Chapter IV: Front Matter (4)

_Secondly_, From this Story literally our _Divines_ prove _Jesus_'s[127] Omniscience; and _Cardiognostick_ Power to tell what was in the Hearts and Thoughts of Man. But how so? Is it because he told a Woman, that she was an Adulteress, and had had five Husbands? Where's the Consequence? _Duncan Campbel_, and other _Moorfields_-judicial-Astrologers have done greater Feats at Conjuration than _this_, and never were thought to be Omniscient. And for any Thing appears in this Story of our Saviour, it might be all Cheat and Fraud in him. If _Infidels_ should assert it, our _Divines_ could not disprove it. If they should say, it was possible for _Jesus_ to get Intimations of these and other Circumstances of the Woman's Life, before he attempted to tell her, her Fortune; we can't say, that this is an impious and unreasonable Suggestion, since it is the common Subtilty of delusive Fortune-Tellers, to get what Intelligence they can by Insinuations and Informations, before they utter their Oracles, and ambiguous Responses to simple poor Folks. And there is one Circumstance in this Story, that looks very ill upon _Jesus_, and is enough to make him suspected for a Cheat in his pretended Art, and that is, he seems to draw the Woman in by a[128] _Wile_ to hear her Fortune, saying to her, _v._ 16. _Woman go, call thy Husband_; upon whose denying she had any Husband, Jesus was forward, very forward to surprize her with his Knowledge of her having had five Husbands, and living then in Adultery; which raising the silly Woman's Admiration of his prophetick and soothsaying Talent, he closes with her Conceptions, and what upon other Occasions, before wiser People, he was[129] backward to own, says to her, _that he was the Messiah_; and so he pass'd for the _Messiah_ with her and the Men of _Sychar_, who had no more Wit than to receive him for such, upon such Proof, and gave him Entertainment for no less than _v._ 40. _two Days_. I am glad we hear of no Money, he squeez'd out of them for the exercise of his prophetick Art, which our _Divines_ would have made an Argument of their Divine Right to Tythes, Fees, and Stipends for their Divinations.

But no more of this silly Story according to the Letter. To point at it is enough to expose it to the considerate and unprejudiced. I could not help saying so much as I have; because it is necessary to form some Invective against the Letter, to make way for the Reception of the mystical and allegorical Interpretation of it, which I am now to speak to.

Tho' the Fathers, against whose Authority I dare not write, or I should be tempted to it in this Case, acknowledge the Letter of this Story, suspecting only some[130] particular Passages of it; yet they look upon the whole, for all that, as a[131] typical Narration, and endeavour at the mystical Construction of all and every part of it. St. _Augustin_, as if he was afraid some Christians of after Times should espouse, as our Divines do, only the Letter, prefaces his Exposition of this Story with these Words, saying,[132] _There are mysteries in all the Sayings and Actions of our Saviour, particularly in the Story of the Woman of_ Samaria, _and whoever carelesly and imprudently_ (meaning literally) _interprets it, will advance erroneous and pernicious Doctrine_; which, if modern Commentators had any Regard for the Authority of St. _Augustin_, is enough to deter them from their literal Expositions. The most literal Interpreter among the Fathers, whom I know of, is St. _Cyril_, and he says[133] there is a Type and Parable in this Story. But to descend to Particulars.

By the _Woman of Samaria_ is to be understood an[134] Heretical and Adulterous Church, which Jesus, _being wearied_ with her[135] corrupt State, will meet with in _the sixth Hour_, that is in[136] the _sixth grand Age_ of the World. So, by the By, according to the Fathers, _Jesus_ will come to, and meet with the _Samaritan_ Church to her Edification, at the same time, that he cures the Church of her _Issue of Blood_ and _Spirit of Infirmity_.

And where did _Jesus_ meet with the Woman of _Samaria_? At _Jacob_'s _Well_, where she was for Water to quench Thirst: So at the[137] _Well_ of the Holy Scriptures, whose Sense lies deep as in a Well, and flows with Knowledge as with Water, will Christ then find his Church, drawing and drinking of the[138] Waters of the Letter, which could not quench the Thirst of the Soul hitherto: But in the Perfection of Time, signified by the _sixth Hour_, will Christ, according to the Fathers, enable her to draw out of this _Well_ of the Profundity of the Scriptures, spiritual Waters of Divine Knowledge, which will daily more and more, like the Fountains of the Waters of Life, arise and flow in upon the Soul, and constantly recreate and refresh her with Wisdom, to her Delight and Satisfaction; so as she may be said never to thirst more, after the Manner she does now.

And Jesus _then_ told the Woman of _Samaria_, _all that she had done_: So will Christ in the _sixth Hour_, that is, towards the latter End of the _sixth Age_ of the World, give the Woman of the Church to understand _all that she has done_, according to the Writings of _Moses_ and the Prophets, who, upon the Testimony of the Fathers, have written a prophetical History of her, in Types, Symbols and Parables; which Understanding of the Things that have been prophecy'd of her, will enable her, of Consequence, to prove and declare to the World, with Joy and Pleasure, that _Jesus_ is the true Messiah, the Christ, and Fulfiller of the Law and the Prophets.

But particularly, as _Jesus_ then told the Woman that _she had had five Husbands, and was then an Adulteress_ with one who was not her true Husband: So the Church will be made to apprehend, according to[139] _Origen_ and[140] St. _Augustin_, and others, how she has had five Husbands of the five bodily Senses, that is, metaphorically speaking, has been _wedded_ not only to sensual Pleasures, but to the sensible Things of the Letter of the five Books of _Moses_; and that at present, consequently, she lives in Adultery[141] with Anti-Christ, whom the Fathers call the Devil, instead of the Spirit of Christ, the Spirit of the Law, who should be her true Spouse, whom she should _call_ for, and believe in.

And not only the Woman of _Samaria_, but the Men of the City, _Sychar_, believ'd _Jesus_ to be the Messiah, _v._ 42, upon what he said to themselves as well as to her: So the Ministers of the Letter, who are _Sycharites_, according to _Origen_ and _Theophanes Cerameus_, will be clearly convinced, and be able to convince others, that _Jesus is the Christ or Messiah_, when they shall hear, learn and apprehend from the Spirit of the Law and the Prophets, that the Church and all she has been doing, was foretold and prophecy'd of.

