Ex Libris 
 C. K. OGDEN 
 
 y
 
 A 
 
 CONFERENCE 
 
 Upon the 
 
 MIRACLES 
 
 O F 
 
 Our Bleffed SAVIOUR; 
 
 WHEREIN 
 
 All the Objections againft them propoied in 
 Mr. WOOLS TON'S Six Difeourfes, and leveral 
 other greater Difficulties, are fully Hated and 
 confidered : And the Truth of the Chriftian 
 Religion is evidently proved. 
 
 By WILLIAM STEVENSON, M. A. 
 
 Prebendary of Sarum, and Retor of Colwal mHerefordJttrf. 
 
 I think that GOD bat b fet forth us the jtpojlhs lafl as it tvere appointed ur.tt 
 Death. For we are made a fprflacle unto the World; both to bagels, and to 
 Men.' Even unto this frefent hour we both hunger and tbirft ; and are naked \ 
 and are buffeted ; and have no certain dioelling-flace : ar.d ive labour, "working 
 with cur iwn hands : bling reviled, nvc blcjt t being persecuted, ive fuffer it : be- 
 ing defamed, <we intreat : ive are made as the jiltb tf the world, and the off"- 
 fcouring of all things unto this day, I Cor. iv. 
 
 LONDON: 
 
 Printed for J. and J. KNAPTON, at the Crown in St, 
 Paul's Church-yard ; and J. WALTHOE, over-againft 
 the Royal-Exchange in Cornbill. 1730.
 
 ATHENAEUM 
 CA?;CELLED. 
 LIBRARY.
 
 1U 
 
 THE 
 
 PREFACE. 
 
 \EEING the great Truths of the Go- 
 fpel, and the miraculous Faffs by which 
 they were confirmed, may be view'd, 
 andfet) in very different Lights ; there 
 is reafon to expeff various Anfwers to 
 the Objections that are made againjl them. So that, 
 I reckon it needlefs to make any excufe for offering 
 my Sentiments to the consideration of the Pttblick, af- 
 ter federal worthy Perfons of greater Learning and 
 Abilitys bavepubli/ht'Their's. When I undertook to 
 anfwer Mr. Woolilon'j Objections againjl: our Sa- 
 viour's Miracles, I did not think myfelf at liberty 
 to pick out fuch of them as 1 might reckon the moft 
 Important ; and to pafs over the reft, as too inconfi- 
 derable to deferve any Notice : but chofe to anfwer 
 every Objection from Reafon or Scripture^ that he 
 has urged in his Six Difcourfes. This has made the 
 Conference longer than it might otherways have 
 been. But I confeder'd that Perfons of the beft Senfe 
 often differ in judging of the co?nparative force of 
 different Objections ; and of the various Anfwers gi- 
 ven to them. And I was afraid that fome wou'd lay 
 great Slrefs upon thofe very Cavils that I might neg- 
 lecl as frivolous. I cannot expect that the new An- 
 fwers I have offefd to the Dijficultys 'ft a ted in 
 the following Conference, will be equally approved 
 of by all : but I may reasonably hope that my en- 
 deavours to fet fuch import ant Points in the fullejl 
 A 2 Ligf>t>
 
 iv The PREFACE, 
 
 &ght, will be favourably received, and candidly 
 judged of. I have purfued 'Truth whitherfoever it 
 fcem'd to guide me : and was of ten led into an un- 
 beaten Track, even while I followed what appeared 
 to me the moft obvious and natural way of thinking, 
 upon every Subject. Ifeldom hadoccafwn to go far- 
 ther than to the Scripture, for folvingfuch Difficul- 
 ty s as are founded upon the Scripture-Hiftory. But 
 j have enter* d into a more particular Examination 
 of the Miracles objected to, and the fever al Circum- 
 jlances of them , than Others have done : and have 
 generally confined m.yfelf to fuch Reafonings and Re- 
 marks as are grounded on Scripture, Experience, 
 and undoubted Faffs. Nor have I only anfwer'd all 
 Mr. W j Objections, and other greater Difficulty* 
 that naturally occurred in the Progrefs of the De- 
 bate : I have pointed out the moft convincing Proofs, 
 and Evidences we have for the Truth of the Chri-* 
 fiian Religion : and have- happened to inlarge moft 
 upon fuch Obfervations, as had been overlook 1 1 by 
 Others. I have likewife occafwnally explained (or 
 hinted at} the true Sence of fever al miftaken Texts 
 of Scripture that fell in my way. But I have no 
 great Names to vouch for any of the Criticifms, ex- 
 ' cept two or three ; which I have afcribed to their 
 proper Authors. The reft are a Specimen of the 
 many critical Remarks I have made in ftudying 
 the Scripture itfelf , without previously confulting 
 Commentators -, or prepoflefiing my Mind with 
 their Sentiments. Pmfenfible that, in fame Cafes, I 
 may feem too pofitive in my Opinion : but- it is only 
 when I wa s led to it, by very ftrong Appearances of 
 Truth, in the Explications I have off err* d. I cou'd 
 eafily have added fuch foffning ExpreJJions, as " I 
 44 humbly conceive"; "With all due deference 
 c * to the Judgment of theLearned" ; or the tike i 
 which have fame fhew (and too of ten a merey/^w) 
 tf Modefty : but really I think that in our Inquires 
 
 concerning
 
 The PREFACE. v 
 
 concerning the Sence of Scripture., fubmijjion of Judg- 
 ment is due only to Truth, Reafon, and Evidence. 
 
 Since upon every Miracle, andfubjecl of Inquiry % 
 I have happened to fall into a train of Thoughts 
 that are generally very different from Theirs who 
 have already anfwer d fome or other of Mr. Ws 
 Difcourfes ; the Reader will not be furprized to 
 find, that on fome Points, I have made the fame ob- 
 vious Remarks that occurred to Others : and, in * * sea. v. 
 one Inflame, have chanced to exprefs myfelfalmoft pl H5> 
 in the fame Words that are ufed in the \\ Defence II p,- '7 
 of the Scripture-Hiftory ; (in Anfwer to Mr. W's 
 fifth Difcourfe ;) tho' that Defence was publiflft 
 after this Conference was fent to London. I men- 
 tion this little Circumjlance, to Jhow, that different 
 Perfons may happen to make the fame uncommon 
 Remarks ; and even to exprefs them, very near in 
 the fame manner ; while Neither borrows from the 
 Other. This is particularly true with regard to a 
 very important Reflection, inlarged on in the Clofe 
 of the Conference ; which wasfini/h't before I faw 
 Mr. LARDNER'^ judicious " Vindication of our 
 ''.Saviour's three Miracles in raijing the Dead"; 
 or knew any thing of the Quotation from Origen, 
 prefixt to it ; in which the fame Remark is partly 
 hinted at. In thofefew Injlances where I have bor- 
 rowed the Thoughts of Others, I mention them very 
 briefly ; and, in a marginal Note, refer the Reader 
 to the Authors themfelves. 
 
 I hope none will be offended at the freedom that 
 the Deift and Sceptick ufe in exprejfmg their Sen- 
 timents. Seeing it behoved me to give the Confe- 
 rence fome Shew of Probability ; it was neceffary to 
 make each Perfon fpeak according to his proper Cha- 
 ratJer. It cannot be expeffed that a Dzi&fljou'd 
 always talk like a Chriftian : or that we Jhou'd ' 
 anfwer the Objections of Infidels, without being al- 
 low' d to propofe them fairly. They who have cbfer- 
 A 3
 
 vi The PREFACED 
 
 ved tie great liberty that the learned Dr. Nichols 
 took in his Conference with a Theift ; (and the 
 juft Apology he made for it in his Preface ;) will 
 own that I have been particularly cautious in this 
 Point : feeing there are but very few 'Thoughts ei- 
 ther of the Sceptick, or Deift, exprefs '( in fuch a 
 manner as to give juft Offence to any judicious Rea- 
 der. 'The Sceptick doubt's chiefly of the 'Truth of 
 Revelation ; without being able to determin his 
 Judgment either way. On common Subjefts, he 
 thinks and talks like other Men. "The Deift' j Cha- 
 racter is very fingular. Nor cou'd it be otherways ; 
 feeing he is Mr. W'j Reprefentative. I wou'd have 
 given him the Title of an Allegorift, which Mr. W. 
 feems to affett : hit I cou'd not with the leaft con- 
 fiftency, or decorum, give any other Appellation than 
 that of Deift, to one who avowedly rejects, and 
 even naufeates, the literal Sence (which all the 
 World knows to be the obvious meaning, or real 
 Truth) of the Gofpel-Hiftory ; and in the plaineft 
 'Terms calls our Bleffed Lord, an Importer ; and 
 his Miracles, mere Cheats, and juggling Tricks. 
 <Tho' the Deift' * Character refembles Mr. W'j, / 
 would not be underjlood to infmuate that all Deift s 
 are of this ft amp. M. represents Mr. \V ". only \ 
 not the Deifts in general. I'm aware that there 
 are grave, learned, inquifilive, and confederate 
 Deifts ; as well as fcojfing, ignorant, credulous, 
 andfuperfcial Ones. But how-much-foever fome of 
 them are diftinguijh't by their Good-fenfe, their 
 Learning, and Zeal for what they reckon 'Truth ; 
 they ftill feem to be influenced by their Prejudices : 
 and do not examin the Evidence we offer for the 
 'Truth of Chriftianity, with that Care, Attention, 
 and Impartiality that they ought. It is chiefly for 
 the Convifficn of fuch inquifitive, and thoughtful 
 Deifts ; and to confirm Chriftians in a rational and 
 well-grounded Belief of the Gofpel, that this Confe- 
 rence
 
 The PREFACED vii 
 
 rence is publijh't. I have no reafon to fear my be- 
 ing blamed for Jlating the Deift's Objections fully ; 
 and representing them in all their force. For, even 
 the Author of the Defence of the Scripture-Hif- 
 tory, while he cenfures * the " unbounded Licence * Pref. p. i; 
 " that every Writer, both in Divinity and Poli- 
 " ticks ) ajfumes to himself to write what be flea- 
 " fes" ; doth yet freely and jujlly commend the in- 
 genious Author of The Trial of the Witnefles, 
 for his Impartiality. \\ " In which [Trial,] be \ ibid. p. 7. 
 " fays, there is this Circumjlance that muft re- 
 " commend it to Mr . Woolfton, as it does to eve- 
 " ry-body elfe, that the Objections on the fide of 
 " Infidelity are fet in a much Jlronger Light, than 
 " that Gentleman knew how to put them himfelf." 
 I have ufed the fame freedom and candour through- 
 out the Conference : being refolved not to leave the 
 leaft room for charging me with Partiality, or Mif- 
 reprefentation. Mr. W'j Objections are generally 
 propofed in Ms-own Words. The Deift does not be- 
 tray his Caufe ; but argues as clofely as he can ; 
 till the fecret force of Reafon feems to filence him ; 
 or the hope of more fuccefs in other Points of De- 
 bate, leads him on to fre/h Objections. But tbo* 
 Truth, is fuppofed to have fome influence upon his 
 Mind in points of little moment ; his inveterate 
 Prejudices prevail over him at la ft. Nor will any 
 confederate Perfon wonder that Mr. Wj Reprs- 
 fentative jhou d, in the iffue of the Difpute, appear 
 too great a Bigot in Infidelity, to be capable of Con- 
 viction. This is but doing jujlice to his Char a tier. 
 There are fo few Inftances of People* s being convin- 
 ced of their Mijlakes about Religion, by difputing in 
 Converfation, thatjt is not eafy to imagin why a 
 controverfial Dialogue Jhou'd be expefted to clofe* 
 with the Conversion of the oppofite Party. Such a , ' 
 Reprefentation can only Jhow (what will feldom be 
 queftion'd) that the Author thinks well of his Per- 
 A 4 fonnance \
 
 viii The PREFACED 
 
 formance -> and reckons the ftrength of his Argu- 
 ments almoft irrcfiftible. It feems more natural, 
 and more agreeable to common Obfervation, to fup- 
 fofe the adverfe Party in a Debate, rather to have 
 his Prejudices lejferfd, than quite removed. More 
 real Succefs than this is feldom feen ; and ought not 
 to be expected. And therefore, tho* our Sceptick 
 (whofe Character is fairer, and more confident than 
 the Deift'-S,) comes to think belter of Our Saviour's 
 Miracles than he did at firft ; his intire Conver- 
 fwn is fufpended, till his Objections again ft the 
 Reafonablenefs of the Chrijlian Doffrine be remo- 
 ved : which was a fubjeft too momentous and ex- 
 tenfive to be enter* d upon in the clofe of a long De- 
 bate. Till I fee what reception this Conference 
 meets with, I cannot determin whether IJhall in- 
 gage myfelf any farther in this important Contro- 
 verfy, concerning the Truth of the Chrijlian- Reve- 
 lation. At prefent, Pm inclined rather to leave 
 it intirely to the mannagement of Tbofe eminent 
 Hands, who have already convinced the World 
 that they are every-way qualify* d for that weighty 
 Tajk. It is to be hoped that One or Other of them 
 will foon publijh fuch a compleat Vindication of Our 
 Saviour's Do&rine, and the divine Authority of 
 the Scripture, againft the new Objections of Unbe- 
 lievers, as will effectually Jlop the Progrefs of thofe 
 paradoxical Notions, which, with too much Art 
 and Zeal, have lately been recommended to the 
 World, under the inconfijlent Character of Chri- 
 
 w. s. 
 
 Colwal, the iSfh o/Jnnc, 
 1730- 
 
 The
 
 The chief Contents. 
 
 SECT. I. 
 
 HE Introduction. Page i 
 
 Offalfe Wtt> and mif apply d Ridicule. 5 
 
 No Wit in fooling with Scripture-phrafes. 6 
 How far the Tejlimony of the Evangelifis is ad- 
 mitted in the prffent Debate. 8 
 A Dijlin&ion betwixt the Truth of a Faff, and the Miracu- 
 loufnefs of it. 9 
 O/Chrift 's driving tie Bayers and Sellers from the Temple. 1 1 
 Mr. Ws Cavils again ft this A&ion conjldsr'd. 1 2 
 Of his cajting the Devils out of the Madmen, And permitting 
 them to enter into the Herd of Swine. 1 6 
 The Gadarenes were more humant than Mr. W. 20 
 In what Seme it is true) that no Chains cou*d hold the 
 Demoniack. 2 1 
 His faying his Name was Legion, is no Proof that there 
 were feme Thoufands of Devils in him. ibid. 
 "The Govdnefs and J-uftce of Jefus in this Action vindicated. 24 
 He only permitted the Dejtruction of the Swine. 25 
 Thisy and his driving the Traders out of the Temple^ were. 
 Actions that rnujl have been rather popular, than crimi- 
 nal, ftmong the Jews. 28 
 Of Jefus's Transfiguration upon the Mount. 30 
 Had the bright Cloud that apptar'd been natural, that cou'd 
 not leflen the Miracle. 32 
 A natural Cloud muft have intercepted the Sun's Rays. 3 > 
 The iJefign and UJeof this Miracle explain' d. $6 
 It cou'd not be a mere Vifion of Peter's. 38 
 The Supposition of Magick leads to abfolute Scepticifm. 40 
 The fame divine'Voice that was heard on the Mount by three 
 Apoftles, WAS heard by the Multitude, in a Valley. 42 
 Mr. Ws Ohjeffions confirm the Credibility of the Evangelijh 
 Ternary. 45 
 
 SECT. II. 
 
 O/Chrift'j curing a Woman of an Ifiue of Blood. p. 44. 
 
 W~hy the Evangelijls did not always chufc to record bis greatcfi: 
 
 Miracles. ibid. 
 
 The
 
 The CONTENTS. 
 
 The Woman's Diftemper was incurable. p. 46 
 
 How it might lajt more than twelve Years : 47 
 
 And yst not be fo bad as to Under her from coming to 
 Jefus. 49 
 
 It is impoffible to account for tie immediate Cure of chroni- 
 cal Difeafes, by the Power of Imagination. 5 
 Faith was not always required in the Difeafed : and is feldom 
 mention d in the Gofpels. 52 
 Jefus wrought ene miraculous Cure upon an Enemy. ibid. 
 Of his curing the Woman that was bowed-together. 58 
 Tis doubtful whether fie was actually pfjfefs't by the Devil. 6l 
 A particular Description of her Cafe woud have been ufelefs. 6 z 
 She did not expett to be cured. 64. 
 No pojjible Account of Chriji's piracies con* A have prevented 
 the endlefs Ca v i 1 s of litfdels . 6 7 
 Of JefusV Difcourfe with the Woman of Samaria. 68 
 JM.r. Ws licentious Inveftive on this Subject is intolerable. 6$ 
 There is no reafon to reckon this Interview ^ among Jefus'j 
 Miracles. 70 
 Why the Samaritans of Sychar received him, and his Difci- 
 ples hofpitably, tho' there was no intercourfe between the 
 Jews, and Samaritans. 71 
 Jefus readily ovvn'd his being the Meffiah, on all proper 
 Occasions. 74 
 
 SECT. III. 
 
 Of Jefus's blafting the Fig-free. p. 7 5 
 
 It had a manifeft Reference to a foregoing Parable concerning 
 
 the DeJIruttwn of the Jews : 76 
 
 Inhere being a furprizjng coincidence of Time, Perfons, &c. 
 
 betwixt the Parable, ar.d the Miracle. 77 
 
 Typical Atfions, and prophetick Signs, were often ufed in other 
 
 Eajtern Natigns, as well as among the Jews. 78 
 
 The great Patience and Abjlemioufnefs of Jefus fiown. 84. 
 What is meant by the time oFFigs. 87 
 
 Probably the Fig-tree grew on the Common ; and had no 
 
 Owner. Sp 
 
 // it had one ; Jefus had an undoubted Authority to blaji it. 90 
 l\'lr. Ws Objection points again ji Providence itfelf. yz 
 
 The ALfn'fdity of fufpe&ing Fraud in this Cafe. 95 
 
 The Poflibility of Fraud or Mijlake, is no Argument againjl 
 
 the Cre'dibility of weli-atteftc'd Faffs. 96 
 
 But r.ll Sufpidon of Fraud here, is incredible. y~] 
 
 Tie Account of this Miracle, not parabolical. 99 
 
 Clinrt'j- Promife of giving a miraculous Po-wer to his Apojlles 
 
 was Ji riff ly verify'd. loi 
 
 They
 
 The CONTENT s. 
 
 They might not always have that height of miraculous Faith 
 thttt ivas necejfary to remove Mountains. p. 104 
 
 Of Jefus' jcwrag the Lame-Man at Bethefda. 105 
 
 Mr. Ws Character of Jefus, and bis Power of healing Dif- 
 eafes, is equally fpitejul and abfurd. 107 
 
 'Tis uncertain leow long the lame Man lay at the "Pool. I IO 
 But his Patience might be both prudent and neceffary. Ill 
 
 The Silence of Jofcphus, as to the Cures at Bethefda, ac- 
 counted for, 112, 
 "They might be wrought in a natural way. 115 
 No occajion for an Angel to trouble the Waters* 114 
 A Mefleuger from the Temple might do it, t,y letting-down 
 the bloody Water of the Sacrifices, into the Pool, &C. 1 1 7 
 'Why one P erf on only was cured at a time. 1 18 
 It is doubtful whether Jefus cured only the lame Man. 124 
 Several Reafons for jingling out him from the reft. ibid. 
 The true Dejtgn of Jefus'j Miracles. 125 
 There is no Contradiction betwixt St. John, and the other 
 Evangel ijls. 129 
 
 S E C T. IV. 
 
 0/JefusV curing the Blind- Man. p. 132 
 
 The Means that were ufedcoud not cure his Blindnefs. 137 
 Reafons offer d, to juflify the ufe of thefe means. 138 
 
 // they had contributed fomething towards his Cure, it mujl 
 fill have been miraculous. 142 
 
 The Pharifees did not objeci to the Miraculoufnefs of it. 147 
 Bathing in Si loam might prevent the return of his Blind- 
 mfs. 153 
 
 0/JefusV turning Water into Wine, at Cana. 154 
 
 There we find all the Appearances of an orderly Feaft. 15^ 
 The Prefence of Jefus might draw much Company thither: 159 
 And the Wine be made, chiefly to refrejl) his thirjty Fol- 
 lowers. I (Jo 
 The Bride-groom's Provision might fall foort without Ex- 
 cefs. 1 64 
 The Qitantity that Jefus produced was not too great. 1 65 
 His Anfwer to his Mother, was a juji and feafonable Re- 
 proof. 1 6~i 
 "Fraud i this Miracle was alfolutely impracticable. 172 
 A Remark upon the comparative Greatnefs of Miracles. 175 
 Creating Wine, without Water, was needlefs. j -jfi 
 It coud not have prevented the cavilling of Infidels. 177 
 The chief Deflgn of this Miracle explain J. 179 
 No other con d have been more proper and feafonable^ j 80 
 Why the Jews called Jefus a fVine-biber. l8z 
 
 Of
 
 The CONTENTS. 
 
 Of bis healing the Paralytick. p. 183 
 
 Mr. W*J charge againjl it is attended with Incredibility s. 1 84. 
 It is abfurd to fuppcfe the Croud at the Door wou'd make 
 room for the Paralytick and his Bearers. 186 
 
 For, none of them cou'd then hope to fee him cured. i 89 
 
 Why his Bearers cou'd not wait till Jefus came out. 190 
 
 What is meant by breaking-up wduncovering the Roof. 195 
 They might have ajftflance from the Maihr of the Houje. 196 
 If Jefus bad cured the Paralytick on the top of the Houfe, of 
 at the Door, the Pharifees cou'd not have feen the Mira- 
 cle. 198 
 He previoujly appeal'd to itj as a Proof of his Miffion. 201 
 This Miracle difplay'd his divine Wifdom and Power. 201 
 
 SECT. V. 
 
 Of Jefus'j raijing Jairus'j Daughter, the Widow of Nain* 
 Son y and Lazarus, from the Dead. p. 204 
 
 His other Miracles jhow'd he -was able to raife the Dead. 20 J 
 Mr. Ws grand Objection, drawn from the Silence of Mat- 
 thew, Mark, and Luke, as to Lazarus'/ Refurretfion, 
 confiderd. 206 
 
 They all emitted feveral other Jtupendous Miracles. 209 
 
 Such Omijfions were owing to Inattention. 210 
 
 I'D this Failing all Men are dayly fubjeff. 211 
 
 The Reafons why the Holy-Spirit permitted each of the Evan- 
 geitjls to emit federal important Miracles. 2 1 J 
 
 The unlikclyhood of fuch Omijfions can be no Argument a~ 
 gainf positive Evidence. z 1 8 
 
 The raifing o/Laxarus, and Others, is a Proof of the Soul's 
 Immortality , and Exigence in afeparate State. 220 
 
 Which Truth is equally demonstrable from Reafon : 221 
 
 It being impojfthle to reproduce the fame Condons-power. 223 
 Self-a&ivity cannot exifl in an. inert, di-iljible Subjetf. 224 
 Were the Soul extended, it muft {iill be immortal. 225 
 Thoje three whom Jefus raifed were as fit as any. 128 
 
 The Ruler's Daughter cou'd not be in a Swoon. 2J2 
 
 In Scripture Death is often called Sleep. ibid. 
 
 Jefus only turned the People out of the Room. 1J5 
 
 They were jlill Witnefles of the Miracle. 236 
 
 Wky he charged the Parents not to divulge it. 238 
 
 The Widow of Nain cou'd not bury her only Son, till fie was 
 fare of his being Dead. 242 
 
 There cou'd be no Mijlake in this Cafe : 244 
 
 Nor a Pojjibility of Craft, or Collufion. 24? 
 
 The Inconfiftencys that attend the Sui>pojttion of Fraud in Jc- 
 fusV Miracles. 248 
 
 The
 
 The CONTENTS. 
 
 The Partiality of Infidels juftly complain' 4 of. p. 251 
 
 Lazarus cou'd not counterfeit Sicknefs and Death, without its 
 being di [covered. 25 2. 
 
 All the Circumstances of his Refurre&ion confirm the Truth 
 of It. 254 
 
 Many convincing Proofs of Jefus'/ being endued with divine 
 Knowledge. 257 
 
 No room for fufpetfing Fraud in the raijtng of Lazarus. 2<?O 
 Jefus'j Grief and Tears vindicated- 261 
 
 CompaJJion towards Enemys is an heroick Difyoption. 161 
 
 The weeping of Alexander and Caefar was moft unman- 
 ly* 264 
 Why Jefus called Lazarus forth, with a loud Voice. 265 
 How he came out with his Feet bound* 269 
 It was needlefs fir ft to take the Napkin frem his Face. 27 I 
 None'of the Spectators quejtisn'd the Truth of the Miracle. 275 
 Why it enraged the Chief-Priefs : 274 
 And led them to refolve on killing &0//.>Jefus, rfwdLazarus. 275 
 Prudence obliged Jefus to retire for a- while. 276 
 His undaunted Courage when the time of his Death ap- 
 proach* t. 277 
 Several Injlances of People's not being convinced, or awed by 
 u r. doubted Miracles. 2/8 
 The Cruelty and Perfections of the Papifts exceed the Jewifh 
 againjl Chrift. 280 
 The Jews fufpe&ed no Fraud in the Refurreftion of Laza- 
 rus. . 284 
 Fear of the People made the Chief-Priefts fecretly/e/w, and 
 haftily examin y try y and crucify Jefus ; all in the fpace of 
 16 Hours. 286 
 Their Officers and Dependents were the People who cry'd out 
 to have him crucify d. 287 
 The Multitude were convinced of his Innocence. 2.88 
 Mr. W'j Contradictions in cenfuring the Evangeliflf. 289 
 Their Char.i&er vindicated. 2pO 
 Mar.y inconjiftent Abfurdities in fufpefting the Apoftles of 
 Fraud. ibid. 
 Luke'j Veracity and Candour unquejiionable. 291 
 The Evangelijis agree ; and each futyorts the Other's Cre- 
 dit. 293 
 
 SECT. VI. 
 
 The Refurreftion of Jefus fulflfd an exprefs Prophecy : and 
 was neceffary for that Reafon only. p. 295 
 
 /* was not wanted to give a fufficient Tejlimony to bis Mif- 
 fiori. 296 
 
 But
 
 The CONTENTS. 
 
 But was defignd chiefly for his Honour and Reward, p, ip? 
 lie cou'd net dejlre his Difciples to Jleal bis Body. 299 
 
 Nor cou'd they have comply' d with fuch a wild Projeff. 3 CI 
 His foretelling his Refurre&ion is a frong Proof of his Inte- 
 grity. 3 oa 
 "The charge of Enthufiafm inconjiftent with the Suppoptien of 
 
 Fraud. 303 
 
 All Snfpicion of Fraud is quite incredible : 3 5 
 
 And contrary to the Character and Conduct of the Apoflles. 306 
 Moral impoflibility explained by -proper Inftances : 39 
 And an Impofture among the Apojlles proved to be impojji- 
 
 ble. 310 
 
 Mahomet'/ was wry promijing and advantagious. 311 
 
 "The Conduct of Jefus and his Apojlles was the reverfe of 
 
 his. 312. 
 
 Had they been Cheats, they cou'd not have pretended to disbelieve 
 
 bis Refurre&ion at fir ft. 315 
 
 A new Explication of the laft Error being worfe than the 
 
 firft. 3 1 5 
 
 ~Mr. W'j Inference from the Rabbi's Criticifm, a mere Blun- 
 der. 316 
 Sealing the Stone cou'd be of no ufe. 3 1 8 
 Jefus afted by an Authority far fuperior to Pilate'j. 3 19 
 After his Death he cou'd not know of the Chief-Priejl's fealing 
 
 the Stone, &c. 320 
 
 ('This Supposition not contrary to Scripture, or Reafon.} 321 
 Had he kaown it, he ought not to have regarded their arbitrary 
 
 AS. 32? 
 
 It tou'd not bs defign d as a check upon th* Almighty. 3 24 
 
 // Jefus had waited for the coming of the Chief- Priefls, they 
 
 woud havs murder' d him again, either in the Sepulchre^ 
 
 or under the Forms of Law. 325 
 
 His Body after the Refurreclion was not invulnerable. 326 
 // was inconjiftent with God's Honour to comply with their 
 
 demand of having Jefus again put in their Power : i bid. 
 And as abfurd to expect it, as that he Jbould come down from 
 
 the Crofs. 327 
 
 His being refcued from their Malice was as necejfary as his 
 
 Refnrre&ion. 328 
 
 He rofe exactly on the third Day, as he foretold. 329 
 
 ''Tis incredible thai the Apojlles Jbou'd fleal away his Body 
 
 while it was guarded. 331 
 
 'fhe Behaviour of Pilate and his Soldiers Jbowt that the Watch 
 
 b.zd no Encouragement to connive at any Fraud. ibid. 
 17'0* the Watch was bribed to tell a Lye, they cou'd not have 
 
 bcsn corrupted to be unfaithful, when pofied upen Duty : 334 
 
 Vnfaitl-
 
 The CONTENTS. 
 
 Unfaithfulnefs of Guards being capital among the Romans. 
 
 p. 335 
 
 It was InQoJJible all tie Watch fioudfall ajleep at once. 338 
 Double Vigilance was required of them at the Paflbver. ibid. 
 The Rabbi's Blunder in fuppofing Galilean Fifoermen might 
 learn Fraud from Herodotus. 340 
 
 And in faying that Matthew implicitly called the Refurrec- 
 tion of Lazarus, a known Impofture. 343 
 
 ChriftV appearing to the Chief-PrieJis cou'd not have convinced 
 them. 345 
 
 The Incredulity of the Apo files jlrengthend their Teflimony. 346 
 Some Alteration in Jefus'j Afpett might caiife fome to doubt 
 whether ke was the fame Perfon. 34! 
 
 St. Paul'j Tcjtimony, concerning fome Appearances of Jefus, 
 omitted by all the Evangelijls, is as credible as theirs. 34-8 
 All the Appearances in the Gofpels are conjljlent and credi- 
 ble. 350 
 The lock't Doors might be miraculoujly opend. 353 
 Jefus only bade Thomas put his Hand upon Kisjlde. 3 54 
 He commijjton'd his Apojlles to tejiify his Refurreffion, and up- 
 braid his Crucifyers. 356 
 Which they did with an amazing Courage and Steddynefs. 3 5& 
 This was a convincing Proof of their Hone fly, 3^ 
 Their Conduct before, and after the Refurrettior, compa- 
 red, ibid. 
 The Gift of Tongues was undoubtedly miraculous. %6z 
 All Fraud here is jhoivn to be impracticable. 363 
 This Gift was bejlow'd only on the Apoftles at Pentecojt. 365 
 A g*eat Company of the PRIESTS themfefoes, (and federal 
 Pharifces afterwards) were converted. 3<SS 
 The Uprightnefs of ths Apojtles proved by their whole Beha- 
 viour. 3/0 
 Neither Revenge KOI- Ambition coud ingage them in any 
 Fraud. 37 i 
 Paul'j Conversion is an additional Proof of Chrift'j Refurrec- 
 tion. 375 
 It was attended with a train of miraculous Events : 3/8 
 And cou'd flow from no thing, but irrejijtible Conviction. 3 8 
 His Integrity loth before, and after his Conversion uncjuejlion~ 
 able.. ibid. 
 It gives the Jlrongejl Alteration to the Afcenfion of Jefus ; 
 and confrms the Teftimony of 'the ether Applies. $81 
 Jefus'j Miracles were a convincing Proof of his divine Mif- 
 fton. 382 
 Three Marks by which falfc Prophets may be diftinguifi't 
 from true. 383 
 
 All
 
 The CONTENTS. 
 
 All applicable to Jelus, bis L/oftrine, Charaffer t and Mira- 
 cles, p. 384 
 
 Since his time, neither Apollonius, nor other fuppofed workers 
 of Miracles, pretended to a divine Mijjton. 3 8 5 
 
 Nor does it appear that any falfe Prophet ever appeal'd to 
 Miracles as a "Proof of his being fent from God. 38$ 
 
 If Popifh Miracles were fuppofed to be true, they ceu'd not 
 prove the Truth ef the Romifti Dottrine. 387 
 
 "They cou'd only confirm the Doctrine of the Gofpcl, by accom- 
 tlifhing tie Prophccys concerning falfe Prophets, and 
 Anti-chrift. 388 
 
 The Gift of Miracles alone may be a fufficient Proof of a Pro- 
 phet's Miffion : 3 90 
 
 Tho' other Gifts add a higher degree of Evidence to it. 39 r 
 
 'The chief Proofs of the ChrtJtian-Religion fummd up. 394 
 
 Why the Truth ef the Gofpels was fuppofed throughout the 
 Conference. " 39 5 
 
 "There is no Reafon to doubt whether the Gcfpels were writ by 
 the Perfons whofe Names they bear. 39 7 
 
 No material Alteration coud happen to any of them, fa as not 
 to be dif covered. 3 9 & 
 
 It was eafy at Jirjl to dijlinguijl) the true Gofpels from fpuri- 
 ous ones. 399 
 
 "The Evangelifts coud neither be miflaken, nor credulous. 400 
 
 Evident Proofs of their Impartiality. 401 
 
 "The fufpetting Fraud and Craft to be conceal'd under the 
 Jlrongeft Appearances of Candour, leads to Scepticifm. 404 
 
 It was impracticable for the Evangelijls to impofe falfe Accounts 
 of Chrift'j Miracles andDoftrine, tipon* the World. 405 
 
 Such an Account of the Miracles noiv examined, as might rea- 
 fonably have been expected from Impoftors. 407 
 
 "Thofe very Circumflances of the Miracles which Mr. W. cavils 
 at, are mo ft convincing Proofs of their Truth, and of the 
 Evangelists' Integrity. 409 
 
 The Conclusion. 410 
 
 ERRATA. 
 
 jN Page 21. Line 12. for cafe, read cafe p. 23. I. 6. r. caft fix p. 
 * 31. 1. i. r. rubicund p. 36. 1. 3. r. is ufed p. 43. \.y. fa is. r. 
 in. p. 49. 1. 7 8. r. wonder at her exerting p. j-f . 1. 17. r. extiafting 
 it p. 119. 1. 10. r. Blood of the p. 201. 1. 2. r. appeal'd p. 241. 1. 34. 
 for Body, r. Boy.-p. aSi.l. 89. /> Humility, r. Humanity, ibid. J. 34. 
 r. fpiritual Guides. p. 283. 1. 7. r. Men might be.--- p. 336. 1. ar. 
 r- Icter was. 
 
 A CON-
 
 CONFERENCE 
 
 UPON THE 
 
 MIRACLES 
 
 O F 
 
 Our Blefled Saviour, 
 
 SECT. I. 
 
 M. a Detft: T. a See f tick : N. a Chrijliatt. 
 
 HERE is your Divine, Sir? I 
 expected you would have been 
 clofely engaged by this time. 
 
 y. There he is coming a-crofs. 
 the Court. 
 M. Has he good Senfe ? 
 y. You may guefs at that by his undertaking 
 to anfwer Mr. Woolfton*s Objections againft the 
 Miracles ofjefus. 
 
 M. That makes me fear he is one of thofe 
 conceited Fools who think themfelves fit for 
 every thing. 
 
 B y. You
 
 A Conference upon 
 
 SECT. r. <r. You will find him a plain, honeft, well- 
 " meaning Man , with no greater Share of Pride y 
 than thofe will always be charged with, who 
 judge for themfelves , and dare own that they 
 differ from the Sentiments of celebrated Authors. 
 
 M. Is he not a Bigot ? 
 
 C T. Far from it. He talks very freely, in the 
 Pulpit, as well as in Converfation ; without 
 difiembling his Sentiments ; or thinking him- 
 felf obliged to efpoufe the Notions of others. 
 But here he comes. I beg of you don't mock 
 him at firft. Pray walk in Mr. N. This, Sir, is 
 my Friend, Mr. M. whom you have often heard 
 me fpeak of as a great Admirer of Mr. Ws. 
 He is much fitter to defend his Difcourfes, and 
 Objections than I ; and has happened to come 
 very feafonably to eafe me of a Task to which 
 I mould not have been equal. 
 
 N. I'm very glad to fee any Friend of Mr. Ts. 
 
 M. Sir, your Servant. 
 
 f. I expected you fooner, Mr. N. you ufe 
 to be more punctual. 
 
 N. Juil as I was fetting out, I was called a- 
 way upon a little Bufmefs that cou'd not well 
 be delay'd , elfe I had been here an Hour ago, 
 according to my promife. 
 
 M. I fuppofe, Sir, you have been faying a 
 young Soul, or treating about Tythes. What 
 pity is it that a Man of Senfe fhould have his 
 Studies interrupted with Trifles : and be forced 
 fometimes to leave the moft agreeable Compa- 
 ny, to go and name a Child ; or pray, over a 
 Cbriftiati Corpfe ! 
 
 7*. Such Avocations are unavoidable. 
 
 M. Your Cafe is really pitiable, Mr. A". 
 When a credulous Blockhead is bufy'd about fu- 
 perltitious Fooleries, he has fome Satisfaction 
 in fancying that he is doing good ^ or at leaft 
 
 difchar-
 
 Our S A v I o u R'.T Miracles. 3 
 
 clifcharging his Duty. This makes him rife SJSCT. T 
 chearfully in a frofty Night, or walk a dirty 
 Mile, to fn.atch a harmlefs Infant out of the Paws 
 of the roaring Lion. But it muft go much againft 
 the Grain, when you are forced to break your 
 reft, or leave your Book, to frighten a poor Babe 
 with throwing a little cold Water in its Face. 
 
 N. One may give a ridiculous turn not only 
 to indifferent Ufages, and decent Rites, but 
 to the moft reafonable and necefTary Things. 
 You might ridicule the Ceremonies of a Coro- 
 nation ; or the Form of adminiftering an Oath. 
 Nay, I don't know, but one might banter Tem- 
 perance itfelf i and make Integrity appear a fil- 
 ly kind of Thing. The Fable of the Bees has 
 made great advances that way , and it is hard 
 to tell where this Humour will flop. Our Deifts 
 pretend to expofe only Error, Folly, and Su- 
 perftition : But I'm afraid it will at length be 
 thought the fureft Tefl of Wit to laugh at eve- 
 ry Thing that is good and virtuous j and to put 
 Honefty out of Countenance. 
 
 M. If you cannot bear a Jeft, Sir, without 
 growing fo very ferious upon it ; you and I 
 would not be fit to converfe much together. 
 Mr. 7". tells me you have had Mr. fF*s Dif- 
 courfes in your Hands thefe three Months : And 
 I was in hopes that your perufmg them might 
 have cured your fqueamim Delicacy, and re- 
 conciled you to Railery and Freedom. If you 
 have cqnfider'd his Objections impartially, I 
 dare fay the Eyes of your Underftanding are 
 now open'd j though you may not think it pru- 
 dent to own, that you believe as little as I do 
 of the literal fenfelefs Stories you meet with 
 in the Gofpels. 
 
 N. I aflure you, Sir, my Faith is fo far from 
 
 being maken by Mr. Ws Difecurfes, that they 
 
 B 2 have
 
 4 A Conference upon 
 
 SECT. I. have rather confirmed it. I have read them care- 
 f u jjy . anc j cc ,nfider'd every Objection and Dif- 
 culty he has propofed : But I can fee none of 
 thofe Inconftftencies and Absurdities that he pre- 
 tends to find in the literal Sence of our Saviour's 
 Miracles. 
 
 M. Sir, you have a great many Pounds a 
 Year for ' believing : It is your Intereft, and 
 your Trade to defend every Abfurdity you 
 meet with in Scripture : And you are hired to 
 think (or rather to talk and act) according to 
 the Model eftablilh't by Law : fo that I don't 
 wonder at your Handing out againft the plain- 
 eft Demonftrations. When Mr. W. publifh'd 
 his Difcourfes^ he had no more Hopes of convin- 
 cing the hireling Priefts^ than of receiving a fa- 
 tisfactory Anfwer from them to his Objections. 
 But if you really think his Arguments weak 
 and inconclufive, why don't you publilh a plain 
 Confutation of them ? 
 
 N. I fancy it will be fafeft for me firft to try 
 my Strength and Skill in Controverfy off-hand. 
 And if I fucceed tolerably well in this en- 
 counter, it will encourage me to publiih. my 
 Thoughts. If you pleaie then, Sir, we will 
 fpend the Day (as Mr. C T. and I had appointed) 
 in examining Mr. TiPs Objections freely and 
 calmly. And when Mr. T. has heard what 
 may be faid on both Sides of the Queftion, he 
 will either be confirmed in his fceptical Notions, 
 or be convinced of the Truth of Chriftianity. 
 
 M. I'm ready. But you muft not expect that 
 I'll be tied up to the dull Rules of difputing : 
 and be obliged to reduce every Confequence I 
 draw, to a Syllogifm in Barbara, or Barahpton. 
 
 N. I'm as little fond of chopping Logick as 
 you are. The lefs Form the better. Only let 
 us keep to the Point , argue upon clear Ideas ; 
 
 and
 
 Cur S A v I o u R'J Miracles. 5 
 
 and ufe no Word without a determinate Mean- SKCT.T. 
 ing. If we do this, common-fenfe will readily 
 mew us, when it is that we feparate Notions 
 which are neceflfarily connected ; or join incon- 
 fiftent ones, in any Proportion, or Argument 
 we ufe. 
 
 M. But what if we fhou'd differ in our No- 
 tion of Inconfiftcncies ; and not agree about 
 Contradictions ? 
 
 N. We muft then flop mort ; or appeal to 
 Mr. '/. who will be a Moderator between us. 
 He muft prefide in our Difpute ; and prevent 
 thofe DigrefTions that generally render fuch 
 Conferences ufelefs and unpleafant. 
 
 <T. I reckon I mall feldom need to interpofe. 
 But if there fhou'd be occafion for me to cau- 
 tion either of you againfl wandering from the 
 Point in Hand, I'll freely ufe the Power you 
 give me, and endeavour to render your Debate 
 as fair, inflructive, and friendly, as I believe 
 you both intend it. 
 
 M. I'm afraid, Mr. TV. you will never be 
 able to bear the freedom I always ufe in talking 
 upon every Subject. My way is blunt and plain. 
 I call a Spade a Spade ; and, without any fcru- 
 ple, make free with the greatefl Perfonages, 
 or with any Scripture-Phrafe that comes patly 
 in. 
 
 N. I find, Sir, you refemble your Friend Mr. 
 W. in your Humour, and way of talking, as 
 much as in your Notions. But certainly fool- 
 ing and jelling upon a facred Character, or a 
 ferious Subject, is not only indecent, but mock- 
 ing. It can never have any good Effect \ but 
 is often attended with the worfl Confequences. 
 It is contrary to the Wifdom and Gravity of a 
 Philofopher, and to the good Manners of a Gen- 
 tleman. It darkens the Truth \ difguiles Pco- 
 B 3 H<*
 
 A Conference ufon 
 
 pie's Characters -, and throws all Things into 
 Confufion. 
 
 M. It feems then I muft abftain from all Ap- 
 pearance' of Wit, as the worit kind of Evil \ 
 and fet a watch to the Door of my Lips, for 
 fear of committing a Jeft. 
 
 TV. There is no Jeft, nor Wit, in playing 
 thus with the Words of Scripture. If there 
 were, every pert thoughtlefs Fool might out- 
 do you in your own way. It requires neither 
 Judgment, nor Invention ; but only a ready 
 Memory, a fmall fhare of Senfe, and a ftrong 
 bent to Profanenefs. I can bear with as much 
 freedom as any one , and am a hearty Friend 
 to Mirth and good Humour. Butftill I think 
 there is fome Rule and Meafure for Wit and 
 Ridicule, as well as for other Things. You 
 cannot approve of Jefts that are fpiteful, petu- 
 lan, or mifapply'd. Mr. W. himfelf would 
 not jeer a Judge upon the Bench ; nor banter 
 the literal Senfe of the Act for fettling the Pro- 
 t eft ant Succeffion, fo as to leave His Majefty on- 
 ly a myftical Right to the Crown, or -zfyiritual 
 Dominion over the Hearts of his Subjects. Far 
 lefs would your Friend or you talk plain Trea- 
 fon at Court , nor even lampoon a noble Lord 
 by name, though you might fancy he defer- 
 red it. 
 
 M. Mr. W. and I are fuch faithful Subjects, 
 that we can never do any thing to make our 
 Loyally fufpected : Nor would we willingly fall 
 under an Action of Scan. Mag. But if ?.ny Lord 
 whatever Ihould pretend to come directly from 
 Heaven with a Commiffion to be Lord of Lords, 
 and Authority to give Laws to Mankind ; I 
 fhou'd not fcruple to call him either an Impojlor y 
 or an Enthufiaft. And if his Domefticks Ihou'd 
 curfe and damn me for not believing that he
 
 Our S A v i o u R'-T Miracles. 
 
 is exactly as old as his own Father ; I cou'd SECT. I. 
 not but think them either Fools, or Knaves. 
 
 N. If the real Pretenfions of that LORD you 
 allude to, had not fufficicnt Evidence to fupport 
 them, he cou'd not but fall into Contempt : 
 But if he produced his Credentials, and had the 
 great Seal of Heaven to his Commiflion : If he 
 did fuch Things as no Man cou'd poffibly do, 
 unlefs God had fent and impower'd. him ; to 
 reject his Authority, when fo well eftablifh't, 
 mufl be an Affront to the Almighty himfelf : 
 And to treat his Vice-gerent with Contempt, 
 wou'd be the height of Profanenefs. 
 
 M. But while the Vice-gerent's Authority is 
 in Difpute, he is no more to me than another 
 Man : And it muft be ridiculous to infift upon 
 my paying him that boundlefs Refpect and Ho- 
 mage he claims, before I am convinced that he 
 has a Right to them. 
 
 N. We will fuppofe him then to wave his 
 Privileges and Titles, while we examine his 
 Credentials. But on the other hand, you ought 
 to mew him common Civility : And if you will 
 not call him Lord, at leaft forbear treating him 
 with Infolence and Indignity. 
 
 M. I'll endeavour to pleafe you if I can. But 
 I am fo much ufed to Satyr, Invective, and Ri- 
 dicule, that I am apt to forget my felf fome- 
 times, and to give Offence to weak Brethren. 
 
 N. Mofl Errors and Difputes flow from the 
 ambiguity and abufe of Words. Every -one al- 
 moft has a Language, (or a way of expreffing his 
 Thoughts) that is peculiar to himfelf. So that we 
 cannot be fare of an Author's true Meaning, till 
 we are fomewhat acquainted with his Character, 
 his Capacity, his Humour and Tafle j his Learn- 
 ing, Profeffion, Principles, and Party. For Proof 
 of this Remark, I appeal to our WeeklyPolitical 
 B 4 Papers j
 
 8 A Conference upon 
 
 SECT. I. Papers , and to all Mr. W's Writings. What 
 he and you reckon Sheer-Wit, others think to 
 be mere Bujfoonry. And what is called Satire 
 and Ridicule when thrown into a Pamphlet, or 
 a Journal, would pafs for downright Railing and 
 Scolding in common Difeourfe. Among the Wits 
 of Billinfgate, one may often hear more ingeni- 
 ous Banter, fmarter Scoff's, and finer Railery, 
 than we find in any Piece your Friend has pub- 
 lifhed. 
 
 Mr. tfw- ^ Gentlemen, that we may not lofe time in 
 fc"i'c. filft Preamble, I wou'd have you come directly to 
 the Point ; and enquire, "Whether the literal 
 " Story of many of Jefus's Miracles, as they 
 " are recorded in the Evatigelijls, andcommon- 
 " ly believed by Chriflians, implies Improba- 
 " bilitys, Incredibilitys, and the grofleft Ab- 
 " furditys". 
 
