Chapter IX: Front Matter (9)

The Author of a Sermon, ascrib'd to St. _Augustin_ tells us[291] that _Lazarus_ after his Resurrection made a large Report of _Hell_, where he had been: But as this is a mere Fiction of that Author, without the least Authority from Scripture; so I presume it will be accounted a _Blunder_ in him, to suppose the Soul of _Lazarus_, the Friend and beloved of _Jesus_, was in Hell. The Soul of _Jesus_ indeed, for Reasons best known to himself, upon his Death, descended into Hell, when some think he should rather have gone, with the penitent Thief, into Paradise. But the Thoughts, that any of _Jesus_'s Friends should go to Hell, I suppose will not be born with; or what will become of the Preachers of this Age, who would be accounted Men or that Denomination. And if _Lazarus_'s Soul had been in Paradise, it was hardly a good Work in _Jesus_ to recall it, for thirty Years afterwards, to the Miseries and Troubles of this wicked World. I wish therefore our _Divines_ could determine, where _Lazarus_'s Soul was for the four Days of his Burial; because I can't possibly conceive any thing else, than that he was not really dead, or that his Soul dy'd with him, or went to a bad place, otherwise after his Resurrection he had never absconded for fear of the _Jews_, as if he was unwilling to die again, and return to the Place from whence he came.

But however it was with the Souls of these rais'd Persons before their Re-union to their Bodies, here is another Difficulty and Objection against these Miracles; and how will our _Divines_ get over it? Perhaps they may say, that tho' these rais'd Persons were before really dead; yet their Souls were not as yet gone to their Places prepared of God for them, but continued hovering about their Bodies, like the Flame about the Snuff of a Candle, with desires

----_iterumq; reverti
Corpora_----

to be again rejoin'd to them. And withall my Heart let this Answer pass, if our _Divines_ and _Infidels_ can so agree upon it. As for my own Opinion, it is this, that these Miracles of _Jesus_ are Parables, and that it was beside the Purpose of the Parable, and of the _Evangelists_ to say any thing of the Place and State of the Soul upon its Separation from the Body; otherwise the Letter of their Stories is manifestly obnoxious to the Objection above, or the Deaths of these pretended rais'd Persons, upon Christian Principles, are questionable. But

6. And lastly, Let us consider the intrinsick Absurdities and Incredibilities of the several Stories of these three Miracles. And such Absurdities shall we find in them, that, if they had been intended as Testimonies of _Jesus_'s divine Power, had never been inserted in their Narratives.

As to _Jairus_'s Daughter, and her Resurrection from the dead, St. _Hilary_[292] hints, that there was no such Person as _Jairus_ whose Name was fictitious, and coin'd with a spiritual Signification for the Use of the Parable; and he gives this Reason, and a good Reason it is, why he thought so, because it is elsewhere[293] intimated in the Gospel, that none of the Rulers of the Synagogues confessedly believed on _Jesus_. Is not here then a stumbling-Block at the Threshold of the Letter of this Story? But why did _Jesus_ say, this Girl was but in a Sleep? If he was going to work a Miracle in her Resuscitation, he should not have call'd Death, _Sleep_; but if others had been of a contrary Opinion, he should first have convinced them of the Certainty of her Death, before he did the great Work on her. And why did he charge the Parents of the Girl not to speak of the Miracle? If he meant it as Testimony of his divine Power, he should rather have exhorted them, in justice to himself to publish it, and make it well known. And why, as St. _Ambrose_[294] puts the Question, did he turn the People out of the House, before he would raise her? The more Witnesses are present at a Miracle, the better it is attested, and the more readily believed by others; and who should be present at the Miracle rather than those who were incredulous of _Jesus_'s divine Power? Are not all these Circumstances, so many _Absurdities_, which, if they are not to be accounted for in the _Mystery_, are so far destructive of the _Letter_, as that it is Nonsense and Folly in our _Divines_ to talk of a Miracle here, against _Jesus_'s express Word and Prohibition to the contrary.

As to the Story of the Widow of _Naim_'s Son, excepting what is before observed of the shortness of the Time, in which he lay dead, and of the Unfitness of his Person to be rais'd before an Husband and Father of a Family, to the Comfort of his Wife and Children, (which are enough to overthrow the Credulity of the Miracle) I have here no more Fault to find in the Letter of it.

But the long Story of _Lazarus_ is so brimful of Absurdities, that, if the Letter alone is to be regarded; St. _John_, who was then above a hundred, when he wrote it, had lived beyond his Reason and Senses, or he could not have committed them.

I have not Room here to make Remarks on all these Absurdities, which would be the Work of a Volume; but shall single out three or four of them at present, reserving the rest for another Opportunity, when the whole Story of this Miracle will appear to be such a Contexture of Folly and Fraud in its Contrivance, Execution, and Relation, as is not to be equall'd in all Romantick History; and our _Divines_ will find themselves so distress'd upon the Dissection and Display of it, as that they must of Necessity allow this Story to be but a Parable; or, what's most grievous to think on, give up their Religion upon it.

_First_ then, observe that _Jesus_ is said to have _wept_ and _groan'd_ for the Death of _Lazarus_: But why so, says[295] St. _Basil_? Was not this an _Absurdity_ to weep at all for the Death of him, whom he could, and was about to recover to Life again? Another Man may as reasonably grieve for the Absence of his Friend, whose Company and Presence he can retrieve in an Instant, as that _Jesus_ should shed Tears for _Lazarus_ in this Case. If _Jesus_ could not or would not raise him from the dead, he ought not, as a Philosopher, who knows Man is born to die, to betray so much Weakness as to weep for him. Patience and Resignation unto God upon the Death of our dearest Friends and Relations is what all Philosophers have rightly taught; and _Jesus_, one would think, should have been the most Heroical Example of these Graces; and how came he to fail of it here? A Stoical Apathy had better became him than such childish and effeminate Grief, which not only makes him a mean and poor-spirited Mortal; but is a gross _Absurdity_ and _Incredibility_ upon Consideration of his Will and Power to fetch _Lazarus_ to Life again. If there be not, according to the Fathers, Mystery in these Tears of _Jesus_, they are a foolish and unnatural Prelude to a Farce, he was acting in the pretended Resuscitation of _Lazarus_.

Some antient Catholicks, not being apprised of the Mystery, were so offended at these Words, _Jesus wept_, that, as _Epiphanius_[296] says, they expung'd them out of their Bibles; and I wonder, they have not, before now, disturb'd the Faith of Ministers of the Letter, to the utter Rejection of the Miracle.

