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diff --git a/41203-0.txt b/41203-0.txt new file mode 100644 index 0000000..a5dc0af --- /dev/null +++ b/41203-0.txt @@ -0,0 +1,12976 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 41203 *** + + Thomas Woolston + + + SIX DISCOURSES + ON THE MIRACLES + OF OUR SAVIOUR + + _and_ + + DEFENCES + OF HIS DISCOURSES + 1727-1730 + + + Garland Publishing, Inc., New York & London + + [Illustration] + + 1979 + + + + + A + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In VIEW of the Present + Controversy between INFIDELS + and APOSTATES. + + --_Nostrum est tantus componere Lites._ + + The Fifth Edition. + + By THO. WOOLSTON, B. D. sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + + Printed for the Author, and Sold by him + next door to the _Star_, in _Aldermanbury_, + and by the Booksellers of _London_, and + _Westminster_, 1728. + + [Price One Shilling.] + + + + +[Illustration] + + TO THE + + Right Reverend Father in God + + ~_EDMUND_~, + + Lord BISHOP of _London_. + + +MY LORD, + +Upon no other View do I make a Dedication of this Discourse to your +_Lordship_, then to submit it to your acute Judgment, expecting soon +to hear of your Approbation or Dislike of it. If it so happen, that +you highly approve of it, I beg of you to be sparing of your +Commendations, least I should be puff'd up with them. + +In my _Moderator_, some Expressions dropt from my Pen about the +Miracles of our Saviour, which, for want of Illustration then, gave +your _Lordship_ some Offence, and brought upon me more Trouble: But, +having now fully and clearly explain'd my self out of the Fathers, I +hope you'll be reconciled to me; and as you are a Lover of Truth, +will, against Interest and Prejudice, yield to the Force of it. + +Whether your Prosecution of me, for the _Moderator_, was just and +reasonable, I'll not dispute here, having already expostulated that +Matter with you in several Letters, to which you would not condescend +to give me any Answer. For what Reason you was silent, is best known +to your self. But, in my own Vindication, I hope, I may publish +without Offence, that your taking me for an _Infidel_, was such a +Mistake as I thought no _Scholar_ could have made; and the Injury +done to my Reputation and low Fortunes, by the Prosecution, so +considerable, that the least I expected from your _Lordship_, was a +courteous Excuse, if not an ample Compensation, for it. + +As to the Expediency of prosecuting _Infidels_ for their Writings (in +whose Cause I am the farthest of any Man from being engaged) I will here +say nothing. The Argument, _pro_ and _con_, has already, by one or +other, been copiously handled. And I don't know but I might be, with +your _Lordship_, on the persecuting side of the Question; but that it +looks as if a Man was distrustful of the Truth of Christianity, and +conscious of his own Inability to defend it; or he would leave that +_good Cause_ to God himself and the Sword of the Spirit, without +calling upon the _Civil Magistrate_ for his Aid and Assistance. + +That scurvy _Writer_ of the _Scheme of literal Prophecy_, &c. which +your _Lordship_ must have heard of, would insinuate, that they are +only atheistical Priests, who, for fear of their Interests in the +Church, set Persecutions on foot: But after your _Lordship_ has +publish'd a strenuous Defence of Christianity to the Purpose of our +present Controversy, I'll have no such Suspicions of you. + +Your _Lordship_'s persecuting (or, if you will, prosecuting) Humour, +is reputedly all pure Zeal for God's Glory; and, with all my Heart, +let it be so accounted, whether it be according to Knowledge or not. +Against Popery and Infidelity you are all Ardency! Who does not +commend you? Who can question the Sincerity of the Zeal of a +Protestant _Bishop_, and of a Protestant _Clergy_, when they persecute +the Enemies of their Church, that considers their own Steadiness to +Principles against Interest, under all Changes, since the Reformation; +and their Abhorrence of Extortion upon the People, for the Duties of +their Function, in and about this City. Such Honesty and Constancy in +their Profession, is a Proof of the Integrity of their Hearts, or I +know not where to find one. + +But that your _Lordship_'s Zeal for Religion is very remarkable and +successful, I could prove by many Instances; one is, _that_ of your +routing a turbulent Sect of _Peripateticks_ out of St. _Paul_'s +Cathedral; and if you could as effectually clear _Christ_'s Church of +_Infidels_, what a glorious Bishop would you be! + +And what Pity is it, that _Infidels_ likewise are not to be quell'd +with your Threats and Terrors! which (without the Weapons of sharp +Reasonings, and thumping Arguments, that others are for the Use of) +would transmit your Fame to Posterity, for a notable Champion for +Christianity, as certainly as, that your judicious Prosecution of the +_Moderator_ for Infidelity is here remember'd by, + +[Sidenote: London, _April_ 17, 1727.] + + _My_ ~LORD~, + _The Admirer of + Your Zeal + Wisdom and + Conduct, + Thomas Woolston_. + + + + +[Illustration] + + A + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + + +If ever there was an useful Controversy started, or revived in this +Age of the Church, it is _this_ about the _Messiahship_ of the holy +Jesus, which the _Discourse of the Grounds_, &c. has of late rais'd. I +believe this Controversy will end in the absolute Demonstration of +Jesus's _Messiahship_ from Prophecy, which is the only way to prove +him to be the _Messiah_, that great Prophet expected by the _Jews_, +and promised under the Old Testament. And tho' this way of Proof from +Prophecy seems to labour under many Difficulties at present; and tho' +some _Writers_ against the _Grounds_, being distressed with those +Difficulties, are for seeking Refuge in the Miracles of our Saviour; +yet we must persist in it, till what I have no doubt of, his +_Messiahship_ shall be clearly made out by it. + +And the way in Prophesy that I would take for the Proof of _Jesus_'s +_Messiahship_, should be by an allegorical Interpretation, and +Application of the Law and the Prophets to him; the very same way, +that all the Fathers of the Church have gone in; and the very same +way, in which all the ancient _Jews_ say their _Messiah_ was to fulfil +the Law and the Prophets: But this way does not please our +ecclesiastical _Writers_ in this Controversy, neither will they at +present give any Ear to it. + +The Way in Prophecy that they are for taking, is by a literal +Interpretation and Application of some Prophecies of the Old Testament +to our _Jesus_, but they are hitherto unsuccessful in this Way. The +Authors of the _Grounds_ and of the _Scheme_, grievously perplex them +with their Objections against this way of Proof, so far as, being +sensible, I say, of almost insuperable Difficulties in it, they are +flying apace to the Miracles of our Saviour, as to their sole and +grand Refuge. + +But to show that there's no Sanctuary for them in the Miracles of our +Saviour, I write this Discourse: And this I do, not for the Service of +Infidelity, which has no Place in my Heart, but for the Honour of the +Holy _Jesus_, and to reduce the _Clergy_ to the good old way of +interpreting Prophecies, which the Church has unhappily apostatis'd +from, and which, upon the Testimony of the Fathers, will, one Day, be +the Conversion of _Jews_ and _Gentiles_. + +For this Opinion, that there is no Sanctuary in the Miracles of our +Saviour, I chanc'd to say in the _Moderator_,[1] _That Jesus's +Miracles, as they are now-a-days understood, make nothing for his +Authority and Messiahship_. And again,[2] _That I believe, upon good +Authority, some of the Miracles of Jesus, as recorded by the +Evangelists, were never wrought, but are only related as prophetical +and parabolical Narratives of what will be mysteriously and more +wonderfully done by him_: Which Expressions gave Offence to some of +our _Clergy_, and brought upon me their Indignation and Displeasure. +I see no Reason to depart from the said Expressions, or so much as to +palliate and soften them, much less to retract them; but in +Maintenance of my Opinion, to the Honour of our _Messiah_, and the +Defence of Christianity, I write this Treatise on Jesus's Miracles, +and take this Method following. + +I. I will show, that the Miracles of healing all manner of bodily +Diseases, which _Jesus_ was justly famed for, are none of the proper +Miracles of the _Messiah_, neither are they so much as a good Proof of +his Divine Authority to found a Religion. + +II. That the literal History of many of the Miracles of Jesus, as +recorded by the Evangelists, does imply Absurdities, Improbabilities, +and Incredibilities, consequently they, either in whole or in part, +were never wrought, as they are commonly believed now-a-days, but are +only related as prophetical and parabolical Narratives of what would +be mysteriously and more wonderfully done by him. + +III. I shall consider what Jesus means, when he appeals to his +Miracles as to a Testimony and Witness of his Divine Authority, and +show, that he could not properly and ultimately refer to those he +then wrought in the _Flesh_, but to those mystical ones, which he +would do in the _Spirit_; of which those wrought in the Flesh are but +mere Types and Shadows. + +In treating on these Heads, I shall not confine my self only to +Reason, but also to the express Authority of the Fathers, those holy, +venerable, and learned Preachers of the Gospel in the first Ages of +the Church, who took our Religion from the Hands of the Apostles, and +of apostolical Men, who dy'd, some of them, and suffer'd for the +Doctrine they taught; who professedly and confessedly were endu'd with +divine and extraordinary Gifts of the Spirit; who consequently can't +be supposed to be Corrupters of Christianity, or Teachers of false +Notions about the Miracles of our Saviour, or so much as mistaken +about the apostolical and evangelical Sense and Nature of them. I know +not how it comes to pass, but I am a profound Admirer, and an almost +implicit Believer of the Authority of the Fathers, whom I look upon as +vast Philosophers, very great Scholars, and most orthodox Divines. +Whatever they concurrently assert, I firmly believe. And tho' they +are, for the most part, mysterious Writers out of the Reach of the +Capacities of many, who slight them; yet I, who have had the Honour +and Happiness of much of their Acquaintance, fancy my self well +apprised of their Meanings. If at any time I read a Passage in them +which I don't presently apprehend, I salute it with Veneration for all +that, till my Understanding is opened to receive the Sense of it. If I +meet with but a single Opinion in any one of them, I pay my Respects +to it; but where there is an Harmony and Agreement of Opinion amongst +them, it is with me, and ought to be with all Christians, of such +Weight, as to bear down all Prejudice, Opposition, and Contradiction +before it; or the Authority of no Man, whether ancient or modern, is +to have any Regard paid to it; and of what ill Consequence to Religion +such an utter Rejection of Authority will be, I need not say. + +This I thought fit to premise, concerning the Authority of the +Fathers, to abate of the Prejudice beforehand, which some may conceive +against the following Discourse about the Miracles of _Jesus_. I don't +question, but some may be startled at the foregoing Heads, as if, what +is the farthest of any thing from my Heart, the Service of Infidelity +was in View; but craving the Temper and Patience of such Readers for +a while, and they shall find, that its no other than just Reasoning, +clear Truth, and primitive Doctrine about _Jesus_'s Miracles, that I +advance: Or if it should so happen, that none besides my self should +discern the Reasoning and Truth of the Argument; yet I hope it will +not be thought a Crime to revive primitive Doctrine, which none will +be able to deny it to be, whether they like it or not. If I err, I err +upon Choice with the Fathers, of whose Faith I am. And if any are +offended at what follows about the Miracles of _Christ_, let them turn +their Displeasure and Indignation against the Fathers, for whose +express or implicit Opinions I can be deserving of no Blame. + +I am sorry for the Occasion of such a Preface against Offence, which +the Apostacy of the Age, and its Unacquaintedness with the Fathers, +has made necessary. So I enter upon the particular handling of the +Heads foregoing. And, + +I. I will show that the Miracles of healing all manner of bodily +Diseases, which _Jesus_ was justly famed for, are none of the proper +Miracles of the Messiah, nor are they so much as a good Proof of +_Jesus_'s divine Authority to found and introduce a Religion into the +World. + +And to do this, let us consider, first, in general, what was the Opinion +of the Fathers about the Writings of the _Evangelists_ in which the Life +of _Christ_ is recorded. _Eucherius_ says,[3] _That the Scriptures of +the New as well as Old Testament, are to be interpreted in an +allegorical Sense_. And this his Opinion, is no other than the common +one of the first Ages of the Church, as might be proved by many the like +Expressions of other Fathers. As in such Expressions, they do not except +the Writings of the _Evangelists_; so they must include the History of +_Christ_'s Miracles, which as well as other Parts of the History of his +Life, is to be allegoriz'd for the sake of its true Meaning; +consequently the literal Story of Christ's Miracles proves nothing. + +But let's hear particularly their Opinion of the Actions and Miracles +of our Saviour. _Origen_ says, that[4] _Whatsoever Jesus did in the +Flesh, was but typical and symbolical of what he would do in the +Spirit_; and to our Purpose,[5] that _the several bodily Diseases +which he healed, were no other than Figures of the spiritual +Infirmities of the Soul, that are to be cured by him_. St. _Hilary_ is +of the same Mind with _Origen_, as any one may see by the[6] +Expressions referr'd to, and his Commentary on St. _Matthew_. St. +_Augustin_,[7] and St. _John_[8] of _Jerusalem_, both say, that the +Works of _Jesus_ import farther Mysteries; and with them, the rest of +the Fathers agree, making the Miracles that _Jesus_ did then, no more +than the Shadow of some more powerful and mystical Operations to be +done by him, as I could show by more Citations out of them, if it was +needful. But from the foregoing Citations out of the Fathers it is +plain, in their Opinion, that our modern _Divines_ are in the wrong of +it, to lay much Stress on any of the Operations of _Jesus_, which he +did in the Flesh, for the Proof of his divine Authority and +_Messiahship_, which is only to be proved by his more mysterious +Works, of which those done in the Flesh are but Type and Figure. + +But to come closer to the Purpose, let's see how indifferently, I had +almost said contemptibly, the Fathers speak of the Miracles of +_Jesus_, and particularly of his Power of healing all bodily Diseases, +which by modern _Writers_ is so much magnified and extoll'd. St. +_Irenæus_ says,[9] that if _we consider only the then temporal Use of +Jesus's Power of Healing, he did nothing grand and wonderful_; +consequently _Irenæus_ could not hold, that _Jesus_'s Miracles then +wrought, were a sufficient Proof of his divine Authority, much less of +his _Messiahship_. _Origen_ says[10] that _tho' many were brought to +believe in Jesus upon the Fame of the Miracles which he did once among +the_ Jews, _yet_ (what implies the Insufficiency of them for the +Conversion of Men) _he intimates that his greater and mystical Works +do prove his Authority_. St. _John_ of _Jerusalem_ says[11] that +_Jesus's Cures performed upon the Blind_, &c. _were indeed +considerable and great, but unless he do daily as mighty Works in his +Church, we ought to forbear our Admiration of him._ St. _Augustin_ not +only says[12] that _if we examine into Jesus's Miracles by human +Reason, we shall find he did nothing great, considering his Almighty +Power, and considering his Goodness, what he did was but little_; but +he tells us also, that[13] _such Works as Jesus did, might be imputed +to, and effected by Magic Art_. And accordingly _Moses_ and our +Saviour himself confess, that false Prophets, and false Christ's, will +do Miracles; and _Anti-Christ_ himself, according to St. _Paul_, will +do them to the Deception of Mankind. Nay, the Fathers[14] say, what I +believe, that _Anti-Christ_ will imitate and equal _Jesus_ in all his +Miracles which he wrought of old. How then can we distinguish the true +Prophet from the false; the true _Christ_ from the _Anti-Christ_ by +Miracles? our _Divines_ will find it hard to do it, if what the +Fathers say of _Anti-christ_ be found true. Moreover History affords +us Instances of Men, such as of _Apollonius Tyanæus_, _Vespasian_, and +of the _Irish Stroaker_, _Greatrex_, who have miraculously cured +Diseases to the Admiration of Mankind, as well as our _Jesus_: But if +any of them, or any other greater Worker of Miracles than they were, +should withall assume to himself the Title of a Prophet, and Author of +a new Religion, I humbly conceive, we ought not to give heed to him. + +Neither is there the least Reason that we should; for the Power of +doing Miracles is no certain, nor rational Seal of the Commission and +Authority of a divine Lawgiver. St. _Paul_ says[15] there is a +_Diversity of the Gifts of the Spirit, for to one is given by the +Spirit, the Word of Wisdom; to another the Word of Knowledge; to +another the Gift of Healing; to another the working of Miracles; to +another Prophecy; to another discerning of Spirits; to another divers +Kinds of Tongues; to another the Interpretation of Tongues._ These +Gifts may be given apart and separately. One of them may be conferr'd +on this Man, and another of them on his Neighbour. There is no +Necessity that any two or more of these Gifts should meet in one Man. +To argue then, that a Man, who has one of these Gifts, must have the +other; that is, that he must needs have the Gift of Wisdom, or of +Prophecy, or of discerning of Spirits, or of divers Kinds of Tongues, +because he has the Gift of Healing and of working Miracles, is very +inconclusive, and false Reasoning: And yet this is the Reasoning of +our modern Writers who would prove _Jesus_'s Authority, to found a +Religion, from his Miracles. I don't question but _Jesus_ had all the +foresaid Gifts and Powers of the Spirit in a most superlative Degree; +but then it is unreasonably inferr'd, for all that, that a Man, +because he of Certainty has some of them, must of consequence have the +other. St. _Augustin_[16] cautions us against being deceived into a +good Opinion of a Man's Wisdom, because of his Power to do Miracles. +And I think accordingly, that we may as well say, that the strongest +Man is the wisest; or that a good Physician must needs be a good +Casuist; or that the best Mathematician is the ablest Statesman, as +that _Jesus_, because he was a Worker of Miracles, such as his are, +and a Healer of all manner of Diseases, ought to be received as the +Guide of our Consciencies, the Director of our Understandings, the +Ruler of our Hearts, and the Author of a Religion. + +What then will the Writers against the _Grounds_ do to prove _Jesus_'s +Authority and _Messiahship_ from his Miracles? Or how by his Miracles +will they be able to distinguish him from an Impostor, a false +Prophet, and the _Anti-christ_? Why, they will say perhaps, + +1. That besides Greatness of Power, there was nothing but Goodness, +Kindness, and Love to Mankind shewn in _Jesus_'s Miracles. As to the +Miracles of false Prophets and Impostors, if they be, many of them, of +a kind and benevolent Aspect, yet the _Devil_'s Foot, if we look well +to it, will discover it self in some ludicrous and mischievous Pranks: +But _Jesus_'s Miracles were all of a beneficent Nature; He went about +doing good, healing all manner of Diseases among the People, and did +no Wrong to any one; which is a good Argument, they say, of his divine +Authority, or God would not have suffer'd, nor the _Devil_ have work'd +such a Testimony in behalf of it. On this Head our _Divines_ are +copious and rhetorical, and many notable and florid Harangues have +they made on it. But + +In answer to them, they don't seem to have their Memories at Hand, when +they declaim at this rate. The Fathers, upon whose Authority I write, +will tell such Orators, that _Jesus_, if his Miracles are to be +understood in the literal Sense, did not only as foolish Things as any +Impostor could do, but very injurious ones to Mankind. I shall not here +instance in the seemingly foolish and injurious Things which _Jesus_ did +for Miracles, intending under the next Head to speak to some of them: +But they are such, if literally true, as our _Divines_ do believe, as +are enough to turn our Stomachs against such a Prophet; and enough to +make us take him for a _Conjuror_, a _Sorcerer_, and a _Wizard_, rather +than the _Messiah_ and Prophet of the most High God. But + +2. To prove the _Messiahship_ of the Holy _Jesus_ from his Miracles, +our _Divines_ urge the Prophecies of the Old Testament, such as that +of _Isaiah_, _C._ xxxv. _V._ 5, 6. _Then the Eyes of the Blind shall +be opened, and the Ears of the Deaf shall be unstopp'd; then shall the +lame Man leap as the Hart, and the Tongue of the Dumb sing_; and say +that these Prophecies were accurately fulfill'd by our _Jesus_ in the +several specifical Cures of Blindness, Deafness, Lameness, and +Dumbness, which he often perform'd upon one or other; and, inasmuch as +our Saviour seems to appeal to such Prophecies, do conclude this his +Accomplishment of them, to be no less than a Demonstration, that he +was the true _Messiah_, that great Prophet, who was to come into the +World. To which I answer, + +_First_, That the Accomplishment of Prophecies that can neither be +given forth by human Foresight, nor fulfill'd in a Counterfeit, are +good Proofs of _Jesus_'s _Messiahship_: But then, what shall we say if +others besides _Jesus_ should do the like Cures and Miracles? It is +said of _Anti-christ_, and I believe it, that he will not only do all +the Miracles that _Jesus_ did, but will appeal to the like Prophecies +too. How then we are to distinguish the _true_ Christ from the _false_ +Christ by Miracles and Prophecies in this Case, is the Question, which +I leave with our _Divines_ to consider of an Answer to, against the +Time that it is proved that _Anti-christ_ does all those Miracles, +which _Jesus_ in the Flesh wrought. But + +_Secondly_, The foresaid Prophecies and others mentioned in _Isaiah_, +neither were, nor could be Prophecies of the miraculous Cures of +bodily Diseases which _Jesus then_ did. And this may be made appear, +not only from the Context of those Prophecies which received then no +Accomplishment from _Jesus_, who ought to have fulfill'd one Part of +the Prophecy as well as the other, or is not to be taken for the +Fulfiller of either; but from the Opinion of both _Jews_ and +_Fathers_, who adjourn the Accomplishment of those Prophecies to +Christ's spiritual Advent. But + +_Thirdly_, The Prophet _Isaiah_, in the Place above cited, speaks not +of bodily Blindness, _&c._ which the _Messiah_ is to heal, but of the +spiritual Distempers of the Soul, metaphorically so called; as may be +easily proved, not only from the Prophecies themselves, but from the +old _Jews_, who were allegorical Interpreters of those Distempers, and +from the antient Fathers,[17] who so understood them. Consequently our +_Jesus_'s healing of those bodily Diseases, was no proper +Accomplishment of those Prophecies. It is true our Saviour, _Matt._ +xi. 4, 5. seems to appeal to those Prophecies, and to make his Cure +of corporal Distempers an Accomplishment of them: But he means not in +the literal Sense, that our _Divines_ take him in, as I shall show +hereafter, when I come to consider what _Jesus_ means, by appealing to +his Works and Miracles, as bearing Witness of him. + +Our _Divines_ then may admire and adore _Jesus_ as much as they please +for his Miracles of healing bodily Distempers; but I am for the +spiritual _Messiah_ that cures those Distempers of the Soul, that +metaphorically pass under the Names of Blindness, Lameness, Deafness, +_&c._ And the Cure of these spiritual Diseases, is the proper and +miraculous Work of the true _Messiah_; for the sake of which, says[18] +St. _Augustin_, _Jesus_ condescended to do those _little_ Miracles of +healing bodily Distempers, which were but the Type and Shadow of his +more stupendous Miracles of curing spiritual Diseases. The Cure of +spiritual Infirmities is a God-like[19] Work, above the Imitation of +Man or of _Anti-christ_, infinitely more miraculous than the healing +any bodily Distempers can be. + +Whether our _Jesus_ be at this Day such a spiritual _Messiah_, I leave +to our _Divines_ to consider, with those spiritual Distempers of the +Church, that seem to want his miraculous Hand and Touch. The Fathers +of the Church said, that _Jesus_ was _in part_ such a spiritual +_Messiah_ in their time, and argued[20] his _Messiahship_, not from +bodily Cures, but from his most miraculous Cures of the Diseases of +the Soul: But there was another and future Time, in which he would be +such a spiritual and glorious _Messiah_ to the greatest Perfection. In +the mean while, no healing of corporal Distempers can prove _Jesus_ to +be the _Messiah_, nor any other of his miraculous Works recorded in +the _Evangelists_: So far from it, that + +II. I shall prove that the literal Story of many of _Jesus_'s Miracles, +as they are recorded in the _Evangelists_, and commonly believed by +Christians, does imply Improbabilities and Incredibilities, and the +grossest Absurdities, very dishonourable to the Name of Christ; +consequently, they, in whole, or in part, were never wrought, but are +only related as prophetical and parabolical Narratives of what would be +mysteriously and more wonderfully done by him. + +The reading of this Head will, I doubt not, strike with Horror some of +our squeamish _Divines_, who, notwithstanding they will sacrifice almost +any Principles to their Interest, will not bear that our literal +evangelical History of such renown'd Miracles should be thus called in +Question, and contemptuously spoken of. What does this _Author_ mean, +will some say, thus to do Service to Atheism and Infidelity? Away with +him! Our Indignation is moved against him! No Censure and Punishment can +be too severe for such Impiety, Profaneness, and Blasphemy, as is aim'd +at, and imply'd in this Proposition. + +To calm therefore the Spirits, and abate the Prejudices of such +Accusers, I must proceed with the greater Caution and with Reason and +Authority well fortify myself before and behind, or I shall feel the +Weight of the Displeasure of our _Divines_, who are prepossess'd of +the Belief of the literal Story of all _Jesus_'s Miracles. + +Before then I enter upon the particular Examination of any of his +Miracles, I will premise two or three general Assertions of the +Fathers about them. And first _Origen_[21] says, that in the +historical Part of the Scriptures, _There are some Things inserted as +History, which were never transacted, and which it was impossible +should be transacted; and other Things, again, that might possibly be +done, but were not_. This he asserts of the Writings of the +_Evangelists_, as well as of the Old Testament, and gives many +Instances to this Purpose. St. _Hilary_[22] says, _There are many +historical Passages of the New Testament, that if they are taken +literally, are contrary to Sense and Reason, and therefore there is a +Necessity of a mystical Interpretation_. And St. _Augustin_[23] says, +that _there are hidden Mysteries in the Works and Miracles of our +Saviour, which if we incautiously and literally interpret, we shall +run into Errors, and make grievous Blunders._ Of the same Mind are the +rest of the Fathers, as might be proved by express or implicit +Citations; but, studying Brevity, I think the three Testimonies above, +enough to cool the Rage, and assuage the Prejudices of my Adversaries +against the Proposition before us, which I now come to a particular +Consideration of; that is, to shew that the Story of many of _Jesus_'s +Miracles is literally absurd, improbable, and incredible. And + +1. To speak to that Miracle of _Jesus_'s _driving the Buyers and Sellers +out of the Temple_, which all the[24] four Evangelists make mention of. + +I have read in some modern Author whose Name does not occur to my +Memory, that this was, in his Opinion, the most stupendous Miracle that +_Jesus_ wrought. And, in truth, it was a most astonishing one, if +literally true, and _Jesus_ must appear more than a Man, he must put on +an awful and most majestick Countenance to effect it. It is hard to +conceive, how any one in the Form of a Man, and of a despised one too, +(and we don't read that _Jesus_ chang'd his human Shape) with a Whip in +his Hand, could execute such a Work upon a great Multitude of People, +who were none of his Disciples, nor had any regard for him. Supposing he +could, by his divine Power, infuse a _panick_ Fear into the People; yet +what was the Reason that he was so _eaten up_ with Zeal against the +Profanation of that House, which he himself came to destroy, and which +he permitted, I may say commanded, to be filthily polluted not long +after. But not to form by my self an Invective against the Letter of +this Story, let's hear what the Fathers say to it, + + * * * * * + +_Origen_ makes the whole but a[25] Parable. His allegorical Expositions +of it, are frequent, and one time or other he gives us the mystical +Meaning of every Part of it. By the _Temple_, he understands the Church: +By the _Sellers_ in the Temple, he means such _Preachers_ who make +Merchandize of the Gospel, whom the Spirit of Christ, some time or +other, would rid his Church of. He is so far from believing any thing of +the Letter of this Story, that he has form'd a[26] large Argument +against it: The Substance of which is, that if _Jesus_ had attempted any +such thing, the People would have resisted, and executed their Revenge +on him; if he had effected it, the Merchants of the Temple might have +reproach'd him with Damage done to their Wares; and would have justly +accused him of a Riot against Law and Authority. Whether there is not +Reason in this Argument of _Origen_, let any one judge. + +St. _Hilary_ is of the same Mind with _Origen_. He says that this +Story is only a[27] Præfiguration of what will be done in Christ's +Church upon another Occasion. And he admonishes[28] us to search into +the profound and mystical Import of every Part of it; particularly he +hints that[29] by _the Seats of those who sell Doves_, may be +understood the Pulpits of Preachers who make Sale of the Gifts of the +Spirit, which is represented by a Dove. As to the Letter of the Story, +he is plain enough, that there was no such[30] Market kept in the +Temple of _Jerusalem_: And if any Historians besides the _Evangelists_ +had asserted it, I know of none, who would have been so foolish as to +believe that Oxen and Sheep and Goats were there sold. + +St. _Ambrose_ too is for the Mystery, and against the Letter of this +Story, saying[31] what should be the Reason that _Jesus_ should +overturn the Seats of those that sold Doves? This must be, says he, a +figurative Story, and signifies nothing less than the future Ejection +of Priests out of his Church, who shall make Gain and Merchandize of +the Gospel. + +St. _Jerome_, as his manner is in other Cases, gives us a literal +Exposition of this Miracle, as far as it will bear it: But then corrects +himself again, saying, there are[32]Absurdities in the Letter; but, +according to its mystical Meaning, _Jesus_ will enter his Temple of the +Church, and cast out of it Bishops, Priests, and Deacons, who make a +Trade of Preaching. And in another Place he tells us of the mystical[33] +Whip, that _Jesus_ will make use of to this Purpose. + +St. _Augustin_ also is against the Letter of the Story of this +Miracle, saying,[34] Where could be the great Sin of selling and +buying Things in the Temple, that were for the Use of it, and offer'd +as Sacrifice in it? We must therefore, says he, look for the Mystery +in this[35] figurative Story, and enquire what is meant by the Oxen, +and Sheep, and Doves, and who are the Sellers of them in Christ's +Church; and he is very positive that Ecclesiasticks, who are selfish, +and make worldly Gain of the Gospel, are here meant. And as to the +Expression of _turning the Temple into a Den of Thieves_, he says it +has Respect to the[36]_Clergy_ in Time to come, who would make such a +Den of Christ's Church. + +Lastly, with the foregoing Fathers agrees St. _Theophylact_, who is an +Allegorist too upon this Miracle, saying, that those[37] who sell +Doves, are the Priests who sell spiritual Gifts; and that Christ +sometime or other would overturn their Seats, and clear his Church of +them. In another Place he intimates what are meant by Oxen and Sheep, +_viz._ the literal Sense of the Scriptures. And if the literal Sense +be irrational and nonsensical, the Metaphor we must allow to be +proper, inasmuch as now-a-days, dull and foolish and absurd stuff we +call Bulls, Fatlings, and Blunders. + +Behold a wonderful Harmony among the Fathers in their Rejection of the +literal, and Espousal of the mystical Sense of this Miracle. It is +said of the Church in her first Ages, that she was inspired; and so +she was, or before an Hire for the Priesthood was established, and +pleaded for, she could never have written in this Fashion. If the +Fathers had lived now, and written thus, we should have thought the +Spirit of _Quakerism_ was gotten amongst them, or they would never +have given such an Exposition of this Story to favour an Enmity to an +_Hireling Priesthood_. + +How and when Christ's Power, according to the Figure and Parable +before us, will enter his Church, and drive out of her these +ecclesiastical Merchants, is not the Question. But when ever it does +so effectually, it will be a stupendous Miracle, much greater than the +typical one is supposed to be; and not only a Proof of Christ's divine +Power and Presence in his Church, but an absolute Demonstration of +his _Messiahship_ from his Accomplishment both of the foresaid +Prophecies of the Fathers, and of other remarkable ones of the _Old +Testament_, which will be then clearly understood, and which it is not +my Business here to apply or mention. + + * * * * * + +Against the aforesaid Exposition of this Miracle, perhaps it may be +objected, that (excepting a little Reasoning against the Letter of it) +this is only the chimerical and whimsical Dream of the Fathers, whose +Notions are obsolete, and who[38] _have adulterated Christianity with +their Cant and Jargon_; and that none of our _Protestant_ and Orthodox +_Divines_ have ever given into their Opinion. + + * * * * * + +I confess, that none of our Protestant _Divines_, whom I know do +embrace the foresaid Exposition of the Fathers, but it may be nothing +the worse for all that: And tho' their Exposition may be very +disagreeable to the Priesthood of this Age, yet I can tell them of the +greatest Man of these last Ages, and that was _Erasmus_, who, +cautiously expressing himself for fear of giving Offence to the +_Clergy_, is of the same Mind with the Fathers; or he would not say +that[39] _that Work of_ Jesus _did prefigure somewhat else: For_ Jesus +_could not be zealous against the Prophanation of that Temple of the_ +Jews, _which was soon to be destroy'd, but meant to shew his Dislike +and Hatred of ecclesiastical Covetousness, which, after the Way of the +Type, he would take his Opportunity to rid the Church of._ + +Before I dismiss this Miracle, I must observe, that if the Fathers are +right above, then our _Latin_ and _English_ Translations of the Place +in St. _Matthew_ err in a main Point. Instead of reading, _and Jesus +cast out them that sold and bought_, it should be, _those who sold and +preach'd_; that is sold what they preach'd: For the Word [Greek: +agorazein], does more properly signify to _preach_ than to _buy_; and +in this Sense here, according to the Fathers, it should be construed. + +Again, I must observe, that our Commentators are a little perplex'd to +know who, and what those [Greek: kollybistôn], _Money-Changers_, +were. The Greek[40] Word does import those who have a Knack to barter +away little base and Brass Money, with the Effigies of an Ox or Bull +on it, in exchange for good Coin. How applicable the Word was to any +Merchants of the old Temple at _Jerusalem_, is hard to conceive. But +it is very agreeable to our ecclesiastical _Collybists_, who, as I may +appeal to Freethinkers, vend their brasen-faced Bulls and Blunders at +an extravagant and great Price. And if [Greek: trapezas], which is +translated _Tables_, does properly signify[41] _Pulpits_, who can help +it? + +So much then on the Miracle of _Jesus_'s driving the _Sellers_ and +_Buyers_ out of the Temple. And how I appeal to our _Divines_, whether +it be not an absurd, improbable, and incredible Story according to the +Letter, and whether it be any other than, as the Fathers said of it, a +prophetical and parabolical Narrative of what would be mysteriously +and more wonderfully done by _Jesus_. And so I come to speak to a + +2. Second Miracle of Jesus, and that is, that of his[42] _casting the +Devils out of the Madman or Madmen, and permitting them to enter into +the Herd of Swine, which thereupon ran down a Precipice, and were all +choaked in the Sea_. + +To exorcise, or cast Devils out of the Possess'd, without considering +the Nature of such a Possession, or the Nature and Power of the Devil, +we'll allow to be not only a kind and beneficent Act, but a great +Miracle. But then, be the Miracle as great as can be imagined, it is no +more than what false Teachers,[43]_Workers of Iniquity_, and even some +Artists amongst the _Jews_, have done before; consequently, such a work +of _Exorcism_ in our Saviour, could be no Proof of his divine Authority. +And if there was no more to be said against this Miracle, this is enough +to set it aside, and to spoil the Argument of _Jesus_'s divine Power +from it. But there are many Circumstances in the Story literally +consider'd, that would induce us to call the Truth of the whole into +question. How came those Madmen to have their Dwelling amongst the Tombs +of a Burying-Ground? Where was the Humanity of the People, that did not +take Care of them, in Pity to them, as well as for the Safety of +others? Or if no Chains, as the Text says, which is hardly credible, +could hold them, it was possible surely, as well as lawful, to dispatch +them, rather than their Neighbours and Passengers should be in Danger +from them. Believe then this Part of the Story who can? But what's +worse, its not credible there was any Herd of _Swine_ in that Country. +If any Historians but the _Evangelists_ had said so, none would have +believed it. The _Jews_ are forbidden to eat Swine's Flesh; what then +should they do with Swine (which are good for nothing till they are +dead) who eat neither _Pig_, _Pork_, nor _Bacon_? Some may say that they +were kept there for the Use of Strangers: but this could not be; because +that after the Time of _Antiochus_, who polluted the Temple with the +Sacrifice of an Hog, the _Jews_[44] forbad, under the Pain of an +_Anathema_, the keeping of any _Swine_ in their Country. Perhaps it may +be said, that the _Gadarens_, so call'd from the Place of their Abode, +were not _Jews_, but neighbouring _Gentiles_, with whom it was lawful to +eat, and keep _Swine_. We will suppose so, tho' it is improbable; but +then its unlikely (without better Reason than at present we are +apprised of) that our Saviour would permit the Devils to enter into a +Herd of them to their Destruction. Where was the Goodness and Justice of +his so doing? Let our _Divines_ account for it if they can. It is +commonly said of our Saviour, and I believe it, that his Life was +entirely innocent, that his Miracles were all useful and beneficial to +Mankind, and that he did no Wrong to any one. But how can this be +rightly said of him, if this Story be literally true? The Proprietors of +the Swine were great Losers and Sufferers; and we don't read that +_Jesus_ made them amends, or that they deserv'd such Usage from him. The +Proprietors of the Swine, it seems upon this Damage done them by +_Jesus_, desire him to depart out of their Coasts, to prevent farther +Mischief; which was gentler Resentment, then we can imagine any others +would have made of the like Injury. I know not what our _Divines_ think +of this Part of the Story, nor wherefore _Jesus_ escaped so well; but if +any _Exorcist_ in this our Age and Nation, had pretended to expel the +Devil out of one possess'd, and permitted him to enter into a Flock of +Sheep, the People would have said that he had bewitch'd both; and our +Laws and Judges too of the last Age, would have made him to swing for +it. + +Without Offence, I hope, I have argued against the Letter of this +strange Story of the holy _Jesus_; I should not have dared to have said +so much against it, but upon the Encouragement of _Origen_ and other +Fathers, who say, we ought to expose the Absurdities of the Letter, as +much as may be, to turn Men's Heads to the mystical and true Meaning. + +Let's hear then what the Fathers say to this Miracle. _Origen_'s +Commentaries on this Part of St. _Matthew_, and St. _Luke_'s Gospel, +are lost; otherwise unquestionably he would not only have told us, +that he believed no more of the Letter of this Story, than he did of +the Devil's[45]taking our Saviour to the Top of a Mountain, and +shewing him all the Kingdoms of the World; but, as he is an admirable +_Mystist_, would have given us curious Light into the Allegory and +Mystery of it. But without _Origen_, we have enough in the other +Fathers against the Letter of this Story. + +St. _Hilary_ reckoning up all the Parts of this Miracle together, says +of it, that it is[46] typical and parabolical, and written for our +Meditation of what would be done hereafter by the holy _Jesus_. +According to him, and other Fathers, the _Madman_ is Mankind; or if +they were two, they were _Jew_ and _Gentile_ at Christ's coming, who +may be said to[47] be _possess'd with Devils_, in as much as they were +under the Rule of diabolical Sins, and subject to the Worship of +[Greek: Daimoniôn], false Deities, which we translate _Devils_. They +were _so fierce_[48] _as no Chains could hold them_, because of their +most furious Rage and Enmity to the Church, whom no Bonds of Reason +could restrain from doing Violence to the Christians. They are said +_to be_[49] _naked_, because they were destitute of the Clothing of +the Spirit, and of Grace. And may be said to be _among the_[50] +_Tombs_; because they were dead in Traspasses and Sins. After that +_Jesus_ had exorcis'd these diabolical Spirits out of the _Gentiles_, +and brought them to their right Senses, which was upon their +Conversion to the Faith; then a _good Way off_, some Ages after, did +the like _Devils_, by divine Permission, enter into a[51] _Herd of +Swine_, i. e. into _Hereticks_ of impure Lives and furious Natures. +What sort of _Hereticks_ are meant, or whether they are not to be +understood of Christians In general, let our _Divines_ consider. But +one would be apt to think that _Ministers of the Letter_ are included, +because the _Letter_ of the Scripture is mystically call'd[52] +_Swines_ Food. I am not obliged to pursue the mystical Interpretation +of this Parable (for so I will call it) thro' all its Parts, nor to +say what is meant by the Sea, that the _Swine_ are to be absorp't in; +but leave our _Divines_ to chew upon this mystical Construction given +them in part, and to consider, whether there's not a Necessity for +such an Interpretation to make the Story credible. + +And thus have I given you the Opinion and Exposition of the Fathers +upon this Miracle, which they turn all into Mystery. If our _Divines_ +are still far adhering to the Letter of this Story, let them account +for the Difficulties it is involv'd with. To cure Men violently +distracted, and possess'd with _Devils_, is, whether it be miraculous +or not, a good and great Work; but to send the _Devils_, who without +_Jesus_'s Permission could not go into the _Herd of Swine_, was an +Injury done to the Proprietors, and unbecoming of the Goodness of the +holy _Jesus_. Neither is there any other Way to solve the Difficulty, +than by looking upon the whole, with the Fathers, as Type and Figure. + +If this miraculous Story had been recorded of _Mahomet_, and not of +_Jesus_, our _Divines_, I dare say, would have work'd it up to a +Confutation of _Mahometanism_. _Mahomet_ should have been, with them, +nothing less than a _Wizard_, an _Enchanter_, a _Dealer_ with familiar +Spirits, a sworn _Slave_ to the Devil; and his _Mussulmen_ would have +been hard put to it to write a good Defence of him. + +When our Saviour was brought before _Pilate_ to be arraign'd, try'd, +and condemned, _Pilate_ put this Question to the _Jews_, saying, _What +Evil hath Jesus done?_ If both, or either of the Stories above, had +been literally true of _Jesus_, there had been no need of false +Witnesses against him. The Merchants of the Temple were at hand, who +could have sworn "that he was the Author of an Uproar and Riot, the +like was never seen on their Market-Day; that they were great +Sufferers, and Losers in their Trades; and, whether he or his Party +had stolen any of their Goods or not, yet some were embezzled, and +others damaged; and all thro' the outragious Violence of this unruly +Fellow, against Law and Authority." If such Evidence as this was not +enough to convict him of a capital Crime, then the _Swine-Herds_ of +the _Gadarenes_ might have deposed, "how they believed him to be a +_Wizard_, and had lost two thousand Swine through his Fascinations: +That he bid the Devils to go into our Cattle, is not to be deny'd. And +if he cured one or two of our Countrymen of a violent Possession, yet +in as much as he did us this Injury in our Swine, we justly suspect +him of diabolical Practices upon both." + +Upon such Evidence as this, _Pilate_ asks the Opinion of the _Jews_, +saying, _What think you?_ If they all had condemn'd him to be guilty +of Death, it is no wonder, since there is not a _Jury_ in _England_ +would have acquitted any one arraign'd and accused in the like Case. + +It is well for our literal _Doctors_, that such Accusations were not +brought against _Jesus_; or their Heads would have been sadly puzzled +to vindicate his Innocence, and to prove the Injustice and +Undeservedness of his Death and Sufferings. But for this Reason, if no +other, that no such Crimes were laid to his Charge, I believe little +or nothing of either of the seemingly miraculous Stories before us, +but look upon them both as prophetical and parabolical Narratives of +what would mysteriously and more wonderfully, and consistently with +the Wisdom and Goodness of _Jesus_, be done by him. And so I pass to a + +3. Third Miracle of _Jesus_, and that is _his Transfiguration_[53] _on +the Mount_. And this is the darkest and blindest Story of the whole +Gospel, which a Man can make neither Head nor Foot of; and I question +whether the Conceptions of any two thinking _Doctors_ do agree about +it. To say there is nothing in the Letter of this Story, we Believers +must not, because St. _Peter_[54] says he was an Eye-witness of +_Jesus_'s Majesty, saw his Glory on the Mount, and heard the Voice out +of the Cloud. But as Infidels will be prying into the Conduct of +_Jesus_'s Life, and forming their Exceptions to the Credibility or +Probability of this or that part of it, so we Christians should be +ready at an Answer, that might reasonably satisfy them; and not +forcibly bear down their Opposition, which will make no sincere +Converts of them. And I believe they would easily distress us with +Difficulties and Objections to the Letter of this Story. + +St. _Augustin_ himself[55] owns, that the whole of it might be +perform'd by Magic Art; and we know, in these our Days, that some +Jugglers are strange Artists at the Imitation of a Voice, and to make +it as if it came from a far off, when it is uttered close by us, and +can cast themselves too into different Forms and Shapes, without a +Miracle, to the Surprise and Admiration of Spectators. + +But what, I trow, do our _Divines_ mean by _Jesus_'s +_Transfiguration_. We read that his Countenance did shine like the +Sun, and his Raiment was made as white as Snow, and that's all. And is +this enough can we think, to demonstrate that Transaction, a +miraculous _Transfiguration_? Philosophers will tell us, that the +Reflections of the Light of the Sun will change the Appearance of +Colours, and to none more than Whiteness; and _Sceptics_ will say, +that its no Wonder if the Countenance of _Jesus_ look'd _Rubicund_, +when the Sun might shine on it. + +The Word in the Original for _transfigured_, is [Greek: metamorphôthê], +that is, he was metamorphosed, transform'd, or, if you will, +transfigured. And what is to be understood by a _Metamorphosis_, we are +to learn not only from the natural Import of the Word, but from the +ancient Use of it. Accordingly, it signifies nothing less than the +Change or Transformation of a Person into the Forms, Shapes, and +Essences of Creatures and Things of a quite different Species, Size, and +Figure: But _Jesus_, it is conceived, was not so _transfigured_. Our +_Divines_, I suppose, would not have him thought such a _Posture-Master_ +for the whole World. If I, or anyone else, should assert, that _Jesus_ +upon the Mount transform'd himself into a Calf, a Lyon, a Bear, a Ram, a +Goat, an Hydra, a Stone, a Tree, and into many other Things of the +animate and inanimate World, I dare say there would, among our orthodox +_Divines_, be such Exclamations against me for Blasphemy, as the like +were never heard of. They, to be sure, will not hear of such a +Transfiguration; nor, like good plain believers, will bear any thing +more than that _Jesus_'s _Countenance did shine_ like the Sun, and the +Colour of his Vestments was changed; which whether it comes up to the +Import of a _Metamorphosis_ or not, they don't care. + +But to close with our _Divines_, and acknowledge that the glorious +Change of _Jesus_'s Countenance, and of the Colour of his Vestments, +was a true and proper Transfiguration, and that it was as real and +wonderful a Miracle as could be wrought: But then we may, I hope, ask +them, what was the particular Reason and Use of this Miracle? Was it a +Miracle only for the sake of a Miracle? That's an Absurdity in the +Opinion of[56] St. _Augustin_, who says, what is reasonable to think, +that all and every one of _Jesus_'s Miracles had its particular End +and Use; or he who is the Wisdom as well as Power of God, had never +wrought them. And what, I pray, was the life of this Miracle? Of that +the evangelical History is silent, and our _Divines_, with all their +reasoning Faculties, can say nothing to it. + +And what did _Moses_ and _Elias_ on the Mount with _Jesus_? Was it in +their own proper Persons that they appear'd? or were they only some +Spectres and Apparitions in resemblance of them? It is said, that they +were talking with _Jesus_; what then did they talk about? The three +greatest Prophets and Philosophers of the Universe could not possibly +meet and confer together, but on the most sublime, useful, and +edifying Subject. Its strange that the Apostles, who over-heard their +Confabulation, did not make a Report of it, and transmit it to +Posterity for our Edification and Instruction. St. _Luke_, as our +_English_ Translation has it, seems to say that they talk'd together +of _Jesus_'s _Decease which he should accomplish at Jerusalem_; but +this can't be the Meaning of St. _Luke_'s[57] Words, which so +interpreted, are no less than a _Barbarism_, and, I appeal to our +Greek _Criticks_, an Improper Expression of such Signification. We +must then look for a more proper Construction of the Phrase in St. +_Luke_, or we must remain in the Dark, as to the Subject, that _Moses_ +and _Elias_ talked with _Jesus_ about. + +But further, Why could not this Miracle have been wrought in the +Valley as well as upon a Mountain, whither _Jesus_ and his three +Apostles ascended for the Work of it? Naughty _Infidels_ will say, it +was for the Advantage of a Cloud, which often moves and rests on the +Tops of Mountains, to display his Pranks in. And why was it not done +in the Presence of the Multitude, as well as of his three Apostles? +The more Witnesses of a Miracle, the better it is attested, and the +more reasonably credited; and there could not surely be too many +Witnesses of this, any more than of others of _Jesus_'s Miracles, if +real ones. Ought not the unbelieving Multitude, for many Unbelievers +unquestionably were amongst them, to have had a Sight and Hearing of +this Miracle, as well as the Apostles? Who should rather see the +Miracle, than those who wanted Conviction? Were they to take the +Report of the Miracle upon the Word of the Apostles, who were Parties +in the Cause? Our _Divines_ may possibly say they ought: But +_Infidels_ and _Free-Thinkers_ would cry out against them, for +juggling Tricks, and pious Impostures. + +These are all Difficulties and hard Questions about the Miracle of +Christ's Transfiguration, which our _Clergy_, who are Admirers of the +Letter of that Story, are obliged to account for; and I believe it +will be long enough before they give a proper and satisfactory Answer +to many of them. + +Let's hear then what the Fathers say to this miraculous Story of +_Jesus_'s Transfiguration. And it is agreed amongst them, that the +whole is but a Type,[58] Prefiguration, and[59] ænigmatical +Resemblance of a future and more glorious and real Transfiguration. +And whenever they speak of any Part of the Story, they never explain +to us how the Matter went upon Mount _Tabor_, but tell us of what +_this_ or _that_ Part of it is figurative and emblematical; and how it +is to be understood, and will be fulfill'd in future Time. As thus, by +_the_[60] _six Days_, they understood six Ages of the World, after +which a real and mysterious Transfiguration will be exhibited to our +intellectual Views. By _Moses_ and _Elias_[61] talking with _Jesus_, +they mean the Law and the Prophets, upon an allegorical +Interpretation, bearing Testimony unto Christ as the Fulfiller of +them. By the[62] _Mountain_ on which this future Transfiguration will +be exhibited, they understand the sublime and anagogical Sense of the +Law and the Prophets. By his _Transfiguration_ it self, they mean his +taking upon him, and passing through the Forms of all the Types of him +under the Law, as of a Lamb, a Lion, a Serpent, a Calf, a Rock, a +Stone, and of many others, which he is to fulfil, and which will then +be clearly discern'd by us. By the black Cloud[63] that at present +obstructs this Vision, they understand the Letter of the Old +Testament. By the white[64] Vestments of _Jesus_, they mean the Words +of the Scriptures, which will then shine clear and bright. By the +Voice out of the Cloud, they mean, with St. _Peter_, the Word of +Prophecy, that will sound in the Ears of our Apprehensions. And +lastly, they tell us, that the Way to attain to the Sight of this +glorious Vision, is by ascending (not by local Motion, but by Reason) +to the Tops of the Mountain of the mysterious and sublime Sense of the +Law and the Prophets. If we continue in the Plains and Vallies[65] of +the Letter, like the Multitude under the Mountain, we shall never see +_Jesus_ in his shining Vestments, nor how he was transform'd into the +Types of the Law; nor _Moses_ and _Elias_ talking with him; nor the +Law and the Prophets agreeing harmoniously in a Testimony to him. + +After this fashion do the Fathers, one or other of them, copiously +treat on every Part of this Transfiguration of _Jesus_. I could +collect an almost infinite Number of Passages out of their Writings to +this Purpose: But from these few it is plain, they look'd on the +Story of Christ's Transfiguration, but as a Figure and Parable; and +they were certainly in the right on't, in as much as this their Sense +of the Matter, and no other, will solve the Difficulties before +started against the Letter, as any one may discern, if he attentively +review and compare one with the other: As, for instance, this their +Sense and Interpretation lets us into the Reason of _Moses_ and +_Elias_'s appearing on the Mount with _Jesus_; and gives us to +understand what they talk'd about, and that was, not on _Jesus_'s +_Decease which he would accomplish at_ Jerusalem, as our Translation +has it, but on the Prophecy of the Old Testament; particularly, as St. +_Luke_ says, on _Moses_'s Book of _Exodus, and how he would fulfill +it_ at the New Jerusalem. + +Whether any, besides my self, does really apprehend, and is willing to +understand this Story of Christ's Transfiguration, as I do, I neither +know nor care. I am not bound to find others Ears, Eyes, and +Capacities. What I have said is enough to shew the Sense of the +Fathers about this Matter. If any dislike their concurrent Opinion of +_Jesus_'s Transfiguration's being an Emblem, an Enigma, and figurative +Representation of a future and most glorious Transfiguration, such a +one as they speak of; let him account for the Difficulties and +Objections which I have before raised against the Letter of this +Story. In the mean time I shall think it, literally, an absurd, +improbable, and incredible one, and no other than a prophetical and +parabolical Narrative of what will be mysteriously and more +wonderfully done by _Jesus_. + +And thus I have considered _three_ of the Miracles of our Saviour, and +shewn how they are Absurdities, according to the Letter, consequently +do make nothing for his Authority and _Messiahship_. I can and will do +as much by his other Miracles; for I would not have any one think I am +gotten to the End of my Tedder, but for some Reasons best known to my +self, I publish these Remarks on these three first. After the _Clergy_ +have chew'd upon these a while, I will take into Examination some +others of _Jesus_'s Miracles, which for their literal Story are +admired by them. As for Instance, + +I will take to task his Miracle[66] _of changing Water into Wine at a +Marriage in Cana of Galilee_; which was the beginning of _Jesus_'s +Miracles, and should by right have been first spoken to; but I am +almost too grave to handle the Letter of this Story as I ought; and if I +had treated it as ludicrously as it deserves, I don't know but at +setting out, I should have put the _Clergy_ quite out of all Temper. I +would not now for the World be so impious and profane, as to believe, +with our _Divines_, what is contain'd and imply'd in the Letter of this +Story. If _Apollonius Tyanæus_, and not _Jesus_, had been the Author of +this Miracle, we should often have reproached his Memory with it. It is +said of _Apollonius Tyanæus_, that a Table was all on a sudden, at his +Command, miraculously spread with Variety of nice Dishes for the +Entertainment of himself and his Guests; which Miracle, our _Divines_ +can tell him, makes not at all to his Credit, in as much as it was done +for the Service and Pleasure of luxurious Appetites. But if _Apollonius_ +had done, as our _Jesus_ did at this Wedding, they would have said much +worse of him; and that, modestly speaking, he delighted to make his +Friends thoroughly merry, or he would not be at the Pains of a Miracle +to turn so much Water into Wine, after they had before _well drank_. If +the Fathers then don't help us out at the mystical and true Meaning of +this Miracle, such farther Objections may be form'd against the Letter, +as may make our _Divines_ asham'd of it. + +I will also take into Examination _Jesus_'s Miracle[67] of _feeding +many Thousands in the Wilderness with a few Loaves and Fishes_; which, +according to the Letter, are most romantick Tales. I don't in the +least question _Jesus_'s Power to magnify or multiply the Loaves, and, +if he pleass'd, to meliorate the Bread: But that many Thousands of +Men, Women, and Children, should follow him into the Wilderness, and +stay with him three Days and Nights too, without eating, is a little +against Sense and Reason. Whether the Wilderness was near to, or far +from the People's Habitations, the Difficulties attending the Story +are equally great. I wonder how _Jesus_ amused them all the while, +that they had the Patience to stay with him without Food; but I much +more wonder, that no Victuallers besides the _Lad_ with his Loaves and +Fishes, of whom, and his Occupation, whether it was that of a _Baker_ +or _Fishmonger_; and of his Neglect of his Master's Business here; and +of the Reason that he met with no hungry Chapmen for his Bread before, +we shall make some Enquiry; but particularly why he alone, I say, and +no other Victuallers, no other Retalers of Cakes and Gingerbread +followed the Camp. In short, for all the imaginary Greatness of the +Miracle (which there is a way to reduce and lessen) of _Jesus_'s +feeding his Thousands with a few Loaves, there must be some +Fascination or Enchantment (condemn'd by the Laws of the _Jews_ as +well as of other Nations) in the Matter; or the People if they had +stay'd one Day, would not two, much less three _to faint_, but would, +especially the Women and Children, have been for returning the first +Night home. We must then seek to the Fathers (who say the five Books +of _Moses_ are the _five Barley Loaves_, &c. and the septiform'd +Spirit, the _seven Loaves_, &c.) for a good Notion of this Miracle, +and if they don't make it a Parable; do what our _Divines_ can, it +will turn to the Dishonour of the holy Jesus. + +I will also consider the Miracle of _Jesus_'s[68] _curing the Man sick +of the Palsy, for whom the Roof of the House was broken up, to let him +down into the Room where_ Jesus _was, because his Bearers could not +enter in at the Door for the Press of the People_. This literally is +such a _Rodomontado_, that were Men to stretch for a Wager, against +Reason and Truth, none could out-do it. Where was the Humanity of the +People, and wherefore did they so tumultuate against the Door of the +House? Its _strange_ they had not so much Compassion on the +_Paralytick_, as to give way to him: Its _more strange_ that his Bearers +could get to the Top of the House with him and his Bed too, when they +could not get to the Door, nor the Sides of it: Its _yet stranger_, that +the good Man of the House would suffer his House to be broken up, when +it could not be long ere the Tumult of the People would be appeas'd: But +most _strange_, that _Jesus_, who could drive his thousands out at the +Temple before him, and draw as many after him into the Wilderness, did +not, by Force or Persuasion, make the People to retreat, but that such +needless Trouble and Pains must be taken for the miraculous Cure of this +poor Man. Let's think of these Things against the Time, that out of the +Fathers I prove this Story to be a Parable. + +I will also take into Consideration the Miracle of _Jesus_'s curing +_the_[69] _blind Man, for whom Eye-Salve was made of Clay and +Spittle_; which Eye-Salve, whether it was balsamick or not, does +equally affect the Credit of the Miracle. If it was naturally +medicinal, there's an End of the Miracle; and if it was not at all +medicinal, it was foolishly and impertinently apply'd, and can be no +otherwise accounted for, than by considering it, with the Fathers, as +a figurative Act in _Jesus_. + +I will also take into Consideration the several Stories of _Jesus_'s +raising of the Dead; and, without questioning his actual bringing of +the Dead to Life again, will prove from the Circumstances of those +Stories, that they are parabolical, and are not literally to be +apply'd to the Proof of _Jesus_'s divine Authority and Messiahship; +or, for Instance, _Jesus_, when he raised _Jairus_'s[70] Daughter from +the Dead, would never have turned the People out of the House, who +should have been his best and properest Witnesses. + +I will also consider the Miracle of _Jesus_'s[71] _cursing the +Fig-Tree_, for its not bearing Fruit out of Season; which, upon the +bare mention of it, appears to be a foolish, absurd, and ridiculous +Act, if not figurative. + +I will also consider the[72] Journey of the Wisemen out of the East, +with their (literally) senseless and ridiculous Presents of +_Frankincense_ and _Myrrhe_, to a new-born Babe. If with their _Gold_, +which could be but little, they had brought their _Dozens_ of Sugar, +Soap, and Candles, which would have been of Use to the Child and his +poor Mother in the Straw, they had acted like wise as well as good +Men. But what, I pray, was the Meaning and Reason of a Star, like a +_Will-a-Whisp_, for their Guide to the Place, where the holy Infant +lay. Could not God, by divine Impulse, in a Vision or in a Dream, as +he ordered their Return home, have sent them on this important Errand; +but that a Star must be taken or made out of Course to this Purpose? I +wonder what Communication passed between these Wisemen and the Star, +or how they came to know one anothers Use and Intention. But the +Fathers shall speak hereafter farther to the Senselessness of this +Story literally, and make out the Mystery and true Meaning of it. + +I will also, by the Leave of our _Divines_, take again into +Consideration the miraculous Conception of the Virgin _Mary_, and the +Resurrection of _Jesus_ from the Dead. I do believe, if it may so +please our _Divines_, that _Jesus_ was born of a pure Virgin, and that +he arose from the Dead: But speaking too briefly, in the _Moderator_, +to these two Miracles, they took Offence. I will therefore give them a +Review, and speak home to them; particularly to Christ's Resurrection, +the evangelical Story of which literally, is such a Complication of +Absurdities, Incoherences, and Contradictions, that unless the Fathers +can help us to a better Understanding of the _Evangelists_ than we +have at present, we must of Necessity give up the Belief of it. + +These and many[73] other of the historical and miraculous Parts of +_Jesus_'s Life, will I take into Examination, and shew, that none of +them literally do prove his divine Authority: so far from it, that they +are full of Absurdities, Improbabilities, and Incredibilities; but that +his whole Life in the Flesh, is but[74] Type, Figure, and Parable of his +mysterious and spiritual Life and Operations in Mankind. + +In the End of this Head, it will be a curious and diverting Subject to +examine the Miracles of _Jesus_ as they are literally understood, by the +Notions which our _Divines_ have advanced about Miracles; and to shew, +that even their Notions compared with Christ's Miracles, are destructive +of his Authority, and subversive of Christianity. This, I say, would be +a most diverting Undertaking, and it will be strange, if some +_Free-Thinker_, that loves Pleasure of this kind, does not take the +Hint, and snatch the Work out of my Hands. If I do it my self, I shall +have especial Regard to the Writers against the _Grounds_, without +passing by Mr. _Chandler_'s _Essay on Miracles_; on which the more +Remarks will be made, if it be but to pay my Respects to the +_Archbishop_'s Judgment, and to shew my Admiration at those extravagant +Praises, which his _Grace_ at _Lambeth_ has bestowed on that Author. +Among other his notable Notions of a Miracle (and the _Archbishop_ says +he has[75] _set the Notion of a Miracle upon a clear and sure +Foundation_) one is,[76] _That Miracles should be Things probable as +well as possible, that they do not carry along with them the Appearance +of Romance and Fable, which would unavoidably prejudice Men against +believing them_. This is certainly a good and right Notion of a divine +Miracle; and I don't doubt, but according to it, Mr. _Chandler_ and the +_Archbishop_ think, they can justify the literal Story of our Saviour's +Miracles, against the Charge of _Fable_ and _Romance_: But whether they +are able to do it or not, I shall go on, in some Discourses hereafter to +be publish'd, to prove that our _Divines_, by espousing the Letter of +Christ's Miracles, have deceived themselves into the Belief of the most +arrant _Quixotism_ that can be devis'd and palm'd upon the +Understandings of Mankind. I say, they have deceived themselves; for +neither the Fathers, nor the Apostles, nor even _Jesus_ himself, means +that his Miracles, as recorded in the _Evangelists_, should be taken in +a literal Sense, but in[77] a mystical, figurative, and parabolical one. +And this should bring me to the + +III. Head of my Discourse; that is, to consider what _Jesus_ means, when +he appeals to his Works and Miracles, as to a Witness and Testimony of +his divine Authority; and to shew, that he could not properly and truly +refer to those supposed to be wrought by him in the _Flesh_, but to +those mystical ones he would do in the _Spirit_, of which those +seemingly wrought by him in the Flesh, are but Types and Shadows. + +But this Head can't be rightly spoken to, till I have more amply +discuss'd the former, which, by God's Leave, I promise to do: And if +my _courteous Readers_ will be so kind as to trust me till that Time, +I assure them to prove, that no Ignorance and Stupidity can be +greater, than the Imagination that _Jesus_ really appeal'd to his +Miracles, supposed to have been wrought by him in the Flesh, as to a +Witness and Testimony of his divine Authority, and _Messiahship_. + +In the mean Time our _Divines_ may go on in their own Way, if they +think fit, and admire _Jesus_ of old, and celebrate his Power and +Praises for healing of bodily Diseases, and doing other notable Feats +according to the Letter of the evangelical Story; but I am for the +spiritual _Jesus_ and _Messiah_, who cures the worse[78] Distempers of +the Soul, and does other mysterious and most miraculous Works, of +which those recorded in the Evangelists, are but Figure and Parable. +This is the primitive and concurrent Opinion about the true _Messiah_, +which the Fathers universally adher'd to. Whether our _Jesus_, at this +Day, be such a spiritual _Messiah_ to his Church, or whether she does +not stand in need of such a one, is the Question that our _Divines_ +are to see to. But I will add here, what I believe, and than have +another Opportunity to prove, that God on purpose suffer'd or +empower'd _false_ as well as _true_ Prophets, _bad_ as well as _good_ +Men, such as _Apollonius_, _Vespasian_, and many others to cure +Diseases, and to do other mighty Works, equal to what are literally +reported of _Jesus_, not only to defeat us of all distinction between +true and false Miracles, which are the Object of our bodily Senses, +but to raise and keep up our Thoughts to the constant Contemplation of +_Jesus_'s spiritual, mysterious, and most miraculous Works, which are +the Object of our Understandings, and loudly bespeak the Power, +Wisdom, and Goodness of God; and which are to be the absolute +Demonstration of _Jesus_'s divine Authority and _Messiahship_ to the +Conversion of _Jews_ and _Infidels_. + +I have no more to do at present, but, like a _Moderator_, to conclude +with a short Address and Exhortation to _Infidels_ and _Apostates_, +the two contending Parties in the present Controversy. And + +_First_, To _Apostates_, I mean the Writers against the _Grounds_ and +_Scheme_. Whether you, _grave Sirs_, who account your selves orthodox +_Divines_, tho' there is little but Contradiction and Inconsistency +amongst you, do like the Name of _Apostates_ which is given you, I +much question: But it is the properest, I could think of, for your +Desertion of primitive Doctrine about Prophecy and Miracles. I could, +not improperly have given you a worse _Title_, but I was willing to +compliment you, rather than reproach you with this. + +But setting aside the Title of _Apostates_, whether it be, in your +Opinion, opprobrious or not; you may plainly perceive, that I am, +_Sirs_, on your Side, as to the Truth of Christianity; and if you'll +accept of my Assistance for the Proof of _Jesus_'s Messiahship from +Prophecy, upon the Terms of the allegorical Scheme proposed in my +_Moderator_, you shall find me your hearty Abettor. Upon the +allegorical Scheme, I don't doubt but we shall soundly drub and mawl +_Infidels_, and beat them out of the Field of Battle. If you, being +wedded to the literal Scheme, will not accept of my Assistance, you +may go on in your own Way, and see the Event of the Controversy, +which in the End will turn to your Dishonour. + +You, _Sirs_, can't but be sensible, how those two great Generals, Mr. +_Grounds_, and Mr. _Scheme_, with their potent Armies of Reasons and +Authorities against your literal Prophecies, have grievously +distress'd and gall'd you; and if you don't make an honourable Retreat +in Time, and seek to _Allegorists_ for Help, will gain a compleat +Victory and Triumph over you. + +Instead of the Help of _Allegorists_, you, I find, under the +Disappointment of your literal Scheme, chuse rather to have Recourse to +_Jesus_'s Miracles: But what little Dependence there is upon his +Miracles, in your Sense, I have in _part_ proved in this Discourse; and +this I have done (give me leave repeatedly to declare it) not for the +Service of your unbelieving Adversaries, but to reduce you to the good +old Way of interpreting Oracles, which, upon the Testimony of the +Fathers, will, one Day, be the Conversion of the _Jews_ and _Gentiles_. + +Whether you, _Sirs_, will be pleas'd with this short Discourse on +Christ's Miracles, I much question. But before you put your selves +into a Rage against it, I beg of you to read St. _Theophilus_ of +_Antioch_, _Origen_, St. _Hilary_, St. _Augustin_, St. _Ambrose_, St. +_Jerome_, St. _Chrysostom_, St. _John_ of _Jerusalem_, St. +_Theophylact_, and other occasional ancient Pieces on one part or +other of the _Evangelists_; and you'll find how they countenance such +a Discourse as this on Miracles, and will abundantly assist me in the +Prosecution of it. + +I expect, _Sirs_, that some of you will be ready to rave against me +for this Discourse; but this is my Comfort, that if your Passion +should arise to another Prosecution of me, you can't possibly separate +any of mine from the Opinions of the Fathers to ground a Prosecution +on: And what Dishonour in the End will redown to Protestant and +pretendedly learned _Divines_ of the Church of _England_, to persecute +again the Fathers for primitive Doctrine, I desire you to think on. + +But, as I suppose, you'll have more Wit, _Sirs_, than to prosecute me +again for this Discourse; so I hope you'll have more Ingenuity, than +odiously (after your wonted manner) to represent me to the Populace, +for Profaneness, Blasphemy, and Infidelity. If you dislike the whole, +or any part of this Discourse, appear like Men and Scholars, from the +_Press_ against it. Use me as roughly in Print as you think fit, I'll +not take it ill. + + _Veniam petimus, dabimusq; vicissim._ + +I desire nothing more than to be furiously attack'd from the _Press_, +which, if I am not much mistaken, would give me a long'd for +Opportunity to expose your Ignorance to more Advantage. + +Be not longer mistaken, _good Sirs_. The History of _Jesus_'s Life, as +recorded in the _Evangelists_, is an emblematical Representation of +his spiritual Life in the Soul of Man; and his Miracles are Figures of +his mysterious Operations. The four Gospels are in no Part a literal +Story, but a System of mystical Philosophy or Theology. + +If you are resolved not to come into this Opinion, I beg of you again, +before you break forth into a Passion, to try to vindicate the literal +Story of the three Miracles spoken to in this Discourse, _viz._ those +of Jesus'_s driving the Buyers and Sellers out of the Temple; of his +exorcising the Devil out of the Madman; and of his Transfiguration on +the Mount;_ which if you are able to defend against the Fathers, and +my Objections, I'll give up the Cause to you, and own my self (what I +am far enough from being) an impious Infidel and Blasphemer, and +deserving of the worst Punishment. In the mean time, I make bold again +to assert, that the literal Story of Christ's Life and Miracles, is +an absurd and incredible Romance, full of Contradictions and +Inconsistencies; and that modern Paraphrases are not only a +consequential Reflection on the Intellects of the _Evangelists_, and +their divine Gifts of the Spirit, as if they could not write an +intelligible and coherent Piece of Biography without your Help at this +Distance of Time; but have even darken'd and obscured the seemingly +native Simplicity of the Story of the Life of _Jesus_. So leaving you +to chew upon this, I turn + + * * * * * + +My Address to _Infidels_, particularly to the two most renown'd Writers +of the Party, Mr. _Grounds_, and Mr. _Scheme_. I should, _Gentlemen_, by +right, salute you with the Title of _Free-Thinkers_, a proper Name for +your philosophical Sect, who are for the free Exercise of your Reason +about divine and speculative Points in Theology. And I had distinguish'd +you by this Title from your apostatical Adversaries, but that I had a +mind to oblige my old Friends the _Clergy_, in giving you a no more +honourable Title than I do them. And I trust you will not be offended at +the Title of _Infidels_, since not only your Writings seem to have a +Tendency to Infidelity; but, if there be any Fault in your Principles, +you know how to charge it on your Adversaries, the pretended Advocates +for Christianity, whose Absurdities, false Reasonings, Inconsistencies, +and foolish Glosses on the Scriptures, have occasioned your Departure +from the Faith in Christ. + +I thank Mr. _Scheme_ for the noble Present of his Book, which I +received and read with Pleasure. But instead of one, he should have +sent me a _Dozen_ for the Use of Friends and Borrowers, who are very +curious and importunate for the Perusal of it. For what Reason he +envies the _Booksellers_ the publick Sale of his Work, chusing rather +to give it away _gratis_, than that they should reap any Profit by it, +I know not. Surely it is not to bring an _Odium_ on the _Clergy_ for +Persecutors, as if such an useful and philosophical Piece might not +appear publickly without Danger from them: If so, I hope the _Clergy_ +will resent the Indignity, and invite him to a Publication of his +Book, with a Promise of Impunity, which would wipe off the Reproach, +which this clandestine Method of disposing of it has cast on them. + +I once almost despair'd, _Sirs_, of seeing such another Piece from +your Quarter. I was afraid the Prosecution of the _Moderator_, would +have deterr'd you from the Press, whereby our excellent Controversy on +Foot must have been dropt: But the sudden and unexpected Appearance of +Mr. _Scheme_, has revived me, and rejoiced the Cockles of my Heart. +Go on then, _great Sirs_, in this Controversy, which Mr. _Grounds_ +happily commenc'd; and if you are deny'd the Liberty of the Press, and +publick Sale of your Books, I hope you'll, for all that, as occasion +offers it self, oblige the Learned and Curious with some more of your +bright Lucubrations, tho' you print them, and dispose of them in this +clancular and subtil Method. + +It is not that I wish well to your Cause of Infidelity, that I thus +encourage you. You have more Sense and Reason than to suspect me tainted +with unbelieving Principles. Christianity will stand its Ground against +your battering Armour; and the Church of Christ will be the more firmly +establish'd on a Rock of Wisdom, for that Opposition you make to it. +Tho' you will entirely vanquish the literal _Schemists_, and ride in +Triumph over them, yet other Defenders of the Faith, call'd +_Allegorists_, will arise to your Confutation and final Overthrow. + +If I am not mistaken, _Sirs_, your Adversaries, the literal +_Schemists_, whom I call _Apostates_, are about making a Retreat, and +yielding the Field of Battle to you. The _Bishop_ of _Litchfield_, the +greatest General on their Side, will not only find it hard to levy +any more Forces in Defence of his _twelve_ literal Prophecies; but he +knows that, if he draws his Sword any more against you, he must attack +too the Authority of the Fathers for the allegorical Interpretation of +some of those Prophecies, already urg'd in my _Supplements_ to the +_Moderator_; or, if the Fathers are neglected by him; they and I, +keeping out of the Reach of his _Bug-Bear_, will treat him with such +familiar Language, as never was given to one of his Order. + +Mr. _Scheme_ seems to promise us a Discourse on the Miracles in the +Scriptures; I hope he'll be as good as his Word, and ere long publish +it. This Discourse of mine can't possibly supersede his. As I question +not but his Thoughts and Remarks on Miracles will be very considerable; +so I shall be a little impatient till I see them. But be his Discourse +on Miracles of what Kind soever, I believe it will hardly be an +Obstruction to my Undertaking in Hand, which I intend, by God's Leave, +to go on with, to the Honour of the holy _Jesus_, our spiritual +_Messiah_, to whom be Glory and Praise for ever and ever. _Amen._ + + + ~_FINIS._~ + +FOOTNOTES: + +[1] Page 44. + +[2] Page 53. + +[3] Universam porro Sacram Scripturam tam Novi quam Veteris Testamenti +ad allegoricum sensum esse sumendam, admonet nos vel illud, Aperiam os +meum in Parabolis. _In Prasat. ad Form. Spirit. Intell._ + +[4] Si quidem Symbola quædam erant quæ tunc gerebantur eorum, quæ Jesu +virtute semper perficiuntur. _In Mat._ C. xv. + +[5] Omnis languor & omnis Infirmitas quam sanavit salvator tunc in +Populo referuntur ad Infirmitates spirituales Animarum, _&c._ _In_ +Mat. _C._ xvii. + +[6] Christi Gesta aliud portendunt. _In_ Mat. _C._ xii. Evangelicis +gestis est interior Sensus, _C._ xiv. Hæc licet in præsens gesta sunt, +quid tamen in futurum significent contuendum est, _C._ x. Peragunt +formam futuri gesta præsentia, _C._ xxi. + +[7] Quæ a Jesu facta sunt, alicujus significantia erant. _Serm._ 77. + +[8] Omne quod fecit Jesus, Sacramenta sunt. _Homil._ 31. _in_ Marc. 9. + +[9] Si enim temporalis erat ab eo Utilitas, nihil grande præstitit +iis, qui ab eo curati sunt, _L. V._ C. 12. _S._ 6. + +[10] Contra Celsum, _L._ 11. + +[11] Coecum curavit, magnum quidem est, quod fecit, sed nisi quotidie +fiat, quod olim factum, nobis quidem magnum esse cessavit. _Homil._ +30. _in_ Marc. 9. + +[12] Si humano captu & ingenio consideremus Jesum facientem, & quod ad +potestatem non magnum aliquid fecit, & quod ad benignitatem, parvum +fecit. _In_ Johan. _Cap._ v. _Tract._ 17. + +[13] Etsi attestabantur Miracula, non defuissent (sicut & nunc +mussitant) qui magicæ potentiæ cuncta illa tribuerent. _Cont. Faust._ +_L._ XII. _C._ 45. + +[14] _Vid._ Sanctum _Augustinum_ de _Anti-christo_. + +[15] 1 _Cor._ C. xii. + +[16] Atque illud ad Rem maxime partineat, ne decipiamur tendentes ad +Contemplationem Veritatis----Arbitrantes ibi esse invisibilem +sapientiam, ubi Miraculum visibile viderimus. _In Serm. Dom. in +monte_, _Lib._ 2. _Sect._ 84. + +[17] Interim completur & Isaiæ Prophetia non tantum in corporalibus, +verum etiam in spiritualibus, _Origen_. _In Matt. Cap._ xv. Aperientur +igitur Oculi cæcorum, aures surdorum audient, nam qui quondam divinis +sermonibus rejectis mysticam Sanctorum Institutionem recipere non +studuerunt, libenter eam admittent. St. _Cyril in_ Loc. Is. _Vide & +Sanctum Hieronymum in_ Loc. Isai. + +[18] Et nunc majores sanitates operatur, propter quas non est +dedignatus tunc exhibere illas minores. _In Serm._ 88. + +[19] In quibus Spiritualibus maxime Christi Persona eminet. _August. +Quest. 2. in Lucan._ + +[20] Modo Caro cæca non aperit oculos miraculo Domini, sed cor cæcum +aperit oculos Sermoni Domini. Modo non resurgit mortale cadaver, sed +resurgit anima quæ mortua jucebat in vivo Cadavere, _&c. August. +Serm._ 88. _S._ 3. + +[21] Historia Scripturæ interdum interferit quædam vel minus gesta, +vel quæ omnino geri non possunt, interdum quæ possunt geri, nec tamen +gesta sunt. _De Principiis_, Lib. 4. + +[22] Multa sunt, quæ non sinunt nos simplici sensu dicta evangelica +suscipere. Interpositis enim non nullis Rebus quæ ex Natura humani +sensus sibi contraria sunt; Rationem quærere cælestis Intelligentiæ +admonemur. _In Matt. L._ xx. _S._ 2. + +[23] Evangelica Sacramenta in Christi factis signata omnibus non +patent, & ea nonnulli minus diligenter interpretando asserunt +plerumque pro salute Perniciem, & pro Cognitione Veritatis Errorem, +_&c._ _De Quæst. Divers. Quest._ 84. + +[24] _Matt._ xxi. _Mark_ xi. _Luke_ xix. _John_ ii. + +[25] In Comment. in _Matth._ xxi. + +[26] Porro cui curæ est accuratior Inquisitio considerabit, an juxta +dignitatem præsentis Vitæ erat, ut Jesus rem talem auderet facere, +extrudere videlicet Mercatorum Multitudinem, qui ad Diem festum +ascenderant, distributuri boves ditioribus, & tanto populo oves +mactandas per domos familiarium, quæ multorum millium complerent +numerum; atque eos qui in rebus talibus gloriantes producturi erant in +medio Columbas, quas multi emptori erant, ceu in Conventu celeberrimo +convivaturi. Considerabit hic etiam, an Nummulariorum erat non +accusare Jesum contumeliose propter suas ipsorum effusas pecunias & +mensas subversas. Quis autem flagello e funiculis verberatus & +expulsus ab eo qui penes eos habebatur vilis, hunc adortus non +inclamasset totis viribus sese ulciscens? Cum præsertim haberet tantam +multitudinem eorum, qui sibi æque contumeliam fieri credebant, +faventem sibi adversum Jesum? Insuper consideremus, Dei filium +funiculos sumentem; sibique flagellum tenentem ad extrudendum e +templo, annon repræsentet Præter audaciam & temeritatem, inordinatum +etiam quiddam? In _Johan._ Tom. XI. + +[27] Præfiguratio futurorum dictis præsentibus continetur. _In Matt._ +xxi. + +[28] Admomemur altius Verborum Virtutes in istius modi +significationibus contuendas, _ibid._ + +[29] In Cathedra est sacerdotii sedes; & eorum qui Spiritus sancti +Donum venale habent, Cathedras evertet, _ibid._ + +[30] Non habebant Judæi quod venire possent, neque erat quod emere +quis posset, _ibid._ + +[31] Cathedra autem Vendentium Columbas cur everterit? Secundum +Litteram non intelligo. Admonet Typo ejectorum de Templo hujusmodi +Mercatorum, in Ecclesia Dei Consortium eos habere non posse, qui +sancti Spiritus Gratiam nundinentur. _In Loc. Luc._ + +[32] Juxta simplicem Intelligentiam--quod ponitus absurdum--cæterum +secundum Mysticos In tellectus Jesus ingreditur Templum Patris & +ejicit omnes Episcopos, Presbyteros, & Diaconos, _&c. In Loc. Mat._ + +[33] Faciet Dominus Flagellum de Scripturarum Textuum Testimoniis. _In +Zechar._ C. xiv. + +[34] Non magnum Peccatum, si hoc vendebant in Templo, quod emebatur, +ut offerretur in Templo. _In Loc. Johan._ + +[35] Qui sunt tamen qui boves vendunt? ut in figura quæramus Mysterium +facti, qui sunt qui Oves vendunt Columbas? ipsi sunt qui sua quærunt +in Ecclesia, non quæ Jesu Christi. _Ibid._ + +[36] Vos enim fecistis Domum meum, Domum Negotiationis & speluncam +Latronum, significant futuros in Ecclesia. _L._ II. _Evang. Quæst. +Quast._ 48. + +[37] [Greek: Didaskalos ôn, ou katangellei logon, ei mê kerdos echei, +kai toutou tên trapezan anatrepei o Kyeios]. _In Johan._ C. ii. + +[38] _Chandler's_ Vindication, _&c._ p. 145. + +[39] Hoc facto longe aliud significabat Jesus, nec enim illum +tantopere commovebat Templum illud mercimoniis Boum, Ovium, Hircorum & +Columbarum profanatum; sed ostendere voluit Avaritiam & Quæstum sore +capitalem Pestem Ecclesiæ, quam Templum, cujus Religio mox erat +abolenda, figurabat--In nullum Hominum Genus acrius sæviit Jesus, sed +hos ipse sibi servavit ejiciendos, cum videbitur. _In Loc. Matt._ xxi. + +[40] _Vid._ Suicerum in [Greek: Kollubustês]. + +[41] [Greek: Trapeza], apud Aristophanem est Pulpitum. _Vid._ Scapulam. + +[42] _Matt._ viii. _Mark_ v. _Luke_ viii. + +[43] _Luke_ xiii. v. 27. + +[44] _Spencer_ de Legibus Hebræ, _p._ 117. + +[45] _Lib._ IV. De Principiis. + +[46] Hanc habeant Causam, ut esset in rebus gerendis futuri plena +meditatio. _In Loc. Matt._ In hoc Typica ratio servata est. _Ibid._ + +[47] Significatæ sunt gentes quæ multis dæmonibus serviebant. +_Augustin in Luc. Quest._ 13. + +[48] Humanum genus ad Adventum Domini vexabatur furore dementi, +rumpens vincula rationis. St. _Amb. in Loc. Luc._ + +[49] Nudus quicunque tegumentum Naturæ suæ & Virtutis amisit. _Amb. +Ibid._ + +[50] In tumulis Sepulchrorum; quid enim aliud sunt Corpora perfidorum, +nisi quædam defunctorum Sepulchra in quibus Dei verbum non habitat. +_Ibid._ + +[51] Videntes Dæmones non sibi jam locum in gentibus derelinqui, ut +patiatur habitare se in Hæreticis deprecantur. _Hilar. in Loc. Matt._ + +[52] Litera est Palea, & frequenter evenit, ut homines hujus soeculi +mystica nescientes, simplici Scripturarum Lectione pascuntur. _Hieron. +in_ Isa. xi. + +[53] _Matt._ xvii. _Mark_ ix. _Luke_ ix. + +[54] 2 _Pet._ i. 16, 17, 18. + +[55] Possunt infideles istam Vocem delatam de Cælo, per conjecturas +humanas & illicitas Curiositates ad magicas Artes reserte. _In Serm._ +xliii. _Sect._ 5. + +[56] Neque enim Miracula propter Miracula faciebat, sed ut illa quæ +faciebat, mira essent videntibus, vera essent intelligentibus. _In +Serm._ xcviii. _Sect._ 3. + +[57] [Greek: Helegon tên exodon autou ên emelle plêroun], C. ix. V. 31. + +[58] Regni coelestis Honor prefiguratur. St. _Hilar. in Loc. Matt._ In +Transfiguratione futura Regni Præmeditatio & Gloria demonstrata est. +St. _Hierom. in Loc. Matt._ + +[59] [Greek: Ainigmatôdês parodeixis tês Basileias], Anast. in Transfig. +Dom. [Greek: Ypodeigma tês doxês ekeinês.] St. _Chrysost. in Loc. Matt._ + +[60] Sex millium scilicet Annorum Temporibus evolutis. St. _Hilar. in +Loc. Matt._ Sic post Sex ætates Dominus a perfectis Famulis +conspicietur. _Dionys. Alex. apud Damascen. in Orat. de Transfig._ + +[61] Et Moses & Elias apparuerunt in Gloria, cum Jesu colloquentes, in +quo ostenditur Legem & Prophetas, cum Evangeliis consonare & in eadem +Gloria spiritualis intelligentiæ refulgere. _Origen. in Epist. ad +Rom._ c. 1. + +[62] Montem ascendit ut te doceat, ne quæras eum nisi in Legis & +Prophetarum montibus. _Origen in Cantic. Cantic. Hom._ 3. + +[63] Per nubem tetram intellige opacitatem Legis. _Damascen. in Orat. +de Transfigur._ + +[64] Vestimenta candida Jesu sunt Sermones & Scripta Evangeliorum. +_Origen in Loc. Matt._ + +[65] Si quis Litteram sequitur, & deorsum est totus, hic non potest +videre Jesum in veste candida; qui autem sequitur Sermonem Dei & ad +montana, id est, excelsa Legis conscendit, isti Jesus commutatur---- +Quamdiu Litteram sequimur occidentem, Moses & Elias cum Jesu non +loquuntur; sin spiritualiter intelligimus, statim Moses & Elias +veniunt, id est Lex & Prophetæ & colloquuatur cum Evangelio. _Johan. +Hieros. Hom._ 32. + +[66] _John_ ii. + +[67] _Matt._ C. xiv. and xv. _&c._ + +[68] _Mark_ ii. _Luke_ v. + +[69] _John_ ix. + +[70] _Mark_ v. + +[71] _Matt._ xxi. _Mark_ xi. + +[72] _Matt._ ii. + +[73] Alia quam plurima his similia in Evangeliis inveniet, quicunque +attentius legerit. _Origen. de Principiis_, lib. iv. + +[74] Quæ Enarratio erit Evangelii sensibilis, nisi accommodetur ad +intelligible & spirituale? Nulla sane, _Origen. is Præfat. ad Johan. +Evang._ + +[75] _See Archbishop_ Wake's _Manuscript Letter to Mr._ Chandler, +_which is handed about Town and Country_. + +[76] Chandler's _Vindication_, &c. p. 81. + +[77] Dominus noster ea quæ faciebat corporaliter, etiam spiritualiter +volebat intelligi, _&c. August. Serm._ xcviii. _Sect._ 3. + +[78] Quos in corporibus morbos sanavit Christus, hi in animabus +existunt, & supernam ejus opem requirunt. _Johan. Nepos. Hieros._ Hom. +LXI. + + + + + A SECOND + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In VIEW of the present Controversy + between INFIDELS and + APOSTATES. + + _Audendum est, ut illustrata Veritas pateat, + multique ab Errore liberentur._ Lactant. + + By THOMAS WOOLSTON, sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + + Printed for the Author, Sold by him in _Bell-Alley_, + _Coleman-Street_, and by the Booksellers of + _London_ and _Westminster_. 