68. Unto what hath been summarily recounted, we may lastly
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add the continuance of the miracles wrought by his power after his leaving of this world and his ascension into heaven. And there is in this an additional evidence unto what hath been insisted on: for whereas the miraculous works that were wrought by himself and his disciples, whilst he conversed with them in the flesh, were confined, as we observed before, unto the land of Canaan, those who afterwards received power from above, by his grant and donation, continued to assert the like mighty works and miracles all the world over; so that, within the space of a few years, there was scarce a famous town or city in the world wherein some of his disciples had not received the miraculous gifts of the Holy Ghost. And this also distinctly confirms him to be the promised Messiah; for whereas the isles of the Gentiles were to wait for and to receive his law, it was necessary that among them also it should receive this solemn kind of attestation from heaven.
69. Now, from what hath been spoken, it appears not only that the miracles wrought by Jesus were sufficient to confirm the testi- mony which he gave concerning himself,—namely, that he was the promised Messiah, the Son of God,—but also that they were so much more eminent than those wherewith God was pleased to con- firm the ministry of Moses in the giving of the law, that the Jews have no reason to doubt or question his authority for the reversing of any institution of worship which they had formerly been obliged unto. > 70. To close this argument, I shall only manifest that the Jews of old were convinced of the truth of the miracles wrought by the Lord Jesus; and therein a little discover the vanity of those pre- tences whereby they attempt to shield themselves from the natural consequence of that conviction.
First, For those who lived in his own days, see Matt. xii, 23; John vii. 31, ix. 16, xi. 47; Acts iv. 16, xix. 13. Neither did they at any time dispute his works, but only the power whereby they were wrought; of which afterwards.
Secondly, The fame and reputation of them was such amongst them, that those who made an art and trade of casting out of devils used the invocation of the name of Jesus over the possessed; which the notoriety of his exerting his divine power in that kind of work induced them unto. See Acts xix. 13. They adjured the spirits by the name of Jesus, whom Paul preached, observing the miracles that he wrought in that name: for they being ignorant of the true way and means whereby the apostle wrought his miraculous works, after the manner of magicians, they used the name of him whom he preached in their exorcisms; as it was ever the custom of that sort of men to intermix their charms with the names of such persons as they knew to have excelled in mighty, works. And that this was
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common among the Jews of those days is evident from Luke ix. 49; which could no otherwise arise but from a general consent in the acknowledgment of the works wrought by him.
Thirdly, We have also hereunto the suffrage of the Talmudical rabbins themselves,—the most malicious adversaries that ever the Lord Jesus had in this world. They intend not, indeed, to bear witness unto his miracles; but partly whilst they relate stories that were continued amongst them by tradition, partly whilst they en- deayour to shield their unbelief from the arguments taken from them, they tacitly acknowledge that they were indeed wrought by him. This I say they do, whilst they labour to show by what ways and means those prodigies and wondrous works which are re- corded of him were wrought and effected; for they who say this or that was the way whereby such a thing was accomplished, do plainly acknowledge the doing of the thing itself. Greater evidence of their self-conviction it is impossible they should give in, nor need we desire.
71. First, in the Talmud itself they have traditional stories of miracles wrought by the disciples of Jesus, and by others, in his name; which although they are, like the rest of their narrations, foolish and insipid, yet they evidence the tradition that was amongst them from the forementioned conviction. Thus in Aboda Zara they have a story concerning James, who lived longest amongst them. “It happened,” they say, “that Eleazer the son of Dama was bitten by a serpent, and James of the village of Sechaniah” (that is, Bethany) “came to cure him, in the name of Jesus the son of Pandira; but R. Ishmael opposed him, and said, ‘ It is not lawful for thee, thou son of Dama:’” so owning that miracles and cures were wrought by James in the name of Jesus. And in Sabbat. Hierusal. Distinct. Schemona Scheratikin, they tell us that “the son of Rab. Jose, the son of Levi, had swallowed poison. A certain man came and communed with him in the name of Jesus the son of Pandira, and he was healed. But when he was gone out, one said unto him, ‘ How didst thou adjure him?’ He said, ‘ By such a word.’ The other replied, ‘That it had been better for him to have died than to have heard that word.’” I mention these things only to show that they were never able to stifle the tradition that passed among themselves concerning the miracles wrought by Jesus and his disciples.