_Secondly_, Observe that _John_ says, it was with _a loud Voice_, that _Jesus_ call'd _Lazarus_ forth out of his Cave. And why, I pray, a louder Voice than ordinary? Was dead _Lazarus_ deafer than _Jairus_'s Daughter, or the Widow's Son? Or was his Soul at so great a Distance from his Body, as he could not hear a still and low Voice? Some such silly Reason as _this_ must be given for this _loud Voice_ here; but how absurd it is according to the Letter, Infidels will judge, till Christians can assign a better. The dead can hear the Whisper of the Almighty, if Power go along with it, as soon as the Sound of a Trumpet. St. _John_ then should not have written of a _loud Voice_, unless he meant to adapt his Story to the Capacities and Conceptions of the Vulgar, who have no Apprehensions of God's Power, out of sensible and human Representations of it.

_Thirdly_, Because that a Miracle should be well guarded against all Suspicion of Fraud, I was thinking to make it an _Absurdity_, that the Napkin, before _Jesus_ rais'd _Lazarus_, was not taken from his Face, that the Spectators might behold his mortified Looks, and the miraculous Change of his Countenance from Death unto Life. What _Infidels_ think of this Circumstance I know not: I hope it is not with them a Token of Fraud and Imposture; tho' I must needs say, that if the Fathers did not let me in to the Mystery of the Napkin about _Lazarus_'s Face when _Jesus_ call'd him forth, I should not my self like it.

_Fourthly_, and lastly, Observe, St. _John_ says, v. 45. that _many of the Jews, who had seen the Things that Jesus did_ here; _believed on him_; and _some of them_, v. 46. who did not believe, _went their Ways to the Pharisees and told them what Things Jesus had done_ in this pretended Miracle, and how the Business was transacted: Whereupon the Chief Priests and Pharisees were so far incens'd as v. 53. _from that Day forth they took Council together to put him to Death_; and Ch. xii. 10. _consulted, that they might put_ Lazarus _also to Death_. Jesus _therefore_ (and his Disciples and _Lazarus_ fled for it, for they) v. 54. _walk'd no more openly among the Jews_, but _went thence into a Country near to the Wilderness_ (a convenient hiding Place) _and there continued with his Disciples_; otherwise in all Probability they had been all sacrificed.

I dare not argue upon these Circumstances, neither would I, for the Honour of _Jesus_ have mention'd them; but that my old Friend, the Jewish _Rabbi_, who help'd me to the Satirical Invective against _Jesus_'s Miracle of _turning Water into Wine_, has hence form'd an Objection against _Lazarus_'s Resurrection, and sent me a _Letter_ upon it, desiring me to publish it, and exhort the _Clergy_ to answer it; otherwise he would clandestinely hand it about to the Prejudice of our Religion: Whereupon I, rather than Christianity should so suffer, do here publish it, and it is as follows.

"_Sr._ When we last discours'd on _Jesus_'s Miracles, I promised to
send you my Thoughts on _Lazarus_'s Resurrection, which I look upon
as a notorious Imposture, and for the Proof of it, need go no
farther, than to the Circumstances of its Story, which your
_Evangelist_ has related.

"If there had been an indisputable Miracle wrought in _Lazarus_'s
Resurrection; why were the _Chief-Priests_ and _Pharisees_ so
incens'd upon it, as _to take Council to put both Jesus_ and
_Lazarus_ to _Death for it_? Where was the Provocation? I can
conceive none. Tho' the _Jews_ were ever so canker'd with Malice
and Hatred to _Jesus_ before; yet such a most stupendous Miracle
was enough to stop their Mouths, and turn their Hearts: Or if their
Prejudices against _Jesus_ were insuperable, and they hated him but
the more for the Number and Greatness of his Miracles; yet why is
poor _Lazarus_, inoffensive _Lazarus_, upon whom this good and
great Work was wrought, an Object of their Hatred too? Your
_Divines_ are to give a credible and probable Account of this
Matter, such a one as will comport with Reason and Sense; or we
shall conclude, that it was _Fraud_, detected in this pretended
Miracle, which justly provok'd the Indignation of our Ancestors.

"To say, what is all you can say, that it was downright Inhumanity,
Barbarity and Brutality in the _Jews_ to hate _Lazarus_ as well as
_Jesus_, will not do here. Tho' this may pass with many Christians,
who are ready to swallow, without chewing, any evil Reports of our
Nation; yet it can't go down with reasonable and unprejudic'd Men,
who must have other Conceptions of human Nature in all Ages and
Nations, than to think it possible, that a Man, in _Lazarus_'s
Case, can be hated and persecuted for having had such a good and
wonderful Work done on him. And why then was he hated and
persecuted? I say, for this, and no other Reason, than because he
was a Confederate with _Jesus_ in the wicked Imposture, he was
putting upon Mankind.

"But supposing, what is never to be granted, that the _Jews_ of old
were so inhuman, brutish, and barbarous as to hate and persecute
_Lazarus_ as well as _Jesus_ for this Miracle; yet why did _Jesus_
and his Disciples, with _Lazarus_, run away and abscond upon it?
for they v. 54. _walk'd no more openly among the_ Jews, _but went
thence into a Country near to the Wilderness, and there_ Jesus
_continued with his Disciples_. Is not here a plain Sign of Guilt
and of Fraud? Men, that have God's Cause, Truth and Power on their
Side, never want Courage and Resolution to stand to it. And
however your Christian _Priests_ may palliate the cowardly and
timerous Conduct of _Jesus_ and his Confederates in this Case; yet
with me, it's like Demonstration, that there was a discover'd Cheat
in the Miracle, or they would undauntedly have faced their Enemies,
without Fears And Apprehensions of Danger from them.

"Our Ancestors then, who unquestionably detected the Fraud, were in
the right on't to prosecute with Severity, the whole Party
concern'd in it: And if they had aveng'd the Wickedness of it upon
_Lazarus_ as well as they did upon _Jesus_, I should have commended
them for it. Whether such a monstrous Imposture, as was this
pretended Miracle, happily discover'd does not call aloud for
Vengeance and most exemplary Punishment; and whether any Nation of
the World would suffer the like with Impunity, let any Man judge.

"For all the Reports of your Gospels, it is unnatural to hate a
miraculous Healer of Diseases; and there must be somewhat supprest
about the Inveteracy of the _Jews_ to _Jesus_, or his healing
Power, if it was so great as is imagined, must have reconciled them
to him: But that they should hate not only _Jesus_ for raising the
dead, but the Person rais'd by him, is improbable, incredible, and
impossible.