1727. + + [Price One Shilling.] + + + + +[Illustration] + + TO THE + Right Reverend Father in God + _EDWARD_, + Lord BISHOP of _Lichfield_. + + +MY LORD, + +Your Fame for that celebrated Book, call'd the _Defence of +Christianity_, is the Occasion of this Dedication. I need not tell you, +what vast Reputation you have acquired by it: You have been not only +often applauded from the Press, but have met with large Compliments and +Thanks from your Clergy for it. And tho' Mr. _Scheme_ has very +untowardly written against you, yet this is _still_ your Honour, that +you are an _Author_, not unworthy of his Regard and Notice. + +I am, in Opinion with the Fathers, against an establish'd Hire for +the Priesthood, thinking it of disservice to true Religion: But when +I consider'd the Usefulness of your Lordship's Episcopal Riches and +Honours to this Controversy, I almost chang'd my Mind. Your exalted +Station in the Church, has given Credit and Authority to your Work, +which, if it had came from the Hands of a poor Priest, had never been +so much admir'd; neither would Mr. _Scheme_, I believe, nor my self, +have paid so many Respects to it. + +For this Reason, I wish some more of your _Order_ would appear in this +Controversy, that the World might see what famous Men are our +_Bishops_, and of what Use their _Hundreds_ and _Thousands_ a Year are +to the Defence of Christianity; which, if such able Hands were not +amply hired to its Support, might be in Danger, as certainly as, that +Men of low Fortunes must needs be Men of poor Parts, little Learning, +and slender Capacities to write in Vindication of it. + +Some have conceiv'd Hopes that the great _Bishop_ of _London_, from +his last Charge to his _Clergy_, will second you in this Controversy; +if so, there's no doubt on't, but his Performance will be commensurate +to his State and Revenues. Of his Zeal in the Controversy, he has +already given a notable Instance, when he prosecuted the _Moderator_; +and I dare say, he'll vouchsafe us a more remarkable Specimen of his +Knowledge in it, as soon as he can spare Time for't; and then (Oh my +Fears!) he'll pay me off for my Objection against Christ's +Resurrection, which he would have persuaded the Civil Magistrate to +have done for him. + +But whether the _Bishop_ of _London_ seconds you or not, it's Time, +_my Lord_, to expect another Volume from you, in Answer to Mr. +_Scheme_, which, for all the Reports that are spread of your intended +Silence, I hope soon to see publish'd. What will the People say, if +that _Philisthin_ goes off, giving you the last Blow in the +Controversy? Nothing less than that he has gotten the better of the +Learned _Bishop_ of _Lichfield_, and has refuted Christianity to the +Conviction of the Bishop himself, who would renounce it too, but for +the temporal Advantages he enjoys by it. + +Think, _my Lord_, on the Dishonour of such Reflections, and resume +Courage against the Adversary. I look upon you as a more sturdy +Gladiator than for one Cut on the Pate, to quit the Stage of Battle. +Tho' Mr. _Scheme_ has unluckily hit you on a soft Place, and weaken'd +your Intellectuals for a while; yet he is a generous Combatant, and +gives you Time to recover your wonted Strength of Reason. At him again +then, _my Lord_, and fear not, in your Turn, to give him such a +Home-Thrust, as will pierce his unbelieving Heart. + +And when your _Lordship_ engages him again from the _Press_, I hope +you'll be more explicite for Liberty of Debate. Through godly Zeal for +_Church_, you unhappily made a Slip, in your _Dedication_ to the _King_, +on the persecuting Side of the Question, which had lik'd to have sully'd +the Glory of your whole Work. Such a grand Philosopher, as you are, +should trust alone to the Goodness of your Cause, and the Strength of +your Reasonings, in Defence of it: Such a potent Champion for +Christianity, as you are, should disdain the Assistance of any, but of +God, to fight for you. The Use of the Civil Sword on your Side, is not +only a Disparagement to your Parts, but a Disgrace to our Religion. + +I know not what your _Lordship_ may think on't, but the Prosecution of +the _Moderator_ was, in the Judgment of others, more than of my self, +some Reproach to you: Because of a few slender Animadversions, I made +on your renown'd Book, some think I suffer'd a Prosecution, which you, +in Honour, should have discourag'd. I am willing to acquit you as much +as may be; and would, if I could, impute it to your Forgetfulness, +rather than your Malice, that you step'd not between me and Danger. + +Whether this Discourse will be acceptable to your Lordship, is +somewhat uncertain; I am afraid it will be a little disgustful to +your nice and delicate Taste in Theology, which relishes nothing +better than the plain and ordinary Food of the Letter of _Christ_'s +Miracles: But however, you will readily interpret this _Dedication_ to +your Honour, and if you should make me a large present of Gold for it, +I sincerely assure your _Lordship_, it will be more than I aim'd at; +neither do I desire any other Return for it, than to be endulg'd the +Liberty and Pleasure to pay my customary Respects to your Writings; +and upon proper Occasions to testify to the World, how much I am, + +[Sidenote: London, _October_ 13^{th} 1727.] + + MY LORD, + The Admirer of + Your Wit, Learning + and Orthodoxy, + _Thomas Woolston_. + + + + +[Illustration] + + A SECOND + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + + +I here publish another _Discourse_ on our Saviour's Miracles, which I +am not only oblig'd to, by the Promise I made in my former; but am +encouraged to it by the Reception which _that_ met with. If any of our +_Clergy_ were, and besides them, few or none could be offended at my +former _Discourse_, they should have printed their Exceptions to it, +and, if possible, their Confutation of it, which might perhaps have +prevented me the giving them any more Trouble of this Kind. + +In my former _Discourse_ I fairly declar'd, that if the _Clergy_ could +disprove my Arguments against the _Letter_, and for the _Spirit_ of +the Miracles I there took to task, I would not only desist from the +Prosecution of my Design, but own my self an impious _Infidel_ and +_Blasphemer_, and deserving of the worst Punishment: But since they +are all mute and silent, even in this Cause, which in Honour and +Interest they should have spoken out to, they ought not to be angry, +if I proceed in it. I have given them time enough to make a Reply, if +they had been of Ability to do it: What must I think then upon their +Silence? Nothing less than that my Cause is impregnable, and my +Arguments and Authorities in Defence of it irrefragable; and though +they don't professedly yield to the Force of them; yet they have +nothing to say in Abatement of their Strength, or it had certainly +seen the Light before now. + +I go on then in my undertaking to write against the literal Story of +our Saviour's Miracles, and against the Use that is commonly made of +them to prove his divine Authority and Messiahship: And this I do, I +solemnly again declare it, not for the Service of Infidelity, but for +the Honour of the Holy Jesus, and to reduce the _Clergy_ to the good +_old Way_, and the _only Way_ of proving his Messiahship, and that is, +by the allegorical Interpretation of the Law and the Prophets. +Therefore, without any more Preamble, I resume again the Consideration +of the three Heads of Discourse, before proposed to be treated on to +this Purpose. And they are, + +I. To shew, That the Miracles of healing all manner of Bodily +Diseases, which _Jesus_ was justly fam'd for, are none of the proper +Miracles of the _Messiah_, neither are they so much as a good Proof of +his divine Authority to found a Religion. + +II. That the literal History of many of the Miracles of _Jesus_, as +recorded by the _Evangelists_, does imply Absurdities, Improbabilities, +and Incredibilities; consequently they, either in whole or in part, were +never wrought, as they are commonly believed now-a-days, but are only +related as prophetical and parabolical Narratives of what would be +mysteriously, and more wonderfully done by him. + +III. To consider, what _Jesus_ means, when he appeals to his Miracles, +as to a Testimony and Witness of his divine Authority; and to shew +that he could not properly and ultimately refer to those, he then +wrought in the _Flesh_, but to those mystical ones, which he would do +in the _Spirit_, of which those wrought in the Flesh are but mere +Types and Shadows. + +I have already spoken, what I then thought sufficient to the first of +these Heads; and though I could now much enlarge my Reasons, and +multiply Authorities upon it to the same Purpose; yet I shall not do +it; but only, by Way of Introduction to my following _Discourse_, say, +that if it had been intended by our Saviour, that any rational +Argument for his divine Authority and _Messiahship_ should be urged +from his miraculous healing Power; the Diseases which he cured, would +have been accurately described, and his Manner of Operation so +cautiously express'd, as that we might have been sure the Work was +supernatural, and out of the Power of Art and Nature to perform: But +the _Evangelists_ have taken no such Care in their Narrations of +Christ's Miracles. As for Instance, _Jesus_ is supposed often +miraculously to cure _Lameness_; but there is no Account of the nature +and degree of Lameness he cured; nor are we certain, whether the Skill +of a _Surgeon_, or Nature it self, could not have done the Work +without his Help. If the _Evangelists_ had told us of Men, that wanted +one or both their Legs, (and such miserable Objects of Christ's Power +and Compassion, were undoubtedly in those Days as well as in ours) and +how _Jesus_ commanded Nature to extend itself to the entire Reparation +of such Defects; here would have been stupendous Miracles indeed, +which no Scepticism, nor Infidelity itself could have cavill'd at; nor +could I, nor the Fathers themselves have told how to allegorize, and +make Parables of them. But there is no _such_ Miracle recorded of +Christ, nor any thing equal to it; so far from it, that the best and +greatest Miracles of _Jesus_, which must confessedly be those related +at large, (for no Body can suppose he did greater than those more +particularly specify'd) are liable to exception, being so blindly, and +lamely, and imperfectly reported, as that, by Reasonings upon the +Letter of the Stories of them, they may be dwindled away, and reduced +to no Wonders, which brings me to treat again on the + +II. Second Head of my Discourse, and that is, to shew, that the +literal History of the Miracles of _Jesus_, as recorded in the +_Evangelists_, does imply Absurdities, Improbabilities and +Incredibilities; consequently they, in whole or in part, were never +wrought, but are only related as parabolical Narratives of what would +be mysteriously, and more wonderfully done by him. + +To this Purpose I, in my former Discourse, took into Examination +_three_ of the Miracles of Jesus, _viz._ those, of _his driving the +Buyers and Sellers out of the Temple_; Of _his exorcising the Devils +out of the Madmen, and sending them into the Herd of Swine;_ and _Of +his Transfiguration on the Mount_. How well I perform'd on these +Miracles which have been admired for their literal Story, let others +judge and say. + +I now will take into Consideration three others of _Jesus_'s Miracles, +_viz._ those, Of _his healing a Woman that was afflicted with an Issue +of Blood, twelve Years_; Of _his curing the Woman that labour'd under +a Spirit of Infirmity, eighteen Years_; and Of _his telling the_ +Samaritan _Woman her Fortune of having had five husbands, and living +then in Adultery with another Man_: Which are, all three, reputedly +most miraculous and admired Stories. The two former, they say, are +Arguments of _Jesus_'s mighty Power; and the latter, of his immense +Knowledge: But how little of certain Power and Knowledge there is in +any of them, according to the Letter, will be seen in the sequel of +this Discourse. Infidels, I dare say, if they had not wanted Liberty, +would e'er now have facetiously exposed those Stories. If I snatch +that Work out of their Hands, our _Clergy_ ought to be glad, because +what I do in it, is to the Honour of the Holy _Jesus_, and to turn +those pretendedly miraculous Stories into divine Mysteries. + +In my former Discourse I gave my _Readers_ some Reason to expect, that +in _this_ I would treat on some of _Jesus_'s Miracles, which I there +mentioned, _viz._ _On his turning Water into Wine at a Marriage in_ +Cana _of_ Galilee; and _On his feeding of Thousands with a few Loaves +and Fishes in the Wilderness_; and _On his Cure of the Paralytick, for +whom the Roof of the House was broken up to let him down into the Room +where_ Jesus _was_, &c. And I then really did design to speak to these +Miracles, but upon Consideration, finding them most ludicrous Subjects +according to the Letter, I forbear it at present, having no +Inclination to put the _Clergy_ quite out of all Temper. If any should +say, this is Fear and Cowardice in me, I can't help it: But, for all +that, now I have the _Clergy_ in a tolerable good Humour for Liberty, +I'll endeavour to keep them in it, and not disturb them by an hasty +and unnecessary Provocation of them. Who knows not, that the _Clergy_, +like an untamed _Colt_, that I have a mind to ride, may be apt to +winch and kick, and may give me a Fall before I come at the end of my +Journey, to the Disappointment of my Readers? They shall therefore be +gently handled and stroak'd, till they are a little more inur'd to the +Bit and Saddle: And for their Sakes will I postpone such Miracles as +are most obnoxious to Ridicule, and at present chuse the aforesaid +_three_, that of almost any in the Gospel may be most inoffensively +treated on. I begin then, + +1. To speak to that Miracle of _Jesus_'s[79] healing a _Woman diseased +with an Issue of Blood, twelve Years_. To please our _Divines_, I will +allow as much of the Truth of the Letter of this Story, as they can +desire. The Fathers themselves, who are for turning the whole History +of _Jesus_'s Life into Allegory and Mystery, don't deny that a Woman +was cured of an _Hæmorrhage_, after the Manner that is here described +by the Evangelists. St. _Augustin_ says[80] of this Miracle, _that it +was done, as it is related_; and I have a greater Veneration for his +Authority, than to gainsay it. But for all that, _Infidels_ may and +will take into Examination the nature of this Miracle, and if possible +make little or nothing of it. And if I do this for them, it is not to +do Service to Infidelity, but to turn Mens Heads to the mystical Use +of it, for which it is recorded. + +As there is a particular Narration of this Miracle, among the few +others, that are specified; so Reason should tell us, that if the +Letter of the Story of _Christ_'s Miracles, as our _Divines_ hold, is +only to be regarded, this is one of the greatest that Jesus wrought, +or it would not be related by itself, but thrown into the Lump of all +manner of Diseases, which He heal'd. And how then shall we come to the +Knowledge of the greatness of this Miracle? Why, there are but two +Ways to it, and they are, + +_First_, By considering the nature of the Disease, or the lamentable +Condition of the Patient before Cure. And + +_Secondly_, By considering the Manner or Means by which the Cure was +performed. + +If one or both of these Considerations don't manifest the Certainty of +a Miracle, _Infidels_ may conclude there was none in it. + +_First_, As to the nature of the Disease of this Woman, we are much in +the Dark about it, and very uncertain of what Kind and Degree it was. +St. _Matthew_ writing of it, says the Woman was [Greek: aimorroousa], +that is, _obnoxious to bleeding_; St. _Mark_ and St. _Luke_ say of her, +that [Greek: ousa en reumate aimatos], she was in an efflux or running +of Blood. But neither one nor the other of the _Evangelists_ signify of +what Degree her _Hæmorrhage_ was, nor from what part of her Body it +proceeded, nor how often or seldom she was addicted to it. It might be, +for ought we know, only a little bleeding at the Nose, that now and then +she was subject to: Or it might be an obnoxiousness to an Evacuation of +Blood by Siege or Urine: Or it was, not improbably, of the menstruous +Kind. Any of these might be the Case of this Woman for what's written; +and I don't find that any of our _Divines_ have determined of what sort +it was. But a great Miracle is wrought, they think, in her Cure, without +knowing the Disease; which _Infidels_ will say is asserted at Random and +without Reason, in as much as it is necessary to know the nature of the +Distemper, or none truly and properly can say, there was a great, much +less a miraculous Cure wrought. + +But supposing this _Hæmorrhage_ proceeded from what Part of the Body +our _Divines_ think fit; How will they make a grievous Distemper of it +in order to a Miracle? The Woman subsisted too long under her Issue of +Blood, and bore it too well, for any to make her Case very grievous. +_Beza_[81] will have it, that is was a constant and incessant Effusion +of Blood that the Woman labour'd with. But this could not be, nor was +it possible, as I suppose _Physicians_ will agree, for Nature to +endure it so long, or the Woman to live twelve Days, much less twelve +Years under it. + +No more then, than some slight Indisposition can reasonably and +naturally be made of this Woman's Distemper. And it would be well, if +Infidels would rest here with their Objections against it. But what if +they should say, that this _Hæmorrhage_ was rather of Advantage to the +Health of the Patient, than of Danger to her, and that the Woman was +more _nice_ than _wise_, or she would never have sought so much for +Help and Cure of it? Some _Hæmorrhages_ are better kept open than +stop'd and dry'd up; and if _Infidels_ should say, that _this_ was a +Preservative of the Life of the Woman, like an _Issue_, at which +Nature discharges itself of bad Humours, Who can contradict them? Nay, +if they should say that _Jesus_'s Cure of this Woman's _Hæmorrhage_ +was a Precipitation of her Death, for she died some time after it, +rather than a Prolongation of her Life, for she lived twelve Years +under it, and was of good Strength, when she applied to our Saviour +for Cure, or she could never have born the press of the People to come +at him; Who can gainsay them? It is true she was very sollicitous for +a Cure, and uneasy under her Distemper, or she would never have spent +all she had on _Physicians_; which is a Sign, some may say, that her +Disease was grievous, irksome, and dangerous, as well as incurable by +Art. But _Infidels_ will say, not so; for there are some slight +cutaneous Distempers, sometimes issuing with a little purulent and +bloody Matter, that nice Women will be at a great Expence for Relief, +and are always tampering, and often advising about them, though to no +Purpose: And if they should say that this was the worth of the Case of +this Woman, Who can disprove it? + +In short then here is an uncertain Distemper both in Nature and +Degree; how then can there be any Certainty of a Miracle in the Cure +of it? Mr. _Moore_, the _Apothecary_, accurately describes the +Diseases he pretends to have cured; and he is in the right on't so to +do, or he could not recommend his Art, and aggrandize his own Fame. So +the Bodily Disease of this Woman should have been clearly and fully +represented to our Understanding, or we can form no Conception of +Christ's Power in the Cure of it. And I can't but think that the +_Evangelists_, especially St. _Luke_ the _Physician_, had made a +better Story of this Woman's Case, if Christ's Authority and Power had +been to be urg'd from the Letter of it. It's enough to make us think, +Christ cured no extraordinary and grievous Maladies, or the +_Evangelists_ would never have instanced in this, that so much +Exception is to be made to. As then, reasonably speaking, there was no +extraordinary Disease in this Woman cured, and consequently no great +Miracle wrought; so let us now, + +_Secondly_, Consider the Manner of the Cure, and whether any Miracle +is to be thence proved. _The Woman said within her self,[82] that if +she could but touch the Hem of Jesus's Garment, she should be made +whole._ And I can't but commend her, at this distance of Time, for the +Power of her Faith, Persuasion, or Imagination in the Case, which was +a good Preparative for Relief, and without which, it's certain, she +had continued under her Disease. The Power of Imagination, it's well +known, will work Wonders, see Visions, produce Monsters, and heal +Diseases, as Experience and History doth testify. There being many +Instances to be given of Cures performed by frivolous Applications, +Charms, and Spells, which are unaccountable any other Way, than by the +Imagination of the Patient. Against the Reason and Judgment of a +_Physician_, sometimes the diseased will take his own Medicines and +Benefit. And I don't doubt, but Stories may be told of Cures wrought, +the Imagination of the Patient helping, by as mean a Trifle, as the +Touch of Christ's Garments, and no Miracle talk'd on for it. Even in +the ordinary, natural, and rational Use of Physick, it is requisite, +that the Patient have a good Opinion of his _Physician_ and of his +Medicines. A good Heart in the Sick, tends not only to his Support, +but helps the Operation of Prescriptions. As despair and dejection of +Mind sometimes kills, where otherwise reasonably speaking, proper +Medicines would cure; so a good Conceit in the Patient at other times, +whether the Medicines be pertinent or not, is almost all in all. And +if Infidels should say that this was the Case of this Woman in the +Gospel; if they should say as St. _John of Jerusalem_[83] did, _that +her own Imagination cured herself_; and should urge the Probability of +it, because _Jesus_ could do no Cures and[84] Miracles against +Unbelief, Who can help it? In this Case our _Divines_ must prove, that +this Woman's _Hæmorrhage_ was of that kind, that no Faith nor Fancy +in herself could help her without the Divine Power; but this is +impossible for them to do, unless there had been a more certain +Description of her Disease, than the _Evangelists_ have given of it. + +Our _Divines_ will indeed tell us, what I believe, that it was the +Divine Power co-operating with the Faith and Imagination of the Woman +that cured her; because Jesus says _that Virtue had gone out of him_ +to the healing of her: And I wish _Infidels_ would acquiesce here, and +not say, that _Jesus_'s Virtue hung very loose on him, or the Woman's +Faith, like a Fascination, could never have extracted it against his +Will and Knowledge: But what if they should say, that _Jesus_, being +secretly appriz'd of the Woman's Faith, and Touch of him, took the +Hint; and to comfort and confirm her in her Conceit, and to help the +Cure forward, said, _Virtue was gone out of him?_ This would be an +untoward Suggestion, which if Infidels should make, our Divines must +look for a Reply to it. + +It is said of the _Pope_, when he was last at _Benevento_, that he +wrought three Miracles, which our Protestant _Clergy_, I dare say, +believe nothing at all of. But, for all that, it is not improbable, but +that some diseased People, considering their superstitious Veneration +for the _Pope_, and their Opinion of the Sanctity of the _Present_, +might be persuaded of his Gift of Miracles, and desirous of his Exercise +of it; and if they fancyfully or actually received Benefit by his Touch, +I don't wonder, without a Miracle. And what if we had been told of the +_Popes_ curing an _Hæmorrhage_ like this before us? What would +_Protestants_ have said to it? Why, "that a foolish, credulous, and +superstitious Woman had fancy'd herself cured of some slight +Indisposition; and the crafty _Pope_ and his Adherents, aspiring after +popular Applause, magnified the presumed Cure into a Miracle. If they +would have us _Protestants_ to believe the Miracle, they should have +given us an exacter Description of her Disease, and then we could better +have judg'd of it". The Application of such a supposed Story of a +Miracle wrought by the _Pope_, is easy; and if _Infidels_, _Jews_, and +_Mahometans_ who have no better Opinion of _Jesus_, than we have of the +_Pope_, should make it, there's no Help for it. + +And thus have I made my Descants on this supposed Miracle before us +and argued, as much as I could, against the Miraculousness of it, both +from the _Nature_ of the Disease, and the _Manner_ of the Cure of it. +Whether any one shall think I have said any thing to the Purpose or +not, is all one to me. My Design in what I have done, is not to do +Service to Infidelity, but, upon the Command and Encouragement of the +Fathers, to turn Mens Thoughts to the mystical Meaning of the said +Miracle, which I come now to give an Account of. + +None of the Fathers (excepting St. _Chrysostom_[85], who writes here +more like an _Orator_ than a _Physician_) ever trouble themselves, when +they speak of this Miracle, about the Nature of the Disease, literally, +in this Woman, or the greatness of the Cure of it; but alone bend their +Studies to the mystical Interpretation, for the sake of which, this +Evangelical Story was written, and originally transacted. + +Accordingly, they tell us that this Woman is a Type[86] of the Church of +the _Gentiles_ in after Times. And as to her _Hæmorrhage_ or _Issue of +Blood_, they understand it of the[87] Impurity and Corruption of the +Church by ill Principles and bad Morals, that the would _flow with_. +Some of the Fathers, as[88] _Gregory Nazianzen_, and[89] _Eusebius +Gallicanus_, will have the _Issue of Blood_ to be a Type of the scarlet +Sin of Blood-guiltiness in the Church: If so, we must understand it of +the Effusion of Christian Blood by War and Persecution. + +The _twelve Years_ of the Woman's Affliction with her _Hæmorrhage_ is +a typical Number of the Church's impure State for above _twelve +Hundred Years_. And whether some of the primitive Church did not, by +the said _twelve Years_ of the Woman, understand _twelve Ages_, I +appeal to[90] _Irenæus_, to whom I refer my Readers, Accordingly this +typify'd Woman of the Church, should be the same with the Woman[91] in +the Wilderness, that, as St. _John_ says, was twelve Hundred and sixty +Days or Years there sustained; and by whom many Protestants, as well +as the Fathers, understand the Church universal. When the said twelve +Hundred and sixty Days or Years of the Church's being in the +Wilderness, did commence or will end, is none of my Business to +enquire or ascertain. But as this Woman in the Gospel is said after +_twelve Years_ Affliction, to be cured of her Disease by _Jesus_; so +it is the Opinion of the Fathers, that the Church universal, after +_twelve Hundred Years_ of her Wilderness State, will be purified and +sanctified by the Gifts of the Spirit of Christ, and enter upon a more +holy, peaceable, and happy Condition, absolutely freed from her _Issue +of Blood_, which, through Persecution and War, she has for many Ages +labour'd under. It is not my Concern to collect all the Authorities of +the Fathers to this Purpose; but only say, that if at the End of +twelve Hundred and sixty Days or Years, the Church, like the Woman, be +not cur'd of her _Hæmorrhage_ and mystical _Wounds_ and _Sores_; if +her present impure and unsound State be not chang'd into an holy, +healthy, and peaceable one; many good _Protestants_, as well as the +Fathers, are mistaken, and abundance of Prophecies of the Old and New +Testament, that have been hereunto urged, will lose their Credit. + +But who are meant by the _Physicians_ of the Woman, that have had the +mystical _Hæmorrhage_ and Diseases of the Church Under Cure all this +while? Who should, but pretended Ministers, of the Gospel? Ministers +of the Gospel are not only by the Fathers call'd metaphorically[92] +spiritual _Physicians_; but our _Divines_ and Preachers of all +Denominations like the Metaphor, and think themselves able +_Physicians_ at the Diseases of the Church, which they are forward to +prescribe and apply Medicines to, whenever, in their Opinion, she +stands in need of them. Whether our _Divines_ like to be accounted the +_Physicians_ of the Text before us, I much question; but it is certain +that[93] _Eusebius Gallicanus_ expressly says, that our _Divines_ and +pretended Philosophers are meant by them; and venerable _Bede_[94] +upon the Place is of the same Mind too. + +The Woman of the Gospel is said[95] to _suffer many Things of many +Physicians, and was nothing better'd, but rather grew worse_; that is, +she grew worse not in time only, but through the Use of her +_Physicians_, who were her[96] Tormentors. So the Diseases of the +Church in time have increased, for all the Use she has made of her +spiritual Physicians, _the Clergy_. In every Age has the Church been +degenerating in Morals and Principles, as any one knows, that is able +to make an Estimate of Religion in times past; and all along have her +ecclesiastical _Quack Doctors_ contributed to her ill State of Health. +As many Physicians with their different Applications tormented the +poor Woman; so our many _Empericks_ in Theology with their different +_Schemes_ of Church Government and various _Systems_ of Divinity, +like so many Prescriptions for Cure, have increased the Divisions, +widen'd the Wounds, and inflamed the Sores of the Church. And if the +Woman's _Issue of Blood_ be, according to the Fathers, a particular +Type of the Blood of the Church, that is shed in Persecution and War; +our Theological Pretenders to Physick, have been so far from providing +and prescribing a good _Stiptic_ in this Case that they have been the +Occasion of the Effusion of much Christian Blood; there having been +many a War and Persecution, that these _Incision_ Doctors, who should +be all _Balsam_, have been the Cause of. + +The Woman _spent all her Living_, all her yearly Income, upon her +Physicians, and as it seems to a bad Purpose; so very great and large +Revenues of the Church, are expended on her ecclesiastical Doctors in +spiritual Physick: And to what End and Purpose? Why, to open and widen +the bleeding Wounds of the Church, which they should heal and salve +up. It is now about _twelve Hundred Years_, like the _twelve Years_ of +the Woman, that the _Clergy_, our Practitioners in Theological +Physick, have received of the Church vast Fees, Stipends and +Gratuities (for before that time her _Doctors_ prescrib'd freely) to +take care of her Health and Welfare; but unless God provide in due +time a Medicine of his own, she is likely to continue in a diseased +and sorrowful Condition for all them. + +One would think that the Woman of the Gospel might have had more Wit +than to lay out all she was worth upon _Physicians_ to no good +Purpose; one would think that after some Experience of their +Insufficiency to cure her, she might have forborn seeing them, and +reserved the Remains of her Estate for better Uses: So the Fees and +Revenues of the Church, after due Experience of the Inability of her +spiritual Doctors to heal her Sores, might have been in my Opinion +better employ'd, and the Church of Christ more out of Danger of Wounds +and Sickness, by Sin and Error. Certain it is, that many an _Issue of +Blood_, through Persecution and War, had been prevented; if such +barbarous and blood thirsty Doctors of Ecclesiastical Physick, had +never been so fee'd and hired to take care of the Welfare of the +Church, which, for all their Spiritual Medicines, will continue in a +languishing Condition, till heal'd by the Virtue and Graces of the +Spirit of Christ in his foresaid appointed Time. + +So much then to the mystical Interpretation of the Story of the Cure +of the _Issue of Blood_ in this Woman. Every minute Circumstance of +it is thus to be allegorized, if need was. Whether the _Clergy_ will +like this parabolical Explication of it, I neither know nor care. They +have their Liberty with _Atheists_ and _Infidels_ to believe as little +of it as they think fit; and I hope they'll give me leave with the +Fathers of the Church to believe as much of it as I please. But +whether they approve of this allegorical Interpretation of this +supposed Miracle or not; they must own, that if the Church, after the +foresaid _twelve Ages_, should be purified and sanctified; if her +Errors and Corruptions, of which the Woman's _Uncleanness_ is a Type, +should be heal'd; if War and Persecution, typified by her _Issue of +Blood_, should then entirely cease; if all Christians should then be +united in Principle, Heart and Affection, and made to walk in a +peaceable and quiet State, as the Woman was[97] _bid to go in Peace_; +if the Church should then _come behind_ Jesus (which[98] is a Figure +of future Time) and rightly touch by Faith, and apprehend his[99] +Garments or Words of Prophecy, about which Christians have hitherto +been _pressing_ and urgent; and if the Gifts of the Spirit, like +_Virtue on the Woman_, should then be poured forth upon the Church to +the absolute Cure of her present Diseases, we must, I say, allow the +Story of this Woman to be an admirable Emblem and typical +Representation; and the Accomplishment of it most miraculous and +stupendous; and not only an indisputable Proof of the Power and +Presence of Christ with his Church, but a Demonstration of his +_Messiahship_, in as much as an almost infinite Number of Prophecies +of the Old Testament, will thereupon receive that Accomplishment, +which hitherto, by no shadow of Reason, can be pretended to. + +After such a mystical Healing of the _Hæmorrhage_ of the Church, there's +no doubt on't, but the Story of this Woman in the Gospel will be allow'd +to be typical and emblematical. In the mean time, without making a +Parable of the Story of her, I assert, there is little or nothing of a +Miracle to be made of her Cure, unless we were at a greater Certainty +about the Nature of her Disease, and the Manner, rationally speaking, +of _Jesus_'s healing of it. And so I pass to the Consideration of + +2. Another Story of a miraculous Cure perform'd by _Jesus_ on another +Woman, and that is on her, who[100] _had a Spirit of Infirmity, eighteen +Years, and was bow'd together, and could in no wise lift up +herself----being bound of Satan_, &c. This too, as I suppose, is with +our _Divines_ a great Miracle, and one of the greatest that _Jesus_ +wrought, or it had not been specify'd, but cast indiscriminately into +the Number of all manner of Diseases, which he heal'd. And for the sake +of the Letter, and to please our _Divines_, whom I would not offend +wilfully, I will allow, that _Jesus_ might lay his Hands on, and speak +comfortably to such a drooping, stooping, and vaporous Woman, full of +Fancies of the _Devil_'s Temptation and Power over her; and she might +thereupon recover, and be afterwards of a more cheerful Heart, and erect +Countenance, freed from the whimsical Imagination of being +_Satan-ridden_: And what of all that? Where's the Miracle? If the Story +of such a Miracle had been related of any _Impostor_ in Religion, of an +_Arch-Heretick_, or _Popish Exorcist_, our _Divines_ would have flouted +at it; they would have told us, there was nothing supernatural and +uncommon in the Event, nor any thing at all to be wonder'd at in it. +Taking the _Devil_ out of this Story, and there's no more in it, than +what's common for a simple, melancholy, and drooping Woman, to be +chear'd and elated upon the comfortable Advice and Admonition of a +reputedly wise and good Man. And the putting the _Devil_ into the Story, +in another Case, our _Divines_ would have said was only the Fancy of the +Woman, or the Device of the _Miracle-Monger_, to magnify his own Art and +Power. And if _Infidels_, _Jews_, and _Mahometans_, should say so of +this Story of _Jesus_, they would be no more unreasonable in their +Conjectures and Solutions of this Miracle, than we should have been in +another and parallel Case. + +The _Pope_, when last at _Benevento_, is said to have exorciz'd a +_Dæmon_ out of a young Maid, which our _Divines_ no more believe than +_Infidels_ do. But it is not at all impossible or improbable, that a +young Woman might be troubled with Vapours, and go droopingly upon it, +whom the holy Father, of whose Prayers and Sanctity she had a good +Opinion, might relieve with his Talk, and give another Turn to her +Thoughts and Temper: And if she fancy'd herself before possess'd with a +_Dæmon_, or rather, if the _Pope_'s Partizans persuaded her so, it's not +unlikely to make a Miracle on't. Just so may _Infidels_, with their +Descants on this Miracle before us, reduce and lessen it: And what must +we Believers do then? Why, we must find out a Way to ascertain the Truth +and Greatness of the Miracle, or give it up. We must determine certainly +what was the Woman's Distemper, and how the Cure of it by ordinary Means +was impossible, or make no more Words about it. + +And how can we come at the Knowledge of this Woman's Disease, but by the +original Words of the _Evangelist_. St. _Luke_ says, she was one [Greek: +pneuma echousa astheneias], _that had a Spirit of Weakness_, that is, +was poor-Spirited and pusilanimous; and if she was [Greek: synkyptousa], +_bow'd down_ upon't, its no more than might be expected of a +disconsolate, melancholy and dejected Person. Here then is the Disease +of the Woman: If it had been worse, St. _Luke_, the Physician, if he was +of Sufficiency in his Art, should better have express'd himself; so as +to give us another Conception of it. And if _Satan_ had not been +brought into the Tale, whom it is easy, by reasoning as above, to +exorcise out of it, here is a no more grievous Distemper, than what upon +the comfortable Exhortations of a wise Man may be cured. And do what our +Divines can, they can make literally no more of this Story. + +It is said, that for _eighteen Years_ the Woman labour'd under this +Disease. And she might be _hippish_ and _drooping_ for a longer time, +and be no less easily at last cured. It's pity the _Evangelist_ had +not told us how old this Woman was, when the Distemper first seiz'd +her; then we could have made better Conjectures about the Nature and +Cure of it. If there was any room to suppose, either from the Words of +Scripture or extra-scriptural History, that she was about _fifty_ or +_sixty_, when she first began to droop and the _Devil_ got upon her +Back; here had been Scope for a most stupendous Miracle; and our +_Divines_ might have asserted, what no Body could have contradicted, +that _Jesus_ had made an old Woman, who was _bow'd down_, not only +under the Weight of _Satan_, but under the Burthen of seventy or +eighty Years, young again; and had restored her to the Health, Vigor, +and Beauty of one of fifteen. Here would have been a mighty Miracle +indeed. And I don't doubt, but our _Divines_ would willingly get into +such a Notion of this Miracle, and would heartily espouse it, but for +the Offence they must needs give to decrepid old Women, who may be out +of Conceit with themselves upon it, as if they carried the _Devil_ on +their Shoulders, as the Cause of their Decripedness and Incurvity. And +such an Offence would be of ill Consequence. + +Reasonably then speaking, there was not much in the Disease and Cure +of this Woman. Excepting that Part, which _Satan_ bears, in the Story, +there is nothing wonderful in it. And supposing _Jesus_ might exorcise +the _Devil_ out of this Woman, or dismount him from off her Shoulders; +yet even this makes nothing for his Divine Power and Authority, in as +much as many _Exorcists_ among the _Jews_ and even among _Papists_, if +Protestants had not more Wit than to believe it, could do as much. And +after all, I don't believe the _Evangelist_ intended, that our Saviour +should be had in Admiration for the Letter of this Miracle, or St. +_Luke_ would accurately have described the Disease, so as to put it +out of the Power of Nature and Art to heal it, and of the Wit of +_Infidels_ to cavil at the miraculous Cure of it. Neither do I find +that the Fathers of the Church ever trouble themselves about the +Letter of this Story, which is some Argument, that no great Heed is to +be given to it; but are only curious about the Mystery, for which this +Miracle was related, and which I come now to give an Account of. + +As the Fathers said of the Woman with her _Issue of Blood_, that she +was a Type of the Church; so they say of this Woman with her _Spirit +of Infirmity_, that she is a[101] Figure of the Church too. + +As the Woman was _bow'd together_; so the Church, as the Fathers do +interpret, may be said to be[102] _bow'd down_ to the Earth, when she +is _prone_ and _bent_ to, and _intent on_ the literal or earthly +Interpretations of the Scriptures; and _can in no wise lift up her +self_, like the Woman, _that is_, can't raise her Thoughts to the +Contemplation of the cælestial, spiritual, and sublime Sense of them. +Hence we see the Propriety of the Name of the Woman's Disease, call'd +[Greek: pneuma astheneias], a _Spirit of Weakness_, which is not +properly significative of any bodily Distemper, but succinctly is very +expressive of the Church's _Weakness_ at the _Spirit_ of Prophecy, +which at this Day she labours under. + +As it was _eighteen Years_ that the Woman was griev'd with her _Spirit +of Infirmity_, for so long had her Distemper been growing on her; so it +is almost eighteen (hundred) Years, or the eighteenth Century of Years, +that this _Infirmity_ of the Church at the _Spirit_ of Prophecy has been +coming on her: And she is now so _bent_ to the Earth of the Letter, that +nothing less than the Hand and Power of Jesus, that erected the Woman, +can raise her to mystical, divine, and sublime Contemplations on the Law +and Prophets. St. _Augustin_[103] will have these _eighteen Years_ of +the Woman's _Infirmity_, as she is a Type of the Church, to be +synchronical with the[104] _three Years_ of the Fig-Tree's +Unfruitfulness. I don't rightly apprehend his mystical Arithmetic. But +this is certain, upon the Authority of the Fathers, that those two +Numbers, with the _twelve Years_ of the Woman's _Issue of Blood_, are +all conterminous and will end together: Consequently at the same time, +that the Woman of the Church will be cured of her _Issue of Blood_, she +will be heal'd of her _Infirmity_ at the _Spirit_ of Prophecy; _that +is_, at the Conclusion of certain grand Periods of Time she will enter +upon a blessed State of _Peace_ and _Vision_; which is the concurrent +Doctrine of the Fathers, as any one may discern, that has dip'd into +them, and is a good Confirmation of our present Exposition, and mystical +Application of the miraculous Story before us. + +St. _Luke_ says, that the Woman could not lift up herself [Greek: eis +to panteles], _v._ 11. which, without animadverting on our _English_ +Translation, should be rendered, _until all was perfected_, or until +the _Perfection of Time_, which, the Apostle[105] and the Fathers +agree, is the Time for the Church to be cured of her _Weakness_, and +to be endu'd with _Power_ at the Spirit of Prophecy. + +As the Woman was heal'd by _Jesus_ on the Sabbath-Day; so the Church, +upon the ample Authorities of the Fathers, which Men of Reading will +excuse me the Production of, is certainly to be heal'd of her _spiritual +Infirmity_, at the Understanding of Prophecy against the mystical +and[106] grand Sabbath, which, according to the Fathers, commences at +the Expiration of her eighteen (hundred) Years _Weakness_. + +But the _Ruler of the Synagogue is said to be moved with Indignation, +v._ 14. at this charitable Work of _Jesus_, in healing of the Woman, +because it was done on the Sabbath-Day; which in my Opinion can't be +literally true: Though I am willing enough, to please our _Divines_, +to allow as much as may be of the Letter of this Story, yet I except +against this Part of it. _Origen_ says, there are some things of the +Gospel related as Facts, which were not done; and I believe this of +the Ruler of the Synagogue to be one of them. Human Nature, I think, +is not capable of such base and unnatural Resentment. Works of +Necessity, and requisite Offices of Kindness and Charity to Man and +Beast, were allow'd by the Law, and practised by the _Jews_ on the +Sabbath: And the Cure of this Woman, though on the Sabbath-Day, was +such an Act of Beneficence and Compassion in the Holy _Jesus_, that I +can't but think _bad_, as well as _good_ Men, would rather glorify +God, that had given such Power unto Man, than find fault with it. But +in the Mystery of this Part of the Story, there is clear Sense and +Truth. Who then is this _Archisynagogus_, or Ruler of the Synagogue, +that will be full of Indignation at the healing of the Church of her +foresaid _Infirmity_ at the _Spirit_ of Prophecy? _Origen_ says that +the[107] right Interpretation of the Names of Persons and Places in +Scripture is of good Use to the mystical Application. Accordingly +_Archisynagogus_ does signify the _Chiefs of our Congregations_: And +who should they be then but the Clergy? And if this ben't enough to +fix this Name and Character upon them, then let _Theophanes Cerameus_ +speak here, who says, that the _Archisynagogus_, is a[108] _Type of +all Priests_, who will be against the foresaid miraculous healing of +the Church. And why will the _Clergy_ be mov'd 'with Indignation at +the curing the Church of her _Infirm_, and restoring her to a _sound_ +Spirit of Prophecy? Because as St. _Augustin_ says,[109] they are not +only _bow'd down_ to the Letter themselves; but because this +_Infirmity_ of the Church will be a Reproach to them, in as much as it +is a Proof of their Apostacy and Insufficiency at Prophecy; and the +Cure of it will be attended with such Consequences, as affect their +Reputation and Interests. Who can question but the _Clergy_, who are +the _Archisynagogus_ of the Text, and who are for the Church's +_bending_ and _stooping_ to the low Sense of the Letter of the +Scripture, will be averse to her being rais'd, _lifted up_, and +erected to the Contemplation of the sublime, anagogical, and heavenly +Sense of it? Such an Healing and Erection of the Church will vex them +at the Heart, as it will bring _Shame_ and loss of Interest along with +it; and they will undoubtedly be _Adversaries_ to this good Work of +_Christ_, which, upon the Testimony of all Antiquity, is to be done on +or against the Evangelical and great Sabbath. + +Our Saviour is supposed to reprove the _Ruler_ of the _Synagogue_, for +his _Indignation_ at the Cure of the Woman on the Sabbath-Day, saying, +_v._ 15. _Thou Hypocrite, doth not each one of you on the Sabbath +loose his Ox or his Ass from the Stall, and lead him away to Watering? +And ought not this Woman to be loos'd from this Bond on the +Sabbath-Day?_ There is Force in this Argument according to the Letter: +And the _Ruler_ of the _Synagogue_, and other _Jesus_'s Adversaries +hereupon, might well be _asham'd_ for finding Fault with such a +merciful and beneficent Work done on the _Sabbath_; when they +themselves did Works on the _Sabbath_ of much less Consequence. But +to[110] the Mystery. What may be said to our Ministers of the Letter, +of whom the _Archisynagogus_ is a Type, for their Averseness to the +healing of the Church in like manner? Why, that they are _Hypocrites_, +that is, superficial Criticks on the Scriptures, and don't consider +that _the Law is spiritual_, and how against the Evangelical Sabbath +every Man is to be released from his Bondage and Servility to +irrational Principles (for which he has been like an _Ox_ and an +_Ass_) and to be conducted to drink of the Waters of Divine Wisdom: +For this grand Sabbath will be a Day of absolute Liberty, perfect +_Rest_, immense Knowledge, real Vision and Contemplation on God and +his Providence, as the antient _Jews_ and Fathers so copiously +declare, that they who are ignorant herein, may be _ashamed_; +consequently they might know, that the Church is to be cured of her +_Spirit of Weakness_ at Prophecy on that Day. + +But _Satan_ is said to have _v._ 16. _bound_, and, as is supposed, +_bow'd down_ this Woman; the literal Truth of which I much question: +But how then has _Satan bound and bow'd down_ the Church? This, +seemingly, is the great Difficulty in the mystical Application of this +Story, and must be the great Curiosity of my Readers to know how I +will account for it. If the Fathers don't help me out at this dead +Lift, and that clearly and intelligibly too, I shall abate of my +Veneration for them. If they don't tell me, and make me to apprehend, +what this _Satan_ is, that for many Ages has _bound_ and oppress'd the +Church after the supposed Manner of the typical Woman, I had better +have held my Peace, and said nothing to this parabolical Miracle. + +The Writings of the _Evangelists_ so abound with Stories of _Satan_, +_Belzebub_, the _Devil_, and of greater and less Number of _Devils_, +and of _Dæmons_ and of _unclean Spirits_, more than any Histories +before, as one would think, if these Stories were literally to be +understood, that was the Age in which Christ came, that _Hell_ first +broke loose, and then primarily infested Mankind; and that upon the +Destruction of _Judæa_ and Propagation of the Gospel, the _Devils_ +accompanied the _Jews_ in their Dispersion, or the _Apostles_ in their +Travels, and have been the Tempters, Seducers, and Tormentors of +other Nations ever since. + +_Arnobius_[111] says, _That before Christ, Devils were things unknown +to the World_; by which _Arnobius_ must mean, either that they were +hardly talk'd of before, or that their Nature was not understood, till +Christ inform'd us of it. In both these Senses, I believe, _Arnobius_ +may be taken, _viz._ that there was not only little Talk of _Satan_ +and the _Devil_, but less of his Nature apprehended, before _Christ_ +by his Parables and parabolical Miracles, rightly interpreted, +instructed us in it. And if after Ages have departed from the true and +original Doctrine of _Devils_, making a literal Story of that, which +is only mystical and cabalistical; and have formed to themselves +_Ideas_ of hideous and horrible Fiends, _Mormos_ and _Hobgoblins_, it +shall not disturb me. + +As to the Place and State of _Hell_, many are the Notions of _Divines_ +of several Ages past, as well as of the present. I shall not recount +them all here, much less refute any of them. But there is an antient, +rational, and cabalistical Notion of Hell, which I have learned of the +Fathers, who signify, that the babylonish and bewilder'd State of +Christ's Church may be call'd _Hell_, because, as the Word [Greek: +adês] does import, it is a State _without Vision_. Hence _Origen_ +says,[112] that whoever can form to himself an _Idea_ of the Church in +time to come, when she will be dignified with the Title of the _New +Jerusalem_, for her Peace and Vision may understand what is meant by +_Hell_, and all that is written of it. + +As then the Fathers had a cabalistical Notion of _Hell_, which modern +_Divines_ are Strangers to; so they had of _Satan_, and the _Devil_ +and his Angels. I own myself at a Loss for an express Testimony out of +the Fathers about _Satan_ in the Text before us; but according to +their Explications of _Satan_ in other Places, nothing more is meant +by him here than, "That furious Principle and Temper in Man that is +not only averse to Liberty in Religion, but for binding, restraining, +and tying down the Church and Christian People to certain Opinions and +Ways of Worship." In such a State of Bondage has the Woman of the +Church been kept, by such a _Satan_, in one Order of Men or other, +for all Ages past. And that this is a right and primitive Notion of +_Satan_, I could prove by Authorities enough. _Origen_ tells us[113] +of the Names of Kings in prophetical Scripture, which would be Enemies +to Christ's Church; but such Kings never did, nor would personally +exist; their Names, according to Interpretation, standing only for so +many Sins and Vices, reigning in Mankind. To the same Purpose he +says[114] _human Vices are Devils_: And _Satan_ himself, (as the Word +signifies _Adversary_) is with him[115] and the antient _Jews_ too, no +other than an _Aversness_ in Man to the Will of God. I could quote +other Fathers to this Purpose; but being sparing of my Pains at +present, I refer my Readers to my former[116] _Discourse_, in which +they will see the Opinion of the Fathers about the _Devils_ in the +Madman, and afterwards in the Herd of Swine; from which let them +judge, whether the Fathers could have any other Notion of _Satan_ +here, than what I have represented. It is certain, and may be easily +prov'd, that by _Satan_, the _Dragon_ and the _Devil_, mentioned in +the _Revelations_, nothing more is to be understood, than a furious, +persecuting, satanical, and diabolical Temper in Man; and if what St. +_John_ writes of _Satan_ be cabalistical and allegorical; the other +Assertions of the Evangelists and Apostles about _him_ will of Course +come under that Denomination; or the primitive Rule of Interpretation +of Scripture according to the natural Signification of the Names of +Persons and Places is not good. + +As then the _Woman_ of the Gospel was, as is supposed, _v._ 16. _bound +by Satan, loe, for eighteen Years_: So the foresaid furious Principle +in Man, which is a mystical _Satan_, an _Adversary_ to Liberty, has +bound the Church, _loe_, to the _eighteenth_ Century of Years: But she +is to be entirely released from this spiritual Bondage, and set +at[117] _perfect Liberty_ against the acceptable and Evangelical +Sabbath. And here it is to be noted out of St. _Augustin_, and most +worthy of Observation it is, that at the[118] same time, in which the +Church will be loosed from her Bondage; _Satan_ himself will[119] be +_bound_ and _chain'd_ for a[120] _thousand Years_, the time of the +evangelical Sabbath, that is, says _Ephræm Syrus_[121] for ever. And +how will our mystical _Satan_ or the _Dragon_ be bound and chain'd? +Not with Chains or Links of Iron or other Metal; but _Vinculis +Rationis_, with the Chains of Reasons and Arguments for Christian +Liberty, which will restrain the _Adversary_, _Satan_, from any more +Impositions and Persecutions of the Church. And I can't here but +applaud the great Mr. _Grounds_ and Mr. _Scheme_, for their Work and +Labour of Love to Mankind, in making _Chains_ of Argumentations for +Liberty, which I hope will prove of sufficient Strength to bind +_Satan_ and restrain him (in Dr. _Rogers_, Bishop _G--bs--n_, and +others his Angels) from giving any more Molestation to Christian +Philosophers in their Enquiries after, and Lucubrations on Divine +Truth. All the Honour that I aim at in that Work is, by the Help of +the Fathers, to point out that anti-Christian Principle or Temper in +the _Clergy_[122] which, for its _Averseness_ to Liberty, is called +_Satan_; for its _Calumnies_, is called the _Devil_; for its +_Furiousness_, is called the _Dragon_; and for its _Unreasonableness_, +is called the _Beast_, to the intellectual Views of Mankind, and to +direct them how to apprehend and lay hold on it. + +Our Saviour, according to _Origen_, had never call'd _Peter_,[123] +_Satan_, if _Satan_ had been any Thing else than _Man-averse_ to the +Will of God. + +And thus have I spoken to the Miracle of _Jesus_'s healing the _Woman +of her Spirit of Infirmity, whom Satan had bound and bow'd down_, +which, according to the Letter, is no Miracle at all; and some Parts +of the Story are improbable and incredible; but the mystical +Completion of it will be most prodigious, and a Demonstration not only +of Christ's Power and Presence in his Church, but of his +_Messiahship_, in as much as a vast Number of Prophecies of the _Old +Testament_, more than can soon be collated to this Purpose, will +thereupon receive their Accomplishment. And so I come to a + +3. _Third_ miraculous Story of _Jesus_'s, that is of his telling +(_John_ iv.) the Woman of _Samaria_ her Fortune, _of having had five +Husbands, and being then an Adulteress_, &c. in which there is a +notable Miracle display'd, in the Opinion of our _Divines_, that +proves _Jesus_'s Omniscience, or he could not so have search'd into +the Heart of this Woman, and told her such Occurrences, that concern'd +her Life past. I thought once of transcribing here entirely this +Story; and so I would, but that it is a long one, and might have set +some Readers, who are by this time awaken'd to pry into the +Absurdities of the Letter, a laughing, before I had time my self +regularly to animadvert on it. + +Whether there was any Truth at all in the Letter of this Story, I +should much have questioned, but that some Fathers write of it, as if +they believed it literally, tho' they make a mystical and allegorical +Explication of the whole and every part of it. And I, having a sincere +Veneration for the Fathers, will not contradict them, (and I hope this +Concession will please the _Clergy_) but, for all that, can't like any +part of this Story literally, but could almost wish, that the Fathers, +for the Honour of _Jesus_, had made the whole no other than a Parable. + +It's strange that no _Jews_ or _Infidels_ have as yet ludicrously +treated this Story to the, almost, Confutation of our Religion. If +their Tongues had not been ty'd by the aforesaid _Satan_ or +_Adversary_ to Liberty, I can't think but they must have made some +pleasant Animadversions upon it before now. If such a broken, +elliptical, and absurd Tale had been told of any other Impostor in +Religion; the Wits of our _Clergy_ had been at Work to expose it +plentifully; and indeed there's no need of much Wit to make this Tale +nauseous and ridiculous to vulgar Understandings. + +I shall not myself here make all the Remarks I can to the Disadvantage +of this Story: I am not as yet so disposed to make Scoffers and +_Infidels_ laugh at the _Clergy_ for their Adherence to the Letter of +it. All I shall do now, is to make my Observations on the two Uses, +that the Clergy very seriously put this Story to, and they are, + +_First_, to prove the Expectation that there was amongst the +_Samaritans_, of a _Messiah_ to come; And + +_Secondly_, to prove _Jesus_'s Omniscience, or he could not have entered +into the Heart of the Woman, and told her, that she had had five +Husbands, and was then an Adulteress. To these two Purposes, I find this +Story urged by our _Divines_, and I must needs say, as to the + +_First_ of them; it is rightly from hence asserted by the[124] +_Bishop_ of _Lichfield_ and others, that the _Samaritans_ had an +Expectation of a _Messiah_: But why then did not the _Bishop_ and +others, who are now in Quest after Arguments of _Jesus_'s Messiahship, +prove him hence to be the _Messiah_, because he told the _Samaritan_ +woman her Fortune? If this was a real and substantial Argument to her +of _Jesus_'s _Messiahship_, it ought to be urg'd by the Clergy at this +Day. The Controversy about _Jesus_'s Messiahship is now on foot; Why +do the Advocates for it overlook this Proof of it? Why, because, as I +suppose, they are aware, that _Infidels_ would make sport with it. But +if _Jesus_'s telling the Woman her Fortune was no real and conclusive +Argument of his being the _Messiah_; St. _John_ has told us an +impertinent Tale of a simple Woman, upon whose Credulity and false +Notions _Jesus_ palm'd himself as the true _Messiah_; and whether he +did not ill thus to banter and deceive the Woman, let any one judge. + +But let us here behold the Difference amongst the _Jews_ and +_Samaritans_, as to the Expectation of a _Messiah_. Some of the old +_Jews_, like the Apostles, expected the _Messiah_ would be a temporal +Prince, a great Warriour and Conqueror of the World. Others[125] of +them, like the Fathers, expected he would be a Prophet like _Moses_ in +all Things, and deliver his People out of another _Egypt_: But here the +_Samaritans_ expected he would be a _Conjurer_ and _Fortune-Teller_; or +there is no Sense in what the Woman said to the Men of the City, _v._ +29. _Come and see a Man that has told me all that I have done_, +particularly my Fortune of having had five Husbands, and being now an +Adulteress, _Is not this the Christ?_ What could she mean, but that the +_Messiah_ would be a strolling _Fortune-Teller_, to inform People of the +Events of their Lives past and to come? And _Jesus_ to humour the Woman +in her Conception of himself and of the _Messiah_, says to her, _v._ 26. +_I that speak unto thee, am He._ Whether our _Divines_ like _Jesus_ the +better for this Story of him literally, I can't tell; but I am sure they +dislike the Fortune-telling Trade at this Day in others, and believe it +to be all Fraud, and are for punishing strolling _Gypsys_ for Cheats, +who practice it; and in the last Age were intent on the[126] Prosecution +of judicial Astrologers, who pretended to it: And if antient History had +furnish'd us with an Instance of the Punishment of a pretended +_Fortune-Teller_ in the Reign of _Tiberius_, they could not have found +Fault with it. Whether any Accusations were laid against _Jesus_ for +such his Delusions of the People, we know not. Evangelical History is +silent, or the _Evangelists_ have prudently suppressed it. But I much +wonder, that our _Gypsys_, from this Story, don't account themselves the +genuine Disciples of _Jesus_, being endu'd with the like Gifts and +exercising no worse Arts, than he himself practised. + +If the _Samaritans_ did not expect the _Messiah_ would be a +_Fortune-Teller_; how came the Thought into the Woman's Head, that +_Jesus_ was the _Messiah_, because he had told her, her Fortune? What +can our _Divines_ say to it? Why, they must either say, that his +telling the Woman her Fortune was a real Proof of his _Messiahship_; +or that the Woman was foolish and credulous, and drew a false +Conclusion; and if she had not been an impudent and graceless Whore, +would have gone away blushing, and never have divulg'd, as the Text +supposes she did, her Shame to the Men of _Sychar_, who too had but +little Wit, or they had never stir'd from their Homes, to see such a +Fortune-Teller upon the Report of a poor Whore. + +But the Men of the City had their Fortunes too told them by _Jesus_, +and they concluded him to be the _Messiah_ upon it; or there is no +Sense in what they _v._ 42. _said to the Woman, Now we believe not +because of thy Saying, for we have heard him ourselves, and know that +this is indeed the Christ_: What could they hear, but their Fortunes, +as the Woman had before? And if _Jesus_, whose Ability at all fair +Questions in the magic Art I don't question, did tell them their +Fortunes; I hope he had more Prudence than to talk to them in common +of their Fornications and Adulteries, which might occasion domestick +Jarrs, and the Breach of good Neighbourhood amongst them; but if he +directed any of them to find their lost Cattle, and help'd them again +to their stolen Goods, he did well, and they alone did amiss, to +conclude thereupon, _that he was indeed the Christ_. Let our _Divines_ +now judge whether I have not made a natural and excellent Comment on +this part of the Story, which relates to the Expectation and Opinion, +which the _Samaritans_ had of a _Messiah_ to come. But, + +_Secondly_, From this Story literally our _Divines_ prove _Jesus_'s[127] +Omniscience; and _Cardiognostick_ Power to tell what was in the Hearts +and Thoughts of Man. But how so? Is it because he told a Woman, that she +was an Adulteress, and had had five Husbands? Where's the Consequence? +_Duncan Campbel_, and other _Moorfields_-judicial-Astrologers have done +greater Feats at Conjuration than _this_, and never were thought to be +Omniscient. And for any Thing appears in this Story of our Saviour, it +might be all Cheat and Fraud in him. If _Infidels_ should assert it, our +_Divines_ could not disprove it. If they should say, it was possible for +_Jesus_ to get Intimations of these and other Circumstances of the +Woman's Life, before he attempted to tell her, her Fortune; we can't +say, that this is an impious and unreasonable Suggestion, since it is +the common Subtilty of delusive Fortune-Tellers, to get what +Intelligence they can by Insinuations and Informations, before they +utter their Oracles, and ambiguous Responses to simple poor Folks. And +there is one Circumstance in this Story, that looks very ill upon +_Jesus_, and is enough to make him suspected for a Cheat in his +pretended Art, and that is, he seems to draw the Woman in by a[128] +_Wile_ to hear her Fortune, saying to her, _v._ 16. _Woman go, call thy +Husband_; upon whose denying she had any Husband, Jesus was forward, +very forward to surprize her with his Knowledge of her having had five +Husbands, and living then in Adultery; which raising the silly Woman's +Admiration of his prophetick and soothsaying Talent, he closes with her +Conceptions, and what upon other Occasions, before wiser People, he +was[129] backward to own, says to her, _that he was the Messiah_; and so +he pass'd for the _Messiah_ with her and the Men of _Sychar_, who had no +more Wit than to receive him for such, upon such Proof, and gave him +Entertainment for no less than _v._ 40. _two Days_. I am glad we hear of +no Money, he squeez'd out of them for the exercise of his prophetick +Art, which our _Divines_ would have made an Argument of their Divine +Right to Tythes, Fees, and Stipends for their Divinations. + +But no more of this silly Story according to the Letter. To point at +it is enough to expose it to the considerate and unprejudiced. I could +not help saying so much as I have; because it is necessary to form +some Invective against the Letter, to make way for the Reception of +the mystical and allegorical Interpretation of it, which I am now to +speak to. + +Tho' the Fathers, against whose Authority I dare not write, or I should +be tempted to it in this Case, acknowledge the Letter of this Story, +suspecting only some[130] particular Passages of it; yet they look upon +the whole, for all that, as a[131] typical Narration, and endeavour at +the mystical Construction of all and every part of it. St. _Augustin_, +as if he was afraid some Christians of after Times should espouse, as +our Divines do, only the Letter, prefaces his Exposition of this Story +with these Words, saying,[132] _There are mysteries in all the Sayings +and Actions of our Saviour, particularly in the Story of the Woman of_ +Samaria, _and whoever carelesly and imprudently_ (meaning literally) +_interprets it, will advance erroneous and pernicious Doctrine_; which, +if modern Commentators had any Regard for the Authority of St. +_Augustin_, is enough to deter them from their literal Expositions. The +most literal Interpreter among the Fathers, whom I know of, is St. +_Cyril_, and he says[133] there is a Type and Parable in this Story. But +to descend to Particulars. + +By the _Woman of Samaria_ is to be understood an[134] Heretical and +Adulterous Church, which Jesus, _being wearied_ with her[135] corrupt +State, will meet with in _the sixth Hour_, that is in[136] the _sixth +grand Age_ of the World. So, by the By, according to the Fathers, +_Jesus_ will come to, and meet with the _Samaritan_ Church to her +Edification, at the same time, that he cures the Church of her _Issue +of Blood_ and _Spirit of Infirmity_. + +And where did _Jesus_ meet with the Woman of _Samaria_? At _Jacob_'s +_Well_, where she was for Water to quench Thirst: So at the[137] +_Well_ of the Holy Scriptures, whose Sense lies deep as in a Well, and +flows with Knowledge as with Water, will Christ then find his Church, +drawing and drinking of the[138] Waters of the Letter, which could not +quench the Thirst of the Soul hitherto: But in the Perfection of Time, +signified by the _sixth Hour_, will Christ, according to the Fathers, +enable her to draw out of this _Well_ of the Profundity of the +Scriptures, spiritual Waters of Divine Knowledge, which will daily +more and more, like the Fountains of the Waters of Life, arise and +flow in upon the Soul, and constantly recreate and refresh her with +Wisdom, to her Delight and Satisfaction; so as she may be said never +to thirst more, after the Manner she does now. + +And Jesus _then_ told the Woman of _Samaria_, _all that she had done_: +So will Christ in the _sixth Hour_, that is, towards the latter End of +the _sixth Age_ of the World, give the Woman of the Church to +understand _all that she has done_, according to the Writings of +_Moses_ and the Prophets, who, upon the Testimony of the Fathers, have +written a prophetical History of her, in Types, Symbols and Parables; +which Understanding of the Things that have been prophecy'd of her, +will enable her, of Consequence, to prove and declare to the World, +with Joy and Pleasure, that _Jesus_ is the true Messiah, the Christ, +and Fulfiller of the Law and the Prophets. + +But particularly, as _Jesus_ then told the Woman that _she had had +five Husbands, and was then an Adulteress_ with one who was not her +true Husband: So the Church will be made to apprehend, according +to[139] _Origen_ and[140] St. _Augustin_, and others, how she has had +five Husbands of the five bodily Senses, that is, metaphorically +speaking, has been _wedded_ not only to sensual Pleasures, but to the +sensible Things of the Letter of the five Books of _Moses_; and that +at present, consequently, she lives in Adultery[141] with Anti-Christ, +whom the Fathers call the Devil, instead of the Spirit of Christ, the +Spirit of the Law, who should be her true Spouse, whom she should +_call_ for, and believe in. + +And not only the Woman of _Samaria_, but the Men of the City, +_Sychar_, believ'd _Jesus_ to be the Messiah, _v._ 42, upon what he +said to themselves as well as to her: So the Ministers of the Letter, +who are _Sycharites_, according to _Origen_ and _Theophanes Cerameus_, +will be clearly convinced, and be able to convince others, that _Jesus +is the Christ or Messiah_, when they shall hear, learn and apprehend +from the Spirit of the Law and the Prophets, that the Church and all +she has been doing, was foretold and prophecy'd of. + +Lastly, _Jesus_'s Disciples, _v._ 27. are said _to Marvel that he +talk'd with the Woman_. What in the Name of Wonder, literally, could +be the Meaning of this? Did they _Marvel_ at _Jesus_'s Condescention +to speak to a Woman, as if the Sex was beneath his Care? Or did they +_Marvel_ that he who was very bashful, had Courage to speak to one? Or +did they _Marvel_ at his Conversation with a Whore, for fear of his +being tempted by her? Some one or other of these must be the _Marvel_ +of the Disciples; but how absurd and ridiculous they all are, +according to the Letter, let a reasonable Man judge. But mystically, +the true Disciples of our Lord, who understand the Mysteries of the +Kingdom of Heaven, will, when they are apprized of _Jesus_'s spiritual +Conversation with his Church, and of all the Things that she has done +according to Prophecy, _Marvel_ with rapturous Astonishment at the +Wisdom and Power of God in the Accomplishment of the Scriptures. + +After such a Mystical and Allegorical Manner, is every minute +Circumstance of this Story of the _Samaritan_ Woman to be apply'd. +St. _Augustin_[142] says there are so many great Mysteries contain'd +in it, that they require much Time to go through them all. I find it +so, and that no less than a Volume might be written of them, out of +the Fathers. But what I have briefly here touch'd on, is enough to +convince any one of the Absurdities of the Letter of this Miracle, +which consisted in the telling a Woman her Fortune, and such a +Fortune, as _Jesus_ by Craft might come to the Knowledge of. +Therefore, for the Honour of _Jesus_, let us look upon the whole Story +as a typical and parabolical Representation of what would be +mysteriously and more wonderfully done by him. + +And thus I have spoken to the three Miracles, proposed to be treated +on in this Discourse. Before I enter upon my third general Head, which +is, _to consider what Jesus means when he appeals to his Miracles as +to a Witness of his Divine Authority_; I must take to Task some more +of his pretended Miracles even till I have not left him a good, +credible and substantial Miracle, according to the Letter, to appeal +to. The Consequence of which will be, that his mysterious Operations +are to prove his Authority and Messiahship, or we must give up him and +his Religion for a Piece of Fraud and Imposture. + +What Miracles will be the Subject of my next Discourse, I can't +certainly foretell, but there are many Historical as well as +miraculous Parts of _Jesus_'s Life, that according to the Letter, are +to be call'd into Question; such as + +The History of his riding on an Ass to _Jerusalem_. I have given some +Offence on this Point already in my _Moderator_, and ought to excuse +or justify my self, by calling the Fathers to Account for laughing at +the Letter of that Story. It was an untoward saying of St. _Jerome_, +that I there cited, and suffered a Prosecution for: But it is a worse +Intimation of St. _John_ of _Jerusalem_, who, if there was any literal +Truth in the Peoples pulling off their Garments, and Branches of +Trees, and strewing them in the Way of _Jesus_, will needs have it not +respectfully but mischievously done, to make the Colt stumble, and so +dismount his Rider. And according to him it may be questioned, whether +the _Hosannahs_ of the People were of any more Respect to _Jesus_, +than the _Huzzahs_ of a _Mob_ would be to the Bishop of _L----n_, if +to shew his Meekness and Lowlyness, he should ride upon an Ass, in his +_Pontificalibus_ through this City. But I have here a momentous +Controversy to decide about the Beast _Jesus_ rode on. St. _Matthew_ +seems to say, he rode upon both _Ass_ and _Colt_ together. St. _Mark_ +and St. _Luke_ say, he rode upon the _Colt, on which Man never before +sat_. The Bishop of _Lichfield_ says, he rode upon the _Ass_ (on which +Man had before sat) and the _Colt_ ambled after. St. _Cyril_ and St. +_Chrysostom_ say, he rode upon the _Colt_, and the _She-Ass_ trotted +after. St. _John_ the _Evangelist_ says he rode upon a _Mule_, or an +[Greek: onarion] Ass-like Creature of the neuter Gender. The _Jewish +Cabalists_ say, their _Messiah_ was to ride on a great huge _Ass_, big +enough to carry him and all true Israelites, and that the Ministers of +_Antichrist_ would then hang an _A-ss_. So do the great Doctors of the +World differ! To whom I shall decree the Prize of Orthodoxy, I shan't +foretell; but am inclined to favour the Opinion of the _Cabalists_. +However, I shall be very grave as well as learned on this Head: And if +I can, I will, to oblige Dr. _Sherlock_, hook in a Digression about +_Shilo_'s _binding his Fole to the Vine, and his Asses Colt to the +choice Vine_: The Accomplishment of which _literal_ Prophecy seems to +have been drop'd in the Providence of God, or the _Dean_ of +_Chichester_[143] had never stopt at it. I will endeavour to look it +up, in some Corner of History, if it be but to merit the Praises of +the _Master_ of the _Temple_. + +I must also sometime take into Consideration the Story of _Jesus_'s +Abode in the Wilderness, forty Days, in Company of the _Devil_, who +tempted him. This literally, as our _Divines_ understand it, is a +Scandalous Story. The _Jews_, in our Saviour's Time, said, that +through _Belzebub_, he cast out _Devils_; and their Posterity have +asserted, that he learn'd the Magick Art of a _Dæmon_. This Story +gives too much Grounds for such a Suspicion. Our _Divines_, who should +know best, talk of abundance of Mischief, the _Devil_ has been +permitted to do in the World ever since; I hope it was not by Compact +and Agreement between them; but it would have been of some +Satisfaction to the Contrary, if the _Evangelist_ had told us expresly +upon what Terms they mett and parted. As Fables go, it is said to the +Honour of St. _Dunstan_, that he took the _Devil_ by the Nose, when he +tempted him; and if _Jesus_ had taken him by the _Collar_, and thrust +him into his _Dungeon_, and there chain'd him, and shut _Hell-Gates_ +upon him; I appeal to honest plain Christians, whether such an +_Herculean_ Labour would not have pleased them well. Ever since I read +of _Martin Luther_'s Conversation with the _Devil_, I have had but +indifferent Thoughts of his _Protestantism_; and unless the Fathers +turn this Story before us into Mystery, Allegory and Cabalism, I shall +think ill of Christianity. + +I should also take into Examination the Story of an Angel's appearing +to the Shepherds, and saying to them; _Behold I bring you Tidings of +great Joy_, &c. If there was any Truth literally in _this_ Story, and +in _that_ of a Star's appearing to the wise Men, there must be a great +Mistake in the Report of both of them. St. _Matthew_ and St. _Luke_ +have both blunder'd. It was the Star that appear'd to the Shepherds by +Night; and the Angel (I speak upon Reason and Authority) that was sent +to the wise Men. What then to do with these two Stories, and to salve +the Credit of the _Evangelists_, I knew not, till the Fathers directed +me to the Use of a mythological _Metamorphosis_: And then I presently +learn'd the Trick on't, to transform Stars into Angels, and Shepherds +too, or Pastors of Christ's Flock (which was the Difficulty) into +wise Men; and so I made one Moral or Mistery of the two Fables. + +I must also some Time take to task the Story of the _many dead Bodies of +the Saints, that upon Christs Resurrection, came out of their Graves, +and appear'd unto many_; which is too imperfectly related to merit +Credit. The _Evangelist_, if he would have a reasonable Man believe his +Story, should have told us, who those Saints were, and what Numbers of +them; and whether they appear'd to the converted or unconverted _Jews_; +whether they were some of the Patriarchs and Prophets of old, or some +lately departed Disciples, who, for all _Jesus_'s healing Power, died in +the Time of his Ministry; and whether there were any Women among those +Saints; and whether they appear'd naked (as _Jesus_ modestly did to +_Mary Magdalen_, unless he flip'd himself by _Stealth_ into the Cloths +of the Gardener, which might be the Reason of her Mistake, for she +suppos'd she saw the Gardener) and whether they return'd again to +Corruption, or ascended into Heaven. For want of these specifical +Circumstances, the _Evangelist_ has told us a Tale, that has neither +Head nor Foot to it: and unless the Fathers mystically answer, to +Satisfaction, every one of the aforesaid _Queries_, I'll reject this +Story for mere Romance and Imposture. + +These and many other historical and seemingly miraculous Stories of +the Gospel, are some time to be taken into Consideration; for I will +not give this Work over, till I have demonstrated beyond all +Contradiction, that the evangelical Writings are but the Shadow of +Divine Mysteries; and that literal Interpreters, whom[144] _Origen_ +calls _vulgar Capacities_, are under a Mistake, if they think, they +understand any Thing, as they ought, of the four Gospels. + +I should conclude now, as it becomes a _Moderator_, with an Address to +_Infidels_ and _Apostates_, the great Combatants in this Controversy. +But I have not Room to be as large, as I would, in my Exhortations to +them distinctly, so I can only desire them to continue the Controversy +with Zeal and Vigour, not doubting but it will end to the Honour of +Jesus, the Good of his Church, and the Happiness of Mankind. The blessed +Fruits of this Controversy are already seen and felt in the almost Cure +of a most malignant Distemper, call'd _Bigottry_, which has been the +Bane of human Society, and in Times past more destructive of the World +than either War or Pestilence. Go on then, _Great_ and _Good Sirs_, till +the Cure is perfected. And as you merit Praises and Rewards for your +several Labours; So I hope you'll meet with them. The _Nobility_ and +_Gentry_, of the Kingdom, as I learn, are sensibly touch'd with the +Usefulness of this Controversy; whereupon it is to be hoped the +_Legislative Authority_ will soon give Thanks to the great Mr. _Grounds_ +and Mr. _Scheme_ for their Pains in it; and not forget to do Justice to +the _Bishops_ and _Clergy_ according to their Merits. But I can't stay +here to talk more on this Head, being obliged to make an Epistolary + + * * * * * + +_P. S._ To Mr. _T. Ray_, the Author of a _Discourse_, call'd _Our +Saviour's Miracles vindicated_, &c. As I, _Sir_, enter'd the _Press_, +you came forth, or I might possibly have paid more of my Respects to +you another Way. But upon mature Consideration, I found a properer +Reply could not be made to you, than is the foregoing Discourse; +which, if you are not sick of your former Performance, will find you +some more Work. And that you may write more pertinently against this +Discourse, than you did against my other, I'll give you some +Instructions, _viz._ if you think of writing to the Purpose, you must +prove these two Things; _First_, that the Fathers did not hold the +Stories of _Jesus_'s Miracles to be typical and figurative; and +_Secondly_, that _Jesus_'s Miracles neither will nor can receive a +mysterious and more wonderful Accomplishment. But you have not said +one Syllable to either of these Points; consequently have written +nothing to the Purpose against me. As for Instance; In the Miracle of +_Jesus_'s _driving the Buyers and Sellers out of the Temple_: You +should prove, _First_ that the Fathers don't hold that Miracle to be +typical of the future Ejection of _Bishops_, _Priests_, and _Deacons_ +out of the Church, that make Merchandize of the Gospel: And +_Secondly_, that it was impossible that the Miracle should receive +such an Accomplishment. But you have done nothing of this. So, if you +should attempt again to write against this Discourse, as for Instance, +against my Explication of the Miracle of _Jesus_'s healing the Woman, +that _had an Issue of Blood_; you must prove that _that_ Story neither +was in the Opinion of the Fathers Typical, nor could receive a +mystical Accomplishment; or you may as well hold your Peace. And +after all, whether your Reasonings for the Letter of Christ's +Miracles, are equal to mine against it, let our Readers judge, who +will easily discern, that you jump over my choicest Invectives against +the Letter, as if you was afraid of being touch'd by them. + +As to your charging me falsly in one or two Places, with +Misrepresentations of the Fathers, I'll expostulate that Matter with +you, when I hear that the _Bishop_ of _London_ gives your Performance, +the Reputation of a solid, and substantial one, by a Change of your +_Cloak_ into a _Gown_, which you seem to aim at; or you had never so +besmear'd the _Bishop_ with your Compliments, nor had been so +mealy-mouth'd as to the Point of Liberty. + +But what need you, _Sir_, have told the World, that you take me for an +_Unbeliever of the Scriptures_. If the _Bishop_'s wise Prosecution of +me for an _Infidel_ had not given you the Hint, you could never of +your self have made that Discovery. And why did you not join the +Fathers with me in Unbelief? I thought I had been of the same Faith +with them. A Man of your Penetration into another's Principles, will, +I suppose, from this present going Discourse, conclude me to be a +downright _Atheist_. And what must I do then to clear my self! + +If you write any more, _Sir_, I desire you, without making more Haste +than good Speed, to be as expeditious as you can; or you will not +prevent my Publication of another Discourse, like these two, to the +Honour of _Jesus_, to whom be Glory for ever and ever. _Amen._ + + ~_FINIS._~ + +FOOTNOTES: + +[79] _Matt. Ch._ ix. _Luke Ch._ viii. _Mark Ch._ v. + +[80] Factum quidum est, &, ita ut narratur, impletum. _In Serm._ +lxxvii. _Sect._ 7. + +[81] _On Mat. Chap._ ix. + +[82] _Matt. Ch._ ix. _v._ 21. + +[83] Non autem Fimbria Jesu, sed ejus Cogitatio eam salvam fecit. _In +Loc. Marci._ + +[84] _Matt. Ch._ xiii. _v._ 58. + +[85] In Locum _Matt._ + +[86] Illa vero Mulier quæ Fluxum Sanguinis patiebatur, Ecclesiam +figurabat ex Gentibus. St. _August. in Serm._ lxxvii. _Sect._ 8. +Præparatur igitur Mulier, in cujus Typo universalis Ecclesia sub +specie designetur. _Paschas. Ratbert. in Loc. Matt._ + +[87] Hæc Mulier, i. e. Sancta Ecclesia de Gentibus congregata quæ +lapsu Criminum deperibat Sancti _Ambrosii in Loc. Luc._ Ut Mulier, quæ +fluxum sanguinis patiebatur, &c. ita omnis Anima percussa incurabili +Vulnere Peccati, habens fontem pravarum Cogitationum, &c. _Macarii +Ægypt. in Hom._ xx. + +[88] [Greek: Epigazes gar tên phoinikên amartian]. _In Orat._ XL. + +[89] Quæ est enim hæc Mulier nisi Ecclesia Gentium--Fluxum Sanguinis +patiebatur, quia in suorum Peccatorum Sanguine versabatur; quia +Sanguinum Rapina & Occisione nutriebatur. _In Dominic._ xxiv. + +[90] Adversus Hæreses. _Lib._ I. _Cap._ iii. + +[91] _Revel. Chap._ xii. _v._ 6. + +[92] Excellentes Verbi Prædicatores tanquam magni Medici.--_Sancti +August. in Psal._ LXXXVII. _Sect._ 10. + +[93] Per hos enim Medicos, Ariolos & Philosophos intelligere possumus, +quorum persuasionibus cæteri credentes a fidei Veritate aberrantes ad +Animæ Sanitatem attingere non valebant. _In Dominic._ xxiv. + +[94] Per Medicos intellige falsos Theologos. _In Loc. Marci._ + +[95] _Mark Ch._ v. _v._ 26. + +[96] Medici Molestiam potius quam Sanitatem ægrotanti præbentes. +_Ephræm. Syri._ p. 63. + +[97] _Mark Ch._ v. _v._ 34. + +[98] Dei Posteriora sunt novissima tempora. _Origen in Psal._ xxxvi. + +[99] Vestimenta Jesu sunt Sermones & Scripta Evangeliorum. _Origen in +Matt. Ch._ xvii. + +[100] _Luke Ch._ xiii. + +[101] In Muliere infirma est Figura Ecclesiæ. _Theoph. Antioch. in +Loc. Lucæ._ Unde intelligitur illa Mulier in Typo Ecclesiæ a Domino +sanata & erecta, quam curvaverat Infirmitas, alligante Satana, _Sancti +August. de Trinit. Lib._ iv. _Sect._ 7. In Typo Ecclesiæ fæminam +salvat. _Sancti Ambros. in Loc. Lucæ._ + +[102] Totum Genus humanum tanquam ista Mulier curvatum est ad +terram,--Diabolus & Angeli ejus Animas hominum curvaverunt ad terras, +id est, ut pronæ in ea quæ terrena, superna non quærerent. _Sancti. +August. in Serm._ cccxcii. Qui occidentem sequuntur Literam terrena +sapiunt. _Sancti Hieron. in Lib. Amos, Ch._ i. + +[103] Quid illa Mulier octo decem Annos habens in Infirmitate. Sex +Diebus Deus perfecit opera sua. Ter seni decem & octo faciunt. Quod +ergo significavit triennium in Arbore, hoc octo decem Anni in illa +Muliere. _In. Serm._ cx. + +[104] _Luke Ch._ xiii. 7. + +[105] 1 _Cor. Ch._ xiii. 9, 10. + +[106] Ut Deus sex Dies in tantis Rebus fabricandis laboravit; ita & +Religio ejus & Veritas in his sex millibus Annorum laboret, necesse est, +malitia dominante & prevalente. Et rursus, quoniam perfectis operibus +requievit Die septimo, eumque benedixit; necesse est, ut in sine sexti +millessimi Anni Malitia omnis aboleatur e terra & regnet per Annos mille +justitia; sitq; tranquilltas & requies a Laboribus, quos Mundus jamdiu +perpessus est. _In Lanctant. Instit. Lib._ VII. _Ch._ xiv. Dies septimus +etiam nos ipsi erimus quando (Christi) Benedictione & sanctificatione +fuerimus pleni & refecti; ibi vacantes videbimus, quoniam ipse est Deus. +_Sancti August. de Civit. Dei. Lib._ XXII. _Ch._ xxx. + +[107] Contemnenda non est accurata circa Nomina Diligentia ei qui +volucrit prole intelligere sacras Literas. _In Johan. Evang. Tom._ 8. + +[108] Jam Archi-Synagogus adumbrat omnes Sacerdotes, &c. _In. Hom._ xii. + +[109] Caluminabantur autem erigenti, qui, nisi curvi? _In Serm._ +cccxcii. + +[110] Sed nesciebat Archi-Synagogus vel hoc vel illud multo +excellentius sacramentum, quod Sabbato curando Dominus intimabat, quia +scilicet post sex hujus seculi Ætates perpetuæ Vitæ immortalis erat +gaudia daturus. _Venerab. Bed. in Loc._ + +[111] Ante Christum in cogniti & a solo sciente detecti. _In Lib._ II. +_adv. Gentes_. + +[112] Consequens autem est ei, qui cognoscit quæ sit Hierusalem in +divisione veræ Hæreditatis filiorum Isræl, ut intelligat Sermonem de +Gehenna. _In Matt. Ch._ xxiii. + +[113] Ego puto quod nomina hæc Scriptura divina non pro Historia +narraverit sed pro Causis & Rebus,--non enim tam Regum quam Vitiorum +Nomina, quæ regnant in hominibus referuntur. _In Numer. Ch._ xxxi. + +[114] Quid ergo mirum videtur, si per singula genera Peccatorum +singuli Dæmones ascribuntur. _In Lib. Josu. Ch._ xi. + +[115] Sed in alio quodam Libello, qui apellatur Testamentum duodecem +Patriarcharum, talem quendam sensum invenimus, quod per singulos +peccantes, singuli Satanæ intelligi debeant. Evidentius autem & ipsa +Nominis ejus interpretatio hoc idem significare videtur; _Satanas_ +namq; Adversarius dicitur. Omnes ergo qui adversantur dei voluntati, +Satanæ possunt dici. _Ibid._ + +[116] On Miracles, _p._ 36. + +[117] Quamdiu vera Pax veniat, & Sabbatismus, & Septem decadarum +Numerus.--Ecclesia non plenam recipiat Libertatem. _Sancti. Hieron. in +Zechar. Ch._ i. + +[118] Illa Mulier curvata intelligitur figurare Ecclesiam, quam _in +Sexta Mundi Ætate_ a Captivitate Diaboli Jesus liberabit. _In Quæst._ +25. _Dialog._ LXV _Quæst._ + +[119] Vidi Angelum habentem Clarem & Catenam ad ligandum +draconem.--_In Sexto Annorum Millenario_ hæc Res agitur. _De Civit. +Dei. L._ XX. _Ch._ vii. + +[120] _Revel. Ch._ xx. _v._ 2. + +[121] Propter Infinitatem Annorum Mille Annos dixit. _In Serm. de +Pænitentia._ + +[122] Diaboli Forman assumimus--Leonis Personam induimus & +Draconis,--quando crudeles & callidi sumus. _Origen. in Luc. Hom._ viii. + +[123] _Mark Ch._ viii. _v._ 33. + +[124] Defence of Christianity, _p._ 8. + +[125] Doctioribus inter Judæos notissimum est,--quod Moses qui primus +fuit Salvator Isrælis etiam in omni Vita & Operibus suis fuerit Typus +& Figura ultimi Redemptoris. _Christian. Meyer de Gen. Christi_, p. +145. Judæi Veteres expectabant similem Ægyptiacæ Liberationem, ut +scilicet Pharaoh & omnis ejus Exercitus qui per 430 Annos Populum Dei +Captivum tenuit, in Mari Rubro submersus est; sic etiam Romani qui +eodem Annorum Numero Judæos possessuri, Ultione Domini deleantur. +_Sancti Hieron. in Joel. Ch._ v. + +[126] See the Life of _William Lilly_. + +[127] See Dr. _Hammond_ on the Place. + +[128] Percontando de Viro, Occasionem cepit occulta revelandi. _Sancti +Cyril. Alex. in Loc._ + +[129] _John Ch._ x. _v._ 24. + +[130] Fortasse verum non erat, _Judæos cum Samaritanis Commmercium non +habere_,--ac ne illud quidem verum, _neque Haustorium habes, & Puteus +altus est_,--fortasse etiam neque illud, _quod Jacob ex Puteo biberit, +& filii ejus, & Pecora_ ejus. _Origen. in Loc._ + +[131] Plena Mysteriis & gravida Sacramentis. _Sancti August. in Johan. +Ch._ iv. + +[132] Evangelica Sacramenta in Domini nostri Jesu Christi dictis +factisque signata non omnibus patent, & ea nonnulli minus diligenter, +minusque sobrie interpretando, afferunt plerumque pro salute +Perniciem, & pro Cognitione Veritatis Errorem, inter quæ illud est +Sacramentum quod Scriptum est de hac Samaritana, _&c._ _In Quæst._ 63, +_de_ Lxxxiii. _Quest._ + +[133] [Greek: Ôs en typô palin êmin kai di ainigmatos ypodeikneus.] +_In Loc. Johan._ + +[134] Illa Mulier Typum gerebat Ecclesiæ, quæ ventura erat ex +Gentibus--Ecclesiæ non justificatæ, sed justificandæ. _Sancti. August. +in Loc. Johan._ + +[135] Tunc fatigatur Christus, quando nullam Virtutem in Populo suo +recognoscit. _Sancti August. in Serm._ xciii. _Appen._ + +[136] Hora sexta id est, sexta Ætate Generis Humani. _Sancti August. +in Quæst._ 64. lxxxiii. _Quæst._ + +[137] Puteus est Divina Scriptura, scientia scatens, ut aqua, Cujus +putei Profunditas sunt plena Mysteriis Symbola. _In Theoph. Ceram +Homil._ xxxviii. _de Samaritana_. + +[138] Lex secundum Literam est aqua amara. _Hieronym. in Ezekiel. Ch._ +xlvii. Qui bibit ex hac aqua sitiet rursus, id est, qui participat +profunditatem humanæ sapientiæ, prudentesque Rationes, receptis +Intelligentiis judicio suo inventis, tamen rursus secundo cogitans, +denuo dubitabit de his in quibus requieverat. _Origen. in Loc. Johan._ + +[139] _In Locum Johan. Evang._ + +[140] Quinque enim Viros habuisti, & nunc quem habes _non est Vir +tuus_. Sed non sunt hæc carnabiter accipienda, ne huic ipsi Mulieri +Samaritanæ similes videamur,--Per quinque Viros, quinque Libros Mosis +Nonnulli accipiunt--sed quinque Viri intelliguntur quinque Corporis +sensus. Et quia naturales sunt ipsi Sensus, qui ætatem primam regunt, +recte dicuntur Mariti. _In Quæst._ 64. _de_ lxxxiii. _Quæst._ + +[141] _Et nunc quem habes non est Vir tuus_; Quia non est in te +(Ecclesia) Spiritus qui intelligat Deum, cum quo legitimum potes +habere conjugium; sed Error Diaboli potius dominatur, qui te +adulterina Contaminatione corrumpit. _Venerab. Bedæ in Locum._ + +[142] Magna quidem acta sunt Sacramenta, sed augustum Tempus est, ut +omnia pertractentur. _In Serm._ xci. _Sect._ 2. + +[143] _In his Dissertation on the Blessing of_ Judah. + +[144] Ut Lex Umbram continet futurorum bonorum, quæ declarantur ab ea +Lege; sic etiam Evangelium, quod vel a quibusque vulgaribus intelligi +existimatur, Umbram docet Mysteriorum Christi. _In Præfat. ad Johan. +Evang._ + + + + + A THIRD + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In VIEW of the Present + Controversy between INFIDELS + and APOSTATES. + + _Litteratos gravissimo Somno stertere convincam_, + HIERON. + + The Third Edition. + + By THO. WOOLSTON, B.D. sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + + Printed for the Author, and Sold by him + next door to the _Star_, in _Aldermanbury_, + and by the Booksellers of _London_, and + _Westminster_. 