Lastly, _Jesus_'s Disciples, _v._ 27. are said _to Marvel that he talk'd with the Woman_. What in the Name of Wonder, literally, could be the Meaning of this? Did they _Marvel_ at _Jesus_'s Condescention to speak to a Woman, as if the Sex was beneath his Care? Or did they _Marvel_ that he who was very bashful, had Courage to speak to one? Or did they _Marvel_ at his Conversation with a Whore, for fear of his being tempted by her? Some one or other of these must be the _Marvel_ of the Disciples; but how absurd and ridiculous they all are, according to the Letter, let a reasonable Man judge. But mystically, the true Disciples of our Lord, who understand the Mysteries of the Kingdom of Heaven, will, when they are apprized of _Jesus_'s spiritual Conversation with his Church, and of all the Things that she has done according to Prophecy, _Marvel_ with rapturous Astonishment at the Wisdom and Power of God in the Accomplishment of the Scriptures.

After such a Mystical and Allegorical Manner, is every minute Circumstance of this Story of the _Samaritan_ Woman to be apply'd. St. _Augustin_[142] says there are so many great Mysteries contain'd in it, that they require much Time to go through them all. I find it so, and that no less than a Volume might be written of them, out of the Fathers. But what I have briefly here touch'd on, is enough to convince any one of the Absurdities of the Letter of this Miracle, which consisted in the telling a Woman her Fortune, and such a Fortune, as _Jesus_ by Craft might come to the Knowledge of. Therefore, for the Honour of _Jesus_, let us look upon the whole Story as a typical and parabolical Representation of what would be mysteriously and more wonderfully done by him.

And thus I have spoken to the three Miracles, proposed to be treated on in this Discourse. Before I enter upon my third general Head, which is, _to consider what Jesus means when he appeals to his Miracles as to a Witness of his Divine Authority_; I must take to Task some more of his pretended Miracles even till I have not left him a good, credible and substantial Miracle, according to the Letter, to appeal to. The Consequence of which will be, that his mysterious Operations are to prove his Authority and Messiahship, or we must give up him and his Religion for a Piece of Fraud and Imposture.

What Miracles will be the Subject of my next Discourse, I can't certainly foretell, but there are many Historical as well as miraculous Parts of _Jesus_'s Life, that according to the Letter, are to be call'd into Question; such as

The History of his riding on an Ass to _Jerusalem_. I have given some Offence on this Point already in my _Moderator_, and ought to excuse or justify my self, by calling the Fathers to Account for laughing at the Letter of that Story. It was an untoward saying of St. _Jerome_, that I there cited, and suffered a Prosecution for: But it is a worse Intimation of St. _John_ of _Jerusalem_, who, if there was any literal Truth in the Peoples pulling off their Garments, and Branches of Trees, and strewing them in the Way of _Jesus_, will needs have it not respectfully but mischievously done, to make the Colt stumble, and so dismount his Rider. And according to him it may be questioned, whether the _Hosannahs_ of the People were of any more Respect to _Jesus_, than the _Huzzahs_ of a _Mob_ would be to the Bishop of _L----n_, if to shew his Meekness and Lowlyness, he should ride upon an Ass, in his _Pontificalibus_ through this City. But I have here a momentous Controversy to decide about the Beast _Jesus_ rode on. St. _Matthew_ seems to say, he rode upon both _Ass_ and _Colt_ together. St. _Mark_ and St. _Luke_ say, he rode upon the _Colt, on which Man never before sat_. The Bishop of _Lichfield_ says, he rode upon the _Ass_ (on which Man had before sat) and the _Colt_ ambled after. St. _Cyril_ and St. _Chrysostom_ say, he rode upon the _Colt_, and the _She-Ass_ trotted after. St. _John_ the _Evangelist_ says he rode upon a _Mule_, or an [Greek: onarion] Ass-like Creature of the neuter Gender. The _Jewish Cabalists_ say, their _Messiah_ was to ride on a great huge _Ass_, big enough to carry him and all true Israelites, and that the Ministers of _Antichrist_ would then hang an _A-ss_. So do the great Doctors of the World differ! To whom I shall decree the Prize of Orthodoxy, I shan't foretell; but am inclined to favour the Opinion of the _Cabalists_. However, I shall be very grave as well as learned on this Head: And if I can, I will, to oblige Dr. _Sherlock_, hook in a Digression about _Shilo_'s _binding his Fole to the Vine, and his Asses Colt to the choice Vine_: The Accomplishment of which _literal_ Prophecy seems to have been drop'd in the Providence of God, or the _Dean_ of _Chichester_[143] had never stopt at it. I will endeavour to look it up, in some Corner of History, if it be but to merit the Praises of the _Master_ of the _Temple_.

I must also sometime take into Consideration the Story of _Jesus_'s Abode in the Wilderness, forty Days, in Company of the _Devil_, who tempted him. This literally, as our _Divines_ understand it, is a Scandalous Story. The _Jews_, in our Saviour's Time, said, that through _Belzebub_, he cast out _Devils_; and their Posterity have asserted, that he learn'd the Magick Art of a _Dæmon_. This Story gives too much Grounds for such a Suspicion. Our _Divines_, who should know best, talk of abundance of Mischief, the _Devil_ has been permitted to do in the World ever since; I hope it was not by Compact and Agreement between them; but it would have been of some Satisfaction to the Contrary, if the _Evangelist_ had told us expresly upon what Terms they mett and parted. As Fables go, it is said to the Honour of St. _Dunstan_, that he took the _Devil_ by the Nose, when he tempted him; and if _Jesus_ had taken him by the _Collar_, and thrust him into his _Dungeon_, and there chain'd him, and shut _Hell-Gates_ upon him; I appeal to honest plain Christians, whether such an _Herculean_ Labour would not have pleased them well. Ever since I read of _Martin Luther_'s Conversation with the _Devil_, I have had but indifferent Thoughts of his _Protestantism_; and unless the Fathers turn this Story before us into Mystery, Allegory and Cabalism, I shall think ill of Christianity.