"If Historians can parallel this Story of the Malignity of the
_Jews_ towards _Jesus_ and _Lazarus_ upon such a real Miracle, with
any Thing equally barbarous and inhuman, in any other Sect or
Nation; we will acknowledge the Truth of it against our ancient
Nation: Or if such Inhumanity, abstractedly consider'd, be at all
agreeable to the Conceptions any one can form of Human Nature in
the most uncivilis'd and brutish People, we will allow our
Ancestors, in this Case, to have been that People.

"Was such a real and indisputable Miracle, as this of _Lazarus_ is
supposed, to be wrought at this day in Confirmation of
Christianity, I dare say, it would bring all us _Jews_, to a Man,
into the Belief of it: And I don't think it possible, for any
People to be so begotten, byass'd, and prejudiced, as not to be
wrought on by it. Or if they would not part with their Interests
and Prejudices upon it, they would have more Wit and Temper, than
to break forth into a Rage against all or any of the Persons
concern'd in it. And, for my Life, I can entertain no worse
Thoughts of our old Nation.

"Supposing God should send an Ambassador at this day, who, to
convince Christians of the Mischiefs and Inconvenience of an
_Hireling Priesthood_, should work such a Miracle as was this of
_Lazarus_'s Resurrection, in the Presence of a multitude of
Spectators; how would your _Bishops_ and _Clergy_ behave themselves
upon it? Why, they would be as mute as Fishes; or if they did fret
and grieve inwardly for the Loss of their Interests; yet they would
have more Prudence (ask them else,) than to show their Anger
openly, and persecute both _Agent_ and _Patient_ for it. Wherefore
then are they so censorious and uncharitable as to preach and
believe another Notion and Doctrine of our Ancestors?

"But if a false Prophet, for the subversion of an _Hireling
Priesthood_, should, in spite to the _Clergy_, counterfeit such a
Miracle, and be detected in the Operation; how then would Priests
and People, Magistrates and Subjects behave upon it? Why, they
would be full of Indignation, and _from that day forth would take
Council to put_ the Impostor and his Confederate to Death, of which
they would be most deserving; and if they did not abscond and fly
for it, like _Jesu_ and his Disciples _to a Wilderness in the
Country_ to hide themselves, the Rage of the Populace would hardly
wait the Leisure of Justice to dispatch and make terrible Examples
of them. Was not this exactly the Case of _Jesus_'s Imposture in
the Resurrection of _Lazarus_; and of the Punishment he was
threaten'd with, and afterwards most justly underwent for it?

"Mankind may be in some Cases very obdurate, and so hard of Belief,
as to stand it out against Sense, Reason and Demonstration: But I
will not think worse of our Ancestors than of the rest of Mankind;
or that they any more than others would have withstood a clear and
indisputable Miracle in _Lazarus_'s Resuscitation. Such a manifest
Miracle, let it be wrought for what End and Purpose, we can
possibly imagine, would strike Men with Awe and Reverence; and none
could hate and persecute the Author of the Miracle; least He who
could raise the dead, should exert his Power against themselves,
and either wound or smite them dead with it. For which Reason, the
Resurrection of _Lazarus_, on the certain Knowledge of our
Ancestors, was all Fraud, or they would have reverenc'd and adored
the Power of him, that did it.

"It may be true, what _John_ says, that _many of the Jews, who had
seen the Things that Jesus did, believed on him_, that is, believed
that he had wrought here a great Miracle: But who were these? the
ignorant and credulous, whom a much less _juggler_ than Mr.
_Fawkes_ could easily impos'd on. But on the other hand, it is
certain, according to _Christian Commentators_, that _some of them_
did not believe the Miracle, but _went their ways to the Pharisees
and told them what Things Jesus had done_, that is, told them,
after what manner the Intrigue was managed; and complain'd of the
Fraud in it. How they came to suspect and discover the Fraud, was
not _John_'s Business to relate; and for want of other ancient
Memorials, we can only guess at it. Perhaps they discern'd some
motion in _Lazarus_'s Body, before the Word of Command, to _come
forth_, was given; perhaps they discover'd some Fragments of the
Food, that for _four days_ in the Cave, he had subsisted on. But
however this was, they could not but take Notice of the _Napkin
about his Face_ all the while; which _Jesus_, to prevent all
suspicion of Cheat, should have first order'd to be taken off, that
his mortify'd Countenance might be view'd, before the miraculous
Change of it to Life was wrought. This neglect in _Jesus_ (which I
wonder _John_ had no more Wit than to hint at) will be a lasting
Objection to the Miracle. _Jesus_ was wiser, than not to be aware
of the Objection, which he would have obviated, if he durst, by a
Removal of the Napkin, to the satisfaction of all Spectators there
present. Because this was not done, we _Jews_ now deny, there was
any Miracle wrought; and, whether our Unbelief upon this
Circumstance be not well grounded, we appeal to Christian Priests
themselves, who must own, that if there was a Miracle here, the
Matter was ill conducted by _Jesus_, or foolishly related by his
_Evangelist_."

"It is a sad Misfortune, that attends our modern enquiry after
Truth, that there are no other Memorials extant of the Life and
Miracles of _Jesus_, than what are written by his own Disciples.
Not only old Time has devour'd, but Christians themselves, (which
in the Opinion of the impartial makes for us) when they got Power
into their Hands, wilfully destroy'd many Writings of our
Ancestors, as well as of _Celsus_ and _Porphiry_ and others, which
they could not answer; otherwise I doubt not but they would have
given us clear Light into a the Imposture of _Lazarus_'s
Resurrection: But if _Jesus_, according to his own _Evangelists_,
was arraign'd for a _Deceiver_ and _Blasphemer_, in pretending to
the Sonship and Power of God by his Miracles; in all Probability
this Piece of Fraud in _Lazarus_ was one Article of the Indictment
against him; and what makes it very likely, is that the _Chief
Priests_ and _Pharisees_, from the Date of this pretended Miracle,
_took Council together to put him to Death_, not clandestinely or
tumultuously to murder him, but judicially to punish him with
Death, which, if they proved their Indictment by credible and
sufficient Witnesses, he was most worthy of.

