Chapter II: Front Matter (2)

And what did _Moses_ and _Elias_ on the Mount with _Jesus_? Was it in their own proper Persons that they appear'd? or were they only some Spectres and Apparitions in resemblance of them? It is said, that they were talking with _Jesus_; what then did they talk about? The three greatest Prophets and Philosophers of the Universe could not possibly meet and confer together, but on the most sublime, useful, and edifying Subject. Its strange that the Apostles, who over-heard their Confabulation, did not make a Report of it, and transmit it to Posterity for our Edification and Instruction. St. _Luke_, as our _English_ Translation has it, seems to say that they talk'd together of _Jesus_'s _Decease which he should accomplish at Jerusalem_; but this can't be the Meaning of St. _Luke_'s[57] Words, which so interpreted, are no less than a _Barbarism_, and, I appeal to our Greek _Criticks_, an Improper Expression of such Signification. We must then look for a more proper Construction of the Phrase in St. _Luke_, or we must remain in the Dark, as to the Subject, that _Moses_ and _Elias_ talked with _Jesus_ about.

But further, Why could not this Miracle have been wrought in the Valley as well as upon a Mountain, whither _Jesus_ and his three Apostles ascended for the Work of it? Naughty _Infidels_ will say, it was for the Advantage of a Cloud, which often moves and rests on the Tops of Mountains, to display his Pranks in. And why was it not done in the Presence of the Multitude, as well as of his three Apostles? The more Witnesses of a Miracle, the better it is attested, and the more reasonably credited; and there could not surely be too many Witnesses of this, any more than of others of _Jesus_'s Miracles, if real ones. Ought not the unbelieving Multitude, for many Unbelievers unquestionably were amongst them, to have had a Sight and Hearing of this Miracle, as well as the Apostles? Who should rather see the Miracle, than those who wanted Conviction? Were they to take the Report of the Miracle upon the Word of the Apostles, who were Parties in the Cause? Our _Divines_ may possibly say they ought: But _Infidels_ and _Free-Thinkers_ would cry out against them, for juggling Tricks, and pious Impostures.

These are all Difficulties and hard Questions about the Miracle of Christ's Transfiguration, which our _Clergy_, who are Admirers of the Letter of that Story, are obliged to account for; and I believe it will be long enough before they give a proper and satisfactory Answer to many of them.

Let's hear then what the Fathers say to this miraculous Story of _Jesus_'s Transfiguration. And it is agreed amongst them, that the whole is but a Type,[58] Prefiguration, and[59] ænigmatical Resemblance of a future and more glorious and real Transfiguration. And whenever they speak of any Part of the Story, they never explain to us how the Matter went upon Mount _Tabor_, but tell us of what _this_ or _that_ Part of it is figurative and emblematical; and how it is to be understood, and will be fulfill'd in future Time. As thus, by _the_[60] _six Days_, they understood six Ages of the World, after which a real and mysterious Transfiguration will be exhibited to our intellectual Views. By _Moses_ and _Elias_[61] talking with _Jesus_, they mean the Law and the Prophets, upon an allegorical Interpretation, bearing Testimony unto Christ as the Fulfiller of them. By the[62] _Mountain_ on which this future Transfiguration will be exhibited, they understand the sublime and anagogical Sense of the Law and the Prophets. By his _Transfiguration_ it self, they mean his taking upon him, and passing through the Forms of all the Types of him under the Law, as of a Lamb, a Lion, a Serpent, a Calf, a Rock, a Stone, and of many others, which he is to fulfil, and which will then be clearly discern'd by us. By the black Cloud[63] that at present obstructs this Vision, they understand the Letter of the Old Testament. By the white[64] Vestments of _Jesus_, they mean the Words of the Scriptures, which will then shine clear and bright. By the Voice out of the Cloud, they mean, with St. _Peter_, the Word of Prophecy, that will sound in the Ears of our Apprehensions. And lastly, they tell us, that the Way to attain to the Sight of this glorious Vision, is by ascending (not by local Motion, but by Reason) to the Tops of the Mountain of the mysterious and sublime Sense of the Law and the Prophets. If we continue in the Plains and Vallies[65] of the Letter, like the Multitude under the Mountain, we shall never see _Jesus_ in his shining Vestments, nor how he was transform'd into the Types of the Law; nor _Moses_ and _Elias_ talking with him; nor the Law and the Prophets agreeing harmoniously in a Testimony to him.

After this fashion do the Fathers, one or other of them, copiously treat on every Part of this Transfiguration of _Jesus_. I could collect an almost infinite Number of Passages out of their Writings to this Purpose: But from these few it is plain, they look'd on the Story of Christ's Transfiguration, but as a Figure and Parable; and they were certainly in the right on't, in as much as this their Sense of the Matter, and no other, will solve the Difficulties before started against the Letter, as any one may discern, if he attentively review and compare one with the other: As, for instance, this their Sense and Interpretation lets us into the Reason of _Moses_ and _Elias_'s appearing on the Mount with _Jesus_; and gives us to understand what they talk'd about, and that was, not on _Jesus_'s _Decease which he would accomplish at_ Jerusalem, as our Translation has it, but on the Prophecy of the Old Testament; particularly, as St. _Luke_ says, on _Moses_'s Book of _Exodus, and how he would fulfill it_ at the New Jerusalem.

Whether any, besides my self, does really apprehend, and is willing to understand this Story of Christ's Transfiguration, as I do, I neither know nor care. I am not bound to find others Ears, Eyes, and Capacities. What I have said is enough to shew the Sense of the Fathers about this Matter. If any dislike their concurrent Opinion of _Jesus_'s Transfiguration's being an Emblem, an Enigma, and figurative Representation of a future and most glorious Transfiguration, such a one as they speak of; let him account for the Difficulties and Objections which I have before raised against the Letter of this Story. In the mean time I shall think it, literally, an absurd, improbable, and incredible one, and no other than a prophetical and parabolical Narrative of what will be mysteriously and more wonderfully done by _Jesus_.

