his countrymen to believe his mission. On the sight of the miracles which he was impowered to work in their presence, they were satisfied with respect to it, but their deliverance not being effected immediately, and their servitude being rendered more galling, they conceived great indignation against Moses and Aaron for attempting it. We read, Exod. v. 20, And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh ; and they said unto them, The Lord look upon you, and judge, because you have made our favour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hands to pay us. Moses himself at this time repented of his undertaking. For we read, v. 22, And Moses returned unto the Lord, and said, Wherefore hast thou so evil intreated this people? Why is it that thou hast sent me ? For fince I came to Pharaoh to Speak in thy naine, he hath done evil to this people, neither haft thou delivered thy people at all. On this Moses received farther encouragement; but when he spake to his countrymen again, chap. ix. they
hearkened not unto him, for anguish of spirit, and for cruel bondage.
When, in consequence of a series of miracles, of the most astonishing kind, the deliverance of the Israelites was actually effected, and they had marched out of the country, on perceiving that they were pursued, they were exceedingly alarmed, and faid unto Moses, Exod. xiv. 11, Because there were no graves in Egypt, haft thou taken us away to die in the wilderness. Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians ? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. It was almost with as much reluctance that the Israelites were induced to leave Egypt as the Egyptians expressed to let them go. On every adverse event, or hardship, we find them making the same complaints, and regretting that they had left Egypt.
Thus, when they wanted water, we read, Exod. xvii. 3, The people murmured against Mofes, and said, Wherefore is it that thou haft brought us out of Egypt, to kill us and our