1728. + + [Price One Shilling.] + + + + +[Illustration] + + TO THE + + Right Reverend Father in GOD + + _RICHARD_, + + Lord Bishop of St. DAVID'S. + + +MY LORD, + +_In your_ Sermon _before the_ Societies _for Reformation of Manners, +you are pleased to give a Character of my former_ Discourses on +Christ's Miracles; _which, tho' I don't at all like, yet I thank you +for the Favour of taking Notice of them; a_ Favour _that I have long'd +for from a considerable_ Clergyman; _but could not flatter myself +with the Hopes of receiving it from so great a_ Prelate. + +_Some of the inferior_ Clergy, _whom I despise for their Ignorance and +Malice, have before in their Conversation represented me as an_ +impious _and_ blasphemous Infidel; _and I have met with Affronts for +it: But I never imagin'd that any, much less your_ Lordship, _would +have ventur'd such a Character of me from the_ Press, _for fear of a +Resentment, which would not be agreeable. Surely your_ Lordship _has +not read my_ Discourses, _but has taken a Report of them upon Trust, +from some Ecclesiastical_ Noodle; _or you could never have been so +much mistaken about my Design in them_. + +_I took myself to be a_ Christian _of the same Faith with the Fathers +of the Church; and, without Vanity, think, I have publish'd some +Tracts, in Defence of Christianity, equal, if not superior to any +Thing this Age has produced. I repeatedly also in my_ Discourses on +Miracles, _to obviate the Prejudices of an ignorant_ Clergy, _made +solemn Protestations of the Sincerity of my Design, not to do Service +to Infidelity, but to make Way for the Demonstration of_ Jesus_'s +Messiahship from Prophecy: But all these Asseverations of the +Integrity of my Heart, it seems, stand for nothing (and I don't wonder +at it) with the_ Clergy, _who in their Principles, their Oaths, and +Subscriptions are so accustom'd to prevaricate with God and Man. I +shall make no more serious Protestations of my Faith, but expect your_ +Lordship _should soon publish a Defence of your foul_ Charge _against +me, that I may see what Skill you have in the impious and blasphemous +Writings of an_ Infidel. + +_And if your railing_ Accusation _be not soon followed with a +Dissertation of more Reason, I shall insist on a publick Reparation of +the Injury done to my Reputation by your_ vile _and_ slanderous _Sermon; +and appeal to the worshipful_ Societies _for Reformation of Manners, +whether it be not just and reasonable, you should do one or the other_. + +_Now I have laid hold on your_ Lordship, _than whom I could not have +wish'd for an_ Adversary, _that will do me more Honour to overcome, I +will hold you fast; and you must expect to be teaz'd and insulted from +the_ Press, _if you enter not the Lists against me_. + +_A clear Stage_, my Lord, _and no Favour. If you have the Sword of the +Spirit in your Hand, cut as sharply as you can with it. I had +conceiv'd a great Opinion of your Learning, and should have been a +little apprehensive of the Power of it; if you had not in your_ Sermon +_betray'd as great Weakness and Ignorance, as could be in a poor_ +Curat; _or you had never asserted that the_ Greek _Commentators +adher'd more strictly, to the litteral Sense of the Holy Scriptures; +as if you knew not, that St_. Theophilus _of_ Antioch, _and even_ +Origen _himself and others, the greatest_ Allegorists, _if a +Comparison may be made, were_ Commentators _of the_ Greek _Church_. + +_The sooner your_ Lordship _appears from the_ Press, _the better, in as +much as you may possibly prevent my Publication of more_ Discourses _of +this Kind. And that it may not be long first, I will accept of a +Dissertation from you, on any two or three of the Miracles, I have +handled, as sufficient for all. Take your Choice of them: but don't I +beseech you, touch the Miracle of_ Jesus_'s driving the_ Buyers _and_ +Sellers _out of the Temple, because it is a_ hot _one, and may possibly +burn your Fingers. The Miracles, that I have most ludicrously and, of +consequence, most offensively handled, are the_ two _of this present +Discourse. If you please_, my Lord, _let them be the easy and short Task +imposed on you. If you can defend the Letter of the Stories of these_ +two _Miracles, I'll quietly give up the Rest to you._ + +_So heartily thanking your_ Lordship _for the Favour done me, in +taking Notice of my_ Discourses on Miracles, _which shall be turn'd to +good Use and Advantage, I subscribe myself_, + +[Sidenote: _Feb. 26. 1728_] + + _My LORD_, + _Your most obliged_ + _Humble Servant_, + Tho. Woolston. + + + + +[Illustration] + + A THIRD + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + + +My two former Discourses having met with a favourable Reception, I am +encourag'd to go on and publish another; which, without any more +Preface, I enter upon, by a Repetition of three general Heads, at +first proposed to be spoken to, and they were, + +I. To show that the Miracles of healing all Manner of bodily Diseases, +which _Jesus_ was justly famed for, are none of the proper Miracles of +the _Messiah_, neither are they so much as a good Proof of his divine +Authority, to found a Religion. + +II. To prove, that the literal History of many of the Miracles of +_Jesus_, as recorded by the _Evangelists_, does imply Absurdities, +Improbabilities, and Incredibilities; consequently they, either in +whole or in part, were never wrought, as they are commonly believed +now-a-days, but are only related as prophetical and Parabolical +Narratives of what would be mysteriously and more wonderfully done by +him. + +III. To consider, what _Jesus_ means, when he appeals to his Miracles, +as to a Testimony and a Witness of his divine Authority; and to show +that he could not properly and ultimately refer to those he then +wrought in the _Flesh_, but to those Mystical ones, that he would do +in the _Spirit_, of which those wrought in the Flesh are but mere +Types and Shadows. + +Tho' I have already, spoken what may be thought sufficient, to the +first of these Heads; yet I have several Things still, both from +Reason and Authority, to add to it; but having not here a convenient +Place for that purpose, I defer it to a better Opportunity; and so +pass immediately to the Resumption of my + +II. Second general Head, and that is, to prove, that the literal +History of many of the Miracles of _Jesus_, as recorded by the +_Evangelists_, does imply Absurdities, Improbabilities and +Incredibilities; consequently they, either in whole or in part were +never wrought, as it is commonly believed now-a-days, but are only +related, as Prophetical and parabolical Narratives of what would be +mysteriously and more wonderfully done by him. + +To this Purpose I have taken into Examination six of the Miracles of +_Jesus_, _viz._ those. + +1. Of his driving the Buyers and Sellers out of the Temple. + +2. Of his exorcising the _Devils_ out of the Mad-men, and sending them +into the Herd of Swine. + +3. Of his Transfiguration on the Mount. + +4. Of his healing a Woman, that had an Issue of Blood, twelve Years. + +5. Of his curing a Woman that had a Spirit of Infirmity, eighteen +Years, and + +6. Of his telling the _Samaritan_ Woman her Fortune of having had five +Husbands, and being then an Adulteress with another Man. + +Whether I have not prov'd the Storys of these Miracles, either in +whole or in part, to consist of Absurdities, Improbabilities, and +incredibilities, according to the Proposition before us, I leave my +_Readers_ to judge; and now will take in Hand + +7. A Seventh Miracle of _Jesus_; _viz._ that[145] _of his cursing the +Figtree, for not bearing Fruit out of Season_; which Miracle, upon the +bare mention of it, appears to be such an absurd, foolish, and +ridiculous, if not malicious and ill-natured Act in _Jesus_, that I +question, whether, for Folly and Absurdity, it can be equalled in any +Instance of the Life of a reputed wise Man. The Fathers, such as +_Origen_, St. _Augustin_, St. _John of Jerusalem_, and others, have +all said as smart Things, as the wittiest Infidels can, against the +Letter of this Story. St. _Augustin_[146] very plainly says, that +_this Fact in Jesus_, upon Supposition that it was done, was _a +foolish one_. If therefore I treat this Story a little more +ludicrously than ordinary, and expose the Folly of the Fact as well as +of the modern Belief of it, I hope their Authority and Example will +plead my Excuse for it. + +_Jesus_ was hungry, it seems, and being disappointed of Figs, to the +Satisfaction of his Appetite, cursed the Figtree. Why so peevish and +impatient? Our _Divines_, when they please, make _Jesus_ the most +patient, resign'd and easy under Sufferings, Troubles and +Disappointments, of any Man. If he really was so, he could hardly have +been so much out of Humour, for want of a few Figs, to the Allay of +his Hunger. But to curse the Figtree upon it, was as foolishly and +passionately done, as for another Man to throw the Chairs and Stools +about the House; because his Dinner is not ready at a critical Time, +or before it could be got ready for him. + +But _Jesus_ was hungry, some will say, and the Disappointment provoked +him. What if he was hungry? He should, as he knew the Return of his +Appetite, have made a better and more certain Provision for it. Where +was _Judas_ his Steward and Caterer with his Bag of Victuals as well +as Money? Poor Forecast, and Management amongst them, or _Jesus_ had +never trusted to the uncertain Fruits of a Figtree, which he espy'd at +a Distance, for his Breakfast. + +And if _Jesus_ was frustrated of a long'd-for Meal of Figs, what need he +have so reveng'd the Disappointment on the[147] senseless and faultless +Tree? Was it, because he was forc'd to fast longer than usual and +expedient? not so, I hope neither: Could not Angels, if he was in a +desert Place, have administered unto him? Or could not he miraculously +have created Bread for himself and his Company, as he multiplied or +increased the Loaves for his Thousands in the Wilderness? What Occasion +then for his being out of Humour for want of Food? If he was of Power to +provide Bread for others on a sudden, he might sure have supply'd his +own Necessities, and so have kept his Temper, without breaking into a +violent Fit of Passion, upon present Want and Disappointment. + +But what is yet worse, _the Time of Figs was not yet_, when Jesus +look'd and long'd for them. Did ever any one hear or read of any +thing more[148] unreasonable than for a Man to expect Fruit out of +Season? _Jesus_ could not but know this before he came to the Tree, +and if he had had any Consideration, he would not have expected Figs +on it, much less, if he had regarded his own Reputation, as a wise +Man, would he have so resented the Want of them. What, if a _Yeoman_ +of _Kent_ should go to look for _Pipins_ in his Orchard at _Easter_, +(the supposed Time[149] that _Jesus_ sought for these Figs) and, +because of a Disappointment, cut down all his Trees; What then would +his Neighbours make of him; Nothing less, than a _Laughing-stock_; and +if the Story got into our publick News, he would be the Jest and +Ridicule of Mankind. How _Jesus_ salv'd his Credit upon this his wild +Prank; and prevented the Laughter of the _Scribes_ and _Pharisees_ +upon it, I know not; but I cannot think of this Part of the Letter of +this Story, without smiling at it at this Day; and wonder our +_Divines_ are not laugh'd out of Countenance for reading it gravely, +and having _Jesus_ in Admiration for it. + +Again, I would gladly know, whose Figtree this was, and whether +_Jesus_ had any legal Right to the Fruit, if haply he had found any on +it, or any Leave or Authority to smite it with a Curse for its +Unfruitfulness? As to the Tree's being _Jesus_'s Property, that could +not be. For he was so far from being either Landlord or Tenant, that +it's said he had not where to lay his Head. During the Time of his +Ministry, he was but a Wanderer, like a Mendicant Fryar, or an +itinerant Preacher, and before that Time was no better than a +Journeyman Carpenter (of whose Workmanship, I wonder, the Church of +_Rome_ has no holy Relicks, not so much as a Three-footed-stool, or a +Pair of Nutcrackers;) consequently he had no House nor Land of his own +by Law, much less any Figtree, and least of all _this_ which he espy'd +at a distance in his Travels. How then had he any Right to the Figs, +if he had met with any? I hope he ask'd Leave beforehand of the +Proprietor, or _Infidels_ will say of him, that if he had had an +Opportunity he would have been a _Rob-Orchard_. And it he had no Right +to the Fruit, much less to smite the Tree with a Curse; where was his +Honour,[150] _his Justice_, his Goodness, and his Honesty in this Act? +The _Evangelists_, if they would have us to think, _Jesus_ did no +wrong to any Man, should have left us somewhat upon Record, to +Satisfaction, in this Case; or _Infidels_, who have here Scope for it, +will think worse of _Jesus_, than possibly he may deserve. Whether +_Jesus_, modestly speaking, met with any Blame or Reprimand from the +Proprietor, for his Act of Execration, none can affirm or deny. But if +any one so spitefully and maliciously should destroy almost any other +Tree, whether fruitful or not, of another Man's, in this Country, he +would have good Luck, if he escaped the House of Correction for it. + +And what now have our _Divines_ to say, to all this Reasoning against +the Letter of this Story? Nothing more than "That the Act of cursing the +Figtree, whether it be at this Distance of Time reconcilable to Reason, +Justice and Prudence or not, was a supernatural Work, above the Power of +Nature or Art to imitate; consequently it was a Miracle, and they will +admire and adore _Jesus_ for it." And to agree with them at present, +that it was a real Miracle, and a supernatural Event, yet I hope, +they'll acknowledge, that if _Jesus_, as St. _Augustin_[151] says, had, +instead of cursing the Figtree, made a dry, dead and withered one, +immediately to bud, flourish and revive, and in an Instant to bring +forth ripe Fruits, out of Season, it would have pleased them much +better. Such an Instance of his Power had been an indisputable Miracle: +Such an Instance of his divine Power had carry'd Goodness along with it, +and none of the foresaid Exceptions could have been made to it: Such an +Instance of his Almighty Power, had been a Demonstration of his being +Lord of the Creation, and Author of the Fruits of the Earth for the Use +of Man, in their Season, or he could not have produced them out of +Season: In such an Instance of Power, his Divine Care and Providence +against Hunger and Want would have been visible; and it would have been +an Admonition to us, to depend daily upon him for the Comforts and +Necessaries of Life: Such an Instance of his Power would have been, as +St. _Augustin_ says above, like his Miracles of healing Diseases, of +making the Languid, _Sound_; and the Feeble, _Strong_; and we might more +certainly have inferr'd from one with the other, that both were the +Operations of a good God. But this Instance of his cursing the Figtree +in this Fashion spoils the Credit, and sullies the Glory of his other +Miracles. It is in its own Nature of such a malevolent Aspect, that its +enough to make us suspect the Beneficence of _Christ_ in his other +Works, and to question whether there might not be some latent Poyson and +diabolical Design under the Colour of his fairer Pretences to Almighty +Power. It is so like the malignant Practices of _Witches_, who, as +Stories go, upon Envy, Grudge, or Distaste, smite their Neighbours +Cattle with languishing Distempers, till they die, that it's hard, if +not impossible, to distinguish one from the other, in Spite and Malice. +If _Mahomet_, and not _Jesus_, had been the Author of this Miracle, our +_Divines_ would presently have discover'd the _Devil_'s Foot in it, and +have said that _Satan_ drew him into a Scrape, in the Execution of this +mad and foolish Frolick, on purpose to expose _him_ for a _Wizard_ and +_his_ Musselmen of all Ages since for _Fools_ in believing on him. The +Spirit of _Christ_, who is all Love and Mercy, should, one would think, +breath forth nothing but Goodness and Kindness to Mankind; but that such +a pestilential Blast, like a mortiferous North-East Wind in some +Seasons, should proceed from his Mouth, to the Destruction of another +Man's harmless and inoffensive Tree, is what none upon Earth can account +for. + +Our _Divines_, one or other of them, have publish'd several notable +Notions about Miracles, and have laid down good Rules to distinguish +_true_ from _false_ ones; but none of them, as far as I perceive, have +taken any Pains to shew the Consistence of _Jesus_'s Miracles to their +own Rules and Notions. Mr. _Chandler_, (who as the _Archbishop_[152] +says, has rightly slated the Notion of a Miracle) among his Rules of +judging by whom Miracles are perform'd, says,[153] _That the Things +pretended to be done, are to be such, as that it is consistent with +the Perfections of God to interest himself in_; and again, _they must +be such as answer to the Character of God as a good and gracious +Being_; and again, _It seems reasonable to believe, that whenever the +first and best of Beings is pleased to send an extraordinary Messenger +with a Revelation of his Will, he will furnish him with such Proofs of +his Mission, as may argue, not only the Power of him in whose Name be +comes, but his Love to Mankind, and his Inclination to do them good_. +I have no Dislike to these Notions of Mr. _Chandler_; but as it is not +to be questioned, that he (and the _Archbishop_ too) had this Miracle +of _Jesus_'s cursing the Figtree, and some others, as of his +_boisterous driving the Buyers and Sellers out of the Temple_; of _his +sending the Devils into the Herd of Swine_; of _his turning Water into +Wine for the Use of Men, who had before well drank_, &c. in his View, +when he gave forth the foresaid Rules; (for acute and learned Writers +in Theology are supposed to have their Wits about them;) so it is to +be hop'd that he or the _Archbishop_ will soon publish somewhat to +reconcile these Miracles of _Jesus_ to their own Notions; tho' I don't +expect it before _latter Lammas_. + +But after all, it may be questioned, if Infidels should go about it, +whether this Work of _Jesus_ was miraculous; and whether there was not +more of the Craft of Man, than of the Power of God in it; or to use +Mr. _Chandler_'s[154] Words, whether it don't _look like the little +Tricks and cunning Deceits of Impostors_. St. _Matthew_ says, +_presently the Figtree withered away_; but this _presently_ is an +indeterminate Time, and may be understood of a Day, or a Week or two, +as well as of the Moment in which the Words were spoken, _Let no Fruit +grow on thee henceforward for ever_. St. _Mark_ says, _that in the +Morning as the Disciples passed by; they saw the Figtree dry'd up from +the Roots_, which was at least the Day[155] after the Curse was +utter'd, so that there was certainly four and twenty Hours for its +withering; and if it is said that the _Tree dry'd up from the Roots_, +it does not imply that the Trunk of it perish'd, or was reduc'd to +nothing; but only that the green Leaves of the Whole, and of every +Part of it, were in a withering Condition: And might not all this be +done without a Miracle? What if _Jews_ and _Infidels_ should say, that +_Jesus_, being minded to impose on his Disciples and Followers, took a +secret Opportunity beforehand to lay his Carpenter's Ax to the Root of +this Tree, and so imperceptibly circumcised it, as that the Leaves +did, what they will do, wither in a Night and a Day's Time. God +forbid, that I should think, _Jesus_ did so; but as to the Possibility +of such a Fraud in an Impostor, none can doubt of it. + +I am so far from thinking there was any such Fraud in this supposed +Miracle of _Jesus_, that I don't believe it was at all done by him +according to the Letter: And for this I have not only a clear and +intrinsick Proof from the Story itself; but the Authority of the +Fathers. St. _Ambrose_, treating on the Parable of the Figtree in[156] +St. _Luke_, intimates, that what St. _Matthew_ and St. _Mark_ write of +_Jesus_'s cursing the Figtree, is but[157] Part of the same Parable. +And St. _John_ of _Jerusalem_[158] says expressly enough, that the three +_Evangelists_ write of one and the same Figtree, consequently +parabolically, and that, what St. _Matthew_ and St. _Mark_ write of it, +was no more a literal Transaction, than the Parable in St. _Luke_. +Thanks to these holy Fathers for their ridding us of the Belief of the +Letter of this Story, which otherwise might have perplex'd us with its +Absurdities before urg'd. And to their Opinion I desire it may be added +and considered, whether it be not as reasonable in itself to take what +the three _Evangelists_ write of this Figtree as Part of one Story, as +well as, what they write of the _Woman with her Issue of Blood_, and of +_Jesus's calling the Devils out of the Madmen_, and of other Miracles +which are but several Relations of the same Story, Parable or Miracle, +Neither is it any Argument for a literal Transaction of this Miracle, +that the _Evangelists_ speak of it, as a Thing done: For, as _Origen_ +says, there are some Things spoken of in the _Evangelists_, as Facts, +which were never transacted; so it is of the Nature of Prophecy (and +our Saviour in his whole Life prophesied) to speak of Things to come, +as if they were already past; because such Prophecies are not to be +understood till after their Accomplishment, and then the Reason of the +Use of the _præter_, instead of the _future_ Tense, in Prophecy, will be +visible. But what, in my Opinion, is an absolute Demonstration, that +there's no Truth in the Letter of this Story, is, what our Saviour adds, +upon the Disciples wondering at the sudden withering of the Figtree, +saying,[159] _that if they had Faith they should not only do what was +done to the Figtree; but should say to this Mountain_, (that was near +him, I suppose) _be thou removed and cast into the Sea, and it shall be +done_. But these Things were never litterally done by them, consequently +_Jesus_ himself did not litterally curse the Figtree; or the Disciples +wanted Faith for the doing the said Miracles, which is an Absurdity to +suppose; or _Jesus_ talked idly of a Promise to invest them with a +Power, they were never to be possess'd of. But of what ill Consequence +to Religion, either of these Suppositions is, let the old Objection in +_Paschasius Rathertus_[160] speak; which I shall not stay here to urge +and revive; but only say at present, that if _Jesus_ actually cursed a +Figtree, his Disciples ought to have done so too, and to remove +Mountains. If we adhere to the Letter in one Case, we must in the other +also; but we are only to look to the Mystery in both, or St. +_Augustin_[161] will tell us, that _Jesus_ utter'd vain, empty and +insignificant Words and Promises. + +St. _Augustin_, who believes no more of the Letter of this Story, than +I do, says, that the Works of _Jesus_ are all figurative and of a +spiritual Signification, which is so manifest from his Act of cursing +the Figtree, as Men must,[162] _whether they will or not_ acknowledge +it. But he is mistaken: Tho' there might be none in his Time who +would question, that this supposed Fact of _Jesus_ had a mystical +Signification; yet if he had liv'd in our Days, he would have met with +_Divines_, who, for all the foresaid Absurdities and their Cogency to +drive us to Allegory, do adhere to the Letter only, whether the Truth, +Credibility and Reasonableness of it be defensible or not. But then to +do Justice to St. _Augustin_'s Assertion, he would have met with +others, who _against their Wills_, interpret this Miracle +figuratively, such as Dr. _Hammond_ and Dr. _Whitby_, who say, _Jesus_ +cursed the Figtree by way of Type of the Destruction of the _Jewish_ +State, which declined and wasted away after the Similitude of this +withering Tree. But why then don't these _Commentators_ allegorically +interpret and apply other Miracles of our Saviour? Because they think +the Letter will stand good and abide the Test without an Allegory. And +why do they allegorise this Miracle only? Because of the Difficulties +and Absurdities of the Letter, which they can't account for. And are +these Reasons good? No, certainly: The _Evangelists_ should have made +the Distinction for them. They should have told us, which Miracles are +to be allegoris'd and mystically applied, and which are not; or we +are to allegorise all or none at all. And how came these modern +Allegorists of this Miracle to apply it as they do, and to make it a +mystical Representation of the Ruin of the _Jewish_ State? Did they +take up this Notion of their own Heads, or did they borrow it of the +Fathers? Why in all Probability they took the Hint from the Fathers; +wherefore then don't they, what none of them do, cite and acknowledge +their Authors for it? Because, like Men of Subtilty, they would be +thought to devise it of themselves; for if they had quoted the Fathers +for it, the Fathers would have oblig'd them, upon their Authority, to +allegorise the rest of _Jesus_'s Miracles, in the way that I have +interpreted some of them; but this would not have agreed with their +Stomachs for many Reasons. No Thanks then to the aforesaid +_Commentators_ for their allegorical Application of this Miracle, +which they are again to desert, or abide the Consequence of +allegorising others also, which for their Interests and Reputations +they will not do. Therefore let them return again to the Letter of +this Miracle, and say for it, what is all that is to be said for it, +with _Victor Antiochenus_, an Apostatical Writer of the fifth +Century,[163] _that when we read this Passage of Scripture concerning +the Figtree_, Jesus _cursed, we ought not curiously to enquire whether +it was wisely or justly done of_ Jesus, _or not; but we ought to +contemplate and admire this Miracle, as well as that of_ Jesus'_s +drowning the Swine, notwithstanding some think it void of the Face of +Justice_. Ay, ay, our _Divines_ must allegorise all _Jesus_'s +Miracles, or betake themselves to this Opinion of _Victor_; which this +_Free-thinking_ Age will hardly let them quietly rest in. So, +supposing our _Divines_ to be, what they generally are, still +Ministers of the Absurdity of the Letter, I pass to the Consideration +of the Authority of the Fathers, and to see, whether we can't learn of +them this Parable of the Figtree. + +Who or what is meant by the Figtree seems not to be agreed among the +Fathers; or, more properly speaking, they are not agreed, all of them +to apply it always to one and the same Thing. Some, as[164] _Gregory_ +the _Great_, say Human Nature or Mankind is typified by the Figtree. +Others, as[165] St. _Hilary_, say the _Jewish_ Church or State is +meant by it. Others, as[166] _Origen_ say, it is a Type of the Church +of Christ. So do the Fathers seem to be divided in their Opinions; but +it is without any Difference or Inconsistency with each other. For as +there is, according to the Fathers, Mystery upon Mystery in all the +Actions of _Jesus_; so I believe the Figtree here, as a Type, may be +properly enough apply'd to the foresaid three Purposes. And if the +Fathers had been ask'd their Opinion in this Case, I dare say, they +would have said so too. This is certain that _Origen_[167] understands +it as applicable to the _Jewish_ as well as the _Christian_ Church. +And St. _Augustin_, as Occasion offers itself, takes it in the +foresaid three Senses. When they understand it as a Type of all +Mankind, they say that the _three Years_ of its Unfruitfulness are to +be interpreted of the[168] _three grand Periods_ of the World; the +_one_ before the Law of _Moses_; _another_ under the Law; and the +_third_ under the Gospel; at the Conclusion of which _third_ Period, +as it was an ancient and common Opinion, _Jesus_ in Spirit would come +to his Figtree of Mankind, and animadvert on them for their +Unfruitfulness, not by any Destruction of human Nature, but by a +Cessation of its Unfruitful State, which then will wither away, and be +turn'd into a fruitful one against the grand Sabbath, or acceptable +Year, which is the Year signified in the Parable, _that it is to be +let alone to bring forth Fruit in_. They that understand the Figtree +as a Type of the _Jewish_ State, mean by the _three Years Jesus_ came +to it, the _three Years_ of his preaching among the _Jews_; at the End +of which, after _Christ_'s Passion and Resurrection, the _Jewish_ +State, like the Figtree, withered away, and, for its Unfruitfulness, +was rooted up. They, that understand the Figtree as a Figure of the +Church of _Christ_, by the _three Years_, mean the apocalyptical +_twelve hundred and sixty Days_ (that is, three Years and a half) of +the Church's barren and unfruitful State in the Wilderness, at the +Conclusion of which, the Fathers say, _Jesus_ will come again to his +Church or Figtree, seeking Fruit on it. + +Some perhaps may be ready here to interpose with a Question, and say, +how will _Jesus_ then come to his Church? I have carefully perused the +Fathers upon this Question, and can't find that they mean any more by +_Christ_'s second or spiritual Advent, than that clear _Truth_, right +_Reason_ and divine _Wisdom_ (which are the mystical Names of _Jesus_) +will descend upon the Church, on the Clouds of the Law and the +Prophets, to the Removal of her unfruitful and unprofitable Errors, +and to enable her to bring forth the Fruits of the Spirit, against the +grand Sabbath. Neither can any reasonable Man conceive how +otherwise[169] _the Lord should come_, (not _with ten thousand of his +Saints_, as our Translation has it, but) [Greek: en myriasin agiais +autou], that is, as _Origen_ interprets, _in his holy thousands_ of +Allegorists [Greek: poiêsai krisen], _to criticise upon all_ the +Scripture, and to convince _Ministers of the Letter_ of their +abominable Errors, and of their horrid Blasphemies spoken, preach'd +and printed against the Holy, (Ghost or) Spirit of the Law and +Prophets. As to that literal and common Pulpit-Story (with all its +Appendages) of _Jesus_'s second Coming on ætherial Clouds, as on a +Wool-sack, in his human, tho' glorious and majestick Appearance, for +the Resurrection of Mens Bodies, by the Sound of a Trumpet, in the +Audience of the Dead, _&c._ it is the most absurd, nonsensical and +unphilosophical, (such groundless and worthless Stuff have the +_Clergy_ sold and preach'd to God's People!) that ever was told +against Reason, against prophetick and evangelical Scripture, and +against other antient and good Authority. It is no Place here to +multiply Testimonies and Arguments to either of these Purposes which +my Readers, if they do but attend, will see no Occasion for. But if +our _Divines_ should think I have put a false Gloss on the Text of St. +_Jude_ above, I have a Bundle of Arguments and Testimonies to produce +in Defence of it, at their Service. + +In the Parable of St. _Luke_, it is said, _Lo, these three Years come +I seeking Fruit on this Figtree_; as if _Jesus_ came annually and +successively for _three Years_ together: but according to the +Original, it ought to be read, _Lo, it is three Years and I now +come_, or, _Lo, the three Years are now past, and I come_. And here it +is to be noted, that whether we understand the Figtree, as a Figure of +the Church in particular, or of Mankind in general; the mystical +Number of _three Years_ will terminate about the same Time, against +the Evangelical Sabbath, on which the Unfruitfulness of the Church, or +of Mankind, according to the Fathers, is to have an End put to it. + +And _Jesus_, when he came to the Figtree, _found nothing thereon but +Leaves only_: So _Jesus_, when he comes to his Church, will find +nothing in her but Leaves only. And what is here meant by Leaves? Let +the Fathers, such as[170] St. _Hilary_, St. _John_[171] _of +Jerusalem_, and[172] St. _Theophylact_ tell us, who by Leaves +understand a vain and empty Appearance of Wisdom and good Works, or +the Words and Letter of the Scriptures, which are the Leaves of the +Oracle, without any Figs of spiritual Interpretations of them. And +whether this ben't the Case of the Church at present, our _Divines_ +are to consider. The Figs that _Jesus_ may be supposed to look for at +his Coming, are not only the Fruits of the Spirit mention'd by St. +_Paul_, but[173] _spiritual Interpretations_ of the Scriptures, which +St. _Jerome_[174] says are _mystical Figs_; because, as ripe Figs are +sweet to the Palate of our Mouths, so are they no less delicious to +the Soul of Man. + +But _Jesus_ is said to be _hungry_ after Figs: so will _Jesus_ in +Spirit _hunger_ for the mystical Figs of his Church, that is, as +_Origen_[175] rightly interprets, he will earnestly desire, like a Man +that is hungry, the Fruits of the Spirit in his Church, which will be +as grateful to him as Figs can be to a Man naturally. To understand +this Expression of _Jesus_'s _Hunger_ literally, is such a mean +Circumstance of Life, that unless it be, what's next to impossible, +necessarily introductory to some noble Transaction, its unfit to be +remember'd of a _Saint_ in History. _Diogenes Laertius_ would have +disdain'd to mention such a frivolous Circumstance in the Life of a +Philosopher as _this_ of _Jesus_. But if we understand this _Hunger_ +in _Jesus_ mystically, and figuratively of his Desires of the Fruits +of the Spirit in his Church, it is sublime and noble; and the Emblem +confessedly proper and instructive. + +But _Jesus_ is said to come to the Figtree at an unseasonable Time; +_For the Time of Figs was not yet_; which Expression has been the +Perplexity of _Commentators_, who with all their Wit and Sagacity +can't get well over it. I shall not mention here all or any of their +pretended Solutions of this Difficulty; but let us see whether we +can't easily and at once unlose it. St. _Mark_'s Words are [Greek: ou +gar ên kairos sykôn], which are and have been commonly translated, +_for the Time of Figs is not yet_. But if we change the _Point_ into +an _Interrogation_, and read thus, _for was it not the Time of Figs?_ +the Difficulty vanishes as certainly, as that it is absurd to suppose +_Christ_ should come to his Figtree and look for Fruit, when he could +not reasonably expect any. This my Solution of this Difficulty +certainly serves the Purpose of the mystical Interpretation; and if +it does not the litteral, I answer, we are not to heed the Letter, +which seldom or never has any Sense or Truth in it. But, by the by, it +does the litteral too, since there are no Grounds from the Text to +think, what has been the common Opinion, that it was about the +_Jewish_ Passover that _Jesus_ came to the Figtree. If this my +Solution of the Difficulty don't please, I must say with[176] +_Heinsius_, that it must be left as a Knot for _Elias_ to untie, who, +according to the[177] ancient _Jews_, is first to gather Fruits off +this mystical Figtree, and present them to the intellectual Taste of +Mankind. But, that my Solution is good, will appear by what follows. + +And _Jesus_ finding Leaves only says, in St. _Matthew_, to the +Figtree, _Let no Fruit grow on thee henceforward for ever_; which +(with its parallel Place in St. _Mark_) is in my Opinion a false +Translation: The Original is, [Greek: Mêketi ek sou karpos genêtai eis +ton aiôna], and ought to be englished, _not as yet_, or _not until +now_, (that I come) _against the_ (grand) _Age_ (of the Sabbath) has +Fruit grown on thee. So that the Miracle of _Jesus_ was to make the +Figtree of the Church fruitful; and if her preceding unfruitful State, +which (in St. _Mark_) _Jesus_ is said to curse, or rather to devote to +Ruin, wasted away, it was by Consequence. + +But what Time of Day was it that _Jesus_ came to the Figtree? It was in +the _Morning_. And of what Day? That is uncertain as to the Letter, but +according to the mystical Extent of the _Three Years_, whether we +understand the Figtree as a Type of the Church, or of all Mankind of all +Ages, it will be on the _Morning_ of the great Sabbath, when, upon the +Appearance of the Light of Christ, like the Rising of the Sun, an +unfruitful and erroneous Church must needs wither away. And the +Disciples on the said _Morning_ will, as _Origen_[178] says, with their +intellectual Eyes behold her waste with Admiration. And then too, they +under Christ _will do what is done to the Figtree_, of the Church, and +_remove Mountains_ of Antichristian Power, that exalt themselves +against him; as the Fathers interpret, and I need not explain. + +And what is meant by the Means, which St. _Luke_ speaks of, to make +the Figtree of the Church fruitful on the Sabbatical Year; _the Year +it is to be let alone to bear Fruit in_? There must be _digging about +it_, that is[179] into the Earth of the Letter of the Scriptures, and +_dunging_ of it, that is calling[180] to Remembrance her Sins and +Errors of the Time past, which rationally speaking will make the +Church to bring forth good Fruit. + +After this Fashion is the rest of the Parable of the Figtree to be +allegorized out of the Fathers. St. _Gregory_[181] the _Great_ and St. +_Augustin_, make these two Stories or Parables, _viz._ of the Figtree, +and of the Woman with her _Spirit of Infirmity_, as they are blended +together in St. _Luke_, to be Figures of the same Mystery. The +_eighteen Years_ of the Woman's Infirmity and the _three Years_ of the +Figtree's Unfruitfulness, they will have to be mystically +synchronical. And the Woman's _Incurvity_ to the Earth is, they say, +significative of the same Thing with the _Unfruitfulness_ of the +Figtree. And the _Erection_ of the Woman on the Sabbath is of the same +Import with the _Reservation_ of the Tree for Fruitfulness on that +Day. And let any one see, if they don't admirally agree, as I have +interpreted these two Parables. + +Before I dismiss this Story of the Figtree, I can't but adore the +Providence of God, that the Miracle has been hitherto placed in the +withering away of the Tree. If the Miracle had been a plain Story of a +dead and wither'd Tree's being made to bring forth Leaves and Fruit on +a sudden; this would have been such a manifestly supernatural Work, +and so agreeable to modern Notionists about Miracles, that Mens +Thoughts would have been so absorpt in the Consideration of the +Letter, as they would never have extended them to the Contemplation of +the Mystery. And our Divines would have made such a Noise, in our Ears +of the Excellency and Marvellousness of such a Miracle, as that there +would be no bearing of it. But But as the _Evangelists_ have in a +good Measure suppress'd all mention of the after Fruitfulness of the +Tree; and the Story, by Misconstruction, is clog'd with the foresaid +Difficulties and Absurdities, we are of Necessity driven to the search +after Mystery for good Sense and Truth in it. + +And thus have I spoken enough to the Miracle of _Jesus_'s cursing the +Figtree, which according to the Letter is a foolish and absurd Story: +But the mystical Operation, of which the Letter is a Shadow, will be +ravishing, marvellous and stupendous; and not only a Proof of +_Christ_'s Power, and Presence in his Church, but a Demonstration of +his _Messiahship_, in as much as an infinite Number of Prophecys upon +Prophecys, will thereupon be discern'd to be accomplish'd, or the +Church can't bring forth the Fruits of the Spirit, that is Spiritual +Interpretations of the Scriptures, like ripe Figs. And so I pass to an + +8. _Eighth_ Miracle of _Jesus_, and that is,[182] "of his healing a +Man of an Infirmity, of thirty eight Years Duration, at the Pool of +_Bethesda_, that had five Porches, in which lay a great Multitude of +impotent Folk, blind, halt, withered, waiting the troubling of the +Waters, upon the Descent of an Angel, who gave a Sanative Virtue to +them, to the curing of any one, be his Distemper of what kind soever, +who first stept down into them." + +This whole Story is what our Saviour calls a _Camel_ of a monstrous +Size for Absurdities, Improbabilities and Incredibilities, which our +_Divines_, and their implicit Followers of these last Ages, have +swallowed without chewing; whilst they have been straining at _Knats_ +in Theology, and hesitating at frivolous and indifferent Things of the +Church, of no Consequence. + +As to _Jesus_'s Miracle in this Story, which consisted in his healing +a Man, of no body knows what _Infirmity_, there neither is nor can be +proved any Thing supernatural in it, or there had been an express +Description of the Disease, without which it is impossible to say, +there was a miraculous Cure wrought. As far as one may reasonably +guess, this Man's _Infirmity_ was more _Lazyness_ than _Lameness_, and +_Jesus_ only shamed him out of his pretended Illness, by bidden him to +take up his Stool and walk off, and not lie any longer, like a lazy +Lubbard and Dissembler, among the Diseased, who were real Objects of +Pity and Compassion: Or, if he was no Dissembler, he was only +fancyfully sick, and _Jesus_ by some proper and seasonable Talk +touch'd his Heart, to his Relief; and so, by the Help of his own +Imagination, he was cured, and went his Way. This is the _worst_ that +can be made of this _infirm_ Man's Case; and the _best_ that can be +said of _Jesus_'s Power in the Cure of him, as will appear, by and by, +upon Examination into it. But the other Parts of the Story of the +healing Virtue of the Waters, upon the Descent of an Angel into them, +is not only void of all good Foundation in History, but is a +Contradiction to common Sense and Reason, as will be manifest after an +Inquiry into the Particulars of it. + +St. _John_ was the beloved Disciple of our Lord, and I hope he lov'd +his Master: or he was worse than an Heathen, who loves those who love +him: But this Story, and some others, that are peculiar to his Gospel, +such as, of _Jesus's telling the Samaritan Woman her Fortune_; _of his +healing the blind Man with Eye-Salve made of Clay and Spittle_; _Of +his turning Water into Wine for the Use of Men, who had before well +drank_; and of _his raising Lazarus from the Dead_, are enough to +tempt us to think, that he wilfully design'd, either to blast the +Reputation of his Master, or to try how far the Credulity of Men who +through blind Love were running apace into Christianity, might be +imposed on; or he had never related such idle Tales, which, if the +_Priesthood_, who should be the philosophical Part of Mankind, had not +been amply hired into the Belief of them, would certainly have been +rejected with Indignation and Scorn before now. + +St. _John_ wrote his Gospel many Years after the other _Evangelists_: +What then should have been his peculiar Business? Certainly nothing +more, than to add some remarkable Passages of Life, to _Jesus_'s +Honour, which they had omitted; and to confirm the Truths which they +had before reported of him. But St. _John_ is so far from doing this, +that the Stories, he has particularly added, are not only derogatory +to the Honour of _Jesus_, but spoil his Fame for a Worker of Miracles, +which the other _Evangelists_ would raise him to. By reading the other +_Evangelists_, one would think, that _Jesus_ was a Healer of all +manner of Diseases, however incurable by Art and Nature, and that +where-ever he came, all the sick and the maim'd (excepting a few +Infidels) were perfectly cured by him. But this Story before us will +be like a Demonstration, that _Jesus_ was no such Worker of Miracles +and Healer of Diseases, as he is commonly believed to have been; and +that he wrought not near the Number of Cures, he is supposed to have +done, much less any great ones. The best Conception that an impartial +Reader of the Gospel can form of _Jesus_, is, that he was a tolerable +good natural _Orator_, and could handsomely harangue the People off +hand, and was according to the Philosophy of the Times, a good +_Cabalist_; and his Admirers finding him endewed with the Gift of +Utterance, which was thought by them more than human, they fancy'd he +must have the Gift of healing too, and would have him to exercise it; +which he did with Success, upon the Fancies and Imaginations of many, +who magnified his divine Power for it. And the Apostles afterwards, to +help forward the Credulity and Delusion of the People, amplified his +Fame with extravagant Assertions and strange Stories of Miracles, +passing the Belief of considerate and wise Men. Whether this +Representation of the Case, according to the _Letter_ of the Gospels, +be false and improbable, let my _Readers_ judge by the Story before +us, which I come now to dissect, and make a particular Examination +into the several Parts of it. Accordingly it is to be observ'd + +_First_, that this Story of the _Pool_ of _Bethesda_, abstractedly +considered from _Jesus_'s Cure of an infirm Man at it, has no good +Foundation in History: It merits no man's Credit, nor will any +reasonable Person give any heed to it. St. _John_ is the only Author +that has made any mention of this Story; and tho' his Authority may be +good, and better than another Man's in Relation to the Words and Actions +of _Jesus_, in as much as he was most familiar and conversant with him; +yet, for foreign Matters, that have no immediate Respect to _Jesus_'s +Life, he's no more to be regarded than another _Historian_, who, if he +palm upon his _Readers_ an improbable Tale of senseless and absurd +Circumstances, will have his Authority questioned, and his Story pry'd +into by the Rules of _Criticism_, and rejected or received as it is +found worthy of Belief and Credit. If there had been any Truth in this +Story before us, I cannot think but _Josephus_ or some other _Jewish_ +Writers, it is so remarkable, peculiar and astonishing an Instance of +the Angelical Care and Love to the distressed of _Jerusalem_, would have +spoken of it: But I don't find they have; or our modern _Commentators_ +would have refer'd to them, as to Testimony of the Credibility of the +Gospel-History. _Josephus_ has professedly written the History of the +_Jewish_ Nation, in which he seems to omit nothing that makes for the +Honour of his Country, or for the Manifestation of the Providence of God +over it. He tells us of the Conversation of Angels with the Patriarchs +and Prophets, and intermixes Extra-Scriptural Traditions, as he thought +them fit to be transmitted to Posterity. How came he then and all other +_Jewish_ Writers to forget this Story of the Pool of _Bethesda_? I +think, we may as well suppose that a Writer of the natural History of +_Somersetshire_ would neglect to speak of the medicinal Waters of +_Bath_, as _Josephus_ should omit that Story, which, if true, was a +singular Proof of God's distinguishing Care of his peculiar People, or +an Angel had never been frequently, as we suppose, sent to this Relief +of the Diseased amongst them. Is then St. _John_'s single Authority +enough to convey this Story down to us? Some may say, that there are +several Prodigies, as well as political Events of antient Times, that, +tho' they are reported but by one Historian, meet with Credit; and why +may not St. _John_'s Testimony be equal to another Writer's? I grant it; +and tho' it is hardly probable but that this Story, if true, before us, +must have had the Fortune to be told by others; yet St. _John_'s single +Authority shall pass sooner than another Man's, if the Matter be in +itself credible and well circumstanc'd. But where it is blindly +imperfectly and with monstrously incredible Circumstances related, like +this before us, it ought to be rejected. Which brings me, + +_Secondly_, To ask, what was the true Occasion of the Angel's Descent +into this Pool? Was it to wash and bath himself? Or, was it to impart +an healing Quality to the Waters for some one diseased Person? The +Reason, that I ask the first of these two Questions, is, because some +antient Readings of v. 4. say[183] the Angel [Greek: eloueto] _was +washed_, which supposes some bodily Defilement or Heat contracted in +the Cælestial Regions, that wanted Refrigeration or Purgaton in these +Waters: But how absurd such a Thought is, needs no Proof. To impart +then compassionately an healing Power to the Waters for the Benefit of +the Diseased was the sole Design of the Angel's Descent into them. And +God forbid, that any should philosophically debate the Matter, and +enquire how naturally the Waters deriv'd that Virtue from the Angel's +corporal Presence. The Thing was providential and miraculous, our +_Divines_ will say, and so let it pass. But I may fairly ask, why one +diseased Person only at a Time reap'd the Benefit? Or why the whole +Number of impotent Folks were not at once healed? I have a notable +Answer presently to be given to these Questions; but I am afraid +beforehand, our _Divines_ will not approve of it: Therefore they are +to give one of their own, and make the Matter consistent with the +Goodness and Wisdom of God; or the said Questions spoil the Credit of +the Story, and make an idle and ridiculous Romance of it. And when +their Hands are in, to make, what it impossible, a satisfactory Answer +to the said Questions; I wish, that, for the sake of _Orthodoxy_, they +would determine, whether the Angel descended with his Head or his +Heels foremost, or whether he might not come, swauping upon his Breast +into the Waters, like a Goose into a Horse-pond. But, + +_Thirdly_, How often in the Week, the Month or the Year did the Angel +vouchsafe his Descent into the Pool? And for how many Ages before +_Christ_'s Advent, and why not since and even[184] _now_, was this +Gracious and Angelical Favour granted? St. _John_ should have been +Particular as to these Points, which he could not but know +Philosophers would be curious to enquire about. If it was but once in +the Year, as St. _Chrysostom_[185] hints, little Thanks are due to him +for his Courtesy. One would think sometimes, that his Descent was +frequent; or such a Multitude of impotent Folk, variously disorder'd +had never attended on it. And again at other Times, one would think +that his Descent was seldom, or the Diseased as fast as they came, +which could not be faster than the Angel could dabble himself in the +Waters, had been charitably dismissed with restor'd Health. Here then +is a Defect in St. _John_'s Story, and a _Block_, at which wise and +considerate Freethinkers will stumble. But, + +_Fourthly_, How came it to pass, that there was not better Care taken, +either by the Providence of God, or of the Civil Magistrates of +_Jerusalem_ about the Disposal of the Angelical Favour to this or that +poor Man, according to his Necessities or Deserts: But that he, who +could fortunately catch the Favour, was to have it. Just as he who +runs fastest obtains the Prize: So here the Diseased, who was most +nimble and watchful of the Angel's Descent, and could first plunge +himself into the Pool, carried off the Gift of Sanation. An odd and a +merry Way of conferring a divine Mercy. And one would think that the +Angels of God did this for their own Diversion, more than to do good +to Mankind. Just as some throw a Bone among a Kennel of Hounds, for +the Pleasure of seeing them quarrel for it; or as others cast a Piece +of Money among a Company of Boys for the Sport of seeing them scramble +for it: So was the Pastime of the Angels here. It was the Opinion of +some Heathens, that _Homines sunt Lusus Deorum_, the Gods sport +themselves with the Miseries of Mankind; but I never thought, before I +considered this Story, that the Angels of the God of the _Jews_ did so +too. But if they delighted in it, rare sport it was to them, as could +be to a _Town-Mobb_. For as the poor and distressed Wretches were not +to be supposed to be of such a polite Conversation, as in Complaisance +to give place to their betters, or in Compassion to make way for the +most miserable; but upon the Sight or Sound of the Angel's Fall into +the Pool, would without Respect of Persons strive who should be first: +So those who were behind and unlikely to be cured, would like an +unciviliz'd _Rabble_, push and press all before them into it. What a +Number then, of some hundreds perhaps, of poor Creatures were at once +tumbled into the Waters to the Diversion of the City Mob, as well as +of God's Angels? And if one arose out of it, with the Cure of his +Disease, the rest came forth like drown'd _Rats_, to the Laughter of +the foresaid Spectators; and it was well if there was not sometimes +more Mischief done, than the healing of _one_ could be of Advantage, +to those People. Believe then this Part of the Story, let him that +can. If any Angel was concern'd in this Work, it was an Angel of +_Satan_ who delights in Mischief; and if he healed _one_ upon such an +Occasion, he did it by way of Bait, to draw others into Danger of Life +and Limb. But as our _Divines_ will not, I suppose, bear the Thoughts +of its being a bad Angel; so I leave them to consider upon our +Reasonings, whether it was credible that either a good or a bad Angel +was concerned, and desire them to remember to give me a better Reason, +why but _one_ at a Time was healed. + +If any Pool or Cistern of Water about this City of _London_ was so +blessed with the Descent of an Angel to such an End, the Magistrates, +such is their Wisdom, would, if God did not direct, take care of the +prudent Disposal of the Mercy to the best Advantage of the Diseased. +And if they sold it to an infirm _Lord_ or _Merchant_, who could give +for it most Money, to be distributed among other Poor and distressed +People, would it not be wisely done of them? To suppose they would +leave the Angelick Favour to the Struggle of a Multitude, is absurd +and incredible. And why then should we think otherwise of the +Magistrates of _Jerusalem_? Away then with the Letter of this Story! +And if this be not enough to confute it. Then, + +_Fifthly_, Let us consider, to its farther Confutation, who and what +were the impotent Folk, that lay in the Porches of _Bethesda_, waiting +the Troubling of the Waters. St. _John_ says they were _Blind_, +_Halt_, _Withered_, and as some Manuscripts[186] have it, +_Paraliticks_. And what did any of these there? How could any of them +be supposed to be nimble enough of Foot to step down first into the +Waters, and carry off the Prize of Sanation, before many others of +various Distempers? Tho' the troubled Waters might be of such +medicinal Force as to heal a Man of whatsoever Disease he had; yet +none of the foresaid Persons for want of good Feet and Eyes could +expect the Benefit of it. Tho' the Ears of the Blind might serve him +to hear, when the Angel plump't like a Stone into the Waters, yet +through want of Sight for the guidance of his Steps, he would by +others be jostled out of the right Way down into them. And if the Lame +had good Eyes to discern the Descent of the Angel, yet Feet were all +in all to this Purpose: Consequently these impotent Folk, specified by +St. _John_, might as well have stay'd at Home, as resorted to +_Bethesda_ for Cure. I know not what Fools the Diseased of _Jerusalem_ +of old might be, but if there was such a Prize of Health to be strove +for, by the Distempered of this City, I appeal to all Men of common +Sense, whether the _Blind_, the _Lame_, the _withered_ and +_Paralyticks_ would offer to put in for it. St. _John_ then forgot +himself, or else blundered egregiously, or put the Banter upon us, to +try how far an absurd Tale would pass upon the World with Credit. +There might be, if there was any litteral Sense in the Story, many of +other Distempers, but there could be neither _blind_, _halt_ nor +_withered_, without _such an Absurdity_, as absolutely disparages the +Story, blasts the Credit of the _Relator_, or rather brings to mind +the Assertion of St. _Ambrose_, that the Letter of the _New_ as well +as of the _Old Testament_ lies abominably. If what I have here said +does not overthrow the Letter of this Story; Then what I have, + +_Sixthly_, To add, will do it more effectually, and that is, of the +_certain Man, that had an Infirmity thirty and eight Years_, and lay +at this Pool for an Opportunity to be cured of it. Tho' these _thirty_ +and _eight_ Years are, in our _English_ Translation prædicated of this +Man's Infirmity, yet more truly, according to the Original, are they +spoken of the Time he lay there? and the Fathers so understood St. +_John_'s Words. What this Man's Infirmity was, we are uncertain: For +[Greek: astheneia] _Weakness_ or _Infirmity_ is a general Name of all +Distempers, and may be equally apply'd to one as well as to another: +Whereupon, tho' we can't certainly say from this Man's Infirmity, that +he was a Fool to lay there so long, expecting that Cure, which it was +impossible for him to obtain; yet what he says to our Saviour, _I have +no Man, when the Waters are troubled to put me into the Pool, but +while I am coming another steppeth down before me_, does imply his +Folly sufficiently, or rather the Incredibility of the whole Story. +What then did this _infirm_ Man at this Pool, if he had neither Legs +of his own good enough, nor a Friend to assist him, in the Attainment +of Sanation? Was he not a Fool, if it was possible for any to be so +great a one, for his Patience? Would it not have been as wisely done +of him to wait, in the Fields so long, the Falling of the Sky, that he +might catch Larks? The Fathers say, this Man's _Infirmity_ was the +_Palsy_; but whether they said so for the Sake of the Mystery, or to +expose the Letter, I know not. But that Distemper, after _thirty_ and +_eight_ Years Duration, and Increase; if it was more curable than +another at first, had in that time undoubtedly so weakened and +render'd him uncapable to struggle with others for this Relief, that +it is without Sense and Reason to think he should wait so long for it. +Our _Divines_, if they so please, may commend this Man for his +Patience, but after a few Years, or rather a few Days Experience, +another Man would have been convinc'd of the Folly and Vanity of his +Hopes, and returned Home. If he could not put in for this Benefit, +with Prospect of Success in his more youthful Days, when the Distemper +was young too, much less Reason had he to hope for it in his old Age, +after _thirty_ and _eight Years_ Affliction, unless he dream'd of, +what was not to be imagin'd, an Opportunity, without Molestation and +Competition, to go off with it. Whatever then our _Divines_ may think +of this Man and his Patience, I will not believe there ever was such a +Fool; and for this Reason will not suppose St. _John_ could literally +so romance, unless he meant to bambouzle Mankind into the Belief of +the greatest Absurdity. A Man that Lies with a Grace to deceive +others, makes his Story so hang together, as to carry the Face and +Appearance of Truth along with it; which this of St. _John_, that for +many Ages has been swallowed, for the Reason before us, has not. But +what is the worst of all against this Story is, + +_Seventhly_, That which follows, and absolutely destroys the Fame and +Credit of _Jesus_ for a Worker of Miracles. _And_ V. 1, 2, 3. _Jesus +went up to Jerusalem, where there was by the Sheep-Market, a Pool, +called Bethesda, having five Porches, in which lay a great Multitude +of impotent Folk, blind, halt, withered._ Why then did not _Jesus_ +heal them? Here was a rare Opportunity for the Display of his Healing +and Almighty Power; and why did he not exercise it, to the Relief of +that Multitude of impotent Folk? If he could not cure them, there's an +End of his Power of Miracles? and if he would not, it was want of +Mercy and Compassion in him. Which way soever we take this Case, it +turns to the Dishonour of the Holy _Jesus_. What then was the Reason, +that of so great a Multitude of diseased People, _Jesus_ exerted his +Power, and extended his Mercy, on only _one_ poor Paralytick? St. +_Augustin_[187] puts this Question and Objection into my Mouth; and +tho' neither He nor I start it for the Service of Infidelity, but to +make Way for the Mystery, yet I know not why _Infidels_ may not make +Use of it, till Ministers of the Letter can give a satisfactory Answer +and Solution to it. + +The Evangelists, _Matthew_, _Mark_, and _Luke_, tell such Stories of +_Jesus_'s healing Power, as would incline us to think he cured all +where-ever he came. He _heal'd_, they say, _all Manner_ of Diseases +among the People, and they make mention of particular Times and +Places, where all the Diseased were healed by him, which Assertions +imply, that _Jesus_'s healing Power was most extensive and (excepting +to an hard-hearted and unbelieving _Pharisee_ now and then) universal; +so far that it might be question'd, whether any died, during the Time +of his Ministry, the Places where he came: And our _Divines_ have so +harangued on _Jesus_'s Miracles, as would confirm us in such an +Opinion: But this Story in St. _John_ confutes and confounds all. St. +_John_ in no Place of his Gospel talks of _Jesus_'s healing of many, +nor of all manner of Diseases, much less of all that were Diseased; +which, if it be not like a Contradiction to the other _Evangelists_, +is some Diminution of their Authority, and enough to make us suspect, +that they stretch'd much in praise of their Master, and said more to +his Honour than was strictly true. But this Place before us is a flat +Contradiction to them, and _Jesus_ is not to be supposed to heal many +in any Place, much less all manner of Diseases, or he had never let +such a Multitude of poor Wretches pass without the Exercise of his +Power and Pity on them. Some good Reason then must be given for +_Jesus_'s Conduct here, and such a one as will adjust it to the +Reports of the other Evangelists; or _Infidels_ will think, that +either they romanc'd for the Honour of their Master, or that St. +_John_ in Spite told this Story to the Degradation of him. I can +conceive no better of this Matter according to the Letter. + +The _Bishop_ of _Litchfield_ very remarkably says,[188] _that Jesus +where-ever he went, healed all that came to him without Distinction, +the impotent, halt, withered_. He certainly had this Text of St. +_John_ in his Eye, when he said so, because _Impotent_, _Halt_, +_Withered_, are only mention'd here, where _Jesus_ cured _none_ of +them: Whereupon if his _Lordship_ had made but a marginal Reference to +this Text, it would have been the best Jest and Banter, with a Sneer, +that ever was put upon _Jesus_ and his Power of Miracles: As it is, +it's a very good one, and I desire my Readers to take Notice of it, +that his Lordship may not lose the Credit and Praise of it. It's for +such Circumspection of Thought, Exactness of Expression, and Acuteness +of Wit, that I admire that _Prelate_, and must needs say of him, +whether he ever be translated to _Canterbury_ or _York_, or not, that +he's an _arch_ Bishop. + +But to return and go on. The Conduct of _Jesus_, to all Appearance, is +not only blameable, his Power of healing disputable, and his Mercy +indefensible, for that he cured but _one_ infirm Man out of a +Multitude, at _Bethesda_, but, + +_Eightly_, and lastly, it may reasonably be questioned, whether he +wrought any Miracle in the healing of this _one_ Man. Miracles (to say +nothing of the ridiculous Distinction between divine and diabolical +ones) are Works done out of the Course of Nature, and beyond the +Imitation of human Art or Power. Now whether the Cure of this infirm +Man can be brought under this Definition of a Miracle, may be doubted. +What this Man's _Infirmity_, which is a general Name for all +Distempers, was, we know not. How then can we say he was miraculously +cured, unless we knew his Disease to be incurable by Art, which none +can affirm? The worst that we know of this Man's Case, is, that it was +of a long Continuance, no less than of _eight_ and _thirty_ Years: And +the _Bishop_ of _Litchfield_ and others in their florid Harangues of +_Jesus_'s Works, make the Cure of such Chronical Diseases to be +miraculous: But why so? Many Instances may be given of Infirmities of +human Nature, of a long Duration, which in Time, and especially in +old Age, wear off. If such Infirmities don't occur to the Memory of +our _Divines_, I could put them in Mind of them. And who knows but +this was the Case of this impotent Man, whose Infirmity _Jesus_ +observing to be wearing off, bid him to be gone, and take up his +Couch, for he would soon be made whole. + +The Fathers indeed call this Man's Infirmity the _Palsy_, which in +truth is generally worse than better by Time, and after _thirty_ and +_eight_ Years, must needs be very deplorable, and incurable without a +Miracle. But why do they call it the Palsy? They have no Authority for +it from the Text, without which, as our litteral _Doctors_ will not +subscribe to their Opinions in other Cases; so why should I here? In +short, the Fathers had never call'd it the _Palsy_, but for the sake +of the Mystery; and I am not bound to own _that_ to have been the +Distemper, any more than it was want of Legs; for that would be making +of Miracles for _Jesus_, without Reason and Authority. + +If _Jesus_ here had healed the whole _Multitude of impotent Folk_; +without Enquiry what Numbers there might be of them, I should have +believed that he wrought there many great Miracles, in as much as in +such a great Multitude, there must needs, in all Probability, be some +incurable by Art or Nature: But since he cured only this _one_ Man, it +affords Matter of Speculation, whether he was the _most_ or the +_least_ diseased amongst them. Our _Divines_, for the sake of the +Miracle, may possibly suppose him to be the most grievously afflicted +of any; but _Infidels_, on the other hand, will say, not so: but with +their Cavils will urge that this infirm Man was either a Dissembler, +whom _Jesus_ shamed out of his pretended Disease, or that he was only +hippish, and fancyfully more than really distemper'd of a long Time, +whom _Jesus_ by suitable Exhortations and Admonitions, working upon +his Imagination, persuaded into a Belief of his Cure, and bid him to +walk off. Certain it is, that _Infidels_ will say, it was not a Power +of Miracles in _Jesus_ which heal'd him, or he had used it then and +there for the Sanation of others also. + +And thus have I finish'd my Invective against the Letter of this Story; +which, if any are offended at, they enjoy, what is the most reasonable +Thing in the World, the same Liberty to write for the Letter, which I +have used against it: And so I pass to the Consideration of the +Opinions and Expositions of the Fathers on this strange Story. + +The Fathers, upon whose Authority I form'd my preceding Invective +against the Letter, so universally betake themselves to the mystical +Interpretation of this Story, that it may be question'd, whether any +of them, more than myself, believ'd any Thing at all of the Letter of +it. St. _Chrysostom_, who is as much a litteral Interpreter of the +Scriptures as any of them, here intirely discards the Letter, saying +admirably thus,[189] _what a strange Way and Story of healing the +Diseased is here? but what is the Mystery of it? that we are to look +to. The Matter could not be so simply and unadvisedly transacted +litterally, as it is related. There must be somewhat future here, as +by a Type and Figure, signify'd; or the Story, it is so incredible in +itself, will give Offence to many._ St. _Chrysostom_ was certainly in +the right on't; and I wonder, for which no Reason but want of Liberty +can be given, that _Infidels_ have not before now, with their Jests +and Cavils, ridiculed this Story. St. _Augustin_, to the same Purpose, +says,[190] _Can any one believe, that these Waters of Bethesda were +wont to be troubled in this Fashion, and that there was not Mystery, +and a spiritual Signification in it?_ Yes, I could tell St. +_Augustin_, that our modern _Divines_ seem to believe it, tho' he, if +he was now alive, would laugh at them for it. But to come to the +profound Mystery signified by this Story, which to use the Words +of[191] St. _Augustin_, as God shall enable me, I will now speak to. + +Our _English_ Version says, _There is at Jerusalem by the +Sheep-Market, a Pool_. How our _Translators_ came by the Notion of a +_Market_ here, I can't imagine, since there is nothing to favour it in +the Original, which stands thus, [Greek: epi tê probatikê +kolymbêthra]: By [Greek: kolymbêthra], the Fathers understand[192] +Baptism, or the spiritual _Laver_ of Regeneration; and who is that +for, but the Flock of Christ, signified by [Greek: probatikê]? So we +have another and clearer Interpretation of these two Words. And as to +_Bethesda_, that is a mystical Name of the Church, which according to +the Signification of _Bethesda_, is the House of Grace. And if it is +said to be at _Jerusalem_, it is not to be understood of the Old +_Jerusalem_, but of the _New_ and Apocalyptical _Jerusalem_, at the +Entrance into which the Flock of Christ will be baptiz'd by the Waters +of the Spirit, as in a mystical Laver. + +_Bethesda_ is said to have five _Porches_, that is, as the Fathers[193] +agree, the five Books of _Moses_, which are as so many Doors of Entrance +into the House of Wisdom, or of the Grace of _Christ_. + +At these _five Porches_ of the five Books of Moses lay _a great +Multitude of impotent Folk, blind, halt, withered_. And who are these +mystically? The ignorant, erroneous, and unstable in Faith and +Principle, as the Fathers often understand them spiritually. And what +is the Reason of these their mystical Diseases? Because, as St. +_Augustin_[194] and other Fathers say, they rest on the Letter of the +Law, which throws them into various Errors, like Diseases, of +different Kinds, of which they can't be cured without the Descent of +the Spirit, like an Angel, to instruct them mystically to interpret. + +With these impotent Folk lay _a certain Man who had an Infirmity_. And +who is this infirm Man? Mankind in general, say St. _Cyril_[195] +and[196] St. _Augustin_, And what is his Infirmity? The Fathers call it +the[197] _Palsy_, because of his Instability, and Unsteadiness in Faith +and Principles, which is now the Case of Mankind. St. _John_ calls it +[Greek: astheneian] _a Weakness_, which being a general Name of all +Distempers, we can't guess what might be here the specifical one. But +reasonably speaking, according to the Rule of Interpretation, this Man's +_Infirmity_ is the same with the Woman's _Spirit of Infirmity_, and that +is a Weakness at the Spirit of Prophecy, which Mankind, as well as the +Woman of the Church, is to be cured of in the Perfection of Time. + +And how long did this Man with his Infirmity lay in these Porches of +_Bethesda_? _Thirty eight Years_: So has Mankind with his Weakness at +the Spirit of Prophecy lay eight and thirty (hundred)[198] Years, +reckoning two thousand under the Law, and eighteen hundred since under +the Gospel. St. _Augustin_[199] has an ingenious and more mystical way +of Computation of these _thirty and eight Years_, which pleases me +too, but possibly some Readers may not so easily apprehend it, unless +they are well acquainted with the Mystery of Prophetical Numbers. + +And how is Mankind to be cured of his Infirmity at the Spirit of +Prophecy? By being instructed, by the Spirit of Truth, who is to come +at the Conclusion of the said thirty and eight mystical Years, _to +arise and take up his bed and walk_, that is, to raise his Thoughts to +the Contemplation of the divine Mysteries of the Law, and to lift up +his Bed of the Letter, on which he has hitherto _rested_, into a +sublime Sense, and then he will walk uprightly and steadily in the +Faith, without wavering like a Paralytick. + +And at what Season did _Jesus_ come to this infirm Man? It was at a +Feast of the _Jews_. _Irenæus_, _Chrysostom_, _Theophylact_, and +_Cyril_ call it the Feast of Penticost. And the grand Feast of +Penticost is, as St. _Cyril_[200] says upon the Place at the +Perfection of Time, the Time of the Evangelical Sabbath, and of +_Jesus_'s spiritual Advent, which will be a Time of feasting on +intellectual and divine Mysteries, of seeing Visions and of dreaming +Dreams; consequently at that Time, as the ancient _Jews_ and Fathers +assert, Mankind will be cured of this Infirmity at the Spirit of +Prophecy. And this too is the _certain Season, that the Angel will +descend and trouble the Waters_. By Angel is here meant[201] the +Spirit of Christ. And by Waters the Fathers understand,[202] the +People of all Nations. But how will the Descent of the Spirit of +Truth, like an Angel, trouble these Waters, that is, give any +Molestations and Disturbance to the People? Is there not a Mistake in +the Oracle? If the _Clergy_ will be but greater Lovers of Truth than +of their Interests; if they, who should be Teachers of Forbearance of +one another in Love, will but keep their Temper, there would be found +a mistake in it. But alas! + +_Lastly_, The _Jews_, as is intimated, seem to have been mov'd with +Indignation at the Cure of the infirm Man, saying to him, ver. 10. _it +is the Sabbath, it is not lawful for thee to carry thy Bed_; which +litterally could not be true. The _Jews_ were not such precise +Observers of the Sabbath; nor _so stupid and foolish_, as St. +_Cyril_,[203] says, as to think the taking up and carrying a Stool to +be a Breach of it. But mystically, it is to be fear'd, this will be +most true, and that the _Clergy_, who would be _Jews_ inwardly, and +the Circumcision in Spirit, will be bitter Enemies to Man's Exaltation +of his Couch of the Letter of the Scriptures on or against the +Evangelical Sabbath, and will make it, if possible, an _unlawful_ +Work; because it will bring to them Shame, Dishonour and Loss of +Interests along with it. + +After this Manner is every other Circumstance of this Story to be +allegorically apply'd out of the Fathers. The Moral or Mystery of the +whole, in short, is this, that at the Perfection of Time, signified by +the _Sabbath_, the _Pentecost_, the End of _thirty eight Years_, the +Spirit of Truth will descend on Mankind, to their Illumination in +Prophecy, and to the healing of their _Errors_, call'd _Diseases_; +which is admirably represented by the Parable before us, that +according to the Letter, has neither Reason nor common Sense in it. + +And thus have I spoken to _eight_ of the Miracles of _Jesus_; and +whether I have not shew'd them, in whole or Part, according to the +Proposition before us, to consist of Absurdities, Improbabilities, +and Incredibilities; and whether they are not prophetical and +parabolical Narratives of what will be mysteriously, and more +wonderfully done by _Jesus_, I appeal to my _Readers_. + +After another Discourse of some other Miracles, I intend to take into +Examination the several Stories of _Jesus_'s raising of the Dead as of +_Lazarus_, _Jairus_'s Daughter, and the Widow's Son of _Naim_; which +reputedly are _Jesus_'s grand Miracles; but, for all the seeming +Greatness and Excellency of them, I don't doubt but to give the Letter +of these Stories a Toss out of the Creed of a considerate and wise +Man; at least show their Insufficiency for the Purpose for which they +have been hitherto apply'd. And if I should afterwards, by the Leave +and Patience of the _Bishop_ of _London_, give my Objection against +_Christ_'s Resurrection a Review, and some more Force, then what will +become of the Argument of _Christ_'s Power, Authority, and +_Messiahship_ from his Miracles? + +But, besides _Jesus_'s Miracles, I am, as Opportunity serves, to take +into Consideration some of the Historical Parts of his Life; and shew +them to be no less sensless, absurd and ridiculous than his Miracles. + +And why may I not sometimes treat on the Parables of _Jesus_, and show +what nonsensical and absurd Things they are, according to the +Expositions of our most famous Commentators of these last Ages. _Jesus_ +was certainly the absolute, and most consummate Perfection of a +_Cabalist_, _Mystist_, _Parabolist_ and _Enigmatist_; but according to +modern Commentaries and Paraphrases, he was the merest Ideot and +Blockhead that ever open'd his Mouth, in that sort of Learning, to the +Instruction of Mankind. And I am oblig'd a little to speak to the +Absurdities of _Christ_'s Doctrine and Parables, because one Article of +the Prosecution against me was for saying, _that any of the Philosophers +of the Gentiles_, or _any rational Man_ (meaning according to modern +Expositions) _would make a better Teacher, than Jesus was_. + +What a great deal of Work have I upon my Hands, which, if God spare my +Life and Health, I intend to go on with: If what I have already done +in it be not acceptable to the _Clergy_, their Way to prevent the +Prosecution of this great Undertaking, is to battle me upon what's +past. Who knows but they may write, if they would try their Strength, +so acutely in Defence of the Letter of _Jesus_'s Miracles already +discuss'd, as may effectually stop my Mouth, and prevent my giving +them any more Trouble of this Kind? And I suppose I have now gotten an +Adversary in the _Bishop_ of St. _David_'s, who has already discharg'd +one Fool's Bolt at me. + +There has nothing been a more common Subject of Declamation among the +_Clergy_ than the _Reasonableness_ of Christianity, which must be +understood of the History of _Christ_'s Life and Doctrine, or the +Application of the Word _Reasonableness_ to the Christian Religion is +impertinent. But if I proceed, as I have begun in this Work, I shall +shew Christianity, as it is understood, to be the most unreasonable +and absurd Story, that ever was told; and our modern Systems of +Theology groundless and sensless in almost every Part of them. +_Mahometanism_, without Offence be it spoken, is a more _reasonable_ +Religion than the Christian, upon modern _Schemes_ and _Systems_. + +If what I here say is offensive to our _Divines_, the _Press_ is open +for them as well as for myself, and they may, if they can, shew their +Resentment of it. Thanks unto God and our most excellent Civil +Government for such a Liberty of the _Press_: A Liberty that will lead +and conduct us to the Fountain of Wisdom and Philosophy, which +Restraint is a down-right Enemy to. And that this Blessing of Liberty +may be continued, for all _Bishop Smallbrook_ and Dr. _Roger_'s +_Hobbism_, is, I dare say, the Desire of the curious, inquisitive, and +philosophical Part of Mankind. If this Liberty should be taken away, +what a notable Figure will our _Divines_ make from the _Press_ and +_Pulpit_, declaiming on the Reasonableness, Excellency and Perfection +of the Christian Religion, without an Adversary; and telling their +Congregations, that all, their bitterest and acutest Enemies can +object, is clearly answered! + +The _Press_, of late Years, has been productive of so many cogent and +persuasive Arguments for Liberty of debate, and the Advocates for this +Liberty, in the Judgment of the impartial and considerate, have so far +gotten the better of their Adversaries, that I wonder any one can +appear in behalf of Persecution. If I was a _Bishop_ or _Doctor_ in +_Divinity_, I shou'd think it a Disgrace to my Station and Education +to ask the Assistance of the Civil Authority to protect my Religion: I +should judge my self unworthy of the Wages and Emoluments I enjoy'd, +for the Preaching and Propagation of the Gospel, if I was unable to +give an Answer to any one, that ask'd a Reason of my Faith; Or if I +was so Shallow-pated, as to think Heresy and Infidelity punishable by +the Civil Magistrate, I should think myself as much oblig'd to confute +by _Reason_, as he is to punish by the _Sword_. If the _Bishop_ of +_London_ had taken this Course with me; if he had publish'd a +Refutation of my supposed Errors, as well as endeavour'd at a +Prosecution of me for them, I had forgiven him the Wrongs and Injuries +done me, and made no repeated Demands of Satisfaction for them. + +Christianity is, as I believe, founded on a Rock of Wisdom; and what's +more, has an omnipotent and omniscient God on its Side, who can incline +the Hearts of Men to believe, and open the Eyes of their Understanding +to discern the Truth of it; consequently there can be no Danger in the +Attempts of our Adversaries, whether, _Jews_, _Turks_ or Domestick +_Infidels_, against it. But Persecution implys Weakness and Impotency in +God to defend his own Cause; or his Priests would not move for the Help +of the Arm of Flesh in Vindication of it. And if, at this Time of Day, +after so many Treatises of _Infidels_, and some of them as yet +unanswered, against our Religion, this good Cause should be taken out of +the Hands of God, and committed to the Care of the Civil Magistrate; if +instead of Reason the Clergy should have Recourse to Force, what will +By-standers, and even Well-wishers to Christianity say? Nothing less +than that _Infidels_ had gotten the better of _Christ_'s Ministers, and +beaten them at their own Weapons of Reason and Argument. + +The two great Pleaders for Persecution, to the Disgrace of themselves +and Dishonour of our Religion, that have lately arose are Dr. _Rogers_ +and the _Bishop_ of St. _David_'s. Dr. _Rogers_'s chief Reason against +Liberty of Debate, is because, as he says it is pernicious to the +Peace and Welfare of the Community, by unsettling the Minds of the +People about the Religion established: But here's no consequence, +unless it could be proved, that such as the great Mr. _Grounds_ and +Mr. _Scheme_, have it in their Hearts to raise Mobbs upon the +Government, and to beat out the Brains of the _Clergy_. All the Harm, +or rather Good, they aim at, is to exercise the Wits of the _Clergy_ +with their Doubts and Objections; and if the Passions of our +_Ecclesiasticks_ are not raised upon it, to the doing of Violence to +these _Gentlemen_, the Peace of the Publick will never be disturb'd. +As to myself, tho' I have a vast and numerous Party on my Side, no +less than all the Fathers and primitive Christians for some Ages; yet +as we were peaceable and quiet Subjects of old and passively obedient +to the _Emperors_ of _Rome_; so we will continue to the Civil +Authority of this Nation. We only take the Liberty to awaken the +Clergy out of a Lethargy of Dulness and Ignorance; and hope the Civil +Magistrate will consider the Goodness and Charity of our Intentions, +and guard us against their Insults for it. + +The _Bishop_ of St. _David_'s[204] says, "It is absurd to assert, that +the Liberties of any Nation will allow, with Impunity, a Set of +distinguish'd Infidels to insult and treat with the greatest Contempt +and Scorn the most sacred and important Truths, that are openly +professed, by the whole Body of the People, of whatever Denomination." +By a Set of Infidels, I suppose, he means me and the Fathers: And by +_treating with Contempt and Scorn the most sacred and important +Truths_, he means, our burlesquing, bantering and ridiculing the +_Clergy_ for their Ministry of the Letter: And for _this_ he would, I +conceive, have incensed the _Societies_ for Reformation of Manners to +a Prosecution of me. And if they had not been wiser, and more +merciful than their Preacher, I must have gone to Pot. But why should +the _Bishop_ dislike this way of Writing? Don't he know, that the +Fathers of the Church used to jest and scoff at the _Gentiles_ and +their Priests for their foolish Superititions? Don't he know, that our +_Reformers_ banter'd and ridicul'd Popery out of Doors, and almost +within the Memory of Man, it was reckon'd but a dull Sermon, that was +not well humm'd for its Puns and Jest on the Papists? why then should +the _Bishop_ be against that way of writing, which was of good Use to +the _Reformers_, and first _Christians_? The grand Subject for +_Burlesque_ and _Banter_, in my Opinion, is _Infidelity_; and that +_Bishop_, who can't break two Jests upon _Infidels_ for their one upon +Christianity, has but a small Share of Wit. The Christian Religion +according to the _Bishop_, will abide the Test of calm and sedate +Reasoning against it, but can't bear a Jest; O strange! + +But to leave these two Contenders for Persecution to the Chastisement of +acuter Pens. What I have here pleaded for Liberty is not thro' any Fears +of Danger to myself, but for the Love of Truth and Advancement of +Christianity, which, without it, can't be defended, propagated and +sincerely embraced. And therefore hope, that the Controversy before us, +between _Infidels_ and _Apostates_ will be continued by the Indulgence +of the Government, till Truth arises and shines bright to the +Dissipation of the Mists of Error and Ignorance; like the Light of the +Sun to the Dispersion of the Darkness of the Night. I will by God's +Leave, go on to bear my part in the Controversy; And, if it was not more +against the Interests than Reason of the _Clergy_ to believe me, would +again solemnly declare that what I do in it is with a View to the Honour +of _Jesus_, our spiritual _Messiah_, to whom be Glory for ever. _Amen._ + + ~_FINIS._~ + +[Illustration] + +FOOTNOTES: + +[145] _Matt._ Chap. xxi. _Mark_, Chap. xi. + +[146] Hoc factum, nisi figuratum, stultum invenitur. _In Serm._ lxxvii. + +[147] Nulla esset Ligni Culpa, quia Lignum sine sensu non habebat +Culpam. Augustin _in Serm._ lxxxix. + +[148] Quærit poma; necesciebat tempus nondum esse? quod Cultor Arboris +sciebat, Creator Arboris nesciebat? _Augustini in Serm._ lxxxix. + +[149] Hoc ideo probamus, quia Passionis Domini Dies propinquabat, et +scimus quo tempore passus sit. _Ibid._ + +[150] Arbor non est justé siccato. _Johan. Hierosol in Loc. Marci._ + +[151] Si miraculum fuerat tantummodo commendandum, et non alquid +prophetice figurandum, multo clementiùs dominus et sua misericordia +digniùs fecerat, Si quam aridam invenerat, viridem redderet, sicut +languentes sanavit. Tunc vero e contrario, quasi adversus Regulam +Clementiæ suæ invenit Arborem virentem, præter tempus fructus nondum +habentem, non tamen fructum agricolæ negantem, et aridam fecit. _In +Serm._ lxxxix. _Sect._ 3. + +[152] See Arch-Bishop _Wake_'s Letter to Mr. _Chandler_, which is +handed about Town and Country. + +[153] _Vindication of the Christian Religion_, p. 82. + +[154] _Ibid._ + +[155] Quod sequenti die viderint exaruisse fieum. _Theophylact. in +Locum Marci._ + +[156] Chap. xiii. + +[157] Quid sibi vult, quod in Evangelio suo Dominus Fici Parabolam +_frequenter_ inducit: Habes enim alibi, quod jussu Domini Viriditas +omnis hujus Ligni frondentis aruerit. _In Loc. Lucæ._ + +[158] Videamus, ubi alibi scriptum de ista ficu; in Evangelio secundum +Lucam legimus, &c. _In Loc. Marci. Hom._ xii. + +[159] _Matth._ Chap. xxi. 21. + +[160] Quanquam igitur juxta Literam Hæc facta non legantur ab Apostolis, +sicut quidam Paganorum calumniati sunt, et garriunt contra nos, etiam in +suis scriptis asserentes Apostolos non habuisse fidem, quia monues non +transtulerunt neque Ficulneas verbo exsiccarunt. _In Loc. Matth._ + +[161] Legimus Apostolorum miracula, nusquam autem legimus arborem ab his +arefactam, aut montem in mare translatum; quæramus ergo in mysterio ubi +factum sit, non enim Verba Domini vacare potuerant. _In Serm._ lxxxix. + +[162] Sed futurum aliquid Miraculo commendasse, multa sunt quæ nos +admoneant, nobisq; persuadeant imo ab _invitis_ extorqueant. _Ibid._ + +[163] Porro quando in hunc locum incidimus, nemo curiose inquirat, aut +anxie disputet, justene an secus factum sit; sed Miraculum editum +contempletur et admiretur. Nam de submersis Porcis quoq; nonnulli hanc +quæstionem moverant, factumq; justitiæ coloræ destitutum prædicare +veriti non sunt. _In Loc. Merci._ + +[164] Quid Arbor fici, nisi humanam naturam designet? _In Homil._ xxxi. + +[165] In Ficu, Synogogæ positum Exemplum est. _In Loc. Matt._ + +[166] Absit a nobis, ut, Jesu veniente ad nos et volente manducare de +ficu (_Ecclesiæ_) non inveniatur Fructus in ea. _In Matth. Tract._ xxx. + +[167] Potest autem ficus illa intelligi populus Circumcisionis. _Ibid._ + +[168] Arbor ficulnea Genus humanum est----Triennium autem tria sunt +Tempora, unum ante Legem, alterum sub Lege, tertium sub gratia. St. +_Augustin in Serm._ cx. + +[169] _Jude_, ver. 14. + +[170] Inveniet infæcundam, foliis tantummodo vestitam, id est Verbis +inanibus gloriantem, sed fructibus vacuam, Operibus quippe bonis +sterilem. _In Loc. Matt._ + +[171] Habentem folia et non fructus; Verba, non Sensus; Scripturas, +non intelligentiam Scripturarum. _In Loc. Marci._ + +[172] Folia sola habentem, hoc est, apparentem Litteram, non Fructus +Spiritus. _In Loc. Matt._ + +[173] Qærens non Sensiles Fructus sed intellectilem ex Lege et +Prophetis dulcemq, Fæcunditatem. _Cæsarii in Dialog._ 40. + +[174] Ficus sunt dona dulcissima Spiritus Sancti, Spiritualia dogmata +et Scientia Scripturarum. _In Aggæ_; _Cap._ ii. + +[175] Esuriit autem Jesus semper in justis, volens manducare Fructum +Spiritus Sancti i neis. _In Matt. Tract._ xxx. + +[176] Ad quem (Locum) intelligendum, ut oportet, expectandum esse +Eliæ, ut nonnunquam loquuntur Veteres de Locis obscurissimis Adventum. +_In Excercitat. Sac. Lib._ ii. _cap._ 6. + +[177] Fructus dulces omne genus de arbore Vitæ comedendum præbebit +Elias. _Apud Buxtorf. Synag. p._ 738. + +[178] Oculis Spiritalibus viderunt Mysterium fici siccatæ. _Matt. +Tract._ xvi. + +[179] Effodientes Literam Legis. _Cyril. Glaphyr._ L. 1. P. 1. + +[180] Mittitur ergo Cophinus Stercoris ad Radicem Arboris, quando +pravitatis suæ Conscientia tangitur memoria Cogitationis. _Gregor. M. +in Hom._ xxxi. + +[181] Sed hoc significat Ficulnea infructuosa, quod Mulier inclinata; +et hoc Ficulnea reservata, quod Mulier erecta. Hoc autem & octodecem +Annorum Numero signatur, quod tertio die Dominus Vineæ Ficulneam +venisse perhibetur. _In Homil._ xxxi. + +[182] _John_, Chap. v. + +[183] Vid. Milli. Nov. Test. _In Loc._ + +[184] Quare modo non movetur Aqua? _St. Ambros de Sacrament._ _Lib. +C._ 2. + +[185] [Greek: Eis monos tou eniautou etherapeueto.] _In Serm. contra +Eberietatem._ + +[186] Vid. Milli. Nov. Test. _In Loc._ + +[187] Tot jacebant & unus curatus, cum posset uno Verbo omnes erigere. +Quid ergo intelligendum est, nisi quia Potestas & Bonitas illa magis +agebat, _&c._ _In Loc. Johan._ + +[188] Defence of Christianity, P. 415. + +[189] Quis hic Curationis modus? quid hoc nobis mysterium +significatur? non [Greek: aplôs] nec [Greek: eikê] hæc, sed futura +nobis, tanquam imagine et figura quadam describuntur, ne res nimium +incredibilis et inexpectata, accedente fidei Virtute, Multitudinis +Animas offenderet. _In Loc. Johan._ + +[190] Aqua turbata----credas hoc Angelica Virtute fieri solere, non +tamen sine significante aliquo Sacramento? _In Loc. Johan._ + +[191] Cujus Rei & cujus signi profundum mysterium, quantum Dominus +donare dignatur, loquar ut potero. _Ibid._ + +[192] Piscina illa Baptismum designat. _Theophyl. In Loc._ Quænam +igitur hæc descriptio? Futurum erat Baptisma plenum maximæ Potestatis +& Gratiæ purgaturum peccata. _Chrysost. In Loc._ + +[193] Per quinque Porticus, quinque Libras Mosis intelligo, St. +_Theophil. Antioch. in Loc._ Quinque Porticus sunt quinque Libri +Mosis. St. _August. in Loc._ + +[194] Mosis quinque Libros scripsit, sed in quinque Porticibus +Piscinam cingentibus languidi jacebant, et curari non poterant. Vide +quomodo manet littera, convincens eum non salvans iniquum. Illis enim +quinque Porticibus, in figura quinque Librorum prodebantur potius quam +sanabantur ægroti. Ergo quicunque amatis litteram fine gratia, in +Porticibus remanebitis, ægri eritis, jacentes non convalescentes, de +littera enim præsumitis. _In Psal._ lxx. + +[195] Est Figura Populi in ultimis temporibus sanandi. _In Loc. Johan._ + +[196] Languidus ille, de quo in Evangelio legimus, quia jacebat, Typum +Generis humani habere videbatur. _In Serm._ cclxxiv. _Append._ + +[197] Paralyticum qui juxta Natatoriam jacebat. _Irenæi. Lib._ ii. +Chap. 22. + +[198] Tempus et Annus sunt centum Anni, _Tichonii in Reg._ 5^a + +[199] Quod autem triginta et octo Annos in Languoribus positut erat, +do illo Quadraginta numero, quem supra diximus duo minus habens; et +quæ sunt ista duo, nisi duo præcepta, dilectio Dei et Proximi. Ista +duo, in quibus tota Lex pendet et Prophetæ, si non habuerit, languidus +et Paralyticus jacet. _In Ps._ lxxxiii. + +[200] Quod autem sub finem Hebdomadum Sanctæ Pentecostes ipse +revertitur Hierosolymam, figuraté et ænigmatice significat futurum +nostri Salvatoris Reversionem ultimis præsentis ævi temporibus. _In +Loc. Johan._ + +[201] Turbabat Angelus,----dictus est Dominus magni consilii Angelus. +_Augustin in Serm._ cxxv. _Sect._ 3. + +[202] Turbavit Aquam, id est, turbavit Populum. _Ejusdem in Ps._ cii. + +[203] Sabbatum est et Grabatum non licet tollere. Quid stupidius aut +inertius esse potest? _In Loc. Johan._ + +[204] Sermon before the Society for Reformation, _&c._ p. 12. + + + + + A FOURTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In VIEW of the Present + Controversy between INFIDELS + and APOSTATES. + + _Canes qui oblatrant contra Inquisitionem + Veritatis._ Clem. Alex. + + The Third Edition. + + By THO. WOOLSTON, B.D. sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + + Printed for the Author, and Sold by him + next door to the _Star_, in _Aldermanbury_, + and by the Booksellers of _London_, and + _Westminster_, 1728. + + [Price One Shilling.] + + + + +[Illustration] + + TO THE + Right Reverend Father in GOD + _FRANCIS_, + Lord Bishop of St. ASAPH. + + +MY LORD, + +_If the_ Convocation _had been sitting, I would have made this +Dedication to them, and humbly implored of them, what, for their Love to +the Fathers, they would readily have granted, a Recommendation of these +my_ Discourses _on_ Miracles _to the_ Clergy: _But being unhappily +disappointed of a Session of that_ Reverend _and_ Learned _Body, for +whose wise Debates and orthodox Votes I have such a Veneration, as is +not to be express'd in a few Words, I presently turn'd my Thoughts on +your_ Lordship, _to whom a_ Dedication _is due, because of your Respect, +often declared, for the Authority of the Fathers, which induces me to +think, you now approve of the Use I have made of them_. + +_But what I am here to applaud your_ Lordship _for, is, your_ +Discourse _call'd_ Difficulties and Discouragements, _&c. That +admirable Satire against modern Orthodoxy and Persecution! How was I +tickled in the Perusal of it! It is plainly the Sense of your Soul, or +you had set your Name to it: And if the Temptation of Praise for it, +had not been too great to be resisted, I could have wish'd you had +always conceal'd your self; and then you had not written against the +Grain, an aukward Piece on_ Church Power, _like a Retraction, to +reingratiate your self with some Ecclesiastical_ Noodles, _whom you no +more, than, I need to care for_. + +_I have sometimes wondered_, My Lord, _where and when the Great Mr._ +Grounds _imbibed his notable Notions about Religion and Liberty; for +he suck'd them not in with his Mothers Milk, who, I suppose, train'd +him up in the Belief of Christianity: But when I consider'd, that he +was once the_ Pupil _of Mr._ Hare _at_ Cambridge, _my wonder ceas'd. +Under your_ Lordship_'s Tuition, it seems he laid the Foundation of +his distinguish'd Learning and Opinions! His Pupillage will be your +immortal Honour! I wonder, none of the Writers against him have as yet +celebrated your Praise for it! How does he imitate and resemble his_ +Tutor _in Principles! I can't say, he surpasses you, since there is +such a Freedom of Thought and Expression in your_ Difficulties, _&c. +so strongly savouring of Infid--ty, that he has not as yet equall'd_. + +_Upon your_ Lordship'_s Advancement to a Bishoprick_, Difficultys and +Discouragements _not withstanding, I wish'd, without prescribing to +the Wisdom of the Government in the choice of a learned Prelate, that +the great Mr._ Grounds, _for the good of the Church too, might be soon +consecrated: And I should not have despair'd of it, but that he is a_ +Gentleman _of real Probity and Conscience, and might possibly boggle +at Subscriptions, unless you and Bishop_ Hoadly _could help him to +some of your_ Reserves _and_ Distinctions, _wherewith you must be both +well Stock'd, to overcome that_ Difficulty. _And why should not_ Dean +Swift _for his Writings, as well as some others, be made a Bishop? I +should like to see him one; if the_ then _Right Reverend Bishop_ +Grounds _would not think him, for his_ Tale of a Tub, _too loose in +the Faith, for his Company_. + +_Don't, imagine,_ My Lord, _that I am forming of Schemes for my self to +be a Bishop. Tho' these my_ Discourses _on_ Miracles _are of very great +Merit, as well as your Lordship's_ Difficulties, _&c. yet you may be +assured, I have no such View, when I tell you, that the Honour, the +Fathers have exalted me to, of a_ Moderator _in this Controversy, sets +me above all Ecclesiastical Preferment, excepting the_ Arch-Bishoprick +_of_ Canterbury, _which I'm afraid will be void, before the King is +apprised of my singular Worth and Qualifications for it_. + +_But however, if such excellent_ Prelates, _as_ Grounds, Hoadly, Swift, +Hare _and_ my self _were at the Head of Ecclesiastical Affairs, what +would we do? What should we not do? What would not this free-thinking +Age expect from us? Nothing less, than that, according to our +Principles, we should endeavour to set Mankind at perfect Liberty, and +to lay open the dirty Fences of the Church, call'd Subscriptions, which +are not only the Stain of a good Conscience, but the_ Discouragements, +_your_ Lordship _hints at, in the Study of the Scriptures: And if we +made a Push for an Act of P----t to turn the_ Clergy _to Grass, after +King_ Henry VIIIth's _Monks and Fryars; where would be the Harm of it? +Nay, the Advantage to the Publick, as well as to Religion, would be +great, if their Revenues were apply'd to the Payment of National Debts; +with a Reserve to our selves_ (_remember_, My Lord) _of large Emoluments +out of them, according to our great Merits; otherwise worldly-wise Men +will repute us impolitick Fools, which you and Bishop_ Hoadly, _I humbly +presume, will never endure the Reproach of_. + +_So, hoping your Lordship will accept of this Dedication to your +Praise, in as much Sincerity as it is written, I subscribe myself_, + +[Sidenote: London, _May_ 14. 