"As it is plain from the Story in _John_, that there was a Dispute
among the By-standers at _Lazarus_'s Resurrection, whether it was a
real Miracle or not; so it is the Opinion of us _Jews_, which is of
the Nature of a Tradition, that the _Chief-Priests_ and civil
Magistrates of _Bethany_, for the better Determination of the
Dispute and quieting of the Minds of the People, requir'd that
_Jesus_ should re-act the Miracle upon another Person, there lately
dead and buried. But _Jesus_ declining this Test of his Power, the
whole Multitude of Believers as well as of Unbelievers before,
question'd the Resurrection of _Lazarus_; and were highly incens'd
against both him and _Jesus_ for the Deceit in it. And this was
_one_ Reason among others of that vehement and Universal Outcry and
Demand, at _Jesus_'s Tryal, for his Crucifixion. I'll not answer
for the Certainty of this Tradition or Opinion, but as the
Expedient was obvious, so it has the Face of Truth and Credibility;
and for the Proof of it, I need only appeal to Christian _Priests_
and _Magistrates_; whether, under a Dispute of a Miracle of that
Consequence, they would not require, for full Satisfaction, it
should be acted over again; and, if the _Juggler_ refused, whether
there would not be a general Clamour of People of all Ranks for his
_Execution_.

"_Matthew_, _Mark_ and _Luke_, who knew as much of this
Sham-Miracle as _John_, had not the Confidence to report it;
because, when they wrote, many Eye-Witnesses of the Fraud were
alive to disprove and contradict them; therefore they confined
their Narratives to _Jesus_'s less juggling Tricks, that had pass'd
more current: But after the _Jewish_ State was dissolved, their
judicial Records were destroy'd, and every Body dead that could
confute him, _John_ ventures abroad the Story of this Miracle; and
if the good Providence of God had not infatuated him, in the
Insertion of the Circumstances here observed, it might have pass'd
through all Generations to come, as well as it has done for many
past, for a grand Miracle.

"Thus, _Sir_, have you a few of my Thoughts on the pretended
Miracle of _Lazarus_'s Resurrection. I have more to bestow on it,
but that I would not be tedious. There's no need to argue against
the other two Resurrection-Stories. You know _omne majus includit
minus_, and if the greatest of the three Miracles be an Imposture,
the two less ones of Consequence are Artifice and Fraud. And rather
than the Miracle of _Lazarus_ shall stand its Ground, I'll have
t'other Bout at it from some other Circumstances; the Consideration
of which will make it as foolish and wicked an Imposture, as ever
was contrived and transacted in the World; such a _wicked
Imposture_ of most pernicious Consequence to the Welfare of the
Publick, that it is no Wonder, the People, by an unanimous Voice,
call'd for the Releasement of _Barabbas_, a Robber and Murderer,
before _Jesus_. I don't suppose these Arguments against this
Miracle will be convincing of your Christian _Clergy_, who are
hired to the Belief of it. But however, a _Bishop_ of many
_thousands_ a Year to believe, can't in Conscience deny, that the
Arguments above are a sufficient Justification of our _Jewish_
Disbelief of it.

"If you, Sir, should write a Discourse gainst the Letter of the
Story of _Jesus_'s Resurrection, I beg of you to accept of a few of
my Conceptions on that Head, which, I promise you, shall be out of
the common Road of thinking. Your _Divines_ think they have
exhausted that Subject, and absolutely confuted all Objections that
can be made against it, but are much mistaken. Sometimes we _Jews_
dip into their Writings on this Head, and always smile with
Indignation at their foolish Invectives against the Blindness of
the Eyes, and Hardness of the Hearts of our Ancestors. If they
would but favour us with a Liberty to write for our selves, a
reasonable Liberty, which in this Philosophical Age we don't
despair of, especially under so wise just and good a Civil
Administration, as this Nation is happily bless'd with, we would
cut them out some more Work, which they are not aware of. In the
mean Time I am your assured Friend,"

_N.N._

So ends the Letter of my Friend, the _Jewish Rabbi_, which consists of _calm_ and _sedate_ Reasoning, or I would not have publish'd it; for I am resolv'd he shall no more impose upon me with his ludicrous and bantering Stuff, like his Satirical Invective against _Jesus_'s Miracle of _turning Water into Wine_, so offensive to our Godly _Bishops_. And because it consists of _calm_ and _sedate_ Reasoning, which _Bishop Smalbroke_ allows of, I hope his _Lordship_ will take it into Consideration, and write an Answer to it, which I, without the Help of the Mystery, can't do.

If the foresaid _Letter_ be offensive to our _Clergy_, who don't judge it meet that the _Jews_ should take this Liberty to write against the Miracles of our Saviour, and in Vindication of their own disbelief of Christianity, I beg of them, for the Love of _Jesus_, not to let their Displeasure be visibly seen; because the _Jews_ will then laugh in their Sleeves, and perhaps openly insult and triumph upon it: But if they will privately acquaint me with their Displeasure at it, I'll promise them to hold no more Correspondence with such _Jewish Rabbies_; neither will I ever hereafter publish any other Objections against _Christ_'s Religion and Miracles, than what come from the _Hotentots_ and _Pawawers_: and then it will be strange, if our dignified _Clergy_, of most grave and demure Looks, can't solidly confute the worst, that such ignorant and illiterate People can urge against them.

And thus have I done with my Objections against the Letter of these three Miracles. If our _Divines_ shall think there is little or nothing of Force in them; then an Answer, which I should be glad to see, may the more easily be made to them. As for my part, without being conceited of the Acuteness and Strength of any of the Objections, I think it impossible satisfactorily to reply to them, without having Recourse to the Opinions of the Fathers, that these three Miracles, whether they were ever litterally transacted or not, are now but emblematical Representations of mysterious and more wonderful Operations to be perform'd by _Jesus_.

To the Fathers then let us go for their mystical Interpretation of these Miracles. St. _Augustin_, in his Introduction to a Sermon on the Widow of _Naim_'s Son, says[297] thus, "There are some so silly as to stand amazed at the corporal Miracles of _Jesus_, and have no Consideration of his greater and spiritual Miracles, signified by them: but others who are wiser can hear of the Things that _Jesus_ did on Men's Bodys, without being astonish'd at them, chusing rather to contemplate with Admiration his more wonderful Works on Men's Souls; after the similitude of bodily Miracles. And these are the Christians that conform their Studies to the Will of our Lord; who would have his corporal Miracles, spiritually interpreted: For He wrought not Miracles in the Flesh, for the sake of such Miracles abstractedly consider'd; but that, if they were surprising to some Mens Senses, they should be more astonishing to the Understanding of others, who apprehend the spiritual Meaning of them. And they who by Contemplation can attain to the mystical Signification of _Jesus_'s Miracles, are the best Scholars and most learn'd Disciples in his Church and School. And, (_speaking of the Absurdity of Jesus's cursing the Figtree according to the Letter_) presently after says, that this he observ'd, that he might persuade his Hearers to think, that our Lord _Jesus_ therefore wrought Miracles, that he might signify somewhat by them, which he would have his Disciples to learn and consider of. Come now, _says he_, and let us see what we are mistically and spiritually to understand by the Stories of the three Persons rais'd from the dead."

