Chapter I: Front Matter (1)

Thomas Woolston

SIX DISCOURSES
ON THE MIRACLES
OF OUR SAVIOUR

_and_

DEFENCES
OF HIS DISCOURSES
1727-1730

Garland Publishing, Inc., New York & London

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.]

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_.

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.