After this fashion do the Fathers, one or other of them, copiously treat on every Part of this Transfiguration ofJesus. 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 ofMosesandElias's appearing on the Mount withJesus; and gives us to understand what they talk'd about, and that was, not onJesus'sDecease which he would accomplish atJerusalem, as our Translation has it, but on the Prophecy of the Old Testament; particularly, as St.Lukesays, onMoses's Book ofExodus, and how he would fulfill itat 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 ofJesus's Transfiguration's being an Emblem, an Enigma, and figurative Representation of a future and most gloriousTransfiguration, 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 byJesus.
And thus I have consideredthreeof the Miracles of our Saviour, and shewn how they are Absurdities, according to the Letter, consequently do make nothing for his Authority andMessiahship. 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 theClergyhave chew'd upon these a while, I will take into Examination some others ofJesus'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 ofJesus's Miracles, and should by right have been first spoken to; but I amalmost 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 theClergyquite out of all Temper. I would not now for the World be so impious and profane, as to believe, with ourDivines, what is contain'd and imply'd in the Letter of this Story. IfApollonius Tyanæus, and notJesus, had been the Author of this Miracle, we should often have reproached his Memory with it. It is said ofApollonius 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, ourDivinescan 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 ifApolloniushad done, as ourJesusdid 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 beforewell 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 againstthe Letter, as may make ourDivinesasham'd of it.
I will also take into ExaminationJesus's Miracle[67]offeeding 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 questionJesus'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 howJesusamused them all the while, that they had the Patience to stay with him without Food; but I much more wonder, that no Victuallers besides theLadwith his Loaves and Fishes, of whom, and his Occupation, whether it was that of aBakerorFishmonger; 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, Isay, 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) ofJesus's feeding his Thousands with a few Loaves, there must be some Fascination or Enchantment (condemn'd by the Laws of theJewsas well as of other Nations) in the Matter; or the People if they had stay'd one Day, would not two, much less threeto 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 ofMosesare thefive Barley Loaves, &c. and the septiform'd Spirit, theseven Loaves, &c.) for a good Notion of this Miracle, and if they don't make it a Parable; do what ourDivinescan, it will turn to the Dishonour of the holy Jesus.
I will also consider the Miracle ofJesus'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 whereJesuswas, because his Bearers could not enter in at the Door for the Press of the People. This literally is such aRodomontado, 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? Itsstrangethey had not so much Compassion on theParalytick, as to give way to him: Itsmore strangethat 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: Itsyet 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 moststrange, thatJesus, 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 ofJesus's curingthe[69]blind Man, for whom Eye-Salve was made of Clay and Spittle; which Eye-Salve, whether it was balsamick or not, does equallyaffect 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 inJesus.
I will also take into Consideration the several Stories ofJesus'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 ofJesus's divine Authority and Messiahship; or, for Instance,Jesus, when he raisedJairus'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 ofJesus'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 ofFrankincenseandMyrrhe, to a new-born Babe. If with theirGold, which could be but little, they had brought theirDozensof 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 aWill-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 ourDivines, take again into Consideration the miraculous Conception of the VirginMary, and the Resurrection ofJesusfrom the Dead. I do believe, if it may so please ourDivines, thatJesuswas born of a pure Virgin, and that he arose from the Dead: But speaking too briefly, in theModerator, 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 theEvangeliststhan 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 ofJesus'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 ofJesusas they are literally understood, by the Notions which ourDivineshave 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 someFree-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 theGrounds, without passing by Mr.Chandler'sEssay on Miracles; on which the more Remarks will be made, if it be but to pay my Respects to theArchbishop's Judgment, and to shew my Admiration at those extravagant Praises, which hisGraceatLambethhas bestowed on that Author. Among other his notable Notions of a Miracle (and theArchbishopsays 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. Thisis certainly a good and right Notion of a divine Miracle; and I don't doubt, but according to it, Mr.Chandlerand theArchbishopthink, they can justify the literal Story of our Saviour's Miracles, against the Charge ofFableandRomance: 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 ourDivines, by espousing the Letter of Christ's Miracles, have deceived themselves into the Belief of the most arrantQuixotismthat 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 evenJesushimself, means that his Miracles, as recorded in theEvangelists, 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 whatJesusmeans, 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 supposedto be wrought by him in theFlesh, but to those mystical ones he would do in theSpirit, 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 mycourteous Readerswill 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 thatJesusreally 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, andMessiahship.