I should also take into Examination the Story of an Angel's appearing to the Shepherds, and saying to them; _Behold I bring you Tidings of great Joy_, &c. If there was any Truth literally in _this_ Story, and in _that_ of a Star's appearing to the wise Men, there must be a great Mistake in the Report of both of them. St. _Matthew_ and St. _Luke_ have both blunder'd. It was the Star that appear'd to the Shepherds by Night; and the Angel (I speak upon Reason and Authority) that was sent to the wise Men. What then to do with these two Stories, and to salve the Credit of the _Evangelists_, I knew not, till the Fathers directed me to the Use of a mythological _Metamorphosis_: And then I presently learn'd the Trick on't, to transform Stars into Angels, and Shepherds too, or Pastors of Christ's Flock (which was the Difficulty) into wise Men; and so I made one Moral or Mistery of the two Fables.

I must also some Time take to task the Story of the _many dead Bodies of the Saints, that upon Christs Resurrection, came out of their Graves, and appear'd unto many_; which is too imperfectly related to merit Credit. The _Evangelist_, if he would have a reasonable Man believe his Story, should have told us, who those Saints were, and what Numbers of them; and whether they appear'd to the converted or unconverted _Jews_; whether they were some of the Patriarchs and Prophets of old, or some lately departed Disciples, who, for all _Jesus_'s healing Power, died in the Time of his Ministry; and whether there were any Women among those Saints; and whether they appear'd naked (as _Jesus_ modestly did to _Mary Magdalen_, unless he flip'd himself by _Stealth_ into the Cloths of the Gardener, which might be the Reason of her Mistake, for she suppos'd she saw the Gardener) and whether they return'd again to Corruption, or ascended into Heaven. For want of these specifical Circumstances, the _Evangelist_ has told us a Tale, that has neither Head nor Foot to it: and unless the Fathers mystically answer, to Satisfaction, every one of the aforesaid _Queries_, I'll reject this Story for mere Romance and Imposture.

These and many other historical and seemingly miraculous Stories of the Gospel, are some time to be taken into Consideration; for I will not give this Work over, till I have demonstrated beyond all Contradiction, that the evangelical Writings are but the Shadow of Divine Mysteries; and that literal Interpreters, whom[144] _Origen_ calls _vulgar Capacities_, are under a Mistake, if they think, they understand any Thing, as they ought, of the four Gospels.

I should conclude now, as it becomes a _Moderator_, with an Address to _Infidels_ and _Apostates_, the great Combatants in this Controversy. But I have not Room to be as large, as I would, in my Exhortations to them distinctly, so I can only desire them to continue the Controversy with Zeal and Vigour, not doubting but it will end to the Honour of Jesus, the Good of his Church, and the Happiness of Mankind. The blessed Fruits of this Controversy are already seen and felt in the almost Cure of a most malignant Distemper, call'd _Bigottry_, which has been the Bane of human Society, and in Times past more destructive of the World than either War or Pestilence. Go on then, _Great_ and _Good Sirs_, till the Cure is perfected. And as you merit Praises and Rewards for your several Labours; So I hope you'll meet with them. The _Nobility_ and _Gentry_, of the Kingdom, as I learn, are sensibly touch'd with the Usefulness of this Controversy; whereupon it is to be hoped the _Legislative Authority_ will soon give Thanks to the great Mr. _Grounds_ and Mr. _Scheme_ for their Pains in it; and not forget to do Justice to the _Bishops_ and _Clergy_ according to their Merits. But I can't stay here to talk more on this Head, being obliged to make an Epistolary

* * * * *

_P. S._ To Mr. _T. Ray_, the Author of a _Discourse_, call'd _Our Saviour's Miracles vindicated_, &c. As I, _Sir_, enter'd the _Press_, you came forth, or I might possibly have paid more of my Respects to you another Way. But upon mature Consideration, I found a properer Reply could not be made to you, than is the foregoing Discourse; which, if you are not sick of your former Performance, will find you some more Work. And that you may write more pertinently against this Discourse, than you did against my other, I'll give you some Instructions, _viz._ if you think of writing to the Purpose, you must prove these two Things; _First_, that the Fathers did not hold the Stories of _Jesus_'s Miracles to be typical and figurative; and _Secondly_, that _Jesus_'s Miracles neither will nor can receive a mysterious and more wonderful Accomplishment. But you have not said one Syllable to either of these Points; consequently have written nothing to the Purpose against me. As for Instance; In the Miracle of _Jesus_'s _driving the Buyers and Sellers out of the Temple_: You should prove, _First_ that the Fathers don't hold that Miracle to be typical of the future Ejection of _Bishops_, _Priests_, and _Deacons_ out of the Church, that make Merchandize of the Gospel: And _Secondly_, that it was impossible that the Miracle should receive such an Accomplishment. But you have done nothing of this. So, if you should attempt again to write against this Discourse, as for Instance, against my Explication of the Miracle of _Jesus_'s healing the Woman, that _had an Issue of Blood_; you must prove that _that_ Story neither was in the Opinion of the Fathers Typical, nor could receive a mystical Accomplishment; or you may as well hold your Peace. And after all, whether your Reasonings for the Letter of Christ's Miracles, are equal to mine against it, let our Readers judge, who will easily discern, that you jump over my choicest Invectives against the Letter, as if you was afraid of being touch'd by them.

As to your charging me falsly in one or two Places, with Misrepresentations of the Fathers, I'll expostulate that Matter with you, when I hear that the _Bishop_ of _London_ gives your Performance, the Reputation of a solid, and substantial one, by a Change of your _Cloak_ into a _Gown_, which you seem to aim at; or you had never so besmear'd the _Bishop_ with your Compliments, nor had been so mealy-mouth'd as to the Point of Liberty.