 TV. Before we proceed to this enquiry, it will 
 be proper for Mr. M. to declare how far the 
 Teftimony of the Evangelifts is to be admitted 
 concerning the Miracles of Jefus. For fome- 
 times Mr. W. feems to allow their Account of 
 them to be true, and on other occafions he treats 
 them as no better than Fictions. When the Cir- 
 cumftances of any Action related in the Gofpels, 
 furnim him with Objections againft the Mira- 
 culoufnefs of it, he feems to grant that the 
 Fact is fairly ftated. But when he finds no 
 room for cavilling at the Miracle, if the Fact 
 be admitted , then he fufpects the Evangelifts 
 of Miftake, or Fraud, in relating it. 
 
 ' M. The Reafon is plain. Some Things in 
 the Gofpels have a fhew of Probability ; and 
 there can be no Danger in allowing them to be 
 true : But other Narrations are directly abfurd 
 und incredible ; and have evident Marks of 
 
 Fraud
 
 Our SAVIOUR'.? Miracles. 9 
 
 Fraud upon them. Now thefe every confide- SECT. I. 
 rate Man muft reject. 
 
 N. When you fay that the Gofpels contain 
 Things that are abfurd and incredible , don't 
 you mean Things, that, if true, are plainly mi- 
 raculous ? 
 
 M. I mean Sir, that is a captious Quefti- 
 on. By abfurd and incredible Things, I mean 
 , Things that are inconfiftent, contrary to Senfe 
 and Reafon ; and therefore impoflible to be 
 true. 
 
 N. If you can mew that there are fuch Things 
 related in the Gofpels, this will juftify your re- 
 jecting them. But let us take care to judge 
 candidly of doubtful Things, and ambiguous 
 Exprefilons. 
 
 T. We muft judge of the Gofpels, and of 
 the Facts they contain, the fame way that we 
 judge of other Books ; by the Rules of Criti- 
 cifm and common-fenfe. 
 
 TV. I defire no more. Only let it be remem- 
 ber'd, that all the Evangelifts, except St. Luke, 
 were illiterate Men, who, in their plain artlefs 
 way, reprefent Things to us exactly as they 
 appear'd to them. Their Account of Facts 
 cannot reafonably be queftion'd : becaufe they 
 had a perfect Knowledge of what they relate ; 
 and cou'd have no Intereft, Pleafure, or Ad- 
 vantage, in deceiving the World. But we may 
 freely examine whether the Facts they have 
 recorded were really miraculous. 
 
 T. Your Diftinction betwixt the Truth of a 
 Fact, and the Miraculoufnefs of it, is juft. 
 Tho* an Evangelift may feem to have believed 
 any particular Fact he relates, to be mira- 
 culous i that does not determine us. While 
 we admit his Teftimony to be true, as to the
 
 ^-Conference upon 
 
 Fact itfelf ; we have the lame Righ^thathe had 
 to judge whether it be a Miracle. 
 
 M. But when any Fad: that appears undoubt- 
 edly Miraculous, is related With abfurd and in- 
 confiftent Circumitances, that is a fufficient 
 Reafon for our rejecting fuch a Story as falfe 
 and incredible. 
 
 N. I grant it. And I hope you will agree 
 on the other hand, that when an Objection of 
 this kind is drawn from the Gofpels ; and the 
 Evangelifts are brought in to be as it were Evi- 
 dence againft themfelves, or one againft the o- 
 ther, by any fuppofed Inconfiftency, or feem- 
 ing Contradiction in their Account of Things ; 
 then their Words, or Teilimony for themfelves, 
 or the one for the other, ihou'd be admitted as 
 equally valid and credible in bar to fuch Ob- 
 jection: I mean, that we ought to interpret 
 their Words, as we wou'd the written Depofi- 
 tions of other Perfons : and let one part of their 
 Teflimony explain the other, without wrefting 
 their Expreflions into Contradictions, and In- 
 con fifte'ncys. 
 
 T. That is but fair. And now, Gentlemen, 
 I think your preliminary Points are fully fettled. 
 If I underitand you right, Mr. M. you are 
 willing to admit the Teilimony of the Evange- 
 lifts, in all Things that are confiftent and cre- 
 dible ; and that contain no Abfurdity, or Con- 
 tradiction in them. 
 M. Yes, Sir. 
 
 T. And you grant, Mr. N. that abfurd and 
 incredible Things cannot be proved by any 
 Teftimony whatever. 
 
 JV. Certainly. 
 
 Mr. wool- 7*. Then the IfTue to be try'd is, whether the 
 Scour litfral Story of Jffys's Miracles, be an abfurd 
 P. $/, *>.' aK incredible Romance. 
 
 N. This
 
 Our S A v i o u R 'f Miracles. 1 1 
 
 N. This is your Friend's Affertion, Sir, Let SECT. I. 
 us now examine his Proofs, and Demonftrati- ^~/~v~\J 
 ons, as he calls them. If we have time, we will 
 confider all his Objections : So begin as he does 
 with our Saviour's driving the Buyers and Sellers Matr.xxi.i 2 
 
 r 7 ~> I J Mar - XI. If. 
 
 out of the Temple. Luk.xxi.^ 
 
 M. That was a moft aftonijhing Miracle, ifoifc. i. P .* 
 the Thing was literally true. 
 , N. Let us not confound two diftinct Facts. 
 Jefus drove the Buyers and Sellers from the 
 Temple twice : Firft, when he enter'd upon his 
 Miniitry ; and a fecond time when he had al- 
 moft finim'd it. The firft Cafe is related by ch . 
 St. John only, who tells us, that Jefus then call 
 out, not only the Traders themfelves, butfome 
 Sheep and Oxen they had there. This feems to 
 have had fome Influence upon thefe People : 
 And probably reflrain'd them from the grorTeft 
 Inftance of their polluting the Temple, by ma- 
 king it a Market for Cattle. Though they af- 
 terwards return'd to their wonted Stations and 
 Bufmefs, it is likely they did not bring any 
 Sheep or Oxen again into the Temple. For, 
 when Jefus drove out the Traders a fecond time, 
 none of the Evangelifts fpeak of any Thing be- 
 fides the 'Tables of Money-Changer s^ and the Seats 
 of them that fold Doves. In the firft Cafe, there 
 might perhaps be fomething miraculous. For 
 fince the Authority and Fame of Jefus as a 
 Prophet, could fcarce have been eftablifhed 
 when he had but juft enter'd upon his Mini- 
 ftry, it feems furprizing that he mould have 
 met with no Oppofition in his Attempt. St. 
 John tells us indeed, that Jefus wrought Mira- j oht Ut ^ 
 cles at the Paffover ; which was the time when 
 he drove out the Buyers and Sellers. If thefe 
 Miracles were done in the Temple, or known 
 p the Traders there, we cou'd not then won- 
 
 der
 
 1 2, A Conference upon 
 
 SKCT. I. der at their not refilling him. But when he caft 
 
 COT^/ them out the fecond time, there cou'd not be 
 the leaft occalion for his exerting a miraculous 
 Power. However, fince you feem to queflion 
 whether the Fa<5b be literally true ; let us hear 
 a little of your Reafoning againfl the Letter 
 of it. 
 
 M. If Jefus drove the Buyers and Sellers out 
 of the Temple, he muft appear more than a 
 Man : And have put on an awful and maje- 
 ftick Countenance to effect it. 
 
 Difc. i P . TV. It is very likely he did fo. But is this 
 any Argument againft the literal Senfe, or real 
 Truth of the Story ? 
 
 ibid. p. 13. M. It is hard to conceive how any one in the 
 form of a Man, could execute fuch a Work 
 upon a great Multitude of People, who ,were 
 none of his Difciples, nor had /any Regard for 
 him. 
 
 N. The difficulty you may find in concei- 
 ving how a Thing could be done, is no Objec- 
 tion to the Truth of it. The firft time that Je- 
 fus caft out the Buyers and Sellers, we may 
 fuppofe (what you cannot reckon abfurd or in- 
 credible) that they were flruck with fuch a pa- 
 nick Fear, as feized thofe who came to appre- 
 hend him in the Garden of Gethfemane. With 
 an aweful Look and a Voice of Authority, he 
 
 joh.xviii-4. only faid to them, ffffomfeekye? 1 am be: 
 And immediately they llagger'd back, and fell 
 to the Ground. Or, if you think there was no 
 Miracle in the Cafe of driving out the Traders 
 in the Temple ; you need only fuppofe, that 
 they had either feen, or heard of, the Miracles 
 he did at the PafFover : And were thereby in- 
 duced to revere him as a Prophet, and reftrain'd 
 from oppofing him. The next time they were 
 caft out, there cou'd be no need of a miracu- 
 lous
 
 Our SAVIOUR'/ Miracles. 1 5 
 
 lous Power to effe<5b it. They then made but SECT. r. 
 a fmall Part of the Multitude that filled the ^W/ 
 Temple. He hadjuft enter* djerufalem amidft 
 the acclamations of the People , who, to mew 
 their vail Refpecl: and Veneration for him, ftrew- 
 ed the Branches of Trees, and even fpread their Mt. xxi. g. 
 Garments in the way he pafs'd through. And 
 the whole Multitude of the Difciples rejoiced and 
 praifed God, for all the mighty Works they 
 had feen Jefus do, and cried, .Hofanna to the 
 Son of David : Blefied is he that cometh in the 
 Name of the Lord. Jefus went thus attended * 
 into the Temple, andcaft out them that bought 
 and fold in the Outer Court, which w.as ap- 
 pointed for the Gentile Profelytes toworfhip in: 
 And faid, // is written, my Houfe Jhall be called 
 the Houfe of Prayer, but ye have made it a De:t 
 of 'Thieves: Intimating, that they had profaned 
 the Temple, not only by making it a common 
 Houfe of Merchandize, but by the Fraud, Ex- 
 tortion, andlnjuftice they ufed in their Dealings. 
 It appears now that the great Multitude in the 
 Temple, confi.ft.ed chiefly of the Difciples and 
 Followers of Jefus ; who look'd upon him as a 
 great Prophet, and the Son of David, which was ver. 1 1. 
 one Title of the MeJJiah. So that there cou'd be 
 no need of his exerting a Divine Power to drive 
 the Buyers and Sellers out of the Temple. 
 The vaft. Regard and Authority he had now ac- 
 quired, was fuffi cient to over-aw them into Sub- 
 miflion. 
 
 M. If he had attempted to drive out the Difc . t p> 
 Buyers and Sellers, the People would have re- n- 
 fifted him, and executed their Revenge upon 
 him. . Or if he had effected it, the Merchants 
 of the Temple might have reproach'd him with 
 damage done to their Wares , and would have 
 
 juftly 
 
 * See, The Miracles of Jcfus vintKcatttl, Part z- p. 14.
 
 14 A Conference upon 
 
 SECT. I. juftly accufed him of a Riot againft Law and 
 Authority. 
 
 N. This is arguing from mere Conjecture a- 
 gainft plain Fact, and pofitive Evidence. The 
 Evangelifts unanimoufly declare that Jefas caft 
 out the Buyers and Sellers , and fay nothing of 
 the People's refitting him. Indeed there is not 
 the leaft Reafon to fuppofe they would. The 
 Action was not only right in itfelf, but popular 
 too. The Traders in the Temple were guilty 
 of profaning it: And the driving them out 
 mull have been agreeable to all fuch, as had a 
 due regard to that facred Place. But fuppofing 
 a part 'of the multitude had been indifferent 
 Spectators of this Action ; the Buyers and Sel- 
 lers dared not to refift the awful Prefence, and 
 eftablifh't Authority of fo great a Prophet as 
 yefus was acknowledged to be. His miraculous 
 Power muii have been known among them : 
 And if the dread of that had not been fufficient 
 to over-aw them , the Fear of being facrificed 
 by the zealous Multitude that attended and ap- 
 plauded him, muft have reftrained them from 
 Refiflance. In Fact, he drove them out without 
 the leaft Tumult, or Oppofition : and if they 
 fuffer'd any Damage, or Lofs of their Goods, or 
 their Money, (which does not appear,) it was 
 but a gentle Puniihment for their Offence, in- 
 flicted by one who was invefted with divine 
 Authority, and vindicated the Sacrednefs of 
 God's Temple, and their Law. 
 
 M.. By his Death he abolilh'd the whole train 
 of Sacrifices, and other ritual Acts of Worlhip, 
 that were offer'd in the Temple : And fince it 
 was fo foon to become ufelefs, and within a few 
 Years to be deftroy'd , why was he fo zealous 
 againfl the Profanation of it ? 
 
 A: Tho'
 
 Our SAVIOUR'* Miracles. i 5 
 
 N. Tho' he defign'd, and exprefly foretold SHCT. T. 
 the Deftruction of the Temple, which in due {/~\" 
 time was punctually accomplim'd ; he had Rea- 
 fon to cenfure and punim the Profanation of it ; 
 feeing it was ftill the proper Place for Publick 
 Worlhip, that God himfelf had chofen and ap- 
 pointed. Andzs Jefus always fulfill'd all Rigbte- Matt.iu. i; 
 otifnefs-t and comply'd with every Divine Inftitu- 
 tion : So the Zeal he had for the Honour of God, 
 'and a becoming Regard to that Temple, which 
 was not only dedicated to his Service, but diilin- 
 guifh'd from all other Places of publick Wor- 
 lhip, by a vifible Glory that was the Symbol i Kings viii 
 of his more immediate Prefence there, led Je- J 
 fus to drive out thofe Traders (who are repre- 
 fented as Thieves and Cheats) that profaned the 
 Houfe of Prayer, by making it a Houfe of Mer- 
 chandize. 
 
 M. Hilary fays there was no Market kept in Dim- p.i 
 the Temple of Jerusalem. And if any Hifto- 
 rians, befides the Evangeli/ls, had afferted it ; I 
 know of none who would have been fo foolifh 
 as to believe, that Oxen and Sheep were fold 
 there. 
 
 N. This is a tedious way of telling us that 
 you think it a Fiction. Had any other Hifto- 
 rian aflerted this Fact, Infidels would never 
 have queftion'd it : But fince it is related by 
 an Evangelift, they think it incredible. I never 
 took the pains to confult Hilary : but the 
 Words that Mr. W. quotes from him, feem 
 to be wrefted and mifapplied. It is very un- 
 likely that he mould directly contradict the 
 Evangelift. But if he did , no regard could be 
 had to his Teftimony, concerning a Fact that 
 St. John mult certainly have known better than 
 he. 
 
 Af, The
 
 1 6 A Conference -ufon 
 
 SECT. I. M. The beft way of explaining this ftrartge 
 Onro Story, is, with Mr. 'W. and the Fathers, to 
 Difc. i. p. ma k e j t a prophelick and parabolical Narrative of 
 what will be myflerioufly and more wonderful- 
 ly done by Jefus. The Fathers are unanimous 
 in this Point : And you cannot reject their Au- 
 thority, without fapping the Foundations of your 
 Faith. They were holy and venerable Preachers 
 ibid. p. f. of the Gofpel ; who receiv'd it from the Hands 
 of the Apoftles and of Apoftolical Men. Some 
 of them fuffer'd for the Doctrine they taught ; 
 and therefore cannot be fuppofed to have had 
 wrong Notions of Jefas's Miracles. 
 
 N. Mr. W. can bring none of thofe very Pri- 
 mitive Fathers, to vouch for the allegorical Sence 
 of Cbrift's Miracles. Origen (one of the earlier! 
 he quotes) never converfed with Apoftolical 
 Men. But as to the ufe that your Friend 
 makes of the Fathers in general, I need fay but 
 little. Every-one knows what be and Mr. C< 
 mean by the Myftical and Allegorical Sence of 
 Prophecies and Miracles. When Mr. C. 
 afierts, that the Jewijh Prophecies are true only 
 in a myftical or typical Sence , he means that they 
 are really mifapply'd, and do not in a true and 
 proper Sence relate to Jefus , or the Meffiah. And 
 when Mr. W. talks of the Spiritual and Allego- 
 rical Meaning of Cbrift's Miracles, and rejects 
 the obvious and literal Sence of the Gofpels ; 
 p" '37. *' m ' s P* a * n Meaning is, that Jefus never wrought 
 true Miracles -, and that the Gofpel is really an 
 abfurd and incredible Romance. As for the Fa* 
 tbers^ I know no Authority they had to explain 
 the Scripture, more than other Chriftians. 
 Their Teftimony, concerning fuch Facts as they 
 certainly knew, is highly credible. But when 
 they give us their Explications of Scripture, or 
 their Sentiments about any particular Point of 
 
 Doctrine *
 
 Our SAVIOUR V Miracles. t 
 
 Doctrine ; we fhould approve, or reject them, SECT. I. 
 as Truth and Evidence direct us. How far 
 they were from queftioning the literal Senfe (or 
 real Truth) of drift's Miracles, every-one 
 knows. Tho* feveral of them ftrain'd their In- 
 vention to apply the Facts in the Gofpels alle- 
 gorically ; and to mow that befides their literal 
 and obvious meaning, they were likewife ca- 
 pable of a more fublime and myftical Sence ; 
 and pointed out fome farther Ihftruction, or 
 hidden Truths, which thefe Fathers endeavoured 
 to explain ; yet they never deny'd the literal 
 Sence of Jefus's Miracles ; nor doubted whether 
 the Facts, or Things related in the Gofpels, as 
 done by him, were really transacted. Mr. IV. 
 cou'd not but know this. And I believe he 
 wou'd not have it thought that it was either Ig- 
 norance, or Miftake, that led him to mifreprefent 
 the true Sentiments of the Fathers, in the man- 
 gled Citations, and falfe Tranilations he often 
 gives of them. Numerous Inftances of this kind 
 might be produced j if it were of anyufe* But 
 this Task is already in proper Hands. 
 
 C T. If you have no farther Objections to the 
 Fact before us, we will proceed to the next. 
 I think there is room enough for doubting whe- 
 ther the driving the Traders from the Temple 
 was a miraculous Act. But feeing there is no 
 Abfurdity in the literal Sence of the Story ; you 
 ought by your own Conceffion to admit the 1 
 Teftimony of the Evangetifts on this Point. 
 Let us hear then what you have to fay againil 
 the literal Stbry of Cbrift's cafting the 'Devils . 
 
 out of the Maamen ; and permitting them to Luk^u'i Is. 
 enter into the Herd of Swine. 
 
 M. I grant that to exorcile or cart De- on c . t. f , 
 vils out of the pofiefs't, (without confiderihg J4 ' 
 the Nature of fuch a PolTeflion ; or the Nature 
 C and
 
 i 8 A Conference upon 
 
 SKCT.I. and Power of the Devil,) is not only a benefi- 
 cent Act, b ut a great Miracle. But ftill it is 
 no more than what falfe Teachers, workers of 
 Iniquity, and even fome Artifts among the Jews 
 have done before. So that this can be no Proof 
 of Jefus's divine Authority. 
 
 N. After we have confider'd all the Obje- 
 ctions you have to offer againft the Truth and 
 Reality of Cbrift's Miracles ; we will then in- 
 quire how far they are a Proof of his di- 
 vine Authority. We need not inquire at pre- 
 fent whether a Prophet's cafting out Devils be 
 a convincing Proof of his acting by divine Au- 
 thority : This is a Point not fo eafily deter- 
 min'd as fome may imagine : becaufe it is fome- 
 times hard to know when People are really 
 poffefs't by Devils ; and whether fuch Devils 
 are willingly, or unwillingly, caft out. But 
 there is no Occafion to enter into fuch difficult 
 Inquirys : becaufe when we afiert that Jefus's 
 working of Miracles is an evident Proof of his 
 divine Mifllon, we do not mean his working 
 only one fort of Miracles ; fuch as his healing 
 Difeafes ; cafting outDevils i or the like ; but his 
 working all forts of Miracles, as occafion offer'd ; 
 the molt publick, charitable, amazing, undoubt- 
 ed Miracles ; even fuch as no Power but that 
 of the Almighty himfelf cou'd poflibly effect. 
 So that if it cou'd be proved that Exorcifts a- 
 mong the Jews, or Pajjifts 9 have really caft 
 out Devils ; or that others have miraculoufly 
 healed Difeafes -, that cou''d not weaken the 
 Proof of Jefus's divine Miffion, drawn from his 
 having wrought all forts of Miracles ; and even 
 impower'd his Apoftles to do the fame. Be- 
 lides j no other worker of Miracles fince Jefus 
 and his Apoftles, ever pretended to be fent 
 from God to reveal his Will to Mankind : and 
 
 appeal'd
 
 Our SAVIOUR'* Miracles > 19 
 
 appeal'd to Miracles as a Proof of his Autho- SECT, I: 
 , rity, as Jefus did : without which Appeal, the V^ofN/ 
 mere working of Miracles can only prove that 
 there are Spirits, or invifible Agents, whofe 
 Power far exceeds that of Men. But I need 
 not enter farther into this Point now. Let us 
 hear your Objections againfl the literal Sence or 
 Truth of Cbrift's calling the Devils out of the 
 Madmen. 
 
 M. There are many Circumftances in the wfc. * P. 
 Story, that wou'd induce us to call the Truth 3 " 
 of the whole into Queftion. How came thofe 
 Madmen to have their Dwelling among die 
 Tombs of a Burying-ground ? Where 
 
 N. Ifyoupleafe, Sir, I'll anfwer your Que- 
 flions feparately. But let me firft premife, 
 that if a fatisfactory Anfwer cou'd not be given 
 to them that wou'd not lefTen the Credibility of 
 the Fact. There are fo many Circumftances 
 relating to the Perfons, the Time, Place, 
 Witnefles, Occafion, and Effects of every 
 Tranfaction recorded in Hiftory , that it is the 
 eafiefl Thing imaginable to ask fuch Queftions 
 about any thing whatever, as no Man can fully 
 anfwer ; and thence to form Objections againft 
 the moft certain Facts. The beft Hiftorians a- 
 mong the Antients are often concife in their Ac- 
 count of Things ; and mention only a few of the 
 chief Circumftances of anyFact they relate. The 
 Evangelifts do the fame. And tho' this ftudy'd 
 Brevity makes it fometimes difficult to anfwer 
 every Queftion that may be ask't about fome 
 things recorded in the Gofpels ; this can be no 
 real Objection to the Truth of them. But to your 
 Queftion You ask how the Madmen camt 
 to have their Dwelling among the Tombs of a 
 Burying-ground. It is not eafy to account for 
 the Actions of Madmen ; but it is likely they 
 C 2 were
 
 ,0 A Conference upon 
 
 ecT.I. were at firft confined, and taken care of, in 
 fome proper place of the Town they belong'd 
 to. And when they broke their Fetters, and 
 got their Liberty, Experience might teach 
 them that it was fafer to pafs their time chief- 
 ly in the Tombs, and to live upon fuch vege- 
 table Food as they cou'd get in the Defert and 
 among the Mountains ; than to come near any 
 Town, where they were fure to be chain'd 
 down, and feverely beaten by thofe whom in 
 their raging Fits they might happen to Attack. 
 Difc. i. p. M. But where was the Humanity of the Peo- 
 ple that did not take care of them, in pity to 
 them, as well as for the fafety of others ? 
 
 N. It was an Act of Humanity to fetter them, 
 and try to keep them from doing Mifchief to 
 themfelves, or others. Wherever they were fet> 
 ter'd, whether in the Town, or among the 
 Tombs ; they were then certainly taken care 
 of; elfe 'they mull have perifh't. And when 
 they broke their Fetters ; they went into the 
 Wildernefs, and fhifted for themfelves. But 
 according to Mr. /^"s Morality, the People 
 mowed their Humanity, by not killing them ; 
 which he fays they might have lawfully done. 
 This is but loofe Cafuiftry -, and a more dange- 
 rous kind of Doctrine than he feems to be aware 
 of. The Gadarenes probably had fomcfcrufles a- 
 bout theLawfulnefs of killing the poorMadmen ; 
 and thought it inhuman to deflroy them, while 
 there was any hopes of their coming to their 
 Senfes again. However, if it was lawful and 
 human to kill them, left their Neighbours 
 fhou'd be in danger from them , it cou'd not 
 be inhuman to let them live among the Tombs, 
 or in the Defert ; where they were likely to do 
 leaft harm : efpecially feeing the People took 
 
 what
 
 Our SAVIOUR'.* Miracles. 21 
 
 what care they cou'd to confine them, and to 
 fupply them with neceffarys. 
 
 M. I think it is hardly credible that no Chains DICC. 
 cou'd hold them. 33 ' 
 
 N. The Evangelift does not fay that no Chains 
 could be made fo ftrong as to hold them : but that 
 they broke the Chains and Fetters they were 
 bound with. It is likely the Chains were made 
 no ftronger than was thought neceflary to fe- 
 cure the Madmen ; and that the People's Hu- 
 manity led them to fatten the Chains or Fetters 
 fo (for the Cafe of the poor Wretches) as might 
 occafion them to be the more eafily broken. 
 Now confidering that a furious Madman, or 
 one in a raging Fever, may have at leaft thrice 
 as much Strength, as he wou'd have in a fober 
 healthy State ; it cannot feem improbable, that 
 the Demoniacks by the ftrength of Nature alone, 
 (without fuppofing them to have any additional 
 force fupply'd by the Devils that poffefs't them,) 
 fhou'd break fuch fmall Chains as might be 
 reckon'd ilrong enough to fetter them. 
 
 '/. There is nothing in this Story that fhocks 
 me fo much as that feveral thoufand Devils mou'4 
 enter into the poor Demoniack. It is amazingly 
 abfurd ; and what I can never believe. 
 
 N. I know no Obligation you are under to 
 believe it. 
 
 T. Is it not one of the Facts recorded in the 
 Gofpel? 
 
 N. I think not. 
 
 C T. The Evangelift fays the Man was pofTefs't 
 by a Legion of Devils. And we know that a 
 Legion among the Romans contain'd generally 
 three or four thoufand ; and fometimes more. 
 
 N. The Evangelift does not fay there was a 
 Legion of Devils in the Man. He only fays 
 't him his Name j and that he an- 
 C 3 fwer'd
 
 Conference up on 
 
 SFCT. I. fwer'd my Name is Legion , for we are many. If 
 
 J^^ this Anfwer came from the Madman, there is 
 little Credit to be given to it ; and lefs flill if 
 it came from the Devil. I have fometimes 
 wonder'd what cou'd be the Reafon of Jefus's 
 asking the Man's Name ; (for it was plainly the 
 Manhe fpake to, when he faid, " What is thy 
 Name " ?) and I think it is not improbable he 
 might do it to convince thofe that were prefent, 
 by the Extravagance and Faljhood of the An- 
 fwer the Man wou'd probably make, that he 
 was not only befide himfelf, but really pojfeft 
 by a lying Evil-fpirit." And this appeared mani- 
 feilly from his faying, " my Name is Legion " ; 
 as if the Number of Devils in him amounted 
 to fome thoufands ! As to the Truth of the Mat- 
 ter, we are at Liberty to believe whatfeemsmoft 
 reafonable. For, the Anfwer tojefus's Queftion, 
 was made either by a Madman, who knew not 
 what he faid ; or by a Devil, whom we cannot 
 believe. 
 
 Ch.viii.3o. cf m B ut does not St. Luke confirm the Truth 
 of that Anfwer, by adding the Reafon of the 
 name, [Legion'] ; '* becaufe many Devils were en- 
 tred into him ". 
 
 ch. v. 9. JV", It appears from St. Mark that this toq 
 was a part of the Demoniack's Anfwer ; which 
 St. Luke only exprefles in another way , as if 
 he himfelf explain'd the Reafon of the Name, 
 Legion, and defign*d to give it a rational and 
 fiber Sence. We cannot think that by [many] 
 St. Luke meant, fome thoufands. He ufes fuch 
 Words as many, and a Multitude, in a very 
 reltrain'd Sence fometimes. Thus he calls the 
 xxviii. $ un dig ( or perhaps handful) of Sticks that St. 
 P^^/pick't up in Melit a, TsKybos,& Multitude. We 
 . vuL 2 ; never rea ^ o f above feven Devils, caft out of any 
 Perfon, And if there were fix or feven in the 
 
 mad
 
 Our S AV i o u RV Miracles. ^ 3 
 
 mad Demoniack, it might be truly faid that SKCT.I. 
 many (indeed too many) Devils were entred into 
 frim. This reducing the Number of Devils 
 does not affect the Miracle in difpoflefling them. 
 For it was as real an Inilance and Proof of 
 Cbrift's divine Power to call out fix Devils out 
 of the Demoniack 9 as fix thoufand. 
 
 M. The worft of the Story is, it is not cre- 
 dible that there was any Herd of Swine in that 
 Country, for the Devils to enter into. The 
 Jews were forbidden to eat Swine's Flefh ; or 
 fo much as to keep Swine in their Country. 
 
 N. If the Owners of the Swine were fuppofed 
 to be Jews, (as your Objection implys) it can- 
 not be thought incredible that they fhou'd aft 
 contrary to a Law that was not of divine au- 
 thority. By the Law of Mofes they were for- 
 bidden indeed to eat Swine's Flefh : but it was 
 only a political Law, or human Inftitution 
 that prohibited their keeping Swine. Indeed 
 that very Law fuppofes that the Practice of 
 feeding Swine for neighbouring Markets was 
 already begun among fome of the Jews. But 
 perhaps the Owners of the Swine were Apoflate 
 Jews who lived among the Gadarene-Gcntiles 
 in the Neighbourhood tfjudcea. 
 
 M. I'll fuppofe what you fay to be true : 
 but then it is unlikely (without better Reafon 
 than we are appriz'd of) that Jefus wou'd per- 
 mit the Devils to enter into a Herd of Swine to 
 their Deftruction. Where was the Goodnefs, and 
 the Juftice of his doing fo ? 
 
 N. There might have been feveral juft and 
 good Reafons for his permitting this that we are 
 not apprized of. Perhaps Jefus permitted this 
 Dammage to be done to the Owners of the Swine 
 to punilh them for fome particular Wickednefs. 
 And perhaps the Swine might be fubject to 
 C 4 fome
 
 4 A Conference ufon 
 
 SECT. I. fome fort of Diftemper > as in fuch hot Coun- 
 V'V'*-' trys it often happens to Cattle and other Qua- 
 drupeds : fo that eating the Flefh of thefe Swine 
 might have proved fatal to the People: and 
 their Deflruftion perhaps faved the Lives of 
 many Perfons. 
 
 M. I have as much right to fuppofe what I 
 pleafe as you. Now I think it is far more likely 
 that the Swine were fat and found, and fat for the 
 Market: and then they cou'd not be worth lefs, 
 than 2000 Pounds. At this rate of reckoning, 
 the Proprietors of the Swine were great fufferers ; 
 pifc. i. p. and we do not read that Jefus made them a- 
 3 ** mends ; or that they deferved fuch ufage at 
 
 his Hands. It is commonly faid of him, (and I 
 believe it,) that his Life was intirely innocent : 
 that his Actions were all ufeful and beneficial 
 to Mankind : and that he did no wrong to any 
 one. But how can this be rightly faid of him, 
 if this Story be liter ally true? 
 
 N. Since his Life was intirely innocent ; and 
 his other Miracles were evidently ufeful and 
 beneficial to Mankind ; we ought to conclude 
 that his Conduct was uniformly jufl and good. 
 And therefore we have Reafon to fuppofe that his 
 permitting the Devils to deflroy the Swine was 
 either an act of Kindnefs^ as it muft have been 
 if he knew they were difeafed ; or an acl: of 
 Juftice> defign'd as a Punifhment to the Owners ; 
 who, (whether they were Apoflate Jews, or 
 Native Gentiles of Gadara, fubject to Idolatry, 
 and perhaps to the other grofs Sins that were 
 common among the Heathen Nations ;) cou'd 
 not but deferve a feverer Punifhment than they 
 now fuffer'd. In the generalCourfe of his Be- 
 haviour, Jefus acted like a private Perfon : He 
 fubmitted to human Laws ; 'and mowed a ftrict 
 regard to the common Rules of Right and Pro- 
 
 ' perty.
 
 Our SAVIOUR'* Miracles] 
 
 perty. But feeing thefe may in fome extraor- SECT. I. 
 Binary Cafes be warrantably broke thro 1 , as 
 in War, publick Danger, and Self-defence j 
 we cannot deny the fame Priviledge to Jefus, 
 in thofe few Inftances where he acted (and is 
 to be confider'd) not as a private Perfon -, but 
 as a Prophet, immediately commiffion'd and 
 impower'dby God himfelf, the fupreme Proprie- 
 tor of all Things, to vindicate the Honour of 
 his Laws i and to punifh a fmful People. Being 
 appointed Lord of the Creation, he had an un- 
 doubted Authority over allPerfons. The mi- Heb.m. 
 racujous Power he daily difplayed was a fuffi- Ch ' *' z; 
 cient Proof of that Authority. And tho* on 
 other Occafions he made a kind and merciful 
 ufe of it : yet in this one cafe, he mowed that 
 his Power was unlimited : and that he was able 
 to afflict and punifli the wicked, as well as to 
 do good to thofe that were better difpofed. In 
 fine, it were as reafonable to charge Peter with 
 murdering Ananias and Sappbira, as to tax Je* 
 fus with Injuflice for inflicting (I mean permit- 
 ting tfye Devils to inflict) a far lefs Punimment 
 upon the Gadarenes. 
 
 M. You may view this Action in what Light 
 you pleafe : I can make nothing of it but a ma- 
 nifeft Injury done to the poor Sufferers. 
 
 N. They might fuffer Dammage without ha- 
 ving any Injury done to them. And if it were 
 an Injury, itcou'd not be juilly charged upon 
 Jefus ; but only upon the Devils who devifed 
 and did it. 
 
 M, But Jefus concurr'd in it. They cou'd 
 not have done it without his Permiflion : and 
 therefore he was at leail acceffary to it. 
 
 N. Is every Perfon anfwerable for all the Evil 
 he might prevent if he wou'd ? 
 
 M. I think fo, 
 
 N, Cou'd
 
 i A Conference upon 
 
 SECT. I. N. Cou'd not Almighty God prevent many 
 W^-* of the Injurys, Sins and Miferys that happen 
 in the World ? 
 
 M. I don't know. It is generally fuppofed 
 that he might. 
 
 N. Is he then acceffary to all the Sins, and 
 Injurys that he does not prevent ? 
 M. I muft not fay that. 
 N. You will grant then, that by permitting 
 the Devils to enter into the Herd of Swine, Jefus 
 was no more Author of any Injury or Dammage 
 they did, by deftroying them , than God him- 
 felf was Author of the Injury that the fame 
 Devils did to the two Men by entering into 
 them, and abufing them miferably : which 
 they cou'd not have done without the divine 
 Permifiion. 
 
 2". I think there is great difference between 
 a tacit Permifiibn, or Connivance, and an 
 exprefs Leave ; which implys not only a Confent^ 
 but fome degree of Approbation. When the 
 Devils ask't Jefufs leave to go into the Herd 
 of Swine, he faid to them, Go. So that they 
 had his Confent to what they did ; and I think, 
 his Approbation too : for he wou'd not exprefsly 
 confent to a Thing he did not approve of. 
 
 N. What the Devils beg'd of Jefus was, that 
 he wou'd permit them to go into the Herd of 
 Swine : fo that when he faid, Go , he only con- 
 fented to permit them ; or not to oppofe their 
 Ch- v - '3- Defign. Accordingly St< Mark fays, that lot gave 
 Ch.viii. 31. them leave : and St. Luke that he fujfer'd them ; 
 or confented, not to hinder them. Now fuch 
 a confent is always fuppos'd in every Permif- 
 fion, whether tacite 9 or expxefs't : when God 
 permits any Injury, or Sin, that he forefees, 
 and cou'd prevent if he wou'd ; he only fuffers 
 the Agent, or Sinner, to do the injurious Afti- 
 
 on:
 
 Our SAVIOUR'.? Miracles. 17 
 
 pn : he confents to the Exiftence of that E- SECT. L 
 vent, by not preventing it : but this confent ^^^^ 
 does not imply his Approbation of it. All the 
 Difference betwixt fuch a Incite Permiflion, and 
 fxprefs leave is this ; that a tacite (or filent) 
 Permiflion always implys the Party's Know- 
 ledge and prefum'd Confent as to the Exiftence 
 of the Act, or Event, and his Power to hinder 
 jt, if he wou'd i (elfe it cou'd be no Permiflion 
 at all :) and the exprefs Leave, or formal Con- 
 fent, is the fame aflent of the Mind fignify'd or 
 exprefs't by Words, There is nothing more 
 real or pofitive in the one, than in the other ; 
 and no degree of Approbation neceffarily im- 
 ply'd in either. The Reafon why fome fancy 
 there is a greater difference than there really 
 is betwixt a tacite Permiflion, and an exprefs 
 Confent, is, becaufe a Confent exprefs't in 
 Words generally implys an Approbation of the 
 Action, as well as the permitting it to be done. 
 But it is not fo always. Nor is this more than 
 fometimes happens in a tacite Permifiion. For 
 there may be fuch a tacite Confent to an Action 
 as includes an Approbation of it. And a for- 
 mal Confent may be given in Words to an Ac- 
 tion that we do not approve of. But then the 
 exprefs Permiflion relates only to the Liberty of 
 the Agent, and the Exiftence of the Action ; 
 which the Perfon confenting agrees not to hin- 
 der, or prevent. Thus when Jefus faid to yu- 
 dasy what thou doeft (or art about doing) do quick- JM&|2 
 ly i he cou'd not be fuppos'd to approve of Ju- 
 das's betraying him : but the confent he here 
 exprefs't was only a bare Permiflion, which im- 
 ply'd an Afiurance, that he wou'd not hinder 
 the Execution of his ill Defign ; tho* he cou'd 
 eafily have hinder'd it. Thus too in the Cafe 
 of Abab and his falfe Prophets 3 when a Spirit is J^ 1 ' 1 ***" 
 
 repre-
 
 1 8 A Conference upon 
 
 SECT. I. reprefented by Micaiah {landing before the 
 V'V^ Lord, as offering himfelf to go forth, and be 
 a lying (or deceiving) Spirit in the Mouth of 
 Ahatfs Prophets ; the Lord faid tbou Jhalt (or 
 rather, tbou wilt'} perfwade him, and prevail al- 
 fo : go forth ', and dofo. Here the Almighty is 
 reprefented as confenting to the lying Spirit's 
 defign to deceive Ahab : and even as employing 
 him in it.' And yet the plain Intent and Mean- 
 ing of this Vifion, or Parable, is only to mow 
 that the Lord permitted Abab's Prophets to de- 
 ceive him. Now, as the Lord's faying to the 
 lying Spirit go forth and do fo^ does not imply 
 his Approbation of the Deceit, but only his 
 Confent to permit it, or not to hinder it : fo 
 Chrift's bidding the Devils go (when they alk't 
 his leave to enter) into the Herd of Swine, does 
 not necefTarily imply ^Approbation of the act ; 
 but his mere Permijfion of it. However, if he 
 had propofed it ; or by any immediate Aft of 
 his own had deflroyed the Swine, he might have 
 lawfully done it, as I obferved before : or have 
 inflicted any greater Punifhment upon the Ga~ 
 darenes, that Juftice and Wifdom might direct, 
 err. t. P . M. When our Saviour was brought before 
 Pilate to be arraign'd, try'd, and condemn'd, 
 Pilate put this Queftion to the Jews, faying, 
 What Evil bath be done ? If both, or either of 
 the Storys we have examin'd had been literally 
 true of Jefus, there had been no need of falfe 
 Witnefles againft him. The Merchants of the 
 Temple were at hand to have fworn that he was 
 the Author of an Uproar and Riot againfl Law 
 and Authority. And the Swine-herds of the 
 Gadarenes might have depos'd that they had 
 loft 2000 Swine through his Fafcinations. But 
 for this Reafon, if no other, that no fuch Crimes 
 were laid to his Charge, I believe little or no- 
 thing;
 
 Our S A v i o u R *s Miracles] 2. 9 
 
 thing of either of the feemingly miraculous Sto- SECT. I. 
 rys before us. s^v^*^ 
 
 N. If either of thefe Actions had been dif- 
 agreeable to the Jews i and juft Matter of Com- 
 plaint againft Jefus ; it wou'd have been in vain 
 for them to have charg'd him with fuch Offences 
 as were not Capital. They were refolv'd to put 
 him to Death : and becaufe they cou'd not juft- 
 ly lay any capital Crime to his charge ; they 
 fought for falfe Witneffes againft him j and 
 were forc'd at laft to make his owning himfelf 
 to be the Meffiab, or the Son of God, a Crime, 
 and the Caufe of his Condemnation. But there 
 was fo little Reafon to expect any fuch Accu- 
 fation as you imagin wou'd be brought againft 
 him ; that if he had thought fit to make any 
 Defence for himfelf, or any Apology for his 
 Conduct ; he cou'd not have done it more ef- 
 fectually, than by pleading the merit of thofe 
 very two Aftions, for which Mr. W. abfurdly 
 thinks he might have been accufed. Nothing 
 cou'd be more reafonable, and fit, and popular 
 too, than his driving out thofe Buyers and Sel- 
 lers who prophan'd the Temple of God, by 
 making it a Houfe of Merchandife. And his 
 confenting to let the Devils deftroy a great Herd 
 of Swine that were an Abomination to the Jews Ifa - i*vi- 3. 
 cou'd not be reckon'd any Offence at all. Cou'd 2/ * 
 they impute it to him for a Crime, that he vin- 
 dicated the Sacrednefs of their Temple ; and 
 acted according to their Law in difcouraging 
 and punilhing thofe that profaned it ? Or cou'd 
 their Law condemn him for confenting to the 
 Deftruction of thofe unclean Creatures which it 
 did not permit them to ufe ? Thefe are abfurd Jj^ X j.- y 7- 
 and inconfiftent Suppofitions. 
 
 r, Mr.
 
 jd A Conference upon 
 
 SECT. I. 5T. Mr. M. have you any other Objection 
 
 VXYV to propofe againil the literal Senfe of this Mi- 
 racle ? 
 
 M. No, Sir, I have fhown you that it is 
 clog'd with infuperable Difficultys. 
 
 Mat^vn.i. T. Well -, the Miracle of ChriJPs Transfi- 
 
 LukS'Ts. guration on the Mount is next to be confi- 
 ' der'd. 
 
 Difc. i. P . M. That is the' darkeft and blindeft Story 
 of the whole Gofpel -, which a Man can nei- 
 ther make head nor foot of. We muft not fay 
 there is nothing in the letter of this Story, be- 
 caufe St. Peter tells us, he was an Eye-witnefs 
 ofjefus's Majefty ; and faw his Glory on the 
 Mount ; and heard the Voice out of the Cloud. 
 But what do -Divines mean by his Transfigura- 
 tion ? 
 
 N. They mean what the Evangelifts relate ; 
 that his Face fhone as the Sun : fo that the ve- 
 
 Luk. ix.a$. ry falhion of his Countenance [TO tlhs T srgoo-w- 
 TTS auT?, the Form (or Appearance) of his Perfon,} 
 was alter'd : and that his Raiment was not on- 
 ly white as the Light itfelf, b\i\.Jhining and gli- 
 Jtering. 
 
 flf. And do you think this is enough to de- 
 monftrate that Tranfa<5Hon a miraculous Tranf- 
 figuration ? 
 
 N. The Miracle did not confift merely (nor 
 chiefly) in the glorious Appearance of Cbrift's 
 Perfon ; but likewife in the Voice that came 
 from Heaven ; and in the appearing of Mofes 
 and Ellas in Glory ; and their talking with Je- 
 fus. But I think the Change of his outward 
 Form was truly miraculous. 
 
 Difc. i. p . M. Every Philofopher knows that the Re- 
 flection of the Rays of Light will change the 
 Appearance of Colours, and to none more than- 
 Whitenefs. And Sceftich will fay it is no won- 
 
 / der
 
 Our SAVIOUR'.? Miracles. 3 i 
 
 der if the Countenance of Jefus look't rubicun'd SECT.!. 
 when the Sun might mine upon it. ^^\r^f 
 
 N. The loweft Notion that we can fuppofe 
 the Apoftles had of this Transfiguration ofje- 
 fus is, that his Countenance and Raiment, and 
 his whole outward Appearance was fo alter'd as 
 to feem very different from what it had ever 
 done before. They muft often have feen the 
 Sun mining both upon his Face, and his Cloaths. 
 Such a very common thing cou'd not have fur- 
 prized them. And if his glorious Appearance 
 on the Mount had had no more in it, they 
 cou'd not poMibly have called this a Transfigu- 
 ration ; nor have ufed the Epithets of exceed- 
 ing white, /jining, and glijlering. Any-one that 
 has common-fenfe muft perceive a vaft diffe- 
 rence between the Sun's mining upon the Face 
 of Jefus ; and his Face's mining as the Sun, See Exod; 
 with a dazzling Luftre and Splendour. ^" v * ** 
 
 M. But why cou'd not this Miracle have oift. i. p. 
 been wrought in the Valley as well as upon a *** 
 Mountain ; whether Jefus and his Apoftles 
 went up to work it ? Infidels will fay it was 
 for the Advantage of a Cloud (which often 
 moves or refts on the Tops of Mountains) to 
 play his pranks in. 
 
 N. On this occafion Jefus did only what was 
 ufual for him. He often retired to a Mountain see Mate. 
 to pray. And St. Luke tells us that he did fo JJJk.Vi. i*. 
 now : and that as be prayed, the Fajhion of his J oi) - * / 
 Countenance was alter'd. But of what ufe cou'd 
 a Cloud have been to Jefus in his Transfigurati- 
 on ? It muft have intercepted the Rays of the 
 Sun, and hinder'd the Reflection of them from 
 his Face and Raiment ; which you think was 
 the Caufe of their Jhining. 
 
 M. We find in Fact however, that a bright 
 Cloud over-madowed him and his Difciples : 
 
 and
 
 3 2. A Conference uf oh 
 
 SECT. I. and this is reckon' d a part of the Miracle , tho* 
 ^V" ' we fee bright Clouds every Day without the 
 leaft Wonder or Surprize. 
 
 N. If that bright Cloud were fuppofed to be 
 no other than what is common and natural, 
 this cou'd not leffen the Miracle. For, if in 
 any miraculous Event we fuppofe a Concur- 
 rence of fome natural Caufe, or Circumftance ; 
 the very Knowledge of thztfecret Caufe, or Cir- 
 cumftance mud be fupernatural. For inftance, 
 Mt. xvii. if we fuppofe the Piece of Money that Peter 
 found in the Mouth of the Filh, to have been 
 a coined Piece that the Filh had accidentally 
 met with and fwallowed, (for I fee no Necefii- 
 ty of imagining it to have been miraculoufly 
 created ;) this cou'd not hinder that Tranfacli- 
 on from being a~ real Miracle : becaufe it was as 
 fure a Proof of a divine Power and fupernatu- 
 ral Knowledge in Jefus to know that the Piece 
 of Money was in the Mouth of the Fiih , and 
 that the Filh was then prefent, and wou'd be 
 caught on Peter's Hook ; as if there had been 
 no Concurrence at all of any natural Caufe, or 
 Accident, in this Tranfaction. In like manner 
 if the bright Cloud that over-fhadowed the Dif- 
 ciples had been natural, (which there is no Rea- 
 fon to think,) and that Jefus , when he went up 
 to the Mountain, knew that fuch a Cloud wou'd 
 happen to come over the Difciples, at the ve- 
 ry time when Mofes and Elias were talking 
 with him ; the Tranfaftion itfelf wou'd Hill be 
 undoubtedly miraculous : fmce without having 
 Recourfe to the divine Power, it is impoffible 
 to account for the Transfiguration or glorious 
 Appearance of Jefus, thediftincl Voice coming 
 down thro* the Cloud , and the Prefence of 
 Mofes and Elias talking with him. I cannot 
 but obferve that there cou'd be no room for 
 
 fufpccling
 
 Our S A v I o u iCs Miracles. 3 3 ' 
 
 fufpecting any Pranks (as you call them) or SECT. I. 
 juggling Tricks here : For, as any natural Cloud W "V > ~ ' 
 wou'd rather have hinder'd, than help't to pro- 
 duce, the glorious Form in which Jefus appear- 
 ed on this occafion ; fo the bright Cloud that the 
 Evangelift fpeaks of, (whether it was natural, or 
 not) did not appear till after the Difciples had 
 feen not only the Glory of Jefus, but Mofes and 
 Elias too; whom they beard, as well as faw 
 talking with him. 
 
