Six Discourses on the Miracles of Our Saviour, and Defences of His Discourses. Thomas Woolston

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.

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A THIRD

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