And thus I have considered _three_ of the Miracles of our Saviour, and shewn how they are Absurdities, according to the Letter, consequently do make nothing for his Authority and _Messiahship_. I can and will do as much by his other Miracles; for I would not have any one think I am gotten to the End of my Tedder, but for some Reasons best known to my self, I publish these Remarks on these three first. After the _Clergy_ have chew'd upon these a while, I will take into Examination some others of _Jesus_'s Miracles, which for their literal Story are admired by them. As for Instance,

I will take to task his Miracle[66] _of changing Water into Wine at a Marriage in Cana of Galilee_; which was the beginning of _Jesus_'s Miracles, and should by right have been first spoken to; but I am almost too grave to handle the Letter of this Story as I ought; and if I had treated it as ludicrously as it deserves, I don't know but at setting out, I should have put the _Clergy_ quite out of all Temper. I would not now for the World be so impious and profane, as to believe, with our _Divines_, what is contain'd and imply'd in the Letter of this Story. If _Apollonius Tyanæus_, and not _Jesus_, had been the Author of this Miracle, we should often have reproached his Memory with it. It is said of _Apollonius Tyanæus_, that a Table was all on a sudden, at his Command, miraculously spread with Variety of nice Dishes for the Entertainment of himself and his Guests; which Miracle, our _Divines_ can tell him, makes not at all to his Credit, in as much as it was done for the Service and Pleasure of luxurious Appetites. But if _Apollonius_ had done, as our _Jesus_ did at this Wedding, they would have said much worse of him; and that, modestly speaking, he delighted to make his Friends thoroughly merry, or he would not be at the Pains of a Miracle to turn so much Water into Wine, after they had before _well drank_. If the Fathers then don't help us out at the mystical and true Meaning of this Miracle, such farther Objections may be form'd against the Letter, as may make our _Divines_ asham'd of it.

I will also take into Examination _Jesus_'s Miracle[67] of _feeding many Thousands in the Wilderness with a few Loaves and Fishes_; which, according to the Letter, are most romantick Tales. I don't in the least question _Jesus_'s Power to magnify or multiply the Loaves, and, if he pleass'd, to meliorate the Bread: But that many Thousands of Men, Women, and Children, should follow him into the Wilderness, and stay with him three Days and Nights too, without eating, is a little against Sense and Reason. Whether the Wilderness was near to, or far from the People's Habitations, the Difficulties attending the Story are equally great. I wonder how _Jesus_ amused them all the while, that they had the Patience to stay with him without Food; but I much more wonder, that no Victuallers besides the _Lad_ with his Loaves and Fishes, of whom, and his Occupation, whether it was that of a _Baker_ or _Fishmonger_; and of his Neglect of his Master's Business here; and of the Reason that he met with no hungry Chapmen for his Bread before, we shall make some Enquiry; but particularly why he alone, I say, and no other Victuallers, no other Retalers of Cakes and Gingerbread followed the Camp. In short, for all the imaginary Greatness of the Miracle (which there is a way to reduce and lessen) of _Jesus_'s feeding his Thousands with a few Loaves, there must be some Fascination or Enchantment (condemn'd by the Laws of the _Jews_ as well as of other Nations) in the Matter; or the People if they had stay'd one Day, would not two, much less three _to faint_, but would, especially the Women and Children, have been for returning the first Night home. We must then seek to the Fathers (who say the five Books of _Moses_ are the _five Barley Loaves_, &c. and the septiform'd Spirit, the _seven Loaves_, &c.) for a good Notion of this Miracle, and if they don't make it a Parable; do what our _Divines_ can, it will turn to the Dishonour of the holy Jesus.

I will also consider the Miracle of _Jesus_'s[68] _curing the Man sick of the Palsy, for whom the Roof of the House was broken up, to let him down into the Room where_ Jesus _was, because his Bearers could not enter in at the Door for the Press of the People_. This literally is such a _Rodomontado_, that were Men to stretch for a Wager, against Reason and Truth, none could out-do it. Where was the Humanity of the People, and wherefore did they so tumultuate against the Door of the House? Its _strange_ they had not so much Compassion on the _Paralytick_, as to give way to him: Its _more strange_ that his Bearers could get to the Top of the House with him and his Bed too, when they could not get to the Door, nor the Sides of it: Its _yet stranger_, that the good Man of the House would suffer his House to be broken up, when it could not be long ere the Tumult of the People would be appeas'd: But most _strange_, that _Jesus_, who could drive his thousands out at the Temple before him, and draw as many after him into the Wilderness, did not, by Force or Persuasion, make the People to retreat, but that such needless Trouble and Pains must be taken for the miraculous Cure of this poor Man. Let's think of these Things against the Time, that out of the Fathers I prove this Story to be a Parable.

I will also take into Consideration the Miracle of _Jesus_'s curing _the_[69] _blind Man, for whom Eye-Salve was made of Clay and Spittle_; which Eye-Salve, whether it was balsamick or not, does equally affect the Credit of the Miracle. If it was naturally medicinal, there's an End of the Miracle; and if it was not at all medicinal, it was foolishly and impertinently apply'd, and can be no otherwise accounted for, than by considering it, with the Fathers, as a figurative Act in _Jesus_.

I will also take into Consideration the several Stories of _Jesus_'s raising of the Dead; and, without questioning his actual bringing of the Dead to Life again, will prove from the Circumstances of those Stories, that they are parabolical, and are not literally to be apply'd to the Proof of _Jesus_'s divine Authority and Messiahship; or, for Instance, _Jesus_, when he raised _Jairus_'s[70] Daughter from the Dead, would never have turned the People out of the House, who should have been his best and properest Witnesses.

I will also consider the Miracle of _Jesus_'s[71] _cursing the Fig-Tree_, for its not bearing Fruit out of Season; which, upon the bare mention of it, appears to be a foolish, absurd, and ridiculous Act, if not figurative.

I will also consider the[72] Journey of the Wisemen out of the East, with their (literally) senseless and ridiculous Presents of _Frankincense_ and _Myrrhe_, to a new-born Babe. If with their _Gold_, which could be but little, they had brought their _Dozens_ of Sugar, Soap, and Candles, which would have been of Use to the Child and his poor Mother in the Straw, they had acted like wise as well as good Men. But what, I pray, was the Meaning and Reason of a Star, like a _Will-a-Whisp_, for their Guide to the Place, where the holy Infant lay. Could not God, by divine Impulse, in a Vision or in a Dream, as he ordered their Return home, have sent them on this important Errand; but that a Star must be taken or made out of Course to this Purpose? I wonder what Communication passed between these Wisemen and the Star, or how they came to know one anothers Use and Intention. But the Fathers shall speak hereafter farther to the Senselessness of this Story literally, and make out the Mystery and true Meaning of it.