 M. You will give me leave to obferve in my 
 turn, that the Difciples did not hear the Voice till 
 they were overfhadow'd by the Cloud ; and fo 
 frighted, that they probably knew not what they 
 heard, nor whence the Voice came. We know oifc. i. p. 
 that in thefe our Days, fome jugglers are ftrange 4I 
 Artiftsat the Imitation of a Voice ; and can make 
 it feem to come from afar off, when it is utter'd 
 clofe by us. 
 
 N. Every part ofjefus's Conduct was the far- 
 theft imaginable from all Appearance of Fraud 
 and Impofture : fo that none can fufpect him 
 of any fuch Thing, but thofe who are influ- 
 enced by Malice, or the groffeft Prejudices. 
 We cannot wonder that the Difciples were afraid 
 when they enter'd into the Cloud, and heard an 
 awful Voice pronounce thefe Words ; this is my 
 beloved Son in whom I am well pleafed : the very 
 fame Words and divine Voice that came from 
 Heaven, at his Baptifm ; where there was nei- Matt.iii.i* 
 ther Mountain, nor Cloud. But whatever Aw I7 ' 
 and Dread the Apoftles had upon them, they 
 cou'd not poflibly be miftaken as to the Words 
 they heard j and the place that the Voice came 
 from. It came out of (or, down through) the 
 Cloud. And St. Peter who heard the Voice 
 himfelf, and beft knew how to defcribe. it, af- 
 fures us, that it came from Heaven. Nor is 
 D there
 
 34 A Conference upon 
 
 SECT. I. there any difficulty in conceiving that the di- 
 \^y~^ vine Voice might be plainly perceived to defcend 
 from Heaven, throng the bright glorious Cloud 
 ^ that overfhadowed them. St. Peter's Words 
 a p. ;. i<5, are very remarkable: " For we have not fol- 
 1 7> '8. <t \ ow >ft cunningly devyfed Fables, when we 
 made known unto you the Power and Co- 
 ming of our Lord Jeftts Chrift , but were Eye- 
 ivitnejjes of his Majefty. For he received 
 e from God, the Father, Honour and Glory, 
 when there came fuch a Voice to him from 
 the excellent Glory > ttiis is my beloved Son in 
 " whomlamiaellpleafed. And this Voice which 
 " came from Heaven, we heard when we were 
 * c with him on the holy Mount". But it was 
 not this miraculous Voice only that the Apoftles 
 heard ; but the Voices like wife of Mofes and 
 Elias, whom they faw in their Glory, while 
 they talk't with Jefus. So that there cou'd be 
 no Poffibility either of Fraud, orMiftake, in this 
 Tranfaction. 
 
 i. p. M. Was it in their own proper Perfons that 
 Mofes and Elias appear'd ? Or were there only 
 two Speclres or Apparitions in refemblance of 
 them ? 
 
 N. There is no reafon to doubt, but the 
 Perfons whom the Apoftles faw were Mofes 
 and Elias themfelves. We know not what par- 
 ticular Form they had : nor cou'd it be of any 
 life to know it. For it is not the Body, or 
 outward Form, but the Soul, that conftitutes 
 the Perfon. And whatever outward Form the 
 Spirits of Mofes and Elias afiumed, they muft 
 ftill have been the very fame individual Perfons. 
 St. Luke tells us that they appeared in Glory : 
 and that is all that we know of the Matter. 
 
 M. It
 
 Our S A v I o u R'-T Miracles. 3 $ 
 
 M. It is faid they were talking with Jefus : SPCT.I. 
 what then did they talk about ? The three J^pf 
 greateft Prophets and PhilofopherS of the Uni- 44' c ' 
 verfe cou'd not poffibly meet and confer toge- 
 ther, but on the moft fublime, ufeful and edi- 
 fying Subject. It is ftrange that the Apoftles 
 who overheard their Difcourfe, did not tranf- 
 mit it to Pofterity for our Edification and 
 Inftruction. 
 
 N. No doubt the dayly Difcourfes of Jefus 
 himfelf were upon very fublime, ufeful, and 
 .edifying Subjects : and yet the Evangelifts 
 have recorded but very few of them : fcarce fo 
 much in all, as he might have utter'd in two 
 or three Hours. We cannot wonder then that 
 they have not related the Difcourfe that Jefus ' 
 had with Mofes and Ellas. It is probable that 
 it concern'd himfelf only. For St. Luke tells 
 us they talk't of his Departure (or Exit} which 
 he was, in due time, to accomplijh at Jerufalem. 
 When he was in his Agony in the Garden^ an 
 Angel was fent to him from Heaven toftrengthen Luh nil* 
 and fupport him. And it is not unlikely that 43 ' 
 it was partly with the fame view that Mofes and 
 Ellas now appeared to him j to prepare, ani- 
 mate, and encourage him to go thro* the ter- 
 rible Scene of Sufferings he was to undergo at 
 his Death , in hopes of that tranfcendent Ho- 
 nour and Glory of which he had a Pledge and 
 Foretafte, at his Transfiguration. 
 
 M, Our Tranfiators have miftaken the rnean^ &&. , p 
 ing of St. Luke's Words; tAeyov tvi'i |oJcv otvrS *** 
 w cjueAAe 7rM(>ovv which wou'd be a Barbarifm, 
 if they fignify'd (according to our Tranflation) 
 that they fpake of his Deceafe which he jhou'd ac* 
 compli/hyou muft therefore look for a more 
 proper Conftruction of thzEvangelift's Words ', 
 or we muft remain quite in the dark as to the 
 - D 2 Subjeft
 
 3 6 A Conference upon 
 
 SECT. I. SubjecT: that Mofes and Ellas talk't with Jefus 
 about. 
 
 N: "EO^O? is not us'd not only by St. Peter ; 
 but by feveral other Writers, to fignify Death, 
 or a departing out of the World. And it is 
 with a fmgular Propriety here apply'd to Jefus ; 
 becaufe it feems to allude both to his Death., and 
 his Afcenfion ; to his Departure out of this Life, 
 and his Deliverance from the Sufferings he was to 
 accomplifh, (or finijfj) at Jerufalem ; and to his 
 Departure out of the World, at his Afcenfion into 
 Glory. St. Luke's Words might be ftriftly 
 render'd thus ; /^^ (viz. Mofes and Elias) de- 
 fcrWd [the Circumftances of] /j Departure, 
 'which he was ^o accomplijh at Jerufalem. In 
 this Senfe Agj/^v is us'd by St. Paid, in Rom. iv. 
 6. and even in the common Signification, the 
 correfteft Writers ufe it with an Accufative, as 
 the Evangeltft does. I think t|o<JW Ihou'd be 
 render'd rather by [Departure] than \Deceaje\\ be- 
 caufe it equally comprehends the Death of 'Jefus , 
 and his Afcenfion into Heaven : which was pro- 
 bably now reprefented and defcribed to him in 
 the flrongeft manner, both by the Glory of his 
 Transfiguration itfelf, and by thedifcourfe of Mo- 
 
 Heb.xii. 2. fe s a nd Elias ; that by having the Joy and Glory 
 of his Exaltation fet before him, he might be the 
 more encourag'd and enabled refolutely to endure 
 the Crofs, and defpife the Shame of thofe Suffe- 
 rings he was to accomplifh and go through. 
 
 Difc. i. p. M. But what was the particular Ufe and Rea- 
 
 *** fon of this Miracle? Was it a Miracle only for 
 
 the fake of a Miracle ? 
 
 N. Tho' it might be chiefly defign'd for the 
 fake of Jefus himfelf ; yet it tended to the fame 
 end that other Miracles did ; namely to prove 
 the Truth of his divine Miflion. Mofes and 
 Elias appeared to bear Teftimony to him, and 
 
 to
 
 Our S A v I o u R 9 s Miracles. 3 7 
 
 to do him Honour. Befides, it cou'd not but help SECT. I; 
 to remove or lefTen the Prejudices of the Apoftles ^W 
 in favour of the Mofaick Law, when they heard 
 Cbrift's divine Authority confirm'd by the 
 Voice of God himfelf, in the Prefence of thofe 
 two Prophets. And it is very remarkable that 
 thofe particular Words of Mofes's Prophecy ^- xvi "- 
 concerning the Mefliah^ Te Jk all- hear him ^ were 
 in the hearing of Mofes himfelf apply' d to Jefus, 
 by a divine Voice that folemnly acknowledg'd 
 him to be that Prophet whom Mofes foretold ; 
 the Mejjiah, or beloved Son of God ; and com- 
 manded us to HEAR HIM. 
 
 T. Perhaps it may not be fit for a Moderator 
 to appear as a Party in your Difpute : but if I 
 may venture to give you my Sentiments of the 
 Matter ; I cannot but think the whole Story has 
 very much the Air of thofe Dreams and Vifions 
 that the Prophets and other devout People 
 had of old. Peter was particularly fit for Vifions. 
 We have a remarkable one of his in the Afts. ch - x - ? 
 He went up on the Houfe top to pray : and 
 falling into a Trance, he had a very lively Vi~ 
 fwn ; and a natural one too, confidering how 
 hungry he was : He faw Heaven open'd, and a 
 certain Veffel coming down to him, wherein 
 were all manner of Beafts, Fowls, and creep- 
 ing Things : and there came a Voice to him, 
 faying, Rife Peter, kill y and eat You know 
 the Story. And it is fo like that of the Transfi- 
 guration, that I cannot help thinking this a 
 Vifion too. For while Jcfus prayed, the Dif- 
 ciple, according to Cuftom, fell afleep. Peter 
 being a Man of a warm lively Imagination, 
 and an active Spirit, was moft likely to dream 
 (or fee) this Vifion of Mofes and Elias talking 
 with Jefus: and happening to look up, in 
 the midft of his Dream, but half-awake, he 
 D 3 might; -
 
 5 B ^f Conference ufon 
 
 SECT. I. might fee the Sun mining full upon Jefus, and 
 
 ^^T^ upon James and J0# the other two Difciples, 
 whom he might eafily miftake for Mofes and 
 Ellas , confidering the furprize and droufy Con- 
 fufion he was in, (which was fo great, that the 
 
 Luk. ix. 55- Evangelijl tells us, he knew not what be/aid^) and 
 might conclude that his Dream concerning 
 thefe two Prophets was a reality. And when 
 he came afterward to tell the other two Dif- 
 ciples of his Vifion , they having been afleep 
 too, might readily believe it to be a real Fact i 
 and fo might tell it to others as if they had 
 feen it themfelves. This view of the Cafe will 
 account for the whole Myftery of the Transfi- 
 guration. Jefus himfelf exprefsly called it a 
 
 M*t. xvii 9< Vifion : And I think I have given you a very 
 natural and confiftent Account of it. 
 
 N. Seeing you introduce this fanciful Ac-r 
 count of the Transfiguration with fome Re^ 
 flections upon Peter's Vifion in the Afts ; I 
 fhall only obferve that it had nothing of a na- 
 tural Dream in it , but was really miraculous, 
 or divine: and thatP^r was convinced of this, 
 not only by the Nature and Circumftances of 
 the Vifion, but by a Series of Fafts that cor- 
 
 iS'vV??. refponded to it. The fame holy Spirit that 
 was the Author of his Vifion, explain'd it to 
 him i and fhewed him that he was no longer to 
 reckon the Gentiles profane, or unfit to be con- 
 vers'd with. What he faw and heard when he 
 
 V er - '> was i n a Trance, is related as a Vifion ; and ex- 
 prefly callM fo. But the Transfiguration is re- 
 corded in the fame way as other Facts in the 
 Gofpels are. Peter afiures us, that he and the 
 
 a T. i. i, two other Difciples were Eye-witneifes of it, 
 Mofes and Ellas appeared in Glory unto all the 
 three equally. So that it cou*d not be a Vifion 
 of Peter's only as you imagin. It is true, St. 
 
 Luke
 
 Our S A v i o u R'J Miracles. 3 p 
 
 Luke fays that they were /^i^ wz//.? S/p : but SECT. I. 
 it was when they were awake that they faw the ^^f^ 
 Glory of Jefus, and the two Men that flood with 
 him. The Pofture in which Mofes and Elias 
 appear'd, evidently mows that Peter cou'd not 
 fancy James and John to be the two Prophets 
 as you conje&ure : for the Difciples being a- 
 Jleep muft have lain upon the Ground : where- 
 as Mofes and Elias flood while they talk't with 
 Jefus. St. Luke's adding that Peter knew not 
 what he faid, fhows that the Apoflle was under 
 a fright and furprize : but does not any-way 
 imply that he was but half-awake ; as you pre- 
 tend. Befides, pj tifus o Ag'ygi, fhou'd, I think, 
 be render'd, not confidering what he faid. In 
 this Senfe ii&'yj is us'd by the fame Evange- 
 lifl * elfewhere. Now when he tells us that St. 
 Peter did not confider what he faid ; his plain 
 meaning is, that when the Apoftle propos'd the 
 making Tabernacles for Mofes and Elias, he 
 forgot, (or, did not confider} that thefe two 
 Prophets did not come to tarry upon Earth ; 
 but only appear'd for a fhort while to aflift at 
 this glorious Solemnity. St. Mark's Words 
 juftify this Interpretation : he fays that Peter 
 knew not (or rather, did not recollect) what to 
 fay. He thought it was neceflary for him to 
 fay fomething on the occafion, that might mow 
 his Refpecl for Mofes and Elias ; but cou'd not 
 confider , (or readily think,) of any thing more 
 proper than building Tabernacles upon the 
 D 4 Mount 
 
 &. xxiii.34- Infteadof, ikty know not, itflhou'd 
 be, tley confider not what they do. And in A&s xxiii. 5. 
 (a Paflage that has puzzled jhe greateft Criticks) oux. 
 ff*l*i fhou'd be render'd, I did not confider. The Apo- 
 ftle's juft Reientment and Indignation at the Higl- 
 Priefl's Jnjuftice, tranfported him beyond the Rules of 
 Decency ; which, upon Recolleftion, he candidly ag- 
 knowledjr'd. See alfo Rom. xiii. n.
 
 40 A Conference upon 
 
 SKCT. I. Mount for their Accommodation. Tho* Jefus 
 Vx"Y > "-' called tliQ Transfiguration, a Vtfion, he only 
 meant the Sight , or Scene of Glory, that the 
 Difciples had f6en. You cannot think there is 
 any Strefs to be laid upon the ufe of an ambi- 
 guous Word , when the Senfe of it is plainly 
 determin'd by the Context. In fhort, your 
 Account of the Transfiguration contradicts the 
 unanimous Teftimony of the three Evangelifts. 
 It is only a fanciful Conjecture, without the 
 leafl Appearance of Truth, Reafon, or Pro- 
 bability to fupport it. And you might full as 
 well have told us in plain Terms that you don't 
 believe what the Evangelifts fay of the Transfi- 
 guration of Jefus , as pretend to account for it 
 without a Miracle, 
 
 Difc. i, p. M. Auftin owns that this whole Tranfafti- 
 on might be perform'd by Magick Art. 
 
 'N. In the PafTage that Mr. W. quotes, Au- 
 ftin fpeaks only of the Voice from Heaven : and 
 does not fay that this part of the Miracle cou'd 
 be counterfeited by any Art i but that Infidels 
 might fuppofe it to be the effect of .Magick. But 
 the fame abfurd Suppofition may $& -made as to 
 any Fad whatever. For if the fight and hearing 
 of feveral Perfons, at the fame time,.may be fo far 
 impofed upon, as that in open Day they mail ac- 
 tually fee the moft glorious (and feemingly real) 
 Appearances ; and hear a folemn Voice as co- 
 ming 'down from Heaven towards them : nay, 
 that they mall fee Men clofe by them, and hear 
 them talk together -, while the whole Tranfacti- 
 on is a mere Dream, or Illufion ; without any 
 Truth or Reality in it: I fay, if this may befup- 
 pofed to happen to feveral Perfons ; we can ne- 
 ver truft our Senfes in any Cafe, for fear of being 
 deceived. Such fenfelefs Suppofitions as thefe 
 lead to abfolute Scepticifm ; which is the height 
 of Madnels. M, If
 
 Our SAVIOUR'.* Miracles. 41 
 
 M. If this was really fuch a fignal and im- SECT. I. 
 portant Miracle as you reprefent it>rwhy was '^'WJ 
 it not done in the Prefence of theHVTultitude, & e ' 
 as well as of three of the Apoftle"s ? The more 
 Witnefles there are to any Miracle, the better 
 it is attefted : and the more reafonably credited. 
 And there cou'd not furely be too many Wit- 
 nefles of this any more than of others ofjefus's 
 Miracles, if real ones. Ought not the unbe- 
 lieving Multitude to have had a fight and hear- 
 ing of this Miracle as well as the Apoftles ? 
 Who mou'd rather fee it than thofe that wanted 
 Conviction ? 
 
 N. It is impoflible for us to afiign the true 
 Reafons why the particular Circumftances that 
 attended every Miracle in the Gofpels were 
 preferr'd to any other, that to us might feem 
 equally proper ; or perhaps more eligible. 
 Our views are very fcanty and confin'd : nor 
 can we judge aright of Things that do not fall 
 within our reach. The Nature, Subject, Time, 
 Place, Manner, Witnefles, and other Circum- 
 ftances of each particular Miracle that Jefus 
 wrought, were fixt and determin'd by the di- 
 vine Wifdom ; and therefore, were, upon the 
 whole, the belt, and fitteft always that cou'd 
 be chofen. His Miracles were generally done 
 in the moft publick manner ; in the open Day ; 
 before many Witnefles -, in Citys and Towns ; at 
 fome great Fefti-val ; fometimes in the Synago-*.. 
 gues, in the Prefence of his watchful Enemy s ; 
 or, in the Streets ; and often upon noted Perfons 
 that were well known to have been always 
 Blind, or Lame ; or to have labour'd many 
 Years under fome inveterate Diftemper. So 
 that the Multitude in every place cou'd not 
 but have feen feveral unqueftionable Miracles 
 wrought by Jefus : and there cou'd be no Ne-- 
 
 cefilty
 
 Conference upon 
 
 SECT. I. cefiity for their feeing every wonderful Work 
 that he did. But indeed at his Transfigurati- 
 on he did no Miracle himfelf : he was intirely 
 Paffive. The whole Tranfaction was the im- 
 mediate Work of Almighty God ; who ac- 
 knowledg'd and glorified his beloved Son ; and 
 fent Mofes and Elias to attend and honour him 
 at this Solemnity. I obferv'd before that the 
 fame divine Voice was heard from Heaven at 
 his Baptifm ; and the fame folemn Acknow- 
 ledgment was made, of his being the beloved 
 Son of God. On another occafion too, when he 
 . xii. 18. befought the Father to glorify his Name ; there 
 came a Voice (like 'Thunder) from Heaven *, 
 faying, / have both glorified if, and will glorify 
 it again. This divine Voice and Anfwer from 
 the Almighty himfelf was heard by the Multi- 
 tude that was prefent ; who fancied that an An- 
 gelfpake to him. Now fmce the fame divine 
 Teftimony that was given to Jefus on the 
 Mount by an immediate Voice from God him- 
 ielf (which is the chief part of the Miracle at 
 his Transfiguration) was heard on other Occa- 
 fions, by the Multitude , there was no need of 
 their being prefent to fee him transfigured : 
 efpecially feeing they were aflur'd of it after- 
 wards by the three Apoftles who faw it. 
 
 M, The Apoftles were Partys in the Caufe : 
 fo that the People had no Reafon to take their 
 Word for the Truth of the Miracle. 
 
 N. They were no more Partys, or any far-. 
 ther concern'd in the Tranfa<5Hon, than the 
 People themfelves muft have been, if they had 
 been prefent. For, they wou'd have been 
 obliged, as candid Witneffes, to report faitht 
 fully what they heard, and faw : and the 
 Apoftles did no more. Befides, if the Multi- 
 tude had been prefent, the- Matter cou'd not 
 
 have
 
 Our S A v I o u R'J Miracles. 4 3 
 
 have appeared one jot more credible to us : SECT. I. 
 becaufe, for the Truth of their being prefent, 
 we muft ftill have rely'd (as we now do) upon 
 the Teftimony of the Evangelifts. I fhall only 
 add here that their Teftimony is this (as well 
 as in every other) Cafe, muft appear unquefti- 
 onably true, to all confiderate Perfons. For, 
 if in the Account they give of the Transfigura- 
 tion, they had been inclin'd to deviate in the leaft 
 from the Truth ; it wou'd have been as eafy 
 for them to reprefent this Miracle as done in 
 a Valley before the Multitude ; as on a Mount l , 
 in Prefence of only three of theApoftles. But 
 they always mow the ftriftelt regard to Truth ; 
 even when it feems to lefien the Credit and 
 Honour of Jefus -, and fullys their own Repu- 
 tation. I only hint at this important Remark at 
 prefent, becaufe I fhall have pccafion to infift 
 upon it more fully afterwards. We have now 
 difpatch't the firft Difcourfe : let us proceed to 
 thefecond. 
 
 M. There Mr. W. has Ihown how fuccefs- 
 fully Jefus praclifed upon the Credulity of 
 three filly Women 
 
 T. Speak foftly, Sir ; the Ladys will hear 
 you. They are juft coming in to Breakfaft : 
 fo that you muil adjourn your Debate till they 
 have done. 
 
 SECT,
 
 44 d. Conference ufon 
 
 SECT. II. 
 
 SECT. II. *T. ^VJO W the Ladys are gone, Mr. Af. you 
 
 ^v^ J.^ .may talk of thejilly Women as freely 
 as you pleafe. I think Mr. ^.'s fecond Dif- 
 courfe begins with the Story of the Woman 
 
 Matt.ix.i8. that Jefus cur'd of an Iffue of Blood that had 
 
 .: lafted twelve Years. 
 
 Difc-a.p.j. M. That muft be fuppos'd to be one of the 
 greateft Miracles that Jefus wrought, elfe it 
 wou'd not have been particularly related ; but 
 thrown into the lump of all manner of Dif- 
 eafes that he heal'd. 
 
 N. Tho' it be an undoubted and furprizing 
 Miracle, it cannot be reckon'd one of the 
 greateft that Jefus wrought. The Evangelifts 
 do not feem to have had regard merely to the 
 furprizing Nature of the Miracles they re- 
 corded ; but to have been determin'd by fome 
 other Reafons to mention thofe they have re- 
 lated, rather than many others that were equal- 
 ly great *, or perhaps more aftonifhing. It is 
 not eafy to affign the true Reafons that influ- 
 enc'd them in their Choice : but probably thofe 
 they have recorded were more publick ; and 
 fuch as cou'd have been more eafily inquir'd 
 into than the reft. Or, fmce all the Apoftles 
 cou'd not conveniently be prefent at every Mi- 
 racle ; it is probable that St. Matthew general- 
 ly chofe to mention thofe Miracles that he him- 
 felf faw done : as having made a deeper Im- 
 preffion upon his Mind, than fuch as he was 
 *inform ? d of by the other Apoftles. And St. 
 Mark and St. Luke might mentiori thofe Mi- 
 
 racles
 
 Our SAVIOUR'/ Miracles. 45 
 
 racles only which they were afiured of by fuch SECT. U. 
 as were Eye-wit neffes of what thefe two Euan- ^7^J>^ 
 gelifts have recorded. And perhaps they fome- 
 times preferr'd fuch Miracles as they feverally 
 thought moft important and furprizing : about 
 which they might differ as much in their Opi- 
 nions as others now do. 
 
 <?. Gentlemen, it is of little Importance 
 whether the Miracle before us, be one of the 
 
 f-eateft that Jefus wrought ; or whether the 
 vangelifts thought it fo, The Queftion is 
 whether is was really a Miracle : or to talk in 
 Mr. /F.'s way, whether the literal Story be 
 attended with Incredibilitys, and Abfurditys. 
 
 M. To determin this we muft confider the Mfc. 2. p. 
 Nature of the Woman's Difeafe ; and the means 
 by which the Cure was performed. As to the 
 Nature of the Difeafe, we are much in the dark ; 
 and very uncertain of what kind and degree it 
 was. St. Matthew fays the Woman was //*op- 
 pooOVoi, that is, fubject to Bleeding. St. Mark 
 and St. Luke fay, that fhe laboured under an 
 efflux or running of Blood. But neither of 
 them tell us in what degree her Hasmorrhage 
 was ; nor from what part of her Body it proceed- 
 ed : nor how often or feldom fhe was addicted to 
 it. It might for ought we know be only a little 
 Bleeding at the Nofe, that me was now and 
 then fubject to : or an Obnoxioufnefs to an Eva- 
 cuation of Blood by Stool or Urine : or it was 
 not improbably of the menftruous Kind. Now oifc. 2. p. 
 it is neceflary to know the Nature of the Di- 
 ftemper, or none truly and properly can fay 
 there was a great, much lefs a miraculous Cure 
 wrought. 
 
 N. It cou'd be of little ufe to know the par- 
 ticular Kind or Degree of the Woman's Flux 
 of Blood. Had her Difeafe been common, St. 
 
 Luke,
 
 4<? A Conference upon 
 
 SECT. II. Luke, being a Phyftcian himfelf, wou'd havfi 
 v^-v^ told us its Nature and proper Name , as he 
 Luk. iv. 33. does in other common Cafes. If it was of the 
 menftruous kind, which (as Mr. W. obferves) 
 xai xxviii. is not improbable ; a fcrupulous Modefty might 
 reftrain him from taking Notice of it. But of 
 whatever Kind this Iffue of Blood was, and in 
 whatever Degree ; from what the Evangelifts 
 fay, the Cafe appears to have been dangerous 
 arid inveterate , feeing it had lafted twelve Years ; 
 and was not cured by all the Skill of many 
 Phyficians j nor the various Remedys they muft 
 ch. vis. . have try'd. St. Luke fays me cou' d not be beal'd 
 of any : which implys that her Illnefs either 
 really was in itfelf incurable ; or at leaft was 
 reckon'd fuch by Phyficians. St. Mark tells 
 ch. v; ic. us (he had fuffer'd many Things of many Pbyfici- 
 ans , and hadfpent all that Jhe bad upon them 
 yet was nothing bettered ; but rather grew worfe. 
 Now let any-one judge from this account of 
 her Cafe, whether it cou'd poflibly be only 
 fome Jligbt cutaneous Diftemper j or perhaps a 
 little Bleeding at tbeNofe! 
 
 M. But how will you make a grievous Diftem*- 
 per of it in order to a Miracle ? 
 
 N. If a Flux of Blood that had lafted twelve 
 Years, and baffled all the Skill of Phyficians 
 be not a grievous and inveterate Difeafe, I know 
 not what can be reckon'd fo. 
 
 M. The Woman fubfifted too long under it* 
 and bore it too well, to make her Cafe very 
 dangerous. It cou'd not be a continual ErTuii- 
 on of Blood that me labour'd under ; for Phy- 
 ficians will agree, I fuppofe, that it was not 
 poflible for Nature to endure it fo long ; or the 
 Woman to live twelve Days, much lefs twelve 
 Years, under it. 
 
 - N. A
 
 Our SAVIOUR'.T Miracles. 47 
 
 N. A dayly or continual Flux of Blood may SECT. IF. 
 be (and long continue) fo very gentle and mo- 
 derate as not to exceed the dayly Supply of 
 Blood that the Patient has by proper and nou- 
 rifhing Food : which feems to have been this 
 Woman's Cafe for fome Years at leaft. In fome 
 Conititutions there is fuch a good Digeflion ; 
 and the Tone and Elafticity of the Veflels that 
 contribute towards Sanguification may be fo 
 ftrong, and fo exactly adapted to the Quanti- 
 ty and Quality of the Fluids , that they pre- 
 pare and fupply twice as much Blood, as Others 
 of a different Make and Conftitution have from 
 the fame fort and quantity of Meat and Drink ; 
 and in much lefs time. In healthy Perfons, a 
 feafonable temperate Meal of proper Food and 
 Drink is turn'd into good Blood in ten or twelve 
 Hours generally ; and fome nourifhing Li- 
 quids much fooner. While in Cachexy s, and 
 fome other Chronical Difeafes, the Tone of 
 the Solids is fo weaken'd, and the Tempera- 
 ment of the Fluids is fo faulty , or their Quan- 
 tity fo difproportion'd to the force of the So- 
 lids , as not to fupply Blood and Spirits fuffi- 
 cient for repairing the dayly Wafte that the 
 common Animal-functions make : befides the 
 additional Wafte made by improper Exercife, 
 intenfe Study, or violent Paftions. And in fuch 
 Cafes, Atrophys, Confumptions, and Death 
 enfue. 
 
 M. You have got beyond my Depth, Doctor. 
 But as far as I can judge of your Doctrine of 
 Sanguification, the Woman's Hemorrhage 
 might have been rather of Advantage to her 
 Health, than of any Danger to her. For, if 
 her Conftitution fupply'd Blood fafter than o- 
 ther People's, or in a larger Quantity than her 
 , Health cou'd require, as you conjecture ; an 
 
 unufual
 
 48 A Conference upon 
 
 SKCT.U. unufual way of evacuating fuch fuperfluoiis 
 Blood feems to have, been neceffary to her 
 2- p. Health and Prefervation. Thus we find that 
 fome Hemorrhages are better kept open, than 
 ftopt and dry'd up. And if Infidels mou'd fay 
 that this Woman's was a Prefervative of her 
 Life ; like an Iffue at which Nature difcharges 
 itfelf of bad Humours, who can contradict 
 them ? She liv'd twelve Years under it ; and * 
 might have liv'd twenty more, tho' Ihe had not 
 been cured. 
 
 N. When a Difeafe is obftinate and incura- 
 ble, all that Phyficians can do is to fupport 
 the Patient under it, as well as they can ; to 
 lengthen Life, and make it as eafy as may be. 
 This it feems was all that the Woman's Phyfi- 
 cians cou'd do for her :. and in this they fuc- 
 ceeded tolerably well. Nor was it difficult to 
 do fo. For they cou'd not but know that the 
 Danger arifing from an incurable Evacuation 
 of Blood muft be guarded againft by an uncom- 
 mon fupply of it ; which a proper Quantity of 
 nourishing Food and Drink wou'd readily af- 
 ford. But this Relief cou'd not always laft ; 
 feeing the increafe of the W T oman*s Age ; and 
 the changes of Air, Exercife, Diet, and other 
 various Circumftances, nay even the Continu- 
 ance of her Illnefs, muft affect her Conftitution 
 infenfibly ; and render her Cafe more dange- 
 rous. And in Fact it happen'd that me grew 
 ivorfe. Whence it appears that her IfTue of 
 Blood was fo far from preferving her Health, 
 that tho' by the Advice of her Phyficians, (and 
 probably a very ftrict Regimen) me held out 
 fome Years under it > her incurable Illnefs in- 
 creafed ; and in all Probability muft have 
 haften'd her Death, if fhe had not been mira- 
 culoufly cured. 
 
 U. If
 
 Our SAVIOURS Miracles. 49 
 
 M. If her Cafe had been fo dangerous as SSCT. II. 
 you reprefent it, fhe cou'd never have born the ^^T^ 
 prefs of the People to come at Jefus. 
 
 N. She was not fo much weakened but Ihe 
 cou'd walk, and make Ihift to get near Jefus. 
 And feeing Ihe had hopes of being cured by 
 him, and no other way -, we cannot wonder at 
 exerting herfelf to the utmofi, even beyond 
 what her common Strength, and a regard to 
 her Eafe and Safety cou'd well permit. The 
 Neceflity of her Cafe, and vigorous Hopes, muft 
 have given her an uncommon height of Refolu- 
 tion ; which on fome occafions, Women are 
 obferv'd to mow in as high a degree as Men. 
 
 M. Since the Diilemper is uncertain both as oifc. a. p. 
 to the Nature and Degree of it ; how can there I3 ' 
 be any certainty of a Miracle in the Cure of it. 
 
 N. Becaufe whatever the kind and degree of 
 her Illnefs might be, it was inveterate ; having 
 lafted many Years : it cou'd not be cured by all 
 the Art of the many Phyficians that had try'd 
 their Skill upon her : it was grievous ; fhe ha- 
 ving fuffer'd much, or many things^ under their 
 Hands : it was dangerous ; feeing fhe grew worfe. 
 And yet Jefus in one Moment cured her of this 
 inveterate, incurable, dangerous Diilemper, 
 without the ufe of any means whatever. 
 
 M. The manner of her Cure was furprizing Dire. 2 . 
 enough , but, I think, not miraculous. The '* 
 Power of her Faith, or fancy in the Cafe was 
 a good Preparative for Relief: and without it, 
 fhe had probably continued under her Difeafe. 
 It is well known that the Power of the Imagi- 
 nation will work Wonders, fee Vifions, pro- 
 duce Monflers, and heal Difeafes ; as Experi- 
 ence and Hiftory do teflify. There being ma- 
 ny Inftances to be given of Cures perform'd by 
 irivolous Applications, Charms, and Spells , 
 E (and
 
 ^o A Conference upon 
 
 SECT. II. (and as mean Trifles as a touch ofChrift's Gaf- 
 *-^V~*-* ment ,) which are unaccountable any other way 
 than by the Imagination of the Patient. As 
 Defpair and Dejection of Mind fometimes kills, 
 where otherwife proper Medicines wou'd pro- 
 bably Cure : fo a good Conceit in the Patient 
 at other times, whether the Medicines be per- 
 tinent or not is almoft all in all. And if Infi- 
 dels fhou'd fay that this was the Cafe of this 
 Woman in the Gofpel ; and that her own Ima- 
 gination cured her, who can help it ? You muft 
 prove that her Haemorrhage was of that kind, 
 that no Faith or Strength of fancy in herfelf 
 cou'd help her, without the divine Power. 
 
 jV. The Cures of fome Diftempers are often 
 imputed by the Vulgar to Charms and Spells : 
 and fome learned Men have pretended to ac- 
 count for thefe Cures by the force of Imagina- 
 tion ; which in moft Cafes is really as much a 
 Charm as any of thofe that they defpife ; and 
 as little able to produce thofe Cures they pre- 
 tend to account for. The Truth of the Cafe 
 is : neither the Spells or trifling Applications 
 that are ufed, nor the Power of Imagination, 
 have, (of tbemjehes) any real Efficacy in the fup- 
 pofed Cures. The Perfons that find themfelves 
 better within fome Days (or Weeks perhaps) 
 after they ufe Charms, or Trifles, wou'd have 
 found themfelves as foon well without them. 
 We fometimes fee poor People cured of their 
 Difeafes without any fort of Medicines. And 
 if fuch People had happen'd to ufe any Spell 
 or Trinket juft before their Recovery ; fuch 
 Spell (or any trifling Prefcription) wou'd have 
 been thought the true Caufe of their Cure ; as 
 it is in Cafes where fuch Trifles are ufed or ap- 
 ply'd. But in fuch Cafes, the Cure is really 
 owing cither to fome critical Evacuation, or 
 
 Secretion ;
 
 Our S A v i o u M Miracles. 5 1 
 
 Secretion; or to Abftinence, Exercife, or a SECT. II. 
 change of Diet, or Air : cither of which may ^-^V"-^ 
 happen ibmetimes to check a Diftemper, and to 
 cure it by degrees. Or perhaps fome proper 
 Medicine, that the Patient took feveral Days 
 before, had not its full effect upon the Body till 
 the Spell, or Trifle was apply'd. And fince 
 whatever Medicine, or other Application j is laft 
 ufed in any Cafe, generally has the Credit of 
 the Cure i therefore a Charm, or the force of 
 Imagination is fometimes thought to have cured 
 a Difeafe that was really remov'd by the Me- 
 dicines, or proper Diet, or other common 
 Means that had before been ufed. What I have 
 now faid of Cures fuppofed to be wrought by 
 Trifles, or the Strength of Imagination alone, 
 will, I believe, be acknowledg'd by the bell 
 Phyficians to be agreeable to Reafon and Ex- 
 perience. And I know not how we can better 
 determin the Cafe before us, than by appealing 
 to them, whether fuch an Iffue of Blood as the 
 Evangelift reprefent the Woman's, cou'd be 
 cur'd in a Moment, by her fancy alone, with- 
 out the Interpofition of the divine Power. 
 They who can think fo, muil be refolv'd to 
 believe the moil abfurd and incredible Things, 
 rather than acknowledge any Event whatever 
 to be the effect of a fupernatural dr miraculous 
 Power. The force of Imagination is confeiTedly 
 great ; and its effects are often very furprizing,, 
 It aflifts the Operation of Medicines ; and may 
 by degrees help to cure fuch Illneffes as it felf 
 had occafion'd, or increas'd. But furely no 
 one can believe, that it cou'd in an Inftant cure 
 fuch an obftinate chronical Difeafe as a i 7 lux 
 of Blood (however gentle it were fuppos'd) 
 that all the Art of Phyficians cou'd not itop : 
 E. 2 efpecially
 
 A Conference upon 
 
 SECT. II. efpecially when the Diflemper was grown worfe 
 
 V^OfX' than it had been before. 
 
 M. It is the more likely that her Cure was 
 owing to her Faith, or Imagination, becaufe 
 we find Jefus himfelf imputed the Cure of others 
 to their Faith, or their ftrong Conceit of his 
 miraculous Power ; which feems to have been 
 a Qualification that he requir'd in thofe he 
 cured. 
 
 N. You are quite miftaken, Sir ; there are 
 but very few of whofe Faith there is any men- 
 tion made in the Gofpels. And tho' Jefus faid 
 to fome that their Faith hath faved them, or 
 made them whole j there is no more Reafon to 
 impute their Cure to their Faith as the effici- 
 ent Caufe of it, than to afcribe the Cure of o- 
 thers to the Faith, (or, as you call it, the Jlrong 
 
 viii M i"V faMg&atwn)) of thofe who brought them : 
 
 ch. xv. a. which we find iometimes commended. 
 
 Dire. 2. p. M. The Evangelifts exprefsly tell us that 
 Jefus cou'd do no Cures againft Unbelief. 
 
 N. For Proof of this fhrewd Obfervation, I 
 remember Mr. IV. quotes St. Matthew , who 
 
 ch. ii. 5-5. fays that Jefus did not many mighty Works [in 
 his own Country,] becaufe of their Unbelief . But 
 is his not doing MANY, a Proof that he cou'd 
 do NONE ? Some he certainly did, tho' not very 
 many. This is plainly imply'd in the Paflage 
 
 ch. vi.j. referr'd to. And St. Mark tells us exprefsly, 
 that Jefus then heal'd a few fick Folks, only by 
 laying his Hands upon them. Befides we find 
 that once at leafl he wrought a miraculous 
 Cure upon an Infidel : for we cannot fuppofe 
 
 i.uic. xxii. that Malchus the High-Prieft's Servant (who 
 came among others to feize Jefus, in order to 
 put him to Death,) was a Believer. 
 
 M. But
 
 Our S A v I o u R 's Miracles. 5 5 
 
 M. But was it not becaufe of their Unbelief SECT.IT- 
 that he cou'd do no mighty Work among his Coun- V-OfN-* 
 try men ? And fmce a mighty Work muft fignify 
 a Miracle ; does not this imply that the few 
 Cures which Jefits then wrought in his own 
 Country were not truly miraculous. They knew 
 him ; and therefore did not believe in him. 
 And becaufe of their Unbelief, and their want- 
 ing a high Conceit or Perfwafion of his won- 
 derful Power, he cou'd do no mighty Work among 
 them. 
 
 N. They knew his Poverty, the Meannefs 
 of his Parentage, and of his Employment ; see Matr: 
 and this confirm'd their other Prejudices a- Mark f vi. a. 
 gainft him. But tho' they did not acknow- j J oh< ' 
 ledge him to be the Mejfiah i he beal'd fome CI '- " f 
 fick Folks among them, even againft their Unbe- 
 lief. And thefe were fuch furprizing Cures, 
 that the unbelieving Multitude cou'd not but 
 own them to be Miracles, or mighty Works. 
 When they heard him teach in their Synago- 
 gues, they were equally aftonifh't at his Know- 
 ledge, and at his Power : and faid, Whence Matt. xiii. 
 bath this Man this Wifdom, and thefe mighty H> 
 Works. This mows, that tho' they did not be- 
 lieve in him, they cou'd not but acknowledge 
 that the Cures he wrought among them were 
 truly miraculous. It is true, St. Mark fays, 
 that " Jefas cou'd there do no mighty Work, 
 " fave that he laid his Hands upon a few fick 
 " Folks, and healed them ". But in this place 
 (as in many other Paflages of the New Tefta- 
 ment,) ?vWjw*i does not relate to the real Pow- 
 er of acting, but to the Views^ the Confijlency y 
 and the Reafonablenefs of acting. He cou'd not 
 do many mighty Works there confidently with 
 his Wifdom and Goodnefs : becaufe it wpu'd 
 have been in vam. The People were fo vio- 
 E 3 lently
 
 54 ^ Conference ufon 
 
 lently prejudiced againft him, as to be altoge- 
 ther indifpos'd for receiving the Truth ; for 
 Confirmation of which his Miracles were chief- 
 ly wrought. And if he had done more among 
 them, than he did , it wou'd only have aggra- 
 vated their Guilt, and Condemnation. In the 
 
 aCor.xiii. 
 
 againft t he Truth ; and that he cou'd not fpeak to 
 the Corinthians as unto fpiritual Perfons. And 
 we dayly fay that we cannot do this or the other 
 thing, when we mean to let People know that 
 we reckon it inconfiflent with Virtue, or Pru- 
 dence ; or contrary to our Duty, or Commiffion. 
 
 1". Gentlemen, you are inquiring into the 
 true Caufe of the Woman's Cure ; whether it 
 was owing to her Faith, or to her own Fancy, 
 or to the Power of Jefus. . You feem to be go- 
 ing-oT from the Point in hand. 
 
 M. Faith and Fancy here are much the fame. 
 Now Jefus afllires us, that it was her Faith, (or 
 her high Opinion of his wonderful Power,) that 
 made her whole : that is, me was cured by her 
 Conceit of his Power, or the Strength of her 
 own Imagination. 
 
 N. All that Jefus cou'd poflibly mean by 
 faying that her Faith had made her whole, was, 
 that her Faith was the Condition, or Occafion 
 of his exerting his wonderful Power in curing 
 her : or that it was a Motive that (in Concur- 
 rence with others) jnduc'd him to mow her this 
 Inftance of his Goodnefs : but he cou'd not 
 mean that it was the active and efficient Caufe 
 of her Cure. We find that the Cures of fome 
 were, in the fame Terms, imputed to the Faith 
 of thofe who befought Jefus in behalf of the 
 difeafed. And there is juft as much Reafon to. 
 fuppofe that fuch Perfons were cured by the 
 Faith of others 3 as to imagin that any cou'4 
 
 be.
 
 Our S AV i o u R'.T Miracks. 5 5 
 
 be cur'd by their-own Faith. The Woman SECT. II. 
 was heal'd of.her Iflue of Blood, by Vertue of *XWJ 
 that wonderful Power that Jefus exerted and 
 perceiv'd to go out from him, the Moment that 
 Ihe touch't his Garment. 
 
 M. Surely his Virtue hung very loofe on Difc. a.p, 
 him ; elfe the Woman's Faith like a Fafcinati- 
 on cou'd never have extracted it againft his 
 Will and Knowledge. 
 
 N. This Sentence (which you feem to be pe- 
 culiarly pleafed.with) contains as much Non- 
 fence, Falfhood, and Contradiction as cou'd 
 well be crouded into fo few Words. So true 
 is it that nothing leads Men into grofler Abfur- 
 ditys, than an exceffive and unfeafonable Af- 
 feftation of being witty. Virtue hung loofe on 
 him Woman's Faith attracting it Like a Fafr 
 cination ! All this is to me no better than Gib- 
 ber ilh. Auvctjwi? here (and in other places) fig- Luk.viii.^. 
 nifys a miraculous Power : and it might be bet- Aa's^'V 9 * 
 ter render'd fo in this place than by the ambi- Ch - * 3* 
 guous Term, [Virtue.] But as to Mr. W.'s 
 quaint Remark, if he meant that Chrift's won- 
 derful Power was not under his Command, or 
 at his Difpofal ; the Afiertion isabfurdly falfe. 
 For, if the Power of curing the Woman was 
 not under his Direction, it cou'd not be bis 
 Power. And if it was his^ it cou'd not be ex- 
 tracted from him againft his Will. Yet Mr. W. 
 fays, that the Woman's Faith, like a Fafcina- 
 t'wn, extracted it from him not only againft his 
 Will) but even againft his Knowledge. Every 
 Act, or Operation, of a moral Agent, necef- 
 farily implys both Knowledge, and Defign, or 
 Choice. So that to fuppofe the miraculous 
 Power of Jefus to be exerted, (or as you call 
 it, extracted] without his Knowledge, is a ridi- 
 culous Contradiction. Such an exerting or ef- 
 E 4 fed
 
 56 A Conference ufon 
 
 SFCT.TT. feet of Power cou'd not properly fpeaking be 
 
 **S*\~^J his act i but muft be fome mechanical Opera- 
 tion, the effect of natural Caufes, in which he 
 did not concur i or the act of fome other A- 
 gent. The abfurd Suppofition of Chrift's Pow- 
 er being extracted without his Knowledge, is 
 directly contrary to Scripture too. For he told 
 his Difciples that he perceived (or was confci- 
 ous) that a healing Power was gone out from 
 him (or was exerted by him) in the Woman's 
 Cure. 
 
 DLfc. 2. p. M. Perhaps Jefus being fecretly appriz'd of 
 her Faith, and touch of him, took the hint ; 
 and to comfort and confirm her in her Conceit, 
 and to help forward the Cure, faid that Vir- 
 tue (or Power) was gone out of him. 
 
 N. His being fecretly apprized of the Wo- 
 man's Faith, and of her touching him, was an 
 evident Proof of his fupernatural Knowledge : 
 there being no other way to account for his be- 
 ing appriz'd of her fecret Thoughts, and her 
 imperceptible touching his Garment. She had 
 faid indeed (not aloud, or to others ;) but with- 
 in herfelf; (that is, me was perfwaded) that if 
 Jhe might but touch his Garment, jhe Jfjou'd be 
 made whole. But her doing this, could not 
 poffibly b.e perceiv'd by Jefus in a natural way, 
 
 Luk.viii.44. or fenfible manner. For, me came behind him, 
 and only touch'' t the border of his Garment. And 
 
 ver, 45-. Ihs did this while the Multitude tbron& about 
 him, nndprefs't upon him. What Jefus faid 
 on this occafion (namely, that a healing Power 
 was gone cut from him} cou'd not be fpoken with 
 any view of confirming the Woman in her 
 Hope or Conceit, of being cured, or to help 
 
 D; ft. i. p. forward the Cure, as Mr. W. untow&rdly e- 
 nough fuggefts- For, before Jefus fpake theft 
 Words, Ihe was cured already. The Moment 
 
 me
 
 Our SAVIOUR'^ Miracles. 5 7 
 
 fr.e touch't his Garment, her Iffue of Blood.SECT.il. 
 jlanch't : or, as St. Mark exprefies it ; ftraight- v^VV^ 
 way, (or immediately,) the fountain of her Bloo d Mark v. ^ 
 was dry'd up : and /he felt in her Body that Jhe 
 was heal'd of that Plague. 
 