But what need you, _Sir_, have told the World, that you take me for an _Unbeliever of the Scriptures_. If the _Bishop_'s wise Prosecution of me for an _Infidel_ had not given you the Hint, you could never of your self have made that Discovery. And why did you not join the Fathers with me in Unbelief? I thought I had been of the same Faith with them. A Man of your Penetration into another's Principles, will, I suppose, from this present going Discourse, conclude me to be a downright _Atheist_. And what must I do then to clear my self!

If you write any more, _Sir_, I desire you, without making more Haste than good Speed, to be as expeditious as you can; or you will not prevent my Publication of another Discourse, like these two, to the Honour of _Jesus_, to whom be Glory for ever and ever. _Amen._

~_FINIS._~

FOOTNOTES:

[79] _Matt. Ch._ ix. _Luke Ch._ viii. _Mark Ch._ v.

[80] Factum quidum est, &, ita ut narratur, impletum. _In Serm._ lxxvii. _Sect._ 7.

[81] _On Mat. Chap._ ix.

[82] _Matt. Ch._ ix. _v._ 21.

[83] Non autem Fimbria Jesu, sed ejus Cogitatio eam salvam fecit. _In Loc. Marci._

[84] _Matt. Ch._ xiii. _v._ 58.

[85] In Locum _Matt._

[86] Illa vero Mulier quæ Fluxum Sanguinis patiebatur, Ecclesiam figurabat ex Gentibus. St. _August. in Serm._ lxxvii. _Sect._ 8. Præparatur igitur Mulier, in cujus Typo universalis Ecclesia sub specie designetur. _Paschas. Ratbert. in Loc. Matt._

[87] Hæc Mulier, i. e. Sancta Ecclesia de Gentibus congregata quæ lapsu Criminum deperibat Sancti _Ambrosii in Loc. Luc._ Ut Mulier, quæ fluxum sanguinis patiebatur, &c. ita omnis Anima percussa incurabili Vulnere Peccati, habens fontem pravarum Cogitationum, &c. _Macarii Ægypt. in Hom._ xx.

[88] [Greek: Epigazes gar tên phoinikên amartian]. _In Orat._ XL.

[89] Quæ est enim hæc Mulier nisi Ecclesia Gentium--Fluxum Sanguinis patiebatur, quia in suorum Peccatorum Sanguine versabatur; quia Sanguinum Rapina & Occisione nutriebatur. _In Dominic._ xxiv.

[90] Adversus Hæreses. _Lib._ I. _Cap._ iii.

[91] _Revel. Chap._ xii. _v._ 6.

[92] Excellentes Verbi Prædicatores tanquam magni Medici.--_Sancti August. in Psal._ LXXXVII. _Sect._ 10.

[93] Per hos enim Medicos, Ariolos & Philosophos intelligere possumus, quorum persuasionibus cæteri credentes a fidei Veritate aberrantes ad Animæ Sanitatem attingere non valebant. _In Dominic._ xxiv.

[94] Per Medicos intellige falsos Theologos. _In Loc. Marci._

[95] _Mark Ch._ v. _v._ 26.

[96] Medici Molestiam potius quam Sanitatem ægrotanti præbentes. _Ephræm. Syri._ p. 63.

[97] _Mark Ch._ v. _v._ 34.

[98] Dei Posteriora sunt novissima tempora. _Origen in Psal._ xxxvi.

[99] Vestimenta Jesu sunt Sermones & Scripta Evangeliorum. _Origen in Matt. Ch._ xvii.

[100] _Luke Ch._ xiii.

[101] In Muliere infirma est Figura Ecclesiæ. _Theoph. Antioch. in Loc. Lucæ._ Unde intelligitur illa Mulier in Typo Ecclesiæ a Domino sanata & erecta, quam curvaverat Infirmitas, alligante Satana, _Sancti August. de Trinit. Lib._ iv. _Sect._ 7. In Typo Ecclesiæ fæminam salvat. _Sancti Ambros. in Loc. Lucæ._

[102] Totum Genus humanum tanquam ista Mulier curvatum est ad terram,--Diabolus & Angeli ejus Animas hominum curvaverunt ad terras, id est, ut pronæ in ea quæ terrena, superna non quærerent. _Sancti. August. in Serm._ cccxcii. Qui occidentem sequuntur Literam terrena sapiunt. _Sancti Hieron. in Lib. Amos, Ch._ i.

[103] Quid illa Mulier octo decem Annos habens in Infirmitate. Sex Diebus Deus perfecit opera sua. Ter seni decem & octo faciunt. Quod ergo significavit triennium in Arbore, hoc octo decem Anni in illa Muliere. _In. Serm._ cx.

[104] _Luke Ch._ xiii. 7.

[105] 1 _Cor. Ch._ xiii. 9, 10.

[106] Ut Deus sex Dies in tantis Rebus fabricandis laboravit; ita & Religio ejus & Veritas in his sex millibus Annorum laboret, necesse est, malitia dominante & prevalente. Et rursus, quoniam perfectis operibus requievit Die septimo, eumque benedixit; necesse est, ut in sine sexti millessimi Anni Malitia omnis aboleatur e terra & regnet per Annos mille justitia; sitq; tranquilltas & requies a Laboribus, quos Mundus jamdiu perpessus est. _In Lanctant. Instit. Lib._ VII. _Ch._ xiv. Dies septimus etiam nos ipsi erimus quando (Christi) Benedictione & sanctificatione fuerimus pleni & refecti; ibi vacantes videbimus, quoniam ipse est Deus. _Sancti August. de Civit. Dei. Lib._ XXII. _Ch._ xxx.

[107] Contemnenda non est accurata circa Nomina Diligentia ei qui volucrit prole intelligere sacras Literas. _In Johan. Evang. Tom._ 8.

[108] Jam Archi-Synagogus adumbrat omnes Sacerdotes, &c. _In. Hom._ xii.

[109] Caluminabantur autem erigenti, qui, nisi curvi? _In Serm._ cccxcii.

[110] Sed nesciebat Archi-Synagogus vel hoc vel illud multo excellentius sacramentum, quod Sabbato curando Dominus intimabat, quia scilicet post sex hujus seculi Ætates perpetuæ Vitæ immortalis erat gaudia daturus. _Venerab. Bed. in Loc._

[111] Ante Christum in cogniti & a solo sciente detecti. _In Lib._ II. _adv. Gentes_.