1728.] + + My LORD, + The Admirer of your + Difficultys and + Discouragements, + _Thomas Woolston._ + + + + +[Illustration] + + A FOURTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + + +Now for a _fourth_ Discourse on _Jesus_'s Miracles, which, as before, +I begin with a Repetition of the three general Heads, at first +proposed to be treated on; and they are, + +I. To show, that the Miracles of healing all manner of bodily +Diseases, which _Jesus_ was famed for, are none of the proper +Miracles of the _Messiah_; neither are they so much as a good Proof of +his divine Authority to found a Religion. + +II. To prove that the literal History of many of the Miracles of +_Jesus_, as recorded by the _Evangelists_, does imply Absurdities, +Improbabilities and Incredibilities; consequently they, either in the +whole or in part, were never wrought, as it is commonly believed +now-a-days, but are only related as prophetical and parabolical +Narratives, of what would be mysteriously, and more wonderfully done +by him. + +III. To consider what _Jesus_ means, when he appeals to his Miracles, +as to a Testimony and Witness of his divine Power; and to show that he +could not properly and ultimately refer to those he then wrought in +the _Flesh_, but to the mystical ones, he would do in the Spirit; of +which those wrought in the Flesh are but mere Types and Shadows. + +I am upon the second of these Heads, and according to it, have, in my +_former Discourses_, taken into examination _eight_ of the Miracles of +_Jesus_, _viz._ those: + +1. Of his driving the Buyers and Sellers out of the Temple. + +2. Of his exorcising the _Devils_ out of the Mad-men, and sending them +into the Herd of Swine. + +3. Of his Transfiguration on the Mount. + +4. Of his Healing a Woman, that had an Issue of Blood, twelve Years. + +5. Of his curing a Woman, that had a Spirit of Infirmity, eighteen +Years. + +6. Of his telling the _Samaritan_ Woman, her fortune of having had +five Husbands, and being than an Adulteress with another Man. + +7. Of his cursing the Fig-tree for not bearing Fruit out of season. And, + +8. Of his healing a Man of an Infirmity at the Pool of _Bethesda_. + +Whether it be not manifest, that the Literal and Evangelical Story of +these Miracles, from what I have argu'd and reason'd upon them, does +not consist of Absurdities, Improbabilities, and Incredibilities, +according to the Proposition before us, let my Readers judge; and so I +come to the Consideration of + +9. A ninth Miracle of _Jesus_, _viz._ that[205] of his giving sight to +a Man who was born blind, by the means of Eve-salve, made of Dirt and +Spittle. + +Blindness, as far as one may guess by the Evangelical History, was the +Distemper that _Jesus_ frequently exercis'd his Power on: And there is +no doubt to be made, but he heal'd many of one Weakness, Defect and +Imperfection, or other in their Eyes, but whether he wrought any +Miracle upon any he is supposed to have cured, is uncertain. There +are, as it's notorious, many kinds of Blindness, that are incurable by +Art or Nature: and there are other kinds of it, that Nature and Art +will relieve a Man in. But whether _Jesus_ used his healing Power +against the former, as well as the latter sort of Blindness, is more +than can be affirm'd, or at least proved by our _Divines_. And unless +we knew of a certainty, that the sore or blind Eyes, _Jesus_ cured, +were absolutely out of the reach of Art and Nature; _Infidels_ will +imagine, and suggest, that he was only Master of a good Ointment for +sore Eyes, and being successful in the use of it, ignorant People +would needs think, he wrought Miracles. + +The World is often bless'd with excellent _Oculists_, who thro' Study +and Practice have attain'd to wonderful Skill in Eye-Maladies, which, +tho' they are of various sorts, yet, by Custom of Speech all pass +under the general Name of _Blindness_. And sometimes we hear of famous +_Chance-Doctors_, like _Jesus_, who by a Gift of God, Nature, or +Fortune, without any Skill in the Structure of the Eyes, have been +very successful in the Cure of one Distemper or other incident to +them: Such was Sir _William Read_, who, tho' no Scholar, nor of +acquir'd Abilities in _Physick_ and _Surgery_, yet cured his Thousands +of sore or blind Eyes; and many of them too to the surprise and +astonishment of profess'd _Surgeons_ and _Physicians_. Whether He, or +_Jesus_, cured the greater number of Blindness may be question'd. To +please our _Divines_, it shall be granted that _Jesus_ cured the +greater Numbers; but that he cured worse or more difficult Distempers +in the Eyes, can't be proved. Sir _William_ indeed met with many Cases +of blind and sore Eyes, that were out of the reach of his Power; and +so did _Jesus_ too, or he had never let great Multitudes of the blind, +and otherwise distemper'd People, go unheal'd by him. Our _Divines_ +will here say, that it was never want of Power in _Jesus_, but want of +Faith in the diseased, if he did not heal them; but in other +_Surgeons_ and _Physicians_, it is confessedly their own +Insufficiency: To which I have only this Answer, that our +_Physicians_ and _Surgeons_ are to be commended for their Ingenuity, +to impute it to their own Defect of Power, and not to lay the Blame +upon their Patients, when they can't cure them: And it is luckly for +us Christians, that we have _this Salvo_ for the Credit of _Jesus_'s +miraculously healing Power, that it was not fit, he should exert it +against Unbelief; otherwise reasonably speaking, He with Sir _William +Read_, _Greatrex_, _Vespasian_, our former _Kings_ of _England_, and +_Seventh-Sons_, must have pass'd but for a _Chance-Doctor_. + +But to come to the particular Consideration of the Miracle before us. +_Jesus_ restored, it seems, a blind Man to his Eye-sight, by the use +of a peculiar Ointment, and washing of his Eyes, as directed, in the +Pool of _Siloam_. Where lies the Miracle? I can't see it; but hope our +_Divines_ will take their opportunity to point it out to me. Our +_Surgeons_, with their Ointments and Washings can cure sore and blind +Eyes of one sort or other; and _Jesus_ did no more here; and yet he +must be reckon'd a Worker of Miracles; and they but artificial +Operators: where's the Sense and Reason of this difference between +them? If Mr. _Moor_, the _Apothecary_, for the notable Cures he +performs, by the means of his Medicines, should write himself, and be +accounted by his Admirers, a _Miracle-worker_; he and they would be +but laugh'd at for it: And yet _Jesus_ for his curing the sore Eyes of +a poor Man with an Ointment, must be had in veneration for a divine +and miraculous Operator, as much as if by the breath of his Mouth he +had removed an huge Mountain! + +A Miracle, if I mistake not the Notion of our _Divines_ about it, is a +supernatural Event, or a Work out of the Power of Nature or Art to +effect. And when it is spoken of the Cure of a Disease, as of +Blindness or Lameness, it ought to be so represented, as that skilful +and experienced _Surgeons_ and _Physicians_, who can do strange and +surprizing Cures by Art, may give it upon their judgment, that no +Skill of Man could reach that Operation; but that it ought to pass for +the Work of a divine and almighty Hand and Power. But there is no such +care taken in the Description of any of the Diseases, which _Jesus_ +cured; much less of this before us; against the miraculousness of +which, consequently, there are these two Exceptions to be made: + +_First_, that we know nothing of the Nature of this poor Man's +Blindness; nor what was the defect of his Eyes; nor whether it was +curable by Art or not: Without which Knowledge, it is impossible and +unreasonable to assert, that there was a Miracle wrought in the Cure +of him. If his blindness or weakness of Eye-sight was curable by human +means, and Jesus did use those means, there's an end of the Miracle. +If the _Evangelist_ had given us an accurate Description of the +Condition of this Man's Eyes before Cure, we could have judg'd better: +But this is their constant neglect in all the Distempers _Jesus_ +heal'd, and is enough to induce us to doubt of his miraculous Power. +There are, as I have said, some sorts of sore or blind Eyes curable by +Art, as Experience does testify; and there are others incurable, as +_Physicians_ and _Patients_ do lament. Of which sort this Man's was, +we know not. The worst that we know of his Case, is, that he was blind +from his Birth, or Infancy, which might be: and yet Time, Nature and +Art, may give relief to him. As a Man advances in Years, the diseases +of Childhood and Youth wear off. What we call the _King's-Evil_, or an +Inflammation in the Eyes, in time will abate of its Malignity. Nature +will not only by degrees work the Cure it-self, but the seasonable +help of a good _Oculist_ will soon expedite it, tho' in time of +Infancy he could be of no use. And who knows but this might be the +Case of this blind Man, whose Cure _Jesus_ by his Art did only hasten +and help forward. However, there are Grounds enough to suspect, that +it was not divine Power which heal'd this Man, or _Jesus_ had never +prepared and order'd an _Ointment_ and _Wash_ for him. + +Should our _Divines_ suppose or describe, for the _Evangelist_, a +state of Blindness in this Man, incurable by Art; that would be +begging the Question, which no Unbeliever will grant. But to please +them, I will yield, without Enquiry into the Nature of this Man's +Blindness, that, if _Jesus_ had used no Medicines; if with only a word +of his Mouth he had cured the Man, and he had instantaneously +recover'd, as the Word was spoken; here would have been a real and +great Miracle, let the Blindness or Imperfection of the Man's Sight +before, be of what kind or degree soever. But _Jesus_'s use of +Washings and Ointments absolutely spoils and destroys the Credit of +the Miracle, and we ought by no means to ascribe _that_ to the +immediate Hand and Power of God, which _Medicines_ and _Balsams_ are +apply'd to the Effect of. And this brings me to the + +_Second_ Exception against the miraculousness of the Cure of this +blind Man, which is, that _Jesus_ used human means for the Cure of +him; which means, whether they were at all proper and effectual in +themselves, do affect the Credit of the Miracle, and give occasion of +suspicion, that it was Art and not divine Power that heal'd him, or +_Jesus_, for his Honour, had never had recourse to the use of them. +And what were those Means, or that Medicine, which _Jesus_ made use +of? Why, "He spit upon the Ground, and made a Balsam of Dirt and +Spittle, and anointed the poor Man's Eyes with it, and he recover'd." +A strange and odd sort of an Ointment, that I believe was never used +before, nor since, for sore and blind Eyes! I am not Student enough in +_Physick_ and _Surgery_ to account for the natural and rational use of +this Balsam; but wish that skilful Professors of those Sciences would +help me out at this difficulty. If they could rationally account for +the use of this Eye-salve, tho' it was by supposing, that Jesus +imperceptibly had in his Mouth a proper unctuous and balsamick +Substance, which he dissolv'd into Spittle, they would do great +service to a certain Cause; and I wonder none of them, whether well +or ill affected to Religion, have as yet bent their Thoughts to it. + +In the Practice of _Physick_ and _Surgery_, there are sometimes very +odd and unaccountable Medicaments made use of; and now-and-then very +whimsical and seemingly ridiculous ones, by old Women, to good +Purpose: But none of them are to be compared to _Jesus_'s Balsam for +sore Eyes. I have heard of a merry _Mountebank_ of Distinction, whose +catholick Medicine was _Hasty-Pudding_, which indeed is a notable +Remedy against the _Esuriency_ of the Stomach, that the Poor often +labour under. But _Jesus_'s Eye-Salve, for absurdity, whim, and +incongruity, was never equall'd, either in jest or in earnest, by any +_Quack-Doctor_. Whether _Infidels_ think of this Ointment of the Holy +_Jesus_ with a smile; or reflect on it with disdain, I can't guess. As +to myself, I should think with St. _Chrysostom_[206], that this +Eye-Salve of _Jesus_ would sooner put a Man's Eyes out, than restore a +blind one to his Sight. And I believe that our _Divines_, for the +Credit of the Miracle, and our _Surgeons_, for the Honour of their +Science, will agree, that it could not be naturally operative and +effective of the Cure of the blind Man. + +What then was the Reason of _Jesus_'s using this strange Eye-Salve; +when, for the sake of the Miracle, and for the honour of his own Power, +he should have cured the Man with a word speaking? This is a Question +and Objection in St. _Cyril_[207] against Ministers of the Letter, who +are obliged to give an Answer to it, that will consist with the Wisdom +and Power of _Jesus_, otherwise they must give up the Miracle or make +him a vain, insignificant and trifling Agent. St. _Cyril_, of whose mind +I am, says[208] that the Reason of the use of this Balsam made of Dirt +and Spittle is to be fetch'd from the Mystery. But, in as much as our +_Divines_ will never agree to that, which would be of ill Consequence to +their Ministry, they must give a good Reason of their own, which I +despair of seeing, that will comport with the Letter. + +St. _Irenæus_ too, says[209], that the _Clay and Spittle_ was of no +service to the Cure of the blind Man; and yet _Jesus_ did not use it +_in vain_. Is not this an Inconsistency? How will our _Divines_ adjust +it? With _Irenæus_, I am sure they'll not mystically solve the +Difficulty; therefore if they don't provide another Solution of it to +satisfaction; either their Ministry of the Letter, or the Reputation +of _Jesus_, and this Miracle must suffer for it. + +I am puzzled to think, how our _Divines_ will extricate themselves out +of this Strait, and account for the use of this Eye-Salve, without any +Diminution of the Miracle. Surely, they will not say that _Jesus_ used +this sensless and insignificant Ointment to put a _Slur_ upon the +Practice of _Physick_ and _Surgery_, as if other Medicines were of no +more avail than his _Dirt_ and _Spittle_. They have more wit than to say +so; least it incense a noble and most useful Profession, not so much +against themselves, as against _Jesus_, and provoke them to a nicer and +stricter Enquiry, than I can make into his Miracles, the Diseases he +cured, and his manner of Operation; and to infer from thence, that he +could be no miraculous Healer of Diseases who used Medicines; nor his +_Evangelists_ orthodox at Theology, who were so inexpert at Anatomy and +the Description of bodily Distempers. This might be of bad Consequence +to Religion: And yet I wonder that none of them, who may be supposed a +little disaffected to Christianity, have taken the Hint from this +pretended Miracle before us, and some others, to endeavour at a Proof of +_Jesus_'s being little better than a _Quack-Doctor_. + +If I was, what I am not, an _Infidel_, I should think, from the Letter +of this Story, that _Jesus_ was a _juggling Impostor_, who would pass +for a miraculous Healer of Diseases, tho' he used underhand, proper +Medicines. The _Clay and the Spittle_ he made an open shew of, as +what, to Admiration, he would cure the blind Man with; but in reserve +he had a more sanative Balsam, that he subtilly slip't in the room of +the Clay, and repeatedly to good purpose anointed the Man's Eyes with +it. But as the Authority of the Fathers, and their mystical +Interpretation of this Story is alone my safe-guard against such an +ill opinion of _Jesus_; so I would now gladly know upon what Bottom +the Faith of our _Divines_ can stand, as to this Miracle, and +_Jesus_'s divine Power in it. + +I have perused some of our _Commentators_ on the Place, and don't +perceive that they hesitate at this strange Eye-Salve; nor make any +Questions about the pertinent or impertinent Use of it. Whether it is, +that they sleep over the Story, or are aware of greater Difficultys in +it, than can be easily surmounted, and therefore dare not touch on't, +I know not. But now that we enjoy Liberty of debate, which will make +us Philosophers, and I have taken the Freedom to make a stricter +Scrutiny than ordinary into _Jesus_'s Miracles, and to consider what +Absurditys, their Stories, and _this_ in particular, are clog'd with; +it is incumbent on our _Divines_ to answer solidly these Questions, +_viz._ What was the Reason of _Jesus_'s Use of this Eye-Salve made of +Clay and Spittle? Whether, if it was of service to the Cure of the +blind Man, it does not destroy the Miracle? And if it had no effect in +the Cure of him, whether _Jesus_ was not a _vain_ and _trifling_ +Operator, making use of insignificant and impertinent Medicines to the +Diminution of his divine Power? There Questions are not ludicrous, +but _calm and sedate Reasoning_, which _Bishop Smalbroke_[210] does +not disapprove of. Therefore a grave, rational, and substantial Answer +is expected to them, such as will be a Vindication of the Wisdom and +Power of _Jesus_, without any Diminution of the Miracle. + +Should our _Divines_ say, that this Matter was an Act of unsearchable +Wisdom and must be left to the Will of our Saviour, and not curiously +pry'd into, any more than some other Dispensations of Providence, that +are past finding out: This Answer, which I believe to be the best, +that can be given, will not do here. The Miracles of _Jesus_ are, as +our _Divines_ own, Appeals to our Reason and Senses for his Authority; +and by our Reason and Senses they are to be try'd, condemn'd or +approved of. If they will not abide the test of Reason and Sense, they +are to be rejected, and _Jesus_'s Authority along with them. Therefore +a more close, pertinent and serious Answer is to be given to the said +Questions; which as I believe to be impossible, consistently with the +Letter; so our _Divines_ must of necessity go along with me to the +Fathers for a mystical and allegorical Interpretation of the Story of +this Eye-Salve; or the Miracle will fall to the Ground, and _Jesus_'s +divine Power be in great danger with it. + +St. _Cyril_, (who is one of _Bishop Smalbroke_'s Greek Commentators, +that should strictly adhere to the Letter) signifies, as I before +observ'd, that _Jesus_'s Use of this Clay and Spittle would be an +Absurdity, if it was not to be accounted for, from the Mystery. + +_Eusebius Gallicanus_, treating on this Miracle, says[211]; "that our +Saviour apparently manifests that his Miracles are of a spiritual and +mystical Signification, because in the Work of them, he does somewhat +or other, that literally has no Sense nor Reason in it. As for +Instance, in the Cure of this blind Man, what occasion was there for +_Clay and Spittle_ to anoint his Eyes, if it was not of a mystical +meaning, when with a Word of his Mouth, _Jesus_ could have cured him? +Let us then set aside the Letter of the Story, and Search for the +Mystery, and consider who is meant by this Blind Man, _&c._" + +_Origen_ too, upon occasion of this Miracle, and its Absurdity +according to the Letter, says[212]; "that whatever _Jesus_ did in the +Flesh was but a Type and Figure of what he would do in Spirit, as is +apparent from the Miracle of his curing a blind Man, which nobody +knows why it was so done, if it be not to be understood of a mystical +Ointment to open the Eyes of the blind in Understanding." + +And who then is this blind Man mystically? St. _Augustin_[213], St. +_Jerome_[214], _Eusebius Gallicanus_[215], St. _Theophilus_ of +_Antioch_[216], _Origen_[217], St. _Cyril_ of _Alexandria_[218], and St. +_Theophylact_[219], (Four of them, _Bishop Smalbroke_'s Greek and +literal Commentators!) say, this _blind Man_ is a Type of Mankind of all +Nations, who in the Perfection of Time signified by the Sabbath[220] in +the Story, is to be cured of this Blindness in Understanding. + +And what is Mankind's Blindness here signified? St. _Augustin_[221], +St. _Cyril_[222] and St. _Theophylact_[223], say, it is Ignorance, +Error and Infidelity, or the want of the intellectual Sight and +Knowledge of God and his Providence. _Origen_[224], St. _John_ of +_Jerusalem_[225], and St. _Theophylact_[226], (Still _Bishop +Smalbroke_'s literal and Greek Commentators!) tell us the Reason of +this spiritual Blindness of Mankind, that is, because they adhere to +the Letter of the Scriptures. + +And how will _Jesus_, or right _Reason_ and _Truth_, which are his +mystical Names, cure Mankind of this his spiritual Blindness? By his +mystical _Spittle_ temper'd with mystical _Dirt_. And how shall we do to +understand this mystical Ointment, so as to make it a proper Medicine +for Mankind's spiritual Blindness? St. _Theophilus_ of _Antioch_[227], +has an allegorical Interpretation of this _Clay_ and _Spittle_ of our +Lord; but as it is hard to apprehend his meaning, I shall not here +insist on it. _Origen_ says[228], that the anointing of the blind Man's +Eyes with _Spittle_, is to be understood of the Unction of the _Spirit_ +of Christ. But this does not give us rightly to understand the Metaphor +and Figure. St. _John_ of _Jerusalem_ says, that by the _Clay_ and +_Spittle_ is meant[229] _perfect Doctrine_, which in Truth may open the +Eyes of Mens Understanding: But what is _perfect Doctrine_? Why, to help +the Fathers out here, without departing from their Opinions, by the +_Spittle_ of Jesus must be understood the _Water_ of the Spirit +instill'd into the _Earth_ of the Letter of the Scriptures, which +temper'd together, does, in the Judgment of them all, make _perfect +Doctrine_ to the opening of the Eyes of our Understanding in the +Knowledge of the Providence of God of all Ages; which Knowledge, Light, +Sight, or Illumination, Mankind has hitherto wanted. + +St. _Irenæus_[230], gives an excellent and mystical Reason, by +himself, for the use of this Ointment of _Clay_ and _Spittle_, to the +Cure of this blind Man, which I shall not stay to illustrate, but only +have cited it for the Meditation of the Learned and Curious. + +The Story of the blind Man, as St. _John_ has related it, is long, and +would take up more time, than I have to spare at present, to go thro' +all the Parts of it. What I have done at present is enough to awaken +others to the Consideration, not only of the Absurdities of the +Letter, but of the mystical Interpretation of the rest. + +The Miracle, which consisted literally in the Cure of a blind Man by +the use of an Ointment made of _Dirt_ and _Spittle_, is absurd, +sensless and unaccountable; but in the Mystery, there is Wisdom and +Reason. And the Cure of Mankind of the Blindness of his Understanding, +by the _Spirit_'s being temper'd with the _Letter_ of the Scriptures, +which is the mystical _Eye-Salve_, will not only be a most stupendous +Miracle, but a Proof of _Jesus_'s _Messiahship_ beyond all +contradiction, in as much as by such an opening of the Eyes of our +Understandings, which have been hitherto dark, we shall see, how he is +the Accomplishment of the Law and the Prophets. And so I pass to a + +10. Tenth Miracle of Jesus, _viz._[231] _That of his turning Water +into Wine, at a Marriage in_ Cana _of_ Galilee. This is call'd the +beginning of _Jesus_'s Miracles; but whether it is to be understood of +the _First_ of his whole Life, or of the _First_ that he wrought in +_Cana_ of _Galilee_, is not agreed amongst _Divines_. I shall not +enter into the Dispute, which as it is of no Consequence to my Cause +in hand; so I shall pass it by, and not urge any Arguments for or +against either side of it. + +Tho' I would not for the World be so impious and profane as to +believe, what is contain'd and imply'd in the Letter of this Story; +yet I am still too grave to handle it as ludicrously as I ought; and +it is now against the grain, that I write so freely, as I shall +against it, being unwilling, not only to put the _Clergy_ out of all +Temper, but, to give _Scoffers_ and _Infidels_ so great an Advantage +against their Ministry of the Letter. Some may wonder that I, who have +gone so far in the ludicrous display of the gross Absurdities of some +other Miracles, should boggle at this. But to be ingenuous, and speak +the Truth sincerely, I am still a Christian (for all what the +_Bishop_ of St. _David_'s,[232] _Archdeacon Stubbs_, and others would +make of me) upon the Principles of the Fathers, and have a greater +Veneration for the Person of the Holy _Jesus_, than to be forward to +make such sport with him, his Mother, and his Disciples, as this Story +affords Scope for. And if it was not for the necessity of turning the +_Clergy_'s Heads to the Consideration of Mysteries; this Miracle +should have been pass'd by in silence. + +There were some antiently, whom St. _Chrysostom_[233] writes of, +whether _Jews_, _Gentiles_, or _Hereticks_, I know not, who took great +offence at the Story of this Wedding, accounting it, from what is +related in St. _John_, as a riotous Feast, and that _Jesus_ and his +Mother, and his Disciples, not only bore a part in the Revellings, but +were most to blame for them, or he should not have countenanced them +with his Presence, much less promoted them, by the Change of a large +quantity of Water into Wine for the use of a Company, who were already +_drunk_ with it. But I, with St. _Chrysostom_, am inclined to +believe, that, if _Jesus_ did grace this Wedding with his Presence, +there was no Excess encouraged, or so much as suffer'd at it. If he +did accept of the Invitation of the Bridegroom, it was for an +Opportunity, not so much to turn _Water_ into _Wine_, as to make a +proper Discourse to the People of conjugal Duties; and, as he was a +Searcher of the Hearts, secretly to admonish the Married of the Sin +and Mischief of Adultery; tho' we read not of a seasonable and good +Word spoken at it. + +And the Empress _Eudocia_, a nursing Mother of the Church, has given +us a Poetical, and I hope a fictitious Description of this Wedding. +She makes a sumptuous and voluptuous Feast of it; and writes[234] of +_Musick_ and _Dancing_ in abundance, enough to make us think of such +Mirth and Pastime here, as was unbecoming of a Company of Saints to be +present at. Whether it was, that this _Empress_, being only +accustom'd to the Excesses of a Court, could form no meaner +Conceptions of a Country Wedding; or whether she had any +extra-scriptural Authority for what she writ, I know not: But I +believe, that, if _Jesus_ was at all at a Marriage-Feast, the whole +was conducted with Decency, Order, and Sobriety; and if he there +wrought any Miracle, it was to manifest his Glory, to the Conversion +of some, and Confirmation of the Faith of others. + +And our _Translators_ of the _Bible_ too have given occasion to +suspect somewhat of Excess at this Wedding; or they need not have made +the Waterpots to hold two or three Firkins apiece. If I had been the +Translator, they should not have held above two or three _Pints_ +apiece, which Measure is as agreeable to the Original as _Firkin_; +neither can I imagine, that _Jesus_, if he did convert Water into +Wine, would do it in so large a Measure, for fear of an intemperate +abuse of it, but only gave the Company a cast of his miraculous Power, +and a little Taste of his Love and Good-will to them. + +Such are the Conceptions, that, to the Honour of _Jesus_, I am willing +to form of this _Wedding_; and wish that the Letter of the Story did +suggest no worse Thoughts of it to us. I should be pleas'd, if no +_Infidel_ really could, what I, but for the sake of the Mystery most +unwillingly should, write any ludicrous Descants on it. But if this +Story had been related of _Apollonius Tyranæus_, as it is of our +_Jesus_, I would have ridicul'd and satiriz'd it to the utmost of my +Power, and have render'd him and his Disciples of all Nations, as +contemptible as I could, for the Belief of it; and I don't doubt, but +our Christian _Priests_ would have given me ample Praises and +Commendations for so doing. It is said of _Apollonius_, that for the +Entertainment of his Friends, he commanded variety of nice Dishes of +Meat, together with Bowls of choicest Wines, all on a sudden to descend +upon his Table and range themselves in good Order. Whether there was any +Truth in this Miracle of _Apollonius_, is not the Question; but Mr. +_Chandler_[235] could see a Fault in it, (tho' none in _Jesus_'s Wine at +this Wedding) as if it was done for the Pleasure of luxurious Appetites, +tho' we read of no Intemperance at it, which can't be said of the +_Wedding-Feast_ before us. Our _Divines_ I suppose, no more than +myself, believe any thing of the said Miracle in _Apollonius_; but, if +it was really wrought, I fancy, I could have lampoon'd him for it, and +would have made it a diabolical Work, like that, as Fables go, of the +Feastings of _Wizards_ and _Witches_; and our _Divines_ (passing by +_Jesus_'s _Wine_ here) would readily, as they are Believers of the +Storys of Witchcraft, have struck in with me. + +But setting aside that miraculous Story of _Apollonius_, which has but +_one_ Voucher; the Case before us is _Jesus_'s _turning Water into +Wine_ for the use of Men, who had before _well drank_. How shall I +force Nature and Faith to ridicule this Story? How shall I lay aside +that profound Veneration for the Holy _Jesus_, which Conversation with +the Fathers, more than the Prejudice of Education has begotten in me, +and ludicrously here treat him and his Miracle too, as is incumbent +upon me, to make way for the Mystery? In short, I can't do it, in my +own Name; but having met with a satirical Invective of a supposed +Jewish _Rabbi_ to this purpose, I here publish it, that our _Clergy_, +as well as myself, may think of an Answer to it, and so prevent that +Mischief it may do by being handed about among _Jews_ and _Infidels_, +in Manuscript. It is as follows; + + "You Christians pay Adoration to _Jesus_, whom you believe to be a + divine Author of Religion, sent of God for the Instruction, + Reformation and Salvation of Mankind, and what induces you to this + Belief of him, is, (besides some obscure Prophecies, which you can't + agree upon, and which neither your selves, nor any body else + understands the Application of) the History of his Miracles: But I + wonder, you should have a good opinion of him for his Miracles, + which, if he wrought no better than what are recorded of him, by + your _Evangelists_, are, if duly consider'd, enough to alienate your + Hearts from him. I can't spare time now to examine into all of them, + but according to the cursory Observation I have made on them, there + is not one so well circumstanced, as to merit a considerate Man's + belief, that it was the Work of an omnipotent, all-wise, just and + good Agent. Some of them are absurd Tales, others foolish Facts, + others unjust Actions, others ludicrous Pranks, others jugling + Tricks, others magical Enchantments; and if many of them had been + better and greater Operations than they are, and of a more useful + and stupendous Nature than they seem to be; yet the first Miracle + that he wrought, _viz._ that of his _turning Water into Wine_ at an + extravagant and voluptuous Wedding at _Cana_ of _Galilee_, is enough + to turn our Stomachs against all the rest. It is in itself enough to + beget in us an ill opinion of _Jesus_, and to prepossess us with an + aversion to his Religion, without farther Examination into it. It is + enough to make us suspect his other Miracles, of what Name soever, + to be of a base, magical, and diabolical Extraction; or he had never + set up for a divine worker of Miracles with so ill a grace. Would + any sober, grave, serious and divine Person, as you Christians + suppose _Jesus_ to have been, have vouchsafed his Presence at a + Wedding; where such Levities, Diversions and Excesses (in our Nation + of the _Jews_, as well as in all others) were indulg'd on such + Occasions, as were not fit to be seen, much less countenanc'd by the + _Saint_, you would make of him. If your _Jesus_, his Mother, and his + Disciples had not been merry Folks in themselves, they would have + declined the Invitation of the _Bridegroom_; nay, it they had been + at all graver and more serious People than ordinary, no Invitation + had been given to such _Spoil-Sports_: But boon Companions they + were, and of comical Conversation, or there had been at a Wedding no + Room for them. You Christians may fancy, what you please, of _Jesus_ + and his Mother's Saintship; but the very Text of the Story implies, + they were Lovers of good Fellowship and Excess too, upon occasion; + or he had never, upon her Intimation, turn'd so large a quantity of + Water into Wine, after all or most of the Company were far gone with + it. You may suppose, if you please, that all were sober, and none + intoxicated, and that the Want of Wine proceeded from the abundance + of Company, rather than excess in drinking; but why then did _John_ + the _Evangelist_ use the word [Greek: methysthasi], which implies, + they were more than half Seas over? And if _Jesus_ and his Mother + had not both a mind to _top_ them up; the one would not have + requested, nor the other have granted a Miracle to that purpose. + Whether _Jesus_ and his Mother themselves were at all _cut_, as + were others of the Company, is not so certain. She might be an + abstemious Dame for ought we know; tho' if old Stories are true of + her familiarity with a _Soldier_, of whom came her _chara Deûm + Soboles_, in all probability she would take a _Dram_ and a _Bottle_ + too. But it looks as if _Jesus_ himself was a little _in_ for't, or + he had never spoke so waspishly and snappishly to his Mother, + saying, _Woman, what have I to do with thee_? _mine Hour is not yet + come_: which was very unbecoming of a dutiful Son, who, excepting + when he ran away from his Parents, and put them to[236] _Sorrow_ and + _Trouble_ to look him up, was, and is still in Heaven, say the + _Roman Catholicks_ a most obedient Child. You modern Christians may + put what Construction you can upon the words above of _Jesus_ to his + Mother, to salve his Credit; but the Fathers of your Church[237] + confess them to be a sharp and surly Reply to her, which, if it did + not proceed from the natural badness of his Temper, derived, _ex + traduce_, from his supposed Father yet, was certainly the effect of + Drinking, and that's the more likely, because it is a _broken_ and + _witless_ Sentence, such as _Fuddlecaps_ utter by halves, when the + _Wine's in_, and the _Wit's out_. Your modern _Commentators_ are + sadly puzzled to make good Sense of this broken and abrupt Sentence + of _Jesus_, and a pertinent Reply of it, to what his Mother said to + him, _they have no Wine_: If you will bear with me, I'll help you + out at this dead lift, and give you the true meaning of it _thus_. + _Jesus_'s Mother being apprised of a deficiency of Wine, and + willing, as well as the _Bridegroom_, that the Company should be + thorowly merry before they parted, intimates to her Son, (whom she + knew to be initiated in the Mysterys of _Bacchus_) _that they had no + Wine_: But before she could finish her Request to him, He, mistaking + her meaning, imagines, she was cautioning against drinking more + Wine, and exhorting him to go home; whereupon he takes her up short + and quick, saying, _Woman, what have you to do with me?_ (for that + too is the _English_ of the _Greek_) I'll not be interrupted in my + Cups, nor break Company; _for mine Hour is not yet come_ to depart: + But after he rightly apprehended her, he goes to work, and rather + than the Company should want their fill, by trick of Art, like a + _Punch-maker_, meliorates Water into what they call'd Wine. That + this is the obvious Interpretation, and natural Paraphrase of the + Words before us, shall be try'd by the Absurd Comments now-a-days + put upon them, that are enough to make a considerate Man laugh, if + not hiss at them. + + "Some antient Hereticks[238], very gravely inferr'd from this + Expression, _Woman, what have I to do with thee_, that _Mary_ was + neither a Virgin, nor _Jesus_ her Son; or he had never accosted her + with such blunt Language, that implys, they could not be so akin to + each other. This was a perplexity to St. _Augustin_, and gave him + some trouble to explain the Expression, consistently with her + Virginity (for all she cohabited with the old Carpenter) and his + Filiation. But this being a quibble, that has been long since + dropt, I shall not revive, nor insist on it. But that the + Expression above do's suppose a little Inebriation, in _Jesus_, I + may avert, neither is there a better Solution to be made of it. + + "The Fathers of your Church, being sensible of the absurdity, + abruptness, impertinence, pertness, and senslesness of the Passage + before us according to the Letter, had recourse to a mystical and + allegorical Interpretation, as the only way to make it consistent + with the Wisdom, Sobriety and Duty of the Holy _Jesus_. But you + _Moderns_, abandoning Allegories and Mysteries on Miracles, have + endeavour'd, I say, to put other Constructions upon it, as may + comport with the Letter and Credit of Jesus: But how insipid and + sensless they are, I appeal to a reasonable Man, who will give + himself the trouble to consult them, upon the Place, and save me + the Pains of a tedious and nauseous Work to recount them for him. + + "But to Humour the Christian Priesthood at this Day, I will suppose + that _Jesus_, and his Mother, and Disciples, tho' Fishermen, to + have been all sober, grave and serious at this Wedding, suitably to + the Opinion that their Followers now would have us to entertain of + them. But then it is hard to conceive them, less than Spectators + and even Encouragers of Excess and Intemperance in others; or + _Jesus_, after their more than sufficient drinking for the + satisfaction of Nature, had never turn'd Water into Wine, nor would + his Mother have requested him to do it, if, I say, they had not a + mind, and took Pleasure in it too, to see the Company quite + _stitch'd up_. + + "A sober, prudent and wise Philosopher or _Magician_, in the place + of _Jesus_, if he had an Art or Power to turn Water into Wine, + would never have exercised it upon such an occasion; no, not to + please his best Friends, nor in obedience to the most indulgent + Parent. What would he have said in such a Case? That the Company + had drank sufficiently already, and there was no need of more Wine: + The Bridegroom had kindly and plentifully entertain'd his Guests, + and he would not for the Honour of God, who had endow'd him with a + divine Power, be at the Expence of a Miracle to promote the least + Intemperance. Whether such a Speech and Resolution in _Jesus_, upon + this occasion, would not have been more commendable, than what he + did, let any one judge. + + "If I was a Christian, I would, for the Honour of _Jesus_, renounce + this Miracle, and not magnify and extol it as a divine and good + Act, as many now-a-days do. I would give into, and contend for the + Truth of _that Gloss_, which the _Gentiles_ of old[239] by way of + Objection put upon it, _viz. That the Company having exhausted the + Bridegroom's Stock of Wine, and being in Expectation of more_; + Jesus, _rather than the Bridegroom should be put to the Blush for + deficiency, palm'd a false Miracle, by the help of the Governour of + the Feast, upon a drunken Crew; that is, having some spirituous + Liquors at hand, mingled them with a quantity of Water, which the + Governour of the Feast vouch'd to be incomparable good Wine, + miraculously made by_ Jesus: _and the Company being, thro' a + vitiated Palate, uncapable of distinguishing better from worse, and + of discovering the Fraud, admired the Wine and the Miracle; and + applauded_ Jesus _for it, and perhaps became his Disciples upon + it_. If I, I say, was a Disciple of _Jesus_, I would give this + Story such an old turn for his Credit. And I appeal to indifferent + Judges, whether such a daubing of the Miracle, to remove the + Offence of _Infidels_ at this Day, would not be politically and + wisely done of me. Whether modern Christians may be brought into + such a Notion of this supposed Miracle, I know not; but really + there is room enough to suspect such a Fraud in it. + + "But supposing _Jesus_'s Change of Water into Wine to have been a + real Miracle; none commission'd of God for the Reformation and + Instruction of Mankind would ever have done it here. Miracles (as + Mr. _Chandler_[240] says excellently well) _must be such things, as + that it is consistent with the Perfections of God, to interest + himself in_; and again, _they must argue not only the Power of God, + but his Love to Mankind, and his Inclination to do them good_; + which this of _Jesus_ is so far from, that it has an evil Aspect + and Tendency, as is above represented; consequently it is to be + rejected, and no longer esteem'd a divine Miracle; neither is + _Jesus_ to be received as a Revealer of God's Will for it, as Mr. + _Chandler_ will bear me witness. + + "No doubt on't, but you Christian Priests would have us _Jews_ and + _Infidels_, to believe the whole Company at this Wedding, for all + what is intimated by St. _John_ to the contrary, to consist of + sober and demure Saints. I will suppose so; but then, what occasion + had they at all for Wine? What reason could there be for God's + Power to interpose and make it, especially in so large a quantity, + for them? I can conceive none. If any of the Company had been taken + with fainting Fits; and _Jesus_ for want of a Cordial Bottle, had + created a chearing Drain or two, I could not have found fault with + it; tho' even here, if he had restored the _Patient_ with a word of + his Mouth, it had been a better Miracle, than making of Wine for + him: But that he should make for a Company of Sots, a large + quantity of Wine, of no less than twelve or eighteen Firkins of + _English_ Measure, enough to intoxicate the whole Town of _Cana_ of + _Galilee_, is what can never be accounted for by a Christian, who + should, one would think, wish this Story, for the Reputation of + _Jesus_ expunged out of the New Testament. + + "Besides, if _Jesus_ had really and miraculously made Wine, which + no Power or Art of Man could do, he should, to prevent all + suspicion of deceit in the Miracle, have done it without the use of + Water. You Christians say, he is the original Cause of all Things + out of nothing; why then did he not[241] create this Wine out of + nothing? why did he not order the Pots to be emptied of their + Water, if there was any in them, and then with a word of his Mouth + command the filling them with Wine instead of it? Here had been an + unexceptionable Miracle, which no _Infidels_ could have cavil'd at, + for any thing, but the _needlessness_ of it. But this subject + Matter of Water spoils the Credit of the Miracle. The Water-Pots, + it seems, are to be fill'd, before _Jesus_ could do the notable + Feat; is not this enough to make us think, that Jesus was but an + artificial _Punch-maker_? Could not he create Wine without Water + for a Transmutation? Yes, you'll say he could: what was the Reason + then, that he did not? This is a reasonable Question to a learned + Priesthood: and a rational Answer should be given to it. And a + Question too it is that heretofore has been under debate. Some said + that the Water might be used to abate of the[242] immensity of the + Miracle, which otherwise for its greatness might have surpass'd all + Belief. But this Reason will not do. A Miracle can't be too great + in itself, if well attested, to transcend Credit: but it may easily + be too little to conciliate the Faith of a Free-Thinker. The + Fathers of your Church fetch'd a Reason, for the use of Water here, + from the Mystery; but since Mysterys on Miracles are set aside by + the Priesthood of this Age, they are to assign another and good + Reason of their own; or this Miracle is to be rejected, as a Piece + of Art and Craft in the Operator, if for no other Reason than + this, that _Jesus_ used Water to make Wine. + + "All that I have to say more to this Miracle, is, that it is to be + wish'd, if Jesus could turn Water into Wine, that he had imparted + the Secret and Power to his Disciples of the _Priesthood_ of all + Ages since, which would have been of greatest Advantage to them in + this World. He has empower'd them, they say, to remit Sins, which + few old Sinners think themselves the less in danger for: And he has + enabled them, some say, to transubstantiate Bread into Flesh, and + Wine into Blood, which none but foolish and superstitious Folks + believe they ever did: And he promised to invest them with a Power + to do greater Miracles than himself, even to remove Mountains, and + to curse Trees; but I thank God, they never were of so strong a + Faith, as to put it in Practice, or we might have heard of the + _natural_ state, as well as we do now of the _civil_ state of some + Countrys, ruin'd and overturn'd by them. But this Power to + transmute _Water into Wine_, without Labour and Expence, would have + been of better worth to them, than all their other Priestly + Offices. Not, that our Conduits would thereupon run with Wine, + instead of Water; or that Wine would be cheaper and more plentiful + than it is now, excepting among themselves, if they could withal + curse Vineyards. They would make the best Penny they a could of + their divine Power. And as surely as they can now fell the + Waterdrops of their Fingers at a Christening, at a good Rate, they + would set a better Price on their miraculously made Wine, and give + a notable Reason for its dearness, _viz._ that Miracles should not + be _cheap_, which would bring them into Contempt, and lessen the + Wonder and Admiration of them." + +So ends the Invective of a suppos'd Jewish _Rabbi_ against this +Miracle; which our _Divines_, as well as myself, are to consider of an +Answer to. Whether they shall think themselves able to answer the +rational Parts of it, consistently with the Letter, I know not; but I +own myself unable, and believe it impossible for them, to do it: And +therefore they must of necessity go along with me to the mystical +Interpretation of the Fathers; or this Miracle will turn to the +dishonour of _Jesus_, and disadvantage of his Religion. + +_Justin Martyr_[243] says, it is absurd to take the Stories of the +Marriages and Concubinages of the _Patriarchs_ of the Old Testament in +a literal Sense. And indeed, literally consider'd, they are some of +them too luscious Tales to be related by divine and inspired Penmen: +whereupon he, as well as St. _Paul_ and _Philo-Judæus_[244], turn +these Stories for the Honour of God and Edification of his Church, +into an Allegory. Consequently, if _Justin_ had had an occasion to +speak of this Marriage before us, there's no doubt on't, but he would +have made Mystery of all and every Part of it. + +To the same purpose _Origen_[245] says, "That since the Law is a shadow +of good Things to come, and writes sometimes of Marriages and of +Husbands and Wives; we are not to understand it of Marriages according +to the Flesh, but of the spiritual Marriage between Christ and his +Church. As for Instance, _Abraham_ had two Sons, _&c._ here we ought not +to confine our Thoughts to carnal Marriages, and their Offsprings; but +to extend them to the Mysteries here signified. And there are almost a +thousand other places in Scripture about Marriages; but in every place +(_unusquisque Locus castum & divinum de Nuptiis continet Intellectum +secundum Expositionem moralem_) is to have a divine, moral, and mystical +Construction put on't. Whoever therefore reads the Scriptures about +Marriages, and understands no more by them, than carnal Marriages; he +errs, not knowing the Scriptures, nor the Power of God." From hence may +be easily concluded, what was _Origen_'s opinion about this Marriage in +_Cana_ of _Galilee_, if there were no other Passages in him for a +Confirmation of it. But to come closer to the Purpose. + +St. _Augustin_[246] says, there is Mystery signified in the Story of +this Marriage, as in all _Jesus_'s Miracles, which it becomes us to +open and search for; till, if possible, we are _inebriated_ with the +spiritual and invisible Wine, that _Jesus_ made at this Feast. And +again[247] says, Let us then consider the several Particulars of the +Story, and what is meant by the six Waterpots; and the Water that is +turn'd into Wine; and the Governor of the Feast; and who are the +Bridegroom and the Bride; and who is the Mother of _Jesus_ in a +Mystery; and what is to be understood by the Marriage. + +And again, says St. _Augustin_[248], there is Mystery in this Marriage, +or _Jesus_ upon no invitation had gone to it. The Bridegroom is our Lord +himself, to whom it is said thou hast reserv'd the good Wine of the +Gospel _until now_, that is, until the typified Time of the Celebration +of this mystical Marriage, which according to St. _Augustin_[249] is to +be on the sixth Age of the World, signified by the six Water-Pots, +holding two or three Firkins apiece, that is, all Mankind, as they are +divided into the _two_ sorts of _Jews_ and _Gentiles_, or into _three_, +as they are descended of the _three_ Sons of _Noah_. + +And in another Place, the same St. _Augustin_ interpreting this Story, +says[250] thus; "Our Saviour is invited to a Marriage; what can that +mean but that the Holy Spirit is courted and invocated by the Church, +wishing to be espoused to him? _Jesus_ comes with his Disciples, that +is, into a holy Place of a Company of Saints. _Mary_ the Mother of our +Lord signifies to him, _that they have no Wine_; so the Church makes +known to him, the Deficiency of the Spirit, which she waits for the +Power of. And if _Jesus_ calls _Mary_, a Woman; he means the Church, +who by Transfiguration may be a Virgin, the Mother, the Spouse of +Christ, and a Whore too." + +And again St. _Augustin_ explaining[251] what is meant by the Water, +and the Wine that it wou'd be turn'd into, at the Time of the +spiritual Celebration of this Marriage of Christ with his Spouse of +the Church, says plainly enough, that by _Water_ is meant the Letter +of the Scriptures; and by the best _Wine_ is to be understood +spiritual Interpretations, which would transport the understandings of +Men with divine knowledge; and warm their Hearts and Affections into a +spiritual _Inebriation_; after the similitude of Wine natural. + +St. _Theophilus_ of _Antioch_, a most antient Greek Commentator (who +according to _Bishop Smalbroke_ should strictly adhere to the Letter) +says[252], that by this Marriage is meant the Conjunction of Christ +and his Church, as it is the Tradition of the Old and New Testament. +And that _Jesus_ himself is the Bridegroom; and _Moses_ the Governor +of the Feast. + +Other Fathers, such as St. _Cyril_, St. _Theophylact_ and St. _Jerome_ +are of the same mind about the mystical Interpretation of this +Marriage, as might be prov'd by Passages out of them, if I had room +here to cite them. But I must observe here, that according to the +Fathers, the Story of this Marriage is but another Emblem of the +Marriage of the Lamb with the Bride of the _New Jerusalem_, spoken of +in the _Revelations_, to which all the Fowls of the Air will be +invited, that is, spiritual and heavenly minded Christians, who[253] +soar and fly aloft in their divine and sublime Contemplations on the +anagogical Sense of the Scriptures, which will exhibit those +intellectual Dainties, they are there to be entertain'd with. + +What I have here said out of the Fathers to the Story of this +Marriage, is enough to quicken our _Divines_ to search for the like +mystical Interpretation of the whole. The Part of it that's most +difficult to be spiritually expounded, is that saying of _Jesus_ to +his Mother, _Woman, what have I to do with thee? mine Hour is not yet +come._ For the clear interpretation of which, I own, I meet with +little in the Fathers. But St. _Augustin_[254] assures us, there's +latent Mystery in the words. How then shall we come at it? Why, if we +cast away the _Interrogation_, and look upon the Sentence, as +ellyptical, like an infinite number of prophetical ones, the Sense +paraphrastically, and agreeably to the rest of the Mystery, arises +thus: In answer to the Woman of the Church's Expectation of the Wine +of the Spirit; _Jesus_ will tell her or make her to understand of what +importance it is to her (and himself) to be supply'd with that +mystical Wine to her Edification, which it was not his time to pour +forth upon the Church, till the Celebration of his Nuptials with her. + +And thus have I done with the Miracle of _Jesus_'s turning Water into +Wine at a Marriage of _Cana_ of _Galilee_. Whether it be not an absurd +and offensive Story according to the Letter, let any one judge. If +the supposed Jewish _Rabbi_ has forced a worse Sense upon it, than it +will naturally bear, our _Clergy_ may expostulate with him for it, +which they hardly will any otherwise than by Exclamations against him, +without Reason and Authority. But in the mystical Operation of this +Miracle at the Marriage of Christ with his Church, there will be the +Wisdom and Power and Goodness of God visible. And it will be a +demonstration of _Jesus_'s _Messiahship_, in as much as the Water of +the Letter of the Law and the Prophets can't be turn'd into the Wine +of spiritual Interpretations, but we must discern how he is the +Accomplisher and Fulfiller of them. And so I pass to an + +11. _Eleventh_ Miracle of Jesus, _viz._[255] That of his healing a +Paralytick, for whom the Roof of the House was broken up to let him +down into the Room where _Jesus_ was. + +And this Story (without excepting that of the Pool of _Bethesda_) is +the most monstrously absurd, improbable and incredible of any +according to the Letter. There is not one Miracle of _Jesus_ +specifically related, that does not labour under more or less +Absurdities, either in Substance or Circumstance: But this, for number +and greatness of Absurdities, I think surpasses them all: And the +Absurdities of it too are so obvious and stare a Man in the Face, that +I wonder they are hitherto overlook'd; and that considerate and +intelligent Persons have not before now hesitated and boggled at them. +If Interest had not blinded the Eyes of our learned _Clergy_, they +would easily have descry'd the Incredibilities and Absurdities of this +Story; and in another _Impostor_'s Case presently have pointed them +out to the ridicule of his Admirers and Adorers. + +If a Man was to torture his Brains for the Invention of a romantick +Tale of improbable and surprizing Circumstances, that he might, +withal, hope to palm for a Truth, if it was but for a Week or a Day, +upon the Faith and Understanding of the Credulous; he could never have +presumed, I think, so far upon the weakness of their Intellects, as to +imagine any thing so grossly and notoriously contradictory to Sense +and Reason, would have gone down with them, as is _this_ before us, +which has pass'd currently thro' many Ages of the Church, has been +read with attention by the Learned, and revered by the rest of +Christians, without any exception, hesitation, or doubt of the Truth +of it. In short, so palpable is the falsity of the Story of this +Miracle, that it requires no Sagacity to detect it; and was it not for +the sake of the Mystery more than to expose the Folly of the _Clergy_ +in believing of it, I had never bestow'd the following Pains on it. + +The People, it seems, so press'd and throng'd about the Door of the +House, where _Jesus_ was, that the Paralytick and his Bearers could +not get near it. What did they so throng and press for? Was it to see +_Jesus_, who was _without Form and Comeliness_, according to the +Prophet _Isaiah_; or, who was one of the most graceful of the Sons of +Men, as _Painters_ and _Publius Lentulus_ do describe him? This could +not be the Reason of the Croud. Tho' a Person extraordinary, either +for Beauty or Deformity may attract the Eyes of the People, and +occasion too a Throng about him; yet this could be no Reason for a +_Press_ about _Jesus_, at _Capernaum_, where he dwelt, and was +commonly seen and well known. + +Was it then to hear him preach? Nor this neither. Tho' an excellent +Preacher does sometimes, and a very indifferent one does oftener draw +multitudes after him; yet _Jesus_, as a Prophet, was without Honour +at _Capernaum_, his own Country; consequently, it is not to be +supposed that, for his Doctrine, he was so much follow'd here, tho' we +read, that he _preach'd the Word unto them_. + +Was it then to behold him working of Miracles and curing of the +diseased? This is the likeliest Reason of the Crouds and Throng about +him. And perhaps it was a Day appointed beforehand for his healing of +the diseased, which might occasion a more than ordinary Concourse of the +People. But then this Reason would have induced the People to make way +for the _Lame_, _Blind_, and _Paralyticks_ to come to _Jesus_; for they +frustrated their own Hopes and Expectations of seeing Miracles wrought; +and acted more unreasonably than ever Mob did, or can be supposed to do. + +But whatever was the Reason of this tumultuous Crouding, which is hard +to be accounted for; it's said, the poor _Paralytick_ with his Bearers +could not get to the Door of the House for the _Press_, and therefore +in all haste is he haul'd to the Top of the House, and let down, thro' +a breach of the Roof, into the Room where _Jesus_ was. What need was +there of such Haste and Pains to get to _Jesus_ for a Cure? It was but +waiting a while, not many Hours, and in all probability the Tumult +would be appeas'd, and access easily had to him. But that the Bearers +of the poor Man should enterprise a trouble and difficulty, that could +not require less Time, than the Tumult could be supposed to last, is a +little strange and somewhat incredible. + +St. _Chrysostom_ says[256], that the _Paralytick_ saw that the +Market-place or Street was throng'd with People, who had obstructed +all Passage to the House, where _Jesus_ was; and yet he did not so +much as say to his Friends and Bearers, "What's the Reason of this +Tumult? Let's stay till it is appeas'd, and the House clear'd of the +People, who ere long will depart; and then we shall privately and +quietly get admittance to Jesus," But why did he not say so? Any one +beside himself and his Bearers, if they had any Reason and Senses +about them, would have so argued. St. _Chrysostom_ says, it was their +_Faith_ that made them in such haste to get to _Jesus_: But I should +have thought their _Faith_ might have work'd _Patience_, and disposed +them to stay till Jesus could come out to them, or they get in to him: +And it is an Addition to the strangeness and incredibility of this +Story, that it did not. + +But supposing this _Paralytick_ in such haste and danger of Life, that +he could not wait the dispersion of the Tumult, but, for want of a free +entrance at the Door, is, cost what it will, to be rais'd to the top of +the House, and a breach must be there made for him. The Question is, +whether such an Enterprize was or could be feisable and practicable? I +have no Conception of the possibility of it. If they could not get to +the Door of the House for the Press; of consequence they could not come +at the Sides of it. How should they? over the Heads of the People? +That's not to be imagined; consequently here's another difficulty in the +Story, that renders it yet more strange and incredible. + +But, without questioning the possibility and easiness of getting the +_Paralytick_ and his Couch over the Heads of the Mob, to the sides of +the House; thither he is brought, where we now behold him and his +Bearers with their Pullies, Ropes, and Ladders (that were not at hand, +nor could suddenly be procured) hauling and heaving him to the top of +the House. Of what height the House was, is not of much Consequence. +Some for the Credit of the Story may say[257], it was a _very low +one_; tho' antient and modern _Commentators_ are pretty well agreed, +that it was an _upper-Room_, where _Jesus_ was; consequently the House +was at least two Stories high: But if it was much higher, I'll allow +that Art and Pullies (which they wanted for the present) would raise +the Man and his Bed to the top of it: So we will not dispute nor +differ upon that matter. On the top of the House then, we are now to +behold the _Paralytick_ and his Bearers with their Hatchets and +Hammers, _&c._ (which they forgot to bring with them, for they could +not think of any use they should have of them) uncovering the Roof of +the House; breaking up _Tiles_, _Spars_, and _Rafters_, and making a +Hole, capacious enough for the Man and his Bed to be let thro'. An +odd, strange, and unaccountable Work _this_, which, if they had not +been cunning Fellows, would hardly have enter'd into their Heads to +project. But at work they are, when it was well, if Jesus and his +Disciples escaped with only a broken Pate, by the falling of Tiles, +_&c._, and if the rest were not almost smother'd with the Dust; for it +was over their Heads that the breach was made. Where was the good Man +of the House all this while? Would he suffer his House to be thus +broken up, and not command them to desist from their foolish and +needless Attempt, till the Mob was quell'd, and there was a free +entrance at the Door of his House, which could not be long first? Is +there nothing in all this, of difficulty and obstruction in the way of +the belief of this Story? + +Some modern _Commentators_, being aware of these difficulties in this +Story, and willing to reconcile Men to the earlier belief of it, say, +as _Drusius_[258] did, that the Houses of _Judæa_ were _flat-roof'd, +and not ridg'd_: And Doctors, _Lightfoot_ and _Whitby_[259] say, there +was a Door on their flat Roofs, by which the _Jews_ used to ascend to +the top of their Houses, where they discours'd on the Law and +religious Matters; and that it was thro' such a Door, by a little +widening of the sides of it, that the _Paralytick_ was let down in the +presence of _Jesus_. To which Opinion I would yield, if it was not +liable to these Objections, _viz._ that it is not reconcilable to what +St. _Luke_ says, of _their letting the Paralytick down thro' the +Tiling with his Couch, in the midst, where Jesus was_; nor hardly +consistent with what St. _Mark_ says of their _uncovering_ and +_breaking up the Roof of the House_: which Expressions the +_Evangelists_ had never used, if there had been a Door for him to +descend by. But to indulge _Lightfoot_ and _Whitby_ in their Notion; I +may ask them, what occasion was there then of widening the doorway, +and breaking down the sides of it? They'll say, because the Passage +otherwise was too narrow, for the Man's Couch to get thro'. Why then +did not they take him out of his Couch, and let him down in a Blanket, +a Chair, or a Basket? Or rather, why did not _Jesus_, to prevent this +Trouble and Damage to the House, ascend thro' this Door, to the Top of +it, and their speak the healing Word to this poor Man? To say, that +_Jesus_ could not or would not go up to the Paralytick, I would not, +for Fear of an Imputation of Blasphemy against me. Our _Divines_ +therefore are to look for, what they'll hardly find, an Answer to the +said Question, which will consist with the Wisdom, the Goodness and +Honour of _Jesus_; or here will be another and insuperable Bar to the +Credibility of this Story. + +In short, there are more and greater Difficultys affecting the Credit +of this Miracle, on the side of _Jesus_, than any before urg'd. Could +not he, as it was antiently[260] objected, have made the Access to +himself more easy? Could not he, to prevent all this Trouble and Pains +of getting to the Top of the House, and of breaking up the Roof of it, +have desired or even forc'd the People to make way for this poor Man +and his Bearers? This was not impossible for him to do. If it was hard +for another; it was not for him, who was omnipotent. He that could +drive his Thousands before him out of the Temple; and draw as many +after him into the wilderness, might surely, by Force or Persuasion +have made the People, how unreasonably mobbish soever, to retreat. And +why did he not? Without a good and satisfactory Answer, which I can't +conceive, to this Question, here is the most unaccountable and +incredible part of the whole Story, that reflects on the Wisdom, the +Power and Goodness of _Jesus_. If there had been no other absurd +Circumstances of it, this is enough to spoil its Credit, so far as +that I believe it impossible for _Ministers_ of the _Letter_, with all +their Wit, Penetration and Sagacity to get over it. + +Believe then the Story of this Miracle, thus taken to Pieces, who can? +It is such an Accumulation of Absurdities, Improbabilities, and +Incredibilities, that a Man of the most easy Faith, if he at all +think, can't digest. It's not credible, I said, to suppose, the People +of _Capernaum_, where _Jesus_ dwelt, and was well known and little +admired, would at all _press_ to see or hear him: And if the occasion +of their Concourse was to behold his Miracles; it is less-reasonable +to think they would tumultuate to their own disappointment; but rather +make way for the diseased, for the satisfaction of their own +Curiosity, to come to him: And if they did mob it to their own +disappointment, about the Door of the House; it was next to +impossible for the poor Man and his Couch to be heav'd over their +Heads, and rais'd to the top of it: More unreasonable yet to think, +the master of the House would suffer the Roof of it to be so broken +up: But most of all against Reason to suppose, _Jesus_ would not give +forth the healing word, and prevent all this Labour, or by his divine +Power disperse the People, that the _Paralytick_ might have present +and easy access to him. + +Whether all this be not absolutely shocking of the Credit of this Story, +let my Readers judge. In my Opinion, no Tale more monstrously romantick +can be told. I don't here question _Jesus_'s Power to heal this +Paralytick, nor the miraculousness of the Cure of him: The trouble of +that Question is saved me, by the many other incredible Circumstances of +the Story, which are such a Contradiction to Sense and Reason, as is not +to be equall'd, in any thing, that's commonly receiv'd and believ'd by +Mankind. _Cicero_ says, that there is nothing so absurd, which some of +the Philosophers have not held. And they might and did, some of them, +hold gross Absurdities. But the Letter of the Story of this Miracle +before us, which is the Object of the Faith of our learned Priesthood +at this Day is a Match for the worst of them. + +But as absurd, as this Story is, I expect that our _Clergy_ will be +disgusted at my ludicrous display of it; and that Arch Deacon _Stubbs_ +in particular will again be ready to exclaim against me, and say, that +this is turning a _miraculous Fact_ and a _divine Testimony_ of our +Religion into Ridicule. Whereupon it is to be wish'd, _that +Arch-Deacon_ would write, what would be a Pleasure to see, a +Vindication of this Story. If he can account for the possibility and +credibility of the Letter of it, he shall have my leave to make +another dull Speech in _Convocation_ against me. And it is not +unlikely, but he may say as much for it, as another Man: For as the +Story is senseless, so it is the better suited to his Head and Brains. +But if he don't, I much question, whether any other Clergyman of more +Wit will, appear in Defence of it. + +So absurd is the Letter of this Story, that for the Honour of _Jesus_, +and Credibility of his Gospel, it is absolutely necessary to turn it +into Allegory. To the Fathers then, let us go for their help in this +Case. If they did not read me a better Lecture upon this Miracle, than +do our modern _Commentators_, I should be almost tempted to renounce my +Religion upon it: But as they have rationally and rightly instructed me +in its true meaning, so I retain my Christian Faith, and admire the +Sublimity of the Mystery, which I am now to give an account of. + +By this _Paralitick_, St. _Hilary_[261] says, is to be understood +_Mankind_ of all Nations, which opinion too the Fathers held of the +_Paralitick_, who was heal'd at the Pool of _Bethesda_. And by his +Palsy is not meant any bodily Distemper, but the spiritual Palsy of +the Soul, that is, as St. _Augustin_[262] and St. _Jerome_[263] +interpret, a dissoluteness of Morals, and an unsteadiness of Faith and +Principles, which is the Condition of Mankind at present, who want +_Jesus_'s help for the Cure of it. _Eusebius Gallicanus_[264] says, +our Saviour's words signify, that it is not a bodily but a spiritual +Disease here meant; or he had never said to the Paralytick, _Son, thy +Sins are forgiven thee_, which words respect the inward Man, and +demonstrate the Palsy here to be a disease Of the Soul. + +The Man sick of the Palsy had _four Bearers_. And who are they +mystically in this Case? Why, the Fathers[265] understand by them the +_four Evangelists_, on whose Faith and Doctrine Mankind is to be +carry'd unto Christ; for no Soul can be brought unto him, for the +Sanation of his Sins and Errors, but by these _four_. + +But to the top of the House is Mankind, thus paralytically diseased, +to be carry'd by the four Evangelists, his Bearers. And what then is +this House and its Top? The House of _Jesus_ is the intellectual +Edifice of the World, otherwise call'd Wisdom's House; of the +beautiful Buildings of which the Scriptures prophetically treat: +therefore to the _sublime Sense_ of the Scriptures, call'd the +Top[266] of the House, is Man to be taken: He is not to abide in the +_low and literal Sense_[267] of them, where People _press_ and strive +in vain to come to _Jesus_: But if he is taken to the Sublimity of the +Scriptures and there _open_[268] _the House_ of Wisdom, he will +presently be admitted to the Presence and Knowledge of _Jesus_. + +Venerable _Bede_, who is altogether a Transcriber of the Fathers, for +which Reason I cite him among the Fathers, says[269], that by the +_Tiles_ of the House spoken of in St. _Luke_, is meant the _Letter_ of +the Scriptures, which is to be laid open for the manifestation of Christ +and of divine Mysteries to the healing of Man's spiritual Palsy, the +unsteadiness and dissoluteness of his Morals and Principles. + +So much, in short, then to the mystical Interpretation of the Story of +this Miracle. The literal Sense of it is so encumber'd with romantick +Circumstances, as are enough to turn a Man's Heart against +Christianity it self: But in the Mystery there will be a most +stupendous Miracle, which will be not only an Argument of _Jesus_'s +divine Power, but of his _Messiahship_, as certainly as his House of +Wisdom, of which the Scriptures write, is open'd to the Manifestation +of his Presence, and to the Cure of Mankind of his paralytical +Disease, call'd an instability of Faith and Principles. + +And thus have I, in this _Discourse_, taken into Examination three more +of _Jesus_'s Miracles; which I submit to the Judgment of my Readers, +whether the literal Story of them does not consist of Absurdities, +Improbabilities and Incredibilities according to the Proposition before +us; and whether there is not a necessity, for the Honour of _Jesus_, to +turn them into prophetical and parabolical Narratives of what will be +mysteriously and more wonderfully done by him. + +My next _Discourse_, if my mind hold, shall treat on the three Stories +of _Jesus_'s raising of the dead, _viz._ of the Widow of _Naim_'s Son, +of _Jairus_'s Daughter, and of _Lazarus_; after which I will give the +literal History of Christ's Resurrection, that sandy Foundation of the +Church, a Review; and so conclude my Discourses on the Miracles of our +Saviour. + +To run thro' all the Miracles of _Jesus_, and handle them in the manner +I have done the foregoing, would be a long and tedious Work. But if our +_Divines_ shall think, I have selected only those Miracles, which are +obnoxious to Cavil and Ridicule; and have omitted others, that literally +are a more unexceptionable Testimony of _Jesus_'s divine Power, and +Authority; I will, for their Satisfaction take more of them to Task, and +give the Letter of their Stories, the like ludicrous treatment. If I +mistake not, the Miracles already spoken to, together with those of +_Jesus_'s raising of the dead, and of his own Resurrection, are the most +famous and remarkable of any others: And according to the Observation I +have made on the rest, they are no less but rather more liable to +Ridicule and Exception. But if any are of a contrary Opinion, and will +let me know, which in their Judgment are more unexceptionable Miracles, +I will vouchsafe them an Examination. I am sure there is not one +Miracle, which the Fathers of the Church did not turn into Allegory; and +if we don't at this Day make mystical Operations of them, they will none +of them according to the Letter, stand their Ground, nor abide the Test +of a critical Inquiry into them. + +I don't expect, that this _Discourse_ will be any more pleasing and +acceptable to the _Clergy_, who are _Ministers_ of the _Letter_ of +_Jesus_'s Miracles, as well as of the Prophecies of him, than any of my +former: But their Displeasure in the Case will give me no Disturbance, +nor am I concern'd about any Resentment, they can make of it. If they +are offended at these _Discourses_, they should as they came forth, have +written solid Confutations of them, and so have prevented my Publication +of any more of this kind: But instead of serious and potent Reasonings +against me, I have met with little else but oral Railings, Exclamations, +Defamations, and attempts for Prosecution; which have been so far from +terrifying me, that they give me a secret Pleasure, and animate me to +proceed in the Undertaking in hand. + +I did not much question but the _Bishop_ of St. _Davids_, whom I look'd +upon as a Person of Ingenuity and Learning, would, before this Time, +have publish'd somewhat in Confutation of one or other of my former +_Discourses_. Whether he was not obliged to it, or to make me some +publick Reparation of the Injury done to my Reputation, by his +slanderous Sermon, I appeal now to the worshipful _Societys_ for +Reformation of Manners; to whom, and to other Civil Magistrates, I hope +his Sermon, without Reason, will be a Caution, that no Pulpit-Invective +move them to prosecute or think the worse of any Author. + +Liberty of thinking, writing and judging for our selves in Religion is +a natural, a Christian, and a protestant _Right_: It is a _Right_ that +the Magistrates as well as the Subjects are interested in, and are to +see to the Conservation of, or their Understandings as well as their +Purses will be ridden and oppress'd by an ignorant and tyrannical +Priesthood. I urge not this for my own security against Prosecution +for Infidelity and Blasphemy, declaring that if the _Bishops_ of +_London_, St. _Davids_, or _Arch-Deacon Stubbs_, who are zealous for +Persecution, will but engage me on the Stage of Controversy, and make +good their Accusations against me, I will submit to the worst +Punishment, that can be inflicted on the worst Offender. + +In the mean time I will go on with my Undertaking, to the advancement +of Truth, and demonstration of the _Messiahship_ of the Holy _Jesus_, +to whom be Glory for ever, _Amen_. + + ~_FINIS._~ + +FOOTNOTES: + +[205] John. ix. + +[206] Quid Lutum i linere opporet? hoc potius eæcum reddere, quis +unquam hoc pacto curatus est? _In Loc. Johan._ + +[207] Quam ob causam dicet aliquis, cum omnia solo Verbo præstare +possit, nulloque negotio, Lutum quidem sputo macerat? _In Loc. Johan._ + +[208] Sed Rationem quandam mysticam habet Vis Rei istius de sputo. +_Ibid._ + +[209] Ei autem qui cæcus fuerat a Nativitate, jam non per sermonem sed +per operationem præstitit visum; non vane, neque prout evenit, hoc +faciens, sed ut ostenderet manum Dei, eam quæ ab initio plasmavit +Hominem, _&c._ Contra Hæres. L. v. c. 15. + +[210] _See his Sermons before the Societys for Reformation._ p. 12. + +[211] Ipse Salvator noster apertissime ostendit, quod ejus Miracula +Aliquid significent, dum ea faciendo, aliquid agit, quod Ratione +carere videatur. Nisi enim aliquid significaret, quid necessarium +fuit, in hujus cæci Illuminatione, ut Lutum faceret, quo oculos ejus +liniret, cui solum dicere sufficiens erat. Quæramus igitur +significationem, & videamus quid cæcus iste significet. _In Homil. +quarta post quartam Dominicam._ + +[212] Similitudo erat & Typus futurorum unumquodque quod fiebat in +Corpore. Veluti nescio quis à Nativitate cæcus Visum recuperavit. Vere +autem cæcus iste erat à Nativitate Gentilium Populus, cui Salvator +reddidit Visum, Saliva sua ungens oculos ejus & mittens ad _Siloam_, +quod interpretatur missus, mittebat quippe illos quos spiritu unxit ad +Apostolos. _In Isai._ c. vi. + +[213] Genus humanum est iste cæcus. _In Loc. Johan._ + +[214] Cæcus humanum Genus significatur. _In Com. Johan._ + +[215] Cæcus iste a Nativitate, Genus humanum esse videtur à primo +homine.----Hæc enim cæcitas non Corporis sed Animæ est. _In Loc. supra +laudat._ + +[216] Per cæcum naturaliter non videntem & illuminatum significat +Genus humanum. _In Loc. Johan._ + +[217] Vere autem cæcus iste erat a Nativitate Gentilium Populus. _In +Isai._ c. vi. + +[218] Cæci hujus Curationem in figuram & typus vocationis Gentium +accepimus. _In Loc. Johan._ + +[219] Intellige hoc Miraculum spiritualiter. Nam cæcus quidem erat +omnis homo à Nativitate, id est, ab Initio Mundi. _In Loc. Johan._ + +[220] In Sabbato est figura ultimi Temporis. _St. Cyril in Loc. Johan._ + +[221] Cæcitas est Infidelitas. _In Loc._ + +[222] Cæcus qui destituitur divino Lumine. _De Adorat._ p. 414. + +[223] Cæcus qui sedet in tenebris omnis Ignorantiæ, & non potuit +videre Conditorem Mundi. _In Loc. Johan._ + +[224] Literam Legis sequentes, in Errores, Superstitiones & +Infidelitatem incurrunt. _In Matt. Tract._ xxvi. + +[225] Cæcus iste est cæcus in Litera, & hoc statu Sanari non potest. +_In Marc._ c. viii. + +[226] Cæci qui imperiti Scripturarum. _In Loc. Johan._ + +[227] Lutum vero factum de Saliva oris Domini, ac positum super oculos +cæci, significat hic, quod naturæ deerat, opere suo implere Figulum. +_In Loc. Johan._ + +[228] Saliva sua ungens Oculos cæci & mittens ad _Siloam_ quod +interpretatur _Missus_, mittebat quippe illos, quos spiritu unxit. &c. +_In Isa. c._ vi. + +[229] Saliva est perfecta Doctrina. _In Marc._ c. viii. + +[230] Ei autem qui cæcus fuerat à Nativitate, jam non per sermonem sed +per operationem præstitit Visum; non vane neque prout evenit hoc +faciens, sed ut ostenderet manum Dei, eam quæ ab Initio plasmavit +hominem. Quapropter expuit in Terram, & fecit Lutum, & superlinivit +illud Oculis, ostendens antiquam Plasmationem, quemadmodum facta est, +& manum Dei manifestans his qui intelligere possunt, per quam è Limo +plasmatus est homo. _Cont. Hæreses. L._ v. _c._ 15. + +[231] John ii. + +[232] _See his Speech in Convocation, printed in the_ Post-Boy _of_ +March _the 30th_. + +[233] Rursus hoc in loco calumniantur nonnulli hunc ebriosorum fuisse +Conventum, _&c._ _In Loc. Johan._ + +[234] + + Pueri aut Saltatores volutabantur, in his autem + Tibiæ, Lyræque Vocem habebant. Mulieres autem + Cantum accipientes, volvebantur per medias + Quæcunque optimatum erant uxores atque filiæ. + Illi vero ad Saltationem & desiderabilem Cantum + Conversi delectabantur, &c. + In _Homero-Centon._ + + +[235] _Vindication of the Christian Religion._ p. 82. + +[236] Luke ii. 48. + +[237] Christus asperius respondit, quid tibi & mihi, Mulier? _St. +Chrysost. in Loc. Johan._ Vide & _Theopolact. in Loc._ + +[238] Vide Sanctum Augustinum. _In Loc. Johan._ + +[239] Apud St. Chrysostomum _In Loc. Johan._ + +[240] _Vindication of the Christian Religion_, p. 82. + +[241] Sed quanam gratia, antequam implerentur, non fecit Miraculum, +quod longe fuisset admirabilius? Siquidem aliud est subjectæ Materiæ +qualitatem mutare, aliud ipsam substantiam ex nihilo facere. _Chrysos. +in Loc._ + +[242] Sæpe obest Magnitudo, ne Miracula creditu sint facilia. +_Theophylact. in Loc._ + +[243] In Dialog. cum Tryphone, _p._ 364. + +[244] In Lib. de Abrahamo. + +[245] _In Matt. Tract._ xxii. + +[246] Aliquid enim & in ipsis factis innuit nobis, puto, quia non sine +causa venit ad Nuptias. Excepto Miraculo, aliquid in ipso facto +Mysterii & Sacramenti latet. Pulsemus ut aperiet & de Vino invisibili +inebriet nos. _In Loc. Johan._ + +[247] Nihil dicemus, quid sibi velint Hydriæ, quid Aqua in Vinum +conversa, quid Architriclinius, quid Sponsus, quid Mater Jesu in +Mysterio, quid ipsæ Nuptiæ? _Ibid._ + +[248] Per hoc invitatus Dominus venit ad Nuptias, ut ostenderetur +Sacramentam Nuptiarum,----Illarum Nuptiarum Sponsus Personam Domini +figurabat, cui dictum est, servasti bonum Vinum usque adhuc, Bonum +Vinum id est Evangelium servasti usque adhuc. _Ibid._ + +[249] Sex Hydriæ sunt sex Ætates Temporum capientes Prophetiam +pertinentem ad omnes gentes sive in duobus generibus hominum, id est, +Judæis & Græcis, sive in tribus propter Noe tres Filios. _Ibid._ + +[250] Vocatur Salvator ad Nuptias, hoc est, Ecclesiæ voto spiritus +sanctus invocatur----Venit cum Discipulis suis, id est, in Loco sancto, +Turba sanctorum. Mirabilia Dei Maria Mater expectat, hoc est, Virtutem +Christi expectat Ecclesia.----Maria ait, ecce Vina deficiant, hoc est, +Vinum Spiritus Ecclesia optat excipere.----Numquid Mulierem dicit Jesu +Mariam, quæ Virgo post Pactum inventa est? Sed Ecclesiam alloquitur, quæ +non solum Mulier, sed meretrix nuncupatur. _In Sermon_ xcii. _Append._ + +[251] Vinum multis Locis accipimus Scripturas Sanctas meracissimum +Vigorem coelestis sapientæ continentes; quibus incalescant sensus & +inebrientur Affectus. Operante Christo in Cana Galileæ Vinum defecit & +Vinum sit, id est, Umbra removetur & Veritas præsentatur. Recedit Lex, +Gratia succedit. Carnalia spiritualibus commutantur. Bonum quidem +Vinum est vetus Testamentum, sed sine spirituali Intellectu vanescit +in Litera. _In Sermon_ xc. _Append._ Sed illud quod in Litera Legis +aquam sapiebat, dum spiritualiter intellgi fecit, aquam in Vinum +convertit. _In Sermon_ xci. _Append._ + +[252] Per Nuptias, Conjunctionem Christi Ecclesiæ, hoc est Veteris & +Novi Testamenti Traditionem debemus accipere. Sponsus est Christus. +Architriclinius est Moses. _In Loc. Johan._ + +[253] Voluores Coeli sunt verè puri & ad cælestis sapientiæ +Cognitionem evolare parati. _Clem. Alex. Strom. L._ iv. + +[254] Quid mihi & tibi est, Mulier? Procul dubio, Fratres, latet ibi +aliquid Mysterii. _In Loc. Johan._ + +[255] Matt. ix. Mark ii. Luke v. + +[256] Paralyticus reppletum videret Theatrum, Aditus Interclusos, +Portum obseptum,----Non tamen dixit Propinquis suis, quid hoc Rei est? +Expectemus quousque Domus evacuetur, Theatrum dimittatur, recedent, +qui congregati sunt, poterimus privatim ad ilium accedere. _In Homil. +de hoc Paralyt._ + +[257] Dicet aliquis valde dimissum fuisse Locum, à quo per Tegulas +deposuerunt Paralytici Lectum. _Johan. Nepot. Hieros. in Loc. Luc._ + +[258] Judæorum Tecta plana erant, & non in Coniformam lastigiata. _In +Loc. Luc._ + +[259] _In Loc. Marci._ + +[260] Numquid enim facilem illi potuit Accessum redere? _Apud +Chrysostom. de hoc Paralyt._ + +[261] In Paralytico Gentium universitas offertur me denda. _In Loc. +Matt._ + +[262] Paralyticus potest intelligi Anima dissoluta Membris, id est, +bonis operibus. _Inter. Quæst. Evang._ + +[263] Paralysis Typus est Torporis, quo piger jacet in Malitia Carnis, +habens desiderium Salutis, & Torporis Ignavia & duplis Cogitationibus, +ac si enervatus Membris ostendit. _In Loc. Marci._ + +[264] In hoc enim quod ait, remittuntur tibi Peccata, interiorem +hominem, id est, spiritum paryliticum esse demonstrat. Hoc enim non +dixisset, si ad Corporis Infirmitatem respexisset. Non ideo Corpus +sanatur, quia Anima a peccatis liberatur. _In Homil. in Dominic._ xix. +_post Pentecost_. + +[265] Sed qui sunt isti quatuor, qui hunc Paralyticum portant & Domino +offerunt. Per hos enim nescio, qui melius quam quatuor Evangelistæ +intelligi possunt. Nulla enim Anima nisi per istos Domino offertur, +nulla Anima nisi per istorum fidem sanatur. _Euseb. Gallican. ibid._ Sum +Paraliticus, quia non operantur & immobiles sunt Vires Animæ meæ ad +bonum, sed si a quatuor Evangelistis gestatus & adductus fuero ad +Dominum, tunc audiam, remittuntur Peccata. _Theophylact. in Loc. Marci._ + +[266] Tectum Domus qua Christus docet, ascendendum, id est, Sacræ +Scripturæ Sublimitas est appetenda. _Bedæ in Loc. Lucæ._ + +[267] Non utique in Infirmis exterius, qua turbæ tumultuantur +remanendum, sed Tectum Domus, &c. _Ibid._ + +[268] Patefacto Tecto ægerad Jesum summittitur, quia reseratis +Scripturarum Mysteriis, ad Notitiam Christi pervenitur. _Bedæ in. Loc. +Marci._ Est Paralysis interior, ut pervenias ad Christum (forte enim +latet Medicus & intus est, hoc est, iste verus Intellectus in +Scriptoris occultus est) exponendo quod occultum est aperi Tectum, & +depone Paraliticum. _Augustin. In Serm._ XLVI. _Sect._ 13. Impediri +turbis nisi Tecta id est operta Scripturarum aperiat, ut per hæc ad +Notitiam Christi perveniat. _Ejusdam in Quæst. 