 M. But what occafion cou'd there be for his 
 taking any Notice of her having touch't him, 
 if me was already cured by it. 
 
 7V. He might do it for feveral Reafons: 
 (i.) It made the Miracle publick by the Wo- 
 man's falling down before him, and declaring tin- Luk.viii.^. 
 to him before all the People, for what caufe flje had 
 touch 1 1 him, and how Jhe was beal'd immediately. 
 (2.) His Enemys had hereby an opportunity 
 given them to inform, and a flu re themfelves of 
 the Woman's Name, Abode, Character, Dif- 
 eafe, and perfect Cure. (3.) Perhaps he fpake 
 to her to encourage and commend her fmgular 
 Faith, for an Example to others. Or, (4.) He 
 might do it to mow that as his Power cou'd 
 not poflibly be exerted without his Knowledge ; 
 fo it was not employed without his Will and 
 Confent. He went about ^.oing Good ; and 
 never refused Relief to any fick, diftrefs't, or 
 miferable Perfon : being always as willing and 
 forward, as able to relieve and afiift every pro- 
 per Object of Compafiion. 
 
 M. It is faid that when the Pope was laft at Dir c . a. P . 
 Benevento, he wrought three Miracles, which I I6 I7 ' 
 dare fay you believe nothing at all of. And if 
 we had been told of his curing an Haemorrhage 
 like this before us, P rot eft ants would have faid, 
 that a foolilh, credulous, fuperftitious Woman 
 having fancied herfelf cured of fome flight In- 
 difpoiition, the crafty Pope and his Adherents, 
 afpiring after popular Applaufe, magnifyed 
 the prefumed Cure into a Miracle. I leave you 
 to make the Application, 
 
 A r . This
 
 5 8 d Conference upon 
 
 SECT.!!. jV. This fuppofed Story Is fofar from being 
 
 VY"^ parallel to the miraculous Cure we have been 
 confidering ; that it fcarce agrees with it in one 
 fingle Circumftance. There is as great a diffe- 
 rence, as to Truth and Credibility, betwixt the 
 Pope's lying Wonders, and the true Miracles of 
 Cbrifi > as betwixt the Afoftles Creed, and that 
 of Pope Pius the Fourth. But we mail have 
 occafion to confider Popijh Miracles, when we 
 come to inquire how far the Miracles of Jefus 
 are a Proof of his divine Authority. 
 
 T. What Miracle comes next to be exa- 
 min'd ? 
 
 TV. That which was wrought upon another 
 
 Lutjciii ii. Woman who had a Spirit of Infirmity eighteen 
 Years -, and was fo bow'd together, that me 
 cou'd no-ways lift up herfelf. 
 
 , Mr. M. what have you to objecl againll 
 this Fact ? 
 
 Bifc. a. r . M. I will allow that Jefus might lay his 
 Hands on, and fpeak comfortably to fuch a 
 drooping, vaporous, Hooping Woman, full of 
 fancys of the Devil's Power over her : and me 
 might thereupon recover, and be afterwards of 
 a more chearful Heart, and erecl; Countenance , 
 freed from the whimfical Imagination of being 
 Satan-ridden. And what of all that ? Where is 
 the Miracle ? If the Story of fuch a Miracle 
 had been related of an Arch-Heretick, or a 
 Popijh Exorcift, you wou'd have flouted at it. 
 Take the Devil out of the Story ; and then 
 there is no more in it than what is common ; 
 that a fimple, drooping, melancholy Woman 
 was chear'd and elated upon receiving com- 
 fortable Advice and Admonition from a repu- 
 tedly wife and good Man. To obviate the In- 
 fmuations of Infidels, you muft find out a way 
 o afcertain the Truth and Greatnefs of the 
 
 Woman**
 
 Our S A v i o u R'J Miracles. 
 
 Woman's Cure ; or give up the Miracle : I SECT. II. 
 mean you muft determin certainly what was 
 her Diflemper ; and fliow that the Cure of it 
 by ordinary Means was impoflible ; or make 
 no more Words about it. 
 
 7V. You can fcarce expect a ferious Anfwer 
 to fuch bantering Stuff as this, It is impofli- 
 ble you fhou'd think that St. Luke's Words 
 can bear fuch a ridiculous Conftruction as you 
 put upon them ; or that he meant to defcribe 
 the Cafe of a fanciful melancholy Woman. 
 He fays, " She had a Spirit of Infirmity eigh- 
 teen Years ; and was bowed together : and 
 cou'd no-ways lift up herfelf. And when Je- 
 fus faw her [in the Synagogue] he called her ver. 17. 
 to him, and faid unto- her, Woman, thou 
 art loafed from thine Infirmity. So he laid 
 his Hands on her ; and immediately fhe was 
 " made ftraight" . I appeal now to any Per- 
 fon of common-fenfe, whether this mort Ac- 
 count of the Woman's Cafe be applicable to 
 one that was only vapourim, drooping, and de- 
 jected : but upon Cbrift's fpeaking comforta- 
 bly to her, became of a more chearful and 
 ereft Countenance, as you call it, 
 
 T. The beft way to come at the true Know- 
 ledge of the Woman's Difeafe is by confider- 
 ing the true import of the original Words that 
 the Evangelift ufeth. 
 
 M. It is fo. Now he fays that me was one, Difc. 2. p. 
 TTvfcCjuss i%ovffot eiff&tvttw, that had a Spirit of In- 24 ' 
 jirmity or Weaknefs : that is, ihe was poor-fpi- 
 rited and pufillanimous. And if fhe was trw- 
 wiflo\iff# 9 bowed down upon it, this is no more 
 than might be expected of a melancholy and 
 dejected Perfon. Here then is the Woman's 
 Difeafe. Had it been worfe, St. Luke the 
 Phyfician, if he was skilful in his Art, Ihou'd 
 
 have
 
 60 A Conference upon 
 
 SECT. II. have exprefs't himfelf better 5 fo as to give us 
 another Conception of it. 
 
 N. He has exprefs't himfelf in the propereft 
 Terms that cou'd be ufed. vvxuV?0vtiJi is not 
 merely being bowed-down, but bow ed- together : 
 which implys a great deal more than ftocping fo 
 as old or weak People fometimes do. And to 
 put his true Meaning beyond all doubt, the 
 Evangelift adds that ihe was fo bowed-together, 
 that Ihe cou'd no-way lift tip herfelf, or ftand 
 ere ft : but that after her Cure, aywpQto, fhe 
 was made ftraigbt. This fhows as plainly as 
 proper Words can do it, that he fpake of her 
 Body's being bowcd-togelber ; and not of any 
 figurative {looping, or drooping Dejection of 
 her Mind. It is hard we fhou'd be put upon 
 proving things that arc fo very plain and evi- 
 dent. 
 
 M. You pafs over the main Difficulty, 
 which is, that he fays fhe had a Spirit of Infir- 
 mity or Weaknefs : which may very well mean 
 that fhe had a poor Spirit, or a weak melan- 
 choly Mind : and then the other Expreffions 
 muft be figuratively interpreted to make them 
 confident with the principal Character of her 
 Illnefs. 
 
 N. What St. Luke means by a Spirit of In- 
 firmity is befl explain'd by the effects of it, 
 which we have already confider'd. nvauust 0,9- 
 3-v/<x? (a frequent Hebraifm) is an infirm Spirit. 
 And 'iyiuv often fignifys to * labour under or to 
 be affiifled by any Thing. So that the Meaning 
 of TTvtvpot t%pvffct ctffStvtiais is , being offiiffed by 
 (or labouring under) an infirm Spirit ; or a Spi- 
 rit that was the Caufe of her Infirmity. That 
 this is the Evoxgtlifs Meaning appears from 
 
 what 
 
 *SeeLfc. vii. $5. Ch. viii, z;. Job. v. 5, Mar, iii* 
 30. Acts xxviii. 9.
 
 Our S A v I o u R.V Miracles. 6 1 
 
 what our, Saviour faid to the Ruler of the Sy- SECT. If. 
 nagogue, when he murmur* d at his healing her ^-OT^ 
 on the Sabbath-day -, that fhe whom Satan had 
 bound (or bowed together) for eighteen Years, 
 ought to be loos' d from that Bond on the Sab- 
 bath-day. This plainly mows that the infirm 
 Spirit me labour'd under, was not any Weak- 
 nefs or Dejection of her-own Mind : but that 
 me was really believ'd by the Evangelift and o- 
 thers to be pofiefs't, or afflicted by an evil Spi- 
 rit that was the Caufe of her Infirmity. 
 
 M. You fpeak very cautioufly ; as if you 
 doubted whether fhe was really pojfifs't by the 
 Devil, or not. 
 
 N. St. Luke does not exprefsly fay that fhe 
 was ; tho* his Words are capable of that Con- 
 ftruction. It is pomble that Jefus might com- 
 ply with the common way of fpeaking , and 
 feem to acquiefce in the vulgar Notion that 
 prevail'd among the Jews, in afcribing fuch a 
 grievous and inveterate Diflemper as this Wo- 
 man's, to fbmeEvil-fpirit that was fuppofed to 
 inflict it. The wifeft Philofophers, (and even 
 the facred Writers) without having their Wif- 
 dom, or their Sincerity called in Queftion, 
 fpeak of common Things as the Vulgar do ; 
 and feem to fall in with the Notions that are ' 
 generally receiv'd in the World, about the 
 Motion of the Sun, the Fixednefs of the Earth ; 
 Colours, Heat, and other fenfible Qualities. 
 But however that may be ; whether the Devil 
 be taken out of the Story, or be left in it, whe- 
 ther the Woman's Difeafe flowed originally from 
 any Power, or Permiflion, the Devil had to 
 inflict it ; or whether our Saviour feem'd to ac- 
 .quiefce in a vulgar harmlefs Opinipn, and way 
 of fpeaking that prevaiPd among the Jews ; is 
 of little Importance, as to the Nature and 
 
 Truth
 
 62 d Conference ufon 
 
 SECT. If. Truth" of the Miracle. If the Woman was hot 
 then aftually poffcfs't by an Evil-//>7nY, the cure 
 of her Illneis cou'd not be the lets miraculous. 
 She was fubjecl: eighteen Tears to an Infirmity 
 or ///<?/}, that bowed her together , and made 
 her incapable of raifmg herfelf up : and upon 
 Cbrift's telling her that me was loofed from her 
 Infirmity } me was immediately made ftraight 
 and v/ell. This is the Fact St. Luke relates. 
 And he who can believe that this cou'd be ef- 
 fected without a miracuJous or divine Power 
 muft be very credulous. 
 
 M. It is flrange that fuch a skilful Phyfician 
 as we may reafonably fuppofe St. Luke to be, 
 fhou'd not have fo accurately defcribed the 
 Woman's Difeafe, as to leave no room for 
 doubting of the miraculous Cure of it. 
 
 N. Wou'd you have had him defcribe it in a- 
 natomical Terms ? If he had done fo, you vvou'd 
 have called him conceited and pedantick. 
 Supposing he had told us that her Illnefs con- 
 fifted chiefly in a violent obftinate Contraction of 
 the intercoital Mufcles called par qiiadralum^ 
 and the Refti, of the Abdomen ; or by a great 
 and perfevering Relaxation of the Longifjimi^ the 
 Sacri and Semifpinati ; wou'd common Readers 
 have been much inftrufted by thefe technical 
 Terms ? Had St. Luke exprefs't himlelf in this 
 manner , the Caufe of fuch a violent Contratti- 
 o, or continued Relaxation of thefe Mufcles 
 wou'd flill have been unknown, or only guefs't 
 at. And indeed the Ccnjeqitence of fuch a dif- 
 brder'd State of the Mufcles, is all that we 
 needed to be informed about -, namely, that Ihe 
 was fo bowed together , that for eighteen Years me 
 cou'd no ways lift up hericlf, or ftand erect. 
 Whence we are unavoidably led to conclude, 
 
 that
 
 Our SAVIOUR'/ Mracles. 6 3 
 
 that me cou'd not be cured by ordinary Means ; SECT. ir. 
 and far lefs by ufmg no Means at all. \^^T^J 
 
 M. If St. Luke meant to defcribe fuch an 
 Incurvity of Body as you fuppofe ; why did he 
 ufe Terms that rather denote a drooping and. 
 dejection of Spirit. If me laboured under a 
 contracted or a relaxed State of her intercoilal 
 Mufcles , why did he fay that me had a Spirit 
 of Infirmity, or an infirm Spirit ? 
 
 N. I fhew'd you before that by a Spirit of 
 Infirmity he means a Spirit that either was then 
 actually, or at leaft had been originally, the 
 Caufe of her fllnefs. The Evangelift fometimes 
 fpeak of a diforder that was inflicted by an 
 Evil-fpirit, as if it belong' d to the Spirit it- 
 felf rather than to the Perfon poflefs't or afflict- 
 ed by it. Thus St. Luke fays, that Jefus was 
 cafiing out a Devil, and it was dumb (or the Ch< xj - '* 
 Caufe of the Man's Dumbnefs) j) and when the 
 Devil was gone out, the dumb [Man] fpake. St. 
 Mark too tells us, that on another Occafion, 
 Jefus, cafting out a Devil, laid, thcu dumb and CM. ix. :;. 
 deaf Spirit, come cut of him. Now as here by 
 a dumb and deaf Spirit, Jefus meant the Evil- 
 fpirit that was the Caufe of the Man's Deafnefs 
 and Dumbnefs ; fo by a Spirit of Infirmity, or 
 an infirm Spirit, St. Luke means a Spirit that 
 was either actually, or originally, the Caufe of 
 that Infirmity, or Illnefs the Woman laboured 
 under. 
 
 M. For all your Criticifms, I cannot but Wft. 2. p. 
 think that if Satan had not been brought into 3C " * 
 the Story, there is nothing more grievous in 
 the Diftemper, than what upon the comfortable 
 Exhortations of a wife Man might be cured. 
 
 N. But Jefus gave the Woman no Admoniti- 
 on, nor comfortable Exhortations at all. He on- 
 ly told her me was loafed fram her Infirmity ; 
 
 and
 
 64 A Conference upon 
 
 SECT. If. and immediately me was made ftraight, and glo- 
 rifyed God. What is moft remarkable in her 
 Cafe is, that fhe does not feem to have expect - 
 ed any Relief from Jefus. Nor is there any 
 mention of her having that Faith or Perfwafi- 
 on of his wonderful Power which he ufed to 
 commend in fuch as. had it. She happen' d ac- 
 cidentally to be prefent in the Synagogue, on 
 the Sabbath-Day, among other People : and 
 when Jefus faw her, and obferv'd her pitiable 
 Condition, he called her to him, and heal'd 
 her. Now if this Woman had been only va- 
 pourifh, melancholy, and dejected ; without 
 being bowed together^ or having any vifible bo- 
 dily Diftemper ; is it to be fuppos'd that Jefus 
 in fuch a publick folemn AfTembly, before fo 
 many Witnefies, (among whom he cou'd not 
 but have many watchful prejudiced Enemys ;) 
 wou*d pretend to cure a Woman that had only 
 fome Ilkiefs, or flight Indifpofition which No- 
 body cou'd perceive ? Nothing can be more in- 
 credible. Having been fo many Years afflicted, 
 her Neighbours cou'd not but know her Con- 
 dition. Thofe that were prefent muft readily 
 have feen that fhe was oowed-togetber. The 
 Ruler of the Synagogue might know her: at 
 leaft he faw, and cou'd not but acknowledge 
 her wonderful Cure, in her being made Jlraight 
 immediately ; tho' he was mov'd with Indig- 
 nation againft Jefus for having healed her on 
 the Sabbath-Day. 
 
 M. It is pity the Evangelijt had not told us 
 how old the Woman was when the Diflemper 
 firfl feiz'd her : for then we cou'd have made 
 better Conjectures about the Nature and Cure 
 of it. 
 
 N. Whether fhe was young, or old, the Mi- 
 racle is flill the fame. And whatever the Na- 
 ture
 
 Our SAVIOUR'* Miracles. 
 
 lure of her Diftemper was at firft, (fuppofeSCT.IL 
 it the Vapours, or what you pleafe,) it affected 
 her Body fo much as to bow her together for 
 eighteen Years. This we are fure of: and we 
 need inquire no farther. 
 
 M. She might be hippifh and drooping for Dire, 
 a longer time ; and be no lefs eafily qured at 3 
 laft. 
 
 N. You fpeak of the Vapours, or Melan- 
 choly, as fome flight Diforder that may be 
 cured with all the eafe imaginable : but Phyfi- 
 cians know that the Hyfterick Illnefs in Women* 
 and the Hypocondriac in Men, (which we call 
 Vapours, and Hippifhnefs) are real afflicting 
 Diftempers, that are fometimes attended with 
 very grievous Symptoms, and hard to be cured* 
 even by Medicines judicioufly prefcrib'd. And 
 if the {looping Woman were fuppos'd to have 
 been eighteen Years fubject only to Melancho- 
 ly and Vapours ; I dare fay no Phyfician what- 
 ever will afiert that me might be naturally 
 cured in a Moment, without 'the ufe of any 
 means ; by being only told that me was freed 
 from her Illnefs. But this by the bye. Her 
 Cafe was really as different from the Vapours, 
 as from the Palfy. Nor can her Cure be pof- 
 fibly accounted for without a Miracle- 
 
 M. Suppofmg Jefus might exorcife the De- 
 vil out of this Woman, or difmount him from 
 off her Shoulders j yet even this makes no- 
 thing for his divine Power and Authority : in 
 as much as many Exorcift's among the Jews i 
 and even among Papifts (if Proteftants had no 
 more Wit than to believe it) cou'd do as 
 much, 
 
 N. We had this very Objection before : arid 
 
 I faid as much to it then as was neceffary, 
 
 How far Cbrift's cafting out Devils, and v/ork- 
 
 F ing
 
 66 A Conference upon 
 
 SECT. IT. ing all other kinds of Miracles is a Proof of his 
 **-^\~*-J divine Authority fhall be more fully confider'd 
 afterwards. All I fhall oblerve here is, that 
 the Evangclift does not fay that in curing the 
 Woman, Jefus caft any Devil out of her : but 
 only intimates that fhe labour'd under (or, was af- 
 flicted by) an Evil-fpirit that was the original 
 Caufe of her Infirmity. 
 
 Difc. i. p. M. I don't believe the Evangelift intended 
 3I * that our Saviour fhou'd be had in Admiration 
 
 for the Letter of this Miracle , or he wou'd have 
 fo accurately defcrib'd the Difeafe as to mow 
 that it was out of the Power of Nature and Art 
 to heal it ; which wou'd have put it beyond the 
 Wit of Infidels to cavil at the miraculous Cure 
 of it. 
 
 N. To render a Cure truly miraculous, it is 
 not necefiary that the Difeafe fliou'd be incura- 
 ble by the Power of Art and Nature. Tho s 
 either of them might have cured the Woman 
 by Degrees, and the ufe of proper Means ; yet 
 certainly neither Nature, nor Art, nothing lefs 
 than a divine Power, cou'd cure her in a Mo- 
 ment ; without the life of any Means at all. 
 Whether it was pofllble for the Evangelift fo 
 to defcribe this Cafe, or any miraculous Cure 
 whatever, as to put it out of the Power of In- 
 fidels to cavil at it, may well be questioned. 
 For if this Woman's Illnefs had been fo de- 
 fcribed as that the beft Phyficians and Anato- 
 mifls Ihou'd have own'd it to be incurable ; 
 there might flill be fome room left for cavil- 
 ling at the miraculous Cure. Infidels might 
 fay that Chrift's laying his Hands upon the 
 Se ! D i[ c 'i 4 ' ^ oman was ufingy&w* Means i tho' improper, 
 f ' fenjclefs and ineffectual : that this either contri- 
 buted towards the Cure, or it did not. If it 
 did ; this affects the Credit of the Miracle. If 
 
 his
 
 Our SAVIOUR'^ Miracki. 6 7 
 
 his laying his Han,d upon her did nothing to- SECT. II. 
 wards the Cure ; then it was a filly infignificant V ^OT N - 
 A<5tion , by which he feem'd to ufe fome means 
 however ungromifing ; but really did nothing at 
 all : which was contrary to the Wifdom and 
 Gravity of Jefus ; and mowed him to be a vain 
 and trifling Agent. But perhaps Infidels wou'd 
 not ftop here : they might farther urge, that 
 Greatrack the Stroaker did wonderful Feats by 
 laying his Hands upon thofe he cured : That- 
 perhaps fome iubtil effluvia from the Hands of 
 JefttSi r fomefanative Balfam, or other Medi- s " D 
 cine he concealed in his Palms, might pene- p ' 
 trate the Pores of the Woman's Skin, and con- 
 tribute towards her Cure. Nay, (for there is 
 no end of cavilling ;) his very pronouncing a 
 certain Form of Words, (fuch as Woman thou 
 art loofed from thine Infirmity , thy Faith hath 
 made thee whole , or the like ,) might in a natu- 
 ral way help forward her Cure. The force of 
 Sounds is prodigious and incomprehenfible. 
 We fee they are fuccefsfully ufed in curing the 
 poyfonous Bite of a ^Tarantula. And who knows, 
 but that the mufical Voice and Words of Jefus 
 might have a fecret Influence and Energy in 
 fome of the extraordinary Cures he wrought ; 
 and particularly in healing the crooked Wo- 
 man , by unbending her contracted Nerves, or 
 bracing her relaxed Mufcles ; giving a vigo- 
 rous Motion to her animal Spirits, or the /z- 
 quidum nervorum ; and inclining her to fuch 
 brisk Motions as might not only make her erecl: 
 and ftraight -, but even difpofe her to leap and 
 dance for Joy. I appeal now to you both Gen- 
 tlemen, whether you do not often meet with as 
 abfurd and impertinent cavilling as this in Mr. 
 W? Difcourfes : and whether you think that 
 any Miracle or Faft whatever cou'd be fo re- 
 F 2 lated
 
 68 A Conference upon 
 
 SECT. II. kted as that it fhou'd be put out of the Power 
 of Infidels and Scepticks to cavil at it. 
 
 M. I find you know more of the Art of ca- 
 villing than I imagin'd. 
 
 N. Whatever Skill I have that way, I'm in- 
 tirely indebted for it to your Friend. It is the 
 only thing I learn' t from his Difcourfes. 
 
 T. I think the Second concludes with fome 
 Remarks upon the Story of the Samaritan Wo- 
 man. 
 
 M. It does fo : but I'm going to take a turn 
 in the Garden ; and muft leave you to vindi- 
 cate the Invective that Mr. W. has form'd a- 
 g a j n ft that gracelefs Wliore^ and her Fortune- 
 teller. 
 
 1". He withdrew very feafonably : I fee by 
 your Countenance that you and he wou'd cer- 
 tainly have quarrell'd. 
 
 N. Who can bear fuch licentious Talk ? 
 You fee he is fond of thofe fcurrilous mocking 
 Expreffions that any-one but Mr. W. wou'd be 
 amamed of: and takes all Opportunities of re- 
 peating his vile Reflections, and awkard Jefls. 
 One might bear with an artful Allufion, tho* 
 fomewhat Profane ; or even a fpiteful Infmua- 
 tion, when it falls naturally into any Argument 
 or ObjcBwn, he ufes. But really we find very 
 little of this fort of Wit in Mr. W.*s Difcourfes. 
 There is none at all in his profane Rant about 
 the Woman of Samaria. Jf/its, to convince 
 her of his fupernatural Knowledge, told her all 
 Things Jhe ever did ; (that is, many of the moft 
 fecret Tranfactions of her paft Life;) which 
 Mr. W. calls telling her her Fortune. And this 
 poor fenfelefs Jeft, naufeoufly repeated, makes 
 up his whole Invective. There is not one 
 fj: rightly Thought in it> noronejuft Reflecti- 
 on:
 
 Our SAVIOUR'.? Miracles. 6 9 
 
 on : nothing but Faljbood, Rancour , and coarfe, SFCT. TI. 
 dull, profane Buffoonry. *~*\~*J 
 
 T. You grow too warm, Sir. 
 
 N. His outragious Provocation juftifies the 
 warmeft Refentment ; and cannot but raife the 
 Indignation of every confiderate Man. The 
 more I think of Mr. /F.'s Conduct, I'm the 
 more amazed at it. He fometimes ihows a 
 little regard to Truth, Reafon, and Decency : 
 but at other times, he runs Riot to all the 
 height of Diftraction. It is hard that fuch 
 Gentlemen will not be content with the Liber- 
 ty they have to reject the Truth, and to argue 
 againft it as much as they will ; unlefs they be 
 allowed to ridicule it too, with Rage and Vi- 
 rulence. Our Deifts grow Zealots for Infideli- 
 ty : and nothing will pleafe them but making 
 Profelytes. For my own part, Pm very de- 
 firous to have every thing fairly flated and ex- 
 amin'd : and fhou'd be glad to hear all the Ar- 
 guments, Objections, and Cavils they can 
 form. Only let them write and act like Men 
 of Senfe and Probity j who love the Truth ; 
 and impartially fearch after it. I do not fear 
 the molt vigorous Attacks that Infidels can 
 poffibly make upon the genuine Doctrines of 
 the Gofpel. The Truth will at laft prevail, 
 and fupport itfelf : and Error ought not to be 
 defended. 
 
 T. I'm far from approving of Mr. W^s Zeal 
 againft the literal Senfe of Scripture : nor will I 
 pretend to juftify the Rafhnefs and Imprudence 
 of his Conduct. I cou'd wifh there were no 
 fhocking Exprefiions in his Difcourfes. They 
 do no fervice to the Caufe he efpoufes ; nor 
 the leaft Prejudice to Chriftianity. His Ob- 
 jections wou'd have appear' d to greater Ad- 
 vantage, had they been propofed in' a fober 
 F 3 decent
 
 A Conference upon 
 
 Difc. 
 
 48. 
 
 a. p.* 
 
 Ibid. p. 49. 
 
 decent manner. All that I'm concerned about 
 is to have them fully anfwer'd. 
 
 7V. Do you find any Weight in what he fays 
 about the Woman of Samaria ? 
 <. Very little, I think. 
 N. I know not why he ranks our Saviour's 
 Difcourfe with her among his Miracles. His 
 telling her fuch fecret Tranfactions of her pail 
 Life as me was fure he cou'd not learn from o- 
 thers was a Proof indeed of his being endued 
 with fupernatural Knowledge : but this is a 
 Gift different from a miraculous Power ; which, 
 as far as we find, he never exerted among the 
 Samaritans. So that this Paflage of our Sa- 
 viour's Hiilory is drag'd in without any Rea- 
 fon, merely to furnilh Matter for licentious 
 Mirth, and the coarfeft Calumny. Pray, Sir, 
 look into the clofe of his fecond Difcourfe, and 
 fee if you can find any Thing that deferves an 
 Anfwer. 
 
 T. " If fuch a broken, elliptical, and abfurd 
 " Tale had been told of any other Impoftor, 
 tc the Wits of our Clergy had been at work 
 to expofe it plentifully : and indeed there is 
 no need of much Wit to make this Tale nau- 
 feous and ridiculous to vulgar Underfland- 
 ings".-All this is Preamble. " All I 
 fnall do now is to make my Obfervations on 
 the two ufes that the Clergy very ferioufly 
 put this Story to : and they are firft, to prove 
 the Expectation that there was among the 
 Samaritans of a Mefliah to come : and 2dly 9 
 to prove Jefus's Omnifcience". Or he 
 cou'd not have enter'd into the Woman's 
 Heart , " As to the firft of them, it is right- 
 <c ly from hence afferted, that the Samaritans 
 " had an Expectation of a MeJJiah.~~ 
 
 N. Then
 
 Our S A v I o y R^ Miracles. 7 i 
 
 N. Then there needs no more to be faid up- SECT. II. 
 on the firft Point. v^OTs-' 
 
 f T. If Jefus's telling the Samaritan Woman Difc. *. p. 
 all 'Things fhe ever did, be not a Proof of his f0t 
 being the Meffiab ; St. John has told us an im- 
 pertinent Tale of a fimple Woman. 
 
 N. Ridiculous ! was St. John obliged to re- 
 cord no thing concerning Jefus but what was 
 a real and conclufive Argument of his being 
 the Meffiab ? All his Actions and Difcourfes 
 were inftruclive ; and that very Difcourfe with 
 the Woman of Samaria contains feveral Truths J h> ir - '*." 
 
 c ", *3, 34- 
 
 or great Importance. 
 
 T. If jtfxs's telling her the moft fecret Paf- 
 fages of her Life was not a real Proof of his 
 being the Meffiab ; me was foolifh and credu- 
 lous ; and drew a falfe Conclufion. 
 
 N. From his declaring to he? fuch private 
 Actions and Circumftances of her Life as fhe 
 might know he cou'd not poflibly have heard 
 from others ; fhe perceived and rightly con- 
 cluded that he was a Prophet. But it is un- 
 certain whether fhe intirely rely'd upon his own 
 Teflimony that he was the Meffiab. For when 
 fhe went to make a report to the Men of Sy- 
 cbar of his wonderful Knowledge ; fhe fpake 
 fomewhat doubtfully of him ; and only faid ; 
 Come and fee a Man which told me all 'Things 
 which I ever did; is not this the Chrift? She 
 feemed inclined to believe he was the Meffiab ; 
 not merely becaufe fhe found he was endued 
 with fupernatural Knowledge , (for that was 
 but one Character of the Meffiab common to 
 him with other Prophets:) but becaufe he 
 whom Ihe perceived to be a Prophet, (and who 
 was not like to deceive her) had declared to her 
 that he was the Meffiab. So that however great 
 her other Faults were', I fee no Reafon in this 
 F 4 Cafe
 
 72 A Conference upon 
 
 SECT. II. Cafe to charge her either with Folly, or Cre- 
 
 ^V^> dulity. 
 
 T. I'll grant fhe was not credulous, in Cafe 
 me was fare that Jefus cou'd not pofllbly have 
 got Information from others of thofe particu- 
 lars he told her. 
 
 N. She was the beft judge of that. And it 
 feems fhe was fo far from thinking he might 
 poflibly have his Intelligence in a natural Way, 
 that Ihe reckon'd the difcovery he made to her 
 of her pail Actions, a fufficient Proof of his 
 being a Prophet. However, if this were the on- 
 ly Proof that Jefus gave of his fupernatural 
 Knowledge, there might be fome Pretence for 
 fuch a Sufpicion as you fuggeft. But feeing he 
 gave many unqueflionable Proofs of his being 
 endued with divine Knowledge, by difclofmg 
 
 see sea. v. people's fecret Thoughts, and foretelling 
 Things that punctually happen'd according to 
 his Predictions ; there can be no Reafon to 
 fufpect that he had his Knowledge of the Wo- 
 man's Character and fecret Actions, from o- 
 thers : efpeciaily confidering that he was an ut- 
 ter Stranger in that Country where fhe liv'd ; 
 and was accidentally travelling to his-own : 
 and that the Jews had no Correfpondence nor 
 
 luk. '. 9 /i Intercourfe with the Samarirans. They wou'd 
 
 f3* ' not fo much as mow one another the common 
 Offices of Civility , fo inveterate were their 
 mutual Prejudices. 
 
 y. If the Jeivs had no dealings with the Sa~ 
 marilansi how came Jefus and his Difciples to 
 be fo readily received by the Men of Syckar, 
 and kindly entertain'd among them, for two 
 Days ? 
 
 N. Tho' Jefxs's Garb and Speech might be 
 "Jewiflj ', they foon found by his humane, effable, 
 and friendly Behaviour, and the fubject of his 
 
 Difcourfe,
 
 Our SAVIOUR'^ Miracles. j ^ 
 
 Difcourfe, that tho* he was of Jewijh Extra- SECT.II. 
 <5Hon, he had nothing of the Jewijh Temper ^v^-" 
 and Spirit in him. No doubt he repeated to 
 the Men of Sycbar, the fame important Truths 
 he had declar'd to the Woman : that God is a 
 Spirit -, and that he muft be worjhipt in Spirit 
 and in 'Truth : that he might now be thus wor- 
 fhip't in all places alike : and that neither Je- 
 rufalem, nor Mount Gerizim, was any longer 
 to be reckoned the only acceptable Place of 
 Worfhip. Such Doctrine cou'd not but con- 
 vince them that he was not a Jew, either as 
 to his Notions of Religion, or his Practice ; 
 his Temper, or his Conduct. They foort 
 found that he was the Meffiah^ whom both the 
 Jews and the Samaritans expected about that 
 time ; and that he was fent by Almighty God 
 to reveal his Will to Mankind. So that they 
 cou'd not refufe to give Jefus and his Difciples 
 the kindeft Reception : tho* they wou'd not 
 have treated profefs't rigid Jews with the leaft 
 Refpect ; or have had any Dealings, or Com- 
 munication with them. 
 
 C T. Do you think, Sir, that Chrift's decla- 
 ring to the Woman fome of the fecret Actions 
 of her Life, was a Proof of his Omnifcience ; 
 as fome have afferted ? 
 
 N. No. It cou'd only prove that he had a 
 fupernatural Knowledge. But fince fuch Know- 
 ledge might be communicated or reveal'd to 
 him by Almighty God, as it was to fome o- 
 thers ; it cannot, I think, be reckon'd a Proof 
 of Jefus's Omnifcience. 
 
 T. Mr. W. obferves, that tho' Jefus was for- 
 ward enough to let the Woman know he was 
 the Meffiah ; before wifer People he was un- 
 willing to own it, 
 
 N. For
 
 74 A Conference upon 
 
 SECT. n. N. For Proof of this, he refers us to St. 
 
 o^JfTjT' John-, whofe Words are thefe : " Then came 
 " the Jews round about him, and faid unto 
 " him, how long doft thou make us to doubt ? 
 " If thou be the Cbrift (or the Meffiah,} tell 
 " us plainly". His Anfwer is this : / told 
 
 v - v- you [that I was the MeJJiah j] and ye believed 
 [me] not : [but feeing you queftion my Tefti- 
 mony concerning myfelf ;] the Works that I do 
 m my Father's Name, they bear 'Witnefs of me. 
 Sometimes indeed he charged his Difciples, and 
 ethers whom he miraculoufly cured, not to di- 
 vulge his being the MeJJiah ; left he fhou'd have 
 exafperated the Scribes and Pharifees too much ; 
 and have haften'd his Death before he had fi- 
 nifh't his minifterial Office ; and 'wrought the 
 Works of Him that fent him. But on other Oc^ 
 cafions, and particularly throughout the laft 
 Year of his Life, he freely own'd his being 
 the Me/tab. He afTumed to himfelf the Title 
 of the Son of Man, which was by the Prophet 
 
 ch. vii. 13. Daniel appropriated to the MeJ/iab. He often 
 fpake of God under the Title of the Father : 
 and called him his Father ; and himfelf, the 
 Son of God ; which was another Name of the 
 Mejfiah ; and was underftood by the High- 
 Priefls * to be an equivalent Expreflion. 
 
 y. Now you are grown pretty cool, Sir ; I 
 think you may venture to meet your Anta- 
 gonift. If you pleafe we'll go and fee for 
 him. 
 
 N. I'll wait upon you, Sir. 
 
 SECT. 
 
 * See Mat. xxvi. 63. Lttli. xxii.tf? 70. and Mark xiv. 
 61, 62. and compare Job. i. 45). with Matt, xxvii. 
 
 41 A?.
 
 Our SAVIOUR'* Miracles. 7 5 
 
 SECT. III. 
 
 7*. X7~OU feem to be weary, Mr. N. SECT.!!!. 
 
 X. 
 
 . TV. Sitting in this cool Parlour with 
 fo fine a Profpect, is more agreeable to me than 
 walking in the Heat of the Day. 
 
 T. You have talk't very well about the fructi- 
 fying of Vines : let us hear what you think of Mat.xxi. i 9 . 
 the Blafting of Fig-Trees. I think that i s ManxLl2 - 
 the Subject that comes next before us. 
 
 M. Jeftis^s curfing the Fig-Tree, upon the 
 bare mention of it, appears to be fuch an abfurd, 
 foolifh and ridiculous, if not a malicious and 
 ill-natured Act, that I queflion whether for 
 Folly and Abfurdity it can be equalPdby anyln- 
 ftance of the Life of a reputed wife Man. 
 
 N. When the firft Appearance, or the obvi- 
 ous meaning of an Action done, or a Precept 
 recommended, by a confiderate Man, feems 
 contrary to Reafon, and inconfiftent with his 
 known Character, and his ufual Conduct ; we 
 are naturally led to inquire into the true Defign 
 of fuch an uncommon Action, or Precept ; and 
 to look for fome farther meaning than that 
 which firft prefents itfelf. If the literal Sence 
 of a Precept be abfurd ; we muft prefer the 
 Figurative. And if the obvious meaning of an 
 Action be inconfiftent with the Agent's Wifdom 
 and Character ; we are obliged, for the fame 
 Reafon, to interpret it figuratively ; and to 
 look upon it as a moral Emblem, a practical 
 Parable, or a typical Prophecy, that points 
 out to us fome farther Truth, or Inftruction, 
 than appears at firft view, As to the Cafe 
 
 now
 
 7 6 
 
 A Conference ufon 
 
 SECT. III. now before us, I need only remind you that 
 ^-^V^*- 7 fuch typical Actions, and prophetick Signs were 
 well known to the Jews. Jeremiah and Ezekiel 
 often ufed them to explain their Prophecys. 
 And the Difciples of Jefus cou'd not eafily mi- 
 flake the Intent and Meaning of his blafting the 
 Fig-Tree , becaufe their Minds had, in a man- 
 ner, been prepared for the right Apprehenfion 
 of it, by the Parable of the Fig-Tree that he 
 fpake to them the Year before. You will find 
 it, Mr. T. in the 1 2th or 1 3th Chapter of St. 
 Luke. Pray read it. 
 
 < T. It is in the i3th Chap, and 6th Verfe. 
 He fpake alfo this Parable : A certain Man 
 had a Fig-Tree planted in his Vineyard : and 
 he came and fought Fruit thereon, and found 
 none. Then faid he unto the DrefTer of his 
 Vineyard, behold thefe three Tears^ I [have] 
 come feeking Fruit on this Fig-Tree, and 
 find none : cut it down -, why cumbereth 
 it the Ground ? And he anfwering, faid unto 
 him, Lord, let it alone this Tear alfo, till I 
 mail dig about it, and dung it ; and if it 
 bear Fruit, well : but if not, then after that, 
 thou (halt cut it down ". 
 N. The meaning of this Parable is very 
 plain. The fruitlefs Nation of the Jews was 
 reprefented by the barren Fig-Tree, that was 
 to be cut down. The Lord of the Vineyard pro- 
 nounces its Doom. Cbrift who had the Care 
 of it, in treats for only one Tear's Tryal more, 
 that he might give it the laft Culture ; and by 
 his Preaching, his Miracles, and his Example, 
 endeavour to convert and improve that barren 
 obftinate Nation. And if it ihou'd Hill conti- 
 nue impenitent and fruitlefs, he confented to its 
 Excifion. When he fpake this 'Parable, he had 
 employed about thres Tears Q{ his Miniftry in 
 
 Preaching
 
 Our S A v I o u R'J Miracles. j 
 
 Preaching the Gofpel among the Jews (whom SECT 
 Jfaiab called the Lord's Vineyard;) and had but *^ 
 little Fruit among them. And the lafl Year's Ch<v ' 7 * 
 Labour he beftowed upon them was flill unfuc- 
 cefsful. Therefore, upon feeing a Fig-Tree by 
 the Way-fide, with Leaves only, and no Fruit ; 
 (which was a very natural and lively Emblem 
 of a People that only made a mew of Piety, 
 without the Fruits and Effects of it he took 
 occafion to illuflrate and confirm the foregoing 
 Parable by blafling the fruitlefs Tree ; to let his 
 Difciples know that the final Excifion and De- 
 flruction, of the JewiJJj Nation, with their City 
 and Temple, was now determined. There is fuch a 
 manifeft Connection between the blafling of the 
 Fig-Tree ; and the Parable to which it directly 
 Points ; and fuch a furprizing coincidence of 
 Time, Perfons, and other Circumftances ; that 
 the blafling of the fruitlefs Tree was a plain 
 Completion of the prophetick Parable ; and a 
 farther warning and aflurance given to the Jews, 
 by a Miracle, that Cbrift's repeated Prophecys 
 of their Deflruction, fhou'd in due time be ac- 
 complim't. 
 
 M. Tho* in other Cafes you cry out againft 
 typical and allegorical Interpretations ; here 
 you chufe to flrain your Invention for fome 
 myflical meaning of this extravagant Action 
 oijefets, in curfing the Fig-Tree. 
 
 N. I have already mown you that the true 
 meaning of that Action is very obvious ; and 
 that our typical Interpretation of it is natural 
 and juft. We find that not only Fables, Em- 
 blems, Symbols, and Allegorys, but typical 
 Actions, were ufed and underflood among the 
 Eaftern Nations, as well as figurative Expref- 
 fions : and in many Cafes they were thought 
 more proper than mere Words, to call up Peo- 
 ple's
 
 7 8 A Conference upon 
 
 SECT. III. pie's Attention, and make a deeper Imprefilon 
 upon their Minds. As forthe Jfoos^ all their ex- 
 ternal Acts of Worfhip were evidently typical 
 and figurative : fo that this way of Inftructi- 
 on was from the very firft become natural and 
 familiar to them. And, I think, no-one who 
 confiders their Form of Worfhip ; the typi- 
 cal Actions ufed by their Prophets , Cbrift's 
 ufual way of inftructing them by Parables ; 
 and the manifeft Relation that his blafting the 
 Fig-Tree has to one of thefe Parables ; can pof- 
 fibly doubt of the true Meaning and Defign of 
 that Action. If Jefus inilead of blafting the 
 Fig-Tree had gone about the Streets of Jeru- 
 fahm at Noon- Day with a Torch, or Lantern, 
 in his Hand, looking for a Man ; what wild 
 work wou'd you have made of an Action that 
 is feemingly fo abfurd and extravagant ! how 
 wittily wou'd you have inveighed againft fuch 
 afoolijh and ridiculous Prank, as lighting a Can- 
 dle at Noon to fee if he cou'd find any Man, 
 when he faw a Croud in the Streets ! This 
 wou'd have been reckon'd a Demonitration of 
 Madnefs, according to the Letter of the Story. 
 And the Moral, or Myftical Meaning of it 
 wou'd have been reprefented as moft malicious 
 and ill-natured. But feeing it was done by a 
 Heathen- Philofopher i all is right. There is 
 Good-fenfe, and Inftruction in it ; and the ve- 
 ry Spirit of Wit and Satyr. 
 
 T. I can fee no room for fuch a typical 
 Conftruction as you wou'd put upon Jefus's 
 curling the Fig-Tree : for, in that view, it 
 cou'd only bint cbfcurelyata Point of Inftructi- 
 on, or a Prophecy that he afterwards delivered 
 in the plaineft manner. But you cannot rea- 
 fonably fuppofe he wou'd work a Miracle 
 
 merely
 
 Our SAVIOUR^ Miracles. 79 
 
 merely to reprefent a Truth, or Event, that SECT. III. 
 he afterwards more clearly foretold. V--v->&/ 
 
 N. The Miracle of blafting the Fig-Tree 
 was not done merely to illuftrate and repreftfnt 
 the Truth of the Prophecy concerning the De- 
 ftruction of Jerufalem, (for that he did both by 
 Parables before, and more plainly afterward ;) 
 but to afcertain and confirm the Truth of that 
 Prophecy. And tho* the typical Action of 
 blafting the Fig-Tree did not reprefent and 
 foretel the Deftruction of the Jews fo fully and 
 clearly as Jefus did afterwards in his Difcourfe : 
 this can be no Argument againft the typical 
 Application of that Miracle. For, we find the 
 Prophets fometimes ufed the fame Method of 
 introducing, and illuftrating their plaineft Pre- 
 dictions, by typical Actions. Thus Ezekiel ch.xxiv- if- 
 did I'll read you his-own Words. " The 
 " Word of the Lord came unto me faying, Son 
 " of Man, behold I take away from thee, the 
 " defire of thine Eyes with a ftroke : yet thou 
 " fhalt neither mourn nor weep cover not 
 " thy Lips , and eat not the Bread of Men. 
 " So I fpake unto the People in the Morning: 
 " and at Even my Wife dyed ; and I did [next] 
 " Morning as I was commanded. And the 
 " People faid unto me, wilt thou not tell us 
 " what thefe Things are to us, that thou doft 
 *' fo ? Then I anfwer'd them, the Word of the 
 " Lord came unto me faying,- behold I will 
 " profane my Sanctuary, the Excellency of 
 " your Strength, the defire of your Eyes and 
 " your Sons and Daughters whom ye have 
 " left mall fall by the Sword. And ye mall 
 ;t do as I have done ye fhall not mourn nor 
 ' weep: but ye mall pine away for your Ini- 
 " quitys ; and mourn one towards another: 
 " thus Ezekiel is unto you a Sign", [or 
 
 Type.]
 
 So A Conference upon 
 
 SECT. ITT. Type.] Here was a typical Action, us'd to in 
 trodu 
 
 uce a very plain Prophecy. And we find 
 cb. xiu. tne f ame Method ufed by Jeremiah. It iecms 
 indeed to have been the ufual way of delivering 
 their Prophecys. For when the People obferv'd 
 Ezekiel's uncommon Behaviour, after his Wife's 
 Death ; they knew it was typical, and inftruc- 
 tive , and that it related to them : therefore they 
 ver. 19. faid to him, Wilt thou not tell us what tbefe 
 Things are [or, reprefent] to US that thou doftfo ? 
 A Sadducee might have found here as much fub- 
 ject for an Invective, as you do in the Cafe of 
 Cbrift's blafting the Fig-Tree. He might have 
 infulted the poor Prophet for hisfooli/b ridicu- 
 lous Actions i and charg'd him with Ill-nature^ 
 and Inhumanity, in being no more affected with 
 his Wife's Death, than if Ihe had been an utter 
 Stranger to him. But the People knew the 
 Prophet's good Character -, and finding his 
 Conduct on this occafion to be feemingly incon- 
 fiftent with it i they were necefTarily led to look 
 beyond the outward Appearance of his Beha- 
 viour ; and to inquire for the hidden meaning of 
 it j and the Prophecy it was defign'd to intro- 
 duce and explain. And in the fame manner 
 ought we to interpret our Saviour's Action of 
 blailing the Fig-Tree, if we wou'd judge of 
 itaccording to the Rules of Candour and Equity. 
 M. Why don't you allegorically interpret, 
 and apply other Miracles of our Saviour as 
 well as this ? 
 
 N. Becaufe there is nothing in his other Mi- 
 racles that can lead us to fuch a typical Ap- 
 plication of them. The Reafon and Defign 
 of them appears at firft Sight : and therefore 
 we look no farther for any moral or figura- 
 tive Meaning. But if we reft in the outward 
 and firft Appearance of this Action, without 
 
 any
 
 Our SAVIOUR*^ Mfracks. 8 i 
 
 any farther view, it feems to be abfurd in it- SKCT. III. 
 felf, and inconfiflent with the Character of Je- V*-OTw 
 fus, and that Wifdom which is confpicuous in 
 the other Parts of his Conduct. 
 