I will also, by the Leave of our _Divines_, take again into Consideration the miraculous Conception of the Virgin _Mary_, and the Resurrection of _Jesus_ from the Dead. I do believe, if it may so please our _Divines_, that _Jesus_ was born of a pure Virgin, and that he arose from the Dead: But speaking too briefly, in the _Moderator_, to these two Miracles, they took Offence. I will therefore give them a Review, and speak home to them; particularly to Christ's Resurrection, the evangelical Story of which literally, is such a Complication of Absurdities, Incoherences, and Contradictions, that unless the Fathers can help us to a better Understanding of the _Evangelists_ than we have at present, we must of Necessity give up the Belief of it.

These and many[73] other of the historical and miraculous Parts of _Jesus_'s Life, will I take into Examination, and shew, that none of them literally do prove his divine Authority: so far from it, that they are full of Absurdities, Improbabilities, and Incredibilities; but that his whole Life in the Flesh, is but[74] Type, Figure, and Parable of his mysterious and spiritual Life and Operations in Mankind.

In the End of this Head, it will be a curious and diverting Subject to examine the Miracles of _Jesus_ as they are literally understood, by the Notions which our _Divines_ have advanced about Miracles; and to shew, that even their Notions compared with Christ's Miracles, are destructive of his Authority, and subversive of Christianity. This, I say, would be a most diverting Undertaking, and it will be strange, if some _Free-Thinker_, that loves Pleasure of this kind, does not take the Hint, and snatch the Work out of my Hands. If I do it my self, I shall have especial Regard to the Writers against the _Grounds_, without passing by Mr. _Chandler_'s _Essay on Miracles_; on which the more Remarks will be made, if it be but to pay my Respects to the _Archbishop_'s Judgment, and to shew my Admiration at those extravagant Praises, which his _Grace_ at _Lambeth_ has bestowed on that Author. Among other his notable Notions of a Miracle (and the _Archbishop_ says he has[75] _set the Notion of a Miracle upon a clear and sure Foundation_) one is,[76] _That Miracles should be Things probable as well as possible, that they do not carry along with them the Appearance of Romance and Fable, which would unavoidably prejudice Men against believing them_. This is certainly a good and right Notion of a divine Miracle; and I don't doubt, but according to it, Mr. _Chandler_ and the _Archbishop_ think, they can justify the literal Story of our Saviour's Miracles, against the Charge of _Fable_ and _Romance_: But whether they are able to do it or not, I shall go on, in some Discourses hereafter to be publish'd, to prove that our _Divines_, by espousing the Letter of Christ's Miracles, have deceived themselves into the Belief of the most arrant _Quixotism_ that can be devis'd and palm'd upon the Understandings of Mankind. I say, they have deceived themselves; for neither the Fathers, nor the Apostles, nor even _Jesus_ himself, means that his Miracles, as recorded in the _Evangelists_, should be taken in a literal Sense, but in[77] a mystical, figurative, and parabolical one. And this should bring me to the

III. Head of my Discourse; that is, to consider what _Jesus_ means, when he appeals to his Works and Miracles, as to a Witness and Testimony of his divine Authority; and to shew, that he could not properly and truly refer to those supposed to be wrought by him in the _Flesh_, but to those mystical ones he would do in the _Spirit_, of which those seemingly wrought by him in the Flesh, are but Types and Shadows.

But this Head can't be rightly spoken to, till I have more amply discuss'd the former, which, by God's Leave, I promise to do: And if my _courteous Readers_ will be so kind as to trust me till that Time, I assure them to prove, that no Ignorance and Stupidity can be greater, than the Imagination that _Jesus_ really appeal'd to his Miracles, supposed to have been wrought by him in the Flesh, as to a Witness and Testimony of his divine Authority, and _Messiahship_.

In the mean Time our _Divines_ may go on in their own Way, if they think fit, and admire _Jesus_ of old, and celebrate his Power and Praises for healing of bodily Diseases, and doing other notable Feats according to the Letter of the evangelical Story; but I am for the spiritual _Jesus_ and _Messiah_, who cures the worse[78] Distempers of the Soul, and does other mysterious and most miraculous Works, of which those recorded in the Evangelists, are but Figure and Parable. This is the primitive and concurrent Opinion about the true _Messiah_, which the Fathers universally adher'd to. Whether our _Jesus_, at this Day, be such a spiritual _Messiah_ to his Church, or whether she does not stand in need of such a one, is the Question that our _Divines_ are to see to. But I will add here, what I believe, and than have another Opportunity to prove, that God on purpose suffer'd or empower'd _false_ as well as _true_ Prophets, _bad_ as well as _good_ Men, such as _Apollonius_, _Vespasian_, and many others to cure Diseases, and to do other mighty Works, equal to what are literally reported of _Jesus_, not only to defeat us of all distinction between true and false Miracles, which are the Object of our bodily Senses, but to raise and keep up our Thoughts to the constant Contemplation of _Jesus_'s spiritual, mysterious, and most miraculous Works, which are the Object of our Understandings, and loudly bespeak the Power, Wisdom, and Goodness of God; and which are to be the absolute Demonstration of _Jesus_'s divine Authority and _Messiahship_ to the Conversion of _Jews_ and _Infidels_.

I have no more to do at present, but, like a _Moderator_, to conclude with a short Address and Exhortation to _Infidels_ and _Apostates_, the two contending Parties in the present Controversy. And

_First_, To _Apostates_, I mean the Writers against the _Grounds_ and _Scheme_. Whether you, _grave Sirs_, who account your selves orthodox _Divines_, tho' there is little but Contradiction and Inconsistency amongst you, do like the Name of _Apostates_ which is given you, I much question: But it is the properest, I could think of, for your Desertion of primitive Doctrine about Prophecy and Miracles. I could, not improperly have given you a worse _Title_, but I was willing to compliment you, rather than reproach you with this.

But setting aside the Title of _Apostates_, whether it be, in your Opinion, opprobrious or not; you may plainly perceive, that I am, _Sirs_, on your Side, as to the Truth of Christianity; and if you'll accept of my Assistance for the Proof of _Jesus_'s Messiahship from Prophecy, upon the Terms of the allegorical Scheme proposed in my _Moderator_, you shall find me your hearty Abettor. Upon the allegorical Scheme, I don't doubt but we shall soundly drub and mawl _Infidels_, and beat them out of the Field of Battle. If you, being wedded to the literal Scheme, will not accept of my Assistance, you may go on in your own Way, and see the Event of the Controversy, which in the End will turn to your Dishonour.