[112] Consequens autem est ei, qui cognoscit quæ sit Hierusalem in divisione veræ Hæreditatis filiorum Isræl, ut intelligat Sermonem de Gehenna. _In Matt. Ch._ xxiii.

[113] Ego puto quod nomina hæc Scriptura divina non pro Historia narraverit sed pro Causis & Rebus,--non enim tam Regum quam Vitiorum Nomina, quæ regnant in hominibus referuntur. _In Numer. Ch._ xxxi.

[114] Quid ergo mirum videtur, si per singula genera Peccatorum singuli Dæmones ascribuntur. _In Lib. Josu. Ch._ xi.

[115] Sed in alio quodam Libello, qui apellatur Testamentum duodecem Patriarcharum, talem quendam sensum invenimus, quod per singulos peccantes, singuli Satanæ intelligi debeant. Evidentius autem & ipsa Nominis ejus interpretatio hoc idem significare videtur; _Satanas_ namq; Adversarius dicitur. Omnes ergo qui adversantur dei voluntati, Satanæ possunt dici. _Ibid._

[116] On Miracles, _p._ 36.

[117] Quamdiu vera Pax veniat, & Sabbatismus, & Septem decadarum Numerus.--Ecclesia non plenam recipiat Libertatem. _Sancti. Hieron. in Zechar. Ch._ i.

[118] Illa Mulier curvata intelligitur figurare Ecclesiam, quam _in Sexta Mundi Ætate_ a Captivitate Diaboli Jesus liberabit. _In Quæst._ 25. _Dialog._ LXV _Quæst._

[119] Vidi Angelum habentem Clarem & Catenam ad ligandum draconem.--_In Sexto Annorum Millenario_ hæc Res agitur. _De Civit. Dei. L._ XX. _Ch._ vii.

[120] _Revel. Ch._ xx. _v._ 2.

[121] Propter Infinitatem Annorum Mille Annos dixit. _In Serm. de Pænitentia._

[122] Diaboli Forman assumimus--Leonis Personam induimus & Draconis,--quando crudeles & callidi sumus. _Origen. in Luc. Hom._ viii.

[123] _Mark Ch._ viii. _v._ 33.

[124] Defence of Christianity, _p._ 8.

[125] Doctioribus inter Judæos notissimum est,--quod Moses qui primus fuit Salvator Isrælis etiam in omni Vita & Operibus suis fuerit Typus & Figura ultimi Redemptoris. _Christian. Meyer de Gen. Christi_, p. 145. Judæi Veteres expectabant similem Ægyptiacæ Liberationem, ut scilicet Pharaoh & omnis ejus Exercitus qui per 430 Annos Populum Dei Captivum tenuit, in Mari Rubro submersus est; sic etiam Romani qui eodem Annorum Numero Judæos possessuri, Ultione Domini deleantur. _Sancti Hieron. in Joel. Ch._ v.

[126] See the Life of _William Lilly_.

[127] See Dr. _Hammond_ on the Place.

[128] Percontando de Viro, Occasionem cepit occulta revelandi. _Sancti Cyril. Alex. in Loc._

[129] _John Ch._ x. _v._ 24.

[130] Fortasse verum non erat, _Judæos cum Samaritanis Commmercium non habere_,--ac ne illud quidem verum, _neque Haustorium habes, & Puteus altus est_,--fortasse etiam neque illud, _quod Jacob ex Puteo biberit, & filii ejus, & Pecora_ ejus. _Origen. in Loc._

[131] Plena Mysteriis & gravida Sacramentis. _Sancti August. in Johan. Ch._ iv.

[132] Evangelica Sacramenta in Domini nostri Jesu Christi dictis factisque signata non omnibus patent, & ea nonnulli minus diligenter, minusque sobrie interpretando, afferunt plerumque pro salute Perniciem, & pro Cognitione Veritatis Errorem, inter quæ illud est Sacramentum quod Scriptum est de hac Samaritana, _&c._ _In Quæst._ 63, _de_ Lxxxiii. _Quest._

[133] [Greek: Ôs en typô palin êmin kai di ainigmatos ypodeikneus.] _In Loc. Johan._

[134] Illa Mulier Typum gerebat Ecclesiæ, quæ ventura erat ex Gentibus--Ecclesiæ non justificatæ, sed justificandæ. _Sancti. August. in Loc. Johan._

[135] Tunc fatigatur Christus, quando nullam Virtutem in Populo suo recognoscit. _Sancti August. in Serm._ xciii. _Appen._

[136] Hora sexta id est, sexta Ætate Generis Humani. _Sancti August. in Quæst._ 64. lxxxiii. _Quæst._

[137] Puteus est Divina Scriptura, scientia scatens, ut aqua, Cujus putei Profunditas sunt plena Mysteriis Symbola. _In Theoph. Ceram Homil._ xxxviii. _de Samaritana_.

[138] Lex secundum Literam est aqua amara. _Hieronym. in Ezekiel. Ch._ xlvii. Qui bibit ex hac aqua sitiet rursus, id est, qui participat profunditatem humanæ sapientiæ, prudentesque Rationes, receptis Intelligentiis judicio suo inventis, tamen rursus secundo cogitans, denuo dubitabit de his in quibus requieverat. _Origen. in Loc. Johan._

[139] _In Locum Johan. Evang._

[140] Quinque enim Viros habuisti, & nunc quem habes _non est Vir tuus_. Sed non sunt hæc carnabiter accipienda, ne huic ipsi Mulieri Samaritanæ similes videamur,--Per quinque Viros, quinque Libros Mosis Nonnulli accipiunt--sed quinque Viri intelliguntur quinque Corporis sensus. Et quia naturales sunt ipsi Sensus, qui ætatem primam regunt, recte dicuntur Mariti. _In Quæst._ 64. _de_ lxxxiii. _Quæst._

[141] _Et nunc quem habes non est Vir tuus_; Quia non est in te (Ecclesia) Spiritus qui intelligat Deum, cum quo legitimum potes habere conjugium; sed Error Diaboli potius dominatur, qui te adulterina Contaminatione corrumpit. _Venerab. Bedæ in Locum._

[142] Magna quidem acta sunt Sacramenta, sed augustum Tempus est, ut omnia pertractentur. _In Serm._ xci. _Sect._ 2.