 M. The Evangelifls fhou'd have made this Dire. j. P . 
 Diftinctibn for you ; and have told us which * 9 ' 
 Miracles are to be allegorized, and myflically 
 applyed , and which are not : elfe we are to 
 allegorize all, or none of them. 
 
 N. You might with as much Reafon argue 
 that we ought either to interpret all the Scrip- 
 ture literally, or all of it figuratively : becaufe 
 the facred Writers have not made any Diftin- 
 etion for us ; nor told us which Exprefllons 
 are to be figuratively underftood ; and which 
 are not. Reafon and Common-fenfe direct us 
 fufficiently in making fuch a Diftinction. Thus 
 when our Saviour approved of fuch as had the 
 Gift of Continence, and were able to make them- Matt, xix, 
 fehes (as it were) Eunuchs for the Kingdom of Hea- "* 
 ven ; any-one might eafily perceive that he did 
 not recommend Caftration, but a chaft Celi- 
 bacy ; as what was moft expedient for Chriili- s ' Cori 
 ans in a State of Perfecution and Di/lrefs, And vii>7 ' 2(5 '^ 
 it is furprizing that Origen who allegorized the 
 plaineft Facts, mou'd have understood that 
 Paflage in the literal Senfe, and practis'd ac- 
 cordingly. He had juft as much Reafon to cut- 
 off his right Hand, or pluck out his right Eye j 
 when they infnared him. So in the Cafe before 
 us, it is manifeftly abfurd to reft in the firft Ap- 
 pearance, or the outward Action, of Cbrift's 
 blaiting the Fig-Tree. Paflion Refentment, or 
 Impatience (to which Mr. W. imputes it,) were 
 as contrary to his Character, as Dafknefs is 
 to Light. We ought therefore to conclude that 
 it was not Figs that he wanted ; but that he 
 really hunger* d after the Rigbteottfkefs of the
 
 82 A Conference upon 
 
 SECT. ill. Jews', and long'd to lee the Fruits of Repen- 
 
 V '"V N -'' tance among them : and that, by blafting the 
 barren Tree, he plainly meant to foretel, and 
 confirm, the Ruin and Deftruclion of that 
 fruitlefs impenitent People. 
 
 M. If any other Perfon fhou'd curfe a Tree 
 for not bearing Fruit, r ,you wou'd reckon him 
 very paffionate and foolifh. 
 
 N, To judge aright of Aclions we mufl view 
 them in all the extent of their Circumftances ; 
 and particularly confider the Character of the 
 Agent. If any other Perfon but a confefs't 
 
 Kxviu.'lo. Prophet had gone about, with a wooden Bond 
 and Toke upon his Neck, as Jeremiah did, the 
 Jeivs wou'd have thought him mad. But they 
 knew that he was commanded todo that typical 
 Aclion, in order to illuftrate his Prophecy, and 
 roufe up their Attention. When " Ezekiel 
 
 rh. xu. . " brought forth his Houfhold-ftuff by Day 
 " in their Sight, as fluff for removing; and at 
 " Even dug thro' the Wall with his Hand, and 
 " brought it forth in the Twilight ; and bare it 
 " upon hisShoulders in theirSight " ; they were 
 not furpriz'd at his Behaviour-, tho' in any other 
 Perfon it wou'd have feem'd unaccountable. They 
 knew that he was fet for a Sign, (or Type) to the 
 Houfe-of-I/rael. The Lord order'd him to fay 
 to them, " 1 am your Sign : like as I have done, 
 " fo Jhall it be done unto you : they /hall remove 
 " and go into Captivity". In order to deter- 
 min whether an Aftionbe good, or bad; right, 
 or wrong ; difcreet, or foolifh ; we mufl con- 
 fider not only the End and Defign of it, but 
 all its various Circumftances. And in all diffi- 
 cult Cafes, we ought to judge candidly ; and 
 to put fuch a Conftruclion upon a doubtful Acl, 
 or ExprefTion, as is mofl confiftent with Equity, 
 and with the known Character of the Perfon. 
 
 As
 
 Our S A v I o u RV Miracles. 8 3 
 
 As to the Cafe in Hand, what you call c-urfing SECT.UL 
 the Fig-Tree was really deftroying it : which is V>^V\> 
 the fare that barren Fruit-Trees meet with dayly. 
 And thofe who deftroy them cannot be tax't 
 with Folly i or PaJJion, for it, by any but fuch 
 as have neither Temper, nor Wifdom. 
 
 M. Divines when they pleafe make Jefus the Difc. 3* & 
 moft patient, reiign'd, and eafy under Suffer- r ' 
 logs, Troubles, and Difappointments, of any 
 Man. If he really was fo, he cou'd hardly 
 have been fo much out of Humour, for want of 
 a few Figs to allay his Hunger. 
 
 N. In the Gofpels Jefus appears evidently to 
 have been the moft patient, mild, and difpaf- 
 fionate Perfon that ever lived. For Proof of 
 this we appeal to all his Actions. How pati- 
 ently did he endure Hunger, and Toil and 
 Pain j and (what is much harder to bear) Dif- 
 grace, unjufl Reproaches, and all the various 
 Troubles he was dayly expofed to ? How hum- 
 ble, and meek, and fubmifllve was he under 
 the higheit Injurys and Provocations! How 
 calm, and mild, and forgiving towards Judas 
 who betrayed him ; and thofe who feized, re- 
 viled, and tormented him ! How refign'd and 
 patient under falfe Accufations, Mockery, and 
 Infults; when he was fcourg'cl,fpit-on, crown'd 
 with Thorns, reviled, pierced, crucify'd, and 
 put to Death, with all the terrible Circumftances 
 of Pain, Ignominy, and Anguifh ! What then 
 can be more abfurd than to fuppofe that He 
 cou'd be out of Humour, and aft foolijhly and 
 pqfffdnately, merely for want of & few Figs to a-1- 
 lay his Hunger ? His real Hunger a.t that time 
 cou'd not be great. It was in the Morning that Matr, ?. 
 he bkfted the Fig-Tree : and he had walk't but l8 
 a little way ; not two Miles, which is the 
 whole Diftance betwixt Bethany and Jerufalem. 
 G 2 This
 
 8 4 ^ Conference upon 
 
 SI.CT.TII. This confideration alone wou'd determin any 
 
 ^"Y^J candid Perfon to underftand our Saviour's hun- 
 gering^ in that figurative and * fpiritual Sence, 
 in which he fometimes ufed that term. Now 
 fmce his real Hunger on this occafion cou'd be 
 but little ; it is moft abfurd to think it cou'd 
 render him peevifh, or impatient, who was re- 
 markable for Abftemioufnefs ; and ufed eafily 
 to bear the longeft fading, and the moft im- 
 portunate Cravings of Appetite. To fay no- 
 thing of his miraculous Failing in the Wilder- 
 nefs, I fhall only put you in mind that when 
 
 jch. iv. s. he was weary with travelling towards S\char, 
 he fat down by a Well-fide, and refrefh't him- 
 felf with drinking a little Water. And when 
 his Difciples prefs't him to eat of the Provifi- 
 ons they had brought him from a neighbouring 
 City, he was fo far from being impatient with 
 Hunger, or eager to fatisfy his Appetite, that 
 he feem'd to flight their offer ; and told them 
 he had Meat to eat that they knew not of. And 
 when they miftook his meaning, and fancyed 
 that fome Perfon had brought him Food ; he 
 undeceived them, faying, that his Meat (his 
 
 ver. 34. fupport and chief Pleafure) was to do the Will 
 of Him that fent him, andtofnijh his Work. 
 
 M. It feems he was not always fo intirely 
 contented with his fpiritual Food : for when he 
 was difappointed of his Figs, he grew peevifh 
 and impatient ; and curfed the Fig-Tree. 
 
 N. Curfing the Fig-Tree is the Burden of 
 Mr. Pf.'s Inveftive in this Cafe -, as Fortune- 
 telling was in the former. But, pray tell me 
 why you are fo particularly fond of the Phrafe 
 of cirrfmg the Tree ? 
 
 M. It is ufed by one of the Evangelifts. 
 
 N. How- 
 *5ee.Mj. v. 6. Job. iv. 14. Ch, vi. 35. 51. 53.
 
 Our S A v I o u RV Miracles. 8 ^ 
 
 N. However it means no more than Uafting- SECT. Hit 
 the Tree. You know it cannot pofiibly mean V^vxy 
 more. But I'm afraid Mr. W. was the more 
 pleafed with this ambiguous Word, and re- 
 peated it the oft'ner, becaufe he thought it 
 wou*d convey to vulgar Underftandings the 
 concomitant Ideas of Revenge, Rage, PaJJion, 
 and Impatience from which c u RSI NG (accor- 
 ding to the ufual Sence of the Word) and 
 Swearing, and Execrations proceed. If it was 
 not to give the thoughtlefs Vulgar fuch a falfe 
 Notion of curfmg the Fig-Tree, why did he call 
 it an Aft of Execration? And why did he, Dir c . j. P 
 without the lead Colour of Reafon, afTert that 9 ' 
 Cbrift's blafling the Fig-Tree was the effe<5b of 
 Paftion, Refentment, and Impatience ? He on- 
 ly faid, Let no Fruit grow on thee henceforward. 
 Thefe Words, no doubt, were fpoken, (at 
 leaft for any thing you know, they might have 
 been utter'd) with all the Calmnefs imaginable, 
 and the mildeft Accent. There is nothing in, 
 them, nor in any thing the Evangelifts fay on 
 this Occafion, that can lead you to think Jefus 
 was in the leaft impatient, or out of Humour \ 
 and far lefs that he broke out into a violent Fit 
 of PaJJion, as your Friend falfely aiTerts. 
 
 M. When a Man afts as if he were in a 
 Paflion, we cannot but conclude that he really 
 is fo. And if Jefus was fruftrated of a long'd- ibid. p. 5. 
 for Meal of Figs, to fatisfy his Plunger ; what 
 need he have reveng'd the Difappointment on 
 the fenfelefs and faultlefs Tree ? 
 
 N. We ought never to judge according to 
 the mere Appearances of Things; but mou'd 
 confider their true Nature and Defign. I fhew'd 
 you before the true reafon of Chrift's blafting; 
 the Fig-Tree ; and that it was defign'd to be a 
 typical Representation of the Definition that 
 G 3 was
 
 86 A Conference upon 
 
 SECT. III. was foon to overtake the impenitent Jews. Since 
 
 ^^V^ the Fig -Tree was fenfelefs and faultlefs, they 
 muft be equally .fenfelefs who do not fee, that 
 it was upon another fort of Tree chiefly that 
 the Sentence of Deilruction was pronounc'd ; 
 even that Green 'Tree which * Ezekiel foretold, 
 the Lord wou'd dry up, and blail, at the fame 
 time that he made the dry and withered Tree 
 (which reprefented the Gentiles] to floitrijb. 
 
 ibid. j^ Perh ; was forced to fail longer 
 
 than was uiliul ana expedient : and being hun- 
 gry, the Difappointment provok'd him. 
 
 N. He was fo far from failing longer than 
 was ufual, that he cou'd not be faid to have 
 failed at. all : and it muft have been a very mo- 
 derate degree of Hunger that he then felt. But 
 his Fails whenever they happen'd, were always 
 voluntary , and cou'd never be forced upon 
 
 1!c ' 3 ' p ' him. If he had been in the moil defert Place, 
 he cou'd miratftfoti/ly have created Bread for 
 htmfiff and' his Company i as eaiily as be multi- 
 fly'' d or increased the Lories for thoufands in the 
 Wildernefs. So that there never cou'd be any 
 poffible occafion for his being out of Humour for 
 want of Food. Since he evidently fliewed that he had 
 P civer to prc\ .-J for others on a fttdden^ it 
 
 muft be the effect, of the blindeft Prejudice, and 
 unaccountable Perverfenefs to fancy that he cou'd 
 not fufply bis-own Necejjltys : or, that tho' he 
 cou'd fupply them, yet a little prefent Want, or 
 feeming DiJ appointment cou'd make him lofe his 
 Temper , and break out Ir.tB a violent FitofPaf- 
 fion. A Miracle v/rought in a Pcjfion is a moil 
 ridiculous and inconfiitent Supposition. 
 
 jirs;. xi. 13. M- The worft of all is, that the time of Figs -was 
 not yet, when Jefus look't for them. Now did 
 ever any-one hear or read of any thing more un- 
 
 reafonable 
 * Sec Eze J ;. xvii. 24.. anj compare Rjm. xi, 1125.
 
 Our S A \ 7 1 o u R 's Miracles. 8 7 
 
 reafonable than for a Man to expect Fruit out SECT.JH. 
 of Seafon. ~OTV 
 
 N. This, I own, has fome Appearance of an 
 Objection. Several anfwers have been given to 
 it. But I mall infill only upon that which feems 
 the moil fatisfactory. Before I mention it how- 
 ever, it may be proper to put you in mind that 
 tho' the moll common fort of Figs mjudeea were 
 not ripe till towards the Beginning of Septembe r ; 
 fome forward Fig-Trees yielded ripe Fruit 
 twice in the Year , once about the beginning of 
 April \ and again about the end of Auguft. But 
 it is uncertain whether all the early Figs were 
 of the fame Years growth; or whether moft of 
 them did not hang on the Trees all the forego- 
 ing Winter. Flowever there certainly ufed to 
 be fuch early Figs ripe at the time when Jefus 
 blafledthe Fig-tree for its unfruitfulnefs *. This 
 being premifed I think the Evangelift's Words 
 cv j& ? jcaigoV o-wewv, mou'd be render'd thus ; 
 for it was not a [kindly] Seafon for Figs"\. Some Hammond 
 Years'are kindly and' favourable to Fruit-Trees : on Mark xi. 
 and then they produce a plenty of Fruit. And I3 ' 
 at other times there is a general failure of fome 
 forts of Fruit ; fo that moft Trees produce but 
 little , and many, none at all. Now it is pro- 
 bable that when Jefus look't for early Figs, it 
 was not a kindly Seafon for them ; or what we 
 may call a Fig- Year. That this is St. Mark's 
 true meaning feems the more likely, becaufe if 
 -he had fpoken of the ordinary Seafon of Figs; 
 or the ulual c Time for gathering them, he wou'd 
 probably have faid, oxaigoV: for, x*io s ?, without 
 the Article, feems rather to denote a [fit] Seq- 
 fon, or a kindly Tear. Befides, tho 5 in our 
 common Verfion, it is faid, for the time of Figs 
 u-as not yet : the lafl Word [yet] is fupply'd 
 
 G 4 by 
 
 * See, the Miracles of Jefus vindicated/. Pa t 5. p.6~~i i.
 
 88 A Conference upon 
 
 SECT. Til. by the Tranflators. The Evangelift only fays ou 
 yoif tjv xetigos <rJx.v, it was not a [kindly] Seafon 
 (or, Tear} for Figs. This is a good Reafon'why 
 Jefus found nothing upon the Tree but Leaves. 
 So that this Interpretation of the Place renders 
 the Connection and Sence of the whole Verfe 
 natural, eafy, and confident: whereas the o- 
 ther Conftructions of it fuppofe fuch a forced 
 Tranfpofition, or Perplexity in the Sence, as 
 is never to be admitted without the utmoft Evi- 
 dence and Necefiity. 
 
 M. All the Interpretations of this PafTage 
 that I have feen, are equally forced, except the 
 plain and obvious one : which is, that it was 
 not then the time of Figs. But fuppofing St. 
 Mark meant what you pretend, that it was not 
 a kindly Seafon for Figs : Jefus cou'd not be 
 ignorant of a Fact that the lead Obfervation 
 might have difcover'd. But if he knew it was 
 not a Fig- Year, and that there was no reafon to 
 expect any Fruit on the Fig-Tree , why did he 
 go out of his way, pretending to look for Figs 
 on a Tree that he knew did not then bear any. 
 
 N. Tho* he knew there was no Fruit upon 
 the Tree, it was right and proper for him to 
 Ihow his Difciples this , and to convince them 
 that the wicked Nation of the Jews fhou'd as 
 certainly be defiroyed, as they then faw the 
 Fig-Tree Waited, for its Unfruitfulnefs. In- 
 deed he was fo far from being difappointed at 
 his not finding any Fruit on the Fig-Tree, that 
 his knowing there was none, is the very Reafon 
 why he went to it. And if there had been any 
 Figs upon it, it is not likely he wou'd have 
 gone one Step out of his way on this Occafion : 
 becaufe a Tree with Fruit upon it, cou'd not 
 have been a proper Symbol or Type of a wicked 
 fruitlefs People ; whole certain Deflruction he 
 
 clefigr/d
 
 Our S A v I o u R'J Miracles. S 9 
 
 defign'd to reprefent, and confirm, by the SECT. III. 
 miraculous blalling of a fruitlefs Tree. ^"-vs-/ 
 
 M. I wou'd gladly know whofe the Fig- fife. 3> p * 
 Tree was : and whether Jefus had any right to 
 the Fruit, if haply he had found any upon it ; 
 or any Leave or Authority to fmite it with a 
 Curfe for its Unfruitfulnefs. The Tree cou'd 
 not be his Property : for he was fo far from 
 being either Landlord or Tenant, that he own'd 
 he had no where to lay his Head. 
 
 N. It is uncertain whether the Fig-Tree had 
 any Owner at all : perhaps it grew on fome 
 Common or Wafte, through which the High- 
 way to Jerusalem lay. St. Matthew tells us, 
 that Jefus faw the Fig-Tree in the way, or by 
 the way-fide. And tho' St. Mark fays, that he 
 faw it afar off; yet it muft be fo near as that 
 he cou'd fee it was a Fig-Tree ; and know it by- 
 its Leaves. Befides, * juax^o'Osv is ufed by the E- 
 vangelifts to fignify, at fome little Diftance. And 
 if the Tree grew clofe by the way-fide, Jefus 
 might have perceived it, and taken Notice of 
 it to his Difciples, before he came up to it. 
 But (2.) if the Tree belong'd to any Perfon, 
 Jefus might know him, and fairly prefume up- 
 on his Confent to its being blafled. It might 
 belong to his Friend Lazarus who lived at Be- 
 thany, not far from the Place where the Fig- 
 Tree grew. From feveral Circumilances re- 
 corded of him and his Sifters, it appears that 
 he was a Man of Figure, and of great Sub- 
 ftance ; who was as likely to be Owner of the 
 Fig-Tree (if it had one) as any other Perfon. 
 (3-) J e f us might know that the Tree had al- 
 ways been barren : and then fuppofmg it be- 
 long'd to fome unknown Perfon, there cou'd be 
 
 no 
 
 * Malt. xxvi. 58. Ch. xxvii. 55. Lul:, xviii. 13. 
 Ch. xxiii, 49. Mar. xiv. 54,
 
 90 A Conference upon 
 
 ?ECT. III. no Injury done him: becaufe fuch a fruitlefs 
 V -^V X ^ Tree cou'd be fit for nothing but the Fire : 
 and it was certainly fitter for burning after it 
 was blafled and wither'd, than before. (4.) Whe- 
 ther the Fig-Tree grew on the Common, or 
 belong'd to fome particular Perfon, Jefus need- 
 ed not the exprefs Leave of any-one to eat of 
 the Fruit, if he had found any : for, by the 
 Dent, xxiii. Jewijb Law, Travellers might eat of Grapes 
 ** 2J " in any Vineyard, qr pluck the Ears of land- 
 ing Corn. And by an equitable Conftruction 
 the fame Precept was extended to all other 
 Fruits. (5.) If 'Jefus had not a legal Right and 
 Authority to blaft the Tree, he had a Divine 
 One which is better. And he proved this fu- 
 perior Right by the Miracles he wrought ; 
 which evidently fhewed that he came from 
 God ; fince no Perfon cou'd do fuch Miracles, 
 unlefs he were endued with a Divine Power and 
 Authority. 
 
 M. Your Anfwer is founded chiefly upon 
 precarious Supposition 
 
 N. Each of them is at lead as probable as the 
 contra r v : <.nd any one of them fully anfwers 
 your Objection. The Evangelifts determin no- 
 thing plainly either way. And in all doubtful 
 Cafes, it is a Maxim of Law and Equity, that 
 we ought to put the moft favo'irable Coniirudi- 
 cn upon People's \Vords and Actions ; and ra- 
 ther fuppofe them to be right and lawful, than 
 unjuft. There was therefore no occafion for 
 the Evangelifts to leave any thing upon Record 
 for vindicating Jefus againft fuch a groundlefs 
 Imputation as is contrary to his known Cha- 
 racter. No thing can be more unreafonable than 
 to fufped him of Injuilice, who in the whole 
 Courfe of his Actions manifeftly fhowM the 
 sreateft Integrity, an univerfal Kindnefs, and 
 
 the
 
 Our SAVIOUR*J Miracles. 9 1 
 
 the utmoft Beneficence to all whom he con- SECT. III. 
 vers'd with. o^YX> 
 
 M. Ifjefus inftead of cur (ing the Fig-Tree, Djr c . 3. P . 
 had made a dry and wither'd one immediately 
 to bud, flourim, and revive ; and in an inilant 
 to bring forth ripe Fruits, out of Seafou , fuch 
 an Inftance of his Power had been an indifpu- 
 table Miracle: it wou'd have carry'd Good- 
 nefs along with it ; and been a Proof of his be- 
 ing Lord of the Creation, and Author of the 
 Fruits of the Earth. 
 
 A". He proved this fumciently by many un- 
 queftionablc Inflances of fuch a Divine Power 
 as vifibly difplay'd his Goodnefs ; by healing 
 all manner of Difeafes ; making the languid, 
 found ; and the feeble, ftrong ; and even re- 
 viving the Dead ; and making dry and wither* d 
 Limbs, frefh and vigorous : which are far grea- 
 ter Tokens of Divine Goodnefs, than making a 
 dry and dead 'Tree to revive and flourim. But 
 if Jefus had made a dry and wither'd Tree to 
 flourim, and bring forth ripe Fruit ; you wou'd 
 have rank't fuch a Story among your monftrous 
 Incredibility ; and have believ'd it juft as much 
 as you believe the budding, lolojjoming and 
 Fruitfulnefs of Aaron's Rod. Num.xvii. 
 
 M. In my Opinion, Je/us's curfing the Fig- ciic. 3 . P . 
 Tree fpoils the Credit, and fullys the Glory " 
 of his other Miracles. It is in its own Nature 
 of fuch a malevolent AfpecT:, that it is enough 
 to make us fufpe<5t his Beneficence in his other 
 Works. 
 
 N. In that Action there appears nothing that 
 is in the leaft contrary to the Wifdom, Inte- 
 grity, and Goodnefs which Jefus mowed in all 
 his Conduct : or that can any-way lefien the 
 Credit of his other Miracles. Nay, all your 
 Friend's fpiteful outragipus Invective on this 
 
 Subject,
 
 g 2 d Conference ttfon 
 
 SKCT.IH. Subject, might with equal Reafon be pointed 
 againft the Providence and Goodnefs of God 
 himfelf. For when Trees are blafted, or rent 
 by Thunder and Lightning , or when Corn is 
 blighted or mildew'd ; or Cattle are fmitten 
 p . with mortal Diftempers , Infidels and Atheifts 
 may pretend that fuch effects of Divine Provi- 
 dence are in themfehes of fuch a malevolent AfpeR, 
 as leads them to fufpecJ that Juftice, Wifdom, 
 and Beneficence of God, which feem to be mani- 
 fefted in his other Works : and to queftion'whether 
 there may not be fome latent Poyfon and diabolical 
 Defign under the Colour of his fairer Pretences to 
 an Almighty Power, and abfolute Dominion o- 
 ver his Creatures. They might fay, that the 
 Conduct of Providence in the fore-mentioned 
 Cafes is fo like the malignant Practices of Devils 
 or of Pitches who (as Storys go) upon Envy, 
 Grudge, or Diftafte, finite their Neighbours Cat- 
 tle with langui/hing Diftempers till they die ; that 
 it is bard, if not impojjible to diftingui/h one from 
 the other, in Spite and Malice. In fine, they 
 might add, that the Spirit of God, who is all 
 Love and Mercy, Jhcifd (oneivou'd think) breathe 
 forth nothing but Gocdnefs and Kindnefs to Man- 
 kind ; but that fuch a pejlilential Blaft as often 
 comes from a mortiferous North-Eaft Wind, in 
 fome Seafons, fhou'd proceed from his gracious 
 Providence, to the Definition of People's harm- 
 left Trees, and inoffenfwe Corn and Cattle is what 
 none upon Earth can account for. Your Frknd 
 cou'd not but fee whither fuch blafphemous 
 Infinuations as thefe do necefTarily tend : and he 
 beft knows with what view they were fug- 
 gefted. 
 
 M. This retorting of an Objection is only a 
 more dextrous way of fencing, and putting-by 
 a home-thruft. If you will be drawing unto- 
 ward
 
 Our S A v i o u R' s Mifacles. 9 ^ 
 
 ward Confequences from what We advance, SECT. III. 
 you muft get rid of them as well as you can. V^y^O 
 At prefent I chufe to go on with- other Objec- 
 tions. Now tho' I have hitherto fuppofed 
 Cbrtft's curfing the Fig-Tree to be a Miracle ; 
 yet after all, it may be queilion'd, whether this 
 Work was really miraculous : and whether Dire. 3. p. 
 there was not more of the Craft of Man, than J ** 
 of the Power of God in it. St. Matthew in- 
 deed fays, that the Fig-Tree prefently wither'd 
 away. But this prefently is an indeterminate 
 time ; and may be underitood of a Day, or a 
 Week, or two, as well as of the Moment in 
 which thefe Words were fpoken, Let no Fruit 
 grow on thee henceforward. St. Mark fays, that 
 in the Morning as the Difciples pafled by, they 
 faw the Fig-Tree drfd up from the Roots, which 
 was at leaft the Day after the Curfe was utter'd : 
 fo that there was certainly twenty-four Hours 
 for its withering. And tho' it is faid that the 
 Tree drfd up from the Roots ; this does not im- 
 ply that the Trunk of it perilh't, or was re- 
 duc'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 fhou'd fay that Jefus being 
 minded to impofe on his Difciples and Followers, 
 took a fecret opportunity before-hand to lay 
 his Carpenter's Ax to the Root of this Tree, 
 and fo imperceptibly circumcifed it, as that 
 the Leaves did (as they eafily might) wither in 
 a Night and a Day's time ? 
 
 N. Seeing you have mifreprefented the Fact, 
 I muft ftate it right, before I confider the fur- 
 prizing Conclufion you draw from it. I grant 
 that wotfoixfipot is once ufed in the Gofpels for Luk. xi*. 
 an indeterminate time, to fignify very foon, or " 
 
 Jitddcnly :
 
 94 -^ Conference upon 
 
 SECT. III. fuddenly : but in all other Places the Context 
 plainly mows it muft, be underflood to mean 
 itiftantly, or immediately^ in" the ftriffeft Sence. 
 What the Difciplcs obferv'd, and marvelled at 
 next Morning, as they return'd that way, was 
 that the Tree was fo foon withered away -, or 
 according to St. Mark, dry 9 d up from the Roots. 
 Now the leail that this ftrong Exprefllon can 
 mean is, not only that all the green Leaves of it 
 were in a 'withering Condition^ as you exprefs 
 it j but that there was not a green Leaf to be 
 feen upon it ; for that it was become a faplefs 
 Trunk, with withered Leaves, and^^JBranches. 
 And this ftate it might have been brought to, 
 within a Minute after that Jefus had blafted it. 
 
 M. How cou'd that be, when St. Mark tells 
 us it was in the Morning after, as the Difciples 
 paired by, that they faw the Fig-Tree dry'd 
 up. This mows that there was at leail four 
 and twenty Hours for its withering. 
 
 N. That does not follow. The Fig-Tree 
 might have wither'd many Hours before the 
 Difciples had an Opportunity of obferving it. 
 It is likely that as foon as Jefus faid, let no Fruit 
 grow on thee for ever ; it began immediately to 
 wither away, as St. Matthew affirms ; tho* 
 they might not perceive it. Seeing they were 
 only pafiing-by, it cannot be fuppofed that 
 they ftayed one Moment by the Tree where they 
 had nothing to do , but rather that they left 
 the Place immediately; and went on to Jerufalem : 
 and fo cou'd not obferve the Tree's being wither- 
 .ed, till next Morning, So far then it is from 
 being true that there was certainly 24 Hours for 
 its withering -, that probably it had wither'd 24 
 Hours before they obferv'd it. St. Matthew's 
 Words favour this Suppofition : and there is 
 nothing appears to the contrary in St. Mark. 
 
 M. You
 
 Our SAVIOUR'.? Miracles. 9 5 
 
 M. You have only fuppos'd the Truth of SECT.IIF. 
 the Miracle -, inftead of vindicating it againft ^~ 
 the Objection I urg'd ; namely, that Jefus might 
 before-hand take a- fecret Opportunity to cut 
 the Root of the Tree, fo as that it might wi- 
 ther in a Night and a Day's time. 
 
 7V. Since you had mifreprefented fome Cir- 
 cumftances of the Fad; ; it was neceflary for 
 me to ftate it fairly, before I cou'd inquire 
 whether it was truly miraculous, or not. I 
 come now to Anfweryour Objection. And, (i.) 
 in the Character of Jefus there appears nothing 
 like Guile, or Fraud : but on all occafions his 
 Conduct was upright, open, and candid. Moft 
 of his Miracles were of fuch a Nature ; they 
 were done in fuch publick Places, and before 
 fuch a Number of Witnefies (often in prefence 
 of his moil watchful and fubtle Enemys j) that 
 it was impoffible there fhou'd beany Craft, Mi- 
 ftake, or Collufion in them. Now it isabfurd 
 to think that any Perfon wou'd have recourfc 
 to Fraud, who was endu'd with a divine Power, 
 and cou'd more eafily effect his Defigns by a 
 fair and open Conduct. But Jefus fliowed, by 
 many unqueftionable Miracles, > that he had 
 a divine Power, which inabled him to do more 
 aftonifhing Things than blafting the Fig-Tree : 
 therefore, it is abfurd to think that in this (or any 
 other) Cafe he wou'd have recourfe to Fraud. 
 (2.) Mere Pojfibilitys, and wild Suppofitions, 
 that have no Colour of Reafon to fupport them, 
 can never be allow'd to overthrow plain Facts 
 that are well attefted. So that admitting there 
 were a PoJJibility of Fraud in the Cafe of blalting 
 the Fig-Tree ; that cou'd not leflen the Credi- 
 bility of the Miracle ; nor incline any prudent 
 Perfon to call the Truth of it in queflion. For, 
 in molt Cafes and Tranfaftions of Life, where, 
 
 . human
 
 <7 6 A Conference upon 
 
 SECT. III. human Teftimony mufl be rely'd on, there is 
 ,' (and tteceffarily muft be) a PofiibHity either of 
 Fraud, or Miftake : and yet all wile People rely 
 as firmly upon that fort of -Evidence which the 
 Nature of Things will admit of, as if they had 
 an absolute Certainty of what they believe , and 
 were infallibly fare that they cou'd not foffibly 
 be deceived. You muft therefore either lay it 
 down as a general Rule of judging, and acling* 
 in all Cafes of Moment, that the merePo/fibility of 
 Deception (thro* the Miftake, or Craft of others; 
 is a fufficient Reafon for disbelieving, or queiti- 
 oning all things that we ourfelves have notfeen 
 or beard : (which wou'd at once deftroy all hu- 
 man Teftimony ; introduce the Utmoft Confu- 
 fion into the World ; and make all Correfpon- 
 dence and Society, impracticable :) Or, you 
 muft grant that Things may be prudently and 
 firmly believed, upon fufficient Evidence ; tho* 
 abfolutely fpeaking, there may be a Poffibility of 
 Fraud, or Miftake, either as to the firft Tranf- 
 actions, (or Things themfelves,) or in the con* 
 veying of them to us, by human (that is, by 
 fallible] Teftimony. But (3.) the Inftance of 
 Fraud that you fuggeft to be pofTible, fup- 
 pofes the Concurrence of fuch improbable and 
 inconfiftent Circumftances, as in the Nature of 
 Things feems to be morally impoflible. 
 
 M. Now you come home to the Point. You 
 are to prove then, that Jefus cou'd not fecretly 
 cut the Roots of the Fig-Tree, the Night before 
 he pretended to curfe it ; fo as that it ihou'd 
 wither within 24 Hours ; and his Difciples 
 know nothing of the Fraud. 
 
 N. The Suppofition of fuch a Fraud will ap- 
 pear abfurd and incredible to any-one who con- 
 fiders the following Particulars, (i.) From the 
 whole Hiiiory of the Gofpel it appears that 
 
 his
 
 Our SAVIOUR'/ Miracles. 9 7 
 
 his Difciples, or fomc of them at lead, were SECT. ill. 
 always with him, and attended him wherever *^Cf^ 
 he went ; except during the fhort time that he M^- i". 14- 
 fent them to preach in the Towns and Villages 
 of Judcea. And on the prefent Occafion par- 
 ticularly, St. Mark tells us, that the Evening 
 before the Fig-Tree was blafted ; (that very - 
 Evening, or Night, in which you muft fuppofe 
 that7<?/tfjfecretly cut the Roots of the Tree ;) all Mar, xi. n. 
 his Difciples went with him from Jerusalem to 
 Bethany : fo that he cou'd not have had any 
 opportunity of committing fuch a fecret Fraud, 
 without their perceiving it. And if he had want- 
 ed fuch an opportunity, he wou'd not have 
 brought his twelve Difciples with him to Be- 
 thany , but wou'd have left moil of them at 
 Jerusalem ; whither he was to return the next ver. i. sc 
 Morning. (2.) Since the Fig-Tree grew near 2?t 
 the high Road that led to Jerufalem , it feems 
 altogether incredible that the Earth or Mould 
 about the Tree cou'd be removed, and laid toge- 
 ther again ; (which requires a Spade as well as 
 anyfx,) and that the largeft Roots of itfhou'd 
 be fecretly cut without any Noife ; and fo im- 
 perceptibly (tho* it muft have been done in 
 the dark)} as that the Difciples (when they 
 came, with Jffus^ to the Fig-Tree, in the Morn- 
 ing,) fhou'd not obferve that the Grafs around 
 the Root of the Tree was gone, and that 
 the Mould had been but juft removed, and laid 
 together again. (3.) Seeing all this muft 
 have been done the Night before ; that is, fe- 
 deral Hours before Jefus and his Difciples 
 came to the Tree j it muft already have be- 
 gun to wither very fenfibly. For all the, 
 larger Roots of it muft have been cut ; other- 
 wife it cou'd not (in a natural Way, as Mr. W. 
 H fuppofes)
 
 $8 A Conference upon 
 
 SKCT. III. fuppofes) be quite wither* d in twenty-four 
 
 C'YV-' Hours. And if all the larger Roots were 
 
 cut, feveral Hours before the Difciples faw the 
 
 Tree, they cou'd not but have perceiv'd the 
 
 Leaves of it to be already in a withering 
 
 Condition; confidering the vaft Power, and 
 
 fcorching Heat of the Sun, and the very 
 
 warmth of the Air, in fo hot a Climate as 
 
 Judaa t near the time of the PaJJbver, when 
 
 s LV. fome of the Fruits of the Earth were already 
 
 SUN xv\. ripe. Now it is abfurd to imagin that Jefus 
 
 *~~ 9 ' cou'd have pretended miraculoufly to blaft a 
 
 Tree, which, in the Circumftances you fuppofe 
 
 it, muft already have begun to wither fen- 
 
 fibly, when they came to view it. In fine, 
 
 the Suppofition of a Fraud here is attended 
 
 with fo many Abfurditys and Inconfiftencys, 
 
 that to every unbiafs't Perfon it muft appear 
 
 morally impofiible. 
 
 M. I grant that the executing fuch a Fraud 
 muft have been attended with great Difficultys. 
 And all you have faid can prove no more. 
 
 N. I have proved not only that it muft 
 have been extremely difficult ; but that if it 
 had been attempted, it muft unavoidably have 
 been difcover'd : which, I think, is a Demon- 
 ftration that Cbrtft's impofmg upon his Difci- 
 ples, by fuch a Fraud as you fuppofe, was 
 morally impoflible. 
 
 Difc. j. p. M. We need not difpute about the Poflibili- 
 ty of it : for, indeed I am fo far from think- 
 ing there was any fuch Fraud in this fuppofed 
 Miracle of Jefus, that I don't believe it was 
 at all done according to the Letter. And for 
 this we have not only a clear and intrinfick 
 Proof from the Story itfelf, but from the Au- 
 thority of the Fathers. But feeing, you mow 
 
 no
 
 Our S A v I O u R V Miracki. 9 9 
 
 no regard to that; I defire it may be confider'd SECT. Iff. 
 whether it be not as reafonable in itfelf to ^^Y^V 
 take what the three Evangelijls write of this 
 Fig-Tree as a Part of one Story, as well as 
 what they write of the Woman with her IJJite of 
 Blood i and of Jefus's carting the Devils out of 
 the Madman which are but feveral Relations 
 of the fame Story, Parable, or Miracle. 
 
 N. I don't under ft and you. 
 
 M. I mean what John of Jerufalem fays ex- Drr c . 3 . P . 
 prefly enough, that the three Evangelijls write l6 ' 
 of one and the fame Fig-Tree ; and confequenr.- 
 ly parabolically , and that what St. Matthew 
 and St. Mark write of it, was no more a literal 
 Tranfaftion than the Parable in St. Luke. 
 
 N. That is a ftrange Confequence indeed. 
 Becaufe St. Luke's Parable is about a Fig- 
 Tree j therefore what St. Matthew and St. Mark 
 relate of a Fig-Tree's being blafted by Jefus, 
 is not a real Fact, but a Parable. Do you ex- 
 pect that I'll ferioufly undertake to prove that 
 there is a manifeft difference betwixt a Para- 
 ble, or Fable, and a plain Matter-of-Fa<5l ? 
 
 M. No : but if the Evangelijls fpeak of one 
 and the fame Fig-Tree, both in the Parable, 
 and the fuppofed Miracle i I think it will fol- 
 low that the Miracle was only a parabolical 
 Narrative ; and not really tranfacted. 
 
 N. When you fuppofe the Evangelijls to 
 fpeak of one and the fame Fig-Tree, you muft 
 mean that the real Tree that was blafted, and 
 the imaginary One in the Parable, ferved as 
 Types or Symbols of the fame Thing, to wit, 
 the Jewijh Nation : but itill the one was an 
 imaginary Tree ; and the other a real One. 
 
 M. The Parable^ and the Miracle were not 
 
 only upon a Fig-Tree ; but ia both it was e- 
 
 H 2 qually
 
 ioo A Conference upon 
 
 SECT. TIL qually typical, and prophetick, as you fay ; 
 > they pointed to the very fame Event : and be- 
 ing confider'd in the obvious and literal Sence, 
 they muft appear equally abfurd. Whence we 
 muft conclude, that they are both parabolical 
 Prophecys , and that there is no. more Reafoa 
 to think the Miracle a real Fact, than the Pa- 
 rable i the one being related as much like a 
 Fact as the other. 
 
 N. If you compare them carefully, you will 
 fee a manifeft difference. The Miracle is re* 
 lated as all Facts are in other Hiftorys, with 
 fuch particular Circumftances as plainly fhow 
 it to be a real Tranfaction. But the Parable, 
 according to the ufual Stile, is fpoken of, A 
 certain Man -without any particularity of Cir- 
 cumftances : and the Evangeliji exprefly calls it 
 a Parable. They both relate to the fame E- 
 vent indeed : but the difference of time, as 
 well as the Stile, and other Circumftances fuf- 
 ficiently ftiow the one to be a Parable , and 
 the other a plain Fact. Jefus fpake the Para- 
 ble about a Year before he blafted .the Fig- 
 Tree. The Parable was a prophetick Warn- 
 ing given to the Jews^ that if they continued 
 as obftinately wicked and unfruitful during the 
 laft Year of his Miniftry and Labours among 
 them, as they had done under the three for- 
 mer, they wou'd then be given up to final Im- 
 penitence, and certain Deftruction. And when 
 that laft Year was almoft expired, Jefus far- 
 ther explain'd his parabolical Prophecy con- 
 cerning the Ruin of the Jews, and miraculoufly 
 confirm'd the Truth and Certainty of it,' by 
 blafting the Fig-Tree : which mowed that their 
 Deftruclion, threaten'd in the Parable, was now 
 irrevocably determined ; and wou'd in due time 
 be punctually accomplifh't. 
 
 M. It
 
 Our S A v i o U RV Miracles. 1 1 
 
 AI. It can be no Argument for a literal 
 Tranfadion of this Miracle that the Evange- 
 lifts fpeak of it as a thing done: for as Origen i<s. c ' : 
 fays, " 'There are fome Things fpoken of in 
 " the Gofpels as Facts, which yet were never 
 " tranfadled : " and indeed it is of the Nature 
 of Prophecy to fpeak of Things to come, as 
 if they were already pad. 
 
 TV. If the Aifertion Mr. W. quotes as from 
 Origen, was really his, (which you muft give 
 me leave to queftion), he muft have meant it 
 of Cbrift's Parabks, or of figurative Exprefli- 
 ons : and then it is nothing to the prefent pur- 
 pofe. But if he apply'd it to other Things, 
 he was grofsly miilaken. Tho* in the antient 
 Prophecys the preterit Tenfe is fometimes ufed 
 inftead of the Future ; you will not pretend 
 that the fame Latitude is taken in the Gofpels ; 
 not even in Chrijt's Predictions : and far lefs 
 can it be fuppofed to be ufed by the Evange- 
 lifts in their Hiftorical Narrations. Mr. W. 
 might as well make a Parable of the Refurrec- 
 tion of Lazarus, as of ChrirVs blafting the 
 Fig-Tree : feeing St. Luke relates a Parable of 
 one Lazarus who died, and was buried : and 
 was carryed into Abraham's Bofom. He might 
 have infilled, that St. John and St. Luke write 
 of one and the fame Parable : I wonder it ne- 
 ver came into his Head to allegorize the whole 
 Story of Lazarus. Or if he cou'd fafely allow 
 of his having dyed in the literal Senfe ; he 
 might have afierted that his Rejurreftion was 
 figurative and myftical :' and that Jcfus only 
 quicken *d and rais'-d up Lazarus from his Tref- *ph- ii 
 paffes and Sins to an exalted State of Glory in 
 Abraham's Bofom i and made them fit together 
 in Heavenly Places. This Notion well purfued 
 H 3 wou'd
 
 102 A Conference up on 
 
 FCT.TIT. wou'd have faved him a great deal of Troi> 
 ble: and wou'd have look't full as plaufible as 
 his Reafoning about 7<?/Hj's blafting the Fig- 
 Tree. But I think we may now leave this Sub- 
 ject. We have already beftow'd more time 
 upon it than it required. 
 
 jv/. I have one Thing more to urge ; which 
 I think is an abfolute Demonftration that there 
 is no Truth in the Letter of this Story : and, 
 that is, what Jtfiu adds upon the Difciples' 
 wondering at the fudden withering of the Fig- 
 Tree ; faying, that " if they had Faith, they 1 
 " fhou'd not only do what was done to the 
 " Fig-Tree \ but fhou'd fay to any Moun- 
 44 tain be thou removed and caft into the Sea ; 
 " and it Ihou'd be done." But thefe Things 
 were never literally done by them. Confe- 
 quently, Jtfus himfelf did not literally curfe the 
 Fig-Tree ; or the Difciples wanted Faith for 
 doing the faid Miracles ; which is an Abfurdity 
 to fuppofe : or Jtfus talk't idlely of a Promife 
 to invert them with a Power they were never 
 to be poflefs't of. 
 
 TV. What your Friend calls an abfolute Demon- 
 'fraction dwindles into a Difficulty that is eafily 
 folvcd. The Promife or Declaration that Je- 
 .:<5 made to his Difciples, that they fhou'd be 
 inabled to do what he did to the Fig-Tree, 
 cou'd only mean that they fhou'd be able mi- 
 raculoufiy to deftroy Things or Perfons, as oc- 
 cafion might require. And whether this mira- 
 culous Power was everted by them upon Trees, 
 or other Things, fell the Promife was made 
 good : becaufe it cou'd not relate to the fub- 
 jefl on which their Power was to be employ- 
 ed ; but to the aff itfelf of blafting, or de- 
 itroying. Now we find that the Apoitles had 
 
 the
 
 Our S A v I o u R'J Miracle f. 1 
 
 the Power of deftroying the Life, or theSenfes 
 of wicked Perfons. Fqr Peter ftruck Ananias 
 and Sappbira dead upon the fpot : and Paul 
 /mote Elymas the Sorcerer with Blindnefs: which 
 were more aflonifhing Inftances of Divine Pow- 
 er than the blafting a Tree, or deftroying on- 
 ly a vegetative Life. As to the other part of 
 the Promife made to the Apoftles, that if they 
 had Faith enough, they fhou'd be able to re- 
 move Mountains ; this can only be extended 
 to their having a fufficient Power to do this ; 
 and not to the eftttel Exercife of that Power j 
 which were always to be determined accor- 
 ding to the Circumftances and Exigence of 
 Things. So that fuppofing none of the Apo- 
 ftles ever did actually remove any Mountain in 
 the literal Sence ; they might ftill have a Pow- 
 er to do it, in cafe any important Occafion 
 Ihou'd have required fuch a kind of Miracle. 
 We don't find that Jefus himfelf ever removed 
 any Mountain ; and yet I think it cannot be 
 doubted but that he was able to have done it ; 
 feeing he did Things no leis wonderful. AH 
 Perfons have a natural Power of doing many 
 Things that they never do, both in common 
 Life, and as to their moral Conduit. And 
 this is equally true of fuch Powers as are fu- 
 pernatural. So that the Apoftles might have 
 had the Power of removing a Mountain into 
 the Sea, tho' for want of a proper Occafion 
 they never did it. Their working other Mi- 
 racles no lefs furprizing, mowed that they were 
 actually poflefs't of that Divine Power from on 
 Higb, with which Jefusprom'ifed to endue them. 
 However, I fee no manner of Abfurdity in 
 fuppofing that they had not always that height 
 of miraculous Faith which was necefiary in or- 
 H 4 dw
 
 *o4 A Conference upon 
 
 SECT. III. der to their doing fuch fingular Miracles, as 
 
 V -""V > - / tlie removing of Mountains. 
 
 M. I don't know what you mean by a mi- 
 raculous Faith. 
 
 TV. I mean that Kind and Degree of Faith 
 which our Saviour declared to be neceffary in 
 order to their working the greateft Miracles ; 
 to wit, an actual Belief and firm Perfwafion 
 
 Mar. xi. 2; . (free from all manner of doubting) that the 
 wonderful Things they defign'd to do, fhou'd 
 certainly come to pafs. Now it is not proba- 
 ble that the Nature and Kind of the Miracles 
 which the Apoftles wrought, were left intire- 
 ly to their-own Choice and Determination. It 
 ieems more reafonable to fuppofe, that the 
 fame omnifcient Power which enabled them to 
 work Miracles, directed them as to the Kind, 
 the Time, the Subject, Witneffes, and other 
 Circumftances of them : and that fome divine 
 Impulfe upon their Minds might be neceffary 
 to excite that degree of Faith which was re- 
 
 Kfe. 3. p. quired to their working Miracles. Such a Sup- 
 pofition as this cannot be of the leaft ill Confe- 
 queme to Religion. Our Saviour affured his A- 
 poftles, that they fhou'd be inabled to do fuch 
 wonderful Things as he himfelf did : and with 
 this miraculous Power they were fo amply in- 
 verted, that the moil amazing Wonders were 
 often wrought by them. 
 