4ta in Evangel. Lucæ._ + +[269] Et bene Domus Jesu juxta alterius Evangelistæ Narrationem tegulis +esse contecta reperitur, quia sub contemptibili Literarum Velamine, si +adsit, qui reseret, divina spiritualis Gratiæ Virtus invenietur. +Denudatio etenim Tegularum in Domo Jesu, Apertio est, in utilitate +Literæ, sensus spiritualis ac arcanorum coelestium. _In Loc. Marci._ + + + + + A FIFTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In VIEW of the Present + Controversy between INFIDELS + and APOSTATES. + + ----_Ridiculum acri + Fortius & melius magnas plerumq; secat Res._ + + The Second Edition. + + By THO. WOOLSTON, B.D. sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + + Printed for the Author, and Sold by him + next door to the _Star_, in _Aldermanbury_, + and by the Booksellers of _London_, and + _Westminster_, 1728. + + [Price One Shilling.] + + + + +[Illustration] + + TO THE + Right Reverend Father in God + _THOMAS_, + Lord BISHOP of _Bangor_. + + +MY LORD, + +Whatever we poor _Authors_ may sometimes pretend to, by the Dedication +of our Works to _Great_ Men; it's certain we aim at nothing less than +Rewards and Preferments, whether we deserve them or not: That this is +my Design in _Dedications_, is so apparent, that it's to no Purpose to +deny or dissemble it. + +Wherefore else have I made Choice of some of our Learned and Wealthy +_Bishops_ for the Patrons of these _Discourses_, which I foresaw +would be grateful to their nice and critical Palates? Wherefore else +have I been so profuse of such Compliments on their _Lordships_, as I +was sure, they would take great Pleasure in? Wherefore else, _My +Lord_, do I inscribe _this_ to your _Right Reverend_ Name, but that I +expect your Approbation of it, and hope for a Recompence, equal to the +Honour, that is here done you. + +Some, who are envious, _My Lord_, of my good Fortune in _Episcopal_ +Patrons, will not believe that I have receiv'd so much as one _Purse_ of +_Gold_ for any of my _Dedications_; but I would have such Malignants to +know, that the less I have receiv'd, the more there is behind: And I can +moreover assure them, that their _Lordships_ have it in their Heads and +their Hearts too, highly to advance me in the World; and if their +Endeavours for my Promotion fail not, I shall be a very _Great_ Man. + +Such primitive Doctrine, _My Lord_, as I have reviv'd, must, in the +Judgment of our _Bishops_, be deserving of their distinguish'd +Favours: And if they should Design for me such a _mystical_ Crown of +Glory, as the _Gentile Priests_ help'd some of the Fathers of the +Church to; I profess without Dissimulation, that, for all my Love to +_Mysteries_, it will be more than I am ambitious of: But if the Honour +is forc'd on me, it will be my Duty to their _Lordships_, to sound an +_allegorical_ Trumpet of their Fame, that their Names, which, might +otherwise be soon forgotten, may be everlastingly remember'd for their +Love and Good-will towards me. + +But the chief Foundation, _My Lord_, of my Merits lies, they say, in my +Treatment of the Miracles of our Saviour, after the Manner you handled a +Scripture-Prophecy, of a _Man's kicking a Serpent on the Pate, for +biting him by the Heels_: And if your _Lordship_ got a +_Welsh-Bishoprick_ upon it, what may not I expect for my more +meritorious Works of the same kind? The Great _Mr. Scheme_ has +celebrated your Praise for that Effort of your Wit: And I must needs +say, to your _Lordship_'s Applause, that were not your Thoughts +unhappily shackled with Interest and Subscriptions, (an Unhappiness you +sadly lament!) you would endeavour to make as pleasant Work with the +_Letter_ of the _Old_, as I can do with that of the _New_ Testament. + +I have not here Room, _My Lord_, for a sufficient and deserv'd +_Encomium_ on your _Use and Intent of Prophecy_; therefore must be +content to say of it, in short, that it is a most curious Piece of, +what the Fathers call, _Engastromuthism_; or such a singular Specimen +of a Webb, spun out of a Man's own Bowels, as one of fewer Brains in +his Head can hardly equal. + +It was wisely done of your _Lordship_ to caution your Readers against +taking your _Book_ for an Answer to Mr. _Grounds_; otherwise it had not +been impossible, but some others as well as the _Worshipful Benchers_ of +the _Temple_ might have mistaken the _Use_ and _Intent_ of it. + +After I had gone thro' your _beautifully-printed_ Work, I wish'd, _My +Lord_, for another _Decoration_ of it, that some Annotations out of +the Fathers had been subjoin'd to it. How would your Notions then and +Theirs about Prophecy have stood as a _Foil_ to each other! How should +I then have admired the Difference between a _Rich_ Bishop and a +_Poor_ Father as to Wit and Sense! How should I then have contemplated +the Usefulness of Ecclesiastical Wealth in our _Clergy_ for the +Understanding of the Inspirations of the poor old Prophets! + +When your _Lordship_ is call'd upon for another Edition of your _Book_, +vouchsafe me the Favour of making some marginal Remarks on it, which +shall not be without their good Use. As you know, savoury Sawce makes +some sort of Food go down the better; so a little more of that Salt, +which Mr. _Scheme_ has too sparingly sprinkled on your _Work_, will give +your _Readers_, a right Relish of it: But whether I am indulg'd this +Favour or not; I than take another opportunity, according to Promise +elsewhere made, of testifying to the World, how much I am, + +[Sidenote: October 25. 1728.] + + _My LORD, + The Admirer of + Your_ Use _and_ + Intent _of Prophecy_, + _Thomas Woolston_. + + + + +[Illustration] + + A FIFTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + + +According to Promise in my last _Discourse_, I am in _this_ to take +into Examination the three Miracles of _Jesus_'s raising the dead, +_viz._ Of _Iairus_'s Daughter[270]; of the Widow of _Naim_'s Son[271]; +and of _Lazarus_[272]: The literal Stories of which I shall show to +consist of Absurdities, Improbabilities and Incredibilities, in Order +to the mystical Interpretation of them: And because some of our +_Bishops_ and _Clergy_ were a little disgusted at the ludicrous +Treatment of the _Letter_ of some foregoing Miracles, I will handle +these with the more Caution; being as unwilling, as any Man of my +primitive Faith can be, to offend weak Brethren. + +Whether _Jesus_ rais'd any more from the dead, besides the foresaid +three Persons is uncertain from the Evangelical History. St. +_Augustin_[273] thinks, he rais'd many others; and he founds his +Opinion on the modest _Hyperbole_ of St. _John_, who supposes[274] +_the World it self could not contain the Books that might be Written +of Jesus_. And _Eusebius Gallicanus_, of whose Mind entirely I am, +says[275] the Reason lies in the Mystery, why these _three_, and no +more than these _three_ Miracles of this Kind are recorded by the +_Evangelists_. But since our _Divines_ are averse to Mysteries on +Miracles, I would gladly know their Opinion, whether _Jesus_ rais'd +any others from the dead, or not: I have made some search into modern +Writers for their Opinion in this Case, but can't find it: And unless +I knew their Opinion, it would be lost Labour to argue against either +Side of the Question, and much more against both Sides of it: But I +can assure our _Divines_, that, which Side of the Question soever they +should hold, the Consequence upon the Argument would be neither better +nor worse, than that they must of necessity espouse the mystical and +allegorical Interpretation of these Miracles, or grant that _Jesus_ +literally rais'd none from the dead at all. + +But waving that sort of Argument for the present against the _Letter_; +these three Miracles are reputed the greatest that _Jesus_ wrought: +And I believe, it will be granted on all hands, that the restoring a +Person, indisputably dead, to Life again, is a stupendous Miracle; and +that two or three such Miracles well circumstanced, and credibly +reported, are enough to conciliate the Belief of Mankind, that the +Author of them was a divine Agent, and invested with the Power of God, +or he could not do them. But God knows, (and for the sake of the +Mystery, I am not sorry to say it) this is far from being the Case of +these three Miracles before us, or of any one them. + +That these three Miracles are not equally great, but differ in Degree, +is visible enough to any one, that but cursorily reads, and compares +theirs Stories one with another. The Fathers of the Church[276] have +taken Notice of such a Difference amongst them. The greatest of the +three, and indeed, the[277] greatest Miracle, that _Jesus_ is suppos'd +to have wrought, is that of _Lazarus_'s Resurrection; which, in Truth, +was a most prodigious Miracle, if his Corps was putrified and stank; +or if there were no just Exceptions to be made to the Credibility of +the Story. Next to that, in magnitude, is _Jesus_'s raising of the +Widow's Son, as they were carrying him to his Burial: And a great +Miracle it was to bring him to Life again; if none before or since had +been mistaken for dead, and carried to their Graves alive; or if no +Impostor and his Confederates could frame such a seemingly miraculous +Scene, as is that whole Story, to his own Glory. The least of the +three is that of his raising _Jairus_'s Daughter, which in Appearance +is so far from a Miracle, that according to the Story itself, she was +but asleep, or by the Shrieks of By-standers frighted out of her +Senses for the present. + +But however it really might be with these three supposed dead and +revived Persons; the Case of none of them was well enough +circumstanced to serve the Purpose of our _Divines_. I am apt to +believe with the Fathers, that _Jesus_ actually did raise the dead; +but then, as these Miracles are only recorded for the sake of the +_Mystery_, I affirm that none of them, as to the _Letter_, will abide +the Test of a critical Examination, nor stand its Ground against such +Exceptions as may be made to them. If _Jesus_ was to raise any dead +Bodies to Life, for a Testimony of his divine Power and Authority, he +would and should have made Choice of other dead Persons, under other +Circumstances of Death; and the History of their Resurrection should +have been more credibly and carefully transmitted to Posterity, so as +there should have been no Room left to make a reasonable Doubt of the +Truth of it. But this, I say, is not the Case in the Resuscitation of +any of these Persons, as will appear from the following Remarks and +Observations upon them. And + +1. Observe, that the unnatural and preposterous Order of Time, in +which these Miracles are related, justly brings them all under +suspicion of Fable and Forgery. The greatest of the three is +indisputably that of _Lazarus_'s Resurrection; but since this is only +mention'd by St. _John_, who wrote his Gospel after the other +_Evangelists_, and above sixty Years, according to the best +Computation, after our Lord's Ascension; here is too much Room for +Cavil and Question, whether this Story be not entirely his Invention. +What could be the Reason that _Matthew_, _Mark_, and _Luke_, who all +wrote their Gospel's before _John_, and many Years nearer to the Death +of our Saviour, should omit to record this remarkable and most +illustrious Miracle of _Lazarus_? They could not forget it, nor be +ignorant of it, if the Story had been really true; and to assign any +other Reason than Ignorance or Forgetfulness, is hard and impossible. +To aggrandize the Fame of their Master, for a Worker of Miracles, was +the Design of all the _Evangelists_, especially of the three first, +who may be presumed to make a Report of the greatest, if not of all, +that _Jesus_ wrought: But that there should come after them an +_Evangelist_ with an huge and superlatively great Miracle, and meet +with Credit for it, is against all Sense and Reason; neither is there +any Story, so disorderly told, in all History, that _Critics_ will +admit of the Belief of. The first Writer of the Life of an _Hero_, to +be sure makes mention of all the grand Occurrences of it, and leaves +no Room for _Biographers_ afterwards, but to enlarge and paraphrase +upon what he has written, with some other Circumstances and Additions +of less Moment. If a third or a fourth _Biographer_ after him shall +presume to add a more illustrious Transaction of the _Hero_'s Life, it +will be rejected as Fable and Romance, tho' for no other Reason than +this, that the first Writer must have been appris'd of it, and would +have inserted its Story, if there had been any Truth in it. And +whether St. _John_'s Story of _Lazarus_'s Resurrection, that Miracle +of Miracles, ought not to be subjected to the like Criticism upon it, +_Christians_ may consider, and _Infidels_ will judge. + +What then was the Reason, I ask again, that the three first +_Evangelists_ neglected to record this renown'd Miracle of _Lazarus_? +And why too (may I enquire here) did not _Matthew_ and _Mark_ mention +the Story of the Widow of _Naim_'s Son, as they could not but know of +it, if true, more certainly than _Luke_, the Companion of _Paul_, who +alone has made a Report of it? _Grotius_ says,[278] _it may seem +strange that this illustrious Miracle of the Widow's Son_ was omitted +by _Matthew_ and _Mark_: And what is the Reason that _Grotius_ gives +for this strange Omission? Why, he tells us[279] _that these two +Evangelists were content with one miraculous Instance of this Kind, by +which Christians might judge of_ Jesus'_s Power in others also_. And +is this Reason sufficient? True it is, they were content with one +Instance; but if they had made a Report of two or three more of the +same sort, no body would have thought their History of _Christ_ +overcharg'd with impertinent and tautological Repetitions. But one +Instance of a Person rais'd from the dead, they were, says _Grotius_, +content with: And I'll grant one to be sufficient: But which then +should they, as wise and considerate _Historians_ have made Choice of, +the greatest or the least Miracle? The greatest, to be sure, and that +was of _Lazarus_, or of the Widow's Son, if they knew of either. But +instead of either of these, they tell us the Story of _Jairus_'s +Daughter, that is[280] an imperfect and disputable Miracle, in +Comparison of the other two, which consequently they knew nothing at +all of, or they would have preferr'd the Report of them. + +If _Matthew_, the first Writer, had recorded only the Story of +_Lazarus_, whose Resurrection was the greatest Miracle; and if _Luke_ +had added _that_ of the Widow of _Naim_'s Son; and _John_ lastly had +remember'd us of _Jairus_'s Daughter, which the other _Evangelists_, +not through Ignorance or Forgetfulness, but studying Brevity, had +omitted, then all had been well; and no Objection had hence lain +against the Credit of any of these Miracles, or against the Authority +of the _Evangelists:_ But this unnatural and preposterous Order of +Time, in which these Miracles are recorded (the greatest being +postponed to the least) administers just Occasion of suspicion of the +Truth and Credibility of all their Stories. And it is lucky for +Christianity, that _Jews_ and _Infidels_ have not hitherto hit upon +the _Absurdity_ of this preposterous Narration, or they might have +form'd a cogent Objection against these Miracles thus, saying; + + "_Jesus_, it is manifest, rais'd not the dead at all. The only + Person, that Christians can reasonably pretend, he did raise, was + _Jairus_'s Daughter, whom _Matthew_ writes of; and she, according to + the Story was only in a Sleep, or an Extacy, when _Jesus_ revived + her. But the _Galileans_, who were after a Time call'd _Christians_, + finding their Account in a Resurrection-Miracle; _Luke_, for the + former Advantage of the Cause, devised another Story of better + Circumstances, in the Widow of _Naim_'s Son: But this not being so + great a Miracle, as the Church still wanted; _John_, when no body + was alive to contradict and expostulate with him for it, trumps up a + long Story of a thumping Miracle, in _Jesus_'s raising of _Lazarus_, + who had been not only dead, but buried so long that he stank again. + But to prove the Story of this Miracle to be false and fabulous, we + need say no more than that it was last recorded. If there had been + any Truth in it, the first _Evangelist_ would have remember'd us of + it. + + "We don't suppose, that you Christians, because of your Prejudices, + will subscribe to this Account, that we thus give of the Rise of + these Miracles: But this is certain, that if these three Miracles + had not been reported of _Jesus_, but of _Mahomet_, in the same + disorder of Time, by three different Historians, you would + presently have scented the Forgery and Imposture: You would justly + have affirm'd that the three Stories were apparently three Fables + and Falsehoods; and that the three Historians visibly strove to + outstretch each other: That the _first_ was sparing and modest in + his Romance; and the _second_, being sensible of the Insufficiency + of the former's Tale, devises a Miracle of a bigger Size; which + still not proving sufficient to the End proposed; the _third_ + Writer, rather than his Prophet's Honour should sink for want of a + Resurrection-Miracle, forges a Story of a monstrously huge one; + against which it is, and always will be Objection enough, that it + was not related by the first Historian. So would you Christians + argue against these three Miracles in another Impostor's Case; and + there is not a judicious _Critic_ in the Universe, that would not + approve of the Argument, and applaud the Force of it, tho' you will + not endure the Thoughts of it in the Case of your _Jesus_. + + "But to come nearer home to you; supposing _John_ (who was then + above a Hundred, and in his Dotage) had not reported this Miracle + of _Lazarus_; but that _Clement_ (joining it with his[281] + incredible Story of the Resurrection of a _Phoenix_) or _Ignatius_, + or _Polycarp_, or the Author of the _Apostolical Constitutions_ had + related it; would not your Christian _Critics_ have been at work to + explode it? There is not an antient extra-evangelical Tradition of + any Note about _Jesus_, that some or other of your _Critics_ have + not boggled at; but such a Story as this of _Lazarus_ would have + been received by none. I question, whether Mr. _Whiston_ would not + have rejected the _Constitutions_ upon such a Story in them; or if + his Fancy for some other Things in them had overcome his Reason + against this; yet _Bishop Smallbroke_, who has written against the + Canonicalness of the _Constitutions_, with his judicious + Animadversions upon this Story, would absolutely have overthrown + their Authority. And what would he have said here? Not only that + the Miracle smells rankly of Forgery and Fraud, or the + _Evangelists_, especially _Matthew_, had never forgotten to record + it; but he would have reminded us of intrinsic Notes (_hereafter to + be mention'd_) of Absurdity, and Incredibility, that would for ever + have cashier'd the Belief of it. And whether we _Infidels_ ought + not to take the same Liberty to criticize on _John_'s Gospel, which + you do on your Apostolical Fathers, who wrote before him, let the + impartial and unprejudiced judge: If in justice we ought to take + it; we are sure we could give two or three notable Reasons (but + that We will not now put Christians out of Temper with them) why + _John_ may be suspected of a Mistake or Fraud in this Miracle, + rather than any other Christian Writer of the _first_ or _second_ + Century." + +To such an unhappy Objection, arising from the unnatural and +preposterous Order of Time, in which they are recorded, are these +three Miracles before us obnoxious. And I am thinking how Ministers of +the Letter will be able to get over it. As for my self, who am for the +mystical Interpretation of these Miracles, I have a solid and +substantial Answer at hand to the foresaid Objection, an Answer that +curiously accounts for the Order of Time in which these Miracles are +related; but my Answer will not please our _Divines_, nor stand them +in any stead; therefore they must look up another good one of their +own, that will comport with the _Letter_; or the said Objection, +improved with another presently against _Lazarus_'s Resurrection, will +be too hard, not for Christianity it self, but for their Ministry. + +_Grotius_, being aware of the foresaid Objection, has given us such +a[282] Solution of it as then occurr'd to his Thoughts. Dr. _Whitby_, +not being satisfied with _Grotius_'s Solution, has given us[283] +another: But how weak and insufficient both their Solutions are, I +will not spare Time to consider, till some _Writer_ shall appear in +Defence of the Sufficiency and Strength of one or other of them. And +so I pass to a + +2. Second Observation, by Way of Objection to the _Letter_ of these +Miracles, and that is, by enquiring, what became of these three +Persons after their Resurrection? How long did they live afterwards? +And of what Use and Advantage were their restored Lives to the Church +or to Mankind? The Evangelical and Ecclesiastical History is entirely +silent as to these Questions, which is enough to make us suspect their +Stories to be merely romantick or parabolical; and that there were no +such Persons rais'd from the dead; or we must have heard somewhat of +their Station and Conversation in the World afterwards. It's true, +that _Ephiphanius_[284] says, what he found among Traditions, that +_Lazarus_ lived thirty Years after his Resurrection: But how did he +spend his Time all that while? Was it to the Honour of _Jesus_, to the +Service of the Church, and Propagation of the Gospel? Of that we know +nothing; tho' in Reason and Gratitude to _Jesus_, his Benefactor, it +ought to have been so spent; and if it had been so employ'd, History +surely would have inform'd us of it. According to the Opinion of +_Grotius_, in a Citation above, _Lazarus_ for the rest of his restored +Life absconded, and skull'd about the Country for Fear of the _Jews_, +who lay in Wait for him; which is a Suggestion, not only dishonourable +to _Jesus_, as if the same Power, that rais'd him from the dead, could +not protect him against his Enemies; but reproachful to _Lazarus_ +himself, who should have chosen to suffer Death again, rather than not +bear an open Testimony to _Jesus_, the Author of his Resurrection. +However it was, we hear no more of _Lazarus_, than that he lived +thirty Years afterwards, which Tradition, without other Memorials of +his Life, brings the Miracle more under suspicion of Fable, than if he +had dy'd soon after it. And of _Jairus_'s Daughter, and of the Widow +of _Naim_'s Son, which is astonishing, we read nothing at all. Does +not this Silence in History about them, make their Miracles +questionable, and but like _Gulliverian_ Tales of Persons and Things, +that out of the Romance, never had any Being. + +_Jesus_ did but[285] _call a little Child, and set him in the midst_ +of his Disciples; and that Act was remember'd in the Piety and +Zeal[286] of _Ignatius_, who made a renown'd Bishop. But the Favour +and Blessing conferr'd on these three rais'd Persons was exceedingly +greater; and one might have expected, that _Lazarus_ and the Widow's +Son would have been eminent Ministers of the Gospel. But instead of +that, their Lives afterwards were pass'd in Obscurity, or, what's as +bad, Ecclesiastical History has neglected a Report of them. What can +any one hereupon think less, than that the Favour of the Miracles was +lost on undeserving Persons, which I abhor the Thoughts of; or that +their Stories are but Parables, which I rather incline to. + +Ministers of the _Letter_ may here say, "That the Ecclesiastical History +of the Apostolical Age is very scanty; and that many Memorials of other +Persons and Transactions are lost and buried in Oblivion: Which unhappy +Fate has attended the after-Lives and Actions of these rais'd Persons, +or undoubtedly we should have had a famous Record of them." This is not +impossible; tho' in the Wisdom of Providence it is hardly probable, but +that some more Remembrance must have been left of one or other, if not +of all the three Persons; in as much as such a Remembrance of them would +now-a-days have no less gain'd a Belief of the Miracles, than this +Historical Silence tends to the Discredit of them. + +It's somewhat strange, that we hear no more of the after-Fame and Life +of any of the diseased Persons, whom _Jesus_ miraculously cured; +excepting of the Woman, heal'd of an Issue of Blood; who, tho' she +_spent_ ALL _she had, even_ ALL _her Living_ upon _Physicians_; yet +out of the Remains of it erected, says[287] _Eusebius_, at _Cæsarea +Philippi_, two most costly Statues of Brass, to the Memory of _Jesus_ +and of herself, and of the Miracle wrought by him; which Dr. +_Whitby_[288] as if he was tainted with Infidelity, endeavours to make +an idle Tale of. But excepting, I say this Story of this Woman, we +hear nothing of any other heal'd Person; which is Matter of some +Speculation: But that the Persons rais'd from the dead should not at +all be mention'd in History for their Labours and Lives afterwards to +the Honour of _Jesus_, is absolutely unaccountable. Whether such a +profound Silence in History about them be not shocking of the Credit +of the Miracles, let our _Divines_ consider. I am of Opinion that if +_Jesus_ really rais'd these Persons from the dead; this and no other +Reason, in the Providence of God, can be given for the Silence of +Ecclesiastical History about them afterwards, than to make +_dead-letter'd_ Stories of their Miracles, in order to turn our Heads +entirely to the Consideration of their mystical Signification, without +which the _Letter_, for the Argument before us, is deserving of no +Regard nor Credit. But + +3. By way of Objection to the _Letter_ of these three Miracles, let us +consider the Condition of the Persons rais'd from the dead; and +whether they were at all proper Persons for _Jesus_ to work such a +Miracle upon, in Testimony of his divine Power. If they were improper +Persons according to the _Letter_, it's not credible that He, who was +the Wisdom of God, would raise them; or if he did, it was because they +were the properest to make mystical Emblems of their Stories. + +That _Jesus_ ought to have rais'd all that dy'd, where-ever he came, +during the Time of his Ministry, none, I presume, can hold. Two or three +Instances of his almighty and miraculous Power of this Kind will be +allow'd to be sufficient: But then they must be wisely and judiciously +made Choice of, out of a vast Number of Persons, that must needs die in +that Time. Where then was his Wisdom and Prudence to chuse these three +Persons above others to that Honour? Why were all of them, or indeed any +one of them preferr'd to other Persons of a different Age and Condition +in the World? Nay, if the _Letter_ of their Stories is only to be +regarded, were not all these three Persons almost the improperest and +most unfit of any for _Jesus_ to exercise that Power on? + +_Jairus_'s Daughter was an insignificant _Girl_ of twelve Years old: And +there could be no Reason for raising her, but to wipe sorrow from the +Hearts, and Tears from the Eyes of her Parents, who ought to have been +better Philosophers, than immoderately to grieve for her. And was here a +good Reason for _Jesus_ to interpose with his Almighty Power? No +certainly; a Lecture of Patience and Resignation this Case had been +enough. And tho' _Jesus_ could raise her from the dead; yet for as much +as that Favour was to be conferr'd but on a few; and his Miracles ought +to be useful as well as conspicuous, she should have been pass'd by, as +an improper Object of his Power, in Comparison of many others, presently +to be named. If therefore a better Reason, than what's discernible in +the _Letter_, is not to be fetch'd from the Mystery; I can't suppose +that _Jesus_, the Wisdom of God would raise this _Girl_; but that the +modern Belief of her Resuscitation, exclusive of the mystical +Signification, is, as shall be by and by argued, altogether groundless. + +The Widow of _Naim_'s Son too was but a [Greek: neaniskos] _Youth_, +and whether any thing older than the _Girl_ above is doubtful; but his +Life certainly was of no more Importance to the World after, than +before his Resurrection. And why was he then one of the _three_ to be +rais'd from the dead? Why had he this Honour done him, before others +of greater Age, Worth, and Use to Mankind? Some will say, for the +Comfort or his sorrowful Mother. And is this Reason sufficient? A +Discourse on the Pleasures of _Abraham_'s Bosom, where she would e'er +long meet her Son, had been enough to chear her Heart. If therefore +the Fathers don't help me to a solid mystical Reason, why the Son and +_only Son_ of a Widow was to be rais'd by _Jesus_, as they were +carrying him to his Burial, I'll not believe, He would raise this dead +_Boy_ rather than many others, for the Manifestation of his Power; but +that the Story of his Resurrection, as shall soon be reasonably +proved, was all Sham and Cheat. + +_Lazarus_ indeed was _Jesus_'s Friend, whom he Loved; and as I will +not question but _Jesus_'s Affection was wisely and deservedly placed +on him; so here, to Appearance, was a better Reason for the raising of +him, than of either of the other Two. But even this Reason, supposing +_Jesus_ was to raise but three Persons, is not sufficient against the +Cases of many others, that may be put for the Manifestation of his +Power, for the Illustration of his Wisdom and Goodness, and for the +Conversion of Unbelievers: Consequently, if this Story of _Lazarus_ be +not parabolical, the litteral Fact is disputable, and obnoxious to +such Exceptions presently to be observed against it, as will not be +easily got over. + +_Jesus_ rais'd the dead, and wrought other Miracles, say our _Divines_ +often, not only to manifest his own Power and Glory, but his Love to +Mankind, and his Inclination to do them good: For which Reason his +Miracles are useful and beneficial as well as stupendous and +supernatural Acts, on purpose to conciliate Men's Affections as well +as their Faith to him. On this Topick our _Divines_ are copious and +rhetorical, when they write on _Jesus_'s Miracles, as if no more +useful and wonderful Works could be done, than what he did. And I do +agree with them, that (what Reason bespeaks) the Miracles of a +pretended Author of Religion ought to be both as useful and great as +well as could be. But such were not _Jesus_'s Miracles according to +_Letter_, and least of all his Acts of raising the dead. For if we +consider the Persons rais'd by him, we shall find, he could hardly +have exerted his Power on any of less Importance to the World, both +before and after their Resurrection. A young _Girl_ indeed is fitter +to be raised than a decripid old Woman, who by the Course of Nature +was to return to Corruption again, as soon as restored to Life: And a +_Boy_ rather than an infirm old Man for the same Reason: And _Lazarus_ +the Friend of _Jesus_, perhaps, and but perhaps, rather than his +profess'd Enemy. But what are these three Persons in Comparison of +many others of other Circumstances? Instead of a _Boy_, and a _Girl_ +and even of _Lazarus_, who were all of no Consequence to the Publick, +either before or since; I should think, _Jesus_ ought to have rais'd +an useful Magistrate, whose Life had been a common Blessing; an +industrious Merchant, whose Death was a publick Loss; a Father of a +numerous Family, which for a comfortable Subsistance depended on him. +Such dead Objects of _Jesus_'s Power and Compassion could not but +offer themselves, during the Time of his Ministry, and if he meant to +be as useful as he could, in his Miracles, he would have laid hold on +them. If a few Persons only were to be rais'd from the dead, the +foresaid were the properest, whose Resurrection and Return to Life +would have begotten the Applause as well as the Wonder of the World; +would most extensively have spread _Jesus_'s Fame; and would have +gain'd him the Love and Discipleship of all that heard of his being +so great a Benefactor to Mankind. Such Instances of his Power would +have demonstrated him to be a most benign as well as a mighty Agent; +and none in Interest or Prejudice could have open'd their Mouths +against him, especially if the Persons rais'd from the dead were +selected upon the Recommendation of the People of this or that City. +But that an insignificant _Boy_ and a _Girl_, (forsooth!) and the +obscure _Lazarus_, are preferr'd by _Jesus_, to such publick and more +deserving Persons is unaccountable. Their Story therefore, upon this +Argument, savours of Romance and Fraud; and unless the _Mystery_ help +us to, what the _Letter_ can't, a good reason for _Jesus_'s Conduct +here, the Miracles may be hence justly question'd, and the Credibility +of their Report disputed. + +But now I am speaking of the Fitness and Unfitness of deceased Persons +to have this grand Miracle wrought on them; it comes into my Head to +ask, why _Jesus_ rais'd not _John_ the Baptist to Life again? A Person +of greater Merits, and more Worthy of the Favour of _Jesus_ and of +this Miracle, could not be. If _Jesus_ could raise any from the dead +he would surely have raised him; and why did he not? This is a +reasonable Question and an Answer should be thought on for it. Was it +a Thing out of _Jesus_'s Power? Not so; He was Omnipotent, and could +by Force or Persuasion have rescued _John_'s Head out of the Hands of +his Enemies; and the tacking it again to his Body, and the infusing +new Life into him was no more difficult to _Jesus_, than the +Resuscitation of a stinking Carcass. If _Jesus_ had here exerted his +Power, and rais'd his dearest Friend and choicest Minister for the +Preparation, if not Propagation of the Gospel, none could question his +Ability to raise any others, tho' he had rais'd no more. But in as +much as _John_ the _Baptist_, one of his singular Merits and Services +to _Christ_, was overlook'd and neglected by him; and three useless +and insignificant Persons had this Honour done them, the Facts may +reasonably be called into question, and, if the Mysteries don't solve +the Difficulty, their litteral Stories may hence be accounted foolish, +fictitious and fabulous; especially if we consider, + +4. That none of these three rais'd Persons had been long enough dead +to amputate all Doubt of _Jesus_'s miraculous Power in their +Resurrection. As to _Jairus_'s Daughter, she was but newly expired, if +at all dead, when _Jesus_ brought her to Life again. _Jesus_ himself +says, she was but asleep. And according to _Theophanes Cerameus_[289], +and _Theophilact_[290] there is Room to suspect that this _Girl_ was +only [Greek: Katochos] _beside herself_. And it is not impossible, but +the passionate Skreams of the Feminine By-standers might fright her +into Fits, that bore the Appearance of Death; otherwise why did +_Jesus_ turn there inordinate Weepers out of the House, before he +could bring her to her Senses again? And why did he tell her Parents, +that she was only in a sleep, but to Comfort them with the Possibility +of his awakening her out of it? Is not this destructive of the +Miracle, and making no more of it, than what another Man might do? And +is there not some Probability, that here's all of this Story? But +supposing she was really dead, yet for the sake of an indisputable +Miracle in her Resurrection, it must be granted, that she ought to +have been much longer, some Days if not Weeks, dead and buried. + +As to the Widow of _Naim_'s Son, there was somewhat more of the +Appearance of Death in him, than in _Jairus_'s Daughter. He was +carried forth to his Burial, and so may be presumed to be really a +dead Corpse. But might not here be Fraud or Mistake in the Case? +History and common Fame affords Instances of the mistaken Deaths of +Persons, who sometimes have been unfortunately buried alive, and at +other Times happily, by one Means or other, restored to Life: And who +knows but _Jesus_, upon some Information or other, might suspect this +Youth to be in a lethargick State, and had a Mind to try, if by +chafeing, _&c._ he could not do, what successfully he did, bring him +to his Senses again: Or might not a Piece of Fraud be here concerted +between _Jesus_, a subtil Youth, and his Mother and others; and all +the Formalities of a Death and Burial contrived, that _Jesus_, whose +Fame for a Worker of Miracles was to be rais'd, might here have an +Opportunity to make a shew of a grand one. The Mourning of the Widow, +who had her Tears at Command and _Jesus_'s casual meeting of the +Corpse upon the Road, looks like Contrivance to put the better Face +upon the Matter. God forbid, that I should suspect, there was any +Fraud of this Kind here; but of the Possibility of it, none can doubt. +And where there is a Possibility of Fraud, it is Nonsense, and mere +Credulity to talk of a real, certain and stupendous Miracle, +especially where the Juggler and pretended Worker of Miracles has +been detected in some of his other Tricks. All that I have to say here +to this Matter, is, that if _Jesus_ had a Mind to raise the Son of +this Widow, in Testimony of his divine Power, he should have suffer'd +him to have been buried two or three Weeks first; otherwise, if the +Mystery don't account for _Jesus_'s stopping the Bearers of the Corpse +upon the Road, here is too much Room for suspicion of Cheat in the +Letter of the Story. + +_Lazarus_'s Case seems to be the less exceptionable of the three. He +had been buried _four Days_, and supposed to be putrified in the +Opinion of his Sister _Mary_, and of modern Christians: And if so, his +Resuscitation was a most grand and indisputable Miracle. And I could +have wish'd, if I had not loved the _Mystery_ rather than the +_Letter_, that no Cavil and Exception could have been made to it. +Whether _Lazarus_, who was _Jesus_'s Friend and beloved Disciple, +would not come into Measures with his Lord, for the Defence of his +Honour, and Propagation of his Fame, _Infidels_, who take Christianity +for an Imposture, will not question: And whether he would not consent +to be interr'd alive, in a hollow Cave, where there was only a Stone +laid at the Mouth of it, as long as a Man could fast, none of them +will doubt. Four Days was almost too long for a Man to fast without +danger of Health; but if those _four Days_ are number'd according to +the Arithmetick of Jesus's _three Days_ in his Grave, they are +reducible to two Days and three Nights, which Time, if no Victuals +were secretly convey'd with him, a Man might fast in _Lazarus_'s Cave. +As to the _stinking_ of _Lazarus_'s Carcass: that, _Infidels_ will +say, was but the Assertion of his Sister beforehand, like a Prologue +to a Farce. None of the Spectators at his Resurrection say one Word of +his stinking. And as to the Weepings and Lamentations of _Jesus_ and +of _Lazarus_'s Sisters, they will say that was all Sham and +Counterfeit, the better to carry on the Juggle of a feign'd +Resurrection. And what's worst of all, they will say, that tho' +_Jesus_ did call _Lazarus_ forth with a _loud Voice_, as if he had +been as deaf as a dead Man; yet his _Face was bound about with a +Napkin_, so that the Spectators could not discern what was of the +Essence of the Miracle, the Change of his Countenance from a dead to a +live one, which is a plain Sign, that it was all Fraud and Imposture. + +God forbid, that I should have the same sense with _Infidels_, of this +Matter; but to be just to their Suggestions and Imaginations here, I +must needs say, there are some other unhappy Circumstances, presently +to be consider'd, in this Story, which, if they are not emblematical, +make it the most notorious Cheat and Imposture that ever was put upon +Mankind. In the mean Time, from what is here argued, it is plain, that +_Lazarus_ was not so long dead and buried, as that there is no Room to +doubt of the Miracle of his Resurrection. + +Now whether these Arguments against these three Miracles, drawn from +the Shortness of the Time, in which these Persons lay for dead, have +any Force in them, let our _Divines_ consider. If nothing of all this +is in their Opinion affecting of the Credit of the Miracles; yet they +must allow, that _Jesus_, if he could raise the dead, might have made +Choice of other Instances of Persons, more unquestionably dead, who +had lain longer in their Graves, and were in a visible State of +Putrefaction. And if this grand Miracle of raising the dead was to be +wrought by _Jesus_ for the Manifestation of his Glory, and in +Testimony of his Authority; he should have exercised his Power on some +such Persons, nominated by the Magistrates of this or that City, who +with the People should be present at the miraculous Operation, +beholding the putrified Bodies, (without a Napkin before their Faces) +and how they were suddenly enliven'd and invigorated with new Flesh, +after the Similitude of their pristine Form, when in Health and full +Strength. Because that _Jesus_ rais'd not some such Persons to Life, I +must take the Stories of the three Miracles before us to be but +typical of more mysterious Works; or believe them for the Arguments +above to be downright Cheats and Fables. And what is enough to induce +a modern _Divine_ to this Opinion. Is + +5. The Consideration, that none of these rais'd Persons did or could, +after the Return of their Souls to their Bodies, tell any Tales of +their separate Existence otherwise the Evangelists had not been silent +in this main Point, which is of the Essence of Christianity. Are not +our _Divines_ here reduced to an unhappy _Dilemma_, either to deny the +separate Existence of the Soul, or the precedent Deaths of these +rais'd Persons? As Christians, We profess to believe both, which +seemingly are incompatiable; or the Evangelists had made such a +Relation, as their return'd Souls had given of the other World. Was +any Person, in this Age, to be rais'd to Life, that had been any time +dead; the first Thing that his Friends and Acquaintance would enquire +of him, would be to know, where his Soul had been; in what Company; +and how it had fared with him; and Historians would certainly record +his Narrative. The same Curiosity could not but possess People of old, +when these Miracles were wrought; and if the rais'd Persons had told +any Stories of their separate Existance, the Evangelists no less +unquestionally would have reported them, in as much as such a Report +would have been, not only a Confirmation of that Doctrine; which is of +the Essence of our Religion; but an absolute Confutation of the +_Sadducees_ and _Sceptists_ of that Age, and of the _Materialists_ of +this. But this their Silence in this Case is of bad Consequence, +either to the Doctrine of the Soul's Existence in Separation from the +Body, or to these Miracles themselves, since we must hereupon almost +necessarily hold, that these rais'd Persons were not at all dead, or +that their Souls dy'd with them. + +The Author of a Sermon, ascrib'd to St. _Augustin_ tells us[291] that +_Lazarus_ after his Resurrection made a large Report of _Hell_, where +he had been: But as this is a mere Fiction of that Author, without the +least Authority from Scripture; so I presume it will be accounted a +_Blunder_ in him, to suppose the Soul of _Lazarus_, the Friend and +beloved of _Jesus_, was in Hell. The Soul of _Jesus_ indeed, for +Reasons best known to himself, upon his Death, descended into Hell, +when some think he should rather have gone, with the penitent Thief, +into Paradise. But the Thoughts, that any of _Jesus_'s Friends should +go to Hell, I suppose will not be born with; or what will become of +the Preachers of this Age, who would be accounted Men or that +Denomination. And if _Lazarus_'s Soul had been in Paradise, it was +hardly a good Work in _Jesus_ to recall it, for thirty Years +afterwards, to the Miseries and Troubles of this wicked World. I wish +therefore our _Divines_ could determine, where _Lazarus_'s Soul was +for the four Days of his Burial; because I can't possibly conceive any +thing else, than that he was not really dead, or that his Soul dy'd +with him, or went to a bad place, otherwise after his Resurrection he +had never absconded for fear of the _Jews_, as if he was unwilling to +die again, and return to the Place from whence he came. + +But however it was with the Souls of these rais'd Persons before their +Re-union to their Bodies, here is another Difficulty and Objection +against these Miracles; and how will our _Divines_ get over it? +Perhaps they may say, that tho' these rais'd Persons were before +really dead; yet their Souls were not as yet gone to their Places +prepared of God for them, but continued hovering about their Bodies, +like the Flame about the Snuff of a Candle, with desires + + ----_iterumq; reverti + Corpora_---- + +to be again rejoin'd to them. And withall my Heart let this Answer pass, +if our _Divines_ and _Infidels_ can so agree upon it. As for my own +Opinion, it is this, that these Miracles of _Jesus_ are Parables, and +that it was beside the Purpose of the Parable, and of the _Evangelists_ +to say any thing of the Place and State of the Soul upon its Separation +from the Body; otherwise the Letter of their Stories is manifestly +obnoxious to the Objection above, or the Deaths of these pretended +rais'd Persons, upon Christian Principles, are questionable. But + +6. And lastly, Let us consider the intrinsick Absurdities and +Incredibilities of the several Stories of these three Miracles. And +such Absurdities shall we find in them, that, if they had been +intended as Testimonies of _Jesus_'s divine Power, had never been +inserted in their Narratives. + +As to _Jairus_'s Daughter, and her Resurrection from the dead, St. +_Hilary_[292] hints, that there was no such Person as _Jairus_ whose +Name was fictitious, and coin'd with a spiritual Signification for the +Use of the Parable; and he gives this Reason, and a good Reason it is, +why he thought so, because it is elsewhere[293] intimated in the +Gospel, that none of the Rulers of the Synagogues confessedly believed +on _Jesus_. Is not here then a stumbling-Block at the Threshold of the +Letter of this Story? But why did _Jesus_ say, this Girl was but in a +Sleep? If he was going to work a Miracle in her Resuscitation, he +should not have call'd Death, _Sleep_; but if others had been of a +contrary Opinion, he should first have convinced them of the Certainty +of her Death, before he did the great Work on her. And why did he +charge the Parents of the Girl not to speak of the Miracle? If he +meant it as Testimony of his divine Power, he should rather have +exhorted them, in justice to himself to publish it, and make it well +known. And why, as St. _Ambrose_[294] puts the Question, did he turn +the People out of the House, before he would raise her? The more +Witnesses are present at a Miracle, the better it is attested, and the +more readily believed by others; and who should be present at the +Miracle rather than those who were incredulous of _Jesus_'s divine +Power? Are not all these Circumstances, so many _Absurdities_, which, +if they are not to be accounted for in the _Mystery_, are so far +destructive of the _Letter_, as that it is Nonsense and Folly in our +_Divines_ to talk of a Miracle here, against _Jesus_'s express Word +and Prohibition to the contrary. + +As to the Story of the Widow of _Naim_'s Son, excepting what is before +observed of the shortness of the Time, in which he lay dead, and of +the Unfitness of his Person to be rais'd before an Husband and Father +of a Family, to the Comfort of his Wife and Children, (which are +enough to overthrow the Credulity of the Miracle) I have here no more +Fault to find in the Letter of it. + +But the long Story of _Lazarus_ is so brimful of Absurdities, that, if +the Letter alone is to be regarded; St. _John_, who was then above a +hundred, when he wrote it, had lived beyond his Reason and Senses, or +he could not have committed them. + +I have not Room here to make Remarks on all these Absurdities, which +would be the Work of a Volume; but shall single out three or four of +them at present, reserving the rest for another Opportunity, when the +whole Story of this Miracle will appear to be such a Contexture of +Folly and Fraud in its Contrivance, Execution, and Relation, as is not +to be equall'd in all Romantick History; and our _Divines_ will find +themselves so distress'd upon the Dissection and Display of it, as +that they must of Necessity allow this Story to be but a Parable; or, +what's most grievous to think on, give up their Religion upon it. + +_First_ then, observe that _Jesus_ is said to have _wept_ and +_groan'd_ for the Death of _Lazarus_: But why so, says[295] St. +_Basil_? Was not this an _Absurdity_ to weep at all for the Death of +him, whom he could, and was about to recover to Life again? Another +Man may as reasonably grieve for the Absence of his Friend, whose +Company and Presence he can retrieve in an Instant, as that _Jesus_ +should shed Tears for _Lazarus_ in this Case. If _Jesus_ could not or +would not raise him from the dead, he ought not, as a Philosopher, who +knows Man is born to die, to betray so much Weakness as to weep for +him. Patience and Resignation unto God upon the Death of our dearest +Friends and Relations is what all Philosophers have rightly taught; +and _Jesus_, one would think, should have been the most Heroical +Example of these Graces; and how came he to fail of it here? A Stoical +Apathy had better became him than such childish and effeminate Grief, +which not only makes him a mean and poor-spirited Mortal; but is a +gross _Absurdity_ and _Incredibility_ upon Consideration of his Will +and Power to fetch _Lazarus_ to Life again. If there be not, +according to the Fathers, Mystery in these Tears of _Jesus_, they are +a foolish and unnatural Prelude to a Farce, he was acting in the +pretended Resuscitation of _Lazarus_. + +Some antient Catholicks, not being apprised of the Mystery, were so +offended at these Words, _Jesus wept_, that, as _Epiphanius_[296] +says, they expung'd them out of their Bibles; and I wonder, they have +not, before now, disturb'd the Faith of Ministers of the Letter, to +the utter Rejection of the Miracle. + +_Secondly_, Observe that _John_ says, it was with _a loud Voice_, that +_Jesus_ call'd _Lazarus_ forth out of his Cave. And why, I pray, a +louder Voice than ordinary? Was dead _Lazarus_ deafer than _Jairus_'s +Daughter, or the Widow's Son? Or was his Soul at so great a Distance +from his Body, as he could not hear a still and low Voice? Some such +silly Reason as _this_ must be given for this _loud Voice_ here; but +how absurd it is according to the Letter, Infidels will judge, till +Christians can assign a better. The dead can hear the Whisper of the +Almighty, if Power go along with it, as soon as the Sound of a +Trumpet. St. _John_ then should not have written of a _loud Voice_, +unless he meant to adapt his Story to the Capacities and Conceptions +of the Vulgar, who have no Apprehensions of God's Power, out of +sensible and human Representations of it. + +_Thirdly_, Because that a Miracle should be well guarded against all +Suspicion of Fraud, I was thinking to make it an _Absurdity_, that the +Napkin, before _Jesus_ rais'd _Lazarus_, was not taken from his Face, +that the Spectators might behold his mortified Looks, and the miraculous +Change of his Countenance from Death unto Life. What _Infidels_ think of +this Circumstance I know not: I hope it is not with them a Token of +Fraud and Imposture; tho' I must needs say, that if the Fathers did not +let me in to the Mystery of the Napkin about _Lazarus_'s Face when +_Jesus_ call'd him forth, I should not my self like it. + +_Fourthly_, and lastly, Observe, St. _John_ says, v. 45. that _many of +the Jews, who had seen the Things that Jesus did_ here; _believed on +him_; and _some of them_, v. 46. who did not believe, _went their Ways +to the Pharisees and told them what Things Jesus had done_ in this +pretended Miracle, and how the Business was transacted: Whereupon the +Chief Priests and Pharisees were so far incens'd as v. 53. _from that +Day forth they took Council together to put him to Death_; and Ch. +xii. 10. _consulted, that they might put_ Lazarus _also to Death_. +Jesus _therefore_ (and his Disciples and _Lazarus_ fled for it, for +they) v. 54. _walk'd no more openly among the Jews_, but _went thence +into a Country near to the Wilderness_ (a convenient hiding Place) +_and there continued with his Disciples_; otherwise in all Probability +they had been all sacrificed. + +I dare not argue upon these Circumstances, neither would I, for the +Honour of _Jesus_ have mention'd them; but that my old Friend, the +Jewish _Rabbi_, who help'd me to the Satirical Invective against +_Jesus_'s Miracle of _turning Water into Wine_, has hence form'd an +Objection against _Lazarus_'s Resurrection, and sent me a _Letter_ +upon it, desiring me to publish it, and exhort the _Clergy_ to answer +it; otherwise he would clandestinely hand it about to the Prejudice of +our Religion: Whereupon I, rather than Christianity should so suffer, +do here publish it, and it is as follows. + + "_Sr._ When we last discours'd on _Jesus_'s Miracles, I promised to + send you my Thoughts on _Lazarus_'s Resurrection, which I look upon + as a notorious Imposture, and for the Proof of it, need go no + farther, than to the Circumstances of its Story, which your + _Evangelist_ has related. + + "If there had been an indisputable Miracle wrought in _Lazarus_'s + Resurrection; why were the _Chief-Priests_ and _Pharisees_ so + incens'd upon it, as _to take Council to put both Jesus_ and + _Lazarus_ to _Death for it_? Where was the Provocation? I can + conceive none. Tho' the _Jews_ were ever so canker'd with Malice + and Hatred to _Jesus_ before; yet such a most stupendous Miracle + was enough to stop their Mouths, and turn their Hearts: Or if their + Prejudices against _Jesus_ were insuperable, and they hated him but + the more for the Number and Greatness of his Miracles; yet why is + poor _Lazarus_, inoffensive _Lazarus_, upon whom this good and + great Work was wrought, an Object of their Hatred too? Your + _Divines_ are to give a credible and probable Account of this + Matter, such a one as will comport with Reason and Sense; or we + shall conclude, that it was _Fraud_, detected in this pretended + Miracle, which justly provok'd the Indignation of our Ancestors. + + "To say, what is all you can say, that it was downright Inhumanity, + Barbarity and Brutality in the _Jews_ to hate _Lazarus_ as well as + _Jesus_, will not do here. Tho' this may pass with many Christians, + who are ready to swallow, without chewing, any evil Reports of our + Nation; yet it can't go down with reasonable and unprejudic'd Men, + who must have other Conceptions of human Nature in all Ages and + Nations, than to think it possible, that a Man, in _Lazarus_'s + Case, can be hated and persecuted for having had such a good and + wonderful Work done on him. And why then was he hated and + persecuted? I say, for this, and no other Reason, than because he + was a Confederate with _Jesus_ in the wicked Imposture, he was + putting upon Mankind. + + "But supposing, what is never to be granted, that the _Jews_ of old + were so inhuman, brutish, and barbarous as to hate and persecute + _Lazarus_ as well as _Jesus_ for this Miracle; yet why did _Jesus_ + and his Disciples, with _Lazarus_, run away and abscond upon it? + for they v. 54. _walk'd no more openly among the_ Jews, _but went + thence into a Country near to the Wilderness, and there_ Jesus + _continued with his Disciples_. Is not here a plain Sign of Guilt + and of Fraud? Men, that have God's Cause, Truth and Power on their + Side, never want Courage and Resolution to stand to it. And + however your Christian _Priests_ may palliate the cowardly and + timerous Conduct of _Jesus_ and his Confederates in this Case; yet + with me, it's like Demonstration, that there was a discover'd Cheat + in the Miracle, or they would undauntedly have faced their Enemies, + without Fears And Apprehensions of Danger from them. + + "Our Ancestors then, who unquestionably detected the Fraud, were in + the right on't to prosecute with Severity, the whole Party + concern'd in it: And if they had aveng'd the Wickedness of it upon + _Lazarus_ as well as they did upon _Jesus_, I should have commended + them for it. Whether such a monstrous Imposture, as was this + pretended Miracle, happily discover'd does not call aloud for + Vengeance and most exemplary Punishment; and whether any Nation of + the World would suffer the like with Impunity, let any Man judge. + + "For all the Reports of your Gospels, it is unnatural to hate a + miraculous Healer of Diseases; and there must be somewhat supprest + about the Inveteracy of the _Jews_ to _Jesus_, or his healing + Power, if it was so great as is imagined, must have reconciled them + to him: But that they should hate not only _Jesus_ for raising the + dead, but the Person rais'd by him, is improbable, incredible, and + impossible. + + "If Historians can parallel this Story of the Malignity of the + _Jews_ towards _Jesus_ and _Lazarus_ upon such a real Miracle, with + any Thing equally barbarous and inhuman, in any other Sect or + Nation; we will acknowledge the Truth of it against our ancient + Nation: Or if such Inhumanity, abstractedly consider'd, be at all + agreeable to the Conceptions any one can form of Human Nature in + the most uncivilis'd and brutish People, we will allow our + Ancestors, in this Case, to have been that People. + + "Was such a real and indisputable Miracle, as this of _Lazarus_ is + supposed, to be wrought at this day in Confirmation of + Christianity, I dare say, it would bring all us _Jews_, to a Man, + into the Belief of it: And I don't think it possible, for any + People to be so begotten, byass'd, and prejudiced, as not to be + wrought on by it. Or if they would not part with their Interests + and Prejudices upon it, they would have more Wit and Temper, than + to break forth into a Rage against all or any of the Persons + concern'd in it. And, for my Life, I can entertain no worse + Thoughts of our old Nation. + + "Supposing God should send an Ambassador at this day, who, to + convince Christians of the Mischiefs and Inconvenience of an + _Hireling Priesthood_, should work such a Miracle as was this of + _Lazarus_'s Resurrection, in the Presence of a multitude of + Spectators; how would your _Bishops_ and _Clergy_ behave themselves + upon it? Why, they would be as mute as Fishes; or if they did fret + and grieve inwardly for the Loss of their Interests; yet they would + have more Prudence (ask them else,) than to show their Anger + openly, and persecute both _Agent_ and _Patient_ for it. Wherefore + then are they so censorious and uncharitable as to preach and + believe another Notion and Doctrine of our Ancestors? + + "But if a false Prophet, for the subversion of an _Hireling + Priesthood_, should, in spite to the _Clergy_, counterfeit such a + Miracle, and be detected in the Operation; how then would Priests + and People, Magistrates and Subjects behave upon it? Why, they + would be full of Indignation, and _from that day forth would take + Council to put_ the Impostor and his Confederate to Death, of which + they would be most deserving; and if they did not abscond and fly + for it, like _Jesu_ and his Disciples _to a Wilderness in the + Country_ to hide themselves, the Rage of the Populace would hardly + wait the Leisure of Justice to dispatch and make terrible Examples + of them. Was not this exactly the Case of _Jesus_'s Imposture in + the Resurrection of _Lazarus_; and of the Punishment he was + threaten'd with, and afterwards most justly underwent for it? + + "Mankind may be in some Cases very obdurate, and so hard of Belief, + as to stand it out against Sense, Reason and Demonstration: But I + will not think worse of our Ancestors than of the rest of Mankind; + or that they any more than others would have withstood a clear and + indisputable Miracle in _Lazarus_'s Resuscitation. Such a manifest + Miracle, let it be wrought for what End and Purpose, we can + possibly imagine, would strike Men with Awe and Reverence; and none + could hate and persecute the Author of the Miracle; least He who + could raise the dead, should exert his Power against themselves, + and either wound or smite them dead with it. For which Reason, the + Resurrection of _Lazarus_, on the certain Knowledge of our + Ancestors, was all Fraud, or they would have reverenc'd and adored + the Power of him, that did it. + + "It may be true, what _John_ says, that _many of the Jews, who had + seen the Things that Jesus did, believed on him_, that is, believed + that he had wrought here a great Miracle: But who were these? the + ignorant and credulous, whom a much less _juggler_ than Mr. + _Fawkes_ could easily impos'd on. But on the other hand, it is + certain, according to _Christian Commentators_, that _some of them_ + did not believe the Miracle, but _went their ways to the Pharisees + and told them what Things Jesus had done_, that is, told them, + after what manner the Intrigue was managed; and complain'd of the + Fraud in it. How they came to suspect and discover the Fraud, was + not _John_'s Business to relate; and for want of other ancient + Memorials, we can only guess at it. Perhaps they discern'd some + motion in _Lazarus_'s Body, before the Word of Command, to _come + forth_, was given; perhaps they discover'd some Fragments of the + Food, that for _four days_ in the Cave, he had subsisted on. But + however this was, they could not but take Notice of the _Napkin + about his Face_ all the while; which _Jesus_, to prevent all + suspicion of Cheat, should have first order'd to be taken off, that + his mortify'd Countenance might be view'd, before the miraculous + Change of it to Life was wrought. This neglect in _Jesus_ (which I + wonder _John_ had no more Wit than to hint at) will be a lasting + Objection to the Miracle. _Jesus_ was wiser, than not to be aware + of the Objection, which he would have obviated, if he durst, by a + Removal of the Napkin, to the satisfaction of all Spectators there + present. Because this was not done, we _Jews_ now deny, there was + any Miracle wrought; and, whether our Unbelief upon this + Circumstance be not well grounded, we appeal to Christian Priests + themselves, who must own, that if there was a Miracle here, the + Matter was ill conducted by _Jesus_, or foolishly related by his + _Evangelist_." + + "It is a sad Misfortune, that attends our modern enquiry after + Truth, that there are no other Memorials extant of the Life and + Miracles of _Jesus_, than what are written by his own Disciples. + Not only old Time has devour'd, but Christians themselves, (which + in the Opinion of the impartial makes for us) when they got Power + into their Hands, wilfully destroy'd many Writings of our + Ancestors, as well as of _Celsus_ and _Porphiry_ and others, which + they could not answer; otherwise I doubt not but they would have + given us clear Light into a the Imposture of _Lazarus_'s + Resurrection: But if _Jesus_, according to his own _Evangelists_, + was arraign'd for a _Deceiver_ and _Blasphemer_, in pretending to + the Sonship and Power of God by his Miracles; in all Probability + this Piece of Fraud in _Lazarus_ was one Article of the Indictment + against him; and what makes it very likely, is that the _Chief + Priests_ and _Pharisees_, from the Date of this pretended Miracle, + _took Council together to put him to Death_, not clandestinely or + tumultuously to murder him, but judicially to punish him with + Death, which, if they proved their Indictment by credible and + sufficient Witnesses, he was most worthy of. + + "As it is plain from the Story in _John_, that there was a Dispute + among the By-standers at _Lazarus_'s Resurrection, whether it was a + real Miracle or not; so it is the Opinion of us _Jews_, which is of + the Nature of a Tradition, that the _Chief-Priests_ and civil + Magistrates of _Bethany_, for the better Determination of the + Dispute and quieting of the Minds of the People, requir'd that + _Jesus_ should re-act the Miracle upon another Person, there lately + dead and buried. But _Jesus_ declining this Test of his Power, the + whole Multitude of Believers as well as of Unbelievers before, + question'd the Resurrection of _Lazarus_; and were highly incens'd + against both him and _Jesus_ for the Deceit in it. And this was + _one_ Reason among others of that vehement and Universal Outcry and + Demand, at _Jesus_'s Tryal, for his Crucifixion. I'll not answer + for the Certainty of this Tradition or Opinion, but as the + Expedient was obvious, so it has the Face of Truth and Credibility; + and for the Proof of it, I need only appeal to Christian _Priests_ + and _Magistrates_; whether, under a Dispute of a Miracle of that + Consequence, they would not require, for full Satisfaction, it + should be acted over again; and, if the _Juggler_ refused, whether + there would not be a general Clamour of People of all Ranks for his + _Execution_. + + "_Matthew_, _Mark_ and _Luke_, who knew as much of this + Sham-Miracle as _John_, had not the Confidence to report it; + because, when they wrote, many Eye-Witnesses of the Fraud were + alive to disprove and contradict them; therefore they confined + their Narratives to _Jesus_'s less juggling Tricks, that had pass'd + more current: But after the _Jewish_ State was dissolved, their + judicial Records were destroy'd, and every Body dead that could + confute him, _John_ ventures abroad the Story of this Miracle; and + if the good Providence of God had not infatuated him, in the + Insertion of the Circumstances here observed, it might have pass'd + through all Generations to come, as well as it has done for many + past, for a grand Miracle. + + "Thus, _Sir_, have you a few of my Thoughts on the pretended + Miracle of _Lazarus_'s Resurrection. I have more to bestow on it, + but that I would not be tedious. There's no need to argue against + the other two Resurrection-Stories. You know _omne majus includit + minus_, and if the greatest of the three Miracles be an Imposture, + the two less ones of Consequence are Artifice and Fraud. And rather + than the Miracle of _Lazarus_ shall stand its Ground, I'll have + t'other Bout at it from some other Circumstances; the Consideration + of which will make it as foolish and wicked an Imposture, as ever + was contrived and transacted in the World; such a _wicked + Imposture_ of most pernicious Consequence to the Welfare of the + Publick, that it is no Wonder, the People, by an unanimous Voice, + call'd for the Releasement of _Barabbas_, a Robber and Murderer, + before _Jesus_. I don't suppose these Arguments against this + Miracle will be convincing of your Christian _Clergy_, who are + hired to the Belief of it. But however, a _Bishop_ of many + _thousands_ a Year to believe, can't in Conscience deny, that the + Arguments above are a sufficient Justification of our _Jewish_ + Disbelief of it. + + "If you, Sir, should write a Discourse gainst the Letter of the + Story of _Jesus_'s Resurrection, I beg of you to accept of a few of + my Conceptions on that Head, which, I promise you, shall be out of + the common Road of thinking. Your _Divines_ think they have + exhausted that Subject, and absolutely confuted all Objections that + can be made against it, but are much mistaken. Sometimes we _Jews_ + dip into their Writings on this Head, and always smile with + Indignation at their foolish Invectives against the Blindness of + the Eyes, and Hardness of the Hearts of our Ancestors. If they + would but favour us with a Liberty to write for our selves, a + reasonable Liberty, which in this Philosophical Age we don't + despair of, especially under so wise just and good a Civil + Administration, as this Nation is happily bless'd with, we would + cut them out some more Work, which they are not aware of. In the + mean Time I am your assured Friend," + + _N.N._ + +So ends the Letter of my Friend, the _Jewish Rabbi_, which consists of +_calm_ and _sedate_ Reasoning, or I would not have publish'd it; for I +am resolv'd he shall no more impose upon me with his ludicrous and +bantering Stuff, like his Satirical Invective against _Jesus_'s +Miracle of _turning Water into Wine_, so offensive to our Godly +_Bishops_. And because it consists of _calm_ and _sedate_ Reasoning, +which _Bishop Smalbroke_ allows of, I hope his _Lordship_ will take it +into Consideration, and write an Answer to it, which I, without the +Help of the Mystery, can't do. + +If the foresaid _Letter_ be offensive to our _Clergy_, who don't judge +it meet that the _Jews_ should take this Liberty to write against the +Miracles of our Saviour, and in Vindication of their own disbelief of +Christianity, I beg of them, for the Love of _Jesus_, not to let their +Displeasure be visibly seen; because the _Jews_ will then laugh in their +Sleeves, and perhaps openly insult and triumph upon it: But if they will +privately acquaint me with their Displeasure at it, I'll promise them +to hold no more Correspondence with such _Jewish Rabbies_; neither will +I ever hereafter publish any other Objections against _Christ_'s +Religion and Miracles, than what come from the _Hotentots_ and +_Pawawers_: and then it will be strange, if our dignified _Clergy_, of +most grave and demure Looks, can't solidly confute the worst, that such +ignorant and illiterate People can urge against them. + +And thus have I done with my Objections against the Letter of these +three Miracles. If our _Divines_ shall think there is little or +nothing of Force in them; then an Answer, which I should be glad to +see, may the more easily be made to them. As for my part, without +being conceited of the Acuteness and Strength of any of the +Objections, I think it impossible satisfactorily to reply to them, +without having Recourse to the Opinions of the Fathers, that these +three Miracles, whether they were ever litterally transacted or not, +are now but emblematical Representations of mysterious and more +wonderful Operations to be perform'd by _Jesus_. + +To the Fathers then let us go for their mystical Interpretation of +these Miracles. St. _Augustin_, in his Introduction to a Sermon on the +Widow of _Naim_'s Son, says[297] thus, "There are some so silly as to +stand amazed at the corporal Miracles of _Jesus_, and have no +Consideration of his greater and spiritual Miracles, signified by +them: but others who are wiser can hear of the Things that _Jesus_ did +on Men's Bodys, without being astonish'd at them, chusing rather to +contemplate with Admiration his more wonderful Works on Men's Souls; +after the similitude of bodily Miracles. And these are the Christians +that conform their Studies to the Will of our Lord; who would have his +corporal Miracles, spiritually interpreted: For He wrought not +Miracles in the Flesh, for the sake of such Miracles abstractedly +consider'd; but that, if they were surprising to some Mens Senses, +they should be more astonishing to the Understanding of others, who +apprehend the spiritual Meaning of them. And they who by Contemplation +can attain to the mystical Signification of _Jesus_'s Miracles, are +the best Scholars and most learn'd Disciples in his Church and School. +And, (_speaking of the Absurdity of Jesus's cursing the Figtree +according to the Letter_) presently after says, that this he observ'd, +that he might persuade his Hearers to think, that our Lord _Jesus_ +therefore wrought Miracles, that he might signify somewhat by them, +which he would have his Disciples to learn and consider of. Come now, +_says he_, and let us see what we are mistically and spiritually to +understand by the Stories of the three Persons rais'd from the dead." + +There are two Ways, that the Fathers took in the moral and mystical +Interpretation of these Miracles: One was from the Number _three_, and +their Difference in Magnitude. According to which they said with St. +_Augustin_[298] that these three sorts of dead Persons, so rais'd to +Life, are Figures of three sorts of Sinners, whom _Jesus_ raiseth from +the death of Sin to the Life of Righteousness. They who have conceiv'd +Sin in their Hearts, and have not brought it forth into Act; are +figured by _Jairus_'s Daughter, who lay dead in the House of her +Father, and was not taken forth to her Burial. Others, who after +Cogitation and Consent, pass into actual Sin are figured by the Young +Man, carried towards his Grave. But those Sinners, who are habituated +and long accustom'd to Sin, are like _Lazarus_ bury'd, and in a +stinking Condition under the Corruption of it; whom _Jesus_, for all +that, with the _loud Voice_ of the Prædication of his Gospel, will +call forth out of the Death and Grave of their Sins to a new Life. So +does St. _Augustin_ make these three dead Persons and their +Resurrections, Emblems of the said three Sorts of Sinners, who are +dead in Trespasses and Sins, and by the Power of _Jesus_ quicken'd to +a Life of Righteousness. And to this Opinion of St. _Augustin_, do St. +_Ambrose_, _Eusebius Gallicanus_, and Venerable _Bede_ agree. And +according to this Notion of these Miracles they descend to a +particular Explication of the several Parts of their Stories. As to +give you two or three Instances. + +The People who were turn'd out of the House, upon the raising of +_Jairus_'s Daughter, which is an _Absurdity_ according to the _Letter_ +are, says[299] _Bede_, a Multitude of wordly and wicked Thoughts, +which, except they are excluded from the Secrets of the Heart, are a +Hindrance of the Resurrection of a Sinner to a new Life. + +The Bearers of the Young Man[300] to his Burial are Vices, evil +Spirits, Hæreticks, and Seducers; and the _Widow_, his Mother, to whom +he was restored, is the _Church_, who mourns for the Death of such +Sinners, as are typified by that Young Man. + +_Jesus_'s _weeping_ for dead _Lazarus_, which is an _Absurdity_ +according to the _Letter_, is a Sign[301] of the deplorable State, +that habitual Sinners are in, enough to excite the Sorrows and +Mournings of good Christians, who have the Spirit of _Christ_, for +them. And the Stone that lay at the Grave of _Lazarus_, is[302] a +figure of the Hardness of the Heart of such a Sinner which must be +taken away before _Jesus_ will call him to a new Life. So do the +Fathers moralise and allegorise every Minute Circumstance of these +three Miracles, as any one, who will consult them, may find, and save +me the Trouble of a tedious Recital of their Authorities. + +But the other mystical Way of interpreting these three Miracles is by +making them Types of three great Events at the Time of _Christ_'s +spiritual Advent. Accordingly the raising of _Jairus_'s Daughter is a +Type of the Conversion of the _Jews_ at that Day, as _Eusebius +Gallicanus_[303] and venerable _Bede_[304] and others expound it. By +_Jairus_, the Ruler of a _Synagogue_; is meant _Moses_[305]; and by +his Daughter is to be understood the _Jewish Church_, which, being at +present in a State of Spiritual Death, will be revived and converted +in the Perfection of Time. And to the mystical Resurrection or +Restitution of the _Jewish Synagogue_, call'd _Jairus_'s Daughter, +will _Jesus_ come[306] at the same Time he heals the Woman of the +Church of her Issue of Blood. And this is the Reason that the Stories +of these two Miracles are blended together by the _Evangelists_, with +their synchronical Numbers of the Age of the _Girl_ and of the Disease +of the Woman; because they are Types of that blessed Scene of Affairs +at the Conversion of the _Jews_, when the Fulness of the _Gentiles_ is +come in. Concerning which blessed state of the Church, _Origen_[307] +says, _Jesus_ wrought many Miracles, by Way of Type and Figure. + +Among all the Miracles that _Jesus_ wrought, and are recorded by the +_Evangelists_, I think, as far as I have had Occasion to observe, the +Fathers are most scanty in their Interpretations of that of the Widow +of _Naim_'s Son: Excepting what is before noted of his being a figure of +a Sinner dead in actual, tho' not habitual Sin, I find very little. But +if _Origen_'s Comments on this Miracle had been extant, I dare say he +would have given us this following Interpretation of it. This Widow, he +would have call'd the Church; and her _only Son_ or masculine Offspring, +he would have call'd the _Spiritual Sense_ of the Scriptures, which is +now dead, and that the _Ministers_ of the _Letter_, who are his Bearers, +are for interring him within the _Earth_ of the _Letter_: But _Jesus_, +upon his Spiritual Advent will put a stop to the Intention of such +Bearers, by reviving the _Spiritual Sense_ of the Scriptures; and by +restoring it, like a _quicken'd Son_, to the Comfort of his Mother, the +Church; who has been in a sorrowful and lamentable Condition upon the +Death and Want of it: This, I am sure, would be _Origen_'s +Interpretation of this Miracle, which, if I had Room here, by a little +Circumlocution, I could prove. + +As to _Lazarus_'s Resurrection, it is in the Opinion of the Fathers[308] +a Type of the general and mystical Resurrection of Mankind in the +Perfection of Time. But this is a most copious Subject; and unless I +could here throughly handle it, I had much better say nothing. + +And thus have I done with the three Resurrection Stories. If the +_Convocation_, next Session, would determine by an Orthodox Vote, +whether _Jesus_ rais'd any more, than the said three Persons, from the +dead or not; I would present them with a new and more entertaining Chain +of Thoughts against these Miracles; such a Chain of Thoughts, as, upon +the Conclusion, let them hold which Side of the Question, they please, +will necessarily induce us to hold the mystical Meaning of these +Miracles, or to grant that _Jesus_ rais'd none from the dead at all. + +My next and last _Discourse_ on _Jesus_'s Miracles shall be against +the Letter of the Story of his own Resurrection, in which, if our +_Bishops_ will keep their Temper and Patience, till I publish it, I'll +cut out such a Piece of Work for our _Boylean Lectures_, as shall +hold them tug, so long as the _Ministry_ of the _Letter_ and an +_Hireling Priesthood_ shall last. If _Christ be not risen_, then, +according to the Inference of St. _Paul_, _is their Preaching vain_; +and why should the People be any longer charg'd with the Maintenance +of an ignorant and idle Order of Men, to no Use and Purpose? + +If I had not had Experience of it, I could never have believed that, for +all the ludicrous Nature of these _Discourses_, our _dignified Clergy_ +could have been so foolish or malicious as to prosecute me for an +_Infidel_ and _Blasphemer_ upon them. How a Man may be mistaken in +himself! I took my self for a real Advocate for the Truth of +Christianity; and was so vain as to imagine these Discourses tended to a +Demonstration of _Jesus_'s Messiahship: And tho' the _Bishop_ of +_London_ may be of a contrary Opinion, yet I am still so conceited of my +Ability to defend our Religion, that I'll stake my Life against his +_Bishoprick_, which I'll not be troubled with, if I win it, that he +can't form an Objection against Christianity, which I can't solidly +confute, and make our Readers merry too, with his Weakness and +Impertinence in it. But perhaps it may be unbecoming of his Lordship's +Character, and against the Grain, to make an Objection to that +Religion, which he finds much _temporal_, as well as some _spiritual_ +Comfort in the Profession of; I will therefore descend to another +Proposal, _viz._ If he'll but publish an Answer to the _Jewish Rabbi_'s +Letter in this Discourse, and vouchsafe me the pleasure of a Reply to +him; then (to save the Civil Magistrate's Trouble) I will suffer any +Punishment that in his Clemency he shall think fit to inflict on me, for +what's past. Oh, what a Hazard do I here run of Life or Liberty! + +Some Christians, in my Case, would think it a sad Misfortune to be +odiously represented as an _Infidel_ and _Blasphemer_; but I, in +Temper and Principle, despise such Obloquies, Slanders and +Defamations; and would not give a Rush to remove them, so long as I +had the Answer of a good Conscience that I was undeserving of them: +But considering, that it is the Duty of a Christian to seek the Peace +and Friendship of all about him, and especially of our good _Bishops_, +who, in Compassion to the Danger they think my Soul is in, have taken +zealous and laudable Pains with the _Civil Magistrate_ for my +Conviction and Conversion; I do here, for the sake of a Reconciliation +with their _Lordships_ and other good People, make a formal and +solemn Confession of my Christian Faith, which tho' I don't express in +the Words of the _Apostical_, _Nicene_ or _Athanasian_ Creeds; yet +will do it in such Terms as will be a Demonstration that at the Bottom +I am found as a _Roch_. Be it known then to all Christian People, that + +_Imprimis_, I believe upon the Authority of the Fathers, that the +Ministry of the Letter of the _Old_ and _New_ Testament is downright +_Antichristianism_. + +_Item_, I believe upon the Authority of the Fathers, that the Miracles +of _Jesus_, as they are recorded by the Evangelists, _litterally_ +understood, are the _lying Wonders_ of Antichrist. + +_Item_, I believe upon the Authority of the Fathers, that all opposition +and Contradiction to spiritual and allegorical Interpretations of the +Scripture, is the Sin of _Blasphemy_ against the Holy Ghost. + +_Item_, I believe upon the Authority of the Fathers, that the +_Ministry_ of the _Spirits_ or allegorical Interpretations of the Law +and the Prophets will be the Conversion of _Jews_ and _Gentiles_. + +_Item_, I believe upon the Authority of the Fathers, that the +_Ministry_ of the _Letter_, and an Hireling-Priesthood have been the +Cause of the Infidelity and Apostacy of these latter Times. + +_Item_, I believe upon the Authority of the Fathers, that the Spirit +and Power of _Jesus_ will soon enter the Church and expel +Hireling-Priests, who make Merchandise of the Gospel, out of her, +after the manner he is suppos'd to have driven the _Buyers_ and +_Sellers_ out of the Temple. + +These are a few Articles of that Faith, once deliver'd to the _Saints_ +of the primitive Church, which I firmly believe, and will earnestly +contend for. Now I appeal to the Christian World, whether a Man of +such a Faith, like Heart of Oak, can be an Infidel or Blasphemer. Upon +this ingenuous Confession of my Faith, which I make by way of +Atonement for my past supposed Errors and Offences, I hope the +_Bishops_ and all good Christian People will be reconciled to me. + +St. _James_ says, that _Faith without Works is dead_, and how a Man +ought to show his Faith by his Works, without which Faith is an empty +and airy Nothing. Accordingly I am making what haste I can to show the +Sincerity of my Faith by these my _Works_ and _Discourses_ of this +Kind. And by the Grace of God, I hope our Bishops will find me as +unmoveable as a Rock in the said Faith. + +According to the foresaid Articles of this my Faith, I am so fully +convinced, not only of the Error of the _Ministry_ of the _Letter_, +but of the Mischiefs and Inconveniences of an _Hireling-Priesthood_, +that, having set my Shoulders to the Work, I am resolv'd, by the Help +of God, to endeavour to give _both_ a Lift out of this World. This is +fair and generous Warning to our _Clergy_ to sit fast, and look to +their own Safety, or they may find me a stronger Man than they may be +aware of. And tho' I don't expect long to survive the Accomplishment +of so great and glorious a Work; yet I am delightfully ravish'd and +transported with the Forethought and Contemplation of the Happiness of +Mankind, upon the Extinction of Ecclesiastical _Vermin_, out of God's +House; when the World will return to its _Primogenial_ and +_Paradisaical_ State of Nature, Religion and Liberty; in which we +shall be _all taught of God_, and _have no need_ of a foolish and +contentious Priest, hired to harangue us with his Noise and Nonsense. +Which blessed State of the World God of his infinite Mercy hasten, for +the sake of our Spiritual Messiah, Mediator and Redeemer _Jesus +Christ_. To whom be Glory for ever, _Amen_. + + + ~_FINIS._~ + +[Illustration] + +FOOTNOTES: + +[270] Mat. ix. Mark v. Luke viii. + +[271] Luke vii. + +[272] John xi. + +[273] Quot autem mortuos visibiliter suscitaverat quis novit? non enim +omnia quæ fecit scripta sunt. _Johannes_ hoc dicit, multa alia fecit +Jesus, quæ si scripta essent, arbitror totum Mundum non posse Libros +capere. Multi ergo sunt alii sino dubio suscitati, sed non frustra +tres commemorati. _In Serm._ xcviii. + +[274] John xxi. 25. + +[275] Non autem vacat a Mysterio, quod, cum plures Dominus +suscitaverat, tres tantum Evangelistæ eum suscitasse scripserunt. _In +Homil. Feriæ quintæ post Dominis. 4tam._ + +[276] Suscitaverat Dominus filiam Jairi Principis Synagogæ, sed adhuc +mediante morte, adhuc viante Spiritu, adhuc Anima Claustra Tartari +nesciente. Suscitavit & unicum Matris filium, sed sic ut retineret +Pheretrum, ut anticiparet Sepulchrum, ut Corruptionem suspenderet, & +præveniret fætorem; ut ante mortuo Vitam redderet, quam tota mortuus +jura Mortis intraret. Circa Lazarum vero quod geritur totum singulare +est, quem circa Vis tota Mortis impleta est. _In Pet. Chrysol. Serm._ +lxiii. + +[277] Inter omnia Miracula quæ fecit Dominus noster Jesu Christus, +Lazari Resurrectio præcipue prædicatur. _St. August. in Loc. Johan._ + +[278] Mirum videri potest Historiam hanc tam illustrem a Matthæo & +Marco omissam. _In Loc. Luc._ + +[279] Sed videtur mihi horum uterq; contentus fuisse uno Exemplo +redditæ Vitæ in Jairi filia ex quo similia alia possunt intelligi. _In +Loc. Luc._ + +[280] Nondum perfecta Mors est in Puella. _St. August._ in Serm. xcviii. + +[281] In Epist. prima ad Corinth. Cap. xxv. + +[282] Quæri solet, cur hanc tam nobilem Historiam priores Evangelii +scriptores non attigerint. Mihi hoc succurrit, cum illi scriberent, +vixisse resuscitatum Lazarum, & periculum ei fuisse a judæis, si quod +illi acciderat, palam vulgaretur. Nam etiam mox narratur C. xii. 10, ob +hoc ipsum structas ei insidias. Quare visum illis hoc ad tempus +subticeri posse, cum alia Exempla resuscitatorum suppeterent. At mortuo +Lazaro, cum jam nemini Periculum ex rei Narratione fieri posset, additum +hoc a Johanne in hac quasi prætermissorum Collectione. _In Loc. Johan._ + +[283] The last of the three _Evangelists_ writing but fifteen Years +after our Lord's Ascension, might think it needless so mention a +Miracle concerning a Person, living so near _Jerusalem_, where there +was so great a Fame thereof, and so many living Witnesses. St. _John_, +writing his Gospel, say the Ancients, above sixty Years after our +Lord's Ascension, when by the Deaths of the Person, and most of the +Witnesses that were present at his Resurrection, the Memory and Fame +of it might be much impair'd, had great Reason to perpetuate the +Memory of it, by this large Rehearsal of it. _In Loc. Johan._ + +[284] Quin & illud inter traditiones reperimus triginta tum Annos +natum fuisse Lazarum, cum a mortuis excitatus est; atq; idem ille +postea triginta aliis annis vixit. _In Hæres._ lxvi. _Sect._ 34. + +[285] Matt. xviii. 2. + +[286] In Nicephor. Callist. Eccl. Hist. L. ii. c. 35. + +[287] In Eccl. Hist. L. vii. c. 18. + +[288] In Loc. Matthæi. + +[289] Puellam ex illo Tumultu plangentium stupore correptam esse, non +vero defunctam. _In Homil. de Juri filia._ + +[290] In Loc. Matthæ. + +[291] Atque ut miraculum divinæ Virtutis accresceret, dum Convivis +interrogantibus tristia Loca pænarum, sedesq; alta nocte semper +obscuras, Lazarus indicat diligenti narratione per ordinem. Diu +quæsiti longisq; temporibus ignorati invenerunt tandem Inferi +Proditotem. _In Serm._ cxvi. _Append. St. August._ + +[292] Princeps hic, Lex esse intelligitur, quæ Dominum orat pro Plebe, +quam ipsa Christo prædicata ejus Adventos Expectatione nutriverat, ut +Vitam mortuæ reddat. Nam nullum Principem credidisse legimus, ex quo +Persona hujus principis orantis merito in Typum aptabitur. _In Loc. +Matt._ + +[293] John vii. 48, and xii. 42. + +[294] Quæ tamen tantæ diversitatis Causa? Supra publice Viduce filius +suscitatur, hic removentur plures arbitri. _In Loc. Luc._ + +[295] Qua igitur Ratione, qui tanta hæc erat facturus, id quod evenit, +judicasset merito Lacrymis esse prosequendum? _In Homil. de Gratiarum +Actione._ + +[296] _Lacrymatus est Jesus_, quod aliquando erasum fuisse a +Catholicis quibusdam scribit Epiphanius. Vid. _Drusium in Loc. Johan._ + +[297] Quidam corporalia ejus Miracula stupentes, majora intueri non +norunt. Quidam vero ea, quæ gesta audiunt in Corporibus nunc amplius +in Animis admirantur.----Dominus enim noster Jesus Christus ea quæ +faciebat corporaliter, etiam spiritaliter volebat intelligi; neque +enim Miracula propter Miracula faciebat, sed ut illa quæ faciebat, +mira essent Videntibus, vera essent Intelligentibus.----Alii & facta +mirati & intellecta assecuti. Tales nos esse debemus in Schola +Christi.----Hoc dixi (de ficu arefacta) ut persuaderem Dominum Jesum +Christum ideo Miracula fecisse, ut aliquid illis Miraculis +significaret; ut excepto eo, quod mira & magna & divina erant, aliquid +inde etiam disceremus. Videamus ergo quid nos discere voluit in tribus +mortuis, quos suscitavit. _In Serm._ xcviii. + +[298] Ista tria Genera Mortuorum, sunt tria Genera Peccatorum, quos +hodie suscitat Christus.----Sunt ergo instar filiæ Synagogæ Principis, +qui peccatum intus in Corde babent, in facto nondum habent. Condemnatur +Consensus ad Iniquitatem; respiratur ad Salutem atq; Justitiam. Surgit +mortuus in Domo, reviviscit Cor in Cogitationis Secreto. Facta est ista +Resurrectio Animæ mortuæ intus intra Latebras Conscientiæ, tanquam intra +Domesticos Parietes.----Alii post Consensum eunt in factum, tanquam +efferentes mortuum, ut quod latebat in Secreto, appareat in publico. +Nonne illi juveni dictam est, _Tibi dico, surge_ & redditus est Matri; +sic qui jam fecerit, si forte admonitus & commotus Verbo Veritatis ad +Christi Vocem resurgit, vivus redditur Ecclesiæ.----Qui autem faciendo +quod malum est, etiam mala Consuetudine se implicant, tales Consuetudine +maligna pressi, tanquam sepulti, ita sepulti ut de Lazaro dictum est, +jam _putet_. In Serm. xcviii. + +[299] _Cum ejecta esset Turba, intravit._ Moraliter non resurgit +Anima, quæ intrinsecus jacet mortua, nisi prius a secretioribus Cordis +excludatur inopportuna sæcularium Cogitationum Multitudo. _In Loc. +Matt._ + +[300] Mali isti Portitores, qui ad sepeliendum hominem ferunt, sunt +Vitia & maligni spiritas, Hæretici & seductores. Hos enim nisi Dominus +sisteret, quoscunq; semel acciperent, sepulturæ & æternæ Damnationi +traderent. Suscitatus igitur Adolescens sedet, loquitur & Matri +redditur, quia ad Penitentiam conversus in Ecclesiæ pace quiescit, Dei +Magnalia loquitur, sua peccata confitetur; & Ecclesiæ reconciliatur. +_Euseb. Gallic. in Homil. Feriæ quinta post Domin. 4tam._ + +[301] _Et lacrymatus est Jesus._ Lacrymemur igitur & nos pro omnibus +illis, quos in Fætore Vitiorum jacere sentimus. _Euseb. Gallic. in +Homil. Feriæ 5ta post Domin. 4tam._ + +[302] Lapis autem revolutus a Monumento significat Infidelitatis +Duritiam ab Hominum Corde submotam. _Theop. Antioch. in Loc. Johan._ + +[303] Quod enim tunc temporis factum est in una Puella, hoc in sine +Temporum futurum est, ut fiat in tota Sonagoga. _In Homil. Feriæ 5ta +post Domin. 4tam._ + +[304] Synagoga circa finem sæculi erit restituta saluti. _In Loc. Matt._ + +[305] Jairus illuminatus vel illuminans, Moses intelligitur. _Bed._ in +_Loc. Mat._ + +[306] Ad hanc ergo Principis filiam dum properat Dei Verbum, ut salvos +faceret filios Isræl, sancta Ecclesia de Gentibus congregata, quæ +inferiorum Lapsu Criminium deperibat, paratam aliis fide præripuit +Sanitatem. _St. Ambros. in Loc. Luc._ Quod vero post restitutam +immundæ Mulieri Valetudinem, defuncta Puella a mortuis restituitur; ne +hoc quidem ab exquisita Allegoria alienum. Nam Reliquiæ salvæ fiant, +juxta Apostolum, cum ingressa fuerit Gentium Plenitudo. _Theop. Ceram. +in Homil. de Jairi filia._ + +[307] Quarum Rerum Causa multa fuere Jesu Miracula. _In Johan. Cap. XI._ + +[308] Per Lazarum Genus humanum ostenditur. _Theop. Antioch. in Loc. +Johan._ Nostra Resurrectio figuratur per Lazari +Resurrectionem.----Spelunca sive Sepulchrum Lazari Litteram Legis +umbratilem designat.