You, _Sirs_, can't but be sensible, how those two great Generals, Mr. _Grounds_, and Mr. _Scheme_, with their potent Armies of Reasons and Authorities against your literal Prophecies, have grievously distress'd and gall'd you; and if you don't make an honourable Retreat in Time, and seek to _Allegorists_ for Help, will gain a compleat Victory and Triumph over you.

Instead of the Help of _Allegorists_, you, I find, under the Disappointment of your literal Scheme, chuse rather to have Recourse to _Jesus_'s Miracles: But what little Dependence there is upon his Miracles, in your Sense, I have in _part_ proved in this Discourse; and this I have done (give me leave repeatedly to declare it) not for the Service of your unbelieving Adversaries, but to reduce you to the good old Way of interpreting Oracles, which, upon the Testimony of the Fathers, will, one Day, be the Conversion of the _Jews_ and _Gentiles_.

Whether you, _Sirs_, will be pleas'd with this short Discourse on Christ's Miracles, I much question. But before you put your selves into a Rage against it, I beg of you to read St. _Theophilus_ of _Antioch_, _Origen_, St. _Hilary_, St. _Augustin_, St. _Ambrose_, St. _Jerome_, St. _Chrysostom_, St. _John_ of _Jerusalem_, St. _Theophylact_, and other occasional ancient Pieces on one part or other of the _Evangelists_; and you'll find how they countenance such a Discourse as this on Miracles, and will abundantly assist me in the Prosecution of it.

I expect, _Sirs_, that some of you will be ready to rave against me for this Discourse; but this is my Comfort, that if your Passion should arise to another Prosecution of me, you can't possibly separate any of mine from the Opinions of the Fathers to ground a Prosecution on: And what Dishonour in the End will redown to Protestant and pretendedly learned _Divines_ of the Church of _England_, to persecute again the Fathers for primitive Doctrine, I desire you to think on.

But, as I suppose, you'll have more Wit, _Sirs_, than to prosecute me again for this Discourse; so I hope you'll have more Ingenuity, than odiously (after your wonted manner) to represent me to the Populace, for Profaneness, Blasphemy, and Infidelity. If you dislike the whole, or any part of this Discourse, appear like Men and Scholars, from the _Press_ against it. Use me as roughly in Print as you think fit, I'll not take it ill.

_Veniam petimus, dabimusq; vicissim._

I desire nothing more than to be furiously attack'd from the _Press_, which, if I am not much mistaken, would give me a long'd for Opportunity to expose your Ignorance to more Advantage.

Be not longer mistaken, _good Sirs_. The History of _Jesus_'s Life, as recorded in the _Evangelists_, is an emblematical Representation of his spiritual Life in the Soul of Man; and his Miracles are Figures of his mysterious Operations. The four Gospels are in no Part a literal Story, but a System of mystical Philosophy or Theology.

If you are resolved not to come into this Opinion, I beg of you again, before you break forth into a Passion, to try to vindicate the literal Story of the three Miracles spoken to in this Discourse, _viz._ those of Jesus'_s driving the Buyers and Sellers out of the Temple; of his exorcising the Devil out of the Madman; and of his Transfiguration on the Mount;_ which if you are able to defend against the Fathers, and my Objections, I'll give up the Cause to you, and own my self (what I am far enough from being) an impious Infidel and Blasphemer, and deserving of the worst Punishment. In the mean time, I make bold again to assert, that the literal Story of Christ's Life and Miracles, is an absurd and incredible Romance, full of Contradictions and Inconsistencies; and that modern Paraphrases are not only a consequential Reflection on the Intellects of the _Evangelists_, and their divine Gifts of the Spirit, as if they could not write an intelligible and coherent Piece of Biography without your Help at this Distance of Time; but have even darken'd and obscured the seemingly native Simplicity of the Story of the Life of _Jesus_. So leaving you to chew upon this, I turn

* * * * *

My Address to _Infidels_, particularly to the two most renown'd Writers of the Party, Mr. _Grounds_, and Mr. _Scheme_. I should, _Gentlemen_, by right, salute you with the Title of _Free-Thinkers_, a proper Name for your philosophical Sect, who are for the free Exercise of your Reason about divine and speculative Points in Theology. And I had distinguish'd you by this Title from your apostatical Adversaries, but that I had a mind to oblige my old Friends the _Clergy_, in giving you a no more honourable Title than I do them. And I trust you will not be offended at the Title of _Infidels_, since not only your Writings seem to have a Tendency to Infidelity; but, if there be any Fault in your Principles, you know how to charge it on your Adversaries, the pretended Advocates for Christianity, whose Absurdities, false Reasonings, Inconsistencies, and foolish Glosses on the Scriptures, have occasioned your Departure from the Faith in Christ.

I thank Mr. _Scheme_ for the noble Present of his Book, which I received and read with Pleasure. But instead of one, he should have sent me a _Dozen_ for the Use of Friends and Borrowers, who are very curious and importunate for the Perusal of it. For what Reason he envies the _Booksellers_ the publick Sale of his Work, chusing rather to give it away _gratis_, than that they should reap any Profit by it, I know not. Surely it is not to bring an _Odium_ on the _Clergy_ for Persecutors, as if such an useful and philosophical Piece might not appear publickly without Danger from them: If so, I hope the _Clergy_ will resent the Indignity, and invite him to a Publication of his Book, with a Promise of Impunity, which would wipe off the Reproach, which this clandestine Method of disposing of it has cast on them.

I once almost despair'd, _Sirs_, of seeing such another Piece from your Quarter. I was afraid the Prosecution of the _Moderator_, would have deterr'd you from the Press, whereby our excellent Controversy on Foot must have been dropt: But the sudden and unexpected Appearance of Mr. _Scheme_, has revived me, and rejoiced the Cockles of my Heart. Go on then, _great Sirs_, in this Controversy, which Mr. _Grounds_ happily commenc'd; and if you are deny'd the Liberty of the Press, and publick Sale of your Books, I hope you'll, for all that, as occasion offers it self, oblige the Learned and Curious with some more of your bright Lucubrations, tho' you print them, and dispose of them in this clancular and subtil Method.

It is not that I wish well to your Cause of Infidelity, that I thus encourage you. You have more Sense and Reason than to suspect me tainted with unbelieving Principles. Christianity will stand its Ground against your battering Armour; and the Church of Christ will be the more firmly establish'd on a Rock of Wisdom, for that Opposition you make to it. Tho' you will entirely vanquish the literal _Schemists_, and ride in Triumph over them, yet other Defenders of the Faith, call'd _Allegorists_, will arise to your Confutation and final Overthrow.