[143] _In his Dissertation on the Blessing of_ Judah.

[144] Ut Lex Umbram continet futurorum bonorum, quæ declarantur ab ea Lege; sic etiam Evangelium, quod vel a quibusque vulgaribus intelligi existimatur, Umbram docet Mysteriorum Christi. _In Præfat. ad Johan. Evang._

A THIRD
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_,

In VIEW of the Present
Controversy between INFIDELS
and APOSTATES.

_Litteratos gravissimo Somno stertere convincam_,
HIERON.

The Third Edition.

By THO. WOOLSTON, B.D. sometime
Fellow of _Sidney-College_ in _Cambridge_.

_LONDON_:

Printed for the Author, and Sold by him
next door to the _Star_, in _Aldermanbury_,
and by the Booksellers of _London_, and
_Westminster_. 1728.

[Price One Shilling.]

TO THE

Right Reverend Father in GOD

_RICHARD_,

Lord Bishop of St. DAVID'S.

MY LORD,

_In your_ Sermon _before the_ Societies _for Reformation of Manners, you are pleased to give a Character of my former_ Discourses on Christ's Miracles; _which, tho' I don't at all like, yet I thank you for the Favour of taking Notice of them; a_ Favour _that I have long'd for from a considerable_ Clergyman; _but could not flatter myself with the Hopes of receiving it from so great a_ Prelate.

_Some of the inferior_ Clergy, _whom I despise for their Ignorance and Malice, have before in their Conversation represented me as an_ impious _and_ blasphemous Infidel; _and I have met with Affronts for it: But I never imagin'd that any, much less your_ Lordship, _would have ventur'd such a Character of me from the_ Press, _for fear of a Resentment, which would not be agreeable. Surely your_ Lordship _has not read my_ Discourses, _but has taken a Report of them upon Trust, from some Ecclesiastical_ Noodle; _or you could never have been so much mistaken about my Design in them_.

_I took myself to be a_ Christian _of the same Faith with the Fathers of the Church; and, without Vanity, think, I have publish'd some Tracts, in Defence of Christianity, equal, if not superior to any Thing this Age has produced. I repeatedly also in my_ Discourses on Miracles, _to obviate the Prejudices of an ignorant_ Clergy, _made solemn Protestations of the Sincerity of my Design, not to do Service to Infidelity, but to make Way for the Demonstration of_ Jesus_'s Messiahship from Prophecy: But all these Asseverations of the Integrity of my Heart, it seems, stand for nothing (and I don't wonder at it) with the_ Clergy, _who in their Principles, their Oaths, and Subscriptions are so accustom'd to prevaricate with God and Man. I shall make no more serious Protestations of my Faith, but expect your_ Lordship _should soon publish a Defence of your foul_ Charge _against me, that I may see what Skill you have in the impious and blasphemous Writings of an_ Infidel.

_And if your railing_ Accusation _be not soon followed with a Dissertation of more Reason, I shall insist on a publick Reparation of the Injury done to my Reputation by your_ vile _and_ slanderous _Sermon; and appeal to the worshipful_ Societies _for Reformation of Manners, whether it be not just and reasonable, you should do one or the other_.

_Now I have laid hold on your_ Lordship, _than whom I could not have wish'd for an_ Adversary, _that will do me more Honour to overcome, I will hold you fast; and you must expect to be teaz'd and insulted from the_ Press, _if you enter not the Lists against me_.

_A clear Stage_, my Lord, _and no Favour. If you have the Sword of the Spirit in your Hand, cut as sharply as you can with it. I had conceiv'd a great Opinion of your Learning, and should have been a little apprehensive of the Power of it; if you had not in your_ Sermon _betray'd as great Weakness and Ignorance, as could be in a poor_ Curat; _or you had never asserted that the_ Greek _Commentators adher'd more strictly, to the litteral Sense of the Holy Scriptures; as if you knew not, that St_. Theophilus _of_ Antioch, _and even_ Origen _himself and others, the greatest_ Allegorists, _if a Comparison may be made, were_ Commentators _of the_ Greek _Church_.

_The sooner your_ Lordship _appears from the_ Press, _the better, in as much as you may possibly prevent my Publication of more_ Discourses _of this Kind. And that it may not be long first, I will accept of a Dissertation from you, on any two or three of the Miracles, I have handled, as sufficient for all. Take your Choice of them: but don't I beseech you, touch the Miracle of_ Jesus_'s driving the_ Buyers _and_ Sellers _out of the Temple, because it is a_ hot _one, and may possibly burn your Fingers. The Miracles, that I have most ludicrously and, of consequence, most offensively handled, are the_ two _of this present Discourse. If you please_, my Lord, _let them be the easy and short Task imposed on you. If you can defend the Letter of the Stories of these_ two _Miracles, I'll quietly give up the Rest to you._

_So heartily thanking your_ Lordship _for the Favour done me, in taking Notice of my_ Discourses on Miracles, _which shall be turn'd to good Use and Advantage, I subscribe myself_,

[Sidenote: _Feb. 26. 1728_]

_My LORD_,
_Your most obliged_
_Humble Servant_,
Tho. Woolston.

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

My two former Discourses having met with a favourable Reception, I am encourag'd to go on and publish another; which, without any more Preface, I enter upon, by a Repetition of three general Heads, at first proposed to be spoken to, and they were,

I. To show that the Miracles of healing all Manner of bodily Diseases, which _Jesus_ was justly famed for, are none of the proper Miracles of the _Messiah_, neither are they so much as a good Proof of his divine Authority, to found a Religion.