 T. Gentlemen, I think ye have both faid as 
 much upon the blafting of the Fig-Tree, as 
 the Subject will bear. Let us now hear, Mr. 
 M, what you have to object againlt the mi- 
 
 Joii. v. j. raculous Cure of the lame Man at the Pool 
 of Bethefda. 
 
 M. As to Jefus's Miracle in th'is Story, 
 \vhich confifted in his healing a Man of no- 
 body
 
 Our S A v i o u R' s Miracles. 1 5 
 
 body knows what Infirmity, there neither is SKCT. Ill, 
 nor can be proved any thing fupernatural in ^-OPy 
 it : or there had been an exprefs Defcription 
 of the Difeafe j (that we might be fure it was 
 not curable by Art ;) without which it is im- 
 poflible to fay there was a miraculous Cure 
 wrought! 
 
 N. I anfwer'd this very Objection fully be- 
 fore. * A particular Defcription of the Man's * sea. n. 
 Cure was needlefs. He was Lame thirty-eight p ' 6 
 Years -, having an Infirmity or Illnefs that con- 
 fin'd him to his Bed : and yet. Jefus cured 
 him in a Moment i without the ufe of any 
 means. This evidently mows the Cure to be 
 miraculous, whatever the Nature of his Difeafe 
 was ; and whether it was curable by Art, or 
 not. And fmce he muft have been far advanced 
 in Years i this helps ftill farther to heighten the 
 wonder. 
 
 M. You feem to lay a Strefs upon his ha- r>ifc. 3 . p . 
 ving been ill thirty -eight Years : but many * 3 ' 
 Inftances may be given of Infirmitys of hu- 
 man Nature of a long Duration, which in time, 
 and efpecially in old-age wear ofK And who 
 knows but this was the Cafe of the impo- 
 tent Man ; whofe Infirmity Jefus obferving to 
 be wearing off, bid him be gone, and take up 
 his Couch, for he wou'd foon be made whole. 
 N. It is not eafy to imagin what fort of 
 Infirmitys you mean. No-one can think that 
 any bodily Infirmity; of thirty-eight Years con- 
 tinuance will wear off with Age : and far lefs that 
 any fort of Lamenefs fhou'd do fo. But if length 
 of time cou'd leflen, or remove fome lading 
 Illnefies, thro* a lucky Concurrence of natural 
 Caufes, or a right Application .of proper means ; 
 this can never; Account fo.r an aged Perfon's 
 
 being
 
 106 , A Conference ufon 
 
 SECT. in. being cured of an inveterate Lamenefs in a 
 *-OTV Moment, without the ufe of any means at all. 
 On this occafion Jefus did not bid him be 
 gone, for that he wou'dfoon be made whole : but 
 faid to him, Rife, take up thy Bed, and walk. 
 This wou'd have been a ridiculous and im- 
 practicable Order, if, upon pronouncing thefe 
 Words, the Man had not been immediately 
 made whole. For, if his Illnefs had ftill con- 
 tinued, he cou'd fcarce rife up : far lefs cou'd 
 he be ftrong enough to take up his Bed, and 
 walk off with it. But St. John tells us the 
 Man was healed immediately : and as a Proof 
 job. v. ?. of his Cure, he took up his Bed, and carry' d 
 
 it away. 
 
 Difc. 3. p. M. As far as one may reafonably guefs, this 
 ** Man's Infirmity was more Lazynefs, than 
 
 Lamenefs : and Jefus only fhamed him out of 
 his pretended Illnefs by bidding him take up 
 his Stool, and walk off; and not fyany longer 
 like a lazy lubbard and diflembler among the 
 difeafed, who were real Objects of Pity and 
 Compaflion. Or, if he was no diflembler, he 
 was only fancifully fick: and Jefus by fomc 
 proper and feafonable Talk touch't his Heart, 
 to his Relief: and fo by the help of his-own 
 Imagination he was cured, and went away. 
 
 N. After all Mr. W. 's big talking of the Ab- 
 furditys and Incredibilitys in this Story, you 
 fee he gives us his Guejfet about the Nature 
 of the poor Man's Illnefs : and feems to expect 
 that we fhou'd rather rely upon his groundlefs 
 Conjectures, than upon the plain Teftimony 
 of the Evangelift, who knew the Truth of 
 what he relates. He tells us the Man was im- 
 potent or lame. Mr. W. gueffes he was only 
 lazy. St. John fays he had laboured thirty- 
 eight
 
 Our S A v I U RV Miracles. 107 
 
 eight Years under his Illnefs ; and was in a SECT. III. 
 helplefs deftitute Condition. Mr. W. fancys V*OT*** 
 he was either but a diflembler ; or only hip- 
 pifli, or fancifully fick. St. John fays that 
 jefus bade the Man take up his Bed and walk : 
 but Mr. W. tells us that Jefus bid him take 
 up his Stool, and walk off: (for he will ra- 
 ther believe the Man lay always upon a Stool y 
 than feem to agree with the Evangelift in one 
 Circumftance of the Story.) St. John afiures 
 us that Jefus made the Man whole immediately , 
 by fpeaking a few Words to him. Mr. IV. 
 imagins that he only fhamed him out of his 
 pretended Illnefs j or at moft relieved him a 
 little by feafonable Talk. This is telling us 
 plainly that he looks upon the Evangelijl's 
 Account of this Miracle to be a mere Fic- 
 tion. 
 
 M. To fay the Truth, I think the beft Dirt. 3 . p ; 
 conception that an impartial Reader of the 37 * 
 Gofpel can form of Jefus^ is, that he was 
 a tolerable good natural Orator, and cou'd 
 handfomely harangue the People off-hand: 
 and his Admirers rinding him indued with the 
 Gift of Utterance, which was thought by them 
 more than human, they fancy'd he muft have 
 the Gift of Healing too ; and wou'd have him 
 to exercife it: which he did with Succefs upon 
 the Fancys and Imagination of many; who 
 magnify'd his divine Power for it. And the 
 Apoftles afterwards to help forward the Cre- 
 dulity and Delufion of the People, amplify M 
 his Fame with extravagant Affertions and 
 ilrange Storys of Miracles pafllng the Belief 
 of confiderate and wife Men. 
 
 N.- I know not what Anfwer you can exped 
 to fuch a flourifh as this 5 which has not one 
 
 Word
 
 io8 A Conference- 
 
 SECT.IU. Word of Truth in it -, nor fo much as the leaft 
 mew of Probability. Jefus was fo far from 
 affecting to be thought an Orator, that he al- 
 ways fpoke in fuch.a plain artlefs manner, as 
 was fitted for the meaneft Capacitys. And 
 tho' there was always fomething truly fublime 
 and lofty in the Truths he taught, and even a 
 beautiful Simplicity in his Language -, yet he 
 feems to have induftrioufly avoided all the 
 ufual Ornaments of Speech. He was fo far 
 from relieving fick People by feafonable Talk, 
 or haranguing them bandfomely, that he feldom 
 faid any more to them than he did to the lame. 
 Man, Rife* take up. thy Bed and walk : thy 
 Faith hath made the whole -, or the like. No- 
 one but you and Mr. W. 1 can imagin that 
 there is the leaft Connection betwixt harangu- 
 ing People handfomely, and healing their Dif-. 
 eafes. It is impofllble to cure a Palfy, Lepro- 
 fy, or Lamenefs by mere talk ; or to reftore 
 Men's Life, or Limbs, their Sight, or Speech, 
 by haranguing and fuitable Admonitions. How 
 far the Apoilles were from amplifying the 
 Fame of Jefus, otherwife than by candidly re- 
 lating fome few of his Actions, I fhall have 
 occafion to fhow you more fully afterwards :. 
 In the mean time, I wiih you wou'd have 
 done with your haranguing , and give us fome 
 of your Objections. For, you have yet ad- 
 vanc'd nothing that has the Appearance of a 
 difficulty. 
 
 ?; jvf. Since Jefus cured only this one Man, 
 it affords Matter of Speculation whether he 
 was the moft, or the leaft, difeafed among them., 
 Infidels will fay that he was only hippim or. 
 fancifully ill : and that Jefus working upon his 
 Imagination by fuitable Exhortations, and 
 
 Admoni-
 
 Our -SAVIOUR'/ Miracle f. 109 
 
 Admonitions, perfwaded him into a Belief of SECT. Hf. 
 his Cure, and bid him walk-off. V^nT^ 
 
 . N. I'm forced fotnetimes to repeat the fame 
 Anfwer, when the fame Objection is repeated. 
 Jefus gave the Man no Admonitions, nor fuit- 
 able Exhortations. Inftead of being fuitable, it 
 wou'd have been ridiculous to admonijh and 
 exhort a lame Man to be found and ftrong. 
 There was no pofiible way to -perfwade him into 
 a Belief of his Cure y but by giving him the free 
 life of his Limbs, and making him whole. And 
 this Jcftts did in a Moment ; tho' the Man had 
 been infirm thirty-eight Years. 
 
 M. Our Tranflation makes the thirty-eight Dire. 3 . P ; 
 Years to relate only to the Continuance of* 7 * 
 his Illnefs : but it is equally applicable to his 
 Stay at the Pool. And tho' we cannot cer- 
 tainly fay from this Man's Infirmity, that he 
 was a Fool to ly there fo longexpe<5ting 
 that Cure which it was impoffible for him 
 to obtain : yet what he faid .to our Saviour, 
 " I have no Man when the Waters are 
 " troubled, to put me into the Pool: but 
 " while I am coming, another fteppeth down 
 *' beforeme " ; implys his Folly furficiently; or 
 rather the Incredibility of the whole Story. 
 What had he to do at this Pool, if he had 
 neither Legs of his-own good enough, nor a 
 Friend to aflift him in the Attainment of Sanc- 
 tion ? Was he not a Fool for his Patience ? 
 Divines may commend him for it : but after 
 a few Years or rather a few Days Experi- 
 ence, another Man wou'd have been convinc'd 
 of the Folly and Vanity of his Hopes; and 
 have returned home. 
 
 N. It feems indeed improbable that the Man 
 ihou'd ly thirty-eight Years at the Pool, (if 
 
 he
 
 no A Conference ufon 
 
 SECT.HI. he had any Home, or Friends to go to,) when 
 
 ^"V"v^ he found there was little or no hope of a Cure. 
 But if this Suppofition be fo incredible as Mr. 
 W. reprefents it, is not that a fufficient Argu- 
 ment againft his Conftruction of the Evange- 
 lift's Words. Suppofin^ the meaning of them 
 were doubtful, as (all Things being duely con- 
 iider'd) they are not : yet when an ambiguous 
 Exprefllon is capable of two different Sences, 
 one of which is abfurd, or highly improbable ; 
 and the other rational, and confident with the 
 Context ; every candid and judicious Perfon 
 will certainly prefer the moft rational Inter- 
 pretation before the other. But the improba- 
 ble Senfe of the Paflage wou'd bed fit Mr. #7s 
 purpofe ; and therefore he infills upon that : 
 and from his own abfurd Conflrudbion of St. 
 John's Words, he draws an Argument to prove 
 that the thing he relates is incredible. It is 
 altogether uncertain how long the Man had 
 Iain at the Pool. St. John intimates that be 
 bad already continued a long time there : for fo, 
 
 ch. v. . I think, froAuV #fy %$ovov t, fhou'd be ren- 
 der'd : and if any thing mull be added to com- 
 pleat the Senfe, the Word \tbere\ exprefles the 
 Evangelift's true meaning better than [in that 
 Cafe.} But unlefs we knew exactly the Man's 
 Circumflances ; and what St. John precifely 
 meant by a long time ; we cannot judge whe- 
 ther the Man*s Patience was prudent or foolifh. 
 However, you may think of this Circumftance 
 as you will : it cannot in the leaft affetfl the 
 Truth of the Faft. 
 
 Dire. 3 . p. ji If he cou'd not put in for the Benefit 
 of a Cure with Profped of Succefs, in his 
 more youthful Days, when the Diftemper was 
 young too , much lefs Reafon had he to hope 
 
 for
 
 Our SAVIOUR'/ Miracles. lit 
 
 for it in his Old-age after thirty-eight Years Sect. lit. 
 Affliction ; unlefs he dream't of (what was not 
 to be imagin'd) an opportunity without Mo- 
 leftation and Competition to go-off with it. I 
 will not believe there ever was fuch a Fool : 
 and for that Reafon will not fuppofe St. John 
 cou'd literally fo Romance ; unlefs he meant 
 to bambouzle Mankind into the Belief of the 
 greateft Abfurdity. 
 
 N. I obferved before, that the more incredi- 
 ble the Man's lying thirty-eight Years at the 
 Pool may feem to be, the greater Reafon there 
 is for interpreting St. John's Words in the o- 
 ther Sence ; 'viz. that the thirty-eight Years 
 related only to the Continuance of the Man's 
 Infirmity ; and not to his ftay at the Pool* 
 But however long you may fuppofe him to 
 have waited for a Cure, you will find little 
 Reafon to blame his Patience ; if you confider, 
 (i .) That feeing Cures were frequently wrought 
 at the Pool, he might hope for an opportuni- 
 ty of being cured at laft without any Compe- 
 tition. And probably his perceiving the Num- 
 ber of the Difeafed to leflen at different times, 
 (tho* it afterwards increas'd again) might inli- 
 ven his Hopes, and incourage him, tho' often 
 difappointed, to perfevere ftill in his patient 
 Expectation of Relief. (2.) Seeing he was poor 
 and friendlefs, he might pafs his time as well, 
 in the Porches at the Pool of Bethefda, the 
 Hottfe of Mercy, as any-where elfe : and be 
 there fupply'd with the Necefiarys of Life. 
 (3.) Having been fo many Years lame, and 
 perhaps deftitute of Relations, or any-one to 
 afiift him, he might have no other place to go 
 to ; and be forced to continue where he was. 
 : 4.) If he had any diftant Home to go to (which 
 
 does
 
 112 
 
 A Conference upon 
 
 SECT III: does not fecm probable,) he might have no 
 pofiible way of being convey* d thither. And 
 feeing he cou'd have no hopes of being cured 
 any other way than by bathing in the Pool, 
 we cannot wonder that he lay patiently at a 
 place he cou'd not remove from. 
 
 y. If he had no Friend to help him, or 
 Home to go to ; one wou'd wonder how he 
 fubfifted at the Pool. 
 
 N. The five Porches at Betbefda were proba- 
 bly a kind of Hofpital, where the Neceffities 
 of infirm and helplefs poor People were reliev'd. 
 Or he might have lived upon the Charity and 
 Alms of his difeafed Neighbours who lay at 
 the Pool. We cannot fuppofe that triey were 
 all poor and deftitute , or that they wou'd be 
 fo inhuman as to let the poor Man perifh. 
 3. P ; M. St. John's Account of the Pool of Be- 
 tbefda, and the wonderful Cures wrought by 
 bathing in it, has no good Foundation in Hi- 
 ftory, and merits no Man's Credit. Jofephus 
 fays nothing of it ; tho' he profefledly wrote 
 the Hiftory of the Jewijh Nation ; and feems 
 to omit nothing that makes for the Honour 
 of his Country. And can you think St. John's 
 fingle Authority fufficient to convey this Story 
 down to us ? 
 
 ^ N. Why not ? You know " there are fe- 
 
 " veral Prodigys as well as political Events 
 " of antient Times, that, tho' they are report- 
 " ed but by one Hiftorian, meet with Credit." 
 And I hope that St. John's Teftimony will be 
 allow'd to be equal to another Writer's. 
 All that can be inferred from the Silence of 
 JofepbuS) is either that he had not heard of the 
 Cures at Betbefda ; or forgot to mention them : 
 or that he did not think they were miraculous : 
 
 and
 
 Our S A v I o uVf Miracles] \ \ 3 
 
 and if they were wrought by natural Caufes SECT. 
 (as feems probable) we cannot wonder at his s ^v 
 taking no Notice of them. He has omitted 
 feveral Things of far greater Moment. 
 
 M. Tho' it is hardly probable but that this D irc. 3 , 
 Story if true muft have had the fortune to be * 9 ' 
 told by others ; yet St. John's Teflimony mail 
 pafs fooner than another Man's, if the Matter 
 be in itfelf credible and well circumftanced. 
 But the Story before us is related blindly, im- 
 perfectly, and with Circumftances monftroufly 
 incredible. To convince you of this, I need 
 only ask what was the true Occafion of an An- 
 gel's Defcent into this Pool ? Was it to warn 
 and bathe himfelf? Whether did he defcend 
 with his Head or his Feet foremoil ? How 
 often did he vouchfafe his defcent into the 
 Pool?- 
 
 N. All your Queflions and Difficulties are 
 founded upon a vulgar Miftake in fuppofing 
 that an Angel came down to the Pool to trou* 
 ble the Waters. "AJ^AO? generally fignifys a 
 MeJJenger. But in Scripture when it denotes a 
 Meflenger (or heavenly Spirit) coming imme- 
 diately from God, it is render'd an Angel. Now 
 in the Paflage of St. John, this ambiguous 
 Term being commonly fuppofed to fignify an 
 Angel, (or a Meffenger fent from Heaven ;) 
 fome wonderful Virtue was thought to be com- 
 municated to the Water, upon his coming 
 down to trouble or move it. If inftead of, an 
 Angel, our Translators had render'd, SiyytKts 
 a MeJJenger, as they * might have done ; this 
 
 wttu'd 
 
 by onr Tranflators venderM Kdeffenger 
 ill 'VveraL places ; particularly in the following bijlufi- 
 cal Narr.itheS ; Lnk. vii. 24. Ch. ix. 5 4. ^ Cor. xii. 7. 
 I Jm.
 
 ii4 d Conference upon 
 
 SECT. Ill- wou'd have fuggefted a more eafy and rational 
 ^-'V-*-' way of accounting for the medicinal Virtue of 
 the Pool at Belbefda^ than by bringing an An- 
 gel on purpofe from Heaven to move the Wa- 
 ter. 
 
 M. What MeJJenger do you imagin St. John 
 meant ? Who was he ? Whence came he ? And 
 what was his Bufmefs ? 
 
 N. To give a fatisfactory Anfwer to your 
 Queftions, I rrmft, put you in mind that the 
 Pool here called Bethefda was not far from the 
 'Temple of Jerusalem ; where there muft have 
 been a proper Receptacle and Conveyance for 
 the Blood of the Sacrifices, and the Water 
 they were wafh't in : and that betwixt the 
 Temple and the Pool, there was probably a 
 Channel of Communication by which the bloody 
 Water from the Temple was convey'd into the 
 upper end of the Pool. And it is likely that 
 clofe by the Pool there was a Sluce or Flood- 
 gate fixt at the Mouth of the^Channel i that 
 when a fufficient Number of Sacrifices were 
 offer'd, and the Receptacle at the Temple was 
 full, the bloody Water might by the Channel 
 be let down at once into the Pool. On fuch 
 occafions a Meffenger^ who came down from the 
 Temple, probably acquainted the diieafed in 
 the Porches at Betbefda^ before he drew up the 
 Sluce, and let down the bloody Water: which, 
 flowing in with force, was the more effectual- 
 ly agitated and mixt with the Water of the 
 Pool j and had the greater Efficacy in curing 
 fome particular Diiterapers. It is uncertain 
 
 whether 
 
 Jam. ii. 25. And I think it ought to have been ren- 
 der'd Monger too, and not Angul, in Acts xii. 15. Gal. 
 iv. 14. and i Ccr. xi. 10. compared \\ith 2 Cor. viii. 
 23. and i Ccr. xi. 16.
 
 Our S A v i o u RV Miracles. 1 1 5 
 
 whether the healing Virtue of this mixt Wa- SECT.TU. 
 ter was owing chiefly to the Blood of the Sa- 
 crifices, or to fome medicinal Quality in the 
 Water of the Pool ; or to both when duely 
 agitated. But there can be no Reafon to have 
 recourfe to any divine or miraculous Power in 
 the Cafe ; and far lefs to fuppofe that an An- 
 gel came down from Heaven to trouble the 
 Water : feeing a MeJJenger fent down to the 
 Pool (who was probably an Under-officer of 
 the Temple) cou'd eafily agitate the Water, 
 by opening the Since, and letting down the 
 bloody Water from the Temple into it ; and 
 perhaps by going down himfelf afterwards into 
 the Pool, to trouble and mix the Waters more 
 forcibly. , 
 
 M. Had the Angel's coming down from 
 Heaven to the Pool to give a healing Virtue 
 to the Waters, been a Cbriftian Miracle, it 
 wou'd have pad current. But fmce it is too 
 
 freat a favour to be allow'd to the wicked 
 ews > you turn the heavenly Angel into a com- 
 mon MeJJenger , and account for the Cures at 
 Bethefda in a natural way. I cannot but ob- 
 ferve here, that tho* you will not allow Mr. 
 W. and me to make one fingle Suppofition* 
 when we endeavour to explain fome of Jefus's 
 Miracles ; but infift rigidly upon Proof and 
 pofitive Evidence of what we fay : yet in this 
 Cafe, with the help of perhaps^ and probably? 
 you have form'd a Scheme that you cannot 
 pretend has any Foundation either in Scripture, 
 or Hiftory. 
 
 N. The chief Things in this Scheme (as you 
 
 call it) are undoubted Facls attefred by St. 
 
 John : and the other particulars are founded 
 
 upon thefe (or other well-known) Fac*ts ; and 
 
 I 2 naturally
 
 1 1 6 A Conference upon 
 
 SECT. III. naturally arife from them. St. John tells us 
 v *-"V^- y that the Pool of Betbefda was at (e, in) Jeru- 
 falem , and therefore it cou'd not be far from 
 the Temple. (By * fome it was fuppos'd to be 
 fo near, that the Sacrifices after they were kil- 
 led were wafh't in the Pool ; and then deli- 
 ver'd to the Priefts.) He fays that the Water 
 of this Pool had a healing Virtue only when it 
 was troubled, or moved : that, in order to this, 
 , a Mejenger came down to move the Waters r 
 and then whofoever of the difeafed flept firft 
 into the Water, was cured of his Illnefs. So 
 far we have St. John's Teilimony. Now fince 
 there were vail Numbers of Sacrifices offer'd 
 in the Temple at all the great Feajls of the 
 Jews -, there muft have been fome large Re- 
 ceptacle for the Blood of thefe Sacrifices -, and 
 for Water enough to walh them in : and like- 
 wife fome Conveyance or other to carry off 
 this bloody Water, as often as there was oo 
 cafion. The chief thing that I fuppofe, and 
 cannot dire&ly prove, is, that there was a Chart* 
 . nel of Communication betwixt the 'Temple and 
 the Pool, by which the bloody Water was at 
 proper times let down from the Temple into 
 it , and a Sluce to flop it from flowing in con- 
 flan tly, in fmall Quantity s, and with little 
 force. And even this cannot be reckon'd a 
 precarious or improbable Suppofition. For, 
 fince the Pool was not far from the Temple, 
 and that there muft have been a proper Re- 
 ceptacle for the bloody W T ater of the Sacrifices, 
 and fome way of conveying it from the Tem- 
 ple -, we cannot think of a more likely Con- 
 veyance, than by fuch a Channel as I fuppofe 
 
 there 
 
 * See Dr. Hammond's Notes on Jol. v. 2.
 
 Our SAVIOUR'* Miracles. 117 
 
 there was betwixt the Receptacle at the Tern- 
 pie, and the Pool. Now admitting this one 
 particular, every thing elfe will follow of 
 courfe. The MeJJenger who came down from 
 the Temple muft agitate and trouble the Wa- 
 ter, by drawing up the Sluce, and letting the 
 bloody Water flow in with force into the Pool. / 
 And from the Mixture of thefe Waters in the 
 Heat of the Day, a healing Virtue wou'd na- 
 turally a rife. 
 
 M. If this happen'd but once in a Year (as Difc. 3. p. 
 Cbry/bftom thought) it is not likely that a great **' 
 Number of difeafed People wou'd have wait- 
 ed in the Porches of the Pool : efpecially when 
 they were fure that one of them only cou'd be 
 cured at a time. 
 
 N. I'm of your mind. And therefore fmce 
 St. John allures us, that Numbers of the dif- 
 eafed ujually lay at the Pool i we muft con- 
 clude that Chryfoftom was much out in his Con- 
 jefture. It is more likely that the time of the 
 MeJJenger's coming down was very uncertain : 
 and that the bloody Water was let into the 
 Pool not only every Day of each great Feaft, 
 which included a whole Week ; but as often as 
 there was a Quantity of bloody Water fuffici- 
 en,t to give a healing Virtue to the Pool ; 
 which might be found out by Experience, and 
 repeated Trials. St. John tells us the Mef- 
 fenger came down, K<XT<* K*igo\ ; which may 
 be render'd, * from time to time , that is, as of- 
 ten as there was occafion. And feeing there 
 were dayly Sacrifices offerM in the Temple ; 
 we may reafonably fuppofe that the Recepta- 
 cle ther/e might be often emptyed : and that 
 I 3 there- 
 
 * Thus in 'Acts ii. 46. KMT* o\MV t is rightly 
 from Houfe to Houfe,
 
 1 1 8 A Conference upon 
 
 SECT. ill. therefore many difeafed Perfons were cured at 
 the Pool every Year ; or at leail had an op- 
 portunity of finding that their Difeafes were in- 
 curable. 
 
 M. But why was there only one difeafed 
 Perfor. cured at a time ? This is a very unac- 
 countable Circumftance ; and enough to make 
 us fufpect the Truth of the whole Story. 
 
 N. The upper Part of the Pool, into which 
 the difeafed went down, might be fo narrow, 
 that it cou'd not conveniently hold more than 
 two or three at a time ; namely, the difeafed 
 Perfon, and his Afiiftant, and perhaps the Mef- 
 fenger from the Temple ; who after letting- 
 out the bloody Water into the Pool, might 
 farther agitate the mixt Waters, while the dif- 
 eafed Perfon bath'd in them. 
 
 M. It feems very improbable that any part 
 of a Pool mou'd be fo narrow as to hold but 
 two or three Perfons. 
 
 N. It might be artificially contrived fo when 
 the Porches over it were built, that the bloody 
 Water being mixt at firft with a fmall Quanti-. 
 ty of Water in the bathing part of the Pool, 
 the healing Virtue of the Water and Blood, 
 forcibly mixt, might be the greater ; and the 
 opportunities of healing the difeafed be the 
 more frequent. If the upper or bathing part 
 of the Pool adjoyning to the Channel from the 
 Temple had not been made narrow, the bloody 
 Water wou'd have been too foon diffufed over 
 the Pool ; and have loft its medicinal Virtue, 
 by being mixt with too great a quantity of o- 
 ther Water : but being confin'd within a pro- 
 per Compafs fit for bathing in, it muft flow 
 down the Pbol gently by fome narrow out-let ; 
 and no fader than it came from the Channel. 
 
 This
 
 Our SAVIOUR 's Miracles. 119 
 
 This is at leafl a confident and probable Ac- SECT. Iir. 
 count of the Cures wrought by the Waters of 
 Bethefda. There is another Account of it in 
 Dr. Hammond's Notes on the place ; who cau- 
 tioufly rejects the vulgar Notion of an Angel's 
 coming down from Heaven to trouble the Wa- 
 ters : and imputes their healing Virtue chiefly 
 to the Sacrifices being wafh't in the Pool, af- 
 ter they were killed. But whether this, or the 
 conveying of the Blood, viz. of the Sacrifices, 
 as well as the Water they were wafh't in, by a 
 Channel from the Temple to the Pool, be 
 more .probable , and likelyeft to give a medi- 
 cinal Quality to the Pool, I leave others to 
 determin. Either view of the Cafe will fuffi- 
 ciently account for the healing Virtue of the 
 Waters of Bethefda in fome particular Diftem- 
 pers, without any Miracle. And as the Doctor 
 rightly obferves here, the Chriftian Religion 
 is no-way concerned in the Miraculoufnefs of 
 any Cure wrought at that Pool ; feeing this 
 Benefit was afforded the Jews before Cbrift's 
 coming ; and was continued to them at the 
 time of their refuting and crucifying of Je- 
 fus. 
 
 M. Ay, there is the Cafe. The defcent of 
 an Angel into the Pool being fuppofed to be 
 a Jewijb Miracle ; that Orthodox Divine made 
 no Scruple of explaining it away. But had he 
 taken the fame freedom with any Miracle of 
 Jefus, he wou'd have been fufpe6ted of Infide- 
 lity, and charg'd with Profanenefs. And if 
 you were to publifh the Account you have 
 now given us of the Cures wrought at Bethefda , 
 you wou'd pafs among fome of your Brethren 
 for a very Free-Thinker. 
 
 I 4 TV. I
 
 i2o A Conference ufon 
 
 SFCT.III. TV. I endeavour always to lay afide Preju^ 
 
 * S -'V^ ' dice and Prepofleflion ; that I may think and 
 judge as freely, and impartially of every thing 
 as- 1 can. And I lay it down as a Maxim, 
 that thofe Facts onjy are to be reckon'd mira- 
 culous * which cannot be rationally and confift- 
 ently accounted for in a natural way. Now 
 fince you and I agree, that the common Cures 
 at the Pool of Bethefda might very well be 
 wrought without the help of an Angel ; I think 
 we may difmifs this Point, and proceed to fome 
 other. 
 
 pin 23. p. M. The chief Objections are flill to come. 
 
 * 5 * For inftance j fuppofing there was no Angel 
 
 concern'd in the Cures wrought at the Pool ; 
 how came it tq pafs that there was not better 
 care taken by the Civil Magiftrates ofjerufa- 
 lem about the difpofal of the Favour or Privi- 
 lege of being cured, to this or that poor Man, 
 according to their NecefTitys, or Deferts, or 
 the time of their coming to the Pool, as Equi- 
 ty feem'd to require. To fuppofe they wou'd 
 leave fuch a Favour to the ftruggle of a Mul- 
 titude is abfurd and incredible. 
 
 N. If the Magiftrates appointed any Officer 
 to infpect this Affair, he might prefer and af- 
 fift thofe that cou'd befl reward him. And 
 for that Reafon the foor lame Man whom our 
 Saviour cured, wou'd Hill have been neglect- 
 ed. But what if they miftook or neglected 
 their Duty in this Cafe ; and did not take care 
 to preferve good Order at the Pool ? What if 
 they, or thofe they entruiled, were not quite fo 
 righteous and vigilant as they ought to have 
 been ? Is this a Suppofition fo abfurd and in- 
 credible as to invalidate St. John's Teftimo- 
 ny ? The Character of the Rulers and People 
 
 of
 
 Our S A v I o u &s Miracles. 1 2 1 
 
 ofjerafalem drawn by a Jew, (who knew them SECT. III. 
 perfectly well,, and cannot be fuppofed to mif- 
 reprefent them,) is this. " How is the faith- ira. 
 ful CITY \Jernfalertf] become an Harlot I- 
 Thy Princes, [or, Rulers,] are Rebellious 
 and Companions of Thieves. Every-one 
 loveth Gifts ; and followeth after Rewards. 
 They judge not the Fatherlefs ; neither doth 
 " the Caule of the Widow come unto them." 
 Thus it was in Ifaiab's time : and we * find 
 they were not better in our Saviour's Days. Is 
 it incredible then to think that there was the 
 leaft Negleft, Corruption, or Mifmanagement a- 
 mong Jewijh Magiftrates ; or indeed among 
 any Rulers whatever ? I'm furpriz'd that Mr. 
 W. fhou'd have mentioned this among his Ob- 
 
 M. What think you thqn of the forts of im- Difc 3< 
 potent Folk that lay at the Pool to be cured ; tf- 
 the Blind, the Half, and die Withered? What 
 did any of tbefe there ? Cou'd any of them be 
 fuppos'd nimble enough of Foot to ftep down 
 firft into the Waters, and carry off the Prize 
 of Sanation, before many others of various Di- 
 ftempers ? 
 
 N. Experience probably had fhown that the 
 Waters were beneficial chiefly to fuch kind of 
 difeafed Perfons -, and perhaps to them only. 
 The Evangelift fays indeed, that wbofcever ftept 
 in firft after the troubling of the Water, was 
 made whole of whatfoever Difeafe he had. But 
 it feems reafonable to reftrain that general Ex- 
 preffion, to whichfoever of the impotent Per- 
 fons that were fpoken of before : fo that the 
 firft of them who went into the Pool was cured 
 
 of 
 
 * See Jof. <b Bell. Jud. /. 7- c. 8.
 
 122 
 
 A Conference ufon 
 
 SECT. III. of his lilnefs ; whether he was Blind, Halt, or 
 ^OT^ Wither* & Indeed fuch Perfons were more like- 
 ly than other difeafed to reap Benefit by bath- 
 ing in fuch bloody Water as was let down 
 from the Temple into the Pool, For, furpri- 
 zing Cures of this kind have been wrought by 
 putting a lame Arm or Leg into the , Belly of 
 a Beaft as foon as it is open*d ; or by apply- 
 ing the warm Intrails, or the Skin of a Sheep 
 newly flea'd, to the Limb affetfted. And fee- 
 ing the Blood of the Sacrifices and the Water 
 their Intrails were wafh't in, might be quick- 
 ly convey'd almoft warm (fomfetimes) into the 
 Pool, in the Heat of the Day -, the mixt Wa- 
 ters of it might in a great Degree have the 
 like healing Quality ; and be particularly fit 
 for curing any fort of Lamenefs, or diibrders 
 of the Mufcles or Nerves, rather than other 
 Difeafes. 
 
 Difc. 3. p. M. Whatever the Virtue of the Waters 
 might be none of the Perfons St. John mentions 
 cou'd expect the Benefit of them, for want of 
 good Feet and Eyes : and therefore they might 
 as well have flayed at home, as have reforted 
 to Bethefda for a Cure. He muft therefore 
 have forgot himfelf; or blunder'd egregioufly. 
 There might be many of other Diftempers ; 'but 
 there cou'd be neither blind, halt, nor wither* d, 
 - without fuch an Abfurdity as abfolutely dif- 
 parages the Story , and blafts the Credit of 
 the' Relator. I know not what Fools the dif- 
 eafed ofjerufalem might be of old , but if there 
 was fuch a. -Prize of Health to be ftrove for 
 by the diftemper'd of London, I appeal to all 
 Men of common-fenfe, whether the blind, the 
 lame, and the withered wou'd offer to put in 
 for it. 
 
 N. They
 
 Our SAVIOUR'^ Miracles. 1 2 3 
 
 N. They did not come to the Pool toftrive SECT. III. 
 who fhou'd be firft healed ; but to be cured ^-^V*-' 
 as foon as they conveniently cou'd. Tho' one 
 only cou'd go into the Pool at a time -, yet 
 each might have his Turn : and all of them 
 hope to be cured at laft. Even the want of good 
 Eyes and Feet cou'd not be fuch a hinderance 
 as you feem to imagin. For, the fame Eyes 
 and Feet that brought them to the Pool, might 
 ferve to help them into it. No doubt they 
 had the Afliftance of their Friends when oc- 
 cafion required it. And it was for want of 
 this only, that the poor lame Man was fo long 
 neglected. If the Blind and Lame had had 
 good Feet and Eyes 9 they cou'd not have come to 
 Bethcfda for a Cure. It is ftrange that the very 
 want o/what they came for to the Pool, fhou'd 
 be thought a Reafon why they ought to have 
 fayed at fame! And it is hard that while Mr. 
 W. falls into the groflfeft Abfurditys ; he fhou'd 
 charge his own fenfelt-fs Blunders upon the 
 Evangelift. 
 
 M. I have ftill one Objection more againft oifc. 3. p. 
 this Story, and it is fo very ftrong, that it 49 ' 
 abfolutely deftroys the fame of Jejits for a 
 worker of Miracles. In the five Porches by 
 the Pool of Bethefda, there lay a great Mul- 
 titude of impotent Folk, blind, halt, and wi- 
 thered: why then did not Jefus heal them? 
 Here was a rare opportunity for difplaying 
 his healing and Almighty Power: and why 
 did he not exercife it to the relief of that Mul- 
 titude of impotent Folk ? If he cou'd not cure 
 them ; there is an end of his Power of Miracles. 
 And if he wou'd not ; it was want of Mercy 
 and Compafiion in him. Which way fo- 
 ever we take this Cafe, it turns to the dif- 
 honour of the Holy Jefus. 
 
 N. This
 
 24 ^ Conference upon 
 
 .IIIj N. This Objection admits of feveral An- 
 fwers : and each of them I think is fatisfaftory. 
 And (i.) Tho* Jefus did not cure the other 
 difeafed Perfons that -lay in the Porches of 
 Betbefda, when he heal'd the lame Man ; per- 
 haps he did it afterwards , on a more proper 
 occafion ; when there might be more Witnefles 
 prefent , and particularly fome of the Scribes 
 and PharifeeS) or Rulers of Synagogues ; 
 before fome of whom he often chofe to per- 
 form his miraculous Cures. The filence of the 
 Evangelifts is no Argument againft this Sup- 
 pofition : fmce Chnft certainly did * many 
 Miracles, which none of them do particularly 
 mention. (2.) In Cafe Jefus healed but one 
 of many that perhaps lay then at the Pool, 
 there might be fufficient Reafons for his fing- 
 ling out him, and not curing the reft. He 
 had probably lain longer there than any of 
 the others. He was helplefs and deftitute. 
 And his Illnefs fecms to have been incurable. 
 While the reft having Friends to afiift them, 
 and Difeafes lefs inveterate, might be cured 
 in a natural way by bathing in the Pool : fo 
 that to beftow a miraculous Cure upon them 
 might be unneceiTary. (3.) It is likely that 
 the difeafed at Bethefda did not .defire any 
 Relief from Jefus. For, it does not appear either 
 from this Pafiage of St. John, or any Part of 
 the Gofpels, that he ever rejected any that 
 came to him for Relief. But if he over-look't 
 thofe who did not apply themfelves to him-, 
 that can be no Argument either againft his 
 Mercy, or his miraculous Power. Of both he 
 gave fufficient Proofs in the numerous Won- 
 ders 
 
 * See Man. iv. ^3, 14. Ch. ix. 35. M-fr. i. 34. 
 Luk, iv. 40. Job. vi. :,
 
 Our S A v i o u R'J Miracles. T 2 5 
 
 tiers he wrought. And if he ever neglected SECT. Ill 
 any diltrefs't Perfons, we muft conclude that 
 he had wife Reafons for it. He might know 
 that the Ends of Providence in afflicting them, 
 were not as yet obtain'd : that their Cure 
 wou'd have prevented their Repentance; and 
 have confirm'd them in their Wickednefs : 
 or that their Afflictions tended more to their 
 Improvement in all Virtue and Goodnefs, 
 than Eafe, Health, and Profperity cou'd do. 
 Either of thefe, (or perhaps other unknown) 
 Reafons mfght be fufficient tojuftify our Sa- 
 viour's curing one Perfon only at Bethefda^ 
 and over-looking the reft. (4.) The chief De- 
 fign of his Miracles was not to relieve Peo- 
 ple's prefent Wants, Pains, and Troubles. 
 This was but a fecondary View, and a fubordi- 
 nate End, in the many wonderful Cures, and 
 other Miracles he wrought. The main defign 
 of them was to prove his divine Mifiiom, and 
 to attelt the Truth of his Doctrine: not fo 
 much to relieve People's bodily Difeafes, as 
 the Diforders of their Soul : to awaken, in- 
 ftruct, improve, and change their Minds ; 
 and to make them not only found and well ; 
 but wife, and good. When thefe higher 
 Aims cou*d not be attained in fome degree, 
 Miracles were improper. Therefore Jefus 
 wrought his, only upon important Occafions ; 
 as Wifdom directed him : upon fuch Perfons 
 generally, as by the Afflictions they labour'd 
 under, had attain'd to that patient, humble, 
 and fubmifllve Temper, that truft in God, 
 and due regard to Truth, which is meant by 
 the Faith that Jefus ufually required in thofe 
 whom he miraculoufly healed, or at leaft in 
 fuch as brought them to him. Where this 
 
 Faith
 
 126 A Conference .upon 
 
 SECT. III. Faith or upright Difpofitioii of Mind was 
 1 not found ; neither in the difeafed Perfons 
 themfelves, nor in the People among whom 
 they lived ; he cou'd not do many wonderful 
 Works : that is, it wou'd have been in vain, and 
 imprudent for him to have wrought many 
 Miracles among them. His divine Power 
 was always the fame : and he was always equally 
 kind and beneficent to Mankind ; and com- 
 paflionate towards the miferable. But both 
 his Power and his Goodnefs were necefTarily 
 directed by Wifdom -, which always reftrain'd 
 him from every imprudent Aft ; and from 
 . working any Miracle that wou'd have 
 been either ufelefs, improper ', or unfeafon- 
 able. And fuch perhaps the miraculous Cures 
 wou'd have been, that he might have wrought 
 on the difeafed at Bethefda. But, (5.) CbrifP* 
 not curing every infirm Perfon he might fee 
 there, is juft fuch a Proof of his wanting ei- 
 ther fufficient Goodnefs, or a miraculous Power ; 
 as the Almighty's not preventing, or not 
 miraculoufly removing, all kind of Difeafes 
 among Mankind, is an Argument againft ei- 
 ther his Omnipotence, or his Goodnefs. For 
 the Atheift might as well urge, that if God 
 cannot cure the difeafed; there is an end 
 of his Almighty Power : and if he will 
 not, it is want of Mercy and Compaffion in him. 
 The fame Anfwer will ferve both Objections : 
 and it is fo very obvious (as I have fully mown 
 you,) that one wou'd think the moil thought- 
 lefs Infidel cou'd not over-look it. 
 
 M. I will not pretend to reply to your fe- 
 veral _Anfwers in the fame order that you men- 
 tion'd them \ but muft fpeak of Things as they 
 come into my Mind. Of the good or ill Dif- 
 
 pofitions
 
 Our S A v i o u R'J Miracles. i 2 7 
 
 pofitions of the difeafed at Bethefda we can SECT. m. 
 fay nothing. They were probably as well dif- V-~v~s^ 
 pofed as the lame Man whom Jefus cured, 
 without his having made any Application to him. 
 I grant that he might have healed them after- 
 wards : but there is no Reafon to fuppofe 
 that he did ; or St John wou'd have told 
 us fo, for his Mailer's honour 
 
 N. You will excufe my interrupting you one 
 Moment to put you in mind of what I ihou'd 
 have mentioned before i that in the very next 
 Chapter, Saint John tells us, that when Jefus ch. vi. \, 2 . 
 went over the Sea of Galilee (or Lake of Gen- 
 mfareth) a great Multitude followed him, becaufe 
 theyfaw bis Miracles which he did on them that 
 were difeafed. His Words are eV/ T&V d&tvxv- 
 TUV ; the very fame term that he ufed in the 
 foregoing Chapter, concerning thofe at the 
 Pool of Bethefda : fo that in both places it 
 might (and fhou'd) have been render'd 
 infirm^ or impotent Folk. Now if any of 
 the Miracles that the Multitude faw, were 
 wrought at Jerufalem, as feems probable ; 
 it is as likely that they mou'd be done upon 
 the infirm (or difeafed} Perfons at Bethefda, 
 as on any other. 
 
 M. This is all Conjecture. As to your o- 
 ther Anfwer, that when Jefus cured the lame 
 Man, he might leave the other difeafed to 
 be cured by bathing in the Pool j all I mall 
 fay is, that they were little obliged to him for 
 his kindnefs. It wou'd have mown more Hu- 
 manity and Compaflion to have healed them 
 all at the fame time ; and not to let them 
 wait, we know not ho\y long, for a Cure. 
 
 N. The trial of their Patience for a while 
 might conduce more to their true Welfare and 
 
 Hap-
 
 is8 A Conference upon 
 
 SECT. II I. Happinefs, than an immediate Cure. For, if 
 t-'OPO they were vicious, the continuance of their 
 Affliction might help to reform them. And 
 if they were good ; their Patience, Submiflion 
 to the divine Will, and other Virtues wou'd be 
 the more improved and confirm'd. Befides, 
 fmce they had all a fair Profpect of being 
 cured by bathing in the Pool, and perhaps 
 very foon too ; this was a fufficient Reafon for 
 our Saviour's declining to work Miracles 
 merely to haften thofe Cures which they might 
 be fure of obtaining in a natural way. 
 Difc.s-p.ye. M. The Evoxgelifts Matthew, Mark, and 
 Luke tell fuch Storys of Jefus' & healing Power^ 
 as wou'd incline us to think he cured all 
 wherever he came. They fay he healed all 
 manner of Difeafes among the People : and they 
 mention particular Times and Places where 
 all the difeafed were healed by him. Which 
 Aflertions imply that his healing Power was 
 moft extenfive. But this Story in St. John 
 confutes and confounds all. He no-where 
 talks of Jefus's healing of many ; nor of all 
 manner of Difeafes ; much lefs of all that were 
 difeafed : which if it be not like a Contradiction 
 to the other Evangelifts., is fome Diminution of 
 their Authority ; and enough to make us 
 fufpect that they ftretch't much in Praife 
 of their Matter > and faid more to his Ho- 
 nour than was ftrictly true. 
 
 N. Tho' St. John does not fay in exprefs 
 Terms that Jefus healed many ; yet he declares 
 this in equivalent Expreflions. For we not only 
 ' rii 47 ' ^ nc * * n k* s Gofpel, that Jefus did many Mi- 
 ch. "V/' rades j and many good Works ; by which mi- 
 ch. vi. 2. racitlous Cures are evidently meant : but he 
 'tells us that a great Multitude followed Jefus, 
 
 bccaufc
 
 Our SAVIOUR^ Miracles, t 2 9 
 
 becaufe they faw his Miracles which he did on Seer. IIL 
 them that were difeafed. Now firtce in St. 
 John's Gofpel, the doing many good Works 
 manifeftly fignifys the doing many Miracles 
 upon the difeafed ; ^that is, the healing of many ; 
 (for thefe are all equivalent Expreflions ;) to 
 affirm that St. John in #0 ^/tfr<? of his Gofpel 
 talks of Jefus's healing of many^ is a dire<5t 
 Contradiction to the Evangelift* and faying, 
 in other Words, that he no-where talks of 
 Cbrift's doing many good Works ; or wonderful 
 Cures, or Miracles upon the difeafed. His not 
 taking particular Notice of many miracu- 
 lous Cures recorded by the other Evangelifts^ 
 can be no Diminution of their Authority ; be- 
 caufe, from the whole Tenor of his Gofpel, 
 it manifeftly appears that his main view in 
 compofmg it was to fupply fome of their Omif- 
 fions ; and to relate fuch Things chiefly as 
 they had not mentioned. Silence when one 
 is obliged, or expected, to fpeak in defence 
 of the Truth, is generally fuppofed to imply 
 confent. And St. John's, filence as to the 
 Facts recorded by the other Euangelifts is fo 
 far from being like a Contradiction to them, Wf 
 (as Mr. W. pretends ;) that it plainly implys his fl 
 confent to their Teftimony, and an Approba- 
 tion of what they fay. 
 
 M. I think it looks very fufpicious at leaft 
 that the other Evangelifts fhou'd reprefent Jefus 
 as curing all Perfons wherever he came : while 
 on the other hand St. John though he fpeaks 
 of & great Multitude of impotent Folk at Bethefda, 
 fhou'd tell us only of his curing one lame Man 
 among them; Jtfus cannot be fuppofed to 
 heal many in any place, much lefs all manner 
 of Difeafes -, or he had never let fuch a Multi- 
 K tude
 
 i^o A Conference up on 
 
 SECT. III. tudc of poor Wretches pafs without the Exer- 
 oi^^ 01 cife of his Power and Pity on them. Some 
 p. C P -good Reafon then mult be given for Jefus's 
 conduct here ; and fuch a one as will adjuft 
 it to the reports of the other EvangeKftt ; 
 or Infidels will think that either they ro- 
 manced for the honour of their Mafter > or 
 that St. John in fpite told this Story to the 
 Degradation of him. 
 
