and prophecy¶, and undertook the peculiar office of the Meffiah*, the deliverance of God's people from their enemies. 3. 66 They fhall give" (or undertake to exhibit) "great figns and wonders," fays the prophecy and the history relates the fact in perfectly corresponding language, "They promised to fhew or "exhibit evident wonders and figns +." 4. Does our Saviour say, that by their confident promises of miracles, they would deceive many of the unbelieving Jews, and the very elect, or Chriftians themselves ||, were that poffible; that is, could this be well fuppofed of perfons, who certainly knew that the Meffiah was already come? Jofephus informs us that these impoftors drew away vast multitudes after § them; and that under pretence of divine infpiration, they raifed the enthusiasm of the people to a degree of madness **. 5. The very places of their appearance are the fame in the prophecy, as in the history; "the defart O 2 As they flyled themselves prophets, fo they profeffed to act жçoxμaтs deaσus," under pretence of a divine afflatus," Jofeph, de B. J. 1. 2. c. 13. § 4. * Luke xxiv. 21. et Grot. in loc, † Δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα. Jofeph. Ant. 1, 20. c. 8. § 6. This language of Jofephus ferves both to explain and verify our Saviour's prediction, fo as to remove all reasonable doubt concerning either its meaning or truth, Matth. xxiv. 5, V. 24. compared with Rom. xvi. 13. Coll. iii. 12. I Theff. i. 4. $ On one occafion he mentions fix thoufand; B. J. 1. 6. c. 5. § 2. on another thirty thousand; 1. 2. c. 13. § 5. $ "defart or wilderne fs,and the fecret chambers or 66 places of fecurity in the city *." 6. If our Saviour calls them deceivers, and fuppofes all their pretences (and confequently their pretences to miracles, as well as to the Meffiahfhip) to be founded in falfehood: Jofephus calls them by the fame name †, and reprefents them as utterly disappointing all the promises they had made to their followers, and every expectation they had raised. Now, if no miracles were actually performed by thefe impoftors; it is great weakness in Chriftians to affirm, that any were foretold by Chrift; as it is virtually branding him as a falfe prophet. But in the fenfe of the prediction affigned above, it received the most perfect accomplishment in the conduct and appearance of the Jewifh impoftors, who only pretended to miracles. And confidering how backward the Jewish Chriftians themfelves were, to give up all hope of deliverance from their fubjection to the Romans; it was an instance of the wifdom and goodness of our Saviour, to forewarn them against trufting to the fallacious promifes of perfons, who affirmed confidently that they were divinely raised up to accomplish fuch a deliverance; and by confiding in whom, the infatuated Jews were deceived and deftroyed beyond all recovery or redemption. III. Mat. xxiv. 26. Jofeph. Ant. 1. 20. c. 8. § 6. et B. J. 1. 2. c. 13. § 4. et 1. 6. c. 5. § 2. + Πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες. Β. J. 1. 2. c. 13. 5 4. See alfo Antiq. 1. 20. c. 8. § 6. III. All the falfe teachers in the apoftolic age, whether they rejected or corrupted Christianity, are reprefented as deftitute of fupernatural gifts. With regard even to the true apostles of Chrift, and others who really performed miracles; thefe works could not be applied by them to any other purpofe, than the confirmation of the miffion and doctrines of Chrift; inafmuch as they were always performed by his immediate power, in profeffed atteftation of his authority, and not without the actual exercife of faith in his name, at the time of their performance. How then could real miracles be performed, in oppofition to the claims or genuine doctrines of Chrift, by falfe apoftles? When St. Paul fays, "We can do nothing against the truth *;" does not this language imply, that no miracles could be wrought in atteftation of falfehood? He threatens his oppofers at Corinth, with coming to them in a fhort time, that " he might know, not the fpeech σε (the eloquence) of them that were puffed up, but "the (miraculous) power;" with the want of which, it is evident, he here upbraids them. He adds, " For "the kingdom of God is not in word, but in σε power;" it is erected and fupported by the immediate exertions of omnipotence: language that plainly intimates, that his oppofers were not immediately 03 fo 2 Cor. xiii. 8. 1 Cor. iv. 19, 20. ch. v. 4. I diately commiffioned to publish the gofpel by God, because he did not support their claim by miracles. The power of miracles he elsewhere calls "the fign of an apostle* ;" and on a still different occafion, he thus defcribes and diftinguishes himself, "He that "worketh miracles amongst you+:" could miracles then be common both to him and his opponents? He warns the Corinthians against giving him occasion to exercise his miraculous power in their punishment: "What will ye? fhall I come unto you with a rod ?" This is not the language of a perfon expecting miracles to be opposed by miracles. Nay, he represents the leaders of the oppofite party as fupporting themfelves wholly by artifice and fraud: "+Such are falfe apostles, deceitful workers (or labourers in the gofpel) transforming themselves into the apoftles "of Chrift. And no marvel, for Satan himself is "transformed into an angel of light." It may be doubted, whether St. Paul is here fpeaking of any transformation of Satan, in the literal fenfe of the word for the falfe apoftles did not in this fenfe change themselves into the apoftles of Chrift, or af fume their external fhape and form. But the false apostles here referred to, pretended to preach gratis; which is what St. Paul really did at Corinth: and this groundless pretence was the fole foundation of 66 their * 2 Cor. xii. 12. + Gal. iii. 2, 5. 2 Cor. xi. 13, 14. their claim to the apoftolical character. To prevent the Corinthians from being deceived by fuch or any other specious appearances or disguises, he reminds them, that the very worst characters might easily affume the outward femblance of virtue; that there was not any temptation*, even of the most infernal kind, which did not strive to conceal its deformity, and affume an alluring and celestial form. It is poffible, however, that St. Paul may here refer to an opinion, common amongst the Heathens, that evil fpirits could render themselves visible at pleasure, and affume the appearance of gods and demons +. Nor is it neceffary to fuppofe, that the apoftle is here delivering his own opinion; he may be barely illuftrating his argument, by a commonly received fenfiment concerning evil spirits t 0 4 Dr. Doddridge upon the place. Both Porphyry (de Abstinent. 1. 2. § 39, 40.) speaking of spiritual beings, and evil demons in particular, fays, "All thefe are naturally invifible to men; but they make themselves "vifible at pleasure, change their forms, and perfonate the "gods." Apuleius (in Apol. Socrat.) fays, At enim Pythagoricos mirari oppido folitos, fi quis fe negaret unquam vidiffe dæmonem. See Jamblichus, feet. 2. c. 3. and Porphyry cited below, ch. 4. fect. 2. article 2. Thus our Saviour draws a comparifon between the Jews, and "the fpirits who walk through dry places ;" and the Pfalmift speaks of the " deaf adder that stops her ear to the voice of the charmers," (perfons who used forbidden arts, Deut. xviii. 11.) with regard to which the authors of the Universal History obferve, "There is no more occafion to understand it literal |