In the mean Time ourDivinesmay go on in their own Way, if they think fit, and admireJesusof 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 spiritualJesusandMessiah, 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 trueMessiah, which the Fathers universally adher'd to. Whether ourJesus, at this Day, be such a spiritualMessiahto his Church, or whether she does not stand in need of such a one, is the Question that ourDivinesare 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'dfalseas well astrueProphets,badas well asgoodMen, such asApollonius,Vespasian, and many others to cure Diseases, and to do other mighty Works, equal to what are literally reported ofJesus, 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 ofJesus'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 ofJesus's divine Authority andMessiahshipto the Conversion ofJewsandInfidels.
I have no more to do at present, but, like aModerator, to conclude with a short Address and Exhortation toInfidelsandApostates, the two contending Parties in the present Controversy. And
First, ToApostates, I mean the Writers against theGroundsandScheme. Whether you,grave Sirs, who account your selves orthodoxDivines, tho' there is little but Contradiction and Inconsistency amongst you, do like the Name ofApostateswhich 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 worseTitle, but I was willing to compliment you, rather than reproach you with this.
But setting aside the Title ofApostates, 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 ofJesus's Messiahship from Prophecy, upon the Terms of the allegorical Scheme proposed in myModerator, you shall find me your hearty Abettor. Upon the allegorical Scheme, I don't doubt but we shall soundly drub and mawlInfidels, 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 ownWay, 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 toAllegoristsfor Help, will gain a compleat Victory and Triumph over you.
Instead of the Help ofAllegorists, you, I find, under the Disappointment of your literal Scheme, chuse rather to have Recourse toJesus's Miracles: But what little Dependence there is upon his Miracles, in your Sense, I have inpartproved 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 theJewsandGentiles.
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.TheophilusofAntioch,Origen,St.Hilary, St.Augustin, St.Ambrose, St.Jerome, St.Chrysostom, St.JohnofJerusalem, St.Theophylact, and other occasional ancient Pieces on one part or other of theEvangelists; 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 learnedDivinesof the Church ofEngland, 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 thePressagainst 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 thePress, 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 ofJesus's Life, as recorded in theEvangelists, 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 andMiracles, 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 theEvangelists, 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 ofJesus. So leaving you to chew upon this, I turn
My Address toInfidels, 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 ofFree-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 theClergy, in giving you a no more honourable Title than I do them. And I trust you will not be offended at the Title ofInfidels, 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, whoseAbsurdities, false Reasonings, Inconsistencies, and foolish Glosses on the Scriptures, have occasioned your Departure from the Faith in Christ.
I thank Mr.Schemefor the noble Present of his Book, which I received and read with Pleasure. But instead of one, he should have sent me aDozenfor the Use of Friends and Borrowers, who are very curious and importunate for the Perusal of it. For what Reason he envies theBooksellersthe publick Sale of his Work, chusing rather to give it awaygratis, than that they should reap any Profit by it, I know not. Surely it is not to bring anOdiumon theClergyfor Persecutors, as if such an useful and philosophical Piece might not appear publickly without Danger from them: If so, I hope theClergywill 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 theModerator, 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.Groundshappily 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 literalSchemists, and ride in Triumph over them, yet other Defenders of the Faith, call'dAllegorists, will arise to your Confutation and final Overthrow.
If I am not mistaken,Sirs, your Adversaries, the literalSchemists, whom I callApostates, are about making a Retreat, and yielding the Field of Battle to you. TheBishopofLitchfield, the greatest General on their Side, will not only find ithard to levy any more Forces in Defence of histwelveliteral 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 mySupplementsto theModerator; or, if the Fathers are neglected by him; they and I, keeping out of the Reach of hisBug-Bear, will treat him with such familiar Language, as never was given to one of his Order.