If I am not mistaken, _Sirs_, your Adversaries, the literal _Schemists_, whom I call _Apostates_, are about making a Retreat, and yielding the Field of Battle to you. The _Bishop_ of _Litchfield_, the greatest General on their Side, will not only find it hard to levy any more Forces in Defence of his _twelve_ literal Prophecies; but he knows that, if he draws his Sword any more against you, he must attack too the Authority of the Fathers for the allegorical Interpretation of some of those Prophecies, already urg'd in my _Supplements_ to the _Moderator_; or, if the Fathers are neglected by him; they and I, keeping out of the Reach of his _Bug-Bear_, will treat him with such familiar Language, as never was given to one of his Order.

Mr. _Scheme_ seems to promise us a Discourse on the Miracles in the Scriptures; I hope he'll be as good as his Word, and ere long publish it. This Discourse of mine can't possibly supersede his. As I question not but his Thoughts and Remarks on Miracles will be very considerable; so I shall be a little impatient till I see them. But be his Discourse on Miracles of what Kind soever, I believe it will hardly be an Obstruction to my Undertaking in Hand, which I intend, by God's Leave, to go on with, to the Honour of the holy _Jesus_, our spiritual _Messiah_, to whom be Glory and Praise for ever and ever. _Amen._

~_FINIS._~

FOOTNOTES:

[1] Page 44.

[2] Page 53.

[3] Universam porro Sacram Scripturam tam Novi quam Veteris Testamenti ad allegoricum sensum esse sumendam, admonet nos vel illud, Aperiam os meum in Parabolis. _In Prasat. ad Form. Spirit. Intell._

[4] Si quidem Symbola quædam erant quæ tunc gerebantur eorum, quæ Jesu virtute semper perficiuntur. _In Mat._ C. xv.

[5] Omnis languor & omnis Infirmitas quam sanavit salvator tunc in Populo referuntur ad Infirmitates spirituales Animarum, _&c._ _In_ Mat. _C._ xvii.

[6] Christi Gesta aliud portendunt. _In_ Mat. _C._ xii. Evangelicis gestis est interior Sensus, _C._ xiv. Hæc licet in præsens gesta sunt, quid tamen in futurum significent contuendum est, _C._ x. Peragunt formam futuri gesta præsentia, _C._ xxi.

[7] Quæ a Jesu facta sunt, alicujus significantia erant. _Serm._ 77.

[8] Omne quod fecit Jesus, Sacramenta sunt. _Homil._ 31. _in_ Marc. 9.

[9] Si enim temporalis erat ab eo Utilitas, nihil grande præstitit iis, qui ab eo curati sunt, _L. V._ C. 12. _S._ 6.

[10] Contra Celsum, _L._ 11.

[11] Coecum curavit, magnum quidem est, quod fecit, sed nisi quotidie fiat, quod olim factum, nobis quidem magnum esse cessavit. _Homil._ 30. _in_ Marc. 9.

[12] Si humano captu & ingenio consideremus Jesum facientem, & quod ad potestatem non magnum aliquid fecit, & quod ad benignitatem, parvum fecit. _In_ Johan. _Cap._ v. _Tract._ 17.

[13] Etsi attestabantur Miracula, non defuissent (sicut & nunc mussitant) qui magicæ potentiæ cuncta illa tribuerent. _Cont. Faust._ _L._ XII. _C._ 45.

[14] _Vid._ Sanctum _Augustinum_ de _Anti-christo_.

[15] 1 _Cor._ C. xii.

[16] Atque illud ad Rem maxime partineat, ne decipiamur tendentes ad Contemplationem Veritatis----Arbitrantes ibi esse invisibilem sapientiam, ubi Miraculum visibile viderimus. _In Serm. Dom. in monte_, _Lib._ 2. _Sect._ 84.

[17] Interim completur & Isaiæ Prophetia non tantum in corporalibus, verum etiam in spiritualibus, _Origen_. _In Matt. Cap._ xv. Aperientur igitur Oculi cæcorum, aures surdorum audient, nam qui quondam divinis sermonibus rejectis mysticam Sanctorum Institutionem recipere non studuerunt, libenter eam admittent. St. _Cyril in_ Loc. Is. _Vide & Sanctum Hieronymum in_ Loc. Isai.

[18] Et nunc majores sanitates operatur, propter quas non est dedignatus tunc exhibere illas minores. _In Serm._ 88.

[19] In quibus Spiritualibus maxime Christi Persona eminet. _August. Quest. 2. in Lucan._

[20] Modo Caro cæca non aperit oculos miraculo Domini, sed cor cæcum aperit oculos Sermoni Domini. Modo non resurgit mortale cadaver, sed resurgit anima quæ mortua jucebat in vivo Cadavere, _&c. August. Serm._ 88. _S._ 3.

[21] Historia Scripturæ interdum interferit quædam vel minus gesta, vel quæ omnino geri non possunt, interdum quæ possunt geri, nec tamen gesta sunt. _De Principiis_, Lib. 4.

[22] Multa sunt, quæ non sinunt nos simplici sensu dicta evangelica suscipere. Interpositis enim non nullis Rebus quæ ex Natura humani sensus sibi contraria sunt; Rationem quærere cælestis Intelligentiæ admonemur. _In Matt. L._ xx. _S._ 2.

[23] Evangelica Sacramenta in Christi factis signata omnibus non patent, & ea nonnulli minus diligenter interpretando asserunt plerumque pro salute Perniciem, & pro Cognitione Veritatis Errorem, _&c._ _De Quæst. Divers. Quest._ 84.

[24] _Matt._ xxi. _Mark_ xi. _Luke_ xix. _John_ ii.

[25] In Comment. in _Matth._ xxi.

[26] Porro cui curæ est accuratior Inquisitio considerabit, an juxta dignitatem præsentis Vitæ erat, ut Jesus rem talem auderet facere, extrudere videlicet Mercatorum Multitudinem, qui ad Diem festum ascenderant, distributuri boves ditioribus, & tanto populo oves mactandas per domos familiarium, quæ multorum millium complerent numerum; atque eos qui in rebus talibus gloriantes producturi erant in medio Columbas, quas multi emptori erant, ceu in Conventu celeberrimo convivaturi. Considerabit hic etiam, an Nummulariorum erat non accusare Jesum contumeliose propter suas ipsorum effusas pecunias & mensas subversas. Quis autem flagello e funiculis verberatus & expulsus ab eo qui penes eos habebatur vilis, hunc adortus non inclamasset totis viribus sese ulciscens? Cum præsertim haberet tantam multitudinem eorum, qui sibi æque contumeliam fieri credebant, faventem sibi adversum Jesum? Insuper consideremus, Dei filium funiculos sumentem; sibique flagellum tenentem ad extrudendum e templo, annon repræsentet Præter audaciam & temeritatem, inordinatum etiam quiddam? In _Johan._ Tom. XI.