 N. I have faid enough to vindicate the 
 Conduct of Jefus in curing only the impotent 
 Man at Bethefda - y even fuppofing he did not 
 afterwards heal the reft. And to adjuil St. 
 John's Account of this matter with what the 
 other Evangelifts fay of his curing all manner 
 of Difcafes ; I need only obferve tha* they do 
 not afTert that he always cured all the fick or 
 diftrefs't wherever he came ; but only that he 
 - healed all that were brought to him ; and are 
 therefore fuppofed to have apply'd themfelves 
 to him for relief. Such he never rejected. He 
 fometimes cured others indeed, who did not 
 feem to expect or defire it. But their good 
 Difpofitions, or their deplorable State, might 
 recommend them as proper Objects of his 
 abundant Goodnefs : or other weighty Rcafons 
 might render their miraculous Cure peculiarly 
 fit and necefTary. St Matthew and St. Mark 
 Mar. vi. ;. tell us that Jefus cou'd do no mighty Work 
 in his-own Country, becaufe of their unbe- 
 lief; except his laying his Hands on a few 
 ^ftck People, and healing them. So that thefe 
 Evangelijh do not reprefent Jefus as exercifmg 
 his miraculous Power, at all times, and in 
 every place, alike. And on the other hand St. 
 John does not fay that any of thofe who arc 
 fuppofed to have lain at the Pool of Betbefda, 
 
 defired
 
 Our SAVIOUR'^ Miracles. 
 
 defired his Afiiftance, and weredeny'd it. But 
 he mentions the many Miracles, the many good 
 Wvrks, or miraculous Cures, he wrought upon 
 the dijeafed. So that there is not the leaft 
 appearance of any Contradiction or Difagree- 
 ment betwixt St. John, and the other Evan- 
 gelifts. His no,t faying in exprefs Words that 
 Jefus healed all manner of Difeafes and Infirmitys 
 among the People, can no more lefferi the Au- 
 thority of the other Evangelifts ; than his ta- 
 king no Notice of the many particular Mira- 
 cles, and wonderful Cures, that they relate. On 
 the contrary, fince he wou'd have been obliged 
 to declare the Truth, in cafe they tad any- 
 way fwerved from it ; his filence, and not 
 contradicting their Account of Things, is in 
 effect giving his Approbation, and additional 
 Teftimony to all that they fay. 
 
 T. Dinner is upon the Table, Gentlemen. 
 
 M. It is very well. I wou'd rather dine, 
 than difpute ac prefent. 
 
 K 2 SECT.
 
 A Conference up on 
 
 SECT. IV. 
 
 SKCT.JV. T. TT'M afraid Mr. M. we fliall fcarcc be 
 
 *x"Vw J^ a bie to g O thro' all the Six Difeourfes to- 
 Day. As yet we have difpatch't but three of 
 them. 
 
 M. The Objections in the three laft are 
 ftronger too than thofe we have now con- 
 fider'd , and will afford more Scope for Ar- 
 gument and Debate. 
 
 N. Let us not lofe time then , but proceed 
 to cxamin the Miracle that Jtftts wrought 
 
 John n. on t he Man that was born Blind. 
 
 Dire. 4. p. 4. jtf t As far as one may guefs by the Evan- 
 gelical Hiftory, Blindnefs was the Diftemper 
 ihztjefus frequently exercifed his Power upon : 
 and there is no doubt to be made, but he healed 
 many of one Wcaknefs, and Defecl or other 
 in their Eyes. But whether he wrought any 
 Miracle upon any he is fuppofed to have cured 
 is uncertain. Unlefs we knew that the fore or 
 blind Eyes he cured were abfolutely out of 
 the reach of Art and Nature , Infidels will 
 imagin, and fuggeft, that he was only Mafter 
 of a good Ointment for fore Eyes ; and be- 
 ing fuccefsful in the ufe of it, ignorant Peo- 
 ple wou'd needs think he wrought Miracles. 
 
 Dif.4.p.f. N. But I hope you will grant that " if 
 " Jefus at any time ufed no Medicines ; but 
 *' only with a Word of his Mouth cured the 
 " Blind i and they inftantly recovered their 
 " Sight, as the Word was fpoken; in fuch 
 <c Cafes there muft have been a real and great 
 
 " Miracle ;
 
 Our SAVIOUR'/ Miracles. i $ ^ 
 
 *' Miracle; let the Blindnefs, or Imperfecti- SRCT.TV. 
 " on of their Sight before be of what kind ^-OT^ 
 *' or degree foever ; and whether curable 
 4t by Art or not ". , 
 
 M. I grant that to cure Blindnefs in a 
 Moment without the ufe of any Medicine, 
 or other Means, is a miraculous Work. 
 
 N. Well: St. Luke fays that Jefus gave ch. vii.i. 
 Sight to feveral blind Perfons, in Prefence of 
 the two Difciples whom John the Baptift 
 fent to him. And St. Matthew tells us that Ch - 34-' 
 Jefus cured two blind Men without the ufe 
 of any means. He only touch* t their Eyes; 
 and immediately they received Sight. 
 
 M. I don't like that touching of their Eyes: 
 there is fomething in it looks fufpicious. How 
 do we know but by that touch he anointed their 
 Eyes with fome Balfam or other Medicine 
 that he fecretly concealed in his Hands ? 
 
 N. Whatever Diftempers Jefus cured, he 
 commonly laid his Hands on the difeafed, or 
 touch' t them : and fometimes he touch 1 7 the 
 Part affected: which was only a natural 
 Motion of the Hand, ufed as a fign of his 
 conferring upon them the bleffing of Health. 
 This motion was fo habitual to him, that he 
 even touch* 7 the Bier when he raifed the Widow Luk. vii. 14. 
 of Nain's Son : and lifted up his Hands when ch.xxiv.yc. 
 he blefs't his Difciples at his Afcenfion. No 
 Motion cou'd be more natural ; nor any Sign 
 more fignificant of his miraculous Power, 
 than his touching the Sick, or laying his Hand 
 upon them. And there is no more Reafon to 
 fancy that, in touching the Eyes of the blind Men, 
 he anointed them with any thing i than to 
 fuppofe that he anointed Malcbus's Ear when Luk. xxii. 
 he healed it with a touch i or Peter's Mother- ft ' 
 in-law, when he touch' 7 her Hand? and cured Matt, rm- 
 K 3 her "'
 
 1 3 4 ^ Conference upon 
 
 SECT. IV. her of a Fever : or that he befmear'd the 
 J^V^ Leper when he touch* t him, andfaid, I will; 
 4- be tkou clean : upon which his Leprofy imme- 
 
 diately departed. Seeing in thefe, and many 
 other Inftances, he manifeftly fhowed a divine 
 Power ; and cured the moft grievous dif- 
 orders in a Moment, without the ufe of any 
 means j what can be more abfurd than to fup- 
 pofe that he wou'd in any Cafe have recourfe 
 to fecret Tricks, and underhand Practices ? 
 Befides, I appeal to the moft skilful in Phy- 
 fick and Surgery, whether there be any Bal- 
 fam, or Medicine whatever that will cure 
 natural Blindnefs, the very Moment it is ap- 
 ply'd to the Eyes : and whether fuch an in- 
 ftantaneous Cure is not to be reckoned mi- 
 raculous, whatever Medicine you may fuppofe 
 to be fo apply *d. 
 
 M. We have nothing to do at prefent with 
 your two blind Men whom Jefus cured by 
 a touch only. We are to examin the Cure of 
 Blindnefs that he wrought by the means of 
 an Eye-falve made of Dirt and Spittle. 
 
 N. I mentioned the other, becaufe you 
 
 faid it was uncertain whether Jefus ever 
 
 wrought a Miracle in curing any-one that 
 
 was Blind. And feeing thefe two mention'd 
 
 by St. Matthew were (according to Mr. /-^Vs 
 
 Difc.4- p. Conceffion) miraculoufly cured-, there is no 
 
 * Reafon to doubt but the Cure of the Man 
 
 that was lorn Blind, was equally miraculous. 
 
 Wfc. 4. p. M. Sir William Read, tho' no Scholar, nor 
 
 of acquired Abilitys in Phyfick and Surgery, 
 
 yet cured his thoufands of fore or blind Eyes ; 
 
 and many of them too to the Surprize and 
 
 Aftonifhment of profefs't Surgeons and Phy- 
 
 ficians. And you cannot prove that Jefus 
 
 cured
 
 Our SAVIOUR V Miracles. 
 
 cured v/orfe or more difficult Diftempers in 
 the Eyes. 
 
 N. But neither Sir William Reid, nor any 
 other Cculift, ever pretended to cure Blind- 
 nefs, v ithout the ufe of proper Inftruments, 
 or Medicines. 
 
 M. Nor did ft/us in the Cafe before us. 
 For he ufed a peculiar Ointment ; and pre- 
 fcribed bathing in order to cure the blind 
 Man. And tho' he recover'd his Sight upon 
 it, this might happen without a Miracle. 
 OurSurgeons with their Ointments and Wafh- 
 ings can cure fore and blind Eyes of one fort 
 or other : and here Jefus did no more. 
 
 7V. If the means he ufed were not natural, 
 nor any-way proper to cure Blindnefs ; what- 
 ever the defign of them was (which mall 
 afterwards be confider'd,) the Application of 
 fuch improper and ineffectual means can no 
 more leflen the miraculous Cure, than if he 
 had ufed no means at all. 
 
 M. Let us keep to fome Method in our In- circ. 4 . p . 
 quiry. There are two Exceptions againft the 7> 
 Miraculoufnefs of this Cure : firft, we know 
 nothing of the Nature of this poor Man's 
 Blindnefs : and then Jefus ufed human means 
 in curing it. Now unlefs we knew what v/as the 
 defect of the Man's Eyes ; and whether it was 
 curable by Art, itisimpoilible to determin whe- 
 ther there was a Miracle wrought in curing him. 
 N. , Whatever was the defect of the Man's 
 Eyes, or the Nature of his Blindnefs, it feems 
 to have been of the worft fort ; feeing he was 
 Blind from his Birth : and his Cafe was in 
 thofe Days reckoned incurable : For, as he * 
 told the Pharifees^fmcethe World began, it was joh. ia-s*. 
 not heard that any Man open'd the Eyes of one 
 that was born Blind. 
 
 K 4 M. Tho'
 
 1 3 6 A Conference uf on 
 
 SECT. IV. jVf. Tho* he was born blind, Time, Nature, 
 
 t/^Y^J and Art might give him relief. Nature wilt 
 not only by degrees work the Cure itfelf : 
 but the feafonable help of a good Oculift 
 will foon expedite it, tho* in time of Infancy 
 
 pifc. 4. p. he cou'd be of no ufe. And who knows but 
 that this might be the Cafe of this blind Man ; 
 whofe cure Jefus by his Art did only haften 
 and help forward. There is Ground enough 
 to fufpecl that it was not a divine Power 
 which healed the Man , or Jefus had never 
 prepared and order'd an Ointment and Warn 
 for him. 
 
 N. While you doubt of his acting by a divine 
 Power in this Cafe, you grant in effect: that he 
 was indued with a fupernatural or divine 
 Knowledge : for, without this, he cou'd not 
 certainly know the internal Frame of the 
 Man's Body, and the Texture and Confti- 
 tution of his Eyes ; what fteps Nature had 
 taken towards working the Cure by herfelf -, 
 and what means were proper to haften and 
 help it forward. If he had fuch a. fupernatu- 
 ral Knowledge as this, it will be as good a 
 Proof of his having it from God, and act- 
 ing by a divine Commifiion, as any Miracle 
 whatever. 
 
 jbid M. Without inquiring into the Nature of 
 
 the Man's Blindnefs ; Til grant that if Jefus 
 had cured him in a Moment, without the 
 ufe of any means ; it wou'd have been a 
 real Miracle. But his ufe of Warning, and 
 Ointments abfolutely fpoils the Credit of the 
 Miracle : for we ought not to afcribe that 
 % Cure to the immediate Hand and Power of 
 God, which Balfam and Medicines are apply'd 
 to produce. 
 
 N. What-
 
 Our SAVIOUR'.? Miracles. 137 
 
 N. Whatever might be the ufe or defign SHCT.IV. 
 of fpreading Clay and Spittle on the Man's V^f^ 
 Eyes, and directing him to warn hirhfelf in 
 Siloam , you cannot pretend that thefe were 
 human means, that had any natural Efficacy Dir c . 4 . P . 
 in reftoring his Sight. Mr. W. fays that a lc 
 Balfam of Dirt and Spit tie is fuch an Eye-falve p . ,,. 
 as for abfurdity, whim, and incongruity was 
 never equall'd, either in jefl^ or earneft ; and 
 that it is more like to put out one's Eyes, 
 than to reftore a blind Man to his Sight. 
 So that it cou'd not be naturally operative p . . 
 and cffettvvt of the Man's cure. Now fmce 
 the means that Jefus ufed on this bccafion, or 
 rather the Things that he did, were no-way 
 proper or effectual to reftore the Man's Sight 5 
 his Cure is ftill as miraculous, as if Jefus 
 had done nothing to him at all. 
 
 M. Why then did he ufc this ftrangc Salve ; out. 4. p. 
 when for the fake of the Miracle ; and for " 
 the honour of his-own Power, he fhou'd have 
 cured the Man with a Word fpeaking ? To 
 this Quell ion you muft give fuch an An- 
 fwer as will confift both with the Wifdom, 
 and the Power of Jefus : elfe you muft either 
 give up the Miracle ; or make him a vain 
 infignificant and trifling Agent. 
 
 N. To folve this difficulty it wou'd be fuf- 
 ficient to affign any one Reafon that Jefus 
 might pojfibly have for fpreading Clay and 
 Spittle on the blind Man's Eyes ; and order- 
 ing him to warn or bathe himfelf in the Pool 
 of Siloam. But I think there are two Reafons 
 to be given for it. He might do it either to 
 prepare the Man's Eyes for bearing the Light, 
 when his Sight Ihou'd be reftored ; or to 
 flrengthen the Organs of his Sight i and there- 
 by
 
 8 A Conference upon 
 
 TV. by prevent his growing Blind again. His 
 bathing in Siloam might anfwer the laft of 
 thefe Intentions : and the fpreading Clay and 
 Spittle on his Eye-lids, might ferve the o- 
 ther. It is probable that his Eye-lids were 
 faften'd together by fome glutinous Sub- 
 ftance that diftill'd from his Eyes, and was 
 thicken'd by length of time. And it might 
 perhaps be to moiften and difiblve that glewy 
 Subftance ; and to open his Eye-lids, that Jefus 
 put Clay and Spittle upon them. 
 
 M. How do we know but that this was 
 all that was wanting to reftore the Man to his 
 Sight ? 
 
 N. Becaufe it is impoflible but that fuch an 
 eafy and natural Experiment, as opening his 
 Eye-lids, muft have been often try'd, not only 
 in his Infancy, (when it was obfcrved that 
 of himfelf he did not open his Eyes ;) but as 
 he grew up towards Manhood. Nor can 
 we doubt but the other common Means and 
 Applications were ufed to reftore his Sight. 
 
 M. But why cou'd not Jefus as well have 
 made one Miracle of all ; and have open'd the 
 Man's Eye-lids^ and cured all the defects 
 of his Eyes -at once , without the ufe of any 
 fuch preparatory, and corroborating means 
 as you fuppofe him to have ufed ? 
 
 N. . Since it is contrary to Wifdom to mul- 
 tiply Miracles without Neceffity ; or to do 
 that by a fupernatural Power, which may as 
 well be effected by common means ; it was 
 more wife and fit for Jefus to open the Man's 
 Eye-lids by the help of Clay and Spittle ; 
 or to ufe any other natural means to pre- 
 pare his Eyes for the better bearing of the 
 Light when his Sight Ihou'd be reftored ; 
 
 than
 
 Our SAVIOUR'* Miracles. 139 
 
 than to produce the fame effect in a miracu- SECT.IV.- 
 lous way. For, Reafon required that Jefus 
 fliou'd exert a fupernatural Power no farther y 
 nor in other Inftances, than was abfolutely 
 neceflary. If the Man's Blindnefs confifted 
 in too great a Tenfion, or Relaxation, either 
 of the Optick-Nerves, or of any of the Coats 
 of his Eyes , or in too great a Confidence, 
 or Fluidity, of the Humours ; or an Inflam- 
 mation of any of the Coats ; or a Cataract ; 
 or other unknown diforder ; the inftantaneous 
 curing of any of thefe defects, required a 
 miraculous Power. And if feveral fuch de- 
 fects, that did not depend one upon the o- 
 ther, were to be cured at the fame time, 
 without the ufe of natural and proper means ; 
 repeated or diftinct Acts of divine Power 
 wou'd be neceflary to produce fuch diftinct 
 and independent effects. Now fince to reftore 
 the Man to the free ufe of his Sight, it was ne- 
 ceflary not only to rectify the inward Dif- 
 orders and Defects of his Eyes ; but to pre- 
 pare them by Degrees for their natural Fun- 
 ctions : Jefus might ufe fome means to open 
 his Eye-lids -, and perhaps to ftrengthen the 
 relaxt Mufcles of his Eyes, in order to fit 
 them for their proper Motions : which might 
 be one effect of his bathing in the Winter. 
 Another reafon why Jefus ufed thofe means 
 I mention'd, might be, becaufe he knew the 
 original Caufes of the Man's Blindnefs ; 
 and that when his Sight fhou'd be reftored, it 
 wou'd foon be impair'd again, if the Tem- 
 perament of his Blood, and other Humours, 
 or the Tone of the Solids were not fome-way 
 alter'd : and therefore he ufed fuch proper 
 means as, by his fupernatural Knowledge, 
 
 he
 
 1 40 A Conference upon 
 
 ' he forefaw wou'd prevent the return of that 
 Blindnefs the Man labour'd under : and which 
 probably cou'd not otherwife be prevented 
 without a continual Miracle, or rather a Se- 
 ries of Miracles, to reftrain the natural Courfe 
 of the Fluids of his Body ; or to alter the 
 peculiar Texture, or the Tone of the Solids : 
 one of which, or both, muft at firft have been 
 the original Caufe of the Man's being Blind 
 from his Birth. So that, tho* the means 
 which Jefas ufed cou'd not directly and effec- 
 tually conduce towards removing his Blind- 
 nefs (which was of too long {landing to give 
 way to any natural Method of Cure what- 
 ever ;) yet they might tend to eftablim and 
 ftrengthen his Sight when reftored ; and to 
 prevent the return of his Blindnefs. 
 
 M. If Jefus had cured him firft, and then 
 fent him to bathe in S'tloam -, there might be 
 fome Reafon to think that the bathing was 
 defign'd to ftrengthen his recover'd Sight ; 
 and to prevent the return of his Blindnefs. But 
 as Matters were managed, we do not know 
 whether his bathing was prefcribed to confirm 
 his Cure, or to effeft it. 
 
 N. Since his Blindnefs muft have flown ori- 
 ginally from fome defect, either in the Op tick 
 Nerves, or in the Coats, or Glands, or Hu- 
 mours of his Eyes j and that fuch defect a- 
 gain muft have been occafion'd by the pe- 
 culiar Conftitution of his Body, or the Tem- 
 perament of the Blood, Lymph, or other 
 Fluids , if Jefus had cured him, before the Tone 
 and Elafticity of the Solids, or the Tempera- 
 ment of his Blood and Humours, were fome- 
 way alter' d by bathing , either the Circula- 
 tion of thefe in their natural Courfe, wou'd 
 
 have
 
 Our SAVIOUR'/ Miracles, 1 4 1 
 
 have affected and diforder'd the newly recti- SECT. IV. 
 fy'd Organs of Sight i and again have laid 
 the foundation of a fecond Blindnefs, be- 
 fore the Man cou'd get to the place of bathing ;* 
 (for the fame Caufes operating, will natural- 
 ly produce the fame effects :) or, to prevent 
 this, Jefus, if he had cured him before bath- 
 ing, muft have wrought a Series of Miracles 
 to hinder the natural effects of the Circulation, 
 or Secretion of vitiated or difproportion'd 
 Fluids, in Veffels that were either too fpringy, 
 or too relax't: which having been the ori- 
 ginal Caufe of his Blindnefs, wou'd in a very 
 few Hours perhaps have again produced the 
 fame effect. For thefe Reafons Jefets wou'd 
 not cure the Man's Blindnefs till he had 
 firft ufed fuch proper means as might prepare 
 his Eyes for bearing the Light eafily, when 
 his Sight was reft o red ; and prevent the re- 
 turn of his Blindnefs afterwards. 
 
 M. But if bathing cou'd naturally produce 
 fuch a change as you fuppofe either in the 
 Solids, or Fluids of the Man's Body, as to 
 prevent the return of his Blindnefs ; we may 
 equally fuppofe that the fame alteration by 
 bathing might remove his Blindnefs without 
 any Miracle. 
 
 N. There is a vaft difference betwixt cu- 
 ring a Diftemper, (efpecially an inveterate 
 and chronical diforder-,) and preventing its 
 coming at firft, or its return when once cured. 
 The fame means will not ferve in both Cafes. 
 Health may generally be preferved by a 
 temperate ufe, and orderly management of 
 the fix Non-naturals ; (as the moft natural 
 and neceffary Things in Life are called :) 
 but when thro* any grofs Negleft, Excefs, 
 
 or
 
 142 A Conference upon 
 
 SKCT.IV. or Irregularity inthefe, a Difeafeen fues; tho* 
 the dilcreet ufe, and right ordering of the 
 Patient's Food, Drink, Exercife, Air, &V. 
 will conduce very much towards reftoring his 
 Health -, fome other means muft likewife be 
 ufed, both in acute, and chronical Dif- 
 eafes. I believe the molt proper Judges in 
 this Cafe will agree that Cold-bathing once 
 ufed in December (when the Blind-man was 
 cured,) might pqffibly produce fuch an Altera- 
 tion in his Conftitution, as Ihou'd flrengthen 
 the Organs of his Sight ; fuppofing him at 
 the very inflant of his bathing, to be mlra- 
 culoufly cured of his Blindnefs : and yet, I'm 
 perfwaded, they will not aflert that Cold-bath- 
 ing, might immediately remove the original de- 
 feels of his Eyes, which made him Blind from 
 his Birth ; and reftore him to the perfect ufe 
 of his Sight. Befides, if the means that Jefus 
 ufed were fuppofed to contribute fomewbat 
 towards the actual Cure of the Man's Blind- 
 nefs : yet if they were not intirely fufficient 
 and efficacious ; a fupernatural Power was 
 ftill neceflary to concur at leaft with thofe 
 natural means ; and to aifift their Opera- 
 tion. 
 
 M. Such a Suppofition muft either quite 
 deftroy the Credit of the Miracle, or very 
 much leflen it. 
 
 N. What may be loft in the Greatnefs of 
 the Miracle, will be got another way. For, 
 to difcover and know the moft fecret Caufes 
 of Diftempers ; the inward Texture, and pe- 
 culiar Defects not only of the blind Man's 
 Eyes, their Mufcles, Nerves, Glands, Coats, 
 Humours, &c. but of his whole Conftitution, 
 even from his very Birth ; and to know 
 
 what
 
 Our S A v i o u RV Miracles. 1 4 3 
 
 what particular Method of Cure his Blindnefs SECT. IV. 
 required ; how far the means that were ufed 
 on this occafion cou'd difpofe and prepare 
 the feveral Parts of his Eyes for their proper 
 Functions, or flrengthen them after their Cure, 
 and prevent any new diforder , how far their 
 chief Defects were to be removed by a mira- 
 culous Power ; and how to adjuft and pro- 
 portion thefe natural and fupernatural means, 
 nof only to the cure in general, but each 
 to the other ; fo that no proper means fhou*d 
 be neglected, nor any degree of fupernatural 
 Power be exerted without Necefiity : I fay, 
 to be able to difcern and adjuft all thefe 
 Things required no lefs than an omnifcient 
 Power ; at leaft it fhows that Jefus had the 
 highefl degree of divine Knowledge com- 
 municated to him. And this proves that 
 he acted by the Power and Authority of God, 
 as clearly, as -if he had cured the blind Man 
 without the ufe of any means at all. 
 
 M. I can form no Notion of a true Mi- 
 racle that needs either to be afiifted, or fup- 
 ported, by the ufe of natural means. If the 
 cure of this blind Man had been really mi- 
 raculous, his Sight wou'd have been intirely 
 reftored at once j and all the defects of his 
 Eyes cured, without the help of an Eye-falve 
 and Cold-bathing. 
 
 N. You may remember I proved before 
 in the Cafe of Cbrift's Transfiguration, that 
 when there is a Concurrence of any natural 
 Caufe, or Circumftances, in an Event, which 
 fuch Caufe of itfelf cou'd not poffibly pro- 
 duce ; fuch an Event or Effect muft be own'd 
 to be as miraculous as if it had been produced 
 without the Concurrence of any natural Caufe 
 
 at
 
 144 ^ Conference upon 
 
 SECT.IV. at all. For, a Miracle fufpends, or ex- 
 ceeds, the common Operation of mechani- 
 cal Caufes, and the natural Abilitys of hu- 
 man Agents, no farther than is abfolutely ne- 
 ceflary to produce the effect defign'd. If 
 Jefus had cured the Man's Blindnefs, with- 
 out taking care to prevent its return ; the 
 defignof that miraculous Cure wou'd in all pro- 
 bability have been quickly fruftrated, by his 
 growing Blind again : unlefs fome fuch change 
 in his Conftitution had been effected, as might 
 prevent it. And fmce it is contrary to 
 the divine Wifdom to work Miracles with- 
 out Neceflity ; tho' Jefus exerted a miraculous 
 Power in curing the Man's Blindnefs ; Wif- 
 dom required that he mou'd at the fame 
 time have recourfe to fuch natural means, 
 as, by his divinely-communicated Knowledge, 
 he forefaw wou'd prevent the return of the 
 diforder he cured. The fame prudent Care 
 he ufed in other Cafes. When he raifed 
 Lazarus from Death, he immediately order'd 
 
 John 15.44. thofc that were prefent to loofe him, and let 
 him go. And this he faid, not merely with 
 a view to the Grave-cloatbf he was wrapt 
 in, which hinder'd him from moving; but 
 becaufe of the Napkin that was bound about his 
 Face : for in that Condition he cou'd not 
 breathe freely. And when he raifed the Ru- 
 ler's Daughter, he not only put out the Croud 
 of People who help't to make the Air in 
 the Room too thick and warm, for her to 
 breathe eafily, when me was brought to 
 
 Lk. Yi. Life i but likewife order'd fome Food to be 
 given, her immediately, to recruit and 
 itrengthen her : for tho' me was brought to 
 Life by a Miracle , me was now to be fupported 
 
 by
 
 Our S A v I o u RV Miracles. 1 4 5 
 
 by the ufe of natural means. And it is like- SECT. IV 
 ly that Jefus prefcrib'd fuch particular Nou- > -^V>- 
 rifhment for her, as he knew was mofl proper 
 to preferve that Life which he had fo won- 
 derfully reftored. And now, Sir, I hope I 
 have given a fatisfactory Anfwer to your 
 Friend's puzzling Queftions ; and have ihown DICC. 4 . p. 
 you a probable Reafon why Jefus put Clay and * 
 Spittle on the Man's Eyes ; and order'd him 
 to bathe himfelf in the Pool of Siloam : 
 that tho-' thefe Things cou'd not cure his 
 Blindnefs ; yet they might be of Service in 
 other refpedts: that the Clay and Spittle 
 might fome way prepare the outward Parts 
 of his Eyes for their proper Functions : and 
 that his bathing in Siloam might produce 
 fuch a Change in the Temperament of his 
 Blood and Humours, or the Tone of the 
 Vefiels they flow'd through, as might ftreng- 
 then his reftored Sight, and prevent the re- 
 turn of his Blindnefs. 
 
 M. I cannot fay that it is impoffible your 
 Notions Ihou'd be right : but I'm lure they 
 are precarious and conjectural : and that a 
 lively Fancy may eafily devyfe other (as 
 plaufible) Reafohs for Jefus's ufmg Clay 
 and Spittle, and fending the blind Man to 
 bathe in Siloam. If I Ihou'd grant your No- 
 tions to be conjiftcntt that does not prove 
 them to be true. Inllead of giving us fuch 
 Reafons as will fufficiently juitify the Wif-> 
 dom of Jefus in ufing improper and ineffec- 
 tual means ; you give us fuch Conjectures as 
 are as likely to be falfe, as true. 
 
 N. Tho' I have offer'd fome Reafons to 
 
 fupport my Opinion, and to make it 
 
 appear not improbable ; I am willing it ihou'd 
 
 L pafs
 
 146 A Conference ufon 
 
 SECT. IV. pafs only for a plaufible Conjefturc. To art- 
 *-^'*- / fwer your Querys, it is fufEcicnt that I offer 
 fuch a view of Jefas's Conduct in this Tranf- 
 action, and fuch confiftent Reafons for it, as 
 may poffibly be true. I don't affert that the 
 Reafons I have aflign'd were certainly the 
 true ones. Perhaps other, and better Rea- 
 fons may be given. But fmce thofe I have 
 mention'd may be right , and that no Perfon 
 will pretend to prove that they cannot pojfibly 
 be true ; we may fairly conclude from this 
 view of the Cafe, that tho' the true Reafons and 
 Motives of an Action (for want of our know- 
 ing all its various Circumftances) do not fully 
 appear to us ; we ought not to inferr that the 
 Action it-felf is abfurd, or fooliih : especially 
 when the Agent's Conduct ihows that he is en- 
 dued not only with an uncommon meafure 
 of human Prudence, but with a furprizing 
 Degree of divine Wifdom, or fupernatural 
 Knowledge. 
 
 M. We may allow that Jcfus was a good 
 Oculift ; and that he had great Skill and 
 Knowledge (however he might come by it,) in 
 curing fore, (or perhaps fome blind) Eyes. But 
 you can never makea true Miracle of this Cure: 
 nor wou'd an unprejudiced Perfon imagin 
 that there was any thing wonderful in it. 
 
 JV. Even thofe who were moil prejudiced 
 againft 'Jefus^ (not only fuch of the common 
 People as were influenced by their fpiritual 
 job. ix. \6. Guides, but the Pbarifees themfelves,) ac- 
 knowledg'd that the Cure was miraculous ; 
 tho' they differ'd in the Conclulion they drew 
 from it. Jefus having cured the blind Man 
 on the Sabbath-day ; fome of the Pharifees 
 fiiid, " This Man is not from God, becaufe 
 
 " he
 
 Our SAVIOUR'^ Miracles. 147 
 
 " he keepeth not the Sabbath. Others laid, SECT. IV. 
 " how can a Man that is a Sinner do fuch Mi- ^^VN-> 
 *' racles?" They were much alarm'd and 
 furprized at the wonderful Cure which Jefus 
 wrought : they inquired ftriclly into the Truth 
 of it : and ask't the Man again and again how 
 Jefus had cured him ; and what he did to 
 him. And tho' he told them that Jefus had 
 anointed his Eyes with Clay and Spittle, and 
 fent him to warn in Siloam ; they did not ob- 
 ject to the Miraculoufnefs of the Cure ; nor 
 cavil at the Means that Jefus had ufed on 
 this occafion. But, atfirft, they hoped to find 
 out fome fraud or miftake in the Cafe : and 
 wou'd not believe that the Man had been 
 Blind, till they called his Parents, and were 
 aflured from their-own Mouth that he was 
 born Blind. Then rinding there was no room 
 for questioning the Truth of the Fad, they 
 repeated their former Cavil, that Jefus cou'd 
 not come from God, but muil be a Sinner ', 
 becaufe he had done this Cure on the Sabbath- 
 Day. The difcourfe betwixt the poor Man, 
 and the Pbarijees> upon this Subject, is very 
 remarkable. " They faid to him, what 
 " fayft thou of him, on, fince he hath open'd s ee joh.ix. 
 " thine Eyes ? He faid, he is a Prophet. |8< 
 '* And when they call'd him again, they faid 
 " unto him, give God the Praife, [of your 
 " Cure :] we know that this Man is a Sinner. 
 " He anfwer'd and faid, whether he be a 
 " Sinner or no, I know not ; [or, cannot cer- 
 " tainly tell:] one thing I know; thatwhere- 
 " as I was Blind, now I fee. Then faid they 
 " to him again, what did he to thee ? how 
 '* opened he thine Eyes ? He anfwer'd them, 
 " I have told you already, and ye did noc 
 La " bear,
 
 '148 A Conference upon 
 
 SECT. IV. " hear, [or give Credit to me ,] wherefore 
 V^Y"^ wou'd you hear it again? wilr Ye alfo be- 
 " come his Difciples ? Then they reviled him, 
 and faid, thou art his Difciple : we are 
 Mofes's Difciples. We know that God 
 fpake unto Mofes : but as for this Man, we 
 know not whence he is. The Man re- 
 ply'd ) why hereiri is a marvellous Thing, 
 that ye know not whence he is, though lie 
 hath open'd mine Eyes ! We know that 
 God heareth not Sinners : but if any Man 
 be a worfhipper of God, and doth his 
 " Will, him He heareth. Since the World be- 
 " gan it was not heard that any Man open'd 
 " the Eyes of one that was born Blind. If 
 " this Man were not from God, he cou'd do 
 " no thing " [truly wonderful.] Having no- 
 thing to reply , they only faid to him, ' c Thou waft 
 see joh.ix. " altogether born in Sins ; and doft thou teach 
 " US? fo they excommunicated him ". You 
 fee now, Sir, that not only unbiafs't Perfons, 
 fuch as the poor Man, but even the Pbarifees 
 themfelves, who were highly prejudiced a- 
 gainft JeJitSy allow'd the Cure of natural 
 Blindnefs to be a miraculous work : tho 1 
 they deny'd it to be a fufficient Proof of his 
 coming from God, becaufe he had cured 
 the Man on the Sabbath-day , which they 
 abfurdly reckon'd a breach of the fourth Com- 
 mandment. 
 
 T. If you have no other Objections to 
 offer, Sir, you will give me leave to propofe 
 a difficulty that has occurr'd to me fmce 
 you enter'd upon this Subject. 
 M. With all my Heart. 
 7*. Since St. John tells us that among other 
 difeafed and diftrefs't Perfons, the Blind lay 
 
 at
 
 Our SAVIOUR'/ Miracles. 149 
 
 at the Pool of Bethefda, waiting fora Cure ; SECT. IV. 
 and that whofoever ftept in firft, after the 
 troubling of the Water, was made whole 
 of whatfoever difcafe he had , we have Rea- 
 fon to think that the Blind were cured at 
 Bethefda, as well as others. Now if bathing 
 in that Pool cured Blindnefs, without any 
 Miracle , why might not bathing in Siloam 
 have the fame good effect ? 
 
 M. It is a very natural and pertinent Ob- 
 jection : I wonder that it efcaped me. What 
 fay you to it, Mr. N? 
 
 N. The Truth is I have fometimes won- 
 der'd to find the Blind reckon'd among the 
 impotent or difeafed People that were cured 
 at Bethefda. And if I had any MSS, or 
 antient Verfwn, to fupport my conjecture, I 
 fhou'd be apt to think that inftead of TU$AV, 
 the true reading was xu<pv : for then the fe- 
 veral difeafed whom St. John mentions wou'd 
 be of the fame kind : they wou'd all be ftrictly 
 #o9-jvovvTg? , weak or infirm Perfons : and as their 
 feveral Difeafes muft have arifen from the 
 fame general Caufe ; (viz. a violent Contrac- 
 tion, or other diforder, of their Mufcles, or 
 Nerves ;) fo they might all expect to find re- 
 lief by bathing in the Pool ofBetbefda-, whofe 
 Water, as I fhew'd you before, when mixt 
 and agitated by the bloody Water let down 
 from the Temple, muft have had a peculiar 
 fitnefs to cure fuch fort of Diftempers. But 
 admitting the received Reading to be right ; 
 when St. John tells us that whofoever firft 
 ftept in after the troubling of the Water, was 
 healed of wbatfoever Difeafe he had ; thefe 
 Words are not to be interpreted in the ut- 
 moft Rigour ; but with this reafpnable Limita- 
 L 3 tion ;
 
 150 A Conference upon 
 
 SECT. IV. tion j to wit, provided that fuch Difeafes were 
 ^-'W* curable ; and not of the moft inveterate kind. 
 He cannot be fuppofcd to mean that none who 
 bath'd in that Pool ever mifs't of a cure ; 
 however obflinate and lafting their Diftemper 
 was : but that, generally fpeaking, all forts 
 of lame and infirm Perfons were cured there. 
 Now feeing all fuch Diforders of the Eyes as 
 either quite hinder'd People's fight for a while, 
 or impaired it much, might pafs under the 
 general Name of Blindnefs , whether fuch Ob- 
 ftruftions of Sight flowed from any Inflam- 
 mation, Humour, or Defluxion of Rheum, 
 or other common Caufes , it is likely that the 
 accidental Lofs of Sight, arifing from fuch 
 Diforders, might be cured by the Waters of 
 Bethefda. But it cannot be inferr'd from 
 thence that the moft lafting inveterate forts 
 of Blindnefs (fuch as the poor Man's who was 
 Blind from his Birth,) cou'd be cured by bath- 
 ing either in Bethefda, or any where elfe. Since 
 the blind Man lived at Jerufalem, we cannot 
 doubt but that he had try'd whether bathing 
 in Betbefda cou'd cure him ; and had found by 
 Experience that his Blindnefs was not to be 
 removed by any human means. Another 
 Circumftance that makes a great difference 
 betwixt the natural Cures of fome forts of 
 Blindnefs, at Bethefda^ and the miraculous 
 curing of the Man that was born Blind, 
 upon his bathing in Siloam, is, that this was 
 fudden and immediate : while thofe at Bethefda, 
 like other common Cures were probably flow 
 and gradual. As foon as the blind Man 
 joh. uc. f, W afh't in Siloam^ he came away (or out of the 
 Water) feeing. But St. John does not fay, 
 (nor is it in theleaft probable,) that whoever 
 
 fept
 
 Our SAVIOUR'.? Miracles. 1 5 1 
 
 lleptfirft into the Poolof5^;/2/<3washeal'dtf- SECT. IV. 
 mediately. All that can reafonably be fuppofed v -"V x - < ' 
 is, that thofe infirm Perfons who bathed there, 
 gre;v better upon it, and mended by degrees; juft 
 as People arc gradually cured by hot, or cold 
 Bathing, and the life of fuch other natural 
 Means as are prefcribed for their recovery. 
 The fudden and instantaneous manner in 
 which Jefus cured Difeafes, was one of the 
 chief Circumftances that diftinguim't his mira- 
 culous Cures, from natural ones. Either Na- 
 ture, or Art, will c\ire Diftempers gradually, 
 and by (low Steps. But when all forts of 
 Difeafes (the moil inveterate and chronical, 
 as well as the acute,) are removed in a mo- 
 ment, as foon as the word of Command is 
 given ; or the Condition fulfill'd, upon which 
 the Cure is fufpended ; we are fure that fuch 
 immediate Cures are effeded not by Art, or 
 by Nature, whofe Steps and Operations are 
 flow, regular, and gradual; but by the Au- 
 thor of Nature ; who to mow his abfolute Pow- 
 er over all Things, chufes fometirnes to re- 
 ftore Life, or Health, Sight, or Limbs, in 
 a Moment ; that is, by a Miracle. 
 
 T. The Objection that I propofed was, that 
 Blindnefs might be cured without a Mira- 
 cle, by warning in the Pool of Siloam, as 
 well as by bathing in Bethefda. And your 
 Anfwer confifts of two Parts. Firft you 
 lay that tho' the (lighter diforders of the Eyes, 
 and fuch Obftru&ions of Sight as flow from 
 accidental Caufes, (and pafs equally under the 
 Name of Blindnefs, with the higheft Degrees of 
 it,) might happen to be cured by warning in 
 Betbefda , yet we cannot thence inferr that the 
 worft forts of Blindnefs cou'd be cured by 
 L 4 bath-
 
 152 A Conference upon 
 
 . IV. bithing in Siloam^ or any other place. And 
 "" ' then you urge that the fudden manner of the 
 blind Man's being cured, as foon as he 
 wafh't himfelf in Siloam^ is a Circumftance 
 that diftinguifhes miraculous Cures, from 
 natural. But both thefe anfwers feem to 
 me infufficient : becaufe, for any thing that 
 appears to the contrary, the Blind who feem to 
 have been cured at Bethcfda, might have la- 
 boured under the worft forts of Blindnefs ; 
 and their Cure might have been as fudden^ 
 and compleat, immediately after warning, as 
 the blind Man's upon his bathing in Suoam. 
 You have only fuppofed the contrary, with- 
 out offering any Proof of it. 
 
 N. You cannot but know, Sir, that there 
 arejuft and probable Suppofitions, as well 
 as precarious and arbitrary ones : fome that 
 are founded in Reafon -, and others that are 
 quite groundlefs. We are now arguing upon 
 the Suppofition tint the Cures wrought at 
 Bethefda. were natural. Thence I inferr'd 
 that the Blind who might be cured there, 
 could neither labour under the worft forts of 
 Blindnefs , nor be immediately cured. And the 
 Reafon is, becaufe if their Blindnefs had been 
 of the worft kind ; and they had been fud- 
 dcnly cured of it ; their Cure muft have been 
 miraculous, and not natural ; which is con- 
 trary to our firft Suppofition. All Phyficians 
 will agree that the moft inveterate forts of 
 Blindnefs cannot be cured either by hot, or 
 cold Bathing. And Experience mows us, 
 that the Operations of Nature, in curing chro- 
 nical diforders, are flow, gradual, and regular: 
 while on the contrary miraculous Cures are 
 wrought in a moment. Now fmce the im- 
 mediate Cure of obftinate Diforders is not 
 
 natural,
 
 Our S A v I o u RV Miracles. 
 
 natural, but miraculous ; I had reafon to SECT.IV. 
 fuppofe, that the forts of Blindnefs which 
 might be cured at Bethefda, cou'd not be the 
 worft or moft inveterate : and that they were 
 not inftantly cured, but gradually, as other 
 natural Cures are effected. If you fuppofe 
 that People were cured there of the worft 
 forts of Blindnefs ; and in the moft fudden 
 manner, the moment they had wam't ; this 
 will prove fuch Cures to have been mira- 
 culous ; and contrary to the flow and gradual 
 Method in which all forts of chronical Dif- 
 eafes are naturally cured. But fuch a new 
 Suppofition is directly contrary to the firft ; 
 and quite takes-off the force of your-own 
 Objection. For, if thefetdden Cure of the moft 
 inveterate Blindnefs upon warning in Belhefda> 
 was miraculous, as it muft have been ; you 
 muft for the fame Reafon grant, that the 
 blind Man's immediate Cure, ,upon his bath- 
 ing in Siloam, was equally miraculous. 
 
 M. How can you reckon his Cure fud- 
 den, or immediate, when feveral Hours might 
 have intervened betwixt Je/us's anointing him 
 with Clay and Spittle, and his waihing in Silo- 
 am : during which time his Blindnefs continued. 
 N. We agreed before, that the Clay and 
 Spittle cou'd not contribute to his Cure. I 
 fhow'd you that it might have been ufed 
 for another purpofe : and that his warning in 
 Siloam might be defign'd to prevent the re- 
 turn of his Blindnefs : and that therefore it 
 was a previous Condition, upon which his 
 Cure was fufpended ; and then to be effected im- 
 mediately: as we find it was. The Reafon 
 and Neceffity of that Condition, or Circum- 
 ftance, of his warning in Siloam, I explained 
 before: and the fudden and immediate Re- 
 covery
 
 i^4 -^ Conference ufon 
 
 SECT. IV. covery of his Sight, upon the performance 
 ^V*-' of it, Ihows that his Cure was truly miracu- 
 lous : and that his bathing was only a re- 
 quifite Condition^ but not the real Caufe of 
 his Cure. 
 
 < T. Gentlemen, I don't like fo much dry 
 difputing. Put the Glafs about ; and then 
 you will go on the brisker afterward. 
 
 M. What are you doing Mr. N! You 
 wou'd convince me, I fuppofe that Miracles 
 are not ceafed yet. I little expected to meet 
 with a Welftj Divine that wou'd turn his 
 Wine into Water. Such a fober kind of 
 Miracle as this wou'd have look't better at 
 the Marriage in Cana ; than turning a vaft 
 job. ii. i. quantity of Water into Wine. That was 
 certainly as merry a Miracle to begin with 
 as any Man cou'd have devyfed. 
 
 N. I'm ready, Sir, to anfwer every Ob- 
 jedlion you have to offer : but I muft intreat 
 you to keep within the bounds of Decency ; 
 and not to talk in the licentious manner 
 that the Rabbi does. Give us all your Ob- 
 jedtions, without his profane Scandal and 
 Scurrility. 
 
 Diic. 4. p. M. We are to fuppofe that if Jefus gra- 
 z *' ced the Wedding at Cana with his Prefence, 
 
 there was no Excefs encouraged, or fo much 
 as fuffer'd at it : and that he only accepted 
 of the Invitation, that he might have an Op- 
 portunity to make a proper Difcourfe to the 
 People, of conjugal Dutys : tho 1 we read 
 not of one feafonable and good Word fpoken 
 at it. 
 
 N. Tho' St. John has not recorded any 
 of the good and feafonable Things that Jcfus 
 faid on that occafion ; we have Reafon to 
 
 think
 
 Our SAVIOUR'/ Miracles^ j ^ ^ 
 
 think that as, by his Prefence at this Mar- SKCT. IV. 
 riage, he fet an example of that humane, VxV s *> 
 courteous, friendly, focial Temper which he 
 always mowed, and recommended to his Dif- 
 ciples -, fo he ufed this opportunity (as he 
 did every other proper occafion) to improve 
 and inftruft thole he conversed with. 
 
 M. We will fuppofe fo, to pleafe you. 
 But pray what need was there for him to 
 work fuch an odd and unfeafonable Mira- Dir c . 4 . p . 
 cle as turning Water into Wine for the ufe a8 * 
 of Men that had before well drank, or (as 
 pducB-ufft implys) were half-fuddled ? 
 
 N. The Rabbi feems to lay a Strefs upon 
 that term, as if it had been apply 'd to 
 thofe who were prefent at the Marriage- 
 Feaft. But this is an evident miftake. The 
 Ruler of the Feaft told the Bridegroom that 
 other People ufed to treat their Guefts with 
 the beft Wine firft : and when they had well 
 drank, (or full enough,) then to bring out 
 worfe Wine for them : but that he had kept 
 his good or choiceft Wine to the laft. Tho' 
 jwsOv'gjy and jug's*? are generally taken in an ill 
 Sence, for drinking to Excefs ; they are * fome- 
 times ufed in a fober Sence, to fignify drink- 
 ing freely, but moderately. 
 
 M. But is there not a Comparifon made, 
 and a Parallel intended, between the Enter- 
 tainment at Cana, and other Feafts ? And 
 does it not thence follow, that the Wedding- 
 Guefts had well drank, before the new Wine 
 was brought forth ? What elfe cou'd the 
 Ruler of the Feaft mean by faying, " But 
 
 " thou 
 
 *See, The Miracles of Jefus vindicated, Part 3. p. 
 
 17,28.
 