Mr.Schemeseems 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 holyJesus, our spiritualMessiah, to whom be Glory and Praise for ever and ever.Amen.
Audendum est, ut illustrata Veritas pateat, multique ab Errore liberentur.Lactant.
Printed for the Author, Sold by him inBell-Alley,Coleman-Street, and by the Booksellers ofLondonandWestminster. 1727.
[Price One Shilling.]
Chapter Bar.
My Lord,
Capital Y.
our Fame for that celebrated Book, call'd theDefence 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.Schemehas very untowardly written against you, yet this isstillyour Honour, that you are anAuthor, not unworthy of his Regard and Notice.
I am, in Opinion with the Fathers, against an establish'd Hire for thePriesthood, 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 yourOrderwould appear in this Controversy, that the World might see what famous Men are ourBishops, and of what Use theirHundredsandThousandsa 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 greatBishopofLondon, from his lastCharge to hisClergy, 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 theModerator; 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 theBishopofLondonseconds 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 thatPhilisthingoes off, giving you the last Blow in the Controversy? Nothing less than that he has gotten the better of the LearnedBishopofLichfield, and has refutedChristianity 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.Schemehas 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 yourLordshipengages him again from thePress, I hope you'll be more explicite for Liberty of Debate. Through godly Zeal forChurch, you unhappily made a Slip, in yourDedicationto theKing, on the persecuting Side of the Question, which had lik'd to have sully'd the Glory of your whole Work. Such agrand 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 yourLordshipmay think on't, but the Prosecution of theModeratorwas, 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 littledisgustful to your nice and delicate Taste in Theology, which relishes nothing better than the plain and ordinary Food of the Letter ofChrist's Miracles: But however, you will readily interpret thisDedicationto your Honour, and if you should make me a large present of Gold for it, I sincerely assure yourLordship, 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,
London,October13th1727.
MyLORD,The Admirer ofYour Wit, Learningand Orthodoxy,Thomas Woolston.
Chapter Bar.
Capital I.
here publish anotherDiscourseon 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 whichthatmet with. If any of ourClergywere, and besides them, few or none could be offended at my formerDiscourse, 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 formerDiscourseI fairly declar'd, that if theClergycould disprove my Arguments against theLetter, and for theSpiritof the Miracles I there took to task, I would not only desist from the Prosecution of my Design, but own my self an impiousInfidelandBlasphemer, 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 forthe Service of Infidelity, but for the Honour of the Holy Jesus, and to reduce theClergyto the goodold Way, and theonly Wayof 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, whichJesuswas justly fam'd for, are none of the proper Miracles of theMessiah, 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 ofJesus, as recorded by theEvangelists, 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, whatJesusmeans, 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 theFlesh, but to those mystical ones, which he would do in theSpirit, 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 followingDiscourse, say, that if it had been intended by our Saviour, that any rational Argument for his divine Authority andMessiahshipshould 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 theEvangelistshave taken no such Care in their Narrations of Christ's Miracles. As for Instance,Jesusis supposedoften miraculously to cureLameness; but there is no Account of the nature and degree of Lameness he cured; nor are we certain, whether the Skill of aSurgeon, or Nature it self, could not have done the Work without his Help. If theEvangelistshad 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 howJesuscommanded 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 nosuchMiracle recorded of Christ, nor any thing equal to it; so far from it, that the best and greatest Miracles ofJesus, 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 ofJesus, as recorded in theEvangelists, 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 Examinationthreeof the Miracles of Jesus,viz.those, ofhis driving the Buyers and Sellers out of the Temple; Ofhis exorcising the Devils out of the Madmen, and sending them into the Herd of Swine;andOf 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 ofJesus's Miracles,viz.those, Ofhis healing a Woman that was afflicted with an Issue of Blood, twelve Years; Ofhis curing the Woman that labour'd under a Spirit of Infirmity, eighteen Years; and Ofhis telling theSamaritanWoman her Fortune of having had five husbands, and living then in Adulterywith another Man: Which are, all three, reputedly most miraculous and admired Stories. The two former, they say, are Arguments ofJesus'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, ourClergyought to be glad, because what I do in it, is to the Honour of the HolyJesus, and to turn those pretendedly miraculous Stories into divine Mysteries.