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

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

Tho' I have already, spoken what may be thought sufficient, to the first of these Heads; yet I have several Things still, both from Reason and Authority, to add to it; but having not here a convenient Place for that purpose, I defer it to a better Opportunity; and so pass immediately to the Resumption of my

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

To this Purpose I have taken into Examination six of the Miracles of _Jesus_, _viz._ those.

1. Of his driving the Buyers and Sellers out of the Temple.

2. Of his exorcising the _Devils_ out of the Mad-men, and sending them into the Herd of Swine.

3. Of his Transfiguration on the Mount.

4. Of his healing a Woman, that had an Issue of Blood, twelve Years.

5. Of his curing a Woman that had a Spirit of Infirmity, eighteen Years, and

6. Of his telling the _Samaritan_ Woman her Fortune of having had five Husbands, and being then an Adulteress with another Man.

Whether I have not prov'd the Storys of these Miracles, either in whole or in part, to consist of Absurdities, Improbabilities, and incredibilities, according to the Proposition before us, I leave my _Readers_ to judge; and now will take in Hand

7. A Seventh Miracle of _Jesus_; _viz._ that[145] _of his cursing the Figtree, for not bearing Fruit out of Season_; which Miracle, upon the bare mention of it, appears to be such an absurd, foolish, and ridiculous, if not malicious and ill-natured Act in _Jesus_, that I question, whether, for Folly and Absurdity, it can be equalled in any Instance of the Life of a reputed wise Man. The Fathers, such as _Origen_, St. _Augustin_, St. _John of Jerusalem_, and others, have all said as smart Things, as the wittiest Infidels can, against the Letter of this Story. St. _Augustin_[146] very plainly says, that _this Fact in Jesus_, upon Supposition that it was done, was _a foolish one_. If therefore I treat this Story a little more ludicrously than ordinary, and expose the Folly of the Fact as well as of the modern Belief of it, I hope their Authority and Example will plead my Excuse for it.

_Jesus_ was hungry, it seems, and being disappointed of Figs, to the Satisfaction of his Appetite, cursed the Figtree. Why so peevish and impatient? Our _Divines_, when they please, make _Jesus_ the most patient, resign'd and easy under Sufferings, Troubles and Disappointments, of any Man. If he really was so, he could hardly have been so much out of Humour, for want of a few Figs, to the Allay of his Hunger. But to curse the Figtree upon it, was as foolishly and passionately done, as for another Man to throw the Chairs and Stools about the House; because his Dinner is not ready at a critical Time, or before it could be got ready for him.

But _Jesus_ was hungry, some will say, and the Disappointment provoked him. What if he was hungry? He should, as he knew the Return of his Appetite, have made a better and more certain Provision for it. Where was _Judas_ his Steward and Caterer with his Bag of Victuals as well as Money? Poor Forecast, and Management amongst them, or _Jesus_ had never trusted to the uncertain Fruits of a Figtree, which he espy'd at a Distance, for his Breakfast.

And if _Jesus_ was frustrated of a long'd-for Meal of Figs, what need he have so reveng'd the Disappointment on the[147] senseless and faultless Tree? Was it, because he was forc'd to fast longer than usual and expedient? not so, I hope neither: Could not Angels, if he was in a desert Place, have administered unto him? Or could not he miraculously have created Bread for himself and his Company, as he multiplied or increased the Loaves for his Thousands in the Wilderness? What Occasion then for his being out of Humour for want of Food? If he was of Power to provide Bread for others on a sudden, he might sure have supply'd his own Necessities, and so have kept his Temper, without breaking into a violent Fit of Passion, upon present Want and Disappointment.

But what is yet worse, _the Time of Figs was not yet_, when Jesus look'd and long'd for them. Did ever any one hear or read of any thing more[148] unreasonable than for a Man to expect Fruit out of Season? _Jesus_ could not but know this before he came to the Tree, and if he had had any Consideration, he would not have expected Figs on it, much less, if he had regarded his own Reputation, as a wise Man, would he have so resented the Want of them. What, if a _Yeoman_ of _Kent_ should go to look for _Pipins_ in his Orchard at _Easter_, (the supposed Time[149] that _Jesus_ sought for these Figs) and, because of a Disappointment, cut down all his Trees; What then would his Neighbours make of him; Nothing less, than a _Laughing-stock_; and if the Story got into our publick News, he would be the Jest and Ridicule of Mankind. How _Jesus_ salv'd his Credit upon this his wild Prank; and prevented the Laughter of the _Scribes_ and _Pharisees_ upon it, I know not; but I cannot think of this Part of the Letter of this Story, without smiling at it at this Day; and wonder our _Divines_ are not laugh'd out of Countenance for reading it gravely, and having _Jesus_ in Admiration for it.

Again, I would gladly know, whose Figtree this was, and whether _Jesus_ had any legal Right to the Fruit, if haply he had found any on it, or any Leave or Authority to smite it with a Curse for its Unfruitfulness? As to the Tree's being _Jesus_'s Property, that could not be. For he was so far from being either Landlord or Tenant, that it's said he had not where to lay his Head. During the Time of his Ministry, he was but a Wanderer, like a Mendicant Fryar, or an itinerant Preacher, and before that Time was no better than a Journeyman Carpenter (of whose Workmanship, I wonder, the Church of _Rome_ has no holy Relicks, not so much as a Three-footed-stool, or a Pair of Nutcrackers;) consequently he had no House nor Land of his own by Law, much less any Figtree, and least of all _this_ which he espy'd at a distance in his Travels. How then had he any Right to the Figs, if he had met with any? I hope he ask'd Leave beforehand of the Proprietor, or _Infidels_ will say of him, that if he had had an Opportunity he would have been a _Rob-Orchard_. And it he had no Right to the Fruit, much less to smite the Tree with a Curse; where was his Honour,[150] _his Justice_, his Goodness, and his Honesty in this Act? The _Evangelists_, if they would have us to think, _Jesus_ did no wrong to any Man, should have left us somewhat upon Record, to Satisfaction, in this Case; or _Infidels_, who have here Scope for it, will think worse of _Jesus_, than possibly he may deserve. Whether _Jesus_, modestly speaking, met with any Blame or Reprimand from the Proprietor, for his Act of Execration, none can affirm or deny. But if any one so spitefully and maliciously should destroy almost any other Tree, whether fruitful or not, of another Man's, in this Country, he would have good Luck, if he escaped the House of Correction for it.