[27] Præfiguratio futurorum dictis præsentibus continetur. _In Matt._ xxi.

[28] Admomemur altius Verborum Virtutes in istius modi significationibus contuendas, _ibid._

[29] In Cathedra est sacerdotii sedes; & eorum qui Spiritus sancti Donum venale habent, Cathedras evertet, _ibid._

[30] Non habebant Judæi quod venire possent, neque erat quod emere quis posset, _ibid._

[31] Cathedra autem Vendentium Columbas cur everterit? Secundum Litteram non intelligo. Admonet Typo ejectorum de Templo hujusmodi Mercatorum, in Ecclesia Dei Consortium eos habere non posse, qui sancti Spiritus Gratiam nundinentur. _In Loc. Luc._

[32] Juxta simplicem Intelligentiam--quod ponitus absurdum--cæterum secundum Mysticos In tellectus Jesus ingreditur Templum Patris & ejicit omnes Episcopos, Presbyteros, & Diaconos, _&c. In Loc. Mat._

[33] Faciet Dominus Flagellum de Scripturarum Textuum Testimoniis. _In Zechar._ C. xiv.

[34] Non magnum Peccatum, si hoc vendebant in Templo, quod emebatur, ut offerretur in Templo. _In Loc. Johan._

[35] Qui sunt tamen qui boves vendunt? ut in figura quæramus Mysterium facti, qui sunt qui Oves vendunt Columbas? ipsi sunt qui sua quærunt in Ecclesia, non quæ Jesu Christi. _Ibid._

[36] Vos enim fecistis Domum meum, Domum Negotiationis & speluncam Latronum, significant futuros in Ecclesia. _L._ II. _Evang. Quæst. Quast._ 48.

[37] [Greek: Didaskalos ôn, ou katangellei logon, ei mê kerdos echei, kai toutou tên trapezan anatrepei o Kyeios]. _In Johan._ C. ii.

[38] _Chandler's_ Vindication, _&c._ p. 145.

[39] Hoc facto longe aliud significabat Jesus, nec enim illum tantopere commovebat Templum illud mercimoniis Boum, Ovium, Hircorum & Columbarum profanatum; sed ostendere voluit Avaritiam & Quæstum sore capitalem Pestem Ecclesiæ, quam Templum, cujus Religio mox erat abolenda, figurabat--In nullum Hominum Genus acrius sæviit Jesus, sed hos ipse sibi servavit ejiciendos, cum videbitur. _In Loc. Matt._ xxi.

[40] _Vid._ Suicerum in [Greek: Kollubustês].

[41] [Greek: Trapeza], apud Aristophanem est Pulpitum. _Vid._ Scapulam.

[42] _Matt._ viii. _Mark_ v. _Luke_ viii.

[43] _Luke_ xiii. v. 27.

[44] _Spencer_ de Legibus Hebræ, _p._ 117.

[45] _Lib._ IV. De Principiis.

[46] Hanc habeant Causam, ut esset in rebus gerendis futuri plena meditatio. _In Loc. Matt._ In hoc Typica ratio servata est. _Ibid._

[47] Significatæ sunt gentes quæ multis dæmonibus serviebant. _Augustin in Luc. Quest._ 13.

[48] Humanum genus ad Adventum Domini vexabatur furore dementi, rumpens vincula rationis. St. _Amb. in Loc. Luc._

[49] Nudus quicunque tegumentum Naturæ suæ & Virtutis amisit. _Amb. Ibid._

[50] In tumulis Sepulchrorum; quid enim aliud sunt Corpora perfidorum, nisi quædam defunctorum Sepulchra in quibus Dei verbum non habitat. _Ibid._

[51] Videntes Dæmones non sibi jam locum in gentibus derelinqui, ut patiatur habitare se in Hæreticis deprecantur. _Hilar. in Loc. Matt._

[52] Litera est Palea, & frequenter evenit, ut homines hujus soeculi mystica nescientes, simplici Scripturarum Lectione pascuntur. _Hieron. in_ Isa. xi.

[53] _Matt._ xvii. _Mark_ ix. _Luke_ ix.

[54] 2 _Pet._ i. 16, 17, 18.

[55] Possunt infideles istam Vocem delatam de Cælo, per conjecturas humanas & illicitas Curiositates ad magicas Artes reserte. _In Serm._ xliii. _Sect._ 5.

[56] Neque enim Miracula propter Miracula faciebat, sed ut illa quæ faciebat, mira essent videntibus, vera essent intelligentibus. _In Serm._ xcviii. _Sect._ 3.

[57] [Greek: Helegon tên exodon autou ên emelle plêroun], C. ix. V. 31.

[58] Regni coelestis Honor prefiguratur. St. _Hilar. in Loc. Matt._ In Transfiguratione futura Regni Præmeditatio & Gloria demonstrata est. St. _Hierom. in Loc. Matt._

[59] [Greek: Ainigmatôdês parodeixis tês Basileias], Anast. in Transfig. Dom. [Greek: Ypodeigma tês doxês ekeinês.] St. _Chrysost. in Loc. Matt._

[60] Sex millium scilicet Annorum Temporibus evolutis. St. _Hilar. in Loc. Matt._ Sic post Sex ætates Dominus a perfectis Famulis conspicietur. _Dionys. Alex. apud Damascen. in Orat. de Transfig._

[61] Et Moses & Elias apparuerunt in Gloria, cum Jesu colloquentes, in quo ostenditur Legem & Prophetas, cum Evangeliis consonare & in eadem Gloria spiritualis intelligentiæ refulgere. _Origen. in Epist. ad Rom._ c. 1.

[62] Montem ascendit ut te doceat, ne quæras eum nisi in Legis & Prophetarum montibus. _Origen in Cantic. Cantic. Hom._ 3.