In my former Discourse I gave myReaderssome Reason to expect, that inthisI would treat on some ofJesus's Miracles, which I there mentioned,viz.On his turning Water into Wine at a Marriage inCanaofGalilee; andOn his feeding of Thousands with a few Loaves and Fishes in the Wilderness; andOn his Cure of the Paralytick, for whom the Roof of the House was broken up to let him down into the Room whereJesuswas, &c. And I then really did design to speak to these Miracles, but upon Consideration, finding them most ludicrous Subjects accordingto the Letter, I forbear it at present, having no Inclination to put theClergyquite 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 theClergyin 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 theClergy, like an untamedColt, 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 aforesaidthree, that of almost any in the Gospel may be most inoffensively treated on. I begin then,
1. To speak to that Miracle ofJesus's[79]healing aWoman diseased with an Issue of Blood, twelve Years. To please ourDivines, I will allow as much of the Truth of the Letter of this Story, as theycan desire. The Fathers themselves, who are for turning the whole History ofJesus's Life into Allegory and Mystery, don't deny that a Woman was cured of anHæmorrhage, after the Manner that is here described by the Evangelists. St.Augustinsays[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,Infidelsmay 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 ofChrist's Miracles, as ourDivineshold, 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 greatnessof 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,Infidelsmay 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.Matthewwriting of it, says the Woman was αιμορροουσα, that is,obnoxious to bleeding; St.Markand St.Lukesay of her, that ουσα εν ρευματε αιματος, she was in an efflux or running of Blood. But neither one nor the other of theEvangelistssignify of what Degree herHæmorrhagewas, 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 obnoxiousnessto 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 ourDivineshave determined of what sort it was. But a great Miracle is wrought, they think, in her Cure, without knowing the Disease; whichInfidelswill 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 thisHæmorrhageproceeded from what Part of the Body ourDivinesthink 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 supposePhysicianswill 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 thisHæmorrhagewas rather of Advantage to the Health of the Patient, than of Danger to her, and that the Woman was morenicethanwise, or she would never have sought so much for Help and Cure of it? SomeHæmorrhagesare better kept open than stop'd and dry'd up; and ifInfidelsshould say, thatthiswas a Preservative of the Life of the Woman, like anIssue, at which Nature discharges itself of bad Humours, Who can contradict them? Nay, if they should say thatJesus's Cure of this Woman'sHæmorrhagewas 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 onPhysicians; which is a Sign, some may say, that her Disease was grievous,irksome, and dangerous, as well as incurable by Art. ButInfidelswill 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, theApothecary, 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 theEvangelists, especially St.LukethePhysician, 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 andgrievous Maladies, or theEvangelistswould 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 Judgmentof aPhysician, 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 hisPhysicianand 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, becauseJesuscould do no Cures and[84]Miracles against Unbelief, Who can help it? In this Case ourDivinesmust prove, that this Woman'sHæmorrhagewas 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 theEvangelistshave given of it.
OurDivineswill 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 saysthat Virtue had gone out of himto the healing of her: And I wishInfidelswould acquiesce here, and not say, thatJesus'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, thatJesus, 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 thePope, when he was last atBenevento, that he wrought three Miracles, which our ProtestantClergy, I dare say, believe nothing at all of. But, for all that, it is not improbable, but thatsome diseased People, considering their superstitious Veneration for thePope, and their Opinion of the Sanctity of thePresent, 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 thePopescuring anHæmorrhagelike this before us? What wouldProtestantshave said to it? Why, "that a foolish, credulous, and superstitious Woman had fancy'd herself cured of some slight Indisposition; and the craftyPopeand his Adherents, aspiring after popular Applause, magnified the presumed Cure into a Miracle. If they would have usProtestantsto 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 thePope, is easy; and ifInfidels,Jews, andMahometanswho have no better Opinion ofJesus, than we have of thePope, 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 theNatureof the Disease, and theMannerof 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 anOratorthan aPhysician) 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 theGentilesin after Times. And as to herHæmorrhageorIssue of Blood, they understandit of the[87]Impurity and Corruption of the Church by ill Principles and bad Morals, that the wouldflow with. Some of the Fathers, as[88]Gregory Nazianzen, and[89]Eusebius Gallicanus, will have theIssue of Bloodto 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.