----_Magna Voce clamavit Jesus_, id est, Prædicatio +Evangelii per quam humana Natura Peccatorum Vinculis & in Sepulchro +Infidelitatis jacens vocatur ad Vitam. _Theop Ceram. in Homil. de +Lazaro._ + + + + + BOOKS _written by Mr._ WOOLSTON, _and Sold by him next Door below + the_, Star _in_ Aldermanbury, _and by the Booksellers of_ London + _and_ Westminster. + + +I. The old Apology reviv'd, _&c._ + +II. Dissertatio de Pontii Pilati Epistola ad Tiberium circa Res Jesu +Christi gestas. + +III. Origenis Adamantii Epistolæ duæ circa Fidem vere orthodoxam & +scripturarum Interpretationem. + +IV. The exact Fitness of the Time of Christ's Advent. demonstrated by +Reason, against the Objections of the old Gentiles, and modern +Unbelievers. + +V. Four Free-Gifts to the Clergy, or Challenges to a Disputation on +this Question, Whether the Hireling Priests of this Age, who are all +Ministers of the Letter, be not Worshippers of the Apocalyptical Beast +and Ministers of Anti-Christ. + +VI. An Answer to the said four Free-Gifts. + +VII. Two Letters to Dr. _Bennet_, on this question, Whether the People +call'd _Quakers_, do not the nearest of any other Sect in Religion, +resemble the Primitive Christians in Principle and Practice. + +VIII. An Answer to the said two Letters. + +IX. The Moderator between an Infidel and an Apostate: or the +Controversy between the _Grounds_ and his ecclesiastical Opponents, +set in a clear Light, _&c._ + +X. Two Supplements to the Moderator, _&c._ + +XI. A Defence of the Miracle of the _Thundering Legion_, against a +Dissertation of _Walter Moyle_ Esq. + +XII. Five Discourses on the Miracles of our Saviour. + + + + + A SIXTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, + + In View of the Present Controversy between + INFIDELS and APOSTATES. + + _Jamque Opus exegi_,---- + + The SECOND EDITION. + + By THO. WOOLSTON, B.D. sometime + Fellow of _Sidney-College_ in _Cambridge_. + + _LONDON_: + Printed for the AUTHOR, and Sold by him + next Door to the _Star_, in _Aldermanbury_, and + by the Booksellers of _London_ and _Westminster_. + + MDCCXXIX. + + [_Price One Shilling._] + + + + +[Illustration] + + TO THE + Right Reverend Father in GOD, + JOHN, + Lord Bishop of _Oxford_. + + +MY LORD, + +When _the following_ Discourse _was finish'd and ready for the_ Press, +_I consider'd to what_ Bishop _the_ Dedication _of it would be most +acceptable_ (_for I am resolv'd that none but_ Bishops _as yet shall +have the Honour of my_ Dedications) _and I had not long ponder'd upon +the Matter, before I hit upon your_ Lordship, _who must needs be +pleas'd with this_ Discourse, _because of the Advantage, that you, as +well as my self, in the End, will reap by it_. + +BY _Virtue of your_ Professorship _at_ Oxford, _you_, my Lord, _are a_ +Moderator _at theological Disputations, as I am here: And whether the +Execution of your Office be as troublesome as mine is, I know not: But +if the Design of this_ Discourse _takes Place, we shall find that +modern Controversies about Religion are all vain; and thereupon be_ +both _of us soon eas'd of the Trouble of our_ Moderations _at them_. + +IT _may be_, my Lord, _you are not so weary of your_ Moderatorship, +_as I am: Besides, that you are better paid for your Pains, your +Disputants are more amicable, and, in the midst of their Disputes, +more tractable: Tho' they may warmly contend, at the present, for and +against the Point in Debate; yet like_ Lawyers _who are no less +zealous for their_ Clients _in the Day, they commonly agree to drink a +Bottle together at Night, and go to Bed, good Friends. And this is +very well done of them._ + +BUT _my Disputants_, my Lord, _call'd_ Infidels _and_ Apostates, _at +whose Controversy I have the Trouble, by the Appointment of the +Fathers, to preside, are more stubborn, turbulent and refractory. What +ill Treatment they would give each other, if it was in their Power, I +know not: But my_ Apostates, _since they can't be aveng'd on their +Adversaries, are full of Resentment against their_ Moderator, _because +I am not altogether partial to their Side; and how I shall escape +their Indignation, God alone knows_. + +WHATEVER _the_ Clergy, my Lord, _whom I dignify with the Title of_ +Apostates, _may think, I look upon my self as a notable_ Moderator +_of the Controversy; I have shewn them all the Favour I can in it, and +would have brought them off with Honour, but for a_ little Flaw, _here +discover'd, in the Foundation of their Church, which, for the +Determination of our Disputes, must be confess'd and granted_. + +IF _your_ Lordship, _upon reading this_ Discourse, _should be of the +same Mind with me, I beg of you to stroak the_ Clergy _into Temper, +Patience and Compliance: Tell them, they have been long orthodox and +glorious Victors over_ Infidels, _and that it would be now an Act of +Generosity to yield to them in a_ small Point; _upon which such a +Pacification would ensue, as nothing hereafter would be able to +dissolve_. + +BUT _I have another Favour_, my Lord, _here to crave of you_, viz. +_that you would be pleas'd to persuade my old Friend, the_ Bishop _of_ +London, _to stay at Home this_ Lent, _and keep to his_ Prayers _and_ +Fasting, _for the casting out a certain_ Kind _of ----, that by Fits +he's unhapily troubled with; or upon the Publication of this_ +Discourse, _I shall be in Danger of being soon knapp'd for it_. + +IF _your_ Lordship _will do me that Favour, then I will do you as good +a Turn; and praise you for your Doctrine of_ Passive Obedience, +_preach'd at the_ Coronation: _Tho' many may laugh at your Revival of +that Doctrine, saying the_ Clergy _upon an Occasion, which our most +excellent_ Sovereign _will never give them, would again have Recourse +to their_ Reserves _and_ Distinctions; _yet I say it was well done of +your_ Lordship _to preach it, that the Tongues and the Hands (to say +nothing of the Hearts) of the_ Clergy _might go together in +Subscriptions to_ Articles _and_ Homilies; _and so avoid that +Prevarication and Inconsistency, which some now have no more Wit than +to charge them with_. + +SO _not questioning your_ Lordship's _Approbation of this_ Discourse +_and the_ Dedication; _nor doubting but you'll make me as bountiful a +Recompence for it, as any of my other Episcopal Patrons have done; I +subscribe my self_, + +[Sidenote: _Feb. 15th 1728-9_] + + My Lord, + The Admirer of your + Passive Obedience Sermon, + _Thomas Woolston_. + + + + +[Illustration] + + A SIXTH + DISCOURSE + ON THE + MIRACLES + OF OUR + _SAVIOUR_, &c. + +Here goes my sixth and last _Discourse_ on _Jesus_'s _Miracles_; the +Subject whereof is the literal Story of his own Resurrection; which, +according to the Proposition in Hand, I am to shew to consist of +Absurdities, Improbabilities and Incredibilities. And I hope our +_Bishops_ will quietly permit the Publication of this _Discourse_, +especially if I assure them that I mean nothing worse by it, than to +make way for the understanding what the Fathers write of the mystical +Resurrection of _Jesus_ out of the Grave of the Letter of the Law and +the Prophets; of which mystical Resurrection of our _spiritual Jesus_, +the Evangelical Story of the Resurrection of a _carnal Christ_ is but +mere Type and Shadow. + +I am so far from designing any Service to Infidelity by this +_Discourse_, that I aim at the Accomplishment of some of St. _John_'s +Apocalyptical Visions. The Fathers say that a _Church_, built on the +Letter of the Scriptures, particularly on the Letter of _Jesus_'s +Miracles, is _Babylon_; and that antiliteral Arguments and mystical +Interpretations will be the Downfal of her. Whether there is any Truth +in this Opinion of the Fathers, I am minded to make the Experiment; +and tho' I should bring the old House of the Church over my Head, and +be crush'd to Pieces in its Ruins, I can't forbear it: But however, I +would advise the _Clergy_ to make Haste and _come out of Babylon_, for +Fear of the worst; or they, who upon the Authority of the Fathers are +_the Merchants of Babylon_, will _weep_[309] _and mourn_ upon her +Fall, because _none will buy their Merchandize_ of the Letter _any +more_. Dear _Jesu_, that such a _Student_ as I am in the _Revelations_ +of St. _John_, and an Interpreter of them too, upon the Authority of +the Fathers, should be charg'd with Blasphemy and Infidelity! + +So to Work I went; and I had not been long musing by myself, how to +sap this Foundation of the Church, before I was sensible of my own +Insufficiency for it. Whereupon I sent to my old Friend, the _Jewish +Rabbi_, for his Thoughts on this grand Miracle of _Jesus_'s +Resurrection, which he gave me some Promise of. But I desired him to +forbear all Ludicrousness, Satire and Banter, for fear of Offence: For +tho' our _Clergy_ liked Volumes of Jests and Facetiousness, if they +were discharg'd against _Jews_, _Turks_, and _Infidels_; yet when they +were levell'd at _Ministers_ of the _Letter_, the _Case was alter'd_, +as quoth _Plowden_, and they were not to be borne with. Therefore he +was to remember that Decency, Seriousness and Calmness of Argument, +required by the _Bishop_ of _London_[310] or I durst not print it. + +In Compliance with my Desires he sent me the following _Letter_, +which, having purg'd it of a few _Puns_ and _Cunundrums_, because all +Appearance of _Wit_, as of _Evil_, was to be abstain'd from, I here +publish, and it runs thus. + +_SIR_, + +According to your Request, I here send you my Thoughts on _Jesus_'s +Resurrection, in which I shall be shorter than I would be, because of +the customary Bounds of your _Discourses_. + +The Controversy between us _Jews_ and you _Christians_ about the +_Messiah_ has hitherto been of a diffusive Nature: But as the Subject of +_this_ is the Resurrection of your _Jesus_; so, by my Consent, we'll now +reduce the Controversy to a narrow Compass, and let it turn intirely on +this grand Miracle and Article of your Faith. If your _Divines_ can +prove _Jesus_'s Resurrection against the following Objections, then I +will acknowledge him to be the _Messiah_, and will turn Christian, +otherwise he must still pass with us for an Impostor and false Prophet. + +I have often lamented the Loss of such Writings, which our _Ancestors_ +unquestionably dispers'd against _Jesus_, because of the clear Sight +they would give us, into the Cheat and Imposture of his Religion. But +I rejoice and thank God, there is little or no Want of them, to the +Point in Hand. For I had not long meditated on the Story of _Jesus_'s +Resurrection, as your _Evangelists_ have related it, but I plainly +discern'd it to be the most notorious and monstrous Imposture, that +ever was put upon Mankind. And if you please to attend to my following +Arguments, which require no Depth of Judgment and Capacity to +apprehend, I am persuaded that you and every one disinterested, will +be of the same Mind too. + +To overthrow and confute the Story of this monstrous and incredible +Miracle, I was thinking once to premise an Argument of the Justice of +the Sentence denounc'd against and executed upon _Jesus_, who was so +far from being the innocent Person, you Christians would make of him, +that, as may easily be proved, he was so grand a _Deceiver_, +_Impostor_ and _Malefactor_, as no Punishment could be too great for +him. But this Argument (which I reserve against a Day of perfect +Liberty, to publish by it self in Defence of the Honour and Justice of +our _Ancestors_) would be too long for the Compass of this Letter; and +therefore I pass it by, tho' it would give Force to my following +Objections; it being hard and even impossible to imagine, that God +would vouchsafe the Favour of a miraculous Resurrection to one, who +for his Crimes deservedly suffer'd and underwent Death. + +But waving, I say, that Argument for the present, which of itself +would be enough to prejudice a reasonable Man against the Belief of +_Jesus_'s Resurrection; I will allow _Jesus_ to have been a much +better Man, than I believe him to have been; or as good a one in +Morals as your _Divines_ do suppose him; and will only consider the +Circumstances of the Evangelical Story of his Resurrection; from +which, if I don't prove it to have been the most bare-fac'd Imposture +that ever was put upon the World, I deserve for the Vanity of this +Attempt, a much worse Punishment, than he for his Frauds endured. + +I have sometimes wonder'd, considering the Nature and Heinousness of +_Jesus_'s Faults, for which he dy'd, that our _Chief Priests_ and +_Pharisees_ had any Regard to his Prediction (which was so like a +Bambouzlement of the Populace) that he was to rise again the _third Day_ +after his Crucifixion. There's no other Nation in the World, which would +not have slighted such a vain Prognostication of a known Impostor. Let +him foretell with ever so much Confidence his speedy Return to Life, I +dare say, any other Magistrates of ordinary Prudence would have despised +him for a presumptuous _Enthusiast_: But, when I reflected on the +Imposture of _Lazarus_'s Resurrection, and of what pernicious +Consequence it had like to have proved to the Peace and Welfare of our +Nation, if it had not been happily discover'd, my Wonder here ceas'd; +and I as much admire now the Wisdom, Caution and Circumspection of our +_Chief Priests_ against all possible Fraud and Deceit in the foretold +Resurrection of _Jesus_. Tho' _Jesus_ himself, the Head of the +Confederacy, and prime Projector of the design'd Cheat in the Case of +_Lazarus_ was cut off, yet his Associates were still numerous; and it +was not impossible, but they might concert a Project of a counterfeited +Resurrection of him, in Accomplishment of his Prophecy, that might be of +more fatal Consequence, and tend to such Confusions and Distractions +among the People, as would not be soon quell'd and quieted. Whereupon +our _Chief Priests_ very prudently consider of Precautions against Cheat +here, and wisely make Application to _Pilate_ the _Governour_, that +proper and effectual Measures may be taken against a false and feign'd +Resurrection, for Fear of the ill Effects of it. And one of them, as +the _Spokesman_ of their Company, seems, according to _Matthew_, Ch. +xxviii. to have made the Speech following. + + _SIR_, "We remember that this Deceiver and Impostor _Jesus_, who was + yesterday crucified, and justly suffer'd Death for his Blasphemy and + many Delusions of the People (that were of bad Consequence, and + might have been of much worse, if he had not been timely brought to + condign Punishment) said repeatedly before, that notwithstanding the + Death he was to undergo he should rise again to Life the _third Day_ + after. It is not that we are at all apprehensive of such a wonderful + and miraculous Event, which knowing him to have been a false Prophet + as well as a deceitful Juggler, we have no Fears nor Belief of. But + as it is not long since, that the Inhabitants in and about _Bethany_ + had like to have been fatally deluded and imposed on by him, in the + pretended Resuscitation of _Lazarus_, one of his Disciples and + Confederates in Iniquity; so it is not altogether impossible nor + improbable but his Disciples and Accomplices, who are many, may + project a feign'd Resurrection of _Jesus_ (in Accomplishment of his + Prediction) by stealing his Body away, and pretending he is risen + from the dead. Should such a Sham-Miracle be contrived amongst them, + and cunningly executed, it would be [Greek: planê] (_not an Error + but_) an Imposture of worse Consequence to our Nation and Religion, + than the former in _Lazarus_ could have been, if it had never been + detected: We crave therefore the Favour of your _Excellency_, to + give Command for the making his Sepulchre sure, till the _third_ Day + is past, that neither his _dead_ Body may be taken away, and a + Resurrection pretended; nor a _living_ one slipt into its Place, and + a Miracle counterfeited on that Day, when we will be present at the + opening of the Sepulchre, and give Satisfaction to the People of his + being a false Prophet." + +Whether _Pilate_ was at all intent on the Prevention of Fraud in this +Case, or would not willingly have connived at it, to increase the +Divisions and Distractions of our then unhappy Nation, may be +question'd: But the Request of our _Chief Priests_ was so reasonable, +and their Importunities so urgent, that he could not resist them; and +therefore order'd them a _Watch_ for the Sepulchre, which they might +make as sure, as they could, against Fraud and Imposture, till the +_third Day_. + +Whereupon our _Chief Priests_ deliberate, what Measures were fittest +to be taken to this Purpose. And as I can't, and don't believe any Man +else can, devise any better for the Security of the Sepulchre against +Fraud, than what they took; so I admire and applaud their Prudence, +Circumspection, and Precaution in the Case. They _seal'd the Stone_ at +the Mouth of the Sepulchre, and placed a Guard of Soldiers about it; +which were _Two_ such certain Means for the Prevention or Detection of +Cheat in a Resurrection, as are not to be equall'd by any other. + +They _seal'd the Stone_ of the Sepulchre, which, tho' it was no Security +at all against Violence, yet was an absolute one against Fraud. How the +_Stone_ which fitted the Mouth of the Sepulchre, as a Door does the +Entrance into a Room, was seal'd, I need not describe. The Use and +Manner of sealing the Doors of Closets, of Chests, and of Papers is +common; and as it is an obvious Expedient, for the Satisfaction of the +Signators, against Deceit; so it has been an antient as well as a modern +Practice. _Darius_, King of _Babylon_,[311] seal'd the Door of the Den +of Lions, wherein _Daniel_ was cast, with his own Signet: And wherefore +did he so? For the Satisfaction of himself and of his Courtiers, when he +came again to open and compare the Signature with his Signet, that no +Art nor Artifice had been used for the Preservation of _Daniel_. So our +_Chief Priests_ seal'd the Stone of _Jesus_'s Sepulchre, which they +design'd to be present at the opening of, on the _third Day_, the Time +appointed by _Jesus_ for his Resurrection, and then give ample +Satisfaction to the People, that there was a real, or could be no +Resurrection of his Body. Wherefore else did they _seal_ the Stone of +his Sepulchre? + +Your _Grotius_[312] thinks, that _Pilate_'s Seal was affix'd to the +Stone of the Sepulchre; but, as I believe, _Pilate_ little concern'd +himself about the Prevention of Deceit here; so I much question it. It +is more reasonable to think that the _Chief Priests_ and other Civil +Magistrates of _Jerusalem_ with their several Seals, which could not +be open'd, but by themselves, without Suspicion of Fraud, sign'd the +Stone, and intended to be present, on the Day appointed, at the +opening of the Sepulchre; not doubting, what no body could question, +but _Jesus_ would wait their coming, and arise to Life, if he could, +in the Sight of themselves, and of a vast Concourse of People, that +were sure to attend on them to behold the Miracle. Such a Resurrection +would have been of Satisfaction to the whole Nation; and such a +Resurrection, reasonably speaking, _Jesus_ would, if he could, have +vouchsafed in Accommodation to the _sealing_ of the _Stone_. + +But, notwithstanding this Precaution, in sealing of the Stone, the +best that could be taken against Fraud, _Jesus_'s Body was privately +slipt off, early in the Morning of the Day before, and a Resurrection +pretended by his Disciples; and you would have us and our Ancestors to +believe, there was no Deceit in the Case; tho' confessedly none of the +_Sealers_ of the Sepulchre were present: Who can believe it? Was, or +can there be, any Imposture more against Sense and Reason palm'd upon +the Understandings of Mankind? If there had been a real Resurrection, +the _Sealers_ of the _Stone_ would have been the _Openers_ of the +Sepulchre; wherefore else was the _Stone seal'd_? + +A Question, that here arises, is, On what Day, and what Time of the Day, +did our _Chief Priests_, the Sealers of the Stone, expect, what they +could not think would ever come to pass, _Jesus_'s Resurrection? Or what +was the Extent of the Time meant by _Jesus_, when he said that after +_three Days_, or on the _third Day_ after his Passion, he should rise +again? If any Impostor or Prophet like _Jesus_ should in this Age so +predict his Resurrection, and be executed on _Friday_, the Day for his +Resurrection would be presumed to be _Monday_, and not _Sunday_ Morning +before Day. And I humbly conceive former Ages and Nations, and our +Nation in particular did compute after this Fashion. Accordingly on +_Monday_ our _Chief Priests_ I don't doubt, intended to be present at +the opening of the Seals of the Sepulchre, and to behold the Miracle: +But _Jesus_'s Body was clandestinely moved off early on _Sunday_ (the +Day before _that_ signified and predicted for his Resurrection) to the +Laughter more than the Surprize of our Ancestors, at the Notoriety of +the Fraud committed, and at the Vanity of a Resurrection pretended upon +it. And I may appeal even to your _Chief Priests_ of the Church, +whether here's not another Note of Cheat and Imposture; and whether the +Disciples were not afraid to trust _Jesus_'s Body, its full time, in the +Grave; because of the greater Difficulty to carry it off afterwards, and +pretend a Resurrection upon it. + +But because your _Divines_ (who have singular Knacks at making two +Nights and a full Day, that _Jesus_ was buried, to be _three Days_ and +_three Nights_; and whose various Ways of Computation I always smile +at) do assert that _Sunday_ was the _third Day_, on which, in +Accomplishment of _Jonah_'s Prophecy, and of his Own Prediction, he +was to rise again; I will suppose so with them, and will, if they +please, grant that our _Chief Priests_, and the _Sealers_ of the +Sepulchre, expected his Resurrection on that Day, and intended, for +the opening of the Seals, to be present at it. + +But at what Time of the Day were they to come or could be expected at +the Sepulchre? Not long before Noon. But _Jesus_'s Body was gone +betimes in the Morning, before our _Chief Priests_ could be out of +their Beds; and a barefac'd Infringment of the Seals of the Sepulchre +was made against the Laws of Honour and Honesty, and a Resurrection +confidently talk'd of by the Disciples; and yet your Christian +Priesthood at this Day would have us to believe, there was no Fraud +and Deceit in all this! O most monstrous! + +If our _Chief Priests_ had trespass'd upon _Jesus_'s Patience, and +would not attend at the Sepulchre for the opening of the Seals, on the +Day and Time appointed; if they had been for confining him longer in +the Grave than was meet, according to Prophecy, then his Resurrection, +without their Presence, had been excusable and justifiable. But this +his pretended Rising to Life, not only a Day before the _Chief +Priests_ could imagine he would, or earlier in the Morning than he +should, for the Sake of their requisite Presence, is, together with +the Fracture of the Seals against the Law of Security, such a manifest +and indisputable Mark and Indication of Fraud, as is not to be +equall'd in all or any of the Impostures, that ever were attempted to +be put upon the World. + +In short, by the sealing of the Stone of the Sepulchre, we are to +understand nothing less than a Covenant enter'd into between our _Chief +Priests_ and the _Apostles_, by which _Jesus_'s Veracity, Power and +_Messiahship_ was to be try'd. Tho' we read not of the Apostles giving +their Consent to the Covenant, yet it was reasonably presum'd and could +not have been refus'd, if ask'd. The Condition of the seal'd Covenant +was, that if _Jesus_ arose from the dead in the Presence of our _Chief +Priests_, upon their opening the Seals of the Sepulchre, at the Time +appointed; then was he to be acknowledg'd to be the _Messiah_: But if he +continued in a corrupt and putrified State of Mortality, then was he to +be granted to be an _Impostor_: Very wisely and rightly agreed! And if +the Apostles had stood to this Covenant, Christianity had been nipt in +its Bud, and suppress'd in its Birth. But they had other Views, and +another Game to play at all Adventures. The Body was to be removed and a +Resurrection pretended, to the Delusion, if possible, of all Mankind, in +which they have been more successful than could be imagin'd upon a +Project that had so little Sense or Reason, so little Colour of Truth or +Artifice in the Contrivance and Execution of it. Our _Chief Priests_ +were apprehensive at first of their stealing the Body away, and +pretending a Resurrection: But after the _sealing_ of the _Stone_, those +Fears vanish'd; because upon the stealing the Body, away against such +Security and Precaution, the Fraud would be self-evident, and want no +Demonstration and Proof of it. But, for all this Precaution, I say, the +Body was in a barefaced Manner taken away, a Resurrection talk'd of, and +to the Amazement of every one, who can think freely, has been believed +thro' all Ages of the Church since. Upon the whole then, I think, you +may as well say, when a seal'd Closet is broken open, and the Treasure +gone without the Privity of the Signators, that there's no Wrong done; +as that in the Resurrection of _Jesus_, there was no Fraud. The Cases +are equal and parallel. What then can your Christian _Priests_ say to +this demonstrative Argument of a manifest and bare-faced Cheat in +_Jesus_'s Resurrection? I have been thinking, what they will or can say; +and upon the maturest Consideration I don't find they can make any other +than one or more of these shuffling Answers to it, _viz._ + +1. That it was impossible for the Disciples to steal the Body of +_Jesus_ away, because of the Watchfulness of the Guards, and therefore +there was a real Resurrection, tho' the _Chief Priests_ and _Sealers_ +of the Sepulchre were not present at it. + +2. That, tho' the _Chief Priests_ and _Sealers_ of the Stone of the +Sepulchre were not present, as I say they ought to have been, to +behold the Miracle; yet his Resurrection was afterwards made as +manifest to them, as if they had been there present. + +3. That if _Jesus_ did not really arise from the dead, the Belief of +his Resurrection could never have been so propagated at first, nor +would have been retain'd in the World for so many Ages since. + +I can think of no other Answers, and believe it impossible for your +Christian _Priests_ to form any other, to the foresaid Argument of +Fraud in _Jesus_'s Resurrection: But how weak, frivolous and +insufficient they all and every one are, will appear upon a little +Examination into them. + +1. Then, against the aforesaid demonstrative Argument of Fraud, it may +be pretended, _That it was impossible for the Disciples to steal the +Body of_ Jesus _away, because of the Watchfulness of the Guards; and +therefore there was a real Resurrection, tho' the_ Chief Priests, +_the_ Sealers _of the Sepulchre were not present at it_. + +To which I reply, and confess, that if it was impossible to evade the +Guards of the Sepulchre, then there was a real Resurrection; but if +there was but a bare Possibility of evading them, then this Answer is +of no Force. And I am of Opinion, that the Thing was not only +possible, but easy, feasible, and practicable. Tho' the _Roman_ +Soldiers were of as much Fidelity and Integrity as any of their +Profession; yet it is well known, that such Creatures are subject to +Bribery and Corruption, if the Disciples had any Money to tempt them +with: Or if their Faithfulness to their Trust was untainted; yet it is +not improbable, but their Officers, at the Direction of _Pilate_, who +found his Account in the Distractions of our Nation, might give them +the Hint to wink hard at the Commission of such a Fraud. But not to +insist on either of these Ways to evade the _Watch_; our Ancestors +said, what your _Evangelist_ has recorded, that the Disciples taking +the Opportunity of the Sleep of the Guards, carry'd the Body of +_Jesus_ off; which was a thing both possible and probable. + +Of what Number the _Watch_ did consist is uncertain. Your _Whitby_[313] +says they were _sixty_; but he has no Reason nor Authority to think, +they were so many. If they had been to be a Guard against Violence, I +could easily have believed they were more; but in as much as they were +only a _Watch_ against Fraud, and against any casual defacing of the +_Seals_ on the Stone, before the _Chief Priests_ came to open the +Sepulchre, _three_ or _four_ Soldiers were sufficient, and I don't +think, there were any more set to this Purpose. + +It is not then at all improbable, that so few Soldiers should be fast +asleep at that time of Night, or so early in the Morning, when the +clandestine Work was done; especially after keeping such a _Gaudy-day_ +as was the Feast of the Passover, which, like the Festivals of other +Nations, was celebrated with Excess. Foot Soldiers then, you may be +sure, upon the Bounty of one or other, did no more want, than they +would scruple to take their _Fill_, which like an Opiat, lock'd up +their Senses for that Night, when the Disciples, being aware of the +lucky Opportunity, carry'd the Body of _Jesus_ off safely. + +And where's the Absurdity to suppose, that the Disciples themselves +might contrive the Intoxication of the Guards? _Herodotus_ tells us a +Story of a Deadbody's being stolen away by such an Artifice. And I +don't think the Disciples of _Jesus_ either so foolish or +conscientious, as not to take the Hint, and enterprize the like Fraud. +_Peter_, who, upon Occasion, could _swear_ and _curse_ like a +_Trooper_, would hardly scruple to fuddle a few _Foot-Soldiers_. But +which way soever it came to pass, the Watch were asleep, which is +neither hard to conceive nor believe; and then the Disciples executed +_that_ Fraud, which has been the Delusion of Nations and Ages since. + +Your _Evangelists_ would hint that the _Chief Priests_ gave Money to +the Soldiers to say, they were asleep, when the Disciples stole the +Body of _Jesus_ away, as if they were brib'd to a false Testimony; but +there neither was nor could be any such thing. If there had been a +real Resurrection to their Astonishment and Amazement, as it is +represented in your Gospels, no Money could so soon have corrupted +them to a false Witness, being under such Fears of God and of _Jesus_. +I don't doubt but our _Chief Priests_ might reward the Soldiers for +speaking the Truth, and exhort them to persist in it, with a Promise +to _secure_ them against the Anger of _Pilate_ for their sleeping and +Neglect of their Duty. + +Here then is no _Answer_ to the foresaid Argument or Objection against +_Jesus_'s Resurrection. It was not at all impossible for the +Disciples, who stole the Body away, to avoid the Guards, who were and +may reasonably be supposed to be lull'd asleep, when the Disciples did +it. Neither is there any more Force in the + +2. Second Answer to it, _viz. That tho' the Chief Priests, the Sealers +of the Stone of the Sepulchre, were not present, opening the Seals and +beholding the Miracle; yet his Resurrection was afterwards made as +manifest to them, as if they had been there present_. + +Ay, this is somewhat like an Answer, if there be any Truth in it. A +Manifestation of _Christ risen_ afterwards to our _Chief Priests_ would +have been equivalent to their Presence at and Sight of the Miracle. But +how was his Resurrection manifested to them? did _Jesus_ ever afterwards +appear personally to them, to their Satisfaction, that he was the same +Person, whom they crucified and put to Death for a Deceiver and false +Prophet? No; this is not once affected by your _Evangelists_ or ever +insinuated by any antient or modern Writer. How then was _Jesus_'s +Resurrection made manifest to our Chief Priests? Why; your _Divines_ +say, what is all that can be said here, that the Words of the Disciples, +who, being Men of Honesty, Simplicity and Integrity, would not lye, are +to be taken for it. Very fine, indeed! our Chief Priests are to take the +Words of the Disciples for _Jesus_'s Resurrection, and look upon them as +Men of Veracity, when they knew and experienc'd them to be grand Cheats, +not only in stealing the Body of _Jesus_ away, but in the _known +Imposture_ of _Lazarus_'s Resurrection, or your _Evangelist_ had never +implicitly called it so. When therefore Deceivers will not be _Lyars_; +nor Thieves _Dissemblers_ of the Fact they are accused of, I will own +_Jesus_'s Resurrection to have been manifest enough to our _Chief +Priests_. There's no need of more Argument here: He that bellows more +Words on it, loses Time. + +It has been a constant Objection of us _Jews_, against the +Resurrection of _Jesus_, that he appear'd not personally afterwards to +our _Chief Priests_, to _Pilate_ and to others his Crucifiers and +Insultors, to upbraid them with their Infidelity and ill Treatment of +him. Whether _Jesus_ would not have done so, if he really arose from +the dead; and whether he ought not in Reason, for the Conviction and +Conversion of Unbelievers, to have done so, with me is no Question. +_Celsus_ of old[314] in the Name of the _Jews_ made the Objection; and +_Olibio_, a late _Rabbi_[315] has repeated it. But in all my Reading +and Conversation with Men or Books, I never met with a tolerable +Answer to it. _Origen_ and _Limborch_, the Writers against _Celsus_ +and _Olibio_, gently slide over the Objection, as if it was too hot or +weighty to be touch'd and handled by them. To recite the poor, short +and insufficient Answers of those two Great Authors, to the Objection, +would be the Exposing of them, and giving such Strength to the +Objection, which it don't want. Therefore I will leave the Objection, +which _Origen_[316] owns to be a considerable one, to the Meditation +of your modern Advocates for Christianity; and when they can prove, +that _Jesus_, after his Resurrection did personally appear to his +Crucifiers, the _Chief Priests_ and _Sealers_ of the Sepulchre, to +their Confutation; or that, according to the Law of Reason, he ought +not to have appear'd to them, then I will turn _Christian_, and grant, +that in the Argument above, which proves plain Fraud in the +Resurrection, there's no Force nor Truth. In the mean time _Jesus_'s +Non-Appearance to the _Chief Priests_ is a Confirmation, that he did +not arise from the Dead, but that his Body was stolen away, or he +would have waited in the Grave, the coming of the Sealers of the +Stone, and their regular opening of the Sepulchre, to the Conviction +and Conversion of all there present, and Confirmation of the Faith of +all Ages and Nations since. But, + +3. A third Answer to the foresaid Argument of Fraud in the Resurrection +of _Jesus_, drawn from the Nature, Use and Design of sealing the Stone +of the Sepulchre, is, _that tho' the_ Sealers _of the Sepulchre were not +present, opening the Seals and beholding the Miracle; yet_ Jesus _did +certainly arise from the Dead, or the Belief of his Resurrection could +never have been at first propagated by the Apostles, nor would for so +many Ages of the Church since have stood its Ground_. + +Here's as little Reason in this Answer as in either of the two former. +Who knows not, that many Errors in Philosophy, and as many Frauds in +Religion have been sometimes accidentally, sometimes designedly +espoused and palm'd upon Mankind, who in Process of Time become so +wedded to them thro' Prejudice and Interest, that they will not give +themselves Leave to enquire into the Rise and Foundation of them. +False Miracles have been common Things among Christians; and as the +Resurrection of _Jesus_ is their grand and fundamental one, so it is +not at all difficult to account for the Rise, Propagation and +Continuance of the Belief of it. + +Why it has been believed thro' these latter Ages of the Church, is no +Wonder at all. The Priests had their Interest in it; the ignorant and +superstitious had their Comfort in it; and the wise and considerate, +for fear of Persecution, durst not enquire into the Grounds of it. + +The only Difficulty here is to know, upon what Principle, the Project +and Story of _Jesus_'s Resurrection was at first devised. And whether +it was Ambition or Revenge upon our ancient and Pharisaical +Priesthood, that prompted the Apostles to it, is all one to me. Such +bad Principles too often put Men upon desperate Attempts. But +however, an Imposture it was, for the Argument above. To say the +Apostles and Confederates in the Fraud, would not have stood to it, +and have dy'd for it, if the Resurrection had not been real Fact, +signifies nothing. Many Cheats and Criminals, besides them, have +asserted their Innocencey, and deny'd their Guilt in the utmost +Extremity of Death, without the like Views of Honour and Fame. The +only Thing that's surprizing and astonishing in this Sham-Miracle, is, +that tho' it was the most manifest, the most bare-faced, and the most +self-evident Imposture that ever was put upon the World; yet it has +been the most fortunate and successful, having past thro' many Ages +and Nations with Reputation and Renown; and might have continued for +as many Generations to come, but for the Argument above, that +perfectly and clearly overthrows its Credit. + +But some may say here, where was the Wisdom and Providence of God, all +this while, to suffer so many Ages and Nations to labour under such a +Delusion? Why, I'll tell you; The Providence of God in it was, "To +humble Mankind, in the End, for their vain Ostentation of Wisdom, +Learning and _Science falsly so call'd_; "To shame them for their +Madness and Wickedness to persecute one another for different Opinions +in that Religion, whose very Foundation is false and groundless; "To +caution them against a blind and implicit Faith for the future; +against believing any thing out of the Sight and Reach of their +Understandings; "To admonish them of the Necessity of Liberty to +think, speak and write freely about Religion, for the Correction of +Errors and Discovery of Truth; and, lastly, "To reduce the World, when +it should be ripe for it, to the golden Religion of Nature, which upon +the Testimony of our old _Cabalistical_ Doctors, and of your _Jesus_ +himself, is the _End of the Law and the Prophets_. + +And thus have I spoken to the _Answers_, which your _Christian +Priesthood_ may be presumed to make, to the foresaid Argument of Fraud +in _Jesus_'s Resurrection, drawn from the Design of our _Chief +Priests_ in sealing of the Stone of his Sepulchre. I should not have +concern'd my self to speak to these their supposed _Answers_, but to +save them the Trouble of making them, and the Imagination of there +being some Force in them. + +As to the Stories in your _Evangelists_ of _Jesus_'s several Appearances +after his pretended Resurrection, sometimes to the Women, and at other +Times to his Disciples, I am not at all obliged to refute them. If these +Appearances had been more frequent, better circumstanced, and more +solemnly averr'd, they would have wanted no Confutation. There's no +Doubt on't, but the Disciples, who, for the Argument above, +unquestionably stole _Jesus_'s Body away, in order to pretend a +Resurrection, would talk much of his appearing to them, and of the +Conversation afterwards, they had with him. And if they had told better +and more plausible Tales of their Sight of and Conversation with him, it +would be nothing to the Purpose; _better_, I say, _and more plausible +Tales_ than those upon Record, which for Absurdity, Nonsense and +Incoherence carry their own Confutation along with them. + +Whoever blends together the various History of the four _Evangelists_, +as to _Jesus_'s Appearances after his Resurrection, will find himself, +not only perplex'd how to make an intelligible, consistent, and +sensible Story of it; but must, with _Celsus_[317] needs think it, if +he closely think on't, like some of the confused and incredible +womanish Fables of the Apparitions of the Ghosts of deceased Persons, +which the Christian World in particular has in former Ages abounded +with. The Ghosts of the Dead in this present Age, and especially in +this Protestant Country, have ceas'd to appear; and we now-a-days +hardly ever hear of such an Apparition: And what is the Reason of it? +Why, the Belief of these Stories being banish'd out of Mens Minds, the +crafty and vaporous forbear to trump them upon us. There has been so +much clear Proof of the Fraud in many of these Stories, that the wise +and considerate Part of Mankind has rejected them all, excepting +_this_ of _Jesus_, which, to Admiration, has stood its Ground. It's no +Wonder indeed, that the _Clergy_, who are more incredulous than other +Folks as to Stories of Apparitions, do stick to _this_ of _Jesus_, the +only one excepted out of all others. It is a sweet Morsel of Faith, +and they readily swallow and digest it, because they live by it; +otherwise this Story of _Jesus_'s Appearances after Death had hardly +escaped the Fate of other Apparitions; nay, would have been rejected +one of the first of them; there being hardly one, I dare say it, among +all the Stories of Apparitions, were they to be collected together; +that's more absurd and incredible than _this_ of _Jesus_. + +I have not Room here to make any Remarks on your Evangelical Story of +_Jesus_'s Apparitions after his Death; and if I had, I durst not do it, +for fear of an offensive Ludicrousness, and of transgressing the Rules +of _Decency_, _Sobriety_ and _Sedateness_ of Argument, you have confined +me to. But however; I can't read the Story without smiling, and there +are two or three Passages in it, that put me in Mind of _Robinson +Cruso_'s filling his Pockets with Biskets, when he had neither Coat, +Waste-coat, nor Breeches on. Sometimes I think your _Evangelists_ wanted +Wit to adapt their Tale to Sense, and to accommodate the Transaction to +Nature; and sometimes I think them crafty, and were minded, like _Daniel +de Foe_ in his aforesaid _Romance_, to put the Banter upon the Credulity +of Mankind, with some disguised and latent Absurdities, that, in the +Conclusion and Discovery, they might be heartily laugh'd at for the +Belief of them. I dare not, I say, so much as hint at one of these +Absurdities, lest I should be unwarily tempted to crack a Jest on it. +But the Time, I hope, is coming, when I shall use more Freedom. And +should your Priesthood, in Proof of _Jesus_'s Resurrection, urge any of +these Stories of his corporal Presence and Appearance after it, then I +trust, they'll permit me to make as merry Descants on them, as your +_Bishops_, when Academical _Jesters_, used to do on other Men's Bulls +and Blunders. + +In the mean time I depend on the foregoing single, sober and sedate +Argument of Fraud in this grand Miracle, which I found on the Nature +and Design of sealing the Sepulchre; and for Confirmation of my +Opinion and Proof of Fraud in it, will conclude this Letter with a +parallel Case and Story. Not many Years since, one Dr. _Emms_, of the +Society of the _French_ Prophets, who in their Inspirations were, like +_Jesus_ and his Disciples of old, Declaimers against the Pharisaical +Priesthood of this Age, did by himself, or some of his Fraternity did +for him, predict his Resurrection on a certain Day, when there was a +Concourse of People about his Grave in vain to behold the Miracle, as +there would have been about _Jesus_'s Sepulchre, if he had lain in it, +his full Time. But supposing in this Case, that the Magistrates and +Priesthood of this City, to prevent a Cheat and Delusion of the +People, had interr'd the _Doctor_ in a Church-Vault, and seal'd the +Door of it against the Day appointed for his Resurrection, commanding +a _Night-Watch_ to look to the Vault, that no Violence or Deceit be +used: This would have been a wise Precaution against Fraud, as was in +the Case of _Jesus_. But what if his Fraternity, having a Mind, like +_Jesus_'s Disciples, to bambouzle the People and Priesthood, had, some +of them drawn the Watch aside to a _Gin-shop_, whilst others carry'd +the Body off, pretending a Resurrection? What would all reasonable Men +have said here? That it was an impudent and bare-fac'd Imposture. But +to carry on the Farce; supposing, the _Doctor_'s Fraternity had +afterwards averr'd that they had seen and convers'd with him alive, +several Times, as before his Death; and had told particular Stories of +their Conversation with him; as _first_ of all, how he appear'd to +some of their Women (who were admonish'd of the Certainty of his +Resurrection by a Youth or an Angel or two, they could not tell +whether, but they were as like to Angels, which they never saw before +in their Lives, as Youths could be) who knew him, not by his +Countenance, for _their Eyes were holden_, but by his Talk on +Scripture Prophecy, which was his usual Cant before his Death. And at +another Time he appear'd to his old Acquaintance, who knew him, not by +the Features of his Face, but by an habitual Motion and Action of his +Hand in _breaking of Bread_. And at another Time he was corporally +present, but _they thought, they saw a Spirit_. About _eight Days +after that_, he appear'd among more of his old Friends, but for all +their former Intimacy with him, some of them _doubted_ whether it was +the _Doctor_ or not. At another Time he came to them in _another Form_ +and Shape, unlike to his pristine one, but they were sure it was _He_ +by his Exposition of the Scripture. At another Time, when they were +assembled together and the Doors were lock'd, _for fear of the +Clergy_, the _Doctor_ slipt unexpectedly into their Company, either +from behind a Curtain, or miraculously enter'd at the Key-hole. And +the last Time he appear'd, there was one of his intimate Friends had +not known him, but by a _Sore_ in his Breast, which the Power of God, +in his Resurrection, did not heal: After which, they said, he +_vanish'd away, was taken up into Heaven_, and they saw him no more. +Supposing, I say, the _French_ Prophets had told such like Stories of +_Doctor Emms_'s Resurrection and of his Appearances to them; what +would your Priests and all other wise Men have said to it? Why, that +it was all idle Tales, manifest Lyes, Sham, and Imposture; and that if +the _Doctor_, in Confutation of the Errors of our Priests, had risen +to Life, God would have kept him in his Sepulchre, his full time, and +have rais'd him in the Presence of Priests, Magistrates and People; +and that he would have walk'd afterwards publickly in the Streets +without Danger, to the Satisfaction of all, who knew him, that he was +the same _Emms_ who died and was bury'd: _Without Danger_, I say, from +the Populace, who would have been so far from affronting him, that +they would have almost adored him for the miraculous Favour God had +done him, in his Resurrection from the Dead; and that he would never +have skulk'd about, and absconded himself for _forty Days_ together, +before he was pretendedly translated; and therefore there was nothing +but notorious Deceit and Imposture in all these Pretences. + +I need not make the Application of this Case and Story, which your +_Priests_ know how to do for me. To say here, that there's none would +be so desperate to engage in such a Fraud, as is the supposed Case of +Dr. _Emms_ above, is a Mistake. Many Thousands for their Diversion +would enterprise it; and the Stories of the Apparitions of Ghosts, +which are almost all the Frauds of the Crafty to delude the Ignorant, +do prove it. I my self would be forward to concert such an Intrigue, +if it were but to put the Banter upon the _Clergy_, to ruffle their +Tempers, and secretly to laugh at them. Nothing would deter me from +it, but Fears of the Civil Magistrate, which was not the Danger of the +Disciples of _Jesus_, because _Pilate_, for the Sake of Rule over the +_Jews_, was a Countenancer of every Faction amongst them; and +particularly[318] _Tiberius_, upon _Pilate_'s Representation of the +Matter, soon commanded that the Disciples of _Jesus_ should not be +molested, nor call'd into Question: So the Disciples stood to the +Fraud, told the Story of _Jesus risen_ so often, till they believed it +themselves, and drew Multitudes into the Belief of it: Which Belief +must have continued thro' all Generations to come, but for my Argument +of Fraud, before urg'd and argued. + +Here, Sir, before I conclude this Letter, I think it my Duty however to +give you my Opinion of the Religion, that _Jesus_ and his Disciples +were for introducing into the World. Tho' I believe, what I have proved, +his Resurrection, to be a Piece of Fraud, and his other Miracles to have +been all Artifice; and tho' our _Chief Priests_ and ancient Nation are +justifiable in the Sentence, that was pass'd and executed upon _Jesus_; +yet I must do him and his Disciples the Justice, to own, that the +Doctrine they taught was, for the most Part of it, good, useful and +popular, being no other than the Law and Religion of Nature, which, all +Nations being wearied with their own Superstitions, and sick of the +Burthen of their Priests, ran apace into. Accordingly one[319] of your +ancient Fathers says, that they _who lived according to the Law of +Nature, were true Christians_. And I must needs say, that if Christians, +in Process of Time, had not sophisticated this primitive Religion of +_Jesus_; if they had not built their systematical Divinity upon him, and +brought strange Inventions of Men into his Worship; if, lastly, they had +not again subjugated and entangled themselves with another and worse +Yoke of Bondage, to an intolerable and tyrannical Priesthood of the +Church, the World might have enjoy'd great Happiness under _Jesus_'s +Religion, even _that Happiness_ which is now only to be expected upon a +Disproof of his miraculous Resurrection, that has been the Foundation of +a most confused Superstructure of wild Doctrines and Opinions: Or more +truely speaking, _That Happiness_ of the State of Nature, Religion and +Liberty, which may be look'd for upon the coming of our _Messiah_, the +allegorical Accomplisher of the Law and the Prophets; whose Advent, upon +the Tradition of our _Cabalists_, will be towards the latter End of the +_Sixth_ grand Age of the Creation, to remove from our Faces and our +Hearts the Veil of the Letter; and in the mean while I adhere to the +umbratical Rites, Ceremonies and way of Worship, derived from our +Forefathers. + +Thus, Sir, have I finish'd my _Letter_ on _Jesus_'s Resurrection; and +whether I have not said enough to justify our _Jewish_ Disbelief of +that Miracle, let your _Chief Priests_ judge. I don't expect my +Argument against it will be convincing of any of your Preachers. They +have a potent Reason for their Faith, which we _Jews_ can't come at; +or I don't know but we might believe with them. + +I trust you'll meet with no Molestation for the Publication of this +_Letter_; neither do I think, it was any thing of mine, inserted in +your Discourses, that at any time brought Trouble on you. It was your +own Imprudence to rave, as you do, against _Ecclesiasticks_. What need +had you to talk of the Mischiefs and Inconveniences of an Hireling +Priesthood? What Occasion had you to call them Ecclesiastical Vermin, +and to speak of the Happiness of Mankind upon their Extinction? These +things are very provoking. And here's the true Source, in my Opinion, +of all your Troubles! + +Tho' I have here shewn, that _Christ is not risen_, yet I have more +Wit than to make the Inference of St. _Paul_, that _their Preaching is +vain_. Their Oratory is still useful, if it be but to tickle the Ears +and amuse the Understandings of the People about Doctrines they +underhand not, whether true or false. And such an Order of Men, as are +your Priesthood, are, by their Habit of long Robes, an Ornament to +Society; and it is an Honour to the Country to have them well fed and +clad. Had I Room for it, I could write a curious _Encomium_ in Praise +of them, and tell the World of what Use and Advantage they have been, +in all Ages. O what Wars and Persecutions might have been rais'd in +the World, but for their pacifick Tempers! How would Sin and +Immorality have broke in upon Mankind, like a Deluge, but for the +Goodness of their Lives, and the Excellency of their Precepts! How has +the Increase and Multitude of their warm Sermons been the Ruin of +_Satan_'s hot and divided Kingdom of Darkness and Error! It's owing to +their Pains and Labours, that every Age, for many past, has been +improving in Virtue, till the present, which for Piety and good Morals +is that perfection of Time, which is not to be meliorated but by the +Restitution of the golden Age. + +So could I enlarge in Praise of your _Clergy_; and so should you have +done; and then you might have disputed, as you do, against any +Doctrines, Miracles and Articles of Faith, without Molestation. Try, if +you can't correct that fundamental Error, you have committed. Assert +still, if you can, with Dr. _Rogers_, the Necessity of an establish'd +Priesthood, well paid, for the Service of the _King_ and the Country, +under all Changes of Religion; which may be a Means to retrieve their +Favour, and will beget in me a better Opinion of your Prudence, than at +present is entertain'd by your _Assured Friend_ N. N. + +So ends the Letter of my Friend, the _Jewish Rabbi_, in which, to my +Comfort, he has conform'd himself to the Rules of _Sedateness_, +_Decency_ and _Sobriety_ of Argument, prescrib'd by the two great +_Bishops_ of _London_ and St. _David_'s. If the Weight and Solidity of +his Argument don't grieve the _Clergy_, I am in no Pain for the Levity +and Ludicrousness of it. And whether the Weight and Nature of his +Argument against _Jesus_'s Resurrection will at all startle and +surprize them, I know not; but I profess for my self, that I might +have study'd long enough for such an Argument against it, as this +_Rabbi_, with his great grey Beard, has presently hit of. He told me +beforehand, that his Thoughts on _Jesus_'s Resurrection should be out +of the common Road of thinking; and I must needs say, he has been as +good as his Word, or no Man ever kept his Promise. + +There are two Things very remarkable in his Argument: The _one_ is, +the Use and Design of sealing the Stone of _Jesus_'s Sepulchre, which +he lays great Stress on, to the Proof of Fraud in his Resurrection; +and the _other_ is, his Application of these Words, _the last Error_ +(or as he reads Deceit or Imposture) _will be worse than the first_ +or former, in which he makes the _Chief Priests_ in their Speech to +_Pilate_, to refer to _Lazarus_'s Resurrection as the former known +Imposture. If his Application be just and true, the Consequence is, +that the Resurrections of _Jesus_ and _Lazarus_ are both Impostures. +It grieves me to the Heart to think of this Consequence, which our +_Divines_ are to see to, and evade, if they can. No sooner did I read +his Application of the foresaid Words, but I run to our _Commentators_ +for another and better Exposition of them: But alas! to my Sorrow, +they made nothing of them, but a sort of a _proverbial Expression_, +which the _Chief Priests_ must have spoil'd and knock'd out of Joint. +Being then under great Trouble for the Truth of Christianity, and the +Certainty of these two grand Miracles, I refer the Matter to our +Learned _Clergy_, desiring them to be as speedy as they can in another +and more proper Interpretation of the foresaid Words, or _Jews_ and +_Infidels_ will run away with them in the _Rabbi_'s Sense, to the +Confutation of our holy Religion. + +I consider'd lately, that _Easter_ drew nigh, when it was usual for +our _Divines_ in their Pulpits, to insist on the Proof of _Jesus_'s +Resurrection; and therefore I hasten'd the Publication of this +_Discourse_, that they might have these two peculiar Texts, _viz._ of +_sealing the Stone_ of the Sepulchre, and of _the last Error_ or +Imposture _will be worse than the first_, to treat on. He that +produces a Sermon or Sermons, wresting the foresaid Texts out of the +Hands of my _Rabbi_, and putting another Sense on them, to the Credit +of _Jesus_'s and _Lazarus_'s Resurrection, + + _Erit mihi magnus Apollo_, + +and by my Consent shall be the next _Arch-Bishop_ of _Canterbury_. + +But my Heart aches a little for our _Divines_, and I almost despair of +their clean Solutions of the foresaid two Difficulties. What must they +do then? Why, they must give up their _Religion_ as well as their +_Church_, or go along with me to the Fathers for their mystical +Interpretation of the whole Story of _Jesus_'s Resurrection. + +That the Fathers, without questioning their Belief of _Jesus_'s +corporal Resurrection universally interpreted the Story and every Part +of it mystically, is most certain. St. _Hilary_[320] enumerates many +Particulars of the Story, and intimates what they are typical and +figurative of, as any one may see by the Citation referr'd to, which I +have not Room to translate and illustrate. + +St. _Augustin_[321] says, that _Jesus_'s Resurrection from the Dead at +that time, was to exhibit an Image and Resemblance of his future and +mystical Resurrection. And elsewhere says[322] that it's a holy Pleasure +to consider and search for the things signified by the Story of it. + +That _Origen_ is of the same Opinion, no body need question. A +Multitude of his Testimonies might be produced to this Purpose, but I +shall mention only one[323], wherein he asserts, that by the Sepulchre +of _Jesus_ is to be understood the _Letter_ of the Scriptures, in +which, as in a Rock, he is reposited. + +St. _John_ of _Jerusalem_[324] by the Crucifiers of _Jesus_ +understands false Teachers, meaning _Ministers_ of the _Letter_ to be +sure, because he himself was a great Allegorist. + +St. _Hilary_ says that[325] _Barabbas_ is a Type of _Antichrist_; and +by _Antichrist_, as I have elsewhere shewn out of the Fathers, is +meant the _Letter_ of the Scriptures, which modern Commentators and +Crucifiers of _Jesus_ would prefer to the Spirit. For these are the +two, _Letter_ and Spirit, the _Christ_ and _Antichrist_, that are +contrary one to another. + +St. _Jerom_[326] says, that by the _Vail_ of the _Temple_ rent at +_Jesus_'s Resurrection, is to be understood the opening the _Vail_ of +the _Letter_ of the Law and the Prophets for the Manifestation of the +divine Mysteries contain'd in them. And by the rending of the Rocks +according[327] to him is to be understood the Apertion of the Oracles +of God, that were before as hard as a Rock, till his spiritual +Resurrection for the Illustration of them. And by the Earthquake, He +says is meant the Shaking of the[328] Hearts of Men, and preparing +them, by a Dereliction of their old Errors, for the Susception of the +true Knowledge of God. + +As to the Time that _Jesus_ was dead and bury'd, which modern +_Divines_ call _three Days_ and _three Nights_, St. _Augustin_ +says[329] that according to the Scripture he was not so long dead and +buried. Many, says[330] he, have put various Constructions on the Time +of _Christ_'s Burial, endeavouring to make three Days of it: But we, +without slighting any of their Opinions, are for a mystical +Interpretation, and suppose, that by the three Days are to be +understood Three Ages of the World. + +The Day would fail me to collect all the Passages out of the Fathers, +in Interpretation of one or other of the Parts of the Story of +_Jesus_'s Resurrection, but what I have here said in a few Citations, +is enough to show, that they look'd upon the whole Story, as +emblematical of his spiritual Resurrection out of the _Grave_ of the +_Letter_ of the Scriptures, in which he has been buried about _three +Days_ and _three Nights_, according to that mystical Interpretation of +prophetical Numbers which I have learn'd of them. + +And thus have I done with the Miracle of _Jesus_'s Resurrection, +which, by the Help of my Friend the Jewish _Rabbi_, I have shewn, +according to the Letter, to consist of the greatest Incredibilities. +And with this I conclude my _Discourses_ on his Miracles, intending to +treat on no more of them, unless I am invited or provoked to it. I had +once an Inclination to make another _Discourse_ on _Jesus_'s +miraculous Conception, and on his feeding his Thousands, in the +Wilderness, with a few Loaves and Fishes; but upon a little +Consideration on the Letter of those two Stories, I found myself too +grave for the Work; and my _Rabbi_'s Thoughts are too gay and wanton; +therefore it must be omitted, till the _Clergy_ importune me to it, +and signify their Curiosity to see it perform'd by me. + +My Discourses hereafter, if God spare me Life and Liberty, which under +his Providence I don't despair of, to publish another Volume, shall +treat on some historical Passages of the New Testament, such as, "On +the Stories of _Jesus_'s Birth; and the Appearances of Angels to the +Shepherds keeping Watch over their Flocks by Night: "The Journey and +Presents of the Wise Men to _Jesus_: "The Slaughter of the Innocents +at _Bethlehem_, and of _Herod_'s Cruelty: "The Travels of _Joseph_ +with the Child _Jesus_ and his Mother into _Egypt_: "The Disputation +of _Jesus_ with the _Doctors_ in the Temple, and his Elopement from +his Parents: "His riding on an Ass to _Jerusalem_; and on other such +like Passages of his Life. For I am resolv'd to give the Letter of the +Scripture no Rest, so long as God gives me Life and Abilities to +attack it. _Origen_[331] _says_, that _when we dispute against +Ministers of the Letter, we must select some historical Parts of +Scripture, which they understand literally, and shew that according to +the Letter, they can't stand their Ground, but imply Absurdities and +Nonsense_. And how then is such a Work to be perform'd to best +Advantage? Is it to be done in a grave, sedate, and serious Manner? +No, I think Ridicule should here take Place of sober Reasoning, as the +more proper and effectual Means to cure Men of their foolish Faith and +absurd Notions. As no wise Man hardly ever reprehends a Blunderbuss +for his Bull, any other way, than by laughing at him; so the Asserters +of nonsensical Notions in Theology should, if possible, be satirized +and jetted upon, or they'll never be put out of Countenance for, nor +desert their absurd Doctrines. And there never was a polemical Divine, +that, if he had an Opportunity and Advantage over the Weakness of his +Adversary, did not take such a ludicrous and merry Course with him. + +But on such historical Passages of the Gospel as before mention'd, do +I trust to publish another Volume of _Discourses_, like to these on +_Jesus_'s Miracles; and at present pass to my third general Head, at +first proposed to be spoken to, and that is, + +III. To consider what _Jesus_ means, when he appeals to his Works and +Miracles, as to a Testimony and Witness of his Authority; and to show +that he did not properly and ultimately refer to these done in the +_Flesh_, but to those mystical ones he would do in the _Spirit_, of +which those done in the Flesh are but mere Types and Shadows. + +And on this Head I shall be short, there being no Occasion of many +Words on it. The _Bishop_ of _London_[332] has collected many Sayings +of _Jesus_, wherein he seems to appeal to the Works he then did and +had done in Flesh, as to a Witness of him. But why might not _Jesus_ +then prophesy, and mean the spiritual Works which _He-in-us_ would do? +It is the known Way of the Prophets to speak of Things to come, as if +they were already past, because such Prophecies are not to be +understood, till their Accomplishment: Even so did _Jesus_ prophesy, +when he appeal'd to his Works, as I could prove from the Nature and +Manner of his Expressions, but that the Argument would be dry and +tedious: And therefore I refer the Matter entirely to the Fathers, who +asserted that _Jesus_ prophesied in his _Miracles_ as well as in his +_Parables_, and that the Works he then did in the Flesh were but Types +of his mysterious Operations, that would be the Demonstration of his +Authority and Messiahship. Hence it is that _Origen_[333] says that +_Jesus_'s first coming was but a Type and Shadow of his spiritual +Advent and that his[334] true Miracles, by which his Authority is to +be proved, are spiritual: Hence it is that St. _Hilary_ repeatedly +says[335] that _Jesus_'s Works were significative and predictive of +mysterious Operations, which we were especially to look to. And Hence +it is that all the other Fathers interpreted the Miracles of _Jesus_ +in a mystical and allegorical Sense. + +The Question then is, to what Miracles did _Jesus_ truly and properly +appeal, in the Opinion of the Fathers, for his Authority and +Messiahship? Was it to the Typical or Antitypal Works? was it to the +_Shadow_ or to the _Substance_ of his Operations? To his substantial +Operations, to be sure, which are and will be his spiritual ones upon +the Soul, that are greater than those once done on Men's Bodies, and +which will be a proper Proof of his divine Power. And to declare my +Opinion freely, I am only for such a spiritual _Messiah_, who will +cure the _Errors_ call'd the Diseases of Mankind, which _Jesus_ of +_Nazareth_ has not as yet done. + +But not to dispute this Point with _Bishop Gibson_, I will leave him +in the Enjoyment of his Opinion of his literal _Messiah_, and +miraculous Operator on Men's Bodies; if he'll but indulge me in the +Belief of my spiritual _Messiah_ to come for the healing of modern +Distempers call'd the Sins and Errors of Mankind. And in the mean time +let us draw the Comparison between his _literal_ and my _spiritual_ +Jesus; and let the World judge, to whom the Preference is to be given +for Power and Authority. + +Bishop _Gibson_ is for _Jesus_ of _Nazareth_'s Messiahship, because he +cured the _bodily Blindness_ of many miraculously; And a good Work it +was: But I am for the Messiahship of a spiritual _Jesus_ to come, who +will open the _blind Eyes_ of our Understandings to discern Truth from +Error, which will be a most glorious Operation, that his _Jesus_ of +_Nazareth_ has not as yet done. + +Bishop _Gibson_ is for _Jesus_'s Messiahship, who once cured _bodily +Deafness_ in many, which was indeed well done of him: But I am for the +Messiahship of a spiritual _Jesus_ to come, to heal the _Deafness_ of +our Souls, or their _Dulness_ in Apprehension of sublime Mysteries, +which will be a divine Work, that his _Jesus_ has not as yet done. + +Bishop _Gibson_ is for _Jesus_'s Messiahship, because he cured Men's +bodily _Lameness_, for which I do praise him: But I am for a spiritual +_Jesus_'s Messiahship, who will heal Mankind of their _Halting_ +between two and more Opinions; a more blessed Work, that _Jesus_ of +_Nazareth_ has not as yet done for us! + +And so, comparing all other Diseases of Body and Soul together, I am for +the _Jesus_, who will heal the Diseases of the Soul; and have a much +less Regard for _Bishop Gibson's Jesus_, who cured the Diseases of a few +Men's Bodies; but for all that, am not angry with the _Bishop_ for his +high Veneration of his _Jesus_, neither would I by any Means have him +prosecuted and punish'd for not being of the same Mind with me. + +But, because the _Bishop_ suspects me of Infidelity, in that I have +ludicrously treated some of the Miracles of his _Jesus_, which by the by +he has not vindicated from the Absurdities and Incredibilities I charged +them with; I will humour the _Bishop_, and supposing _Jesus_ wrought +literally those Miracles which are allegorically interpreted by me, will +in those very Miracles compare his _literal_ and my _spiritual_ Jesus +together; and appeal to all Men of Consideration, which is the most +worthy of the Title and Honour of the true _Messiah_. + +Bishop _Gibson_ is for his _Jesus_'s Messiahship, who miraculously +drove the _Buyers_ and _Sellers_ out of the Temple, just as if a Man, +was God to invest him with Power, should furiously drive the +_Butchers_ and _Grasiers_ with their Cattle, to the Confusion of their +several Properties, out of _Smithfield_: A notable Miracle That! But I +am for the spiritual _Jesus_'s Messiahship, who according to the Form +of that typical Story, will at his Coming expel Ecclesiastical +Merchants out of his Church, who make Merchandise of the Gospel, +selling their _Bulls_ and _Beasts_, and _Fatlings_ of the Letter: A +most glorious and beneficial Work to Mankind will this be! And to +prepare Mens Souls for the Susception of such a spiritual _Jesus_, I +intend to publish a _Discourse_ of the Mischiefs and Inconveniencies +of an _Hireling Priesthood_, wherein it shall be proved, that Mankind +can't be either good, wise or happy under the Kingdom of this +_Messiah_ to come, without an Abolition and Extirpation of them. + +Bishop _Gibson_ is for the Messiahship of his _Jesus_, who _cast the +Devils out of the Madmen, and permitted them to enter into the Herd of +Swine_, that _ran violently down a Precipice, and were choak'd in the +Sea_: How great a Miracle it was thus to cure the Madmen, the _Bishop_ +may know best, being perhaps better acquainted with the Devil than I +am; but was it not for Pity to the _Swineherds_, for their Losses, I +could even now laugh at the Thoughts of the Hoggs running and tumbling +down-hill, as if the _Devil_ drove them: But leaving the Bishop +_calmly_, _decently_, and _seriously_ to admire the Wisdom and Justice +of his _Jesus_ in that Act, I am for the spiritual _Jesus_, who, +according to the typical Form of that Story, exorcis'd the furious and +diabolical Tempers out of the _Jews_ and _Gentiles_ of old, whom no +Chains of Reason could hold from doing Violence to the Christians, +till they were converted; and tho' He permitted the like persecuting +and diabolical Spirits to enter into Ecclesiastical Swine; yet will +they be precipitated into the _Sea_ of the Knowledge of God, wherein +they will be absorpt with divine Visions and Contemplations. O most +glorious Work! that bespeaks the Wisdom, Power and Goodness of our +spiritual _Jesus_, from the Beginning to the End of it. + +Bishop _Gibson_ admires his _Jesus_, for his Transfiguration on Mount +_Tabor_, tho' neither He nor any Body else can tell, wherein lay the +Miracle, nor into what various Figures and Shapes _Jesus_ was +transform'd: But I am for the spiritual _Jesus_, whose glorious +Transfiguration, after _six_ grand Days of the Creation, will be +conspicuous, when with the Eyes of our Understanding we shall behold +him metamorphosed into the Forms of all the Types of him under the +Law. I am now ravish'd with the intellectual View of this +Transfiguration; and believe, was I to set about it, I could give +others (except the Bishop) an Idea and Conception or it to their +Astonishment at the Glory of _Jesus_ in it. + +Bishop _Gibson_ is for the Messiahship of _Jesus_ of _Nazareth_, +because he cured a _Woman of an Issue of Blood_, after she had spent +all she had upon Physicians to no purpose, which might be, or might +not be a Miracle, for any thing he can argue upon it: But I am for the +spiritual _Jesus_'s Messiahship, who, at his Coming, will, according +to that typical Story, cure the _Woman_ of the Church of her _Issue of +Blood_, that is shed in Persecution and War, which her Ecclesiastical +Physicians of the _Clergy_ have not been able to stop, tho' they have +receiv'd large Fees and Stipends of the Church to that Purpose. Will +not this be a desirable and beneficial Work to all Nations? And who +knows not, (excepting the _Bishop_) that it is of the Office of the +true Messiah, to give _abundance of Peace_ to Mankind, to _make the +Lion to lye down with the Lamb_; and to induce Men to _break their +Swords into Plough-shares_, and _their Spears into Pruning-hooks_; and +to _make Wars to cease_ in all the World. Which Prophecies are so far +from being fulfill'd by _Jesus_ of _Nazareth_, that there has been +nothing but Wrangling and Jangling, and Scolding and Fighting about +him ever since. I wonder the Want of the Accomplishment of the +foresaid Prophecies has not long before now occasion'd the Rejection +of _Jesus_'s Messiahship, or of the Authority of the Prophets. + +Bishop _Gibson_ is for his _Jesus_'s being the Messiah, because he +cured an old _Woman_ of a _Spirit_ of, no body knows what, +_Infirmity_; consequently little or nothing is to be laid for the +Greatness of that Miracle. But I am for the spiritual _Jesus_'s +Messiahship, who, according to the Figure of that literal Story, is to +heal the _Woman_ of the Church of her _Infirmity of the Spirit_ of +Prophecy, which _Jesus_ of _Nazareth_ has not done for her, or there +would not be so many Disputes about Prophecies and their +Interpretations, so far, as there is hardly one Prophecy that +Christians are agreed about the Sense of. It is the grand +Characteristick of the true _Messiah_, that he's to restore Prophecy +and the Way of Interpretation of the Prophets, upon the allegorical +Scheme too. I speak this, not only upon the Authority of the Prophets +themselves, but upon an almost infinite Number of Testimonies of +ancient _Jews_ and _Fathers_; accordingly I expect the Advent of a +spiritual Messiah, who alone can do it, to heal the Church of her +present _Infirmity_, and to restore the Art and Gift of Prophecy. + +Bishop _Gibson_ is an Admirer of _Jesus_ of _Nazareth_, because he +told a poor Whore of _Samaria_, her Fortune of _having had five +Husbands_, and being then an Adulteress with another Man; which, +according to the Letter, is such a poor sort of a Miracle, that I can +hardly think of it without blushing: But I am an Adorer beforehand of +the spiritual _Jesus_ who, according to that Type, will out of the Law +and the Prophets, allegorically interpreted, tell the present +heretical and adulterous Woman of the Church _all that she has done_, +and how she has been wedded to the sensible Things of the _five_ Books +of _Moses_, and is now an Adulteress with the _Anti-Christ_ of the +Letter. Such an Information of the Church will be a most stupendous +and miraculous Work, and a Demonstration of our _Jesus_'s Messiahship +beyond Contradiction, in as much as it will be agreeable to the +Opinion, that all Antiquity entertain'd of the true _Messiah_, _viz._ +that he was to let us into the Sight, Knowledge and Understanding of +the Wisdom and Beauty of Providence thro' all Ages of the World. + +Bishop _Gibson_ admires _Jesus_ of _Nazareth_ for _his cursing the +Figtree; for not bearing Fruit out of Season_: Shame on that Miracle, +according to the Letter, and on all Admirers of it! But I am for the +spiritual _Jesus_, who, at his coming to the Figtree of his Church, +will make its present unfruitful State to _wither away_, and cause it +to produce the Fruits of the Spirit, and allegorical Interpretations +of the Scriptures, that are compared to sweet and ripe Figs. For such +his Advent to this miraculous and beneficial Purpose I daily pray and +say too, Blessed are all those who love his Appearance! + +After this Fashion could I go thro' the other Miracles, I have treated +on in these _Discourses_; and upon the Comparison set plainly before +the Eyes of my _Readers_ the Difference between the _literal_ Miracles +of Bishop _Gibson's carnal_ Jesus and the _allegorical_ ones of my +_spiritual_ Jesus, as to Stupendousness, Use and Excellency: But what +I have here done in the seven Instances above, is enough to induce us +to believe, with the Fathers, that _Jesus_'s first Coming in the +_Flesh_ was but a Type and Shadow of his second Advent in the +_Spirit_; and that _Jesus_ of old, when he appeal'd to his Works then +done, as to a Witness of his Authority, did only prophesy, and refer +ultimately to his mystical Operations, that are alone the Proof of his +Godlike and divine Power. Bishop _Gibson_ says[336] of me, that +_pretending to raise the Actions and Miracles of our Saviour to a more +exalted and spiritual Meaning, I have labour'd to take away the +Reality of them, and by that to destroy one of the principal Evidences +of Christianity_. But I presume now, he'll be sensible of the Rashness +and Incogitancy of that Accusation. If he be not, I shall say of him, +in Case he write any more for _Jesus's literal_ Miracles in Opposition +to his _allegorical_ ones that he's like the Dog in the Fable (the +Bishop will excuse the Coarseness of the Comparison) that let go the +_Substance_ of his Mutton, and catch'd at the Shadow, and so, like a +foolish _Cur_ as he was, lost both. + +And thus have I done with the _Three_ general Heads at first proposed +to be handled in these _Discourses_. Now whether I am, upon the whole, +an _Infidel_, or _Believer_ of Christianity, the World is to judge. +I'll make no more solemn Declarations of my Belief of it, much less at +this Juncture of Time, when I am under Prosecution for Infidelity; +because it would be a sneaking, tame, and cowardly Act in me, and such +an Argument of that Meanness of Spirit, as I abhor and detest. My +_Works_ shall speak for me, in which, being conscious of the Innocency +of my Intentions, and of the Usefulness of my Design, I mean to +proceed; not doubting but some of our _clergy_, upon two or three +more _Discourses_ against the Letter of the _New Testament_, will find +me out, what I am, and whether I am not a true Professor of the +Religion of the spiritual and holy _Jesus_. + +In the mean Time I'll not compound the Difference depending between +Bishop _Gibson_ and my self, upon any other Terms, than his making me +ample Satisfaction for the Injuries done to my Reputation and low +Fortunes. Tho' he may thirst after my Life, or at least, my Liberty; +yet under the Providence of God I fear not the Loss of either. God be +prais'd, this Kingdom is bless'd with such a Civil Administration for +Wisdom, Justice and Mercy, as no Nation of the World can equal. Our +Magistrates are all Philosophers, Lovers of Truth, and of an Enquiry +into it; and so tender of the religious as well as of the civil Rights +of the Subject, that I have nothing to dread from them. + +There is somewhat _popular_ indeed, tho' nothing true nor rational, in +the Clamour and Accusations of the _Clergy_ against me. Bishop _Gibson_ +would insinuate[337] that my _Discourses_ on _Miracles_ strike _at the +Foundation of civil Society_; but by an unnatural Consequence of his +own making. I confess, it is an heinous Crime to write any Thing that +tends to the Subversion or Prejudice of the civil Society: But how will +the _Bishop_ make me guilty of it? If the _Clergy_ will not be +Disturbers of the Peace of the Publick upon my _Discourses_; it's +certain, that the Quiet of the World, which I wish and aim at, will be +inviolably kept and preserv'd for all me. My Followers indeed, when I +walk the Streets of this City, are _numerous_; and if any of them should +break the Peace, what serves my _Lord Mayor_'s Power for, but to +chastise them for it? As for my self and my Adherents at home, which, as +yet, are _without Number_, we are all _Quietists_ and should act against +our Consciences and Religion, if we should injure any Man in his Person +and Property. But I smile to see a _Clergyman_ all on a sudden, like the +_Bishop_, so tender of the Welfare of the Publick, when +_Ecclesiasticks_, in all Ages past, have been the _Bane_ of Society and +the _Pest_ of Mankind, as appears from the Wars and Persecution they +have rais'd in the World; and from that Strife, Variance and Discords, +they have occasion'd in Cities and Families. And with Submission to the +_Bishop_, who I hope will not be angry for my saying it, I am sure, the +_Clergy_ at this Juncture, are like an _high-mettal'd blind Horse_, +that were they not ridden by the Civil Authority with a strait Rein, +would be oppressing and trampling upon all, that flood in the Way of +their Interests, to the Disturbance of _Civil Society_. + +_Profaneness_ too does the _Bishop_ charge me with. But why so? Because +I ridicule the Nonsense and Absurdities of _Jesus_'s Miracles according +to the Letter, which he venerates. Very fine indeed! The _Bishop_ would +worship the _Head_ of an _Ass_, and a wiser Man than himself, without +the Charge of Profaneness, must not laugh at his foolish Superstition. + +And _Blasphemy_ lastly does the _Bishop_ accuse me of: And this is a +sad _Bugbear_ Word, that has frighted Abundance of People into +dreadful Apprehensions of my Guilt, even to the Abhorrence of me. But +the _Bishop_ should first have defined, what is meant by _Blasphemy_, +and have proved me guilty of it, before he had made his Exclamations: +Or the _Turks_ may say that a Jest upon their _Alcoran_, in which +there are no Contradictions, is as much a _Blasphemy_, as any +Ludicrousness upon the _Gospels_, which are full of Inconsistencies. +That there is such a Sin or Error, call'd _Blasphemy_, according to +the Scriptures, is certain: But our _Divines_ are undetermined about +the Nature of it. I intend to take my Opportunity to treat on the Sin +of Blasphemy, and to prove, _Ministers_ of the _Letter_ are the only +Persons that can be guilty of it. _Ministers_ of the _Letter_, upon +the Authority of the Fathers, are the Worshippers of the +_Apocalyptical Beast_; and anti-allegorical Expositions are that +_Blasphemy_, St. _John_ writes of, which the _Beast_ and his +Worshippers will open their Mouths in, against the most High. This +shall be proved as clear as the Light. But when I do it, I would not +have any think, it is with an Intention to bring the Bishops of +_London_, _Litchfield_, and St. _David_'s, or any other _Divines_, +under Prosecution for that heinous Sin: No, my God is omnipotent, +omniscient and omnipresent; and knows how and when to reckon with such +Blasphemers, without calling upon the Civil Magistrate to do it for +him. Should I importune the Civil Authority to execute Vengeance upon +them, I should make a foolish _Calf_ or a Senseless _Idol_ of my God, +that was unable, or knew not how, nor when to vindicate his own Cause. +Surely the _Bishop_ of _London_, upon his Prosecution of me for +_Blasphemy_, must think his God now _asleep_ or _gone a Journey_ from +Home; or he would not be for taking God's own Work out of his Hands, +and committing it to the Care of the Civil Magistrates. + +The _Bishop_ moreover should consider, that the Words _prophane_ and +_blasphemous_ are of no Use and Signification among Philosophers, who in +Disputation never cast them at each other, however they may differ in +Opinion. Philosophers are all supposed to be such profound Venerators of +the Deity, as they would not be guilty of _Prophaneness_ and _Blasphemy_ +for the whole World. If any of our School of _Free-Thinkers_ should say +of his Opponent that he's _prophane_ and _blasphemous_, he would be +reprimanded for want of Wit, Temper and good Manners; and be told that +he's like a _Billingsgate Scold_, who has Recourse to impertinent bad +Language, when her Reason fails her for better Rhetorick. + +But it may be, for ought I know, the _Bishop_ has some Design in his +Accusations against me for _Profaneness_ and _Blasphemy_; but I hope +it is a better than to prejudice the Civil Magistrate, or to incense +the Populace. + +According to the Fathers I am so far from being a Blasphemer, that +they say, _Christ_ upon the literal Interpretation of his Miracles is +metamorphosed into the False-Christ, call'd _Anti-Christ_. Whether +there is any Truth in this their Opinion I can't be positive, till the +Experiment is fully made. But if our _Clergy_ will keep their Temper, +and grant me a clear Stage of Battle, I'll try it out; and see whether +I can't, by the Club of Reason and primitive Authority, give their +_Anti-Christ_ a fatal Blow: Who knows but I may give Peace to the +Church, and reconcile all Parties by it? + +However this may be; I am sure, no Man can wish for a greater +Advantage over his Enemy, than I have over the _Bishop_ in this +Controversy: But he shall find me a generous Adversary, who will make +no worse Use of my Advantage over him than now and then to put him in +Mind of his _Pastoral Letter_, and of the Prosecution; unless I should +be tempted, ere long, to publish my _Moderatorial_ Letter, like his +_Pastoral_ one, to the People of _London_ and _Westminster_, with +_Ten_ wholesome Rules in it, not only to caution them against false +Prophets and false Teachers, without forgetting the _Bishop_ of the +_Diocese_, but to direct them to the Ecclesiastical Fountain of the +growing Sins, Errors and Infidelity of the Age, which the _Clergy_ +know I am of Ability to lay open. + +When I began the Publication of these _Discourses_, I own, I laid a +_Trap_ for some considerable _Clergyman_; but little imagined, the +great _Bishop_ of _London_ would be caught in it. But now I have taken +hold of him, I'll not release him out of the Controversy, till he has +sorely repented of his Ignorance or Malice in calling me a _Writer, in +Favour of Infidelity_. + +So much at present for the Bishop of _London_. I have been the quicker +of late in the printing of _this_, because I am given to understand, +the _Bishop_ of St. _David_'s stays for it, intending to make but one +Work of it, and answer all _six Discourses_ together. I hope my +_Rabbi_'s Letter here will be thought by him, a good Payment for his +Patience. And now I shall be in Expectation of his Mountainous +Production, and where I shall hide myself from the terrible Strokes of +his Pen, I have not as yet consider'd. + +I am not a little pleas'd to see a _Couple_ of Dissenting Preachers, +_viz._ Dr. _Harris_ and Mr. _Atkinson_, lifted into the Controversy +against me. If they had kept their Necks out of the Collar, they might +have dissembled and pretended, that, upon the Conclusion of the Battle, +when it would have appear'd, I am a real Contender for Primitive +Christianity, they had a better Understanding of the Fathers, and a +clearer View of my Design, than to suspect me of Blasphemy and +Infidelity: But now they are engag'd with equal Spite, Ignorance and +Defamations against me, they must take their Share of the Fate and +Shame, with the _Clergy_, upon the Conclusion of the Controversy. + +There's no Body can think it worth my while to bestow a Six-penny +_Pamphlet_ upon either of these _Gentlemen_, but for all that, they +shall not be altogether slighted and neglected by me. I have made a +Collection of their Rhetorical Flowers, which occasionally shall be +presented the Publick, to the Admiration of their Wit, Reason, +Learning and Eloquence. And at present only take Notice, that they are +_both_ for the Persecution of me; but not so much for my Opinions, as +the Indecency, Irreverence, and Immorality of my Stile; forsooth! +which is just such a Distinction, as may be easily stretch'd to the +Justification of the Persecution of all Authors, whom the Priesthood +in Power shall not like. Mr. _Atkinson_'s Argument for the Persecution +of me, is much the same with that, which _John Calvin_ used for the +Persecution of that great Philosopher _Servetus_; the Injustice and +Cruelty of whose Death and Sufferings is a greater Reproach to the +Name of _Calvin_, than the Martyrdom of any _Protestant_ can be to the +Memory of any Popish Prelate. + +To conclude, what I have written, in these _Six Discourses_, is with a +View to the Glory of God, the Advancement of Truth, the Happiness of +Mankind, the Demolition of _Babylon_, the Edification of _Jerusalem_, +and the Demonstration of the Messiahship of our Spiritual _Jesus_, to +whom be Glory for ever. _Amen._ + + + ~_FINIS._~ + +[Illustration] + +FOOTNOTES: + +[309] Revelations, Chap. xviii. 11. + +[310] _In his Pastoral Letter_, P. 35. + +[311] Daniel, Chap. vi. 17. + +[312] Adducor ut credam Pilati Annulo & hunc Lapidem signatum. _In +Loc. Matt._ + +[313] _Upon the Place in_ Matthew. + +[314] Si Jesus volebat re vera declarare suam divinam Potentiam, +debuerat suis Insultatoribus, ipsique Præsidi qui capitalem sententiam +contra se tulerat, denique cæteris omnibus se ostendere. _In Orig. +Lib._ ii. _contra Celsum_. + +[315] In _Limborchii_ Amica Collatione cum Judæo. + +[316] Magna sane Res & miranda occurrit hoc loco, quæ non solum +aliquem ex vulgo Credentium exercere posset, sed perfectiores etiam; +cur non Dominus post Resurrectionem æque ac superioribus temporibus +conspiciendum se præbuerit. _In Lib._ ii. _cont._ Celsum. + +[317] Quamvis Celsus has Jesu post Resurrectionem Apparitiones +conferre conetur cum vulgaribus Spectris & Visionibus. _In Origen. +Lib._ ii. _contra Celsum_. + +[318] Comminatus est periculum Accusatoribus Christianorum. _Tertul. +Apol. Cap._ v. + +[319] Justin Matyr. _In Apol._ ii. + +[320] Quod autem a Joseph, rogato Pilato ut Corpus redderet, & sindone +involvitur, & in Monumento novo in Petra excisa reponitur, & Saxum +Ostio Monumenti advolvitur: Quanquam sit Ordo Gestorum, & sepeliri eum +erat necesse, qui resurrecturus erat a mortuis, tamen non sine Rerum +aliquarum Momento expressa sunt singula. Joseph Apostolorum habet +speciem: & idcirco quanquam in duodecem numero Apostolorum non fuerit, +Discipulus Domini nuncupatur. Hic munda sindone corpus involvit; & +quidem in hoc eodem linteo reperimus de coelo ad Petrum universorum +Animantium genera summissa. Ex quo forte non superflue intelligitur +sub lintei hujus nomine consepeliri Christo Ecclesiam: quia tum in eo, +ut in Confusione Ecclesiæ mundorum atque immundorum Animalium fuerit +congesta diversitas. Domini igitur Corpus tanquam per Apostolorum +doctrinam in vacuam & novam requiem Lapidis excisi, _viz._ in pectus +duritiæ Gentilis quodam doctrinæ opere excisum Christus infertur, rude +scilicet & novum, & nullo antea ingressu timoris Dei pervium. Et quia +nihil præter cum oporteat in pectora nostra penetrare, Lapis Ostio +advolvitur: ut quia nullus antea in nos divinæ Cognitionis Auctor +fuerat illatus, nullus absque eo postea inferatur. Metus deinde +furandi Corporis, & Sepulchri Custodia atque Obsignatio, Stultitiæ +atque Infidelitatis Testimonium est; quod signare Sepulchrum ejus +voluerint, cujus præcepto conspexissent de Sepulchro mortuum +suscitatum. _In Loc. Matt._ + +[321] Ad hoc enim Dominus hodie resurrexit, ut Imaginem nobis futuræ +Resurrectionis ostenderet. _In Serm._ clxviii. _Append._ + +[322] Quid singula significent, quærere sanctæ quidem Deliciæ sunt. +_In Johan. Evang. C._ xx. _Tract._ 120. + +[323] Monumentum Christi est divina Scriptura, in qua Divinitatis & +Humanitatis ejus mysteria densitate Litteræ veluti quadam muniuntur +Petra. _In Diversos Homil._ 2. + +[324] Ne putes, tunc solummodo traditus est Christus Principibus +Sacerdotibus & Scribis.