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taken care of by the Gadarens ; and the Swine, whether they belonged to the Jews or Gentiles, might justly be destroyed by Jesus, consider ing him as a Prophet sent from God, and acting by the Authority of him, who is Proprietor of all the World'; and, lastly, that before the coming of Christ, there were few or no Exorcisins among the Jews; or that if there were any, they were buč a Proof and Confirmation of the Truth and Reality of whật our Saviour did of this kind,

THE 12th Section treats of his Transfigura, tion on the Mount. Whereupon it is objected, © That Christ being the Wisdom, as well as the 66 Power of God, 'tis hard to conceive, for ” what end and purpose he thụs transfigured 6 himself, why he did it on a Mountain, ra, Esther than in a Valley; and why before Friends « and Followers, rather than Enemies and Un. 6 believers, unless there was some management " in the thing: That his Apostles may be justly • enough suspected of partiality; or, being in "a vehement fright, might make several mil: • takes in their Account of it, as it seeins “ likely they did, from their telling us, that Moses and Elias were at the Transfiguration, 66 and did confabulate with Jesus, without ever, « signifying the Reason why tắese two Proo phets appeared only; or mentioning one “ Word of the Discourse which passed between " them, tho of the laft importance for the « Chriftian World to know.", To which it is replied, That the proper Use and Design of our Saviour's Transfiguration was, to fortify his Apoftles against what should shortly come, upon both their Master and themselves ; tha as to the place where the Transfiguration was

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wrought, fome Analogy might be had to what befel Moses on Mount Sinai ; but no Umbrage could be given for any Suspicion of the least Fraud or Imposture : That the Testimony of three competent Witnesses was sufficient for the purpose ; and fome disturbance might possibly have accrued to the State, (which our Saviour was always far from encouraging) had the whole Multitude been admitted to the fight of it; and, lastly, that, at this Transfiguration, there is great reason to presume that Mofes and Elias were both present in their proper Persons, and discoursed with Christ on the great argument of Man's Redemption by his meritorious Death and Passion,

ini ? : -The 13th Section treats of his bealing the Woman of ber Issue of Blood. And to this iç is objected, " That the Evangelists being very in

accurate in their manner of describing Diseases,

it is no easy matter to determine what this Woman's Disorder was ; tho', in all proba.bility, it was a very flight Indisposition, a Ss little bleeding of the Nose, or some other "Eyacuatign, (since she was able to press thro! « the Croud to come at Christ) and that her

Cure was effected, rather by the Strength of

her own Imagination, than any Virtue pros "ceeding from him upon her touching his

Garment." To which it is replied, That as the Evangelists write in a plain and familiar manner, adapted to the Capacity of all; and like Histarians, not like professed Physicians or Chirurgeons ; so they could not have imposed upon the World by false or unfair Accounts of Christ's miraculous Cures, had he not actually. done them: and, that it appears from the Con“, text, that this Woman's Distemper in particu

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lar (tho' it might not hinder' her from getting to Christ) was above the Power of Imagination to cure, and removed only by Christ's fanative Virtue, in conjunction with the Strength of her own Faith in him..." : THE 14th Section treats of his curing the Woman of ber Spirit of Infirmity, to which it is objected, s That St. Luke (who was a Phyfi66 cian) had he been Master of his Profeffion, $ could not but have given us a full Representa66 tion of this Woman's Málady; and yet all so that he tells us of it is, that she had a Spirit " of weakness, i.e. that she was a poor-fpirited « Creature, of a disconfolate and dejected • Temper; and therefore her Cure could be « nothing else but Jesus's coming to her, and « giving her some comfortable Advice and Ad. 66' monition : whereupon she, having an high çe Opinion of his Wisdom and Goodness; might «c recover, and afterwards become more brisk « and chearful ; so that taking the Devil out “ of the question, shews nothing at all in the " Curé.??To which it is replied, that accord: ing to the Description given us by St. Luke, the Condition of this Woman was convulsed, and convulsed by a Tension of the Muscles, which bend the Body forward ; and that the immes diate Cause of this her Infirmity, was from the influence of an evil Spirit: That it is manifest from Scripture, as well as the acknowledgement of all Ages, that there were such Spirits before Christ; that there are Reasons to be given, why, before his Advent, their Appearances and Ope rations were more frequent ; that there are grounds to believe, that they have their Infu ence and Power of acting even still; and, that upon these considerations, as well as the whole

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tenour of the Context, wherein we have the Governour murmuring, Christ justifying his Action, the Woman glorifying God, and People rejoicing at what they had seen, ir plainly appears, that the Woman's Cure was truly miraculous... :?.

. Ś THE 15th Section treats of bis prophetical Conversation with the Samaritan Woman. Where it is objected, " That all this was no more * than mere Fortune-telling, that fefus, by 16 fome private Intimations or other, might get * intelligence of this Woman's Life'; and, by if the help of these; firtt raise her Admiration, şi and then poffefs her with a notion of his being $6 the Messiah, which we find him more ready $6- to declare to her, than ever he was to wiser 06 People.” · And to this it is replied, That the Samaritans, who received the Law of Moses, did thereupon found their Expectation of a Mer sias to come:That our Saviour, upon féverál Occasions, declared himself to be that Meffias, and for what Reasons he might, at this time more particularly, discover it to this Woman ; and lastly, that he could have no previous knowledge of the Woman; because this was the first interview he ever had with her, and the man. ner of his Conversation with her; wherein he endeavours to instruct her in the most sublime Truchs, is not at all agreeable to the Character of an Impostor. ...3

The 16th Section treats of his curfing the barren Fig-tree. To which it is objected, « That $o this.was too abfurd and ridiculous, if not a ma$6 licious and ill-natured Act, for any wile Man $ to do; that it is incongruous to think, that $ Jesus, who was God as well as Man, 'should 25 be dřiven to such extremity of Hunger,

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« should not know that the Tree was barren 66 before he came to it ; or fhould be so un" reasonable as to expect Fruit on it, at an im66 proper Seafon ; that had there been Fruit " on it, he, however, without leave from the 6 Owners, had no right to gather it, much “ less to curse the Tree, which was certainly a “ paffionate Act, of high Injustice, and not at « all suitable to the beneficent Nature of his • Other Performances.” To which the Answer is, That since our Bleffed Saviour, who took not on him the Nature of Angels, but the Seed of Abraham, was in all things made like unto his Brethren, and subject to Hunger, and the other innocent Infirmities of human Nature'; which nevertheless he thought not proper, by any miraculous means, to remedy, or to exert his divine Power upon every little Occurrence of Life ; fince it is apparent, both from facred and prophane History, that there were in Judée Fig-trees of a very early kind; which had Fruit in full Maturity, before the time of the Paffar ver; or at the time, when our Saviour, in his return to Bethany, went to find Fruit on this, nor are the Words of St. Mark incompatible with this Circumstance; fince this Tree, barren as it was, was nevertheless intended to be the Substance of a Miracle ; and, by its hasty withering away at our Saviour's Execration, à Type and Figure of the speedy Destruction of the Jewish Nation; since had it borne Fruit, its standing in the way made it of common Righty or had it been enclosed, a particular Law (Deut. xxiii. ver. 24, 25.]: provided for that purpose, submitted it to the Use of every Traveller, who was minded to gather of it'; and, lastly, since a Miracle of this kind, serving

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