[63] Per nubem tetram intellige opacitatem Legis. _Damascen. in Orat. de Transfigur._

[64] Vestimenta candida Jesu sunt Sermones & Scripta Evangeliorum. _Origen in Loc. Matt._

[65] Si quis Litteram sequitur, & deorsum est totus, hic non potest videre Jesum in veste candida; qui autem sequitur Sermonem Dei & ad montana, id est, excelsa Legis conscendit, isti Jesus commutatur---- Quamdiu Litteram sequimur occidentem, Moses & Elias cum Jesu non loquuntur; sin spiritualiter intelligimus, statim Moses & Elias veniunt, id est Lex & Prophetæ & colloquuatur cum Evangelio. _Johan. Hieros. Hom._ 32.

[66] _John_ ii.

[67] _Matt._ C. xiv. and xv. _&c._

[68] _Mark_ ii. _Luke_ v.

[69] _John_ ix.

[70] _Mark_ v.

[71] _Matt._ xxi. _Mark_ xi.

[72] _Matt._ ii.

[73] Alia quam plurima his similia in Evangeliis inveniet, quicunque attentius legerit. _Origen. de Principiis_, lib. iv.

[74] Quæ Enarratio erit Evangelii sensibilis, nisi accommodetur ad intelligible & spirituale? Nulla sane, _Origen. is Præfat. ad Johan. Evang._

[75] _See Archbishop_ Wake's _Manuscript Letter to Mr._ Chandler, _which is handed about Town and Country_.

[76] Chandler's _Vindication_, &c. p. 81.

[77] Dominus noster ea quæ faciebat corporaliter, etiam spiritualiter volebat intelligi, _&c. August. Serm._ xcviii. _Sect._ 3.

[78] Quos in corporibus morbos sanavit Christus, hi in animabus existunt, & supernam ejus opem requirunt. _Johan. Nepos. Hieros._ Hom. LXI.

A SECOND
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_,

In VIEW of the present Controversy
between INFIDELS and
APOSTATES.

_Audendum est, ut illustrata Veritas pateat,
multique ab Errore liberentur._ Lactant.

By THOMAS WOOLSTON, sometime
Fellow of _Sidney-College_ in _Cambridge_.

_LONDON_:

Printed for the Author, Sold by him in _Bell-Alley_,
_Coleman-Street_, and by the Booksellers of
_London_ and _Westminster_. 1727.

[Price One Shilling.]

TO THE
Right Reverend Father in God
_EDWARD_,
Lord BISHOP of _Lichfield_.

MY LORD,

Your Fame for that celebrated Book, call'd the _Defence of Christianity_, is the Occasion of this Dedication. I need not tell you, what vast Reputation you have acquired by it: You have been not only often applauded from the Press, but have met with large Compliments and Thanks from your Clergy for it. And tho' Mr. _Scheme_ has very untowardly written against you, yet this is _still_ your Honour, that you are an _Author_, not unworthy of his Regard and Notice.

I am, in Opinion with the Fathers, against an establish'd Hire for the Priesthood, thinking it of disservice to true Religion: But when I consider'd the Usefulness of your Lordship's Episcopal Riches and Honours to this Controversy, I almost chang'd my Mind. Your exalted Station in the Church, has given Credit and Authority to your Work, which, if it had came from the Hands of a poor Priest, had never been so much admir'd; neither would Mr. _Scheme_, I believe, nor my self, have paid so many Respects to it.

For this Reason, I wish some more of your _Order_ would appear in this Controversy, that the World might see what famous Men are our _Bishops_, and of what Use their _Hundreds_ and _Thousands_ a Year are to the Defence of Christianity; which, if such able Hands were not amply hired to its Support, might be in Danger, as certainly as, that Men of low Fortunes must needs be Men of poor Parts, little Learning, and slender Capacities to write in Vindication of it.

Some have conceiv'd Hopes that the great _Bishop_ of _London_, from his last Charge to his _Clergy_, will second you in this Controversy; if so, there's no doubt on't, but his Performance will be commensurate to his State and Revenues. Of his Zeal in the Controversy, he has already given a notable Instance, when he prosecuted the _Moderator_; and I dare say, he'll vouchsafe us a more remarkable Specimen of his Knowledge in it, as soon as he can spare Time for't; and then (Oh my Fears!) he'll pay me off for my Objection against Christ's Resurrection, which he would have persuaded the Civil Magistrate to have done for him.

But whether the _Bishop_ of _London_ seconds you or not, it's Time, _my Lord_, to expect another Volume from you, in Answer to Mr. _Scheme_, which, for all the Reports that are spread of your intended Silence, I hope soon to see publish'd. What will the People say, if that _Philisthin_ goes off, giving you the last Blow in the Controversy? Nothing less than that he has gotten the better of the Learned _Bishop_ of _Lichfield_, and has refuted Christianity to the Conviction of the Bishop himself, who would renounce it too, but for the temporal Advantages he enjoys by it.

Think, _my Lord_, on the Dishonour of such Reflections, and resume Courage against the Adversary. I look upon you as a more sturdy Gladiator than for one Cut on the Pate, to quit the Stage of Battle. Tho' Mr. _Scheme_ has unluckily hit you on a soft Place, and weaken'd your Intellectuals for a while; yet he is a generous Combatant, and gives you Time to recover your wonted Strength of Reason. At him again then, _my Lord_, and fear not, in your Turn, to give him such a Home-Thrust, as will pierce his unbelieving Heart.

And when your _Lordship_ engages him again from the _Press_, I hope you'll be more explicite for Liberty of Debate. Through godly Zeal for _Church_, you unhappily made a Slip, in your _Dedication_ to the _King_, on the persecuting Side of the Question, which had lik'd to have sully'd the Glory of your whole Work. Such a grand Philosopher, as you are, should trust alone to the Goodness of your Cause, and the Strength of your Reasonings, in Defence of it: Such a potent Champion for Christianity, as you are, should disdain the Assistance of any, but of God, to fight for you. The Use of the Civil Sword on your Side, is not only a Disparagement to your Parts, but a Disgrace to our Religion.

I know not what your _Lordship_ may think on't, but the Prosecution of the _Moderator_ was, in the Judgment of others, more than of my self, some Reproach to you: Because of a few slender Animadversions, I made on your renown'd Book, some think I suffer'd a Prosecution, which you, in Honour, should have discourag'd. I am willing to acquit you as much as may be; and would, if I could, impute it to your Forgetfulness, rather than your Malice, that you step'd not between me and Danger.