----Quando enim vides Scripturas Prophetarum & +Evangelii & Apostolorum traditas esse in Manus falsorum Sacerdotum & +Scribarum; num intelliges quia Verbum Veritatis traditum est +Principibus iniquis & Scribis? _In Mat. C._ xx. + +[325] Interpretario autem Nominis Barabbæ est Patris Filius: Jam +itaque Arcanum Infidelitatis futuræ ostenditur, Christo Patris Filium +præferendo, Antichristum scilicet hominem Peccari & Diaboli filium, +potiusque adhortantibus principibus suis eligunt, Damnationi +reservatum, quam Salutis Authorem. _In Loc. Matt._ + +[326] Velum Templi scissum est, & omnia Legis Sacramenta, quæ prius +tegebantur, prodita sunt atque ad Gentium Populum transierunt. _In +Loc. Matt._ + +[327] Petræ scissæ, id est, universa Vaticinia Prophetarum. _In Epist. +ad Hedibriam._ + +[328] Sed mihi videtur Terræ Motus & reliqua typum ferre credentium, +quod pristinis Errorum vitiis derelictis, & Cordis emollita duritia, +postea agnoverint Creatorem. _In Loc. Matt._ + +[329] Ipsum autem triduum, non totum & plenum fuisse Scriptura Testis +est. _In Libro 4to de Trinitate, Sect. 10._ + +[330] De tribus diebus, multi sancti multa hinc senserint atque +dixerint----Sed nos neutram eorum vacantes sententiam; melius tamen, +si placet in his spiritualem requiramus Intellectum, tres Dies tria +Tempora Sæculi ponentes. _In Serm. de Symbolo._ + +[331] Cum disputamus adversus eos, & cum conquirimus advicem, tunc +quærimus locum Dogmatis illius in litera Legis Historiæ, & ostenditur +secundum Historiam stare non posse. _In Psal._ xxxvi. + +[332] _Pastoral Letter_, P. 25. + +[333] Adventus quidem Christi unus in Humilitate completus est, alius +vero speratur in Gloria. Et hic primus Adventus in Carne, mystico +quodam Sermone in Scripturis Sanctis Umbra ejus appellatur. _In Jesu +Novo Homil._ viii. + +[334] Vera Christi Miracula & Sanatio Infirmorum est spiritualis. _In +Matt. C._ xxv. + +[335] Hæc licet in præsens gesta sunt, quid tamen in futurum +significent contuendum est. _In Matt. C._ x. _S._ 1. Christi Gesta +aliud portendunt. _C._ xii. _S._ 1. Peragunt formam futuri gesta +præsentia. _C._ xxi. + +[336] _Pastoral Letter_, P. 3. + +[337] _Pastoral Letter_, P. 35. + + + + + _BOOKS written by Mr._ WOOLSTON, _and Sold by him next Door below + the_ Star _in_ Aldermanbury, _and by the Booksellers of_ London + _and_ Westminster. + + +I. The Old Apology reviv'd, _&c._ + +II. Dissertatio de Pontii Pilati Epistola ad Tiberium circa Res Jesu +Christi gestas. + +III. Origenis Adamantii Epistolæ duæ circa Fidem vere orthodoxam & +Scripturarum Interpretationem. + +IV. The exact Fitness of the Time of Christ's Advent demonstrated by +Reason against the Objections of the old Gentiles, and modern +Unbelievers. + +V. Four Free-Gifts to the Clergy, or Challenges to a Disputation on +this Question, Whether the Hireling Priests of this Age, who are all +Ministers of the Letter, be not Worshippers of the Apocalyptical +Beast, and Ministers of Anti-Christ? + +VI. An Answer to the said Four Free Gifts. + +VII. Two Letters to Dr. _Bennet_ on this Question, Whether the People +call'd _Quakers_ do not the nearest of any other Sect in Religion, +resemble the Primitive Christians, in Principle and Practice? + +VIII. An Answer to the said two Letters. + +IX. The Moderator between an Infidel and an Apostate: Or the +Controversy between the _Grounds_ and his Ecclesiastical Opponents, +set in a clear Light, _&c._ + +X. Two Supplements to the Moderator, _&c._ + +XI. A Defence of the Miracle of the _Thundering Legion_, against a +Dissertation of _Walter Moyle_, Esq.; + +XII. Six Discourses on the Miracles of our Saviour. + +XIII. His Defence of those Discourses, against the Bishops of St. +_David_'s and _London_. + + + + +[Illustration ] + + Mr. _WOOLSTON_'S + + DEFENCE + + OF HIS + + DISCOURSES, _&c._ + +[Illustration] + + + + + Mr. _Woolston_'s Defence + + OF HIS + + _DISCOURSES_ + + ON THE + + MIRACLES + + OF OUR + + SAVIOUR, + + Against the _Bishops_ of St. DAVID_'s_ + and LONDON, and his other + _Adversaries_. + + PART I. + + _Res Religionis non Verberibus sed Verbis est peragenda._ + Lactant. + + _London_: Printed for the Author, and + Sold by him, next Door to the _Star_ in + _Aldermanbury_, and by the Booksellers of + _London_ and _Westminster_, 1729. + + [Price _One Shilling_.] + + + + +[Illustration] + + TO THE + + QUEEN. + + +Madam, + +_Not long since the_ Bishop _of_ St. David_'s presented to Your_ +Majesty _his_ Vindication; as _I would have done this my_ Defence, _if +I had known how to get Access to Your Royal Presence_. + +_Your_ Majesty _will perceive, that here's a sad War broke out +between the_ Bishop _and my self, about_ Miracles; _which, in all +probability, will cost a large Effusion of Words; and, unless Your_ +Majesty _can accommodate the Difference, will hardly be terminated +without the Slaughter of many Notions and Arguments_. + +_The_ Bishop _is for making Your_ Majesty _the Arbitress of our +Controversy, which I consent to; and he talks of Your singular +Qualifications to preside at it, which I as certainly believe, as that +a_ Bishop _will not lye nor flatter_. + +_Had I known before of Your_ Majesty's _Abilities at this Controversy, +I should have gone near to have applauded You for them; and the World +would readily have believed my Praises of You to be just, because I +had no Bishoprick nor_ Translation _in View for them_. + +_If Your_ Majesty _has no extraordinary Talent at this Controversy, I +trust, You are wiser than to think the Better of Your self for the_ +Bishop_'s Compliment. You'll not be vain; tho' he is fulsome._ + +_But the Bishop_, Madam, _has done me wrong. He would insinuate, that +I am disaffected to the_ King's _Title and Government; which is +entirely false. I Love and Honour Your whole Royal Family, and often +pray for Your_ Majesty _too_, without Pay, _which is more than any_ +Bishop _in_ England _has done for You_. + +_And what are my Prayers for Your_ Majesty? _That God may prolong Your +Days to the comfort of Your Royal Progeny, and the Joy of these +Nations; That the Felicity of Your Life may be uninterrupted by +Enemies and Misfortunes; and That after a good old Age, when Life is +no longer desirable to the happyest Princes, You may be transferr'd to +an heavenly and immortal Crown of Glory. This is the hearty and +voluntary Prayer of_, + +[Sidenote: London, September 27, 1729.] + + Madam, + _Your Majesty's_ + _most humble_, + _most obedient_, + _and faithful Servant_, + Thomas Woolston. + + + + +[Illustration] + + A + + DEFENCE + + OF THE + + DISCOURSES on _Miracles_. + + +At Last, one Volume of _Bishop Smalbroke_'s mountainous Work, that the +_Press_ has been so long pregnant with, is brought forth: And I don't +doubt, but it answers the Expectations of the _Clergy_, who will extol +it to the Skies, and applaud it to the Populace, as an absolute +Confutation of my _Discourses_; but I would advise them, if it be not +too late, not to be too profuse in their Commendations of it, for fear +that an Occasion should be given them to blush for their want of +Judgment. We have had Instances of Books before now (and one very +remarkable, in the Case of _Boyle_ against _Bently_) that have met +with a general Approbation, till they have been sifted into, and upon +Examination found empty; and it is not impossible, but _this_ of the +_Bishop_ before us, may meet with the same Fate. + +I had conceived a great Opinion of this _Bishop_'s Learning and +Abilities, and, if he had not sent[338] two simple _Harbingers_ +before-hand, should have been so apprehensive of his Acuteness, that +nothing, but a thorough Persuasion of the Goodness of my Cause, and of +my Power to defend it, could have kept me from Flight before him. But +I stand my Ground, and shall, against greater Adversaries than this +_Bishop_, who has more weakly and maliciously attack'd me, than you'd +have been expected from one of his reputed Candour and Learning; and +given me greater Advantages to insult and triumph over him, than I +could wish or desire. + +Many other little _Whifflers_ in Divinity have before attack'd me with +their _Squibs_ and _Squirts_ from the _Press_, but I despised them +all, as unworthy of my particular Regard and Notice, reserving my self +for Defence against this _Bishop_'s grand Assault; when, by the by, I +might have an Opportunity to animadvert on one or other of them. Some +of these _Whifflers_, like Men of Honour, have set their Names to +their Works; others very prudently have concealed their Names, which, +upon the best Enquiry I could make, I have not been able to discover, +or I had given them a Rebuke for their Impudence and Slanders. It may +be wonder'd, that any polemical Authors, especially when they write on +the orthodox and establish'd Side of the Question, should conceal +themselves, and that they are not tempted with the Hopes of Reward and +Applause to make themselves known. I will say what I think here, that +it's never Modesty in such _anonymous_ Authors (for we _Scribblers_ in +Divinity, whatever we may pretend, have always a good Conceit of our +selves) but Apprehensions of a sharp Reply to their Dishonour. And +this is the true Reason, why some of my Adversaries industriously +conceal themselves, knowing that they are guilty of wilful and +malicious Lies and Calumnies, which I should chastise them for. But, +as their Names are supprest, they know, it's to no Purpose for me to +expose their Malice, because no body can be put to shame for it. + +The _Bishop_ of St. _David's_ acts here a more glorious Part: He comes +not behind me, like other _Cowards_, to give me a secret Knock on the +Pate, but like a courageous Champion, looks me in the Face, and +admonishes me to stand upon my Guard. This is bravely done in him! And +I have no Fault to find, but that he is providing himself with +_Seconds_ in the Controversy, I mean the _Civil Powers_, and calling +upon them to destroy me, before the Battle is well begun, and whether +he gets the better of me or not. This is not fairly nor honourably +done of the _Bishop_, and I have Reason to complain of it. Tho' I +think my self equal, if not superior in the Dispute, to any of our +_Bishops_, yet I am not a Match for the _King_'s Power, neither would +I lift up my Hand, or use my Pen against him for all the World. If the +_Bishop_ will yield to a fair Combat, and desire the Civil Authority +to stand by and see fair Play between us, I will engage with him upon +any Terms. But to make the _Civil Powers_ Parties in our Quarrel, and +to bespeak them, right or wrong, to favour his Side, is intolerable, +and what we spiritual Gladiators ought to abhor and detest. + +I liked the _Bishop_, when he proposed to the _Queen_ to be _Arbitress_ +of our Controversy. As I will not here question her Qualifications to +judge in it, so the first Opportunity I have of waiting on her +_Majesty_, I will join my Requests to her to accept of the Trouble and +Office. After she has fix'd the Terms of Disputation, and thought of a +proper Reward for the _Victor_, or a Punishment for the _Conquer'd_, +then will we proceed, and either dispute the Matter from the Press, or +scold it out in the Queen's Presence, as she shall think it most +conducive to the Edification of herself, and of her Court-Ladies. + +But the _Bishop_'s Proposal here, and Compliment on the _Queen_, is but +the Copy of his Countenance. He'll submit to no Arbitration: No, no, +he's for having the Civil Powers to be immediate Executioners (without +further hearing what I have to say for my self) of his Wrath and +Vengeance upon me. He's for having them to take it for granted, that he +has proved me an _Infidel_ and _Blasphemer_, and would have them to +inflict some exemplary Punishment upon me, so as to incapacitate me for +ever writing more. Wherefore else does he say thus?[339] "Indeed a more +proper Occasion cannot possibly happen in a Nation, where Christianity +is establish'd by human _Laws_, to invigorate the Zeal of the +Magistrate, in putting the Laws in Execution against so flagrant a Sort +of Profaneness, that tramples with such Indignity on the Grounds of the +_Christian_ Faith; and to convince the World that the _Minister_ of that +_God_, who is so highly affronted, _bears not the Sword in vain_. And +certainly the Higher Powers have great Reason to exert their Authority +on this and the like Occasions." + +I was astonish'd at this Passage, with some others, in the _Bishop_'s +_Dedication_, and could hardly believe my Eyes when I read it; that a +Scholar, a Christian, and a Protestant Bishop, should breath so much +Fury and Fire for the kindling again of _Smithfield_ Faggots! That any +Thing of human Shape should so thirst after that Destruction of another, +which would turn to the Ruin of his own Reputation and Honour! Does the +_Bishop_ believe that he has clearly confuted me, or does he not? If he +believes, and others know that I am absolutely confuted, then there's an +End of the Controversy, the Danger of my _blasphemous_ Books is over; +and why should I undergo any Punishment, which would move the Compassion +of many, and give a greater Reputation to my Writings than they do +deserve? Does the _Bishop_ think he has confuted me? This is Honour and +Triumph enough to him; who, of all Men, should not desire me to be +otherwise punish'd, for fear of getting the Character of a merciless and +implacable Conqueror. Am I in my own Opinion confuted and baffled? This +would be Pain and Mortification enough, even worse than Death. For, +however we polemical _Writers_ may pretend a Readiness to part with our +Errors upon Conviction, as if we could easily yield to our Adversaries, +yet it goes to the Hearts of us to be out-done in Reason and Argument. +As it is said of _Bishop Stillingfleet_, that, being sensible of his +Insufficiency to contend with Mr. _Lock_, he grieved and pined away upon +it: So I, upon Supposition the Bishop of St. _David's_ has confuted me, +must not only necessarily afflict my self, but undergo the Shame of the +Reproaches of the People, for my wicked and impotent Efforts to subvert +their Religion: And what would the _Bishop_ have more? He could desire +no more, if he had absolutely confuted me: But it's plain he dares not +trust to his own Confutation of me; it's plain he's afraid of, what he +is conscious may be made, a smart Reply to him, and therefore he calls +upon the Civil Magistrate for his Help to prevent it. + +After that the _Bishop_ of _London_ had publish'd his _Pastoral +Letter_, and it was reported that the _Bishop_ of St. _David's_ was +preparing a strenuous Vindication of the _litteral_ Story of _Jesus_'s +Miracles, I concluded that the Prosecution would immediately be +dropp'd, and that the Clergy were betaking themselves to that +Christian, Rational, and Philosophical Course of Confutation, and +would no longer make use of Persecution, which is the Armour of hot, +furious, and ignorant Bigots. And there is one Passage in the +_Bishop_'s _Pastoral Letter_, which I interpreted as a Grant of full +Liberty; but, whether I am apt to mistake the Sense of the Fathers of +the _Primitive_ Church or not, I find I did misconstrue the Words of a +Father of our _English_ Church, and turn'd them to another and better +Purpose than he aim'd at. His Words are these[340] "And as to the +_blasphemous manner_, in which a late Writer has taken the Liberty to +treat our Saviour's Miracles, and the Author of them; tho' I am far +from contending, that the Grounds of the Christian Religion, and the +Doctrines of it, may not be discuss'd at all Times in a calm, decent, +and serious Way (on the contrary, I am sure that the more fully they +are discuss'd, the more firmly they will stand) yet I cannot but think +it the Duty of the Civil Magistrate, at all Times, to take Care that +Religion be not treated in a _ludicrous_ or _reproachful_ Manner, and +effectually to discourage such Books and Writings as strike equally at +the Foundation of all Religion, _&c._" What the _Bishop_ of _L._ here +says, of his _thinking it the Duty of the Civil Magistrate at all +Times, to take Care that Religion be not treated in a ludicrous +manner_, I understood as an Excuse for what he had done in stirring up +the Civil Magistrate to a Prosecution of me; and that now, like a +Philosopher, he was for letting Truth and Religion to take its Course, +and for leaving it to a free Discussion, whether in a _ludicrous_ or +in a _calm_, _decent_ or _serious_ Way. But I confess, I have mistaken +the _Bishop_'s Words, finding by Experience, that (for all the +natural Import of his Expression, that Liberty should be used to +discuss the Grounds of Religion in a _serious_ Manner) he'll no more +suffer it, if he can help it, to be contested in a _serious_, than in +a _ludicrous_ Way; wherefore else did he move for the Prosecution of a +late _London Journal_, which was all _calm_, _decent_, and _serious_ +Argument. And the Bishop of St. _David's_ his furious _Dedication_ +now, confirms me in this Opinion, that our _Clergy_ (for all their +preaching up Liberty with as much Force and Strength of Reason as any +Men, and for all their Invitations to _Infidels_, to say and print +their worst against Christianity) will by no means, if they can hinder +it, suffer any Attacks to be made upon their Religion, nor cease their +Importunities and Solicitations of the Civil Magistrate to +Persecution. Blessed be God, the _Bishops_ are not my _Judges_ as well +as my _Accusers_, or I know, what would become of me. + +Mr. _Atkinson_, a little Writer against me, says,[341] "That I call +the pretended Divines of the Church my Prosecutors, when they were not +my Prosecutors. And _again_, That there was no need of my Supposition, +that the _Clergy_ would have more Wit than to prosecute me again for +this _Discourse_; for he did not know that they had been concern'd in +any Prosecution of me." And again he says, "If the Civil Magistrate +thinks it his Duty to chastise me for my Sin and Folly, I am to blame +my self, and not the _Clergy_, till I can prove the Zeal of our +Christian Government to be excited by the malign Influence of the +_Clergy_." Mr. _Atkinson_ is thus far certainly in the right on't, +that, strictly speaking, the _Clergy_ are not my Prosecutors, but the +King, who, in all probability, knows no more of my Books than the Man +in the Moon. But whether Mr. _Atkinson_ could be so ignorant, as not +to know the _Clergy_ were the grand Instigators to Prosecution, let +others judge. If he really was such a poor _Ignoramus_, I have no more +to say: Otherwise, his Expressions above, will be look'd upon as the +vilest Piece of Hypocrisy and Prevarication that can be, purposely +utter'd to take off the _Odium_ of the Prosecution from the _Clergy_, +and to cast it upon the Civil Government; which, whether Mr. +_Atkinson_ believes it or not, had never, but for the Solicitations of +the _Bishops_, given me any Trouble. Mr. _Atkinson_ above, acts the +Part of the Popish Clergy of _France_, upon the Revocation of the +Edict of _Nantes_. After that the King, upon the urgent Importunities +of the Clergy, had resolv'd to revoke that Edict; the Clergy were for +excusing themselves to the Protestants, and laying the Blame only on +the King, saying, _The King was bent and resolv'd on't, and they could +not help it_; which was such Jesuitical Prevarication in the Popish +Clergy, that the Protestants could not forbear _roguing_ them for it. +Mr. _Atkinson_ knows how to apply this Story; which I had not told, +but for the Use of the Bishop of _L._ who, upon a certain Occasion +could say, that it was not He, but the _Government_ that prosecuted +Mr. _Woolston_. If Mr. _Atkinson_ was really so ignorant as he seems +to be, I suppose he is now of another Mind, upon reading the _Bishop_ +of St. _David's_ Dedication; and convinced that the Prosecution +against me was began and carried on at the _malign influence_, as he +calls it, of the Clergy. + +I will here use no Arguments for Liberty of Debate, which Subject has +already been copiously handled, and wants nothing, that I can add unto +it. But before I enter into the Body of the _Bishop_'s Book, and upon +a profess'd Defence of my Discourses against him, let us consider the +manifest Lies, Prevarications, and wicked Insinuations in his +_Dedication_, whereby he would move the Secular Powers to a severe +Punishment of me. I will pass by the _Motto_ of his Book, _viz. But +Jesus said unto him, Judas, betrayest thou the Son of Man with a +Kiss_; Whereby he would signify and intimate, not to _Scholars_ (for +they have more Wit than to think the worse of me for his Abuse of +Scripture) but to the ignorant Multitude, that I am another _Judas_, a +Traitor and Rebel to _Jesus_. Commonly _Mottos_ of Books are suited to +their Authors, and the Design of them; whether the _Bishop_ will be +willing to take this _Motto_ to himself or not, I will upon another +Occasion give it a pleasant and pertinent Turn upon him. At present I +shall only say, what the Learned will observe, that _this_ is of a +wicked and malicious Use and Intention, of no less, than to create in +the Minds of the People an Hatred and Detestation of me; of no other, +than by dressing me up, as it were, in a Bear's Skin, to excite the +Ecclesiastical and merciless Mob to worry and destroy me. Such has +been the roguish Artifice of priests of all Ages, to represent their +Adversaries, whom they would destroy, under odious and borrow'd Names, +that their Persecutions of them might be thought the less cruel. But +passing this by for the present, the + +I. First wicked and wilful Misrepresentation that the _Bishop_, in his +Dedication, has made of me, is that of being an _Infidel_, and an +_Apostate_ Clergyman. Wherefore else does he say thus to the Queen: +"What is now presented to your Royal View, is an Apologetical Defence +of our holy Religion, against one of the most virulent Libels on it, +by an _Apostate Clergyman_, that has appear'd in any Christian +Country; and in Comparison of which, other _Infidels_ have acted a +modest Part." And again he calls my _Discourses_, "A flagrant Sort of +Profaneness, that tramples with Indignity on the Grounds of the +Christian Faith." And again he signifies, "That I am warmly engaged in +subverting the Christian Religion, and active in propagating +Infidelity." This is all wilful and downright Calumny, to incense the +Queen and the Government against me. The _Bishop_ knows in his Heart +that I am no _Infidel_, but a Believer of Christianity, +notwithstanding my _Discourses_ on Miracles, that have occasion'd such +a Clamour against me. In my _Discourses_, I have repeatedly and most +solemnly declared, that my Designs are not to do Service to +Infidelity, but to advance the Glory of God, the Truth of +Christianity, and to demonstrate the _Messiahship_ of the holy +_Jesus_. If I have sometimes ridiculed the litteral Story of our +Saviour's Miracles, I have profess'd as often that it was with Design +to turn Men's Hearts to the mystical Interpretation of them, on which +alone _Jesus_'s Authority and Messiahship is founded. I could collect +a great Number of Passages out of my _Discourses_ to this Purpose, if +it would not be wasting of Time and Paper. And do all these solemn +Declarations of my Faith, and of the Integrity of my Heart, and of the +Sincerity of my Intentions, stand for nothing? Why should not my Word +here be taken? I can think of no other Reason, than because some other +Folks are accustom'd to dissemble and prevaricate with God and Man in +their Oaths and Subscriptions, therefore I may be suspected here of +Hypocrisy, notwithstanding my Professions to the contrary. + +Besides, the _Bishop_ knows by my other Writings, that I am certainly +a Christian, and a true Believer of the Religion of Christ, though I +may have some different Conceptions from other Men about it. It has +been my good Luck before, not only to publish more Treatises purposely +and professedly in Defence of Christianity, than any _Bishop_ in +_England_; but some of them are of such a Nature, as it's impossible +for a Man to write without being a Christian, and impossible for him +to depart from the Principles of them. This is my good Fortune and +Happiness at this Juncture. The _Bishop_ has perused, I see, some of +my other Writings, and particularly, my _Old Apology for the Truth of +Christianity revived_; and to his Praise, as well as my Comfort be it +spoken, he apprehends and rightly relishes it. And as I was well +pleased with his Representation of the Design of that Book, from the +Principles and allegorical Scheme of which, he says (in Twenty-four +Years since) I am not departed; so I would appeal to his Conscience, +Whether a Man, who wrote, as I did then, of the Typical and Antitupal +Deliverance of the _Jewish_ and _Christian_ Church, can possibly be an +Infidel, or ever depart from the Christian Faith? If the _Bishop_ has +Ingenuity equal to his Penetration into that Book, he must own and +confess to the World, that I was then, and am still a Christian, a Man +of fix'd and unalterable Principles from that Day to this. + +The _Bishop_ would be thought in his _Preface_ to enumerate all my +Writings; but there are three others, whether wilfully or negligently +omitted by him, I know not, that are direct Defences of the Truth of +Christianity; and there is not a learned _Clergy-man_ in _England_ (I +humbly presume to say it) who can read them, and not applaud them. If +the _Bishop_ will be pleas'd to read one of them, _viz. The Defence of +the Miracle of the Thundering Legion_, and say it from his Heart, that +I might write that Book, and believe the Ecclesiastical Story of that +Miracle, and yet be no Christian, then I will yield to his Accusation +against me for Infidelity. + +But why do I trouble my self thus to assert and vindicate my Belief of +Christianity? The _Bishop_ would readily come into the Acknowledgment +of my being a sincere Christian, but for his Interests and Prejudices, +and other political Considerations, which influence him and the +_Clergy_ so to decry and defame me, that, if possible, I must be +destroy'd, or at least have my Mouth stopp'd. + +In short then, it is not because I am an _Infidel_, that the _Clergy_ +so exclaim against me and my _Discourses_; but because, as a +Christian, I have particular Designs in view, which, if I can compass, +will tend to their Dishonour, and the Ruin of their Interests; and +therefore, by Defamations and Prosecutions, they will, if they can, +in time put a stop to them. The Designs that, for the Truth of +Religion, and Good of Mankind, I have in view, and which, maugre all +Opposition, Terrors, and Sufferings, I will pursue to the utmost of my +Power, are these three. + +1. To restore the Allegorical Interpretation of the Old and New +Testament, that is call'd, say the Fathers, the sublime Mountain of +Vision, on which we shall contemplate the Wisdom and Beauty of the +Providence of God; and behold the glorious Transfiguration of _Jesus_ +with _Moses_ and _Elias_, that is, the Harmony between the Gospel and +the Law and the Prophets, agreeably to _Jesus_'s typical +Transfiguration. And this is such a glorious and beatifick Vision, +that it's enough to ravish our Hearts with the Hopes and Desires of +attaining to it. The old _Jews_ say, that the allegorical +Interpretation of the Scriptures will lead us to the sight of God and +convert even _Atheists_. The Fathers say, that the allegorical +Interpretation will be the Conversion of the _Jews_ in the Perfection +of Time; and St. _Augustin_ speaks of a great allegorical +_Genius_,[342] that will be sent to that Purpose. I believe all this, +and being convinced of the Truth of it, I am much addicted to +Allegories. And it is plain enough, and wants no Proof, that the +Revival of the allegorical Scheme, which I am fond of, portends Ruin +to the _Ministry of the Letter_; and will be such an Argument of the +Ignorance and Apostacy of our _Clergy_, that it's no wonder they +defame, calumniate, and persecute me for my Attempts towards it. + +_Origen_ says,[343] that _litteral Interpreters will run into +Infidelity_, which is a Saying I am well pleased with, and thereupon +will try if I can't turn the Tables upon our _Clergy_; I'll try if I +can't shift from my self the present Load of Reproaches for Infidelity, +and lay it upon them. What would the Wife and the Learned then say? That +the great _Bishops_ of _London_ and St. _David's_ had caught a _Tartar_. + +I have indeed ludicrously treated the Letter of the Scriptures (in my +_Discourses_) which by the said _Bishops_ is falsly called +_Blasphemy_: But should they either _ludicrously_ or _sedately_ write +against the allegorical Sense of them, I could prove _that_ to be +real _Blasphemy_. However, I would not complain to the Civil Powers +against them; no, it's God's peculiar Prerogative to punish that Sin, +which ought not to be committed to the Care of the Civil Magistrate. + +But what need I _ludicrously_ to handle the Letter of our Saviour's +Miracles? Because some Sort of Stories are the proper Subjects of +_Ridicule_; and because, _Ridiculum acri fortius & melius_, Ridicule +will cut the Pate of an Ecclesiastical Numbskull, which calm and +sedate Reasoning will make no Impression on. + +To speak then the Truth in few Words. As I am resolv'd at any Rate to +run down the _Letter_, in order to make way for the _Spirit_ of the +Scriptures, so certainly will our Clergy, for their Interests and +Honour, as Ministers of the Letter, vilify and reproach me, and pursue +me with an implacable Hatred: But I should think it meet for them to +use a little more Temper in their Revilings, for fear the Torrent of +Reproaches should sometime or other turn on them. It is asserted and +predicted by the Fathers that, after a certain Time of the Church's +Apostacy to the _Letter_, the _Spirit of Life_, or the allegorical +Sense will re-enter the Scriptures, to the Advancement of divine +Knowledge and true Religion; in the mean while the _Clergy_ will do +well to see to it. But, + +2. The Second Design which, as a Christian, I have in View, and which +occasionally I write for, is an universal and unbounded Toleration of +Religion, without any Restrictions or Impositions on Men's +Consciences; for which Design, the _Clergy_ will hate and defame me, +and, if possible, make an Infidel of me, as well as for the former. +Upon an universal Toleration the World would be at quiet: That Hatred +of one another, which is now so visible among different Sects, would +then be terminated by a Unity of their Interests, when they are all +upon the Level in the Eye of the Civil Magistrate, who would choose +Men to Places of Trust, not for their Faith and Affection to +Theological Doctrines, but for their Abilities to serve the Publick. +In this Case, Ten thousand different _Notions_ in Religion would no +more obstruct the Welfare of the Community, than so many different +_Noses_ do the Happiness of this City. The Variety of their +Theological Opinions, would be the Diversion and Amusement of each +other; and so long as it was out of their Power to oppress, they could +not hate one another for them. Such a Toleration, the _Clergy_ would +persuade us, tends to Confusion and Distraction, as if Men would go to +_Loggerheads_ upon it. But this is one of their Mistakes; there would +be a perfect Calm upon it, if such Incendiaries as they are did not +disturb the publick Tranquillity. They'll tell us again, that such a +Toleration makes Way for Dissoluteness of Morals, and would let in Sin +like a Deluge upon us; but this is another of their Errors. Such a +Toleration would promote Virtue, in as much as different Sects of +Religion are a Check upon each other against Looseness of Morals, +because every Sect would endeavour to approve itself above others, by +the Goodness of their Lives, as well as by the Excellency of their +Doctrine. But the _Clergy_ will never hearken to such a Toleration, +because it would be the Downfall of Ecclesiastical Power; for which +Reason, among many others, I am + +3. For the Abolition of an hired and establish'd Priesthood. And for +this, if for nothing else, I am sure to be prosecuted with Hatred and +Violence, and loaded with the Calumnies and Reproaches of Infidelity +and Blasphemy: And the _Clergy_, if possible, will have my Mouth +stopp'd, and my Hands tied, before I proceed too far in my Labours +and Endeavours to this End. + +And why should not the _Clergy_ of the Church of _England_ be turn'd +to Grass, and be made to seek their Fortune among the People, as well +as Preachers of other Denominations? Where's the Sense and Reason of +imposing Parochial _Priests_ upon the People to take care of their +Souls, more than Parochial _Lawyers_ to look to their Estates, or +Parochial _Physicians_ to attend their Bodies, or Parochial _Tinkers_ +to mend their Kettles? In secular Affairs every Man chooses the Artist +and Mechanick that he likes best; so much more ought he in Spirituals, +in as much as the Welfare of the Soul is of greater Importance than +that of the Body or Estate. The Church-Lands would go a good, if not a +full Step, towards the Payment of the Nation's Debts. + +I have promised the World, what, by the Assistance of God, and the +Leave of the Government, shall be publish'd, a _Discourse_ on the +Mischiefs and Inconveniencies of an Hired and Establish'd Priesthood: +In which it shall be shewn, + +I. That the Preachers of Christianity in the first Ages of the Church +(when the Gospel was far and near spread, and triumph'd over all +Opposition of _Jews_ and _Gentiles_) neither received nor insisted on +any Wages for their Pains, but were against preaching for Hire; and, +as if they had been endew'd with the Spirit of Prophecy, before an +Hireling Priesthood was establish'd, predicted their Abolition and +Ejection out of Christ's Church. + +II. That since the Establishment of an _Hire_ for the Priesthood, the +Progress of Christianity has not only been stopt, but lost Ground; the +Avarice, Ambition, and Power of the Clergy having been of such +unspeakable Mischief to the World, as is enough to make a Man's +Heartake to think, read, or write of. + +III. That upon an Abolition of our present establish'd Priesthood, and +on God's Call of his own Ministers, the Profession of the Gospel will +again spread; and Virtue, Religion, and Learning, will more than ever +flourish and abound. + +The Clergy are forewarn'd of my Design to publish such a _Discourse_; +and this is the secret Reason, whatever openly they may pretend, of +their Accusations against me for Blasphemy and Infidelity. Their Zeal +and Industry will be never wanting to prevent the Publication of this +_Discourse_; neither need I doubt of Persecution, if they can excite +the Government to it, to that End. + +In my first Discourse on Miracles, I happen'd to treat on that of +Jesus's driving the Buyers and Sellers out of the Temple; which, upon +the Authority of the Fathers, I shew'd to be a Figure of his future +Ejection of Bishops, Priests, and Deacons out of his Church, for +making Merchandise of the Gospel. The _Bishop_ has taken me and that +Miracle to task; and if ever any Man smiled at another's Impertinence, +I then heartily laugh'd when I read him. I begg'd of the _Bishop_ +before-hand[344] not to meddle with that Miracle, because it was a hot +one, and would burn his Fingers. But for all my Caution; he has been +so Fool-hardy, as to venture upon it; but has really touch'd and +handled it, as if it was a _burning Coal_. He takes it up, and as soon +drops it again to blow his Fingers; then endeavours to throw a little +Water on _this_ and _that_ Part of it to cool it, but all would not +do. The most fiery Part of it, _viz._ that of its being a Type of +Jesus's future Ejection of mercenary Preachers out of the Church, he +has not, I may say it, at all touch'd, except by calling it[345] _my +allegorical Invective against the Maintenance of the Clergy_; which is +such a Piece of _Corinthian_ Effrontery in the _Bishop_, that was he +not resolv'd to lye and defame at all Rates, for the Support of their +Interests, he could never have had the Face to have utter'd. If the +_Bishop_ had proved that _that_ Miracle (which litterally was such +a----, as I dare not now call it) neither was nor could be a Shadow +and Resemblance of Jesus's Ejection of hired Priests out of the Church +at his second Advent, and that the Fathers were not of this Opinion, +he had knock'd me down at once. As he has done nothing of this, so he +might have spared his Pains in Support of the Letter of this Story. +But I shall have a great deal of Diversion with the _Bishop_, when I +come, in a proper Place, to defend my Exposition of that Miracle. In +the mean Time, as the Bishop has publish'd one of the Articles of my +Christian Faith, thinking to render me odious for it; so here I will +insert another, _viz._[346] "I believe upon the Authority of the +Fathers, that the Spirit and Power of Jesus will _soon_ enter the +Church, and expel Hireling Priests, who make Merchandise of the +Gospel, out of her, after the manner he is supposed to have driven the +_Buyers_ and _Sellers_ out of the Temple." + +Now upon all this, whether the _Bishop_, modestly speaking, has not been +unjust, uncharitable, and insincere, to represent me as an _Infidel_, I +appeal to all learned and ingenuous Gentlemen. I am a Christian, though +not upon the _litteral_ Scheme, which I nauseate, yet upon the +_allegorical_ one. And by the following easy and short Argument it may +be proved that I am most certainly a Christian. I heartily and zealously +contend for the allegorical Interpretation of the Scriptures, which the +_Bishop_ allows to be true of me; consequently I must, and do believe +the Scriptures to be of divine Inspiration, or I could not think there +were such Mysteries and Prophecy latent under the Letter of them. +Whether then a Believer of the divine Inspiration of the Scriptures can +be an Infidel (O most monstrous Paradox!) or any other than a Christian, +judge Readers. Nay, if _Origen_'s and St. _Augustin_'s Testimony on my +Behalf may be admitted, I am more truly a Christian and Disciple of the +Holy Jesus, than any _litteral Schemist_ can be. _Origen_ says,[347] +That the Perfection of Christianity consists in a mystical +Interpretation of the Old and New Testament, of the Historical, as well +as other Parts of it. And St. _Augustin_ says,[348] That they who attain +to the Understanding of the spiritual Signification of Jesus's Miracles, +are the best Doctors in his School. The _Bishop_ understands this +Argument as well as any Man, and therefore I charge it home upon him, as +a wilful and malicious Slander, to call and account me an Infidel in his +_Dedication_, on purpose to incense the Government against me at this +Juncture. + +But the _Bishop_ moreover calls me, as above, an _Apostate Clergyman_; +And why so? Because I have deserted the _Ministry of the Letter_, and +betaken my self to the _Ministry of the Spirit_ of the Scriptures. +That's like the Wit and Reasoning of his Pate! The _Bishop_ is old +enough, and has read enough to know that _Apostacy_, in the Sense of +the Fathers, is a Desertion of the _Ministry of the Spirit_, and a +Falling into the _Ministry of the Letter_ of the Scriptures; whereupon +I make bold to retort upon the _Bishop_, and say of him, and his +Episcopal Brethren, that they are _Apostate Bishops_. + +But to humour the _Bishop_ in his fond _Dedication_, I will suppose my +self to be, what I am the farthest of any Man living from being, an +_Infidel_ and _Apostate_; yet + +II. The _Bishop_ is a wilful Calumniator, or, at best, an unhappy +Misrepresenter of me, and of other Infidels, saying in his +_Dedication_, that our Design is _To sap the Foundation of all +Government_, and----_That we were pursuing such Methods, as have a +natural Tendency to introduce Confusion_. If this was true of us +Infidels (for now I speak of my self as one of them) it behoves Civil +Governors to look about them, and to punish and suppress us with all +speed; and we should be the most unreasonable Men alive, if we +complain'd of Persecution, or call'd it hard Usage. And the _Bishop_ +of _London_, and other _Divines_ (like this _Bishop_) do commonly +declaim on the Danger of Infidelity to Civil Society, but this is all +Ecclesiastical Cant and Jargon. I thought I had given[349] the +_Bishop_ of _London_ so much on this Head of Complaint against +Infidelity, as I could not suppose the _Bishop_ of St. _David's_ would +ever have repeated it. It is true, what the _Bishop_ says, that +_Religion is the firmest Support of Government_, and _Christianity +especially lays the greatest Obligations, on Men's Consciences, of +Obedience to the Civil Powers_. I believe all this, and that the +better Christians Men are, the more quiet, peaceable, and useful +Subjects, and the greater Friends would they be to the Civil +Authority. But does it follow from hence, that we _Infidels_, because +we have rejected the Belief of some systematical Divinity, as the +_Clergy_ are fond of, should consequently be Enemies to the Civil +Government, and Foes to the Peace, Order, and Welfare of Society? O +fie upon the Drawers of such Consequences! We are, I believe, a +numerous and growing Sect in these Nations, though I am acquainted +with none, no, not so much as with the Great Mr. _Grounds_: But I +could never perceive that any of us, in Principle, were against Civil +Government, and the Welfare of the Community; or were for _Confusion_, +for setting the People together by the Ears, to the Disturbance of the +publick Peace and Tranquillity. No, no, our Interests in the World, as +well as other Men's, oblige us to consult the publick Welfare; and +our Consciences, from the Religion of Nature, bind us to Obedience to +Government; and, was it not agreeable to our Inclination, the +Necessity of Affairs would force us to be as quiet and obedient as are +any Christians: And I thank God, we have hitherto behaved our selves +very peaceably, clear of all Suspicion of Treason and Rebellion to any +Prince or State. The _Bishop_ hints at Experience to the contrary, but +it will puzzle him to give an Instance. One would think, by this +common Harangue, of _Ecclesiasticks_ against us _Infidels_, that +Christians, especially the Priesthood, being, as the _Bishop_ says, +both _under the Penalties of human Laws, and the stronger Impressions +of a future State_, were of a Lamb-like Nature, and never given to +disturb the Civil Authority: And I will own the Christian _Laity_ +might be acquitted here, but for the _Clergy_, who have been +repeatedly the _Pest_ and _Bane_ of human Society, the Trumpeters of +Sedition and Rebellion, and mere Make-bates in Cities and Families. +And I dare say, that if the Civil Powers don't curb, and keep our +_Priesthood_ in awe, they will upon this present Occasion be the +Disturbers of the publick Peace. So little Sense and Truth is there +in the _Bishop_'s present Invective against us Infidels! If he had not +been infatuated to a Forgetfulness of the _Rogueries_ of Priests, in +all Ages, against the Civil Powers, he could never have insinuated +such a groundless and senseless Charge against us, to the Provocation +of the Civil Magistrate to fall on us. But + +III. The _Bishop_ calumniates us Infidels (for against his Conscience, +whether I will or not, he will have me to be one of them) not only for +being Enemies to Government in general, which he will have us to +advance Principles destructive of; but insinuates and asserts that we +are disaffected to the particular and present Government of these +Kingdoms, saying, that as "we are active in propagating Infidelity, we +do in the last Resort, not only insult the Title of _Defender of the +Faith_, but undermine the undoubted Right of his Majesty and his Royal +Family to the Crown of these Realms, as it is founded on the +Profession of _Christianity_, reform'd, and now legally settled among +us; and therefore Persons of that Character may well be consider'd, as +equally false to the Author of our Faith, and to the present +Government.----Therefore in a just Sense of that Allegiance which is +due to the King, and for the Security of your Majesties, and the +Royal Family, and thereby of the Publick it self, as well as out of a +deep Concern for the Honour and Preservation of our most holy Faith, +the ensuing Treatise is now offer'd, under your Majesty's Protection, +to the View of the Publick." This is all such foolish and manifest +Slander, that I can't but think the _Bishop_ mad with Rage and +Indignation at me, when he writ it. I dare say the _Queen_, who is +firmly attach'd to the Interests of the Christian and Protestant +Religion, did, when she read all this, almost grieve for the _Bishop_, +and pity him for his Weakness and Ignorance. It is a _Maxim_ among all +Parties, that _Infidels_ are heartily affected to the present +Establishment of the State; yea, so far a _Maxim_, that _Jacobites_ +and _High-Church-men_ are apt to accuse all the well-affected to the +Government, of Infidelity. From none of the Writings or Practice of +Infidels, much less of my self, could the _Bishop_ gather any of these +his _childish_ Surmises. The Government, since the Succession of the +Illustrious House of _Hanover_, has been twice attempted to be +disturb'd, and both times by profess'd Christians. The Rebellion at +_Preston_ consisted of _Papists_ and _High-Church-men_, and tho' +there were but few _Clergy-men_ in Arms, yet they were join'd with the +Prayers and Wishes of many Thousands of the _Clergy_, and even, as it +was suspected, of some _Oxonian Bishops_. Bishop _Atterbury_'s Plot +too consisted of Rebellious Christians, without the least intermixture +of us _Infidels_, who are the more zealously affected to the +Government, because of the Danger it is sometimes in from the +_High-Church Clergy_. Away then with the _Bishop_'s Slander, which, +for all we may be Unbelievers of Christianity, our Civil Magistrates +will laugh at and deride him for. But, + +IV. Another Misrepresentation, more foolish and absurd than the former, +that the _Bishop_ has made of us _Infidels_, is, that we are making Way +for Popery and Slavery: For thus he says of us, "Nothing is more +demonstrable, than that those Adversaries (meaning us _Infidels_) of the +Christian Religion, who are now so busily employ'd in infusing Doubts +into some weak Minds, in giving an Indifference and Coldness to other +well-meaning Persons, and in making others, that are viciously inclin'd, +actual Proselites to Infidelity, are pursuing such Methods as have a +natural Tendency to introduce Confusion, and thereby betray us into +_Popery_." And again he says of Infidels, "That in Consequence of their +own Infidelity, and their wicked Diligence in spreading that Infection, +are bringing in upon us the real Persecutions of the Church of _Rome_; +who likewise, whilst they rail so plentifully at the most rational +Religion in the World as Superstition, give great Advantages towards +restoring the insupportable _Superstitions_ of that Communion. These are +the Persons indeed that appear in favour of an unbounded Liberty, but +God grant it may not terminate in an absolute _Slavery_." _Risum quis +tenerat?_ Who in his Wits could write such Stuff? And who without +Impatience can read it? I was going about a particular Dissection of +these two Paragraphs, and to lay open the Wit, Sense, and Oratory of the +_Bishop_, to the Contemplation of his Admirers; but I find it +unnecessary, as well as tedious to do it: The very transcribing of them, +and exposing them to View, is enough to render him ridiculous. If there +be no more danger of Popery, Slavery, Superstition, Tyranny, and real +Persecution from our _Clergy_, than from us _Infidels_, the Nation is +safe. _Infidels_ find too much Inconvenience in the Power, Craft, and +Follies of a Protestant _Clergy_, to make Way for _Popery_; which, as +the _Bishop_ rightly says, is a _Complication_ of Errors. There are, +what the _Bishop_ should have thought of, many Protestant Priests for an +Accommodation with the Church of _Rome_; and, if I mistake not, upon +such easy Terms as _this_, _viz._ If she'll but part with some of her +Superstitions that are of no Use to her; our _Clergy_ will admit of +others as will be of Advantage to them. But _Infidels_ are +irreconcilable Enemies to the Church of _Rome_, and so far from Wishes +and Endeavours to restore Popery, that it is mere Nonsense to charge +them with either direct or consequential Designs so to enslave Mankind. +But + +V. The _Bishop_ says, that we Infidels (for I am one it seems) _labour +industriously to root out all Sense of Virtue and Religion among us_. +This is sad indeed, if true; and very bad Men should we be, and +deserving of the worst Punishment. But this wants Proof. How does he +know that we are for rooting out all Sense of Virtue and Religion +amongst Men? Does it appear so by our Writings or our Practices? Does he +find in our Books any Exhortations to Looseness and Immorality? Nothing +of this I am sure. Is he then so well acquainted with Infidels, as to +know them to be of more depraved and debauch'd Lives than profess'd +Christians? Nor this neither. I have not as yet heard that any of my +Disciples have been hang'd, lamenting his Misfortune of reading my +_Discourses_, as what encouraged him to Sin, and brought him to the +Gallows. No, those unhappy People, hitherto, die in the Faith and +Communion of the Church, either of _England_ or of _Rome_, and hope to +be saved through the Merits of their Saviour, Neither do, I hear of any +Gentleman, old or young, who has given a greater Loose to his Lusts and +Passions, since he read my Books. Such News would trouble me. + +But because of this Out-cry of the _Bishop_, and of other Preachers +against us, that we labour industriously to root out all Sense of +Virtue and Religion amongst Men, I wish (for Proof) that _Infidels_ +were distinguishable from Christians, that a Comparison might be made, +and the Difference discern'd between them, as to true Religion and +Virtue. Tho' I am one of little Acquaintance with Infidels, yet it is +my Opinion that, on this Score, they may vie with, and, all things +consider'd, do surpass Christians. One would think, by the _Bishop_'s +Insinuation above, that none but _good_ People were of his Christian +Faith; and that all Infidels were profligate Sinners; but he knows +better, and what's more, he should have been more ingenuous than to +charge _Infidels_ with _Labours to root out all Sense of Virtue and +Religion amongst Men_, if it was but in Regard to that learned +Gentleman who is supposed to be at the Head of Infidelity, and who, +they say, is as exemplary for all social Virtues, as any _Bishop_; and +dislikes Vice and Immorality as much as any Saint can do. + +Whatever be the _Virtue_ and _Religion_ of _Infidels_, it is all +genuine, natural, and sincere; and consequently more Praise-worthy than +_that_ of hired Priests, who may be suspected of Hypocrisy, because of +their Interests. I heard a wild Spark say, that he could be as grave as +the _Bishop_ of _London_, if he was but as well paid for it. Whether he +believ'd the _Bishop_ would have been as loose as himself, but for his +_Hire_, I can't tell. But this is certain that, what can't be said of +Infidels, there are Priests who put on the Face and Form of Godliness, +and want the Life and Power of it; who lift up their Hands and Eyes unto +God, when their Hearts are far from him; and were not their Interests +more than their Faith, a Restraint to their Lusts, it is commonly +believ'd they would be a Company of loose _Blades_. + +What a Pother is here of the Danger and Mischief of Infidelity to +Church and State? Do but take away the Cause of Infidelity, and the +Effect ceases. And what is the Cause of Infidelity? Why, what _Origen_ +predicted, I experience to be true, that the _Ministry of the Letter_ +is the Cause of it; and I appeal to Mr. _Grounds_, Whether litteral +Expositions on the Scripture, and the absurd Doctrines which the +_Clergy_ have built upon the _Letter_, have not been one Cause of his +calling into Question, the Truth of Christianity, and the divine +Inspiration of the holy Scriptures? But this is not the only Cause of +Infidelity; there are other grand ones, which Dr. _Moore_ writes of, +saying thus:[350] "That Men are exceedingly tempted to think the whole +Business of Religion is at best but a Plot to enrich the Priests, and +keep the People in awe, from observing that they, who make the +greatest Noise about Religion, and are the most zealous therein, do +neglect the Laws of Honesty and common Humanity; that they easily +invade other Men's Rights; that they juggle, dissemble, and lye for +Advantage; that they are proud, conceited, love the Applause of the +People, are envious, fierce, and implacable, unclean and sensual, +merciless and cruel; care not to have Kingdoms flow in Blood, for +maintaining their Tyranny over the Consciences of poor deluded Souls." +If then there is any Danger of any kind in Infidelity, let the +_Clergy_ take the Blame and Shame of it to themselves, and not lay +that Fault, which is their own, upon other Men. + +But observing that Dr. _Moore_ above speaks of Priests, their +_neglecting the Laws of Honesty_ and _common Humanity_, as a Cause of +Infidelity, I must here do a piece of Justice to Infidels, who place +the very _Essence_ of all Religion (as I believe the Essence of +Christianity consists) in _common Honesty_. If they keep to their +Principles, and act agreeably, they will work such a Reformation in +the World for the better, as the _Priests_ of all Ages have not been +able to do. The _Clergy_ have made such a Noise in the World about +_Faith_ and _Doctrine_, that the People hardly think they need be +_Honest_ to be good Christians and even many _Clergy-men_ are +conceited of their being _orthodox_ and _sound Divines_, though by +their Dishonesty, Profuseness, and Neglect of a Provision for their +Families, they have, in the Judgment of[351] St. _Paul_, deny'd the +Faith, and are worse than Infidels. + +And thus have I consider'd the Slanders and Misrepresentations of my +self and Infidels, contain'd in the _Bishop_'s _Dedication_ to the +_Queen_, which entirely is such a Piece of Fury, Railing, and +Impertinence, as a Man shall hardly meet with. Surely he was not awake +when he wrote his _Dedication_, it is so like the _Dream_ of a +disorder'd Brain which consists of confused Notions, and scatter'd +Ideas, that are never to be so compacted together, as to make tolerable +Sense, Reason, and Truth. If I had not met with much such flaming Stuff +in the Body of his Book, I should have suspected that some-body, more a +Foe than a Friend to him, had palm'd it upon him, and over-persuaded him +to print it, as what would recommend him to her Majesty's Favour. + +Whether he'll merit a _Translation_ to an _Arch-Bishoprick_, for this +Dedication, with me is no Question. For all he may take me for his +Enemy, I wish him _translated_, as certainly as the Government has +_transported_ some other Folks, who are no more the Bane of Society. +_Buggs_ in a House, and _Caterpillars_ in a Garden, are not a greater +Grievance, than some sort of Ecclesiastical _Vermin_ in Christ's +Church and Vineyard. + +That the _Bishop_ himself admires his _Dedication_, and is pleas'd +with it, I don't doubt. Like as _Bears_ are fond of their ill-favour'd +_Cubbs_, so the Brats of some Men's Brains, as well as those of their +Bodies, are pleasing to than; and however deform'd and irrational in +themselves, are hugg'd by them as so many Wits and Beauties. But +whether many, beside the _Bishop_ himself, will like his _Dedication_, +is a great Question. I don't doubt, but there may be some for +Persecution as well as the _Bishop_, and so far may approve of the +_Dedication_: But whether there is any one that can think, he has not +greatly injured _Infidels_, and made a false Representation of them, +for being Enemies to our Civil Government, and to our present +Establishment, can't surely be question'd. If he be not look'd upon +here, by all Mankind, as a wilful and malicious Misrepresenter of +them, I shall much wonder at it. + +But what's the _Dedication_ to the Book it self, will some here say? +Tho' the _Bishop_ may have made some Slips in his _Dedication_ which +betray Weakness and Ignorance; yet his following Performance may be +Strenuous and Nervous, and a compleat Confutation of my _Discourses_. I +answer, that such a Dedication bodes ill to the Book; and a Man may as +well expect to find the inside of a House beautiful and richly adorn'd, +when the Porch and Entrance into it is mean and nasty; as that an +admirable Treatise for Wit, Reason, and Learning, should follow upon +such a poor, simple, and insipid _Dedication_. Commonly Authors take +more care in their _Dedications_, than in their following Treatise; that +is, they see better to the Accuracy of their Expressions, the Exactness +of their Stile, and Beauty of their Thoughts; and if they err at all in +them, it is only in Flattery, and excess of Compliments on their +Patrons. Such Care too, after the best manner he was able, has the +_Bishop_ taken in his _Dedication_ above; and whatever his Readers and +Admirers may think, the _Dedication_ is the best Part of the Book. The +Exceptions I have taken at the _Dedication_ are but small, in Comparison +of the Faults I shall find and expose in the _Book_ it self; which is +such a Complication of Impertinence and Errors, of Rage and Confidence, +and of Calumnies and Reproaches, as is not to be equall'd; and is so +far from deserving the Character of a Confutation of my _Discourses_, +that it has done them Service; and will be, after the Animadversions I +shall make on it, a Confirmation of the Goodness, Usefulness, and +Excellency of my Design in them. + +I have not here room to make a compleat Dissection of the _Bishop_'s +Work, and to display its Insufficiency, in answer to my _Discourses_; +neither was it my Design in this _first Part_ of my _Defence_ to do +it. But however, I will spare a Place here for a short Character and +Representation of his Performance, which take as follows. + + "The _Bishop_'s sole Aim and Design is to vindicate the _litteral + Story_ of our Saviour's Miracles, against my rational and + authoritative Objections to it. And to this Purpose he wrangles with + me, where he can, about the Sense of this and that Citation out of + the Fathers; and after he has forc'd another Sense on it, than the + Words do naturally bear, then he insults me for a Misrepresentation. + And where he meets with a plain Testimony out of the Fathers, which + he can't mangle nor strain to his Purpose, he fluently passes by it; + tho' he would have his _Readers_ to believe, he has vindicated the + litteral Story against my Authorities, and shewn that the Fathers + were all on his Side. + + "He complains of my Mutilations of the Fathers, and of making too + curt Citations out of them; which is true, but more to my own + Disadvantage than to his. But, what is Matter of grand Triumph to + the _Bishop_, is, that I have quoted _spurious_ Works of the + Fathers for _genuine_ ones. And here he takes great Pains, and + wastes Time and Paper, to prove that _this_ and _that_ Book does + not belong to the Author under whose Name I cite it; and then has a + Fling at me for want of Skill in _Criticism_. But can the _Bishop_ + be so weak, as to think, I did not know when I quoted a _spurious_ + Work? Supposing the _Book_ I quoted do not belong to the reputed + Author, but to some other Writer, what's that to the Question + between us? The Citation is no less the Testimony of Antiquity, and + it's no matter whose Name it bears. If the _Bishop_ had thought a + little on this, he might have spared some Sheets of Paper, which he + has in vain wasted, to the Loss of his Readers Time and Money. + + "Again, where my rational Arguments against the _Letter_ seem to + the _Bishop_ to be weak and inconclusive; there, to do him + Justice, he handsomly turns upon me with his Reasoning, and + admonishes me of my Spitefulness against the _Letter_, or I would + never use such a slight Argument. But where I pinch and bear hard + upon the _Letter_, and the Jest is not to be digested, there, + instead of Reasoning against me, he makes a hideous Out-cry of + Buffoonery, Blasphemy, and Infidelity; and calls upon the Civil + Magistrate for his Help, or their Religion, and their _All_ is in + Danger, through the impious Writings of untoward Infidels. + + "The _Bishop_ in some Cases gives up the Cause, and seems himself + to be almost ashamed of the _Letter_; and for the Maintenance of + the Honour of _Jesus_, and the Dignity of his miraculous Operation, + flies to Allegory; allowing that _this_ and _that_ Miracle might be + typical and figurative of somewhat else, as his Thoughts did + suggest to him. But here he discovers his poor Talent at + Allegories, making no more Resemblance between the _Type_ and + _Antitype_, than between an _Apple_ and an _Oyster_. + + "I am repeatedly charg'd by the _Bishop_ with Infidelity, for + writing against the _Letter_, tho' I am as grave as a Judge at the + allegorical Interpretation; and he can't but know that Infidelity + and Allegorism are incompatible in the same Person. To prove me an + Infidel, he should have shewn that I meant to pour Contempt upon + the allegorical, as well as litteral Sense of Jesus's Miracles; but + he has not once hinted at this. A certain great Writer, call'd Mr. + _Grounds_, plays a double Game upon the _Clergy_, he laughs at the + _allegorical_ as well as _litteral_ Scheme, and distresses the + _Clergy_ with his Objections against both. But I have not done so; + I really am, or seem to be, a sincere Contender for the allegorical + Sense. And to make an _Infidel_ of an _Allegorist_, is more + difficult and impossible than to make a _Monkey_ of a _Bishop_. + + "The _Bishop_, as a _Minister of the Letter_, has spoken too + favourably of the allegorical Scheme; he has treated it with too + much Respect, both as to the Origin and Use of it, and done enough + to sap the Foundation of his Church; for which, I am afraid, he'll + meet with a Reprimand from his Episcopal Brethren. The _Bishop_ of + _Lichfield_ is the Man for my Money, to write against the + allegorical Scheme; he tells us, that[352] _St._ Paul _suffer'd in + the Esteem of the Jewish Christians for his Neglect of Allegories; + and seems to be brought into the Use of them against his own good + liking_. And again,[353] _It seems to have been in compliance with + Jewish Christians, who were affected with allegorick + Interpretations, that St._ Paul _used that way_. Which is as much + as to say, St. _Paul_ was more a _Minister of the Spirit_, than of + Inclination he was disposed to be, or, in truth, ought to have + been; and that, if he took upon him the Ministry of the Spirit for + the present, it was only craftily and politically done of him, to + catch the _Jews_ in their own Snare of Allegories. He was + consenting that the Preachers of the Gospel, in future Times, + should desert the _Ministry of the Spirit_, and betake themselves + to the _Letter_ of the Scriptures, as what is more agreeable to + Truth, and conducive to the Defence and Propagation of + Christianity. Such a _Craftsman_ was the inspir'd St. _Paul_, in + the Opinion of the _Bishop_ of _Lichfield_! However, the _Bishop_ + of St. _David's_ ought to be of the same Mind; he should assert, + that the _Ministry_ of the _Spirit_ was all apostolical Craft and + antient Error; and that the present Generation of Priests, being + wiser, more learned, and more sincere than the Primitive and + Apostolical ones, do adhere to the _Ministry of the Letter_. + Because the _Bishop_ has not gone thus far by much, he leaves more + room, than he should, for the Revival of the _Ministry of the + Spirit_; that is, of the spiritual and allegorical Interpretation + of the Scriptures. + + "The _Bishop_ often reproves me for my primitive Interpretation of + _this_ and _that_ Text of Scripture, and then palms his own forc'd + Sense on us, for natural and genuine, contrary to the Judgment of + all Antiquity. + + "He is so _grave_, serious, and sedate at some simple Doctrines and + Arguments, that his _Readers_ must of necessity laugh, if not scoff + at him. Was I _ludicrously_ to handle the said Doctrines, my + _Readers_ would hardly smile. Such a wide Difference is there + between the _Levity_ of a Buffoon (as he is pleased to call me) and + the _Gravity_ of an Ass, to the exposing of Religion to the + Ridicule and Contempt of Mankind. + + "Lastly, He entirely mistakes the Design of my _Discourses_; he + knows not what I aim and drive at. There's one Paradox runs through + his whole Book, _viz._ That the litteral Story of our Saviour's + Miracles must of necessity be true, or I should have no Foundation + to build Allegories upon; which is a gross Mistake of other Writers + against me, as well as of himself. Who knows not that the profest + Parables of _Jesus_ have nothing of _Letter_ in them, yet are a + good Foundation for Allegory? And let me tell him here again, that + whatever was true, more or less, in the litteral Story of _Jesus_'s + Miracles, there is absolute Necessity, for the Honour and Credit of + them, to have Recourse to the Mystery; or litterally they are, and + shall be farther proved such----Stories, as I dare not at present + call them." + +Thus have I given a brief Account of the _Bishop_'s mighty and pompous +Performance; like to which he has promis'd us another Volume, that I +shall long for the publication of, next _Winter_. This my brief +Account is but introductory to future and larger Defences of my +_Discourses_ on Miracles; which, by the Help of God, and Permission +of the Civil Authority, shall be likewise publish'd. + +I have not, I say, room here so much as to defend my self on any one +Miracle; and if I had, I would not do it. For as I can't do it without +writing in the same Stile and Strain for which I am prosecuted, so I +will do nothing that may be interpreted as an Act in Defiance and +Contempt of the Power of the Civil Magistrate. I did indeed publish +two _Discourses_ after the Commencement of the Prosecution, because I +imagined that our _Bishops_ were more in Jest than in Earnest; or if +their Passions were raised for the present, I thought, that after a +little Consideration of the unreasonableness of Persecution in +general, they would cool upon it, and drop the Prosecution. But since +they are in Earnest, and I must answer to the Civil Powers for some +supposed Crimes in my _Discourses_, I'll not repeat here the like +Acts, but be quiescent in respect to the said Powers, to whom +Reverence and Obedience is justly due. For, tho' I look upon the +Ecclesiastical Power as an Usurpation on the Consciences of Mankind, +yet the _Civil_ is Sacred, is God's Ordinance, and ought to be +regarded as such. But if I survive the Prosecution, and escape with my +Life and Liberty, which I don't despair of, under so wise, just, and +good a Magistracy as this Nation is bless'd with, the _Bishop_ may +expect a strenuous Defence of my self against his weak Assaults on me. + +If our _Bishops_ were any thing _Heroical_, they would stop the +Prosecution, and let the Controversy take its free Course. If they had +any Sense of Honour and Reputation, any Regard for their Learning, +they would set any Adversary of their Church at Defiance, and disdain +the Assistance of the Civil Magistrate to punish him, whom they could +not confute. It is the Office of the _Bishops_ and _Priests_ of the +Church, or I know not what is, to convert _Infidels_, to refute +_Hereticks_, and by Reason and Argument to put to Silence all +_Gain-sayers_. Wherefore have they a liberal and academical Education, +but to qualify them for this Work? Wherefore do they receive large +Revenues of the Church, but to oblige and encourage them to it? +Nothing more unreasonable, than that Men should receive Wages, when +they don't their Work. What will the People say hereupon less, than +that an Army of at least Twenty thousand Blackguards of the Church are +hired to little or no Purpose? The meanest of the People may as well +be taken to Church Preferments, as our reputed learned Divines. They +can discharge other Ecclesiastical Offices; and when they are +distress'd with an Objection to their Religion, can do no worse than +call upon the Civil Magistrate for his Aid and Assistance. But after +all, I am inclin'd to think our _Bishops_, in Honour, would forbear +Persecution, but for their Interests, call'd their _All_, which depend +on the Issue of this Controversy. + +However, not to urge the Argument for Liberty of Debate any farther, +which has been already by others treated on to Perfection, and will be +again returned, I doubt not, by some body else, on occasion of this +_Bishop_'s _Dedication_, I can't but take Notice here how unpolitick, +as well as unchristian, some Dissenters are in this Controversy, +being, such as Dr. _Harris_, and Mr. _Atkinson_, no less for +Persecution than the _Clergy_. If they had a Regard to their own +Interests and Liberties, they would be silent. Infidels (of whom I am +none) should be consider'd as Dissenting Brethren, whom they should +not be forward to oppress, for fear in time, and by degrees, it should +come to their own Turn. Our _Dissenters_ indeed, collectively, are +vastly numerous, and a potent Party, but may trust too much to their +own Strength and Numbers. Taking them separately, they may possibly +be Extinguish'd by Ecclesiastical Art and Craft. If Blasphemy is a +just Pretence for the Prosecution of me, the _Clergy_, upon Occasion, +can urge the same Crime against them. I'll tell them a Story. The +_Calvinists_ and _Socinians_ were once equally tolerated in _Poland_, +and if they had been fast Friends to each other, the _Papists_ could +never have suppress'd them: But the _Calvinists_ joining with the +_Papists_, and urging them to complain against the _Socinians_ for +Blasphemy, in denying the Divinity of the Son of God, moved the Civil +Authority to a Banishment of them; and the _Socinians_ had not been +long suppress'd, before the _Papists_ accus'd the _Calvinists_ of no +less Blasphemy, in denying Adoration to the Virgin _Mary_; and so they +were sent packing too; otherwise they might both have enjoy'd their +Liberty to this Day. The Application of the Story is easy. So if all +we _Dissenters_ from the Church, whether we like one another's +Principles or not, don't hold together for the Preservation of our +Liberties, it's easy for Ecclesiasticks to feign an Accusation of +_Blasphemy_ against any of us. We have no Security, but in the Wisdom +and Goodness of an excellent Government, which, if the _Clergy_ +should ever get on the Back of, its hardly a Question, whether they +would not drive, _Jehu_ like, most furiously. + +But to return to my _Bishop_. I once thought he would never have been +drawn into this Controversy. Sometime after the Publication of my +Third _Discourse_, which, for a visible Reason, I dedicated to him, +and invited him to Battle, I ask'd a dignify'd _Clergy-man_, Whether +the _Bishop_ would write against me? He answer'd, No: Whereupon I +concluded, that he had a Scent of somewhat, not here to be mention'd. +But my repeated Provocations of him afterwards, have forc'd him, +against Inclination, to engage me. His Passion got the better of his +Reason, or he had been certainly quiescent: And the Violence of his +Passion is so visible thro' his whole Book, that it's God's great +Mercy it did not throw him into a Fever and Convulsions, to the Danger +of his Life and Health. + +I own here again, what I have done before, that I did lay a Trap for +our _Clergy_; but little imagined that two such great _Bishops_, as of +_London_ and St. _David's_, would, to my Pleasure and Satisfaction, +have been caught in it. If I had not baited my Trap well with +_Ridicule_, I dare say, they would have kept themselves clear of it. + +But when I experienc'd the hard Usage the Bishops had given me upon my +_Discourses_, and the Fury with which they attack'd me, it surprised me, +and brought to my Mind _Origen_'s Prediction[354] of this _very_ War and +Controversy of the _Spirit_ against the _Letter_ of the _Scriptures_, +and of the Violence it would be carried on with. For all my Veneration +for the Authority of the Fathers, I did here suspect the Truth of +_Origen_'s Prediction, believing him to be mistaken, and that the +Controversy would be manag'd in a _calm_, _decent_, and _sedate_ Manner; +and so it had been, but for the Interests of the _Clergy_ that are at +Stake in it, which I was not aware of. Finding then the Truth of +_Origen_'s Prediction contrary to my Expectations, I had the Curiosity +further to consult the Fathers about the Issue of this Controversy; and +they presently, with their mystical Fingers, pointed to a Prophecy of it +in the _Revelations_ of St. _John_; but, to say no more at present, +assur'd me, that the _Spirit_ would get the Better of the _Letter_ in +the Conclusion of it. Tho' I am accounted an Infidel, I am so easy and +credulous a Christian as to believe all this; and I thank God have so +much Courage in me, as to try the Truth of it. + +But I must observe here, that besides my two _Bishops_, of _London_ and +St. _David's_, (and some other inconsiderable _Triflers_) there are two +_anonymous_ Authors against me, whose Works have acquir'd some Fame. The +One is intitled, _The Miracles of Jesus vindicated_, in _Three Parts_. +If I could have gotten to the certain Knowledge of the Author, I should +have been tempted to have had a Bout with him; and to have expostulated +with him, both with Regard to his Arguments and good Manners. I would +have taught him a better Use, and a more proper Application of the Words +_Dishonesty, and want of Honesty_, than to reproach me with them. Common +Fame says, Dr. _Pearse_, of St. _Martin's_, is the Author; but I am apt +to think, the _King_'s Parish Priest, and other City _Divines_, have +more Wit and Craft than to upbraid me as above, for fear a just Charge +of _Dishonesty_, for their Extortions and Exactions on the People, +should be retorted on them. Upon the Publication of the _First Part_ of +the foresaid Treatise, my _Jewish Rabbi_ comes to me in all haste, +saying to me, "Look you here, do you see how this Author has new vampt +the old _mumpsimus_ Argument of _Jesus_'s Resurrection? Do you observe +how imperfectly, here and there, he answers my Objections to it; and +silently slips by some knotty Pieces of them, that were too hard for him +to untie?" Yes, _Rabbi_, said I, I do observe all this; (and what I have +observ'd since, he argues, awkwardly and backwardly, for the Certainty +of _Jesus_'s other Miracles, from his Resurrection.) My _Rabbi_ +presently re-inforc'd his Resurrection-Objection against this Author, +and would have had me to print it. No, no, _Rabbi_, said I; you may +print it your self, if you dare. I must wait to hear how Causes will go +in _Westminster-Hall_, next Term, before I involve my self in another +Law-Suit. Besides, _Rabbi_, they say, I don't really thus correspond +with a _Jew_, but do only personate one; and the _Bishop_ of St. +_David's_ hints, that I am answerable to publick Justice for so doing. +Here my Rabbi stampt with Indignation; saying, What if you did personate +a _Jew_? Is it not lawful, and in Use with your _Divines_, to write +Conferences between a Christian and a _Jew_? And do you any more in this +Case? Yes, _Rabbi_, said I, it is lawful to write such like Conferences, +and to make _Jewish_ Objections to Christianity, when they are no +stronger than may be easily dissipated: But when Men write from the +Heart, as you do, and raise a D----l that our _Clergy_ can't easily lay, +it is, they say, intolerable, and punishable; and either you or I, in +the Opinion of the _Bishop_, ought to suffer for it. + +The other considerable _Treatise_ against me, is that of _The Trial of +the Witnesses of the Resurrection of Jesus_; which is an ingenious +Piece, and I was well pleased with it. Some time after the Publication +of this _Treatise_, I made my Jewish _Rabbi_ a Visit, when, drinking a +_Dish_ of _Tea_ together, we talk'd it over; and my _Rabbi_ was +pleas'd to deliver his Sentiments of it in this fashion: "Whoever was +the Author of this Treatise, God knows, but he's certainly a Friend to +my Objections against _Jesus_'s Resurrection, which he has fairly +stated; but is so far from fully confuting all of them, that he +discovers a Consciousness, here and there, that they are unanswerable. +It is commonly reported that Bishop _Sherlock_ is the Author of this +_Treatise_, but this Report I look upon as an Artifice of the +Booksellers, to make it sell well; or rather the Author's contrived +_Banter_ upon the _Clergy_, and their weak Christian Brethren, to try +how far they may be imposed on, and drawn into the Approbation and +Admiration of a Treatise, that really makes against them. There is but +very little in this Treatise, to make it reputed a sufficient Answer +to my Objections, excepting the Verdict of the _Jury_, who brought in +the Witnesses of the Resurrection, _Not Guilty_, of either Fraud or +Mistake in it. _Bishop Sherlock_ can't be the Author of this Treatise, +if for no other Reason than this, that _that_ Author is visibly +against that Ecclesiastical Wealth and Power, which the _Bishop_ is +possess'd of, and does think not disagreeable to the Mind of Christ +and his poor Apostles. If any _Bishop_ is the concealed Author of this +Treatise, he must secretly be of the Opinion of the atheistical Pope, +who said, _quantum nobis profuit hæc de Christo Fabula_, what vast +Advantage has the Story of Christ been to us Popes and Bishops." I +readily gave into the Opinion of my _Rabbi_, and wonder'd, _Bishop +Sherlock_ did not so much as by a publick Advertisement clear himself +of being the Author of this Treatise, and so put a Stop to the +Report. It may be the _Bishop_ is above the Scandal of it; but I was +so concern'd for his Reputation, that I drew up a _Vindication_ of him +from the Slander of it; which I had publish'd, but for my _Rabbi_'s +farther Thoughts about the Resurrection of Jesus inserted in it, that +our _Bishops_ might have possibly taken Offence at. So I dropp'd that +Design at present, but hope still for an Opportunity to publish the +said Vindication of the _Bishop_, by which, I don't doubt, but to +merit his Friendship and Favour. + +But whoever was the real Author of the foresaid Treatise, I humbly and +heartily beg of him to publish, what in the Conclusion of it, he has +given us some Hopes of, _The Trial of the Witnesses of the +Resurrection of_ LAZARUS, because my _Rabbi_'s Objections to it are a +Novelty and Curiosity, which, by way of such a Reply to them, I should +be glad to see handled. + +But having here by Chance mention'd my _Rabbi_'s Letter concerning +_Lazarus_'s Resurrection, it brings to my Mind a Challenge I made to +the _Bishop_ of _London_ upon it, _viz._[355] "If he would publish an +Answer to that Letter, and vouchsafe me the Pleasure of a Reply to it; +then (to save the _Civil Magistrates_ Trouble) I would suffer such +Punishment that he in his Clemency should think fit to inflict on me, +for what's past." An ingenuous _Clergy-man_, upon reading this, said, +that the _Bishop_ was bound, in Honour, to accept of my Challenge, or, +what was in his Power, in Generosity, to put a Stop to the +Prosecution. But the _Bishop_ is not of his Mind. And for what Reason +he does not accept of my Challenge, is best known to himself, and +others will conjecture. If he had not condescended to write against me +in his _Pastoral Letter_, I should have imagined, that he thought it +beneath the Dignity of One of his exalted Station in the Church, to +set his Wit (for dignified Priests, for the most part, think their Wit +and Learning proportion'd to their Wealth and Power) against such a +poor Author as I am. But this is not the Reason. It may be, he thinks +his Reputation and Honour secure in the Height of his Grandeur, and +that his Dependents will admire his Learning nothing the less for his +Neglect of my Challenge. However it be, this I will say, that were we +upon the Level in the World as to Fortune, as well as we are to Age +and Education, the Learned would despise him for declining the +reasonable Challenge of one, whom he has injuriously treated and +persecuted. It's to no Purpose to challenge him here afresh; he, being +purpos'd to carry the Matter with an high Hand, has taken other +Measures, and is resolv'd to make use of his Power and Interest to +suppress him, whom with Reason and Argument he can't convince. + +However, I will here make another Proposal to the _Bishop_ of St. +_David's_. Because he thirsts after a very severe Punishment of me, or +he would not be so warm in his Exhortations of the Government to that +Purpose, I'll tell him how he may glut his Revenge, and inflict a +greater Punishment on me, than, in all probability, the Civil Magistrate +will humour him in. If he'll but put a Stop to the Prosecution at +present (which is not out of the Power of our _Bishops_, whatever they +may pretend) and let the Controversy go on, till I have finish'd my +Reply to his _two Volumes_, which shall be done with all Expedition; +then, if his Passion is not allay'd, I will submit to any Punishment, he +in his Wisdom and Justice, without Mercy, shall think fit to have laid +on me, whether it be to Death or Imprisonment. And what would he, or any +implacable Priest, desire more? This Proposal makes him my Judge as +well as my Accuser, and if he be not the most unreasonable Man alive, he +must accept of it. All my Hopes here are, that his Reason may recover +its Dominion over his Passion, against the Conclusion of my _Defence_, +or it will go hard with me. If the _Bishop_ will not comply with this +Proposal, I shall conclude, he's possess'd with the only certain and +allegorical _Satan_, mention'd in my _Discourses_; and I shall be +confirm'd in the Opinion of St. _Hilary_ (whose Testimonies about +Devils, the _Bishop_ has silently pass'd by, without any Charge upon me +for Misrepresentation) that there are no worse _Devils_ in the World, +than the calumniating, furious, and persecuting Tempers of Mankind. The +_Bishop_, by the by, has taken Pains to prove there are other _Devils_, +of an infernal, frightful, and independent Nature, and of a more certain +Existence than _Hobgoblins_; and he gravely asserts, that three of those +_Devils_ enter'd into each _Hog_, that ran violently down-hill; thereby +making the little _Pigs_ to carry as great a Burden as the old _Boars_ +and _Sows_, which should have been better thought of by him. The +_Bishop_, perhaps, for these my Descants, will say I am an Infidel; but +I assure him, it is one of the Articles of my Primitive and Christian +Faith, that the old _Dragon_, _Satan_, the _Serpent_, or the _Devil_, +mention'd in the _Revelations_, is no other than the furious, violent, +and persecuting Spirit in Man; which, upon the World's getting Liberty +of Religion, will be bound and chain'd. And it is the Opinion of +Thousands, as well as of my self, that Mankind will never be Happy, nor +at Rest, till this _Devil_ is exorcised out of the Priesthood, and so of +consequence chain'd up. According to the primitive Way of interpreting +the _Revelations_ of St. _John_, the Time is near at Hand for the +_binding_ this Apocalyptical old _Dragon_ or _Satan_, that has pester'd +the World through all Ages past. All the Honour that I desire, is, by my +Studies and Endeavours to be contributing to so great a Work, for the +Good and Happiness of Mankind. + +To conclude. I have been the more expeditious in printing of this +Discourse, not only for fear the _Bishop_'s _Vindication_ (as it is +call'd) should have a _malign Influence_ upon some People, I don't +mean our _Civil Magistrates_, who are wiser and more learned than to +be guided by such outragious Stuff; but because he should not long +triumph in a Conceit of the Potency and Excellency of his +Performance, as if no Reply could or would be made to it. If I had at +this Time enjoy'd free Liberty of Debate, I should not have thought it +worth my while to meddle with his _Dedication_, which with a Scorn I +should have pass'd by, and left to the Animadversions and Chastisement +of other Enemies to Persecution; but would immediately have enter'd +upon a Defence of my _Discourses_ against him. If I do retrieve my +Liberty, and the free Use of my Pen, and should not publish Defences +of my self, I should deserve (what _one_ said the _Bishop_ of +_London_, for his declining my Challenge, deserv'd) to be piss'd upon +for a vain Pretender to Argument and Authority. + +In the mean time, I have nothing to request of our _Clergy_, but that +Liberty of Debate may be indulg'd us; _that_ Liberty of theological +Disputation, which would be granted, if they did not industriously +labour to obstruct it. When will they cease to disgrace Truth, to +dishonour their Religion, and to disparage their own Education and +Learning; and no longer envy Mankind the blessed Enjoyment of such a +Liberty! + +But their Religion, they say, would be in Danger upon such a Liberty. +How can that be? How can Christianity be in Danger, that has not only +the Omnipotence of God on his Side, but a numerous standing Army of +Priests, hired for the Defence of it? It is not then their Concern for +Religion, that prompts them to so much Zeal here; but their Fears for +their Interests, that depend on the Issue of this Controversy. + +Was I to write against any other honest _Trade_, that is practised in +this City, the Artificers of it, being sensible of the Usefulness of +their Craft, would let me go on unmolested; and only pity and despise me +for the Vanity of my Attempt to subvert them: But the _Clergy_, being +prick'd with a Consciousness of the Mischiefs and Inconveniencies of +their Establishment, do therefore thus winch and kick. + +And who, besides the _Clergy_, are at this time Enemies to Liberty? None +hardly, but their immediate Dependents, whom they can easily infuse +their fiery and furious Notions into. Was it to be voted this Day among +the learned _Laity_, I dare say, the Friends of Persecution would be +found vastly short of the Numbers of their Adversaries. And I hope to +God, the Legislative Authority of these Nations will soon take the +Matter into their Consideration; and either limit or enlarge the Bounds +of Liberty, that honest and well-meaning Men may be no longer harrass'd +and molested, for their sincere Endeavours to serve the Publick. + +No Body, I trust, can complain of any disrespectful Usage, I have here +given the _Bishop_ of St. _David's_, that considers, how he has treated +me in _his Sermon before the Societies for Reformation_; and _in his +Charge to the Clergy of his Diocese_; as well as _in his Vindication_. +It would be sufficient, if I had no other Excuse for my self than +_this_, That Controversy is like a _Game_ at _Foot ball_, in which, if a +_Lord_ will engage with a _Plowman_, and should meet with a Kick on the +Shins, he ought not to complain of the ill Manners of it: So if a +_Bishop_ will dispute with one of lower Degree, he must look for a Rub +on his Intellects, a Rap on his Pate, and if his Adversary cuts him on a +soft Place, he should know how to bear it with Patience. But the +_Bishop_, contrary to this _Game-Rule_ in Controversy, complains[356] of +my _unmannerly_ Treatment of him, and cries out of the Sufferings and +Reproaches he undergoes, as if he was already more than half a Martyr +for Religion. I can't pretend to equal him in Reproaches and Sufferings, +having not so quick a Sense of them; and therefore I am willing, that +good Christian People should pity my poor _Bishop_, rather than me, in a +persecuted and sorrowful Condition. + +How long it will be, before I publish another, and _second_ Part of my +_Defence_, is uncertain, for a Reason, that I need not again mention. +But if it please God, that I enjoy Life, Health, and Liberty, I'll go +on with my Designs. I am resolv'd to give the _Letter_ of the +Scriptures no Rest, so long as I am able by Reason and Authority to +disturb it. If our Ministers of the _Letter_ will not ascend with me, +the sublime and allegorical _Mountain_ of divine Contemplation, they +than have no Comfort nor Enjoyment of themselves in the low _Valley_ +of the _Letter_, if I can disquiet them. Notwithstanding what the +_Bishop_ has written in _Vindication_ of _Jesus_'s Miracles, the +litteral Story of them, by the Leave of God, and of the Civil +Magistrate, shall be afresh attack'd, and perhaps with more +_Ridicule_, than I used before. What should I flinch for? The +litteral Story of _Jesus_'s Miracles is not, in the Opinion of the +Fathers, as well as of my self, agreeable to Sense and Reason; neither +can _Jesus_'s Authority and Messiahship be founded on the _Letter_ of +them. I am not for the _Messiahship_ of a carnal _Jesus_, who cured +the bodily Diseases of Blindness and Lameness; but for Messiahship of +the spiritual _Jesus_, who will cure the Blindness and Lameness of our +Understandings. I am for the Messiahship of the spiritual _Jesus_, who +will expel the mercenary Preachers out of his Church, after the manner +that _Jesus_ in the Flesh is supposed to have driven the Sellers out +of the Temple, which litterally is but a sorry Story. I am for the +Messiahship of the spiritual _Jesus_, who exorcised the furious and +persecuting Devils out of the Mad-men of _Jews_ and _Gentiles_; and +tho' he permitted them to enter into a Herd of Ecclesiastical Swine, +yet will precipitate them into the Sea of Divine Knowledge. I am for +the spiritual _Jesus_, who will cure the _Woman_ of the Church, of her +_Issue of Blood_, that is shed in Persecution and War; which her +Ecclesiastical Physicians, and Quack-Doctors of the _Clergy_, have not +been able to do, tho' they have received large Fees and Revenues to +that End. I am for a spiritual _Messiah_, who will cure the Woman of +the Church of her _Infirmity_, at the Spirit of Prophecy, of whose +Infirmity this Age is her _eighteenth_ Year. So could I write of all +_Jesus_'s Miracles; for the whole Evangelical History is Figure and +Shadow of the spiritual _Jesus_, whom we should _know to be in us of a +Truth, unless we be Reprobates_. The _Clergy_, if they are not +wilfully blind, may hence see my Christian Faith and Principles; and +be assured, that what I do in this Controversy, is with a View to the +Honour of God, the Advancement of Truth, the Edification of the +Church, and Demonstration of the Messiahship of the Holy _Jesus_, to +whom be Glory for ever. _Amen._ + + ~_FINIS._~ + +FOOTNOTES: + +[338] His Sermon before the Societies for Reformation; and his Charge +to the Clergy. + +[339] In his Dedication. + +[340] Page 35. + +[341] _Vindication of three Miracles_, p. 76, 77. + +[342] Cum venerit ergo Elias exponendo Legem _Spiritaliter_, convertit +Corda Patrum ad filios. _De Civit. Dei._ Lib. XX. c. 29. + +[343] Litteram Legis sequentes in Infidelitatem & vanas Superstitiones +incurrunt. _In Matt. Tract._ 26. + +[344] In Dedication of Third _Discourse_. + +[345] Page 177. + +[346] _Discourse_ the Fifth, _p._ 69. + +[347] Inveniatur enim in Christianismo non minor (nequid dicam +arrogantius) fide Ratio & Enarratio Propheticorum ænigmatum, +parabolarumque evangelicarum, aliarumque innumerarum figurarum, quæ +vel in _Gestis_ continentur vel Legibus. _Cont. Celsum. Lib._ I. + +[348] Quidam corporalia ejus Miracula stupentes, majora intueri non +norunt. Quidam vero ea, quæ gesta audiunt in Corporibus, nunc amplius +in animis admirantur,----Tales nos esse debemus in Schola Christi. _In +Serm._ xcviii. + +[349] In _Discourse_ the Sixth. + +[350] _Mystery of Godliness_, B. x. c. 2. + +[351] 1 Tim. v. 8. + +[352] _Defence of Christianity_, p. 347. + +[353] Ibid. p. 353. + +[354] Est adhuc alia Pugna his omnibus violentior; quod ii, quod Legem +secundum Carnem intelligunt, adversantur his, qui secundum spiritum +sentiunt, & persequuntur eos. _In Genesiæ Hom._ vii. + +[355] In Fifth _Discourse_, p. 67. + +[356] In his Preface, _p._ 17, 18. + + + + + Mr. _WOOLSTON_'s + + DEFENCE + + OF HIS + + DISCOURSES + + ON THE + + MIRACLES of our _Saviour_. + + Against the BISHOPS of St. _David_'s + and _London_, and his other Adversaries. + + PART II. + + _Nec Religionis est cogere Religionem, quæ sponte + suscipi debeat, non Vi._ Tertull. + + _LONDON_: + + Printed for the AUTHOR, and Sold by him + next Door to the _Star_, in _Aldermanbury_, and + by the Booksellers of _London_ and _Westminster_. + + MDCCXXX. + + [_Price One Shilling._] + + + + +[Illustration] + + TO THE + + RIGHT HONOURABLE + + Sir _Robert Raymond_, Kt. + + Lord Chief Justice of the Court of + _King's Bench_. + + +MY LORD, + +That I am no Flatterer of _Patrons_, appears by my other +_Dedications_: If therefore I should tell your _Lordship_, what I can +in Sincerity, that I think you as wise and good a Magistrate, as any +of your _Predecessors_ in that _High Court_ of _Justice_, you may be +assured, I don't dissemble. + +Tho' I was so unfortunate, _My Lord_, as to receive a Sentence in your +Court, which I wish'd to avoid; yet I have no worse Opinion of your +Wisdom and Justice. Your Conduct towards me, from first to last, has +rather heighten'd than lessen'd my Esteem and Veneration for you. I +observ'd in you such a Tenderness for our religious Liberties; such an +Aversion to Persecution; and such Moderation towards my self, that if +I had been absolutely acquitted, it would have been but with somewhat +more Satisfaction. + +And if I now write to clear my self of all Suspicions of Infidelity, +for which I was sentenced; your _Lordship_, I humbly presume, will not +think the worse of me. It is not expected that the Innocent should +confess Guilt, in a Compliment to any Court of Justice: Nor does the +Condemnation of the Guiltless, at any time almost, so much affect the +Justice of the Magistrate, as the Honesty of the Evidence: So I, _My +Lord_, know how to lay the Blame entirely on my Ecclesiastical +Accusers, and believe your _Lordship_ will be rather pleas'd than +offended at any good Defence I can make for my self. + +From the Beginning of the Prosecution against me, _my Lord_, I hardly +believed, that any Sentence would be pass'd on me, till the Day I +received it: And the Reason was, not only because the good Tendency of +my _Discourses_ was so visible, that I thought it could not be +overlook'd by the Wise and Learned; but because I imagin'd our +_Bishops_ would have better consulted their Reputation, than to let +Matters come to this Issue. + +That it is a Transgression of the Law of the Land to write against +Christianity, establish'd in it, I'll not question, since I have your +_Lordship_'s Word for it: But for all that, I could wish, for the Sake +of Christianity, that such a Liberty was indulg'd to _Infidels_. +Whatever our zealous _Clergy_ may think, one Persecution of an +_Infidel_ does more Harm to Religion, than the Publication of the +worst _Book_ against it. + +Liberty is so essential, _My Lord_, to the Enquiry after Truth, that +where It is wanted, Truth will want that Splendor, which it receives +from Disputation: And Christianity would be the more tryumphant over +its Enemies, for that unbounded Liberty, they may enjoy to contest it +from the _Press_. I say this, not for the Security of my self; against +future Prosecutions but, from a Heart, full of Zeal for the Religion +of the Holy _Jesus_. + +Ever since the _Reformation_, which was founded on our Natural and +Christian Rights to Liberty of Conscience, has this great Blessing of +Liberty, at Times, been interrupted by Persecutions: But whether any +of them hitherto have done any Service to _Church_ or _State_, your +_Lordship_ is a good Judge. + +However, tho' the Prosecution of my self, which was founded on a grand +Mistake, is attended with no ill Consequence; yet I hope our +_Ecclesiasticks_ will grow cautious by it, and no more sollicit the +most indulgent Civil Magistracy of this Kingdom to the Persecution of +any other, much less of, + +[Sidenote: London May 25. 