In fhort, nothing could be more exprefs than the Reproach which Jefus caft upon Corazin, Bethfaida, and Capernaum. These are the very words of the Evangelist: Then began Jefus to upbraid the Cities wherein moft of his mighty works were done, because they repented not. Woe unto thee, Corazin; woe unto thee, Bethfaida; for if the mighty Works which were done in the midst of you, had been done in Tyre and Sidon, they would have repented long ago! And thou, Capernaum, &c. * These Paffages are fo clear, that they render all Commentary needlefs."

I could continue to accumulate Paffages, but the Design of Jefus Chrift in working Miracles is fo manifeft, that it is difficult to imagine how it can be mistaken. Shall it be faid, that he chofe to exert his Beneficence, and that this is the Meaning of what he said, that the Works which he did in his Father's Name, bore Witness of him? But Works of Beneficence are a proof of a divine Miffion only fo far as they are miraculous ; without this, all that they prove is the Humanity, the Kindnefs, and, if you will, the Skilfulness of their Author. Qualities which may merit Confidence,

* Mat. xi. 20-24. Luke x. 13-15.

but

but not what is properly called Faith. One may be generous without being infallible, and it would be a strange Perverfion of the Rights of Gratitude, to pretend that an entire Submiffion of Mind and Heart is due to the Inftructions of thofe who do us good *.

Tho' the Miracles of Jefus Chrift were Miracles of Charity, his End in performing them, was to prove the Divinity of his Miffion. I apprehend his well-beloved Difciple better qualified than any one to know his Master's Intentions respecting this Matter; and he says, Jefus truly did many other Signs in the Prefence of his Difciples, which are not written in this Book. But these were

* Here, in a Note, Mr. Rouffeau blames the Generality of Tranflators, "for having rendered by Miracles the original word, which properly fignifies. Virtues. It is directly contrary: Avaus, the original word, does not fignify Virtue, but Force, Miracle : By rendering the Word, Virtus, they have led the Author into a Mistake. There is no Doubt, nor can there be, in the Greek; fince this Language has two different Words, Agern and Ava to exprefs the double Sense of Virtue. If there is any Doubt in our Tranflation, Mr. Rouffeau fhould not expofe it, fince it fupplies his Syftem with a very weak Support to the Truth, and which comes to nothing, the Moment you confult the original.

written

written that you might believe that Jefus is the Chrift, the Son of God, and that believing ye might have Life eternal†.

66

But let us hear Mr. Rousseau, "Jesus

Chrift gave in Proof of his divine Mif"fion, not Miracles; but the Word: He "who rejecteth me, faid he, hath that which judgeth him. Did he add, the Miracles " which I have done fhall condemn him?

no; But, the word which I have deliver"ed, fhall condemn him *.”

And yet why fhall the Word delivered by Jefus Chrift condemn the unbelieving Jew? Because it was evident that this Word was not that of a mere Man: For, as our Lord fubjoins in the following Verfe; I have not spoken of myself; but the Father who fent me, He gave me a Commandment what I should fay . If he does not fay in fo many Words, "The Miracles which I "have done fhall condemn him,"-Thefe Miracles themselves fay it fufficiently for him. Again, if he doth not exprefs himfelf pofitively here, he does fo elsewhere; particularly in Chap. 15. where the 22d,

John xx. 30, 31.

*Lettres p. 82. and John xii. 43. Ver. 49.

234,

23d, and 24th. Verses are parallel to Ver. 48, 49. of Chap. xii. If I had not come and spoken unto them, they would not have had fin; but now they have no Cloak for their fin. And why are they without Excufe? The context informs us: If I had not done among them the Works which no other Man hath done, they would not have had fin; but now have they both feen, and hated both me and my Father. The Reproaches paffed upon Chorazin and Bethfaida, are alfo founded upon their fatal Incredulity, in Spite of all the Miracles wrought in the very Midft of them. In short, is not the unpardonable fin, which the Gospel calls the Blafphemy against the Holy Ghot, that obftinate Infidelity, which made Men reject even those Miracles which they faw with their own Eyes ‡?

If Jefus Chrift fupported not his Miffion by Miracles, the Infidelity of the Jews would have had this very natural Excufe: "Mafes, in whom we believe, performed "Miracles; but why doth Jefus, who is

come to fet up a new worship, and who "pretends to no lefs Authority, why doth

+ John xv. 24.

See Matt. xii. 22-32.

C 3

"he

"he perform none ?" This is what the Pharifees do fay: We know that God fpake to Mofes; but as for this Man, we know not whence he is. If Jefus Chrift did perform Miracles, we find an answer to this faying, in that of the Man born blind: Why, herein is a marvellous Thing, that ye know not from whence he is, and yet he hath opened mine Eyes *.

"But, fays the Author of the Let"ters †, Jejus Chrift declared himself. at firft by preaching, and not by "Miracles."

It is certain however that Miracles preceded preaching; for our Lord's preaching was certainly pofterior to his Birth, which was preceded, accompanied and followed by feveral miraculous Circumstances, the particulars of which are preserved to us by the Evangelifts; and to mention only his Ministry, was not his Entrance upon it fignalized by a ftriking Miracle? The Heavens opened, the Holy Spirit defcended in a vifible Sign upon him, and a voice from above was heard, faying, This is my beloved Son, in whom I am well pleafed.

P. 76. John ix. 29, 30. Matt. iii. 16,

It