There are two Ways, that the Fathers took in the moral and mystical Interpretation of these Miracles: One was from the Number _three_, and their Difference in Magnitude. According to which they said with St. _Augustin_[298] that these three sorts of dead Persons, so rais'd to Life, are Figures of three sorts of Sinners, whom _Jesus_ raiseth from the death of Sin to the Life of Righteousness. They who have conceiv'd Sin in their Hearts, and have not brought it forth into Act; are figured by _Jairus_'s Daughter, who lay dead in the House of her Father, and was not taken forth to her Burial. Others, who after Cogitation and Consent, pass into actual Sin are figured by the Young Man, carried towards his Grave. But those Sinners, who are habituated and long accustom'd to Sin, are like _Lazarus_ bury'd, and in a stinking Condition under the Corruption of it; whom _Jesus_, for all that, with the _loud Voice_ of the Prædication of his Gospel, will call forth out of the Death and Grave of their Sins to a new Life. So does St. _Augustin_ make these three dead Persons and their Resurrections, Emblems of the said three Sorts of Sinners, who are dead in Trespasses and Sins, and by the Power of _Jesus_ quicken'd to a Life of Righteousness. And to this Opinion of St. _Augustin_, do St. _Ambrose_, _Eusebius Gallicanus_, and Venerable _Bede_ agree. And according to this Notion of these Miracles they descend to a particular Explication of the several Parts of their Stories. As to give you two or three Instances.

The People who were turn'd out of the House, upon the raising of _Jairus_'s Daughter, which is an _Absurdity_ according to the _Letter_ are, says[299] _Bede_, a Multitude of wordly and wicked Thoughts, which, except they are excluded from the Secrets of the Heart, are a Hindrance of the Resurrection of a Sinner to a new Life.

The Bearers of the Young Man[300] to his Burial are Vices, evil Spirits, Hæreticks, and Seducers; and the _Widow_, his Mother, to whom he was restored, is the _Church_, who mourns for the Death of such Sinners, as are typified by that Young Man.

_Jesus_'s _weeping_ for dead _Lazarus_, which is an _Absurdity_ according to the _Letter_, is a Sign[301] of the deplorable State, that habitual Sinners are in, enough to excite the Sorrows and Mournings of good Christians, who have the Spirit of _Christ_, for them. And the Stone that lay at the Grave of _Lazarus_, is[302] a figure of the Hardness of the Heart of such a Sinner which must be taken away before _Jesus_ will call him to a new Life. So do the Fathers moralise and allegorise every Minute Circumstance of these three Miracles, as any one, who will consult them, may find, and save me the Trouble of a tedious Recital of their Authorities.

But the other mystical Way of interpreting these three Miracles is by making them Types of three great Events at the Time of _Christ_'s spiritual Advent. Accordingly the raising of _Jairus_'s Daughter is a Type of the Conversion of the _Jews_ at that Day, as _Eusebius Gallicanus_[303] and venerable _Bede_[304] and others expound it. By _Jairus_, the Ruler of a _Synagogue_; is meant _Moses_[305]; and by his Daughter is to be understood the _Jewish Church_, which, being at present in a State of Spiritual Death, will be revived and converted in the Perfection of Time. And to the mystical Resurrection or Restitution of the _Jewish Synagogue_, call'd _Jairus_'s Daughter, will _Jesus_ come[306] at the same Time he heals the Woman of the Church of her Issue of Blood. And this is the Reason that the Stories of these two Miracles are blended together by the _Evangelists_, with their synchronical Numbers of the Age of the _Girl_ and of the Disease of the Woman; because they are Types of that blessed Scene of Affairs at the Conversion of the _Jews_, when the Fulness of the _Gentiles_ is come in. Concerning which blessed state of the Church, _Origen_[307] says, _Jesus_ wrought many Miracles, by Way of Type and Figure.

Among all the Miracles that _Jesus_ wrought, and are recorded by the _Evangelists_, I think, as far as I have had Occasion to observe, the Fathers are most scanty in their Interpretations of that of the Widow of _Naim_'s Son: Excepting what is before noted of his being a figure of a Sinner dead in actual, tho' not habitual Sin, I find very little. But if _Origen_'s Comments on this Miracle had been extant, I dare say he would have given us this following Interpretation of it. This Widow, he would have call'd the Church; and her _only Son_ or masculine Offspring, he would have call'd the _Spiritual Sense_ of the Scriptures, which is now dead, and that the _Ministers_ of the _Letter_, who are his Bearers, are for interring him within the _Earth_ of the _Letter_: But _Jesus_, upon his Spiritual Advent will put a stop to the Intention of such Bearers, by reviving the _Spiritual Sense_ of the Scriptures; and by restoring it, like a _quicken'd Son_, to the Comfort of his Mother, the Church; who has been in a sorrowful and lamentable Condition upon the Death and Want of it: This, I am sure, would be _Origen_'s Interpretation of this Miracle, which, if I had Room here, by a little Circumlocution, I could prove.

As to _Lazarus_'s Resurrection, it is in the Opinion of the Fathers[308] a Type of the general and mystical Resurrection of Mankind in the Perfection of Time. But this is a most copious Subject; and unless I could here throughly handle it, I had much better say nothing.

And thus have I done with the three Resurrection Stories. If the _Convocation_, next Session, would determine by an Orthodox Vote, whether _Jesus_ rais'd any more, than the said three Persons, from the dead or not; I would present them with a new and more entertaining Chain of Thoughts against these Miracles; such a Chain of Thoughts, as, upon the Conclusion, let them hold which Side of the Question, they please, will necessarily induce us to hold the mystical Meaning of these Miracles, or to grant that _Jesus_ rais'd none from the dead at all.

My next and last _Discourse_ on _Jesus_'s Miracles shall be against the Letter of the Story of his own Resurrection, in which, if our _Bishops_ will keep their Temper and Patience, till I publish it, I'll cut out such a Piece of Work for our _Boylean Lectures_, as shall hold them tug, so long as the _Ministry_ of the _Letter_ and an _Hireling Priesthood_ shall last. If _Christ be not risen_, then, according to the Inference of St. _Paul_, _is their Preaching vain_; and why should the People be any longer charg'd with the Maintenance of an ignorant and idle Order of Men, to no Use and Purpose?