Whether this Discourse will be acceptable to your Lordship, is somewhat uncertain; I am afraid it will be a little disgustful to your nice and delicate Taste in Theology, which relishes nothing better than the plain and ordinary Food of the Letter of _Christ_'s Miracles: But however, you will readily interpret this _Dedication_ to your Honour, and if you should make me a large present of Gold for it, I sincerely assure your _Lordship_, it will be more than I aim'd at; neither do I desire any other Return for it, than to be endulg'd the Liberty and Pleasure to pay my customary Respects to your Writings; and upon proper Occasions to testify to the World, how much I am,

[Sidenote: London, _October_ 13^{th} 1727.]

MY LORD,
The Admirer of
Your Wit, Learning
and Orthodoxy,
_Thomas Woolston_.

A SECOND
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_, &c.

I here publish another _Discourse_ on our Saviour's Miracles, which I am not only oblig'd to, by the Promise I made in my former; but am encouraged to it by the Reception which _that_ met with. If any of our _Clergy_ were, and besides them, few or none could be offended at my former _Discourse_, they should have printed their Exceptions to it, and, if possible, their Confutation of it, which might perhaps have prevented me the giving them any more Trouble of this Kind.

In my former _Discourse_ I fairly declar'd, that if the _Clergy_ could disprove my Arguments against the _Letter_, and for the _Spirit_ of the Miracles I there took to task, I would not only desist from the Prosecution of my Design, but own my self an impious _Infidel_ and _Blasphemer_, and deserving of the worst Punishment: But since they are all mute and silent, even in this Cause, which in Honour and Interest they should have spoken out to, they ought not to be angry, if I proceed in it. I have given them time enough to make a Reply, if they had been of Ability to do it: What must I think then upon their Silence? Nothing less than that my Cause is impregnable, and my Arguments and Authorities in Defence of it irrefragable; and though they don't professedly yield to the Force of them; yet they have nothing to say in Abatement of their Strength, or it had certainly seen the Light before now.

I go on then in my undertaking to write against the literal Story of our Saviour's Miracles, and against the Use that is commonly made of them to prove his divine Authority and Messiahship: And this I do, I solemnly again declare it, not for the Service of Infidelity, but for the Honour of the Holy Jesus, and to reduce the _Clergy_ to the good _old Way_, and the _only Way_ of proving his Messiahship, and that is, by the allegorical Interpretation of the Law and the Prophets. Therefore, without any more Preamble, I resume again the Consideration of the three Heads of Discourse, before proposed to be treated on to this Purpose. And they are,

I. To shew, That the Miracles of healing all manner of Bodily Diseases, which _Jesus_ was justly fam'd for, are none of the proper Miracles of the _Messiah_, neither are they so much as a good Proof of his divine Authority to found a Religion.

II. That the literal History of many of the Miracles of _Jesus_, as recorded by the _Evangelists_, does imply Absurdities, Improbabilities, and Incredibilities; consequently they, either in whole or in part, were never wrought, as they are commonly believed now-a-days, but are only related as prophetical and parabolical Narratives of what would be mysteriously, and more wonderfully done by him.

III. To consider, what _Jesus_ means, when he appeals to his Miracles, as to a Testimony and Witness of his divine Authority; and to shew that he could not properly and ultimately refer to those, he then wrought in the _Flesh_, but to those mystical ones, which he would do in the _Spirit_, of which those wrought in the Flesh are but mere Types and Shadows.

I have already spoken, what I then thought sufficient to the first of these Heads; and though I could now much enlarge my Reasons, and multiply Authorities upon it to the same Purpose; yet I shall not do it; but only, by Way of Introduction to my following _Discourse_, say, that if it had been intended by our Saviour, that any rational Argument for his divine Authority and _Messiahship_ should be urged from his miraculous healing Power; the Diseases which he cured, would have been accurately described, and his Manner of Operation so cautiously express'd, as that we might have been sure the Work was supernatural, and out of the Power of Art and Nature to perform: But the _Evangelists_ have taken no such Care in their Narrations of Christ's Miracles. As for Instance, _Jesus_ is supposed often miraculously to cure _Lameness_; but there is no Account of the nature and degree of Lameness he cured; nor are we certain, whether the Skill of a _Surgeon_, or Nature it self, could not have done the Work without his Help. If the _Evangelists_ had told us of Men, that wanted one or both their Legs, (and such miserable Objects of Christ's Power and Compassion, were undoubtedly in those Days as well as in ours) and how _Jesus_ commanded Nature to extend itself to the entire Reparation of such Defects; here would have been stupendous Miracles indeed, which no Scepticism, nor Infidelity itself could have cavill'd at; nor could I, nor the Fathers themselves have told how to allegorize, and make Parables of them. But there is no _such_ Miracle recorded of Christ, nor any thing equal to it; so far from it, that the best and greatest Miracles of _Jesus_, which must confessedly be those related at large, (for no Body can suppose he did greater than those more particularly specify'd) are liable to exception, being so blindly, and lamely, and imperfectly reported, as that, by Reasonings upon the Letter of the Stories of them, they may be dwindled away, and reduced to no Wonders, which brings me to treat again on the

II. Second Head of my Discourse, and that is, to shew, that the literal History of the Miracles of _Jesus_, as recorded in the _Evangelists_, does imply Absurdities, Improbabilities and Incredibilities; consequently they, in whole or in part, were never wrought, but are only related as parabolical Narratives of what would be mysteriously, and more wonderfully done by him.

To this Purpose I, in my former Discourse, took into Examination _three_ of the Miracles of Jesus, _viz._ those, of _his driving the Buyers and Sellers out of the Temple_; Of _his exorcising the Devils out of the Madmen, and sending them into the Herd of Swine;_ and _Of his Transfiguration on the Mount_. How well I perform'd on these Miracles which have been admired for their literal Story, let others judge and say.

I now will take into Consideration three others of _Jesus_'s Miracles, _viz._ those, Of _his healing a Woman that was afflicted with an Issue of Blood, twelve Years_; Of _his curing the Woman that labour'd under a Spirit of Infirmity, eighteen Years_; and Of _his telling the_ Samaritan _Woman her Fortune of having had five husbands, and living then in Adultery with another Man_: Which are, all three, reputedly most miraculous and admired Stories. The two former, they say, are Arguments of _Jesus_'s mighty Power; and the latter, of his immense Knowledge: But how little of certain Power and Knowledge there is in any of them, according to the Letter, will be seen in the sequel of this Discourse. Infidels, I dare say, if they had not wanted Liberty, would e'er now have facetiously exposed those Stories. If I snatch that Work out of their Hands, our _Clergy_ ought to be glad, because what I do in it, is to the Honour of the Holy _Jesus_, and to turn those pretendedly miraculous Stories into divine Mysteries.