Thetwelve Yearsof the Woman's Affliction with herHæmorrhageis a typical Number of the Church's impure State for abovetwelve Hundred Years. And whether some of the primitive Church did not, by the saidtwelve Yearsof the Woman, understandtwelve Ages, I appeal to[90]Irenæus, to whom I refer myReaders, Accordingly this typify'd Woman of the Church, should be the same with the Woman[91]in the Wilderness, that, as St.Johnsays, 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 aftertwelve YearsAffliction, to be cured of her Disease byJesus; so it is the Opinion of the Fathers, that the Church universal, aftertwelve Hundred Yearsof 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 herIssue 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 herHæmorrhageand mysticalWoundsandSores;if her present impure and unsound State be not chang'd into an holy, healthy, and peaceable one; many goodProtestants, 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 thePhysiciansof the Woman, that have had the mysticalHæmorrhageand 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]spiritualPhysicians; but ourDivinesand Preachers of all Denominations like the Metaphor, and think themselves ablePhysiciansat 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 ourDivineslike to be accounted thePhysiciansof the Text before us, I much question; but it is certain that[93]Eusebius Gallicanusexpresslysays, that ourDivinesand pretended Philosophers are meant by them; and venerableBede[94]upon the Place is of the same Mind too.
The Woman of the Gospel is said[95]tosuffer 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 herPhysicians, 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 ecclesiasticalQuack Doctorscontributed to her ill State of Health. As many Physicians with their different Applications tormented the poor Woman; so our manyEmpericksin Theology with their differentSchemesofChurch Government and variousSystemsof 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'sIssue of Bloodbe, 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 goodStipticin this Case that they have been the Occasion of the Effusion of much Christian Blood; there having been many a War and Persecution, that theseIncisionDoctors, who should be allBalsam, have been the Cause of.
The Womanspent 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 abouttwelve Hundred Years, like thetwelve Yearsof the Woman, that theClergy, our Practitioners in Theological Physick, have received of the Church vast Fees, Stipends and Gratuities (for before that time herDoctorsprescrib'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 uponPhysiciansto 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 anIssue 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 theIssue of Bloodin this Woman. Every minute Circumstance of it is thus to be allegorized, if need was. Whether theClergywill like this parabolical Explication of it, I neither know nor care. They have their Liberty withAtheistsandInfidelsto 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 foresaidtwelve Ages, should be purified and sanctified; if her Errors and Corruptions, of which the Woman'sUncleannessis a Type, should be heal'd; if War and Persecution, typified by herIssue 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 thencome behindJesus (which[98]is a Figure of future Time) and rightly touch by Faith, and apprehendhis[99]Garments or Words of Prophecy, about which Christians have hitherto beenpressingand urgent; and if the Gifts of the Spirit, likeVirtue 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 hisMessiahship, 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 theHæmorrhageof 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 theNature of her Disease, and the Manner, rationally speaking, ofJesus's healing of it. And so I pass to the Consideration of
2. Another Story of a miraculous Cure perform'd byJesuson 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 ourDivinesa great Miracle, and one of the greatest thatJesuswrought, 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 ourDivines, whom I would not offend wilfully, I will allow, thatJesusmight lay his Hands on, and speak comfortably to such a drooping, stooping, and vaporous Woman, full of Fancies of theDevil'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 beingSatan-ridden: And what of all that? Where's the Miracle?If the Story of such a Miracle had been related of anyImpostorin Religion, of anArch-Heretick, orPopish Exorcist, ourDivineswould 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 theDevilout 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 theDevilinto the Story, in another Case, ourDivineswould have said was only the Fancy of the Woman, or the Device of theMiracle-Monger, to magnify his own Art and Power. And ifInfidels,Jews, andMahometans, should say so of this Story ofJesus, they would be no more unreasonable in their Conjectures and Solutions of this Miracle, than we should have been in another and parallel Case.