If I had not had Experience of it, I could never have believed that, for all the ludicrous Nature of these _Discourses_, our _dignified Clergy_ could have been so foolish or malicious as to prosecute me for an _Infidel_ and _Blasphemer_ upon them. How a Man may be mistaken in himself! I took my self for a real Advocate for the Truth of Christianity; and was so vain as to imagine these Discourses tended to a Demonstration of _Jesus_'s Messiahship: And tho' the _Bishop_ of _London_ may be of a contrary Opinion, yet I am still so conceited of my Ability to defend our Religion, that I'll stake my Life against his _Bishoprick_, which I'll not be troubled with, if I win it, that he can't form an Objection against Christianity, which I can't solidly confute, and make our Readers merry too, with his Weakness and Impertinence in it. But perhaps it may be unbecoming of his Lordship's Character, and against the Grain, to make an Objection to that Religion, which he finds much _temporal_, as well as some _spiritual_ Comfort in the Profession of; I will therefore descend to another Proposal, _viz._ If he'll but publish an Answer to the _Jewish Rabbi_'s Letter in this Discourse, and vouchsafe me the pleasure of a Reply to him; then (to save the Civil Magistrate's Trouble) I will suffer any Punishment that in his Clemency he shall think fit to inflict on me, for what's past. Oh, what a Hazard do I here run of Life or Liberty!

Some Christians, in my Case, would think it a sad Misfortune to be odiously represented as an _Infidel_ and _Blasphemer_; but I, in Temper and Principle, despise such Obloquies, Slanders and Defamations; and would not give a Rush to remove them, so long as I had the Answer of a good Conscience that I was undeserving of them: But considering, that it is the Duty of a Christian to seek the Peace and Friendship of all about him, and especially of our good _Bishops_, who, in Compassion to the Danger they think my Soul is in, have taken zealous and laudable Pains with the _Civil Magistrate_ for my Conviction and Conversion; I do here, for the sake of a Reconciliation with their _Lordships_ and other good People, make a formal and solemn Confession of my Christian Faith, which tho' I don't express in the Words of the _Apostical_, _Nicene_ or _Athanasian_ Creeds; yet will do it in such Terms as will be a Demonstration that at the Bottom I am found as a _Roch_. Be it known then to all Christian People, that

_Imprimis_, I believe upon the Authority of the Fathers, that the Ministry of the Letter of the _Old_ and _New_ Testament is downright _Antichristianism_.

_Item_, I believe upon the Authority of the Fathers, that the Miracles of _Jesus_, as they are recorded by the Evangelists, _litterally_ understood, are the _lying Wonders_ of Antichrist.

_Item_, I believe upon the Authority of the Fathers, that all opposition and Contradiction to spiritual and allegorical Interpretations of the Scripture, is the Sin of _Blasphemy_ against the Holy Ghost.

_Item_, I believe upon the Authority of the Fathers, that the _Ministry_ of the _Spirits_ or allegorical Interpretations of the Law and the Prophets will be the Conversion of _Jews_ and _Gentiles_.

_Item_, I believe upon the Authority of the Fathers, that the _Ministry_ of the _Letter_, and an Hireling-Priesthood have been the Cause of the Infidelity and Apostacy of these latter Times.

_Item_, I believe upon the Authority of the Fathers, that the Spirit and Power of _Jesus_ will soon enter the Church and expel Hireling-Priests, who make Merchandise of the Gospel, out of her, after the manner he is suppos'd to have driven the _Buyers_ and _Sellers_ out of the Temple.

These are a few Articles of that Faith, once deliver'd to the _Saints_ of the primitive Church, which I firmly believe, and will earnestly contend for. Now I appeal to the Christian World, whether a Man of such a Faith, like Heart of Oak, can be an Infidel or Blasphemer. Upon this ingenuous Confession of my Faith, which I make by way of Atonement for my past supposed Errors and Offences, I hope the _Bishops_ and all good Christian People will be reconciled to me.

St. _James_ says, that _Faith without Works is dead_, and how a Man ought to show his Faith by his Works, without which Faith is an empty and airy Nothing. Accordingly I am making what haste I can to show the Sincerity of my Faith by these my _Works_ and _Discourses_ of this Kind. And by the Grace of God, I hope our Bishops will find me as unmoveable as a Rock in the said Faith.

According to the foresaid Articles of this my Faith, I am so fully convinced, not only of the Error of the _Ministry_ of the _Letter_, but of the Mischiefs and Inconveniences of an _Hireling-Priesthood_, that, having set my Shoulders to the Work, I am resolv'd, by the Help of God, to endeavour to give _both_ a Lift out of this World. This is fair and generous Warning to our _Clergy_ to sit fast, and look to their own Safety, or they may find me a stronger Man than they may be aware of. And tho' I don't expect long to survive the Accomplishment of so great and glorious a Work; yet I am delightfully ravish'd and transported with the Forethought and Contemplation of the Happiness of Mankind, upon the Extinction of Ecclesiastical _Vermin_, out of God's House; when the World will return to its _Primogenial_ and _Paradisaical_ State of Nature, Religion and Liberty; in which we shall be _all taught of God_, and _have no need_ of a foolish and contentious Priest, hired to harangue us with his Noise and Nonsense. Which blessed State of the World God of his infinite Mercy hasten, for the sake of our Spiritual Messiah, Mediator and Redeemer _Jesus Christ_. To whom be Glory for ever, _Amen_.

~_FINIS._~

FOOTNOTES:

[270] Mat. ix. Mark v. Luke viii.

[271] Luke vii.

[272] John xi.

[273] Quot autem mortuos visibiliter suscitaverat quis novit? non enim omnia quæ fecit scripta sunt. _Johannes_ hoc dicit, multa alia fecit Jesus, quæ si scripta essent, arbitror totum Mundum non posse Libros capere. Multi ergo sunt alii sino dubio suscitati, sed non frustra tres commemorati. _In Serm._ xcviii.

[274] John xxi. 25.