And what now have our _Divines_ to say, to all this Reasoning against the Letter of this Story? Nothing more than "That the Act of cursing the Figtree, whether it be at this Distance of Time reconcilable to Reason, Justice and Prudence or not, was a supernatural Work, above the Power of Nature or Art to imitate; consequently it was a Miracle, and they will admire and adore _Jesus_ for it." And to agree with them at present, that it was a real Miracle, and a supernatural Event, yet I hope, they'll acknowledge, that if _Jesus_, as St. _Augustin_[151] says, had, instead of cursing the Figtree, made a dry, dead and withered one, immediately to bud, flourish and revive, and in an Instant to bring forth ripe Fruits, out of Season, it would have pleased them much better. Such an Instance of his Power had been an indisputable Miracle: Such an Instance of his divine Power had carry'd Goodness along with it, and none of the foresaid Exceptions could have been made to it: Such an Instance of his Almighty Power, had been a Demonstration of his being Lord of the Creation, and Author of the Fruits of the Earth for the Use of Man, in their Season, or he could not have produced them out of Season: In such an Instance of Power, his Divine Care and Providence against Hunger and Want would have been visible; and it would have been an Admonition to us, to depend daily upon him for the Comforts and Necessaries of Life: Such an Instance of his Power would have been, as St. _Augustin_ says above, like his Miracles of healing Diseases, of making the Languid, _Sound_; and the Feeble, _Strong_; and we might more certainly have inferr'd from one with the other, that both were the Operations of a good God. But this Instance of his cursing the Figtree in this Fashion spoils the Credit, and sullies the Glory of his other Miracles. It is in its own Nature of such a malevolent Aspect, that its enough to make us suspect the Beneficence of _Christ_ in his other Works, and to question whether there might not be some latent Poyson and diabolical Design under the Colour of his fairer Pretences to Almighty Power. It is so like the malignant Practices of _Witches_, who, as Stories go, upon Envy, Grudge, or Distaste, smite their Neighbours Cattle with languishing Distempers, till they die, that it's hard, if not impossible, to distinguish one from the other, in Spite and Malice. If _Mahomet_, and not _Jesus_, had been the Author of this Miracle, our _Divines_ would presently have discover'd the _Devil_'s Foot in it, and have said that _Satan_ drew him into a Scrape, in the Execution of this mad and foolish Frolick, on purpose to expose _him_ for a _Wizard_ and _his_ Musselmen of all Ages since for _Fools_ in believing on him. The Spirit of _Christ_, who is all Love and Mercy, should, one would think, breath forth nothing but Goodness and Kindness to Mankind; but that such a pestilential Blast, like a mortiferous North-East Wind in some Seasons, should proceed from his Mouth, to the Destruction of another Man's harmless and inoffensive Tree, is what none upon Earth can account for.

Our _Divines_, one or other of them, have publish'd several notable Notions about Miracles, and have laid down good Rules to distinguish _true_ from _false_ ones; but none of them, as far as I perceive, have taken any Pains to shew the Consistence of _Jesus_'s Miracles to their own Rules and Notions. Mr. _Chandler_, (who as the _Archbishop_[152] says, has rightly slated the Notion of a Miracle) among his Rules of judging by whom Miracles are perform'd, says,[153] _That the Things pretended to be done, are to be such, as that it is consistent with the Perfections of God to interest himself in_; and again, _they must be such as answer to the Character of God as a good and gracious Being_; and again, _It seems reasonable to believe, that whenever the first and best of Beings is pleased to send an extraordinary Messenger with a Revelation of his Will, he will furnish him with such Proofs of his Mission, as may argue, not only the Power of him in whose Name be comes, but his Love to Mankind, and his Inclination to do them good_. I have no Dislike to these Notions of Mr. _Chandler_; but as it is not to be questioned, that he (and the _Archbishop_ too) had this Miracle of _Jesus_'s cursing the Figtree, and some others, as of his _boisterous driving the Buyers and Sellers out of the Temple_; of _his sending the Devils into the Herd of Swine_; of _his turning Water into Wine for the Use of Men, who had before well drank_, &c. in his View, when he gave forth the foresaid Rules; (for acute and learned Writers in Theology are supposed to have their Wits about them;) so it is to be hop'd that he or the _Archbishop_ will soon publish somewhat to reconcile these Miracles of _Jesus_ to their own Notions; tho' I don't expect it before _latter Lammas_.

But after all, it may be questioned, if Infidels should go about it, whether this Work of _Jesus_ was miraculous; and whether there was not more of the Craft of Man, than of the Power of God in it; or to use Mr. _Chandler_'s[154] Words, whether it don't _look like the little Tricks and cunning Deceits of Impostors_. St. _Matthew_ says, _presently the Figtree withered away_; but this _presently_ is an indeterminate Time, and may be understood of a Day, or a Week or two, as well as of the Moment in which the Words were spoken, _Let no Fruit grow on thee henceforward for ever_. St. _Mark_ says, _that in the Morning as the Disciples passed by; they saw the Figtree dry'd up from the Roots_, which was at least the Day[155] after the Curse was utter'd, so that there was certainly four and twenty Hours for its withering; and if it is said that the _Tree dry'd up from the Roots_, it does not imply that the Trunk of it perish'd, or was reduc'd to nothing; but only that the green Leaves of the Whole, and of every Part of it, were in a withering Condition: And might not all this be done without a Miracle? What if _Jews_ and _Infidels_ should say, that _Jesus_, being minded to impose on his Disciples and Followers, took a secret Opportunity beforehand to lay his Carpenter's Ax to the Root of this Tree, and so imperceptibly circumcised it, as that the Leaves did, what they will do, wither in a Night and a Day's Time. God forbid, that I should think, _Jesus_ did so; but as to the Possibility of such a Fraud in an Impostor, none can doubt of it.