1730.] + + _My Lord_, + _Your Lordship's_ + _Most Obedient and_ + _Humble Servant_, + Tho. Woolston. + + + + +[Illustration] + + A + + SECOND PART + + OF THE + + DEFENCE, _&c._ + + +It's Time now to publish another _Part_ of my _Defence_, which, in my +former, I gave my _Readers_ some Reason to expect from me. If I should +keep Silence much longer, my _Adversaries_ will be ready to charge me +with Cowardice, or Insufficiency; and say, that I'm either absolutely +confuted by the _Writers_ against me, or so terrified by the Civil +Magistrate's Authority, that I either can't, or dare not, engage +afresh in the same Cause. And I must confess, that if I was not +convinced of the Goodness of my Cause, which is no other than God's, +and of my Ability to defend it, I should chuse to hold my Peace, and +be glad that it has fared no worse with me. + +One Reason indeed why I have been so long ere I publish'd _this_, is +pure Respect to the Civil Powers, whom I am oblig'd, as a Christian, +to honour and reverence, so far as may be, without Disobedience to +God. Had I hastily, and as soon almost as _Sentence_ was pass'd on me, +publish'd _this_, some might have interpreted it, as an Act of +Defiance and Contempt of the Civil Authority, (for there are not +wanting those who will put the worst Construction they can on my +Conduct;) therefore I forbore for a while: And now that I appear again +from the _Press_, it is not without professing a profound Veneration +for our Civil Magistracy, who, I am sure, will never think the worse +of a Man for vindicating his own Innocency, or for writing in a Cause +that, in his Conscience, he is persuaded is most just and good. + +Another Reason why I committed this no sooner to the Press, was to wait +the Publication of the _Bishop_ of _St. David_'s his _Second Volume_, +which he promised us last Winter. I was almost of Opinion, that, in my +former _Defence_, I gave the _Bishop_ such Intimations of my sincere +Belief of Christianity, notwithstanding my _Discourses_ on _Miracles_, +and of the Falseness of his repeated Charge against me for Infidelity, +that I question'd whether he would write again in the same Strain. If +the _Bishop_ is convinced of this his grand Mistake about me, then the +very Foundation of his past and future Work is shaken, and I shall hear +no more of him. But whether he is certainly convinc'd of his Mistake or +not, I am concern'd to go on with these _Defences_ of my self, and to +vindicate the Goodness and Usefulness of the Design of my _Discourses_ +on _Miracles_, against what the _Bishops_ of _London_ and _St. David_'s, +and other _Adversaries_ have written to the contrary. + +But, before I enter upon such a _Defence_ of my self and my +_Discourses_, I must make, what is proper here, a short Preface. It is +well known, that I am for Liberty of Debate, and against all +Persecution or Force, or Impositions on the Consciences of Mankind. +But for all that, there are some _Rules_ in Controversy that we +polemical _Writers_ should observe, and be oblig'd to; or, instead of +discovering and illustrating the Truth we pretend to search for, we +shall but the more darken, obstruct and perplex it. As, + +_First_, We should endeavour to write as plainly and intelligibly as +we can, and never amuse our _Readers_ with Expressions void of Sense, +or with false Reasoning against our _Adversaries_, where we want +what's good and solid. This _Rule_ none can except against: Whether I +am an Observer of this _Rule_, my Readers are to be Judges. As I am to +answer it to God and a good Conscience, I endeavour to observe it; but +much question, whether some of my _Adversaries_ can say so too, or +they would never vent such dark, impertinent and unintelligible Stuff, +if it was not, because they are at a Loss for what's clear and +shining. There's no End of giving Instances out of their Writings to +this Purpose. I shall only mention one, that's repeated amongst them, +and that is, of their pretended Distinction between Popish +_Persecution_ and Protestant _Prosecution_ for Opinions, wherewith +they have amused weak and injudicious Heads. The Wife, I am sure, can +discern no more Difference here, than between a _Rope_ and a _Halter_ +to hang an innocent Man, in which Case too there is a _nominal_ +Distinction without a _real_ Difference. + +_Secondly_, We should be open and sincere in our Opinions, and not +profess with our Mouths to believe, what we disown in our Hearts; nor, +like _Watermen_, that look one way and row another, should we pretend +to have one Design in View, when we are pursuing the quite contrary. +This is a reasonable _Rule_, and ought to be observ'd, or we shall +confound the Understandings of our _Readers_, who will soon lose Sight +of our Arguments, if they apprehend not their Aim and Drift. This +_Rule_, my Adversaries will say, is levell'd at my self, than whom no +body has more dissembled and prevaricated in his Opinions. Have not +you, will they say to me, frequently declared, that your Design in +your _Discourses_ is to make way for the Proof of the Truth of +Christianity, and of the Messiahship of the Holy _Jesus_, when you +mean and intend the Subversion of both? And is not here grand +Hypocrisy, and a Transgression of this Rule? Yes, if I intend the +Subversion of Christ's Religion and Messiahship, here is grand +Hypocrisy, and a Transgression of this _Rule_; and I can't think of +such a Piece of Prevarication without Horror. The Bishop of _St. +David_'s[357] and Mr. _Stackhouse_,[358] in particular, have +animadverted upon me for such Hypocrisy; and if I was guilty of it, in +much gentler Terms than I deserv'd. This Hypocrisy, which they falsely +charge me with, is as heinous a Sin as I can think of; it is as bad as +wilful _Perjury_, as bad as a _Clergyman_'s taking the Abjuration +Oath, with his Heart full of Zeal and Affection for the Pretender, and +worse than his giving his solemn Assent and Consent to Articles of +Religion he believes little or nothing of. I should hardly have +mention'd this _Rule_ to be observ'd in Controversy, if I had been +guilty of the Breach of it. It is somewhat excusable in _Infidels_ a +little to disguise their real Sentiments, for fear of the Danger they +may incur by an open Profession of them: But such a gross and foul +Mask of Hypocrisy, as some think I have here put on, is intolerable, +and must be hateful to _Infidels_ as well as _Christians_, being +obstructive to Truth, which, in all Inquirers after her, loves +Sincerity and Simplicity. No doubt, but my _Adversaries_, some of +them, will still think me a Transgressor of this _Rule_; but my +present and following _Defences_ will absolutely clear me. And if none +of my _Adversaries_ are more guilty of the Transgression of it than +my self, we are all entirely innocent. + +_Thirdly_, In Controversy we should avoid all wilful Misrepresentation +of the Sense of our _Adversaries_, and of the _Authors_ we pretend to +cite. Mistakes and Misapprehensions of one another will sometimes +unavoidably happen, and are then as innocent things as involuntary +Errors. But wilful Perversion and Falsification of another Author's +Words, to the Service of our selves, or to the Prejudice of our +_Adversaries_, is most blameable, and of that ill Consequence to the +Search after Truth, that it will keep us always at a Distance from her. +This then is another good _Rule_ to be observed in Controversy, which +some may wonder I have mention'd, because of that Misrepresentation and +Falsification of Authorities I am charg'd with. And I must confess, my +_Adversaries_ have here made an hideous Outcry against me; which if I +can't acquit my self of, I am the foulest Controvertist that ever +appear'd in Print. The Bishop of _St. David_'s[359] calls my +_Falsification_ of Authorities, an _Immorality_, and speculative +_Forgery_; but if I was so guilty as he would have me thought, he speaks +too favourably of it. He should have deem'd it as great a Crime as +practical _Forgery_ by the Law; and all Philosophers and Lovers of Truth +should wish it might be likewise punish'd. + +But, good Christian Reader, don't too hastily pass thy Judgment on me. +Suspend awhile; it may be, that I may unexpectedly vindicate my self. +The Matter as yet is under Debate, whether my _Adversaries_ or I are +the grand Misrepresenters and Falsifiers of Authorities. One would +think, that my Adversaries, who were bent on the Accusation of me for +the foresaid Crime, should have kept themselves clear of it: But the +_Bishop_ of _St. David_'s[360] is such a resolute _Misrepresenter_, +that he could not find in his Heart faithfully to transcribe the +_Three Heads_ of my _Discourses_; but by a Suppression of some Words, +and the Change of others, has given them an odious and invidious Turn +to my Disadvantage: And he has studied so hard to pervert the Sense of +the Fathers against me, and so tortured his Brain to make me a +Misrepresenter of them, that I should not wonder, if he had labour'd +under a Pain in his Head ever since, and is unable to write more. Tho' +my Word should not be taken for all this at present; yet in the +Sequel of these _Defences_, it will be made manifest. + +It is a great Temptation to our _Bishops_ falsely to accuse and +misrepresent their Adversaries; because they know their Writings don't +equally spread and go together among all their Readers. A _Bishop_'s +Writing going more by itself amongst the _Clergy_, and other Friends +to his Side of the Question, he is tempted to misrepresent his +Adversaries, knowing his prejudiced Readers will take his Report of +them, and credit it. For this Reason, and no other, did the _Bishop_ +of _Litchfield_[361] falsely charge the _Author_ of the _Grounds_ with +odious Assertions, to which there is nothing akin in the Places +seemingly referr'd to, nor in all that Author's Work. + +However, the _Rule_ in Controversy before laid down is a good, useful +and necessary one. I pray God we may all be religious and +conscientious Observers of it, or we shall retard the Discovery of +Truth, and render our Attainment of it difficult, if not impossible. + +_Fourthly_, We should think our selves oblig'd to set our Names to our +Writings in Controversy, especially where it is such a _warm_ one as +is ours at present. The Observation of this _Rule_ would not only +prevent much of the Violation of the _two_ former; but would hinder +abundance of the Dirt of Scandal, Lies and Defamations, that we too +often throw at each other. For what Reason some of the _Writers_[362] +against me have industriously conceal'd their Names, I know full well. +They perhaps would have it thought Modesty, and that they are not +ambitious of the publick Praises they may deserve for their learned +and elaborate Performances. And possibly it may be Modesty in some +Theological Authors to conceal themselves: But where Men have the +Impudence to defame, it's in vain to pretend to the Cloak of Modesty +to cover themselves under. Wherefore then do they sometimes who write +on the establish'd Side of the Question, on which Honour and +Preferment goes, thus conceal themselves? Why, that they might belie +and slander their Adversaries the more securely, without being +expostulated with for their Impudence. It's to no Purpose, they know, +to upbraid an anonymous Author with his Scandal, because he can't be +put to the Blush for it. And a wise Man will not lose his Labour to +expose and confute a libellous Writing, unless he knew whom to charge +with the Guilt of it. It is my Resolution to take no Notice of any +nameless Authors against me, because I, being as it were blindfolded, +engage them at a Disadvantage, whilst they have a full View of me. For +this Reason the _Tryal of the Witnesses_ was pass'd by, or I should +have been tempted to have made some Remarks on it. Let such _Authors_ +come forth into the Light, and it may be, they'll meet with the same +Favour I have done the _Bishop_ of _St. David_'s. In the mean time, I +declare my Abhorrence of Authors their Concealment of their Names, and +I hope all ingenuous _Writers_ in Controversy will do so too; tho' for +no other Reason, than to prevent Misrepresentations, Defamations, and +personal Reflections, which nameless Authors are too often guilty of. + +_Fifthly_, and _lastly_, Others make it a common _Rule_ to be observ'd +in Controversy, that the _Disputants_ should consider each other's +Arguments impartially, without the Byass of Prejudice and Interest. +And a very good _Rule_ this is, if Men would but put it into Practice. +But I shall long despair of such Impartiality in Controversy. Such is +the Power of Prejudice and Interest, that they will influence Men to +believe against the most apparent Reason and Truth. Even Prejudice +will much darken the Eyes of Mens Understandings, but Interest will +put them quite out. O what a horrible Obstacle to the free Enquiry +after Truth, is Interest! Against Demonstration itself will Men +contend for Interest. Interest, upon Occasion, will induce them to +desert the best Opinions, and keep them tight to the worst. This +Experience proves true, and the various Faces of the Church, and +Changes of the _Clergy_ (all for Interest) is a Witness of it. God +forbid that I should judge uncharitably of the Corruption of human +Nature under the Power of Interest; but I believe, that was our +_Legislature_ to do, what they never will, that is, set up the Figure +of a _Calf_ in our Churches, there would be no want of Priests to +worship him, if they were well paid for it; nor of Academical +_Students_ to prove his divine Power and Godship, if the Road to +Preferment lay that Way. For this Reason, among many others, I am for +the Abolition of an hired and establish'd Priesthood, that this grand +Bar of Interest may be removed out of our Way to Truth. And the +_Bishop_ of _London_, that excellent Prelate, as _Bishop Smalbroke_ +calls him (for so do we, like other Creatures, knab one another where +it itches) should by rights be of my Mind, saying,[363] "Where there +is an Unwillingness to part with worldly Interests, there must of +Course be a _Desire_ that the Christian Religion should not be true; +and a _Willingness_ to favour and embrace any Argument that is brought +against it, and to cherish any Doubts and Scruples that shall be +rais'd concerning it." So feelingly does this _Bishop_ speak of the +Power of Interest, by which, as I would conceive, he honestly hints to +the Inhabitants of _London_ and _Westminster_, that the _Bishop_ of +their Diocese, and the _Parson_ of their Parish, are most unfit Guides +in Religion, because of the worldly Interests they may have to deceive +them, and keep them in Ignorance and Error. + +Thus by way of Preface having spoken to the foregoing _Rules_ to be +observed in this Controversy, I come to a close. _Defence_ of myself +against the Charge of Infidelity, and to vindicate the Usefulness of my +_Discourses on Miracles_ for the Proof of the Truth of Christianity, and +of the Messiahship of the Holy _Jesus_, against all my Adversaries. And +the Method I shall take to this Purpose, is this following. + +I. To show the Weakness, Childishness, and Insufficiency of the +Arguments of my _Adversaries_, for the _Letter_ of the Stories of +_Jesus_'s Miracles; and further to prove both _ludicrously_ and +_seriously_ the Absurdities, Incredibilities, and Improbabilities, +that their literal Stories labour under. + +II. To prove, that whether there be any Sense, Truth and Fact, or not, +in the Letter of _Jesus_'s Miracles; yet they are Typical Things, and +ought to be allegorically interpreted, and will receive a mysterious +and more wonderful Accomplishment, after the manner, and to the same +Purpose, that the Fathers and I do apply them, being no other (whether +actually wrought or not) than Figures, Signs and Emblems of his future +and mysterious Operations. + +III. To show that the mysterious and future Accomplishment of these +supposed Works and Miracles of _Jesus_ alone can and will be the Proof +of his Messiahship. + +If I perform well upon these Heads, which are deserving of my +_Reader_'s Review, because of their Pertinency to the Cause in Hand, I +shall not only vindicate myself from the Charge of Infidelity, but +justify the Goodness and Usefulness of my _Discourses_, in order to +the Demonstration of _Jesus_'s Messiahship. And in the midst of my +handling of them, without going out of my Way, I shall, as Occasion +offers itself, take Notice of particular Misrepresentations of the +Fathers, and false Citations out of them, that my Adversaries charge +me with: And Bishop _Smalbroke_ and others had best to look to it, or +their Accusations against me will recoil and return home to them. Then + +I. I should show the Weakness, Childishness and Insufficiency of the +Arguments of my _Adversaries_ for the _Letter_ of _Jesus_'s Miracles; +and further argue both _ludicrously_ and _seriously_ the Absurdities, +Incredibilities and Improbabilities, that their literal Stories labour +under. + +I should, I say, first treat on this Head, which naturally precedes +the two following; but in as much as to handle it to Perfection, I +should write as I did before, and shall run in Danger of Prosecution +for Blasphemy and Infidelity; I must of Necessity wave and postpone +it, unless I could more than dispatch it in the Compass of this _Part_ +of my _Defence_. + +I have heretofore made solemn Professions of my Belief of +Christianity, and most seriously declared in the plainest Terms, that +my Design was not to do Service to Infidelity, but to make way for the +Proof of Christ's Religion and Messiahship; but my Word was not taken, +being look'd upon as a Dissembler, an Hypocrite, and Prevaricator, for +all that. And should I now ever so gravely repeat the like +Asseverations of the Integrity and Sincerity of my Heart, that my +Objections against the Letter of _Jesus_'s Miracles are none against +his Religion, but only intended to turn Mens Heads to the mystical +Interpretations of them; I question much whether I should be believed, +and whether _Bishop Smalbroke_[364] would not say again, _that this is +too thin a Disguise of what seems to be my great and worse Design_. +What then in Prudence must I do in this Case? Why, I must let _This +Head_, which reasonably should precede, rest for a while; and by +treating on the _Second_, tho' out of Place, I must first effectually +convince my Adversaries, that I am no _Infidel_ of wicked Designs to +subvert Christianity, but only the _Ministry of the Letter_; and then, +I conceive, I may safely resume the Consideration of this _First +Head_, and without the Imputations of Infidelity and Blasphemy, write +as _merrily_ or _gravely_ as I please against the Letter. + +Should any say, that this pretended Reason for waving this _First Head_ +for the present, is nothing but Cowardice and Inability to write more on +it, I can't help it. _Ictus Piscator sapit_; I have already suffer'd +much for the ludicrous Treatment of the _Letter_, and it is Wisdom to +keep, if I can, out of the like Danger; neither will I do any thing, +that in Conscience I can forbear, to incur the Displeasure of the Civil +Magistrate. But however, if the _Bishop_ of _London_ would ensure me +against, what the _Bishop_ of _St. David_'s calls, the[365] _Nominal_ +Persecutions of _Protestants_, which I am more afraid of, than of the +_real_ Persecutions of _Papists_, I will soon enter upon this Head; +otherwise for Self-Preservation against the _nominal_ Sufferings of +Fines and Imprisonment, _&c._ I will forbear, promising my Readers, that +in due Time, and on a more proper Occasion, I will resume the _merry +Subject_ of the _Letter_, and handle it to their entire Satisfaction. + +And when I resume _this Head_, I will begin where I before left off in +my _Discourses_ on _Miracles_; that is, with the Resurrection of +_Jesus_, which tho' I believe to have been a miraculous Fact, that +happen'd, yet it was by no means timed and circumstanced, so as easily +and readily to conciliate the Belief of Posterity. God has given to Man +Reason to judge of the Credibility of Events, and the Certainty of +Miracles: And if the Reason of every Man does not disapprove of the +Management of that Event, (supposing it has no figurative Meaning in it) +I am much mistaken, when we come to state a Case, how such a Miracle +ought to be wrought and conducted, to get and preserve the Credit of it. + +Thus having told my Readers, why I postpone my _First Head_, I now +enter upon the _Second_, which is + +II. To shew, that whether there be any Sense, Truth and Fact, or not, +in the literal Stories of _Jesus_'s Miracles, yet they are all +certainly typical Facts, and ought to be allegorically interpreted, +and will receive a mysterious and more wonderful Accomplishment after +the Manner, and to the same Purpose, that the Fathers and I do apply +them, being no other (whether actually wrought or not) than Figures, +Signs and Emblems of his future and mysterious Operations. + +If the Authority of the Fathers would be admitted of, as decisive on +_this Head_, there would soon be an End of all Controversy upon it. +Give me Leave to recite some of their Testimonies to this Purpose, +which I have heretofore urg'd in my _Discourses_. _Origen_ says[366] +That _Jesus_'s Works were _Symbols_ of other Things to be done by his +Power. St. _Hilary_[367] says, That _Jesus_'s Actions bore a +Resemblance of what he would do hereafter. St. _Augustin_[368] says, +That the Facts of _Jesus_ are Signs of somewhat else to be done by +him. And _Eusebius Gallicanus_[369] says, That our Saviour manifestly +shews, that his Miracles are of a spiritual Signification, or in the +Work of them he would not have done somewhat or other, that seems to +want Sense and Reason. These few, out of a Multitude of Citations from +the Fathers that might be produced, are sufficient to the Proof of the +present Proposition, if their Authority might determine our Dispute. +And most pertinent Citations they are too, tho' _Bishop +Smalbroke_[370] says, _that even the Passages cited by me from the +Fathers, that are not falsified, are impertinent_; which is such an +extravagant Stretch against the most glaring Truth, that (to use the +Bishop's[371] own Words against himself) _it betrays a Mind lost to +all Sense of Modesty and Religion_, or he could not have utter'd it. + +And not only the Miracles of _Jesus_ were Signs and Figures of future +Events; but, according to _Origen_,[372] _every thing else that he did_: +From whence we may gather what was _Origen_'s Meaning, when he said[373] +_Christ's first_ Advent in the Flesh is all Type and Shadow of his +_second_, spiritual, and glorious Coming; which being an _Opinion_ that +our _Clergy_ are Strangers to, I desire them to consider of it, and +whether there is any Possibility of Truth in it, because it is contrary +to modern Conceptions about _Christ's second_ Advent. + +Nay further, according to the Fathers,[374] the very Life and +Ministry of _John_ the _Baptist_, so far as it is recorded by the +_Evangelists_, is Type and Figure of another's Ministry before +Christ's spiritual Advent; and I am almost, if not altogether of the +same Mind with them. It is beside my present Business, to insert here +many of their Testimonies to this Purpose: But if the _Bishop_ of _St. +David_'s would spare a little Time, which can't be better employ'd, +and make a Collection of the Opinions of the Fathers about the +_Baptist_'s Ministry, and print it, I dare say he'll thereupon present +the learned World with the most surprizing Curiosity they ever were +entertain'd with. Tho' it is improper for me to do such a Work; yet I +will here tell my _Readers_ what will be the true Meaning of _John's +Preaching Repentance, for the Kingdom of Heaven is at Hand_, when his +Ministry revives, _viz._ "It will be an Exhortation to Ministers of +the Letter, [Greek: metanoein], to reconsider the Matter and Error of +their literal Expositions, and to betake themselves to spiritual and +allegorical Interpretations of the Scriptures, in which allegorical +and spiritual Senses of them consists the _Kingdom of Heaven_." This +I assert upon the Authority of _Origen_,[375] and if the _Clergy_ +please to consult St. _Austin_ and others, they'll find them of the +same Mind. But, this by the by, having no more to say to the +Typicalness of _John_'s Ministry, than whenever his foresaid mystical +Preaching of Repentance shall revive, it can hardly be to a more +viperous Generation of Ecclesiastical _Scribes_ and _Pharisees_, than +are the _Ministers_ of the _Letter_ at this present. + +But against all these, and Ten Thousand more Testimonies of the +Fathers for the allegorical Interpretation of the Writings of the +_Evangelists_, and of _Jesus_'s Miracles in particular, the _Bishop_ +of _St. David_'s says, the Fathers are not of good Authority in this +Case, but, for all them, who were Men of whimsical and volatile +Fancies, we ought to adhere to the _Letter_ of the Story of _Christ_'s +Life and Miracles. This the _Bishop_ asserts roundly and frequently in +express or implicit Terms, as his Readers may observe; and I dare say, +the _Bishop_ himself will not here charge me with a Misrepresentation +of his Opinion, tho', to spare Time and Paper, I quote not his own +Words and large Passages. + +What Reason does the _Bishop_ give, why the Authority of the Fathers for +the allegorical Interpretation of the Evangelical Writings, and of +_Jesus_'s Miracles, in particular, is not to be allow'd of? None at all. +Does he quote so much as a Canon of the Church, or a Vote in +Convocation, or an Act of Parliament, or the consentient Opinion of all +Protestant _Writers_ (which are the extrascriptural Standards of modern +Orthodoxy) for his Opinion? No. Does he then reject the Authority of the +Fathers in all other Cases, as well as in _this_ before us? Nor this +neither. He allows their Authority,[376] as they were good Persons and +credible Witnesses, "In Testimony of _Facts_; "And about the Observation +of the Lord's Day; "And concerning the three Orders of the _Clergy_; +"And about the Government of the Church by Bishops; "And about the Books +received into the Canon of the Scripture;" But as for allegorical +Interpretations of the Scriptures, they are of _little_, and (elsewhere) +of _no_ Authority. Who can forbear smiling, unless the _Bishop_ had +better _evinced_ the Reason of this Difference in their Authority? If +he had rejected their Authority in all Cases, he would have judged more +equally and impartially of it. + +In my Opinion, and I appeal to my _Readers_, whether it ben't their +Opinion, that the _Bishop_ had been an ingenuous and plain Dealer, if +he had express'd himself about the Authority of the Fathers in this +following Manner, saying, "That the Authority of the Fathers is good +in _such_ and _such_ Cases as aforesaid; because their Authority is +agreeable enough to the present Doctrine, Practice and Discipline of +the Church: But the Authority of the Fathers is not good for the +allegorical Interpretation of the _New Testament_, because it is +disagreeable to our Prejudices, and because their allegorical +Expositions of some Miracles, if they should receive such a Sense, +will bring Shame and Reproach to our Ministry. Neither is the +Authority of the Fathers for Toleration, and against Persecution, +good; because it is destructive of Ecclesiastical Power. Nor is the +copious Authority of the Fathers against Preaching for Hire, good; +because it is averse to our Interests. Where the Authority of the +Fathers is agreeable to our Interests, Power, and Prejudices, there +will we be for the Authority of the Fathers: But where the Fathers +are against us, there will we be against them; and why should we not?" +This is the true Sense of the _Bishop_, tho' he is so unhappy as to +want the Talent clearly and plainly to express his Mind. + +But, like many others, who can't write Coherence, nor consistently with +themselves; so the _Bishop_, for all his saying that the allegorical +Interpretations of Scripture by the Fathers are of little or no +Authority, yet almost, if not altogether, contradicts himself, and +grants as much as I desire, saying[377] thus, "With relation to any +Expositions of Scripture made by the Fathers in early Times, they must +be allow'd to have had _some_ Advantage in being near to the Fountain +itself." I ask for nothing more from the Bishop. Why do I contend for +the Authority of the Fathers as Interpreters and Expositors? Only +because they lived nearer to the Days of _Christ_ and his Apostles, +whose Mind and Will consequently they must needs know better, than we at +this Distance: And because (what the _Bishop_ elsewhere grants) those +primitive Ages, as well as the Apostolical one, were in some measure +inspired, upon the credible Testimonies of _Origen_, _Irenæus_, and +_Eusebius_, whose Words I shall not stay here to produce. + +Hence then, in the Authority of the Fathers, I should think, there is +Foundation enough to build allegorical Interpretations on, and +particularly to prove the literal Stories of Christ's Miracles to be +Emblems of future and mysterious Operations; but all this will not do +to pacify and stop the Mouths of my Gainsayers. This Controversy is +_pro Aris & Focis_, for the ALL of the Clergy that is dear to them; +and therefore they will shuffle and trifle for and against any +Argument, rather than yield. Tho' the _Bishop_ of _St. David_'s above +speaks favourably of _Expositions made by the Fathers in early Times_, +and may grant that the Church, in her first Ages was inspired, yet he +will still wrangle against allegorical Interpretations, especially +such as I have made on some Miracles; as for Instance, "On _Jesus_'s +driving the Buyers and Sellers out of the Temple; "On his +precipitating the Swine with the Devils into the Sea; "On his healing +the Woman of an Issue of Blood; and the Woman of a Spirit of +Infirmity, _&c._ because the Interests and Reputations of the +_Clergy_, as _Ministers_ of the _Letter_, are touch'd to the quick by +them. So true is that Saying of the _Bishop_ of _London_, which +deserves to be repeated, That "where there is an Unwillingness to part +with Prejudices and worldly Interests, there must of Course be a +_Desire_ that the Christian Religion (_which consists in the Ministry +of the Spirit_) should not be true; and a _Willingness_ to favour and +embrace any Argument that is brought against it, and to cherish any +Doubts and Scruples that shall be rais'd concerning it. + +What must I do here then, since no Authority, no, not the most +primitive, will suffice in this Case? Why, I have nothing left to do, +but absolutely to demonstrate, and make the Matter as plain as a +_Pike-Staff_, that the Miracles of _Jesus_ will certainly receive such +a mysterious Accomplishment, as the Fathers and I have before-hand +interpreted them in. Upon such a Demonstration, if the Mouths of my +Adversaries are not stopt, yet the Eyes of all impartial _Readers_ +will be open'd to behold what a Heap of Impertinence the _Bishop_ of +_St. David_'s and others, have hitherto urg'd against me. + +Now to demonstrate absolutely, that the Stories of _Jesus_'s Miracles +will receive such a mysterious Accomplishment, as I, by the Help of +the Fathers, have understood them in, I must do these _two_ things. + +_First_, show, that the Old Testament is to be allegorically +interpreted, and is already in Part, and will be entirely fulfilled by +_Jesus_, the true _Messiah_, in an allegorical Sense. And thence + +_Secondly_, Infer by a natural, obvious, and necessary Consequence, +that, what we vulgarly call the New Testament is to be allegorically +interpreted also, even in the Manner as I have understood some Parts +of it. + +The _Bishop_ of _St. David_'s allows, that there is better Authority, +tho' not sufficient, for the Interpretation of the _Old Testament_ +allegorically; but supposing it was better than it is, yet there is no +Consequence that the _New_ should be also allegorically interpreted. +Behold his Words, for fear of a Charge of Misrepresentation[378]. "But +besides this ill-founded Imitation of St. _Paul_ (in allegorical +Interpretations of the _Old_ Testament) will his mystical Expositions of +any Passages of the Old Testament support their Pretensions (meaning the +Fathers and mine) to interpret the _New_ in a like mystical manner? No, +it will not.----And therefore (_after a little more Reasoning against +this Consequence, he concludes, that_) this Practice of _Origen_ and +other Fathers, that were mystical Expositors of the _New Testament_, was +very precarious, and without Authority." From which Words of the +_Bishop_, it is plain, that his Opinion is, that whatever Authority +there may be for the allegorical Interpretation of the _Old_ Testament, +there is no Consequence to be thence drawn, that the _New_ is to be +interpreted in a like mystical manner. But in Answer to the _Bishop_, +and in Confutation of his wild and inconsiderate Assertion, I chuse to +treat on the two foregoing Particulars; and the + +_First_ is to show, that the _Old_ Testament is to be allegorically +interpreted, and is already in Part, and will be entirely fulfilled by +_Jesus_ in an allegorical Sense. + +That the _Old_ Testament is to be allegorically interpreted, I have +Authority, even ancient Authority enough, if that would be allow'd to be +sufficient to prove my Point. We have Apostolical Authority and Example +for it. The Passages in the Epistles of St. _Paul_ and _Barnabas_ to +this Purpose are numerous, and so well known, that I need not recite +all, or any of them. And from the Passages in St. _Paul_, that might be +here produced, the Fathers asserted and concluded from his Authority, +that the whole _Old_ Testament was to be allegorized. This I believe the +_Bishop_ will grant, and spare me the Pains of Citations out of them. +And if the _Bishop_, and my other _Adversaries_, were of the same Mind +with the Fathers, on St. _Paul_'s Expressions in relation to allegorical +Interpretations of the _Old_ Testament, my present Dispute with them +would be half over. And what is the Reason that the _Bishop_ and others +will not give into the Opinion of the Fathers on the Apostolical +Passages to this Purpose? Because of their Prejudices to the _Letter_ of +the _Old Testament_, otherwise they would urge St. _Paul_'s Authority +for the _Spirit_ of it, as much as the Fathers or I can do. But being, I +say, prepossess'd of _literal_ Interpretations, and not discerning any +Force and Truth in _spiritual_ ones, they will not allow the mystical +Expositions of Scripture by _Origen_ and other Fathers, tho' made in +Imitation of St. _Paul_, to be of good Authority. And therefore I must +demonstrate to Sense and Reason, or Primitive and Apostolical Authority +will stand me in no stead. + +Again, If Authority for allegorical Interpretations of the _Old_ +Testament would avail any thing, there is ancienter, and I had like to +have said _better_, Authority for them, than _that_ of the Fathers +and Apostles, _viz._ the Authority of the more ancient _Jews_. The +Bishop of _St. David_'s[379] says, "The Christian Fathers (and why did +he not say the _Apostles_ too?) derived this allegorical Practice from +the Jewish Interpreters." He owns[380] "that _Philo Judæus_ was a +great mystical Writer as his Works which are extant testify"; and[381] +confesses that "there is Reason to believe, that this mystical Way of +expounding Scripture was of greater Antiquity than _Philo_ himself, +even amongst the _Essens_ and _Therapeuts_, whom _Philo_ writes of, +and who had amongst them several ancient Books of their Predecessors +or Founders, full of allegorical Interpretations." Thus far the +_Bishop_ says well and truly. And what Observation should he, as a +Lover of Antiquity, have made hereupon? Should he not have said, _Id +verius, quod prius_; the older any Doctrine was, the more likely to be +true, in as much as Truth precedes Error? + +But could not the Bishop have carry'd his Story of the allegorical +Interpretation of the _Old Testament_ much higher? Yes, he might, and +have told us what I do him now, that the LXX Interpreters were +_Allegorists_, as appears from the Translation itself, and from the +Opinion of the ancient Jews and Fathers of the Church concerning them. +And what's more still, he might, as a Christian, upon the Authority of +St. _Hilary_[382] have derived the allegorical Art of Interpretation +from _Moses_ himself, who received it from God; and instructed the +_Seventy Elders_ in it, from whom it continued thro' all Ages of the +Jewish and Christian Churches, without Interruption, excepting that +Opposition which the later _Caraites_ of the Jews, and _Ministers_ of +the _Letter_ among Christians, have made to it. If this be true, as I +firmly believe it, then the allegorical Method of Interpretation is of +original and divine Right. And it is reasonable to think accordingly, +that it is of _Mosaic_ and _divine_ Extraction, or the Apostles _Paul_ +and _Barnabas_, and the Fathers afterwards, had never been permitted of +God to countenance a Practice, in Imitation of the _Jews_, if it was of +a base, or of any other than _divine_ Original. The Consequence is, +that we at this Day ought to be allegorical Interpreters of the _Old +Testament_, or we set ourselves against all Antiquity, and oppose a +Tradition that's like a Command, derived from _Moses_ and God himself. + +And what can the _Bishop_ of St. _David_'s say to this Consequence? +Why, he'll tell us, tho' the allegorical Method of Interpretation be +as ancient as the _Therapeuts_ and some of their Predecessors, yet, +whatever the _Jews_ and Fathers may say of its Antiquity, it came not +from God and _Moses_, or he would subscribe to it; but took its Rise, +some Ages after the Giving of the Law of _Moses_, tho' he knows not +how nor when. And I am willing the _Bishop_ should please himself with +such an Answer and Opinion, till I have absolutely demonstrated the +Certainty of the allegorical Method, and thence made it manifest, that +it is of Mosaick and divine Original. + +As to that other Account[383] of the Original of mystical Interpretation +of Scripture, or at least of the greater Progress and Improvement of it, +which the _Bishop_ out of _Porphyry_ gives, by saying the Fathers +learned it of the gentile Philosophers, it is the most senseless and +_unscholarlike_ Opinion that a Christian can hold, and I was surprised +to see it come from him. It is true that St. _Clement_ of _Alexandria_, +_Origen_, and others, were very conversant in the Writings of the +_Greek_ Philosophers: And wherefore were they so? Was it to learn +mystical Theology of them? No, but, as St. _Jerom_[384] says, to confirm +the Doctrines of our Religion, and to confute the _Gentiles_ out of +their own Books. For it was asserted by the Fathers, and confess'd by +the _Gentile_ Philosophers, that the Mythology of the _Greeks_, the +hieroglyphical Learning of the _Egyptians_ and the Oneirocritism of the +_Chaldæans_, was all borrowed from the _Hebrews_, and had their Rise +from the mystical and allegorical Interpretation of the Scriptures, as +shall be made manifest, if the _Bishop_ and I go on in this Controversy: +And _therefore_ the Fathers studied the Writings of the _Greeks_, and +made the foresaid Use of them in the Conversion of the _Gentiles_; which +the _Bishop_ can't but know, if he remembers at all, what he has read in +St. _Clement_ of _Alexandria_, and other Fathers. But this, by the by, +with a Hint to the _Bishop_ to consider, whether he, who holds here with +_Porphyry_, or I who hold with the Fathers, writes the most like an +_Infidel_. So much then to the Accounts, which the _Bishop_ of St. +_David_'s has given, of the Origine of the mystical Interpretation of +Scripture. + +The _Bishop_ of _Litchfield_, who is to be looked on as a Writer in +this Controversy, has a large _Chapter_ against the allegorical Way of +Interpretation. I shall comprise his Opinion in a few Words out of +him. He says,[385] _he is not concerned to vindicate the Antiquity, +ascribed by_ Philo, _to the allegoric Way of writing, much less the +Abuse it was carry'd to in After-Ages; no, nor to defend, at all, this +Manner of writing_. And as to St. _Paul_'s allegorizing the +Scriptures, he says,[386] _It seems to be in compliance with the +Demand of the Jewish Christians, who were affected with allegoric +Interpretations, that St._ Paul (_who appears to have been no Fool_) +_above all the other Apostles used that Way, which he was brought into +against his own good liking_. And in another Place he says,[387] _The +Laws and Facts recorded by_ Moses, _are commonly interpreted to +natural, moral, theological and even anagogick Senses, which no one +supposed to have been ever in_ Moses_'s Thoughts, or to be other than +the Exercise of a subtle Wit, for the Instruction and Entertainment of +the Hearers_. Whether this _Bishop_ had his Wits about him, when he +said, _No one supposed the anagogick Senses of the Law to have been +ever in_ Moses_'s Thoughts_, I can't tell; but if he had rubb'd up his +Memory a little, he might have consider'd, what he says in another +Place,[388] that the Anagogical was the accustomed Way of the whole +Nation of the _Jews_ from _Moses_'s Time; and he might have known what +St. _Hilary_, whom I cited before, says, that _Moses_ taught the +Children of _Isræl_ the anagogical and allegorical Way; and whatever +he may think, _Origen_ says,[389] that _Moses_ by the Acuteness of his +Understanding, penetrated into the mystical and anagogical Meaning of +his own Law. And tho' this _Bishop_ says above, that he is not +concern'd to vindicate the Antiquity of the allegorick Way of writing; +yet I am oblig'd to vindicate its Antiquity and Truth, or I can't +write a good _Defence of Christianity_, which should now bring me (to +what I have undertaken) to make an absolute Demonstration of the +Certainty of the allegorical Method of Interpretation, and of +_Jesus_'s Messiahship upon it. + +But before I enter upon a close Proof of this grand Undertaking, I must +beg leave to tell my Readers a Story, which tho' it will for while defer +my undertaken Demonstration, yet it is properly introductory to it. I +had not long drawn up my foregoing Thoughts, (against the two Bishops, +of _Litchfield_ and St. _David_'s) of the Jewish and Christian Antiquity +of the allegorical Method of Interpretation of Scripture, before I +imparted them to my old Friend the _Jewish Rabbi_, who is a Cabalist and +Allegorist, and desired his Sentiments upon them. Whereupon he was so +kind as to send me the following Letter, with a pertinent Objection in +it, against the Messiahship of the _Jesus_ of our _Ministers_ of the +_Letter_; with a pertinent, I say, and lucky Objection, which paves the +Way for my Demonstration of the Certainty of the allegorical Way of +Interpretation, and of the Messiahship of the _Jesus_ of us _Ministers_ +of the _Spirit_; and if I can but prevail upon the two forenamed +_Bishops_, to give me their Assistance in answering the said Objection, +by humouring my Rabbi in it; we shall go a better Step, than has been +hitherto taken, for the Conversion of the _Jews_: And this is +Encouragement enough to such hearty Friends to Christianity as we are, +to set about so great and glorious a Work. The Letter is as follows. + + SIR, + + After condoling with you for the extraordinary Penalty that was + laid on you for my Invective against _Jesus_'s Miracle of _turning + Water into Wine_, which, in my Opinion, you should not have been so + heavily charg'd with, because it was purely _Cabalistical_, and + contains in it nothing better or worse than the Conceptions that we + _Jews_ entertain of _Jesus_ and his Miracles; I here send you my + Thoughts on the short Account you have given of the Antiquity of + the allegorical Method of the Interpretation of Scripture. + + You and the Fathers of your Church are certainly in the right on't, + to make it as old as _Moses_, agreeably to the Opinion, that we + cabalistical _Jews_[390] at this Day entertain of it. If it was of + later Date and original, your Adversaries are oblig'd to assign the + Time _when_, and the Occasion _how_, such a surprising and + extraordinary Method of Interpretation was introduced into the + Jewish Nation. If our Ancestors in the Days of God's inspired + Prophet, _Moses_, heard of none but literal Senses of the Law, and + if neither he nor God himself ever intended they should run into + the allegorical Strain, I ask when and what was _that Incident_ + which turn'd the Heads of our ancient Nation so religiously and + devoutly to it? I can easily conceive how it came to pass, that the + Sect of the _Caraites_ amongst us _Jews_, who now adhere to the + Letter, deserted mystical Interpretations; and why your _Ministers_ + of the _Letter_ have forsaken them; and that was because they don't + relish nor apprehend those divine Mysteries, which _your_ and _our_ + ancient Allegorists so much talk'd of, as veil'd and latent under + the Law of _Moses_. But if this be a good Reason, why they have + forsaken the allegorical Method, it is a much better Reason, why + our Ancestors, of themselves should never have taken it up. And + therefore it is plain to me, that God and _Moses_ upon the + Institution of the Law, at the same Time imparted the allegorical + Method; or it could never afterwards, _by chance_, have enter'd + into the Heads of Men, who have hitherto discern'd so little Use + and Fruits of it. + + The Reason why God by _Moses_ communicated to the _Israelites_, and + by his Providence since has kept up the allegorical Way of + Interpretation of the Scriptures, was to prepare the World for the + Reception of the _Messiah_, who was to be the Accomplisher of them + in an allegorical Sense; and our Ancestors accordingly so much + excercised their Thoughts in divine and mystical Contemplations on + the Law; because, they fancied, they could thereby, as through _a + Glass darkly_, attain to some glimmering Foresight of the Kingdom + of the _Messiah_: For you must know, that our old Cabalists[391] + held (what your _Jesus_ undertook to fulfil) that all Things that + were written in the Law and the Prophets, were, _to a Tittle_, Type + and Prophecy of the _Messiah_, who would be so far the clear + Fulfiller and Illustrater of them, as that Men would then see God + _Face to Face_: And, to be particular, they expected, in the first + Place, that the _Messiah_ would work the Redemption of his Church + after the same manner, and by the like Signs and Wonders that + _Moses_ wrought the Deliverance of the _Israelites_ out of _Egypt_. + + Agreeable to these our old Opinions of the Scripture, and to our + Expectations of a _Messiah_, did the Fathers of your Church + endeavour to prove _Jesus_'s Messiahship, by an allegorical + Explication and Application of the Law and the Prophets to him: But + in as much as they labour'd in vain, proving little or nothing, + this Way, to the Satisfaction of our old _Jews_; and in as much as + your Priesthood have altogether given over this Way of Proof; we + persist in our Disbelief of _Jesus_'s Messiahship, and expect + another for the foresaid grand Purposes. Give me Leave here to make + an Objection, founded on the concurrent and consentient Opinions of + _your_ Fathers and _our_ Ancestors, against the Messiahship of + _Jesus_, which if your Priests can answer, agreeably to their + united Opinions, they will not only make a Convert of me, but open + a Door for the Conversion of our whole Nation. + + "It is agreed between us Jews, and you Christians (excepting two or + three modern Commentators) that the Words of _Deuteronomy_, xviii. + 18. _I will raise them up a Prophet from among their Brethren like + unto thee_, are a Prophecy of the Messiah. From which Prophecy our + Ancestors[392] look'd upon _Moses_ as a Type of the Messiah, _in + all Things_, and expected that the _Messiah_ at his coming would by + way of Antitype, imitate and resemble _Moses_ in all the History of + his Life, just as Face answereth to Face in a Glass, or as a + Substance agrees to its Shadow. And I am well assured that the + Fathers of your Church accordingly held and believed, what they + endeavoured to prove, that there was an exact Similitude between + _Jesus_ in the Christian Church, and _Moses_ in the Jewish. Now if + your Priesthood can perfect that Proof, and show me, either in a + literal or allegorical Sense, an exact Resemblance, Correspondence, + and Likeness between them, I must of Necessity turn Christian. It + may be perhaps a Work of too large an Extent for them to shew this + Agreement between _Jesus_ and _Moses_ in all and every Particular; + I will be content therefore, if they can shew me a Similitude + between them in a small Part of _Moses_'s Life; as for Instance, in + the History of _Moses_'s delivering the _Israelites_ out of + _Egypt_. It was most expressly the Opinion of our Ancestors, that + the Messiah would deliver his People from Bondage, and, if I forget + not, from _Roman_ Bondage, after the Manner, and by the like + Wonders, that _Moses_ delivered his People from _Egyptian_. + _Jerom_,[393] a Father of your Church has recorded _this_ as the + universal Opinion of our Ancestors, and therefore you have the less + Reason to question it. And agreeably to this Opinion of our + Ancestors, the Fathers of your Church asserted, that _Christ_ was + such a _Messiah_, and did deliver his Church from _Roman_ + Servitude, after the same Manner (in a Figure) that _Moses_ + delivered his _Israelites_ out of _Egypt_. Nay, your Apostle + _Paul_[394] seems to assert it, saying, _Brethren, I would not, + that ye should be ignorant, how that all our Fathers were under the + Cloud, and all passed through the Sea, and were all baptized unto + Moses in the Cloud and in the Sea. Now these things were our + Examples or Types._ In which Words _Paul_ apparently alludes to, + and confirms the Opinion of our Ancestors, which he had imbibed + before his Conversion; and intimates that _Jesus_, whom he took for + the _Messiah_, was working a Redemption of his Church after the + Manner of the Deliverance of the _Israelites_ out of _Egypt_. And + so did your Fathers understand these Words of _Paul_, and + accordingly many of them labour'd to shew the Similitude between + the _Israelitish_ and _Christian_ Redemption, in order to the + Conversion of the _Jews_. But they, it seems, labour'd in vain, + shewing no tolerable nor visible Likeness of this sort between + _Jesus_ and _Moses_; and therefore our Nation to this Day continues + in Disbelief of _Jesus_'s Messiahship. However, we have not so + pertinaciously rejected _Jesus_'s Messiahship, as not to give you + Leave to resume the old Argument of it, from his Likeness to + _Moses_ in all things. If your _Priests_ can now show a Likeness + between them; if they can at this Day prove that _Jesus_ wrought + the like Miracles and Wonders (tho' in a figurative and allegorical + Sense) for the Redemption of his Church from _Roman_ Servitude, as + _Moses_ did for the Deliverance of _Israelites_ out of _Egypt_, we + will grant him to be the _Messiah_, and will believe in him. But as + we despair of such a Proof, so we reasonably persist in our + Disbelief of his Messiahship. Your _Divines_ indeed, because of the + foresaid Prophecy in _Deuteronomy_, do talk of a Likeness between + _Moses_ and _Jesus_; but it is not at all agreeable to the + Sentiments of _your_ Fathers, or the Expectations of _our_ + Ancestors concerning the _Messiah_'s Similitude to _Moses_. They + tell us, that _Jesus_ and _Moses_ were alike, because both wrought + Miracles; but this will not do, till they prove a Likeness between + their Miracles, as to Number, Nature, Use and Circumstance. The + Miracles that the _Messiah_ is to work, and which are to prove his + Messiahship, must be of a similar Nature, and to the like Purpose + that _Moses_'s were in _Egypt_, as _our_ Ancestors asserted, and + _your_ Fathers granted: But since no such Similitude is shown to be + between them, we disown _Jesus_'s Messiahship, and appeal to the + Reason and Understanding of all indifferent Judges in the + Controversy, whether we are not in the right on't for so doing." + + Thus, Sir, for the Use of your _Clergy_, have I form'd an Objection + against _Jesus_'s Messiahship, an Objection that is founded on the + concurrent Opinions of _our_ Ancestors and of _your_ Fathers: And I + shall with some Longings and Impatience wait till I hear what they + have to say to it. The Objection, in my Opinion, absolutely + destroys _Jesus_'s Pretences to the Messiahship, unless his + _Priests_, by way of Answer to it, can prove the foresaid + Similitude between him and _Moses_; between the Miracles of the One + and the Miracles of the Other; between the Deliverance of the + _Jewish_ and the Redemption of the _Christian_ Church, out of an + _Egypt_. + + I am thinking what your _Clergy_ can say to the Objection. Will + they deny, that it was the Opinion of both _your_ Fathers and of + _our_ Ancestors, that there ought to be such a Similitude between + the _Messiah_ and _Moses_, as is before describ'd? That they can't + do, because of the innumerable Testimonies to be produced out of + them to confirm it. Will they then say, that it was a false and + erroneous Opinion, which both ancient Jews and Fathers entertain'd + concerning the _Messiah_? This surely they will not do; because of + the Consequence, which charges the Apostle _Paul_ himself (in the + above-cited Place) and the primitive Christians, with the grossest + Error and Mistake concerning _Jesus_ and his Messiahship; and yet + I can't think they will ever give into the joint Opinion aforesaid + of both _Jews_ and Fathers; because of the Impossibility of proving + _Jesus_ to be like _Moses in all Things_, according to the literal + Sense of the Law, which they adhere to; and because of the + Improbability of doing it, in an allegorical Sense, after the Way + of their Fathers, or, in all this Time surely, the Matter must have + been made out, to the Satisfaction and Conversion of our Nation. + + I long, I tell you, to hear what your Christian _Priesthood_ will + say to the Objection, which surely they will not let slip, without + their Remarks and Observations upon it, any more than my Objections + against the literal Story of some of _Jesus_'s Miracles. And this + is your and my Comfort, that if you publish this present Objection + against _Jesus_'s Messiahship, the _Clergy_ can't account it a + ludicrous, profane, and blasphemous one (as they did my others) and + so bring you again under Prosecution for it: No, it is a plain, + serious, and reasonable Objection, founded on ancient Jewish and + Ecclesiastical Authority; and a pertinent, solid, and rational + Answer is expected to it. + + Now the Controversy about _Jesus_'s Messiahship is thus far revived + and commenced, let us, in God's Name, go on with it, till we come + to a final Determination, either in the Demonstration, or + Confutation of it. Your _Clergy_, can't, I think, for Shame, any + more interrupt the free Course of the Controversy, which will make + us Jews secretly insult and triumph over them; and not only confirm + us in our Unbelief of _Jesus_'s Messiahship, but will occasion + others to desert their Faith in him. + + It's a strange thing to consider how your Priesthood have, in these + latter Ages, managed the Controversy between Jews and Christians, + all by themselves, furiously disputing against Adversaries, whom + they will not allow with Impunity to speak in their own Cause: So + do they make God, who is to decide the Controversy, like an unjust + and partial Judge, that will hear only the Pleadings and Evidence + on one Side of the Question. + + But your _Clergy_ will say, that in their Writings against the + Jews, they make Objections for us as well as Answers for + themselves, and that's sufficient. Not so, say I, unless their + Objections were as good and strong as we can make for our selves. + But however, if your _Divines_ so please, I will thus agree the + Matter with them, _viz._ That they alone shall make Objections for + us, if they'll let us alone to make Answers for them, which is most + just and equal; and then the World shall behold the most pleasant + and comical _Farce_ of a Controversy, they ever were entertain'd + with. + + I remember, that in my Letter, you published, against _Jesus_'s + Resurrection, I promised the Controversy between the _Jews_ and + _Christians_, by my Consent, should turn on that Miracle. Your + _Clergy_, one or other of them, have answer'd that _Letter_; and so + might expect to hear of my Conversion, if I had nothing to reply to + them. My Reply you durst not publish, for fear of worldly + Tribulation, and so I am free from that Promise. But now that you + have fortunately given me an Occasion to make the more proper and + substantial Objection against _Jesus_'s Messiahship, herein + contain'd, I hope it will be freely and fully debated and + consider'd to the Determination of the Controversy between us. So + wishing you Health and Happiness, I am _Yours_, + + _N. N._ + +So ends the Letter of my good old Friend, the Jewish _Rabbi_, which +was a most seasonable and acceptable Present, in as much as the +Objection, contain'd in it, will open a fair Way for me to prove, +that the Stories of _Jesus_'s Miracles, as recorded in the +Evangelists, are and ought to be allegorically understood, and will +certainly receive such a mystical Accomplishment, as I, by the Help of +the Fathers, have conceived of them. The _Bishop_ of _St. David_'s, +and my other Adversaries, may not, in all Probability, be aware of +this Use to be made of the foresaid Objection; and I don't expect that +on a sudden they should; but if they'll favour me with, what otherwise +I'll endeavour to force them to, their Opinion and Debates about the +foresaid Objection against _Jesus_'s Messiahship, they shall soon +discern this Use and Consequence of it, that _Jesus_'s Miracles are +not _literally_ but _allegorically_ to be understood, and will +accordingly receive an Accomplishment. + +I trust then, that the _Bishop_ of _St. David_'s, who is principally +concern'd, will, without more Importunity, favour me with his Opinion +on the foregoing _Jewish_ Objection, which may be done in a small +Compass of Paper, either in _Print_, or in an _Epistle_. + +I expect he should tell me plainly and expressly, whether it was +really the joint Opinion of the ancient _Jews_ and Fathers of the +Church, as is affected in the Objection, that the _Messiah_ was to be +a Prophet like _Moses_ in all things, in the whole History of his +Life, and particularly with regard to the miraculous Deliverance of +the _Israelites_ out of _Egypt_. If the _Bishop_ should, what I humbly +conceive he will not, deny that it was the joint Opinion of both +_Jews_ and Fathers, as is before represented in the Objection, and +should pretend to urge Reasons and Authorities, which he will hardly +find, why such a Likeness and Agreement between the _Messiah_ and +_Moses_ ought not to be look'd for; then my _Rabbi_ and I will confirm +the joint Opinion aforesaid, with Citations, almost innumerable out of +the _Jews_ and Fathers, till the _Bishop_ shall yield to the Number +and Clearness of them. + +If the _Bishop_ should own, what I am almost persuaded he will, that +it was the joint Opinion of Fathers and _Jews_, that there ought to be +such a Similitude and Harmony between the _Messiah_ and _Moses_, as is +represented above; but should say, that it was an erroneous and false +Opinion, which the old Cabalistical _Jews_, by chance, and +unfortunately took up; and which the Fathers, even the Apostle +himself, unwarily and unhappily run into, complying with an Opinion of +the _Jews_ about the _Messiah_, without Consideration of the Weakness +of it; then I, with a little of my _Rabbi_'s Help, will further prove +the Truth and Certainty of the said Opinion, and demonstrate, that He +can be no true Messiah, who in the History of himself and of his +Church does not exactly, _to a tittle_, correspond to the History of +_Moses_ and of his People. + +But if the _Bishop_ should, what I am willing to hope he will, +ingenuously confess, there ought to be such an Agreement and Likeness +between _Moses_ and the _Messiah_ as is signified in the Objection, +then he and I will go heartily to Work, and for the Honour of _Jesus_, +whom we believe to be the _Messiah_, will absolutely demonstrate the +Similitude, there is between him and _Moses in all Things_. And this, +by the by, in the Opinion of our Fathers, is the _ONLY_ Way to prove +_Jesus_'s Messiahship, _viz._ by his Resemblance to _Moses_, and by +his Accomplishment of the Mosaick Types and Prophecy concerning him, +who, upon his own Word, came to fulfil the Law and the Prophets _to a +Tittle_. + +If the _Bishop_ and I should be so fortunate, and I trust in God we +shall, as to prove a most apparent and manifest Likeness between _Jesus_ +and _Moses_, even such a Likeness as my _Rabbi_ above demands, then +shall we stop his Mouth, and soon pave a certain Way (which will be vast +Honour to the _Bishop_) for the Conversion of the _Jews_. + +I don't despair of the _Bishop_'s joint Labours and Endeavours with +mine to so great and good a Work (for I can't think in my Heart, that +he'll otherwise wrangle about the Objection above) so (if the _Bishop_ +pleases) we'll begin this Work with a Demonstration of the Likeness +there is between the Redemption of the _Christian_ Church, and the +Deliverance of the _Israelitish_ out of _Egypt_. Not only St. +_Augustin_[395] hints that they who would show a Likeness between +_Jesus_ and _Moses_ ought to begin here; but thereby we shall humour +my _Rabbi_ in his Objection, who calls for (upon the concurrent +Testimonies of _Jews_ and Fathers) a Proof of such a Likeness between +the Redemptions of the two Churches, or he shall think it reasonable +still to persist in his Disbelief of _Jesus_'s Messiahship. + +And if the _Bishop_ and I should be so happy as to shew in an apparent +Manner, this Similitude between the Redemption of the Jewish and +Christian Church out of _Egypt_, then meeting with Success in our +Studies, will we proceed further, and illustrate other Prophecies of +succeeding Times of the Church; for I will not part with the _Bishop_, +till he is able to travel by himself, in his Contemplations on the Law +and the Prophets, and to behold, what with an ordinary _Telescope_ at +the Eyes of his Understanding he may discern, and show to his Episcopal +Brethren, _Christ_ spiritually sitting and coming on the Clouds of the +_Letter_ to the same Purposes that the old Jews, Fathers and Apostles +say he is to come, _viz._ To open and illustrate the Parables and +Ænigma's of the Scriptures, to restore Prophecy, to shew us God Face to +Face; and to raise All from a spiritual Death to Life again. And blessed +are all those, who love and desire such his Appearance. + +In my _Third Discourse_ on _Miracles_, I happen'd to speak of +_Christ_'s second and spiritual Advent on the Clouds of the Law and +Prophets; and to say "that the common Notion of his Coming on ærial +Clouds for the Resurrection of dead Bodies, _&c._ is the most +senseless and unphilosophical, that ever was taught to Mankind;" which +gave Offence to my _Bishop_, who animadverted upon me for it; but if +he ever get Sight, which I don't question, of _Christ_'s Coming on +the metaphorical Clouds of Prophecy, he'll not only be of my Mind +here, but will be sensible with me, that all or most of our +systematical Divinity, that is built on the _Letter_ of the +Scriptures, is false and groundless; and of that ill Tendency to the +Corruption of Mens Morals, that it is not so much a Wonder, that wise, +good, and thinking _Gentlemen_ are betaking themselves to Natural +Religion, as it is, that there are any Believers of Christianity, upon +the _Literal Scheme_, left among us. If it had not been _Force_, more +than _Reason_, that has hitherto kept Mankind in their Christian +Faith; or if Liberty had been indulg'd them to consider the +Absurdities of the _Letter_ of the Scriptures, they would have run ere +now, by Shoals, into Infidelity: But the allegorical Interpretation +(which the Cabalistical _Jews_[396] say, will convert _Atheists_) will +reduce Mankind to the Belief of the inspired Authority of the +Scriptures, by shewing them the perfect _Reason_, the divine _Wisdom_, +and resplendent _Truth_ of them; otherwise call'd the Messiah, the +[Greek: chrisma], the Spirit, or the _Christ_ of them, than _whom_, or +than _which_ nothing can be more desired by Philosophers, to come for +the spiritual Renovation, Restoration, Resurrection and Illumination +of Man; _consequently_ and implicitly for the Work of those mystical +Miracles, of which those wrought by _Christ_ in the Flesh are but +Types and Figures. Whether the _Bishop_ of _St. David_'s be already +apprised of this Consequence, I can't tell; but if he rub his +Intellects but a little, he must needs apprehend the Consequence of +the foresaid spiritual Advent of _Christ thus_ far "That Ministers of +the Letter then are certainly to be turn'd out of the Church: "That +the Woman of the Church then will be cured of her Infirmity at the +Spirit of Prophesy: "That the Eyes of Mankind, like the blind Man's, +will be then open'd to see, what he has hitherto been dark about, the +Mystery of the Providence of God in all Ages. And so of the mystical +Accomplishment of the other Miracles, with a little Application of +Thought, may he discern the Consequence. And when he does so, then he +will see too, what sort of a Christian I am, whom our _Ecclesiasticks_ +have falsely accused, and unjustly persecuted for Impiety, +Profaneness, Blasphemy and Infidelity, only because I have written +against the _Letter_ of _Jesus_'s Miracles, in order to turn Mens +Heads to the Consideration of their mystical Accomplishment at +_Christ_'s second spiritual and glorious Advent on the Clouds of the +Law and the Prophets. + +I have indeed written against the _literal_ Stories of _Jesus_'s +Miracles, which I still nauseate and abominate the Confinement of Mens +Thoughts to it; but if our _Clergy_ would but a little bear with me, +they shall see, I _alone_ do Honour to their literal Stories, by +making them beautiful Emblems of future and more wonderful Operations. +I have indeed call'd _Jesus_ an Impostor, Juggler, Fortune teller (and +what not?) by way of Objection against the _Letter_ of his Miracles; +but I _alone_ shall do him Honour, in those very Miracles, which he +wrought in the Flesh, by proving him to be the Wisdom, as well as +Power of God, and that _God was in him of a Truth_, and endued him +with a divine Prescience of Futurities, or he could not then have +wrought such curious and admirable Models and Prefigurations of his +mysterious Works at his _second_ Advent. + +Whether the _Bishop_ of _St. David_'s, and others, can as yet +certainly discern the foresaid Consequence of Christ's mystical +Accomplishment of his Miracles upon his spiritual Advent, I can't +guess; but if they'll favour me with their Opinion on my _Rabbi_'s +Objection above, which will lead us to the allegorical Interpretation +of the Law, they shall soon clearly see it. + +And now I would have the _Bishop_ of _St. David_'s to compare _this +Part_ of my _Defence_ with the _Third Chapter_ of his _Vindication_, +which treats _on the Practice of the Fathers in interpreting the +Scriptures in a mystical and allegorical Method_, and consider whether +He or I write the most like a Christian of an orthodox and primitive +Faith and Practice. The _Bishop_ says[397] "That it is certain, that +without such Assistance (_of the Spirit_) as St. _Paul_ enjoy'd, the +mystical Expositions of the Scripture by _Origen_ and other Fathers, +tho' made in Imitation of St. _Paul_, have no such Authority as that +of St. _Paul_ stampt on them." What, in the Name of Wonder, does the +_Bishop_ here mean? Tho' St. _Paul_ has not allegoriz'd the whole Law, +but only some few Parts; yet he expressly says, often enough, that the +whole is a _Figure_ and _Shadow_ of Things to come under _Christ_; and +our Saviour himself, as the Fathers understood him, intimates often, +that all Things that were written in the Law and the Prophets, are +Types and Prophecy of him, and that he came to fulfil them _to a +Tittle_. Is not here Authority enough for the Fathers to allegorize +the whole Law and the Prophets, in order to shew the Agreement between +the Type and Antitype; between the Shadow and the Substance; between +the Figure and the Thing figured; and between the Prophecy and its +Accomplishment. And whether the Fathers, in their allegorical +Expositions, rightly or not, hit off the Sense of the Prophecy; (for +it must be confess'd they variously allegorized _this_ and _that_ +Passage of Scripture) yet it was _their_ and _our_ Duty and Office, +from the Words of _Christ_, and the Practice of the Apostle, to keep +on in the allegorical Method, till an Harmony between the Prophecy and +its Accomplishment was made most clear. + +The _Bishop_ says in this his _Third Chapter_ of his _Vindication_, +"That the Fathers and I have abusively cited this Passage of St. +_Paul_, _The Letter killeth, but the Spirit giveth Life_, in +Justification of our mystical Expositions;" whereupon the _Bishop_ +gave us a large Explication out of his own Head, on that whole Verse; +which (because of the Shallowness of my own Pate, or the Confusion of +the Bishop's) I don't understand, and much question, whether the +_Bishop_ understands himself. However, I will here paraphrastically +give my _Readers_ the easy, plain, and intelligible Sense of the +Fathers and my self on that whole Verse[398] thus, _Who hath made us +able Ministers of the New Testament, not of the Letter_ [that is, not +of the literal Sense of the Law and the Prophets, which is the _Old_ +Testament] _but of the Spirit_, [that is, of the spiritual Sense of +the Law and the Prophets, which is the _New_ Testament] _for_ [as the +Testimony of _Jesus_, according to St. _John_, is the Spirit of +Prophecy, so] _the Letter_ [that is, the literal Sense of the Law and +Prophets] _killeth_ [that is, nulls the Testimony of _Jesus_ which is +in them] _but the Spirit_ [that is, the spiritual Sense of the Law and +Prophets] _giveth Life_ [to their prophetical Testimony.] This is most +certainly the Sense of the Fathers on this Text; and I believe the +_Bishop_ will not gainsay it, tho' he may dislike it. Hence the +Fathers, when they spoke _properly_ and not _vulgarly_, call'd the +spiritual Sense of the Law and the Prophets, the[399] _New Testament_, +and asserted that there was or would be such an Agreement between the +_Old_ and _New_ Testament; that is, between the Testament of the +_Letter_, and the Testament of the _Spirit_ of the Scriptures, as that +there would not be[400] one Tittle in the _one_, that would not be +consonantly fulfilled in the _other_; and so far as I already +apprehend this Harmony between these two Testaments, of the _Letter_, +and of the _Spirit_, I must needs say with _Origen_[401] that it's +_pleasant and ravishing to behold and contemplate it_, and hope in a +short time to make the Bishop of St. _David_'s a Partaker of the same +Pleasure. The same right Notion had the Fathers of the _Gospel_ of +_Christ_, which they have of the _New Testament_. _Vulgarly_ speaking, +the Writings of the Evangelists, and of the Apostles, were call'd the +_Gospel_ of _Christ_: But properly speaking, Christ's _spiritual +Accomplishment_ of the Law was the _Gospel_: Hence is the Meaning of +their frequent saying, "That under the Law the Gospel was vail'd, and +under the Gospel the Law was reveal'd." Hence they said, "That those +Men had nothing of the _Gospel_, who understood not the Spirit of the +_Law_." Hence they said, "The Gospel was hid to those, who had the +Veil of the _Letter_ upon their Hearts in reading of the Old +Testament." Hence it was too, that they said, "That the Gospel was but +_in Part_, and that too in a very _little Part_, reveal'd at +_Christ_'s first Coming; the full Revelation of it being reserv'd for +his second and more glorious Advent, which the World is now in great +Want of, for the curing of their spiritual _Blindness_, _Deafness_, +and _Lameness_; that is, for the Correction of their gross Ignorance +and Errors in Religion; for the Healing of their Divisions; for the +Manifestation of Truth; for the Conversion of _Jews_ and _Gentiles_; +and for the Reformation of the Manners of Mankind. + +Dear _Jesu_, to what a sad Purpose have our Hired Priesthood and +_Ministers_ of the _Letter_, of all Denominations, hitherto studied and +preach'd, even till they have lost the true, primitive, and Apostolical +Notion of "the _Gospel_; "of _Revelation_; and "of the _New Testament_! + +The Bishop of _London_ has of late publish'd two _Pastoral Letters_ on +the Certainty, Necessity, and Use of Revelation, against _Infidels_, +particularly against my self, whom he (God help his Understanding!) +takes for a Favourer of Infidelity: And to do the _Man_ Justice, I +believe he's sincere, and laments at his Heart the Unbelief of this +Age: But however, when the true _Gospel_, otherwise call'd the +_Revelation_ of the Law and the Prophets, or the _New Testament_ +(which will be fatal to the Ministry of the Letter, and an hired +Priesthood) shall be republished, restored, and repreach'd, I dare +say, without Censoriousness, or pretending to a prophetick Spirit, +that He, of all the Inhabitants of _London_ and _Westminster_, will be +the greatest Enemy to it; and for no other Reason than his own, +"because of his Unwillingness to part with his worldly Interests, +which will induce him to embrace any Arguments against it, and to +cherish any Doubts and Scruples concerning it." + +Whether the Bishop of St. _David_'s intends to proceed in this +Controversy against me, as he has begun, I know not. He promised us +his _Second Volume_ last Winter, but has adjourn'd the Publication of +it to the next, and I am apt to think he'll defer it to _latter +Lammas_: For being, I suppose, sensible, that his _First Volume_ is +built on the false Bottom of my supposed Infidelity, he'll hardly +trouble the World with another of that kind. But however, I'll not +release him out of the Controversy. I shall insist upon his letting +me know his Opinion on my _Rabbi_'s Objection against _Jesus_'s +Messiahship, herein contain'd, which if he'll favour me with, I'll +forgive him all the Virulence, and pass by all the Impertinence (to +say no worse) of his _Vindication_: Otherwise I shall be tempted to do +an unpleasant Work to myself, as well as an ungrateful one to him; +that is, further to expostulate with him for his false Accusations, +Misrepresentations, and other ill Usage of me. + +When I review my _Discourses_ on _Miracles_, and consider not only +their visible Tendency to the Proof of _Jesus_'s Messiahship, but my +solemn Declarations of the Belief of Christianity; I wonder that such +a Number of Writers against me should all of them (excepting Mr. +_Laurence_[402] whom I here thank and praise for his Ingenuity) take +me for an Infidel. I don't indeed much wonder, that the inferior Tribe +of _Levi_ (such is their egregious Ignorance!) should take me for one; +but that such presumed great _Scholars_, as are the Bishops of +_London_ and St. _David_'s, should so mistake me, is astonishing. And +I am not as yet fully satisfied, whether it be their _Ignorance_ or +their _Malice_, thus to accuse me of Infidelity: If it was really +_Ignorance_ in them, they'll soon be convinced of their Error; and +then, like good Christians, they'll make me Satisfaction for the +Injuries done me. But if it was _Malice_, and in Revenge on me for +writing so much against an _Hired-Priesthood_, then they'll go on, and +_die hard_, without any Remorse for the Troubles, Sufferings and +Expences they have put me to. + +As I am really a Christian, and shall, by God's Help, demonstrate the +Messiahship of _Jesus_, to which my _Discourses_ on his _Miracles_ +were subservient; so I will make bold to tell the _Bishops_ concern'd, +that I am as certainly persecuted, as ever any Christian was since the +Days of the Apostles: And they will do well to consider, whether they +have not everlastingly disgraced themselves, and done some Dishonour +to the best Civil Administration, that ever Nation was bless'd with, +by engaging them in the Persecution of the most sincere Advocate for +the Truth of Christianity, that ever set Pen to Paper. + +I am so far from being an Infidel, that, notwithstanding my +_Discourses_ on _Miracles_, I am an implicit Believer, and most devout +Admirer of Doctrines, Historical Facts, and Traditions of the +primitive Church, adhering to many Notions of the Fathers, besides +their allegorical Scheme (as will be seen in the Sequel of this +Controversy) which the _Divines_ of these last Ages have rejected, as +so many Weaknesses and Mistakes in them. And when I come more fully to +open my Mind, it will be well if the _Clergy_ don't change their +_Note_ about me; and instead of accusing me of Infidelity, ridicule me +for too much Credulity, and even Superstition; or I would not espouse +_such_ and _such_ Doctrines and Traditions, which all learned and +Protestant _Criticks_ have discarded. Some of these old Notions I'll +keep to myself, for fear of being over-much laught at by the _Clergy_ +for them, but others upon Occasion I will divulge; and don't care if I +tell my _Readers_ here one of them, thus: + +"The Fathers intimate that _Ministers_ of the _Letter_ are Worshippers +of the Apocalyptical _Beast_, or _Anti-Christ_; and that _that Beast_ +of a God, old _Baal_, was a Type of _Anti Christ_." This their Opinion +I found hard to digest; but if there be any Truth in it, it can't be +unlawful to jest a little with his Priests, or to ridicule their +nonsensical, foolish and absurd Doctrines, founded on the _Letter_. + +But let my Theological Notions and Speculations be of what kind +soever; what Harm can my Arguings for them do to the Community? None +at all. If they are not of God, they will come to nought sooner and +better than by a Persecution of me for them. But if they are of God, +they will stand and prevail against all Opposition of the _Clergy_, +who will lose their Reputation, if they take any other Measures, than +what Reason and Religion do allow of, to suppress them. + +My earnest Request then to the _Clergy_ is, that under the Debate I am +like to have with them, they would be pleased to keep their Temper; or +wise and impartial By-standers will say, that it's more for their +Interests than the Truth, that they are zealous and furious. + +I am not afraid of another Prosecution at Law, because I already have, +or soon shall cut off all Pretences to it, by clearing myself of all +Suspicions of Infidelity; but, for all that, I am more apprehensive of +the Rage and Indignation of the _Clergy_, than if I had been a +downright _Atheist_. No _Atheist_ or _Deist_ is or can be of that +dangerous Consequence to the modern Priesthood, as the Christian +Allegorist. Against the Growth of Deism and Atheism, the _Clergy_ may +be able for some time to maintain their Ground; but upon the Revival +of the _Ministry_ of the _Spirit_ of the Law and the Prophets, they +can't stand long. And if I should demonstrate, what I have undertaken, +the Certainty of the allegorical Scheme, and _Jesus_'s Messiahship +upon it; tho' _Jews_ and _Infidels_ then will be ready to rejoice, yet +Ministers of the Letter, notwithstanding their pretended Love to, and +Faith in _Jesus_, will be enraged; and it will be well, if I don't +feel the Weight of their Displeasure and Resentment. If that foolish +old _Dotard_, Mr. _Ayscough_[403] the _Rector_ of St. _Olave_'s, +_Southwark_, could find in his Heart to instigate the Mob to _drag me +through the Streets, and throw me into some Repository of Filth and +Nastiness_, what may I not dread from young hot-headed _Priests_, upon +the Performance of what is here undertaken? But I hope our pious and +good _Bishops_, notwithstanding the Danger of their _Thousands_ a +Year, will be my Safeguard. + +After all, it is a sad and melancholick Consideration, that the +Understandings of Mankind, especially of the Wise, Thinking and +Philosophical Part of them, should be enslaved to the Interests of +Ecclesiastical _Clodpates_, who for the sake of _Mammon_ more than +_Truth_, are furious and turbulent; otherwise any Opinions in Religion +might be profess'd, consistently with the Peace of the Publick; and +any Speculations publish'd without Animosities and Molestations. + +What Course can be taken with the _Clergy_, to persuade them to +Patience and Forbearance, whilst I prove them to be the most stupid +Sect of Philosophers, who have amongst them the fewest Rudiments of +true Philosophy, and even of the Gospel, of any Sect the World ever +knew? It's said, there is nothing so absurd, which some of the old +Philosophers have not held; but there is nothing, for Absurdity, equal +to this Belief, that the _Bible_, for its literal Story, is the Word +of God, and given by Inspiration of him. + +The _Bishop_ of _St. David_'s complains[404] of my unmannerly +Behaviour towards my Ecclesiastical Superiors; and I must confess, I +am no body at that low and _Right Reverend_ Bow, that he is fam'd for, +or I might have put in for a _Bishoprick_ before now: But if our +_Bishops_ and _Clergy_ will be pleased to keep their Temper, till I +get to the End of this Controversy, I'll pass such Compliments upon +them for their good Humour and Learning too, if they deserve it, as +they hardly ever met with. + +To conclude, I have written as plainly and intelligibly as I can, in +this _Part_ of my _Defence_. If any one shall complain of Obscurity +any where, I will, upon Intimation, endeavour to illustrate it. I +have, in some Places, asserted Things upon the Authority of the +Fathers, without producing their Testimonies, in Proof of them; but if +any question, whether their Testimonies can be here or there urg'd, +they shall, upon a proper Occasion, have Satisfaction given them. The +Reason why I have sometimes omitted the Testimonies of the Fathers, +where they might be look'd for, is because I study Brevity, intending +never to publish at once a larger _Volume_ than this present. And no +body need question my Testimonies to be ready at Hand; because I have +neither the Courage nor Confidence (like many others) to vent any new +Doctrines out of my own Head. My Talent is only to illustrate what the +Fathers have asserted; and tho' some would account me a Falsifier and +Misrepresenter of primitive Authorities, my honest Endeavours shall be +to turn the Hearts of our _Clergy_, who are like Children in +Understanding, to the Fathers. I shall end all _seriously_, +_gravely_, _calmly_ and _sedately_, with the same Words that I began +my _First Discourse_ on _Miracles_ with, saying, "If ever there was a +useful Controversy started or revived in this Age of the Church, it is +this about the Messiahship of the Holy _Jesus_, which the _Discourse +of the Grounds_, &c. has of late rais'd. I believe this Controversy +will end in the absolute Demonstration of _Jesus_'s Messiahship from +Prophecy, which is the only Way to prove him to be the Messiah, that +great Prophet expected by the _Jews_, and promised under the old +Testament." And whether Bishop _Smalbroke_ or Mr. _Stackhouse_ will +believe me, or not, I do now solemnly declare, that what I have +written in my _Discourses_, or shall write in these _Defences_, is +with a View to, what I am persuaded I shall effect, the absolute +Demonstration of the Messiahship of the Holy _Jesus_, to whom be Glory +for ever and ever. _Amen._ + + ~_FINIS._~ + +FOOTNOTES: + +[357] _Vindication in Preface, p._ ix. x. + +[358] _Fair State of the Controversy_, p. 293, 294. + +[359] _In his Preface_, p. xi. + +[360] _Vindication_, p. 2. + +[361] _Defence of Christianity_, p. 295, 310. + +[362] _Some Observations of a Layman._ 2. Tom _of_ Bedlam'_s Letter to +his Cousin_ T. Woolston. 3. _For God or the Devil: Or, Just Chastisement +no Persecution._ 4. _A Defence of the Scripture-History, &c._ + +[363] _In his_ First Pastoral Letter, p. 5. + +[364] _In his Preface_, p. ix. + +[365] _In his Dedication to the Queen._ + +[366] Siquidem Symbola quædam erant, quæ tunc gerebantur, eorum quæ +Jesu virtute semper perficiuntur. _In Matt._ C. xv. + +[367] Peragunt Formam futuri Gesta præsentia. _In Matt._ C. xxi. + +[368] Quæ a Jesu facta alicujus significantia erant. _In Serm._ lxxvii. + +[369] Ipse Salvator noster apertissimè ostendit, quòd ejus miracula +aliquid significent, dum ea faciendo aliquid agit, quod ratione carere +videatur. _In Hom. quarta post Dominic. quartam._ + +[370] _In his Preface_, p. xi. + +[371] _Ibid._ p. x. + +[372] Similitudo erat & Typus futurorum unumquodque, quod Jesus +faciebat in Corpore. _In Isai._ C. vi. + +[373] Adventus Christi unus quidem in Humilitate completus est, alius +verò speratur in Gloria: Et hic primus Adventus in Carne, mystico +quodam Sermone, in Scripturis sanctis umbra ejus appellatur. _In Jesu +Nave_, C. viii. + +[374] Pertingit ad usque secundum & diviniorem Christi Adventum +Johannis Testimonium. _Origen. in Lucam. Tom._ V. + +[375] Appropinquat enim Regnum Coelorum, ut Scribæ qui in simplici +Littera acquiescunt, resipiscentes ab ejusmodi Intellectu, erudiantur +spirituali Doctrina, quæ est per Jesum Christum, vivum Verbum, quæ +vocatur Regnum Coelorum. _In Matt._ C. xiii. + +[376] _P._ 123, 124. + +[377] _P._ 124. + +[378] _P._ 108. + +[379] _P._ 93. + +[380] _P._ 94. + +[381] Ibid. + +[382] Nam idem Moses quamvis Veteris Testamenti verba in literis +condidisset, tamen separatim quædam ex occultis Legis secretiora +mysteria septuaginta senioribus, qui Doctores deinceps manerent, +intimaverat. _In Psal._ ii. Sect. 2. + +[383] _P._ 96. + +[384] _Origenes_ decem scripsit Stromateas, omnia nostræ religionis +dogmata de _Platone_, _Aristotele_, _Numenio_, _Cornutoque_ +confirmans. _In Epist. ad Magnum._ + +[385] _Defence of Christianity_, p. 345. + +[386] _P._ 347, 353, 358. + +[387] _P._ 341. + +[388] _P._ 344. + +[389] Perspicuum est Mosem mentis acie Legis Veritatem Historiarumque +apud Scripturam Allegorias juxta Anagogen vidisse. _In Johan. Tom._ VI. + +[390] Asseverant Judæi, deum Mosi primùm Legem scriptam tradidisse, +arque hanc postea in longo illo Dierum 40 spatio, quo in monte apud se +agebat Moses, exposuisse, ita ut singulorum præceptorum genuinum +Sensum, Causas, & Fines tum Rationem quoque eadem adimplendi illi +accurate declararet. _Apud Wagens. Tel. ignea._ p. 580. + +[391] See _Basnage_'s History of the _Jews_, p. 189. + +[392] Doctioribus inter Judæos notissimum est, quod Moses qui primus +fuit Salvator Israelis, etiam in omni Vita & Operibus suis fuerit +Typus & Figura ultimi Redemptoris. _Christiani Meyer_ de Gen. Christi, +_p._ 145. + +[393] Judæi veteres expectabant similem Ægyptiacæ Liberationem, ut +scilicet Pharoah & omnis ejus Exercitus qui per 430 Annos Populum Dei +captivum tenuit, in mari rubro submersus est; sic etiam Romani qui +eodem Annorum numero Judæos possessuri, ultione Domini deleantur. _In +Joelis_ C. iii. + +[394] 1 Cor. _C._ x, 1, 2, 6. + +[395] Eloquar Propositiones sive Ænigmata ab Initio, id est, ex quo +Populi Congregatio adducta est ex Ægypto. _In Ps._ lxxvii. _Sect._ 4. + +[396] See _Basnage_'s History of the _Jews_, p. 189. + +[397] _P._ 108. + +[398] 2 _Cor._ iii. 6. + +[399] Et non Litera Legis, sed ejus Spiritus, hoc est, Novitas +Testamenti. _Tertull. contra Marcion_, Lib. V. C. 11. + +[400] Veteris Testamenti ad Novum tanta Congruentia, ut Apex nullus, +qui non consonet, relinquetur. _Sti. Augustini de Utilit. Credendi_, +Sect. 9. + +[401] Jucundum est istum Consensum intelligere circa convenientia +duorum Testamentorum. _In Matt. Tract._ 6. + +[402] _In his Expostulatory Letter to Mr._ Woolston. + +[403] _In his_ Lent Sermon _at St._ Saviour_'s_, Anno 1729. + +[404] _In his Preface_, p. xvii. + + + + + _BOOKS written by Mr._ WOOLSTON, _and sold by him next Door to + the_ Star _in_ Aldermanbury, _and by the Booksellers of_ London + _and_ Westminster. + + +I. The old Apology reviv'd, _&c._ + +II. Dissertatio de Pontii Pilati Epistola ad Tiberium circa Res Jesu +Christi gestas. + +III. Origenis Adamantii Epistolæ duæ circa Fidem vere orthodoxam & +Scripturarum Interpretationem. + +IV. The exact Fitness of the Time of Christ's Advent, demonstrated by +Reason, against the Objections of the old Gentiles, and modern +Unbelievers. + +V. Four Free-Gifts to the _Clergy_, or Challenges to a Dispute on this +Question, whether the Hireling Priests of this Age, who are all +Ministers of the Letter, be not Worshippers of the Apocalyptical +Beast, and Ministers of Anti-Christ. + +VI. An Answer to the said Four Free-Gifts. + +VII. Two Letters to Dr. _Bennet_, on this Question, Whether the People +call'd _Quakers_, do not the nearest of any other Sect in Religion, +resemble the primitive Christians in Principle and Practice. + +VIII. An Answer to the said two Letters. + +IX. The Moderator between an Infidel and an Apostate: Or, the +Controversy between the _Grounds_ and his ecclesiastical Opponents, +set in a clear Light, _&c._ + +X. Two Supplements to the Moderator, _&c._ + +XI. A Defence of the Miracle of the _Thundering Legion_, against a +Dissertation of _Walter Moyle_ Esq. + +XII. Six Discourses on the Miracles of our Saviour. + +XIII. Two Defences of the said Discourses. + + + + +Transcriber's Notes: + +Non-Latin characters have been replaced with the nearest Latin +equivalent for example [oe] (the oe ligature), was replaced with oe. + +Inconsistent hyphenation has been left as in the original text. + +Inconsistent use of contractions are left as in the original text. + +The long s has been replaced with the modern s in order to improve +readability. + +In some cases the footnotes refer to the text prior to the footnote +anchor and in some cases they refer to the text after. All anchors +have been attached to the word before the anchor. + +Bishop Smalbroke and Smallbroke are used interchangeably throughout as +are Lichfield and Litchfield, left as in the original text. + +Inconsistent italicising appears throughout, left as in the original +text. + +There are several words that are consistently misspelled and also +correctly spelled in the text (i.e. litteral, sensless, antient, +ideot), these were left as in the original text. + +There are several places where closing quotes are not present, left as +in the original text. + + + + + +End of the Project Gutenberg EBook of Six Discourses on the Miracles of our +Saviour, by Thomas Woolston + +*** END OF THE PROJECT GUTENBERG EBOOK 41203 *** |