[275] Non autem vacat a Mysterio, quod, cum plures Dominus suscitaverat, tres tantum Evangelistæ eum suscitasse scripserunt. _In Homil. Feriæ quintæ post Dominis. 4tam._

[276] Suscitaverat Dominus filiam Jairi Principis Synagogæ, sed adhuc mediante morte, adhuc viante Spiritu, adhuc Anima Claustra Tartari nesciente. Suscitavit & unicum Matris filium, sed sic ut retineret Pheretrum, ut anticiparet Sepulchrum, ut Corruptionem suspenderet, & præveniret fætorem; ut ante mortuo Vitam redderet, quam tota mortuus jura Mortis intraret. Circa Lazarum vero quod geritur totum singulare est, quem circa Vis tota Mortis impleta est. _In Pet. Chrysol. Serm._ lxiii.

[277] Inter omnia Miracula quæ fecit Dominus noster Jesu Christus, Lazari Resurrectio præcipue prædicatur. _St. August. in Loc. Johan._

[278] Mirum videri potest Historiam hanc tam illustrem a Matthæo & Marco omissam. _In Loc. Luc._

[279] Sed videtur mihi horum uterq; contentus fuisse uno Exemplo redditæ Vitæ in Jairi filia ex quo similia alia possunt intelligi. _In Loc. Luc._

[280] Nondum perfecta Mors est in Puella. _St. August._ in Serm. xcviii.

[281] In Epist. prima ad Corinth. Cap. xxv.

[282] Quæri solet, cur hanc tam nobilem Historiam priores Evangelii scriptores non attigerint. Mihi hoc succurrit, cum illi scriberent, vixisse resuscitatum Lazarum, & periculum ei fuisse a judæis, si quod illi acciderat, palam vulgaretur. Nam etiam mox narratur C. xii. 10, ob hoc ipsum structas ei insidias. Quare visum illis hoc ad tempus subticeri posse, cum alia Exempla resuscitatorum suppeterent. At mortuo Lazaro, cum jam nemini Periculum ex rei Narratione fieri posset, additum hoc a Johanne in hac quasi prætermissorum Collectione. _In Loc. Johan._

[283] The last of the three _Evangelists_ writing but fifteen Years after our Lord's Ascension, might think it needless so mention a Miracle concerning a Person, living so near _Jerusalem_, where there was so great a Fame thereof, and so many living Witnesses. St. _John_, writing his Gospel, say the Ancients, above sixty Years after our Lord's Ascension, when by the Deaths of the Person, and most of the Witnesses that were present at his Resurrection, the Memory and Fame of it might be much impair'd, had great Reason to perpetuate the Memory of it, by this large Rehearsal of it. _In Loc. Johan._

[284] Quin & illud inter traditiones reperimus triginta tum Annos natum fuisse Lazarum, cum a mortuis excitatus est; atq; idem ille postea triginta aliis annis vixit. _In Hæres._ lxvi. _Sect._ 34.

[285] Matt. xviii. 2.

[286] In Nicephor. Callist. Eccl. Hist. L. ii. c. 35.

[287] In Eccl. Hist. L. vii. c. 18.

[288] In Loc. Matthæi.

[289] Puellam ex illo Tumultu plangentium stupore correptam esse, non vero defunctam. _In Homil. de Juri filia._

[290] In Loc. Matthæ.

[291] Atque ut miraculum divinæ Virtutis accresceret, dum Convivis interrogantibus tristia Loca pænarum, sedesq; alta nocte semper obscuras, Lazarus indicat diligenti narratione per ordinem. Diu quæsiti longisq; temporibus ignorati invenerunt tandem Inferi Proditotem. _In Serm._ cxvi. _Append. St. August._

[292] Princeps hic, Lex esse intelligitur, quæ Dominum orat pro Plebe, quam ipsa Christo prædicata ejus Adventos Expectatione nutriverat, ut Vitam mortuæ reddat. Nam nullum Principem credidisse legimus, ex quo Persona hujus principis orantis merito in Typum aptabitur. _In Loc. Matt._

[293] John vii. 48, and xii. 42.

[294] Quæ tamen tantæ diversitatis Causa? Supra publice Viduce filius suscitatur, hic removentur plures arbitri. _In Loc. Luc._

[295] Qua igitur Ratione, qui tanta hæc erat facturus, id quod evenit, judicasset merito Lacrymis esse prosequendum? _In Homil. de Gratiarum Actione._

[296] _Lacrymatus est Jesus_, quod aliquando erasum fuisse a Catholicis quibusdam scribit Epiphanius. Vid. _Drusium in Loc. Johan._

[297] Quidam corporalia ejus Miracula stupentes, majora intueri non norunt. Quidam vero ea, quæ gesta audiunt in Corporibus nunc amplius in Animis admirantur.----Dominus enim noster Jesus Christus ea quæ faciebat corporaliter, etiam spiritaliter volebat intelligi; neque enim Miracula propter Miracula faciebat, sed ut illa quæ faciebat, mira essent Videntibus, vera essent Intelligentibus.----Alii & facta mirati & intellecta assecuti. Tales nos esse debemus in Schola Christi.----Hoc dixi (de ficu arefacta) ut persuaderem Dominum Jesum Christum ideo Miracula fecisse, ut aliquid illis Miraculis significaret; ut excepto eo, quod mira & magna & divina erant, aliquid inde etiam disceremus. Videamus ergo quid nos discere voluit in tribus mortuis, quos suscitavit. _In Serm._ xcviii.

[298] Ista tria Genera Mortuorum, sunt tria Genera Peccatorum, quos hodie suscitat Christus.----Sunt ergo instar filiæ Synagogæ Principis, qui peccatum intus in Corde babent, in facto nondum habent. Condemnatur Consensus ad Iniquitatem; respiratur ad Salutem atq; Justitiam. Surgit mortuus in Domo, reviviscit Cor in Cogitationis Secreto. Facta est ista Resurrectio Animæ mortuæ intus intra Latebras Conscientiæ, tanquam intra Domesticos Parietes.----Alii post Consensum eunt in factum, tanquam efferentes mortuum, ut quod latebat in Secreto, appareat in publico. Nonne illi juveni dictam est, _Tibi dico, surge_ & redditus est Matri; sic qui jam fecerit, si forte admonitus & commotus Verbo Veritatis ad Christi Vocem resurgit, vivus redditur Ecclesiæ.----Qui autem faciendo quod malum est, etiam mala Consuetudine se implicant, tales Consuetudine maligna pressi, tanquam sepulti, ita sepulti ut de Lazaro dictum est, jam _putet_. In Serm. xcviii.

[299] _Cum ejecta esset Turba, intravit._ Moraliter non resurgit Anima, quæ intrinsecus jacet mortua, nisi prius a secretioribus Cordis excludatur inopportuna sæcularium Cogitationum Multitudo. _In Loc. Matt._

[300] Mali isti Portitores, qui ad sepeliendum hominem ferunt, sunt Vitia & maligni spiritas, Hæretici & seductores. Hos enim nisi Dominus sisteret, quoscunq; semel acciperent, sepulturæ & æternæ Damnationi traderent. Suscitatus igitur Adolescens sedet, loquitur & Matri redditur, quia ad Penitentiam conversus in Ecclesiæ pace quiescit, Dei Magnalia loquitur, sua peccata confitetur; & Ecclesiæ reconciliatur. _Euseb. Gallic. in Homil. Feriæ quinta post Domin. 4tam._

[301] _Et lacrymatus est Jesus._ Lacrymemur igitur & nos pro omnibus illis, quos in Fætore Vitiorum jacere sentimus. _Euseb. Gallic. in Homil. Feriæ 5ta post Domin. 4tam._

[302] Lapis autem revolutus a Monumento significat Infidelitatis Duritiam ab Hominum Corde submotam. _Theop. Antioch. in Loc. Johan._

[303] Quod enim tunc temporis factum est in una Puella, hoc in sine Temporum futurum est, ut fiat in tota Sonagoga. _In Homil. Feriæ 5ta post Domin. 4tam._

[304] Synagoga circa finem sæculi erit restituta saluti. _In Loc. Matt._

[305] Jairus illuminatus vel illuminans, Moses intelligitur. _Bed._ in _Loc. Mat._

[306] Ad hanc ergo Principis filiam dum properat Dei Verbum, ut salvos faceret filios Isræl, sancta Ecclesia de Gentibus congregata, quæ inferiorum Lapsu Criminium deperibat, paratam aliis fide præripuit Sanitatem. _St. Ambros. in Loc. Luc._ Quod vero post restitutam immundæ Mulieri Valetudinem, defuncta Puella a mortuis restituitur; ne hoc quidem ab exquisita Allegoria alienum. Nam Reliquiæ salvæ fiant, juxta Apostolum, cum ingressa fuerit Gentium Plenitudo. _Theop. Ceram. in Homil. de Jairi filia._

[307] Quarum Rerum Causa multa fuere Jesu Miracula. _In Johan. Cap. XI._

[308] Per Lazarum Genus humanum ostenditur. _Theop. Antioch. in Loc. Johan._ Nostra Resurrectio figuratur per Lazari Resurrectionem.----Spelunca sive Sepulchrum Lazari Litteram Legis umbratilem designat.----_Magna Voce clamavit Jesus_, id est, Prædicatio Evangelii per quam humana Natura Peccatorum Vinculis & in Sepulchro Infidelitatis jacens vocatur ad Vitam. _Theop Ceram. in Homil. de Lazaro._

BOOKS _written by Mr._ WOOLSTON, _and Sold by him next Door below
the_, Star _in_ Aldermanbury, _and by the Booksellers of_ London
_and_ Westminster.

I. The old Apology reviv'd, _&c._

II. Dissertatio de Pontii Pilati Epistola ad Tiberium circa Res Jesu Christi gestas.

III. Origenis Adamantii Epistolæ duæ circa Fidem vere orthodoxam & scripturarum Interpretationem.

IV. The exact Fitness of the Time of Christ's Advent. demonstrated by Reason, against the Objections of the old Gentiles, and modern Unbelievers.

V. Four Free-Gifts to the Clergy, or Challenges to a Disputation on this Question, Whether the Hireling Priests of this Age, who are all Ministers of the Letter, be not Worshippers of the Apocalyptical Beast and Ministers of Anti-Christ.

VI. An Answer to the said four Free-Gifts.

VII. Two Letters to Dr. _Bennet_, on this question, Whether the People call'd _Quakers_, do not the nearest of any other Sect in Religion, resemble the Primitive Christians in Principle and Practice.

VIII. An Answer to the said two Letters.

IX. The Moderator between an Infidel and an Apostate: or the Controversy between the _Grounds_ and his ecclesiastical Opponents, set in a clear Light, _&c._

X. Two Supplements to the Moderator, _&c._

XI. A Defence of the Miracle of the _Thundering Legion_, against a Dissertation of _Walter Moyle_ Esq.

XII. Five Discourses on the Miracles of our Saviour.

A SIXTH
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_,

In View of the Present Controversy between
INFIDELS and APOSTATES.

_Jamque Opus exegi_,----

The SECOND EDITION.

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

_LONDON_:
Printed for the AUTHOR, and Sold by him
next Door to the _Star_, in _Aldermanbury_, and
by the Booksellers of _London_ and _Westminster_.

MDCCXXIX.

[_Price One Shilling._]

TO THE
Right Reverend Father in GOD,
JOHN,
Lord Bishop of _Oxford_.

MY LORD,

When _the following_ Discourse _was finish'd and ready for the_ Press, _I consider'd to what_ Bishop _the_ Dedication _of it would be most acceptable_ (_for I am resolv'd that none but_ Bishops _as yet shall have the Honour of my_ Dedications) _and I had not long ponder'd upon the Matter, before I hit upon your_ Lordship, _who must needs be pleas'd with this_ Discourse, _because of the Advantage, that you, as well as my self, in the End, will reap by it_.

BY _Virtue of your_ Professorship _at_ Oxford, _you_, my Lord, _are a_ Moderator _at theological Disputations, as I am here: And whether the Execution of your Office be as troublesome as mine is, I know not: But if the Design of this_ Discourse _takes Place, we shall find that modern Controversies about Religion are all vain; and thereupon be_ both _of us soon eas'd of the Trouble of our_ Moderations _at them_.

IT _may be_, my Lord, _you are not so weary of your_ Moderatorship, _as I am: Besides, that you are better paid for your Pains, your Disputants are more amicable, and, in the midst of their Disputes, more tractable: Tho' they may warmly contend, at the present, for and against the Point in Debate; yet like_ Lawyers _who are no less zealous for their_ Clients _in the Day, they commonly agree to drink a Bottle together at Night, and go to Bed, good Friends. And this is very well done of them._

BUT _my Disputants_, my Lord, _call'd_ Infidels _and_ Apostates, _at whose Controversy I have the Trouble, by the Appointment of the Fathers, to preside, are more stubborn, turbulent and refractory. What ill Treatment they would give each other, if it was in their Power, I know not: But my_ Apostates, _since they can't be aveng'd on their Adversaries, are full of Resentment against their_ Moderator, _because I am not altogether partial to their Side; and how I shall escape their Indignation, God alone knows_.