 Conference up on 
 
 SECT. IV. " thou has kept the good Wine until Now '* 
 
 VV 1 ^ Thefe laft Words feem to be emphatical ; 
 
 and to imply that the Guefts prefent had 
 
 drank plentifully before ; as others did on 
 
 fuch occafions. 
 
 N. The meaning of the Exprefllon is plain- 
 ly this : that tho' other People ufed to treat 
 their Guefts with the bcft Wine firft ; and 
 with worfe afterward : the Bridegroom on the 
 contrary had kept his beft Wine for the laft 
 part, or the clofe, of the Entertainment. 
 This Remark is fo far from intimating that 
 the Wedding-Guefts were half-feas-over (as 
 your Friend fmartly exprefies himfelf ) or far 
 gone in drink, that it rather mows they were 
 intirely fober: that their Palate was not in 
 the leaft vitiated : but upon the firft tafting of 
 the new-made Wine, they cou'd readily dif- 
 cern that it was not only good, but better than 
 what they had drank before. 
 
 M. Your Obfervation mows indeed that 
 the Ruler of the Feaft was fober enough : but 
 for all that, the other Guefts might have had 
 their quantum fujficit at leaft, before they were 
 tempied with better Wine than they had at firft. 
 N. I know not what plainer Signs of an 
 orderly Feaft, and fober Guefts, can be expected 
 than there are in this Cafe. A fober Perfon is 
 appointed Ruler of the Feaft, A number ofvery 
 grave and temperate Perfons are invited to it. 
 And the chief Gueft^who on. all occafions fhow'd 
 himfelf remarkably abftemious, fupply'd the 
 want of Wine by miraculoufly producing a fuf- 
 ficient Quantity. What can reafonably be 
 inferr'd from all thefe Appearances , but that 
 the Guefts, as well as the Bridegroom, were in- 
 tirely fober ? 
 
 M. Wou'd
 
 Our S A v i o u R'J Miracle f. 1 <j 7 
 
 M. Wou'd any grave, ferious, and divine SECT. IV. 
 Perfon as you fuppofe Jefus to have been, 
 have voiichfafed his Prefence at an extravagant 
 and voluptuous Wedding ; where fuch Levitys, 
 Diverfions and Excefles were indulged, (among 
 the Jews, as well as in other Nations,) as were 
 not fit to be feen, much lefs countenanced by 
 the Saint you wou'd make of him. 
 
 N. There is nothing in the account St. 
 John gives us of this Wedding that can lead 
 you to think it was in the leaft extravagant or 
 voluptuous. On the contrary I have menti- 
 oned feveral Circumftances that rather inti- 
 mate the regularity and temperance of all 
 that were prefent. Tho' at Marriages, as well 
 as other Feafts, excefs and revelling are often 
 encouraged, and too freely pradtis'd ; it is un- 
 reafonable, and contrary to dayly Experience, 
 to fuppofe that there are Diforders and Intem- 
 perance committed at every Marriage-Feaft, 
 or friendly Entertainment. A wife Man will 
 no more be furpriz'd, or uneafy, at the harmlefs 
 Levitys, or innocent Diver/ions, that are ufed 
 on fuch publick Occafions j than he will en- 
 courage Excejfes of any kind. And left thofe 
 who are of a fowr, morofe and unfociable 
 Difpofition fhou'd have concluded from the 
 ferious, diftant, and referved Deportment of 
 JefuS) that he was an Enemy to fober Chear- 
 fulnefs and Good-humour ; it was highly fit 
 and expedient that he fhou'd, by his Pre- 
 fence at a Marriage-Feaft, mow his Difciples, 
 that upon proper occafions he approved and 
 readily encouraged innocent Mirth, Hofpitali- 
 ty, Friendfhip, an obliging Temper, and 
 every prudent way they cou'd take to mow 
 all due Refpedt, good Will and hearty Affeftion 
 
 towards
 
 i <j 8 A Conference upon 
 
 SFCT.IV. towards thofe they lived and converfed 
 
 *- x "v^->' with. 
 
 Dire. 4 . P . M. If Jefasy his Mother, and his Difciples 
 had no; been merry Folks in themfelves, 
 they wou'd have declin'd the Invitation of 
 the Bridegroom : nay, if they had not been 
 boon Companions and of comical Converfa- 
 tion, there had been no room at a Wedding 
 for them. 
 
 N. Seeing fuch grave and ferious Perfons 
 were invited to the Marriage, and accepted 
 of the Civility -, this is a fufficient Proof 
 that the Bridegroom and his Guefts were 
 more grave and fober than ordinary ; elfe 
 Jefus and his Friends wou'd not have been 
 invited. It cou'd not be expected that they 
 wou'd, by their Prefence, give the leaft En- 
 couragement to any fort of Excefs, or Dif- 
 order : they muft rather have check' t the 
 Mirth, and fpoilt the Sport, of fuch riotous 
 and diiTolute Revellers as you reprefent the 
 Guefts at Cana to have been. 
 
 Dire. 4. p. M. You may fancy what you pleafe of 
 
 3 1 ' Jefus' and his Mother's Saintihip, but the very 
 
 Text of the Story implys they were Lovers 
 of Good-fellow fhip ; or he had never upon 
 her Intimation turn'd fo large a quantity of 
 Water into Wine, after all or moft of the 
 Company were far gone with it. 
 
 N. I Ihowed you before that the Rabbi 
 miftook, and mifapply'd, the term jwe$vo9-<ri ; 
 and that there cou'd be no parallel intended be- 
 twixt the Cuftom at other Feafts, and the 
 Bridegroom's ConclucT: in this , there being a 
 manifeft difference taken notice of, by the 
 Ruler of the Feaft. 
 
 M. Is
 
 Our SAVIOUR'* Miracles. \^g 
 
 M. Is not the unexpected want of Wine SECT. TV. 
 a plain token that the Guefts had drank too 
 freely. 
 
 N. The want of Wine might have been 
 occafion'd by their having more Company 
 than they expeded ; rather than by any Excefs 
 in drinking. 
 
 M. It is very unlikely that more Ihou'd 
 come to the Wedding than the Bridegroom 
 invited. And as he knew the Number of 
 his Guefts -, it is probable he made a plentiful 
 Provifion for them. 
 
 N. The Prefence of Jefus might draw 
 much Company to the Place. For befides 
 his Difciples, he always had many Followers 
 and Attendants, who came to hear his Doc- 
 trine: and thefe often pafl under the Name of 
 his Difdples. Wherever he went, we find 
 Multitudes crouding about him. And if this 
 happen'd in fome degree at Cana ; it is eafy 
 to account for the want of Wine at the Marri- 
 age'Feaft. For we maybe furethat the follow- 
 ers of Jefus wou'd be hofpitably received. And 
 if the poorer fort likewife tafted of the Bride- 
 groom's Bounty on this occafion ; the Wine 
 he provided might eafily fail. 
 
 M. Suppofmg that many poor People came 
 there for a Refrefhment , and that an unex- 
 pected number of Strangers followed Jefus ; 
 why muft they all be treated with Wine? 
 other Liquor might have ferved them well 
 enough. 
 
 N. Wou'd you have had the Bridegroom 
 treat them with Water ? Wine was the com- 
 mon drink of the Country i and the only Liquor 
 ufed at Entertainments. He cou'd not offer 
 the meaneft Stranger any thing elfe at his 
 
 Wedding-
 
 i6o A Conference ufcn 
 
 SECT. IV. Wedding-Feaft. Now fmce Jefus by being 
 V*OfN*' prefent at it, probably drew a number of 
 People after him, which occafion'd the want 
 of Wine ; he might on that account be 
 the more willing to fupply them with fuch 
 a quantity as the prefent occafion requi- 
 red. 
 
 DIE. 4. p. M. You cannot think there cou'd be 
 
 39 ' cccafion for twelve or eighteen Firkins of 
 
 Wine ; which is the quantity St. John fpeaks 
 
 of. This was enough to intoxicate the 
 
 whole Town ofCana. 
 
 N. The Syrian meafure which St. John 
 probably meant by JWST^TJJ?, held not quite a 
 Gallon ; fo that the whole fix Water-pots ufed 
 at theFeaft cou'd not contain above feventeen 
 Gallons at moft ; and perhaps only eleven, or 
 twelve. For feeing St. John does not tell us 
 exprefsly whether each Water-pot held three 
 Gallons, or only two ; we have as much 
 reafon to fuppofe they held the leffer quan- 
 tity, as the greater. But if we take the Me- 
 dium which is two Gallons and a half; then 
 the whole quantity of Wine, that Jefus mi- 
 raculoufly made of Water, did not exceed fif- 
 teen Gallons. Now fuppofing that moft of 
 the Guefts had drank fo plentifully as to need 
 no more : and that this quantity was chiefly 
 to be diftributed among the Followers of Jefus, 
 and the Poor that attended the Feaft; if there 
 were but about a hundred of them in all (which is 
 a very moderate Computation, confidering 
 what Multitudes always followed him ;) each 
 of them cou'd have had but little more than 
 a Pint, which you will own to be a very 
 fiber Refrelhment. So that this Miracle, 
 which you inveigh againft fo bitterly, fecms 
 
 really
 
 Our SAVIOUR'/ Miracles. 161 
 
 really to have been the firft inftance of that SECT.I 
 Charity and Beneficence to a needy Multi- 
 tude, which Jefus fhowed on other occafions. 
 
 M. You are got again to your Suppoiitions 
 arid Conjectures ; St. John fays nothing of any- 
 Poor ; or of a number of People that followed 
 Jefus : and yet you fuppofe no lefs than a 
 hundred there ; merely to take-off the excef- 
 five quantity of Wine that Jefus furnifh't for 
 thofe who had drank enough, at leaft, before. 
 
 N. I only fuppofe that there were feveral 
 Poor at a Marriage-Feall : and that foma 
 of the Multitude that ufually followed Jefus 
 were likewife there. This Suppofition is in- 
 tirely agreeable to Reafon, Cuftom, and Ex- 
 perience; Whereas your Suppofitions are con- 
 trary to the known Character of Jefus and 
 his Difciples ; and to \hzjhort Account that 
 St. John gives us of the Marriage-Feafh 
 When Fads are briefly related, without the 
 particular Circumftances that attended them, 
 we muft judge of the Nature and Defign of 
 fuch Facls, according to the Account given 
 of them : and we muft fuppofe the unknown 
 Circumftances of them to have been fuch as 
 are agreeable to thofe that are related ; and 
 to the Character and Condud: of the Perfons 
 concern'd. St. John tells us that when the 
 Wine at the Marriage-Feaft was all ufed^ 
 Jefus turn'd about fifteen Gallons of Water 
 into good Wine. The Queftion now is with 
 what view, and for whofe ufe he did this : 
 whether to make a Company of Sots quite drunk ; 
 or to give a neceffary and moderate Rcfreih- 
 ment to fuch a needy Multitude as we find 
 in the Gofpels attended him wherever he 
 \vent. Seeing the Evangdift is intirely filent 
 M upon
 
 1 6 2 A Conference up on 
 
 f.c-r.IV. upon this Point, we ought certainly to con- 
 -"v^ elude the defign of the Miracle to be fuch as 
 was confiftent with the Character of Jefus, 
 and his general Conduct on other occafions. 
 Now we no-where find that he ever encourag'd 
 Excefs : but, on the contrary, he appears not 
 only temperate, but abftemious in the ufe of 
 lawful Pleafures. And as he himfelf al- 
 ways practifed, fo he recommended to his 
 Difciples, every thing that is righteous 
 and good. Therefore, feeing on other oc- 
 cafions, he fhow'd the greatelt Tendernefs and 
 Companion to the Multitudes that attended 
 on him i and fometimes relieved their Ne- 
 cefiitys miraculoufly , we have good Reafon 
 to fuppofe that the Wine he made at Cana 
 was defign'd, not to promote Riot and In- 
 temperance, as your Friend abfurdly imagins, 
 but to give a feafonable refrefhment to the 
 thirfty Multitude that followed him. 
 
 T. There can be no Reafon to think that 
 any Multitude followed him already. His turn- 
 ing Water into Wine was the firft Miracle 
 he wrought. He had not as yet enter'd upon 
 his pubUck Miniftry ; and cou'd not be known 
 enough to have many Followers. 
 
 N+ Tho' this was his firil -publick Miracle ; 
 it is likely he had wrought other Miracles of 
 a more private nature before this ; to awaken 
 People's Attention ; and to confirm the re- 
 peated Teftimonys that John the Baftift had 
 given to Jefus^ as being the MeJJiah. How- 
 ever, this Teflimony alone, from fuch an 
 eminent Perfon as John, cou'd not but fpread 
 j<*. ;. 15-, the Fame ofjefus every where. The Baptift 
 19, 25, 3- declared that he was only the fore runner of 
 the Me/iah who was foon to appear among 
 
 them.
 
 Our S A v I o u R'J Miracles: 1 6 $ 
 
 them. ' And when Jefus came to Bethabara^Jobn SECT. IV. 
 declared Him to be the Perfon he fpoke of; 
 the true Meffiab, or the Son of GW ; and 
 pointed him out perfonally to others. Upon 
 which fome of John's Difciples forfook 
 their Friends and Imployments, and follow'd 
 Jefus. We have Reafon therefore to think 
 that feveral People might follow him for 
 Inftruction, when he was at Cana -, tho* not 
 fuch great numbers as flock't after him 
 from all Quarters, after that the fame of his 
 Miracles, made him more known every-where. 
 M. Seeing St. John is fo full and copious 
 on fome other Subjects ; particularly in his 
 long-winded Story about the Woman of Sa- 
 maria ; it is likely that if the want of Wine 
 at the Marriage, had been occafion'd by un- 
 expected Company of any fort, he wou'd have 
 given us fome hint of fuch an important Cir- 
 cumftance, for his Mailer's Credit ; and to pre- 
 vent the Sufpicion of his encouraging Excefs. 
 N. It is much eafyer to relate Facts concife- 
 ly, than Difcourfes. St. John is as fuccinct in 
 his Account of fome of Cbrift's other Mira- 
 cles, as of his turning Water into Wine. And 
 it is likely he had not fo much of the Spirit of 
 Prophecy as to forefee that, in future Ages, a 
 Sect wou'd arife, that fhou'd exceed the Sad" 
 ducees, in Scepticifm ; and the Pbarifees, in 
 Malice and Bigotry ; and put the rribft fpite- 
 ful, unjuit, and abfurd Conitru&ion upon the 
 Words and Actions of the moft prudent, 
 righteous, and beneficent Perfon thatevcr lived. 
 Butfuppofmg that none of the ufual Followers 
 of Jefus, nor any Poor, came to the Mar- 
 riage-Feaft, (nor even to the Houfe,) but thofe 
 only who were invited , (which is one of the 
 unlikelyeft Suppofitions that can be made;) 
 M 2 yet
 
 1 6 4 -^ Conference upon 
 
 SECT. IV. yet many other Accidents might occafion the 
 
 VxVN*' want of Wine, however fober the Guefts 
 might have been. The Bridegroom perhaps 
 made too (lender Provifion for the Feaft. 
 He might have been difappointed of the 
 fupply he depended on : Or, the Wine he had 
 might happen to be fpoil't. The Marriage- 
 Feafl was probably kept a whole Week, ac- 
 cording to the Jeivijh Cuftom : and Jefus 
 might not come till the third Day. ; as the 
 
 job. u. i. - Evangelift's Words intimate plainly enough. 
 Now either of thefe Cafes will account for 
 the real want of Wine, without fuppofmg it 
 to have been wafted by Intemperance. And 
 the quantity that Jefus fupply'd, cou'd not 
 be too great, confidering the Number of 
 the Guefts ; and that the Solemnity was per- 
 haps to laft three or four Days longer. 
 
 M. According to y our-own lowComputation, 
 fifteen Gallons muft have been a Bottle a- 
 piece for fixty People, after they had all 
 drank enough before. And if the jUgT^-njV 
 held three Gallons as fome learned Criticks 
 fuppofe ; then every Perfon mult have had 
 about three Quarts for his mare. 
 
 N. There might hare been many more 
 Guefts at the Marriage than fixty : but we 
 
 see job. ii. cannot reckon fewer. For, Jefus, his Relations, 
 and his Difciples, who were but fome of the 
 Guefts occafionally invited, muft have made 
 a confiderable Part of that number. As 
 far as we can judge from the few Circumftances 
 that St. John mentions concerning this Mar- 
 riage ; fuch as, a Ruler of the Feaft , the 
 Servants that attended ; and the fix Water- 
 pots of Stone that were placed (perhaps in 
 different Rooms,) for warning of Pots, Cups, 
 
 fef/s
 
 Our S A v i o U RV Miracles. 
 
 &c\ the Bridegroom muft have been a Per- 
 Ton of Wealth and Diftinction, who celebrated 
 his Nuptials with great folemnity. Now 
 if a Provifion of Wine was to be made for 
 feveral Days, the largeft quantity you can 
 reckon the Water-pots to have held, cou'd 
 fcarce be too much. But fmce the JUST^TW 
 was probably a Syrian meafure that held 
 fomewhat lefs than a Gallon ; the fifteen 
 Gallons that the fix Water-pots contain'd 
 cou'd not be more than enough for the Day 
 when Jefus was prefent. There cou'd be 
 but little left after Supper ; and no danger 
 of Excefs, if all the Wine had been ufed. 
 But we cannot fuppofe that Jefus wou'd pro- 
 duce the precife quantity of Wine that might 
 be wanted, and no more. An abundant Pro- 
 vifion was more fuitable to his Goodnefs, and 
 his beneficent Power. When he muhiply'd 
 the Loaves and Fiihes, we find there were 
 twelve Baskets full of Fragments left, after 
 all the Company were filled. So when he 
 turn'ci the Water into Wine, he might chufe 
 to make more than was immediately wanted. 
 The report of this Miracle muft foon have 
 fpread about. And it was proper to fatisfy 
 the Curiofity of thofe who were afterwards 
 defirous to tafte of the wonderful Wine ; 
 becaufe it wou'd make the Miracle more pub- 
 lick and unqueftionable. The fPits of Cana 
 might fancy that the Wedding-Guefts were all 
 flit ; that they had loft their Tafte ; and 
 cou'd not diftinguifh betwixt Wim^ and 
 an artificial fort of Punch. But when thefe 
 wary Scepticks heard that fome of the mira- 
 culous Wine was left, and might perhaps 
 tafte of it themfclves, and be forced to ac- 
 M 3 knowledge
 
 i 6 6 A Conference upon 
 
 SECT. TV. knowledge that it was really good WINE, 
 *-orw as the Guefts reported it to be , this muft 
 have put an end to their Cavils ; and have 
 convinced every one of Cbrift's divine Power. 
 Accordingly we find the effect of this Mira- 
 cle was, that by this Manifeftation of his 
 * Glory, (or miraculous Power) his Difciples, 
 or Followers, believed on him the more firm- 
 
 
 
 M. There is no Reafon to think that the 
 
 Wedding-Guefts wou'd leave any of the 
 good Wine for the conviction of Unbelievers. 
 No doubt they drank the Founder's Health 
 heartily ; and being encouraged by his good 
 Company, they faw the fix W T ater-pots fairly 
 empty ed before they went off. 
 
 .JV". Suppofing it had been fo ; all this 
 might be done without the leaft Excefs. 
 For having a Pattern of Sobriety and Abfle- 
 mioufne-fs before their Eyes, for whom they 
 cou'd not but have the moft awful regard ; 
 there cou'd be no danger of any Intemperance 
 while he was among them. 
 
 pifc. 4- P- M. If Jefus had been fo very fober as 
 you represent him, he had never fpoke fo 
 wafpifhly and fnappimly to his Mother, fay- 
 ing, Woman, what have 1 to do with thee ? 
 mine Hour is not yet come. 
 
 N. The Forms of addrefs, in fpeaking 
 to People, vary much in different Ages, and 
 Countrys. It wou'd look very rude and dif- 
 refpectful now 9 if any Son fhou'd fay to his 
 Mother, Woman -But in antient Times it 
 was otherwife. Then, People were generally 
 
 in this Place, John ii. II. and in ch. 
 ri. 40. and ch. xvii. 22. fignifys the Power of work- 
 ing Miracles.
 
 Our S A v I o u R V Miracles. . 167 
 
 lefs formal ; and more fincere. Titles of SECT. IV. 
 Refpect were feldom ufed : among the meaner ^^T^J 
 fort they wou'd have been improper. In the 
 beft ?-':Ient Authors, the Term ywon is ufcd 
 on the tendered occafions, towards Per- 
 fonsofDiftinction, as well as others-, where no 
 difrefpect cou'd be defign'd by it. Why then 
 might not Jeftts ufe it to his Mother, (who 
 was of a mean Condition) when he reprov'dher 
 for a Fault ? He ufed the very fame Appel- 
 lation to thofe whom he || comforted, or -f com- ( j otl . Xx ., r . 
 mended. He ufed it to Mary herfelf, when * g Matt - *v. 
 upon the Crofs he gave her the moft diftin- 
 guifhing Mark of his filial Care, Refpect, 
 and Love ; by recommending her to the 
 Friendmip and Protection of his beloved 
 Difciple. WO MAN, (faid he) behold thy Son -, Job. *i x . 
 meaning St. John: and to him he faid, be-**'* 7 ' 
 hold thy Mother : upon which the Apoftle 
 took her to his-own home. There is no 
 Reafon to find fault with the reply that 
 Jffus made to his Mother. He only faid rt 
 
 EjWcJ %.&} CQ\ yvvat j ovTrca \}KM y ugot {AX j which 
 
 mou'd be thus render'd ; Woman, what have 
 I to do with thee [now ?] Is not my time yet 
 come [to be mafter of my own Actions?] 
 This feems to be our Saviour's true mean- 
 ing. And if we confider the fuperiour and 
 divine Character he bore, astheMeffiab, or 
 the Son of God : and how ralh and unbecom- 
 ing it was in his Mother to take upon her, 
 now after his entering upon his Miniftry, to 
 direct or advife him as to the nature, or proper 
 time of his Actions, whether common, or mi- 
 raculous ; we cannot but think he gave her 
 a very gentle reproof for the indecent free- 
 dom fhe took. He cou'd not fay lefs, when 
 M 4 he
 
 1 6 S A Conference up on 
 
 SKCT.IV. he meant to reprefs her forwardnefs for the 
 l-'Or^-' future ; and to vindicate his Authority and 
 Independence. As for the Words themfelves, 
 they have nothing in them that looks ill-na- 
 tured, furly, or wafpijh : and they might be 
 fpoken in a very mild and refpeclful manner. 
 .Indeed it is not fo much from the Words 
 themfelves, as from the accent and manner 
 in which they are utter'd, that we conclude 
 an exprefiion to be feevijo, pafiionate, or 
 wafpi/b. The fevereft Things may be faid 
 in a calm and decent way : and words that 
 are feemingiy kind and refpeclful may be 
 pronounc'd fnappi/bUy, or with a foeering 
 Aire, or Accent. Now there is no Reafon 
 to doubt, but our Saviour's mild reproof 
 was given in the gentleft and moft becoming 
 manner. 
 
 Dif c . 4 . p. M. Your modern Commentators are fadly 
 puzzled to make tolerable Sence of thefe 
 broken and abrupt Expreflions of Jefus ; 
 Woman, v:l:uii -.-^-"je I to do with tbee : mine 
 Hour is not yet cqtne. It is fuch a witlefs Sen- 
 tence as no Man in his fober. Senfes cou'd 
 have utter'd. 
 
 N. I dare fay you like the common Tranf- 
 lation of Cbrift's Words the better, becaufe 
 you think it makes them appear abrupt and 
 . witlefs. But certainly the more difficult and 
 obfcure the common Interpretation is, it is 
 the lefs likely to be true. Gregory Nyfen 
 had Reafon to fupply- a Point of Interroga- 
 tion here -, and to explain the Words as I 
 did before. This removes all Obfcurity ; and 
 makes Jefets's Aniwer to his Mother intirely 
 pertinent. It is true fhe only faid to him, 
 they have no Wine: but he knew by Her 
 
 way
 
 Our SAVIOUR'/ Miracles. 169 
 
 way of fpeaking to him on other occafions, SECT. IV. 
 that Ihe meant thefe few Words as a requeft, ^VNJ 
 or intimation to him, to fupply fome miracu- 
 loufly : therefore he reply 'd, Woman ', what 
 bave I to do with thee [now?] Is not the 
 time yet come for me to be Mailer of my 
 own Conducl ? Tho* Mary underftood this 
 gentle reprimand to be a Caution againft her 
 intermeddling with his Actions for the future; 
 Ihe knew her prefent requeft was fo reafon- 
 able, that he wou'd comply with it, as foon 
 he found it a proper time. Therefore Ihe 
 defired the Servants to be ready to do what- 
 ever Jefus fhou'd require. In fine, there is 
 no greater Obfcurity in Marfs Words, and 
 his Anfwer to her, than we dayly obferve 
 in the difcourfe of intimate Friends ; who 
 often ufe, (and readily underftand) fuch dark 
 Hints, Intimations, and Replys, as to others 
 feem quite fencelefs and unintelligible. 
 
 M. You may wreft and wiredraw Jefus' s Dire. 4. p. 
 Words how you pleafe : but the Rabbi 3V 
 has hit-off the difficulty better than Nyjfen^ 
 and all your Commentators, Antient, or 
 Modern. Jefus did not care to break Com- 
 pany fo foon as he imagined his Mother 
 wou'd have had him ; and therefore he told 
 her that bis Hour was not yet come to depart. 
 This Sence of the Words is plain, obvious 
 and natural: while your Interpretations are 
 all forced, and perplex't. 
 
 N. Nothing can be more eafy and na- 
 tural than that Conftruction ofCbrtft's Words 
 which I mention'd. The Sequel of the Story, 
 (and particularly what Mary faid to the 
 Servants) fhows plainly enough that her Words 
 to Jefus imply'd a requeit, or defire that 
 
 he
 
 1 7 o A Conference upon 
 
 SECT. IV. he wou'd miraculoufly provide fome Wine 
 V ~"V^-' for the Feaft. His Anfwer to this is intirely 
 proper and pertinent. For, tho' he defign'd 
 to comply with her reafonable Expectation at 
 prefent ; he check' t her forwardnefs in the 
 Affair , and caution' d her againft meddling 
 with his Conduct for the future -, either by 
 way of Requeit, Advice, or Intimation of any 
 kind : feeing the time was now certainly come 
 for him to act independently of her, and to be 
 intirely Mafter of his-own Actions. Her in- 
 terpofing her Advice either as to the Na- 
 ture, Time, or Manner of his Miracles, or 
 his ordinary Conduct, feem'd to call his 
 Prudence in qi^eftion ; and to leffen his Cha- 
 racter : and therefore he was obliged to re- 
 buke her for her Indifcretion, and officious 
 Care. As for your Friend's bantering Inter- 
 pretation of this Paffage, all I need to fay 
 to it is, that it feems inconfiilent with the 
 Gravity and Wifdom of Jefus-, and the Dig- 
 nity of his Character : it makes St. John's 
 Account of this Tranfaction more broken 
 and unconnected than any other Conftruction 
 that ever was put upon the Words. And if it 
 were fuppofed to be true, it cou'd not in 
 the leaft affect the Credit of the Miracle ; 
 or be any Objection againit the Truth, or 
 the Greatnefs of it. 
 
 M. If Jefi>,s and his Friends flayed as long 
 
 Kfc. 4. p. as the reft of the Company-, however fober 
 
 56 and ferious they might have been, it is hard 
 
 to conceive them lefs than Spectators, and 
 
 even encouragers of Intemperance in others : 
 
 elfe Jefus after their more than fufficient 
 
 p drinking for the Satisfaction of Nature, had 
 
 never tyrn'd Water into Wine ; if he had 
 
 not
 
 Our SAVIOUR'/ Miracles. 171 
 
 not had a mind (and took pleafure too) to SECT. TV. 
 fee the Company merry. 
 
 N. This is the fame Objection we had be- 
 fore , only in other Words. I need not 
 repeat the anfwer I gave to it. Since Jefus 
 fhowed himfelf intirely wife and good, and 
 cou'd not poflibly take Pleafure in any kind 
 of Vice, nor do any thing to encourage Ex- 
 cefs ; his fupplying Wine for the Feaft, by 
 a Miracle, is an evident Proof that it was 
 really wanted. And we may conclude both 
 from the quantity of Wine that was made, 
 and the occafion of it, that Jefus obferved and 
 knew the Guefts were fo fober, and well-dif- 
 pos'd, that they wou'd not abufe his Good- 
 nefs ; nor Riot upon his Bounty. 
 
 M. He cou'd not be fure of that : and 
 therefore it was quite wrong in him to lay 
 any Temptation in their way. This made him 
 anfwerable for all the Excefs that his new- 
 made Wine might draw them into. 
 
 N. If he had forefeen that fome of the 
 Company wou'd drink more than their mare 
 when he left them ; that cou'd not be a furfi- 
 cient Reafon for his refufing a proper Refrefh- 
 ment to a number of fober and worthy Per- 
 fons : and perhaps a neceffary relief to the 
 Poor, or to his Followers. When he mul- 
 tiply'd the Loaves and Fifhes for five thou- 
 fand People, it is great odds but that, after 
 long falling, fome of them might eat to Ex- 
 cefs : and yet the fear of that cou'd be no Rea- 
 fon againft his making a plentiful Provifion 
 for them, even of more than they cou'd eat. 
 The danger of People's drinking intemperate- 
 ly at the Wedding-Feaft, ought no more 
 to have reftrain'd Jefus from turning an 
 
 abundant
 
 172 A Conference upon 
 
 SECT. IV. abundant quantity of Water into Wine; 
 
 '^OT^ than the dayly Exceffes of Mankind ought 
 to leflen the Almighty's bounty jto them ; 
 and hinder Him from giving them yearly 
 crops of Corn and Fruit, or a plentiful Vin- 
 tage , fometimes far beyond what might fuf- 
 fice not only for the Satisfa&ion of Nature^ 
 but the moft luxuriant Excefs. And you 
 might as well charge all the Gluttony, 
 Drunkennefs, and other diforders of Mankind 
 upon their gracious Benefactor, whofe bounty 
 
 Kft. 4. p. t h e y d a yly abufe ; as tax Jefus with promoting 
 Intemperance, becaufe he turn'd more Water 
 into Wine than perhaps the Company then 
 prefent had occafion to ufe. 
 
 M. As for' his turning Water into Wine, 
 
 * 57 * I know not what to make of it. Infidels 
 will be apt to fufpect that Jefus having fome 
 fpirituous Liquors at hand, mingled them 
 with a proper quantity of Water ; which the 
 Governour of the Feaft vouch' t to be incompa- 
 rable good Wine, miraculoufly made by 
 Jefus : and the Company being, thro' a viti- 
 ated Palate, incapable of diftinguifhing bet- 
 ter from worfe, and of difcovering the 
 Fraud, admired the ll r me, and the Mira- 
 cle ; applauded Jefus for it ; and perhaps 
 became his Difciples upon it. This is an 
 old heathenim Objection that one of the 
 Fathers help't us to : and I don't like it 
 the worfe for its coming out of a cbriftian 
 Homily. 
 
 TV. If I fhou'd grant there was a Po/pbifitj 
 of Fraud in this Cafe ; I iliowed you be- 
 
 Se ^c"J' p< ^ ore t ^ iat r ^ s cou>c i not ^ e ^ en the Credibility 
 of a well-attefted Fact : and that feeing Jefus 
 proved his being endued with a divine Power 
 
 by
 
 Our SAVIOUR'/ Miracles. 17 $ 
 
 by working many unqueftionable Miracles, SECT. IV. 
 wherein there cou'd be no Pqffibility of Fraud, 
 Miflake, or Collufionj it is moil abfurd 
 to fuppofe, or fufpeft, that he wou'd, in 
 any Cafe, have recourfe to Craft and Tricks, 
 when he cou'd more eafily, and fafely, ac- 
 complim his Defigns by a fair and open 
 Conduct. But in the prefent Cafe, all Fraud 
 feems to have been abfolutely impracticable : 
 and if any had been attempted, it muft un- 
 avoidably have been difcover'd. For, (i.) 
 The want of Wine at the Marriage-Feaft 
 of a wealthy Perfon, was fuch an accidental 
 and unlikely thing as no human Knowledge 
 cou'd certainly forefee : and yet you muft 
 fuppofe that Jefus forefaw this, and provi- 
 ded a very large quantity of fpirituous Li- 
 quors before-hand, to make that artificial 
 Drink which you fancy he put upon the 
 Company for good Wine. (2.) The quan- 
 tity of Spirits that was neceffary to make 
 fifteen Gallons of Punch, muft have been 
 fo large, that it was impoflible for Jefus to 
 provide, and conceal, and mix them, fo fecret- 
 ly, as that they fhou'd not be difcover'd 
 fome way or other. Lefs than four or five 
 Gallons of Spirits ftronger than Brandy cou'd 
 not fuffice to make fifteen Gallons of tolerable 
 Punch, or any artificial Liquor that cou'd 
 pafs for Wine. But it was impoflible for him 
 to conceal, and mix, fo large a quantity of 
 Spirits, at a publick Feaft, where there were 
 fo many WitnefTes of all his Motions. And 
 it deferves here to be particularly remark't, 
 that the greater you fuppofe the quantity of 
 new-made Wine to be, the Miracle muft 
 appear the more certain and unquestionable : 
 
 because
 
 i74 d Conference up on 
 
 SKcr.lV.becaufe it muft have been the more difficult 
 (and indeed impoflible) for Jefus to conceal 
 and mix the proportionately great quantity 
 of Spirits (as two or three Firkins for inftance,) 
 that were neceflary to make a fuitable quan- 
 tity of Punchy or other artificial Liquor. 
 But, (3.) it does not appear that fuch Spi- 
 rits were ufed or known among the Antients j 
 efpecially among the Jews. We do not 
 find, that they ever drank any thing ftronger 
 than rich old Wine. The diftilling of 
 Brandy, and ftronger Spirits is of later In- 
 vention. So that the Rabbi blunder'd grofsly 
 when he talk't of making Punch, as prac- 
 ticable among the Jews in our Saviour's 
 time. (4.) There cou'd be no Punch-ma- 
 king, or mixing any quantity of fpirituous 
 Liquors with the Water, as he fuppofes ; be- 
 caufe St. John tells us, that the Servants fill'd 
 the Water-pots with Water up to the brim : 
 fo that there cou'd not be room for three 
 Quarts (and far lefs for fome Gallons) of Spi- 
 rits to be mixt in each Pot. (5.) It was 
 impoflible to make any artificial Liquor 
 that cou'd pafs for good Wine ; fuch 
 as the Ruler of the Feaft own'd that to 
 be which Jefus made of Water. His 
 Compliment to the Bridegroom, upon this 
 occafion, (hows that he was intirely fober. 
 And there is not the leaft Reafon to doubt but 
 that the other Guefts were fo too ; and cou'd 
 as readily diftinguiih betwixt Things fo very 
 different in their Tafte, as an artificial Li- 
 quor, and true JVme. (6.) Seeing there was 
 a large quantity of Wine made, we may be 
 fure that due Care was taken to preferve e- 
 nough of fo choice a rarity, both for the Bride- 
 groom's
 
 Our S A v I o u R'J Miracles. 1 7 5 
 
 groom's Credit, at whofe Marriage it was SECT. IV. 
 made ; and for the Satisfaction of fuch as <-/"WJ 
 might doubt of the Miracle, till they faw 
 and tailed of the wonderful Liquor ; and 
 were convinced by their-own Senfes, as well 
 as by the Teftimony of others, that it was 
 really good WINE. 
 
 M. If Jefus had really, and miraculoufly Difc> 4 : F 
 made Wine which no Power or Art of Man 4 
 cou'd do, he fhou'd, to prevent all Sufpicion 
 of Deceit in the Miracle, have done it with- 
 out the help of Water. If he be the ori- 
 ginal Caufe of all Things out of nothing, 
 as you fay, why did he not create this Wine 
 out of nothing? Why did he not order the 
 Pots to be emptyed if they had any Water 
 in them ; and then, with a word of his 
 Mouth, fill them with Wine inftead of 
 it. Here had been an unexceptionable Mi- 
 racle, which no Infidel cou'd have cavilled 
 at, for any Thing but the needlefmfs of it. 
 But this Subject-matter of Water^ fpoils the 
 Credit of the Miracle* 
 
 N. It can be no Objection againft the 
 reality of this Miracle, that it was not quite 
 fo great and aftonifhing, as if Jejits had 
 created Wine out of nothing. Miracles that 
 are not equally great^ may be equally real 
 and true : I mean, that when an effect vifibly 
 furpafies the Agent's natural Power and Abi- 
 litys ; when he fufpends, (lop's, or change's 
 any-one of the eftablifh't Laws of Motion -, 
 and interrupts the common and fteddy Con- 
 nection of Caufes and Effects ; fuch an Action 
 is as truly miraculous, as another that flops or 
 alters federal of the known Laws of Nature, 
 or Motion ; and exceeds the Powers of all 
 
 created
 
 j 6 A Conference up on 
 
 Seer. IV. created Agents. And yet every one muft 
 own that this loft kind of Miracle vaftly 
 furpafles the other in Great fiefs. No Perlbn, 
 without the immediate Afliflance of fome in- 
 vifible and fuperiour Agent, can in a Mo- 
 ment cure inveterate Difeafes, without the 
 ufe of any means. Such Cures are evidently 
 miraculous ; and far exceed the Power of 
 any human Agent. But it feems to be a 
 greater Miracle, and to require a far greater 
 Power, (no lefs than Omnipotence itfelf) to 
 give Life to the dead; or to multiply a 
 few Loaves and Fifties, into a quantity of 
 Food fufficient to ferve five thoufand People. 
 If Jefus had, in a Moment, only turn'd red 
 Wine into white, without the ufe of any 
 means whatever ; this wou'd have been a 
 real Miracle, tho' feemingly ufelefs : but it 
 was a much greater Miracle to turn com- 
 mon Water into good Wine. And tho' it 
 wou'd have been a more furprizing Wonder 
 ftill, to have created Wine without Water ; 
 that can be no Objection to the reality of 
 the Miracle he wrought, in turning Water 
 into Wine. As it is contrary to Reafon and 
 Order to multiply Miracles without Necefllty ; 
 fo it is no lefs contrary to Wifdom, to 
 work the greatefl of Miracles, (as that of 
 creating any thing certainly is, ) when a lefs Mi- 
 racle (as turning Water into Wine) anfwer's 
 the Almighty's defign as well as the 
 greateft. 
 
 M. You fay the general and chief defign 
 of Jefus's Miracles was to atteft the Truth 
 of his divine Million ; and to give an un- 
 queftionable Proof to the World that he 
 came from Heaven to reveal God's Will to 
 
 Mankind,
 
 Our S A v I o U R V Miracles. \ j 7 
 
 Mankind. Now this defign wcu'd certainly SECT. TV. 
 have been better anfwer'd by his working the ^OTV, 
 moft undoubted and aftonifhing Miracles ; 
 fuch as creating Wine ; raifing People to 
 Life that were rotten in their Graves , and 
 the like ; than by doing only fuch Wonders 
 as fometimes leave cautious People room to 
 fufpect that they were wrought by Fraud, 
 or a Power that was merely human. Had 
 Jefus always, or generally, wrought fuch 
 aftoniihing Miracles as I have mention'd, 
 Infidels cou'd have had no pretence for ca- 
 villing at the Reality, or Truth of them. 
 
 N. Certainly the divine W T ifdom which 
 influenced Jefus in all his Actions, cou'd beft 
 determin what kind of Miracles it was fitteft 
 for him to work on every occafion ; and 
 what degree of fupernatural Power it was 
 proper for him to exert. He wrought all 
 fort of Miracles from the lealt to the 
 greateft. And if all the Wonders he did, 
 had been as great and aftoniihing as his 
 raifing forrm from the dead i Infidels wou'd 
 Hill have found fome pretence or other for 
 cavilling and disbelief. If Jefus had created 
 the Wine at Cana, inftead of making it of 
 Water, they wou'd have been fo far from 
 believing fuch an unexceptionable Miracle, 
 that they wou'd have cavilled at it, in the 
 fame manner they do at the Refurreclion of 
 Lazarus, and of Jefus himfelf. You wou'd 
 then have told us that St. John wrote his 
 Gofpel in his Dotage, after ; he had loft his s;eDir c .$ 
 Memory, and outlived his Senfes : or that p ' x: 
 he defign'd to impofe upon the Credulity 
 of Mankind, by relating 'abfurd and incre- 
 dible Storys palling the belief of confiderate 
 N and
 
 178 'A Conference upon 
 
 StcT.IV, and wife Men. This is the laft refuge of 
 VxV^ Infidels : and how abfurd and inconfift- 
 cnt fuch Cavils are, will evidently appear 
 when we come to examin your Objections 
 againft thofe aftonilhing Miracles that Jefus 
 wrought in raifing the Dead. 
 
 Dire. 4- P- M. Suppofmg Jefus's change of Water 
 into Wine to have been a real Miracle ; 
 no Perfon commifiion'd of God for the Re- 
 formation and Inftruction of Mankind 
 wou'd ever have done it here. " Miracles 
 " (as Mr. Chandler fays excellently well,) 
 " muft be fuch Things as that it is con- 
 " fiftent with the Perfections of God 
 " to intereft himfelf in: and they muft 
 " argue not only the Power of God, but 
 *' his love to Mankind, and his Inclina- 
 " tion to do them good" : which this Mi- 
 racle of Jefus is fo far from, that it has an 
 evil Afpect and Tendency : and therefore it 
 is to be rejected ; and no longer efteem'd a 
 divine Miracle. 
 
 N. Since the many other beneficent. 
 Miracles that Jefus wrought every-where, 
 evidently proved that he was commifiion*d 
 of God, to inftruct and reform Mankind -, 
 we are fure that this Miracle of turning 
 Water into Wine was far from having an 
 evil Tendency. Nor wou'd he have done it, 
 if it had not been peculiarly fit and necef- 
 fary ; not merely as a Proof of his Love to 
 Mankind, and his Inclination to do them all 
 manner of Good ; but to atteft the Truth 
 of his heavenly Mifiion, and of that divine 
 Doctrine which he then taught, and took all 
 proper occafions to inculcate. The mow- 
 ing an uncommon Inftance of Kindnefs and 
 
 Friend-
 
 JJ; Jjf 
 
 Our S A v i o u R V Miracles. 179 
 
 Friendfhip on this occafion, and perhaps SEC T.I v. 
 giving a feafonable Refrefhment to a needy ^V^ 
 Multitude, were but fubordinate and inci- 
 dental Views in this Miracle of turning 
 Water into Wine. The chief defign of it 
 was to give thofe fober well-difpofed Per- 
 fons he then convers'd with, a manifeft 
 Proof of his being the Meffiah j that he 
 might induce them to believe his Doclrine, 
 and become his Difciples. And we find, 
 the Miracle had its defign'd effect. For 
 St. John tells us that upon this his Difciples 
 believed on him : which cou'd not be meant 
 of any who belie v'd in him before ; but of 
 fuch of his Hearers as followed him for In- 
 ftrudtion, whom St. John elfewfcerc calls the CK. viii. 5,. 
 Difciples ofjefus. ' And fuch frequent hearers 
 he might have, both among the Marriage- 
 Guefts, and among the People that pro- 
 bably attended without ; who upon his turn- 
 ing Water into Wine, believed his Doclrine ; 
 and became * truly bis Difciples. 
 
 M. I. know not what effecl: fuch a Mira- 
 cle might have upon others : but had I 
 been there, tho* I mou'd perhaps have liked 
 the Liquor, if it was really good Wine, and DICC, 4. p. 
 have drank my mare of it ; I mou'd cer- 3 ** 
 tainly have had but an ill opinion of one who 
 fet up for a divine Worker of Miracles, 
 with fo ill a Grace. 
 
 N. That was certainly a proper time for 
 Jefus to work fome Miracle or other i elfe 
 he wou'd not have wrought one. He was 
 now entering upon his Miniftry. The oc- 
 cafion was publick. There were many, 
 WitnefTes prefent ; and fuch too as feem'd 
 N 2 to 
 
 * See Luk. ri. 17. Ch, rii. n. Ch. xix. 37, 39-
 
 8 o A Conference ufon 
 
 . IV. to have had a favourable opinion of him ; 
 -s/ and were difpofed to receive his Doclrine. 
 There was no difeafed Perfon there to be 
 healed : perhaps none at that time in the 
 Town of Cana. What kind of Miracle 
 now do you think wou'd have been moft 
 proper for Jefus to have wrought on this 
 occafion ? 
 
 M. Any Miracle whatever, except 
 turning a large quantity of Water into 
 Wine. 
 
 N. Suppofing the Water-^ots had been 
 fill'd with Wine, for the ufe oftheMarri- 
 age-Guefts \ and that Jefus had turn'd the 
 greateft part of it into Whaler : wou'd this 
 have pleafe% you better ? 
 
 M. Yes. That wou'd have been at leaft 
 as great a Miracle , and not liable to any 
 of thofe Exceptions that ly againft the o- 
 ther. There cou'd then have been no Su- 
 fpicion of Fraud, or Punch-making : no 
 danger of promoting Riot and Intemperance. 
 This wou'd have mown Jefus's provident 
 Care againft thofe Excefles he had Reafon 
 to fear : that he not only praclis'd Sobriety 
 himfelf; but encouraged it in others. It 
 wou'd have difplay'd his miraculous Power 
 as vifibly as his turning Water into Wine ; 
 and have mown more Wifciom and Good- 
 nefs. 
 
 N. And yet if Jefus had actually turn'd 
 a great part of the Marriage-Wine into 
 Water,* you wou'd have made heavyer 
 Complaints againft him than you do now ; 
 and I think with more Reafon. 5"fo.you 
 might have reproach* t him with Ingratitude 
 to the Bridegroom, who had fo civilly invi- 
 ted
 
 Our SAVIOUR'.* Miracles. \ g i 
 
 ted him to the Feaft , with Injuftice in de- SECT. IV. 
 priving him of his Wine ; with Envy and ^OT^/ 
 Ill-will to the Guefts who fhou'd have had 
 the Pleafure and Benefit of drinking it ; 
 with rafh-judging and uncharitable diftruft 
 of their Sobriety ; and with Folly in deftroy- 
 ing one of thofe valuable Bleflings that Pro- 
 vidence beftows on Mankind. Then the 
 turning of Water into Wine wou'd have 
 been- a; Miracle that wou'd have pleafed 
 you better. You ought now therefore to 
 own this Inftance of Cbrift's divine Power seeoifc. 5, 
 to be an indifputable Miracle ; becaufe it p ' I0 ' "" 
 carryed Goodnefs along with it : and was a 
 Demon ft ration of his being Lord of the Crea- 
 tion, and Author of the Fruits of the Earth 
 for the ufe of Man, in their Seafon ; elie 
 he cou'd not have produced the ripe 
 Juice of the choiceft of them in a Mo- 
 ment. In this Inftance of Almighty Power, 
 his divine Care and Providence againft Thirft 
 and Want were vifible : and it was an Ad- 
 monition to 'us to depend dayly upon him for 
 the Comfort's and Necejfarys of Life. In 
 fine, by this Miracle, Jefus either fhowed, 
 or encourag'd and recommended every focial 
 Virtue ; Love, RefpecT:, and Gratitude to 
 Benefaclors ; Chearfulnefs, Complaifance, 
 and Good-nature in Converfation ; Affa- 
 bility and Condefcenfion to Inferiors ; Ten- 
 dernefs and Companion to the Needy ; 
 Kindnefs and Hofpitalrty to Strangers ; and 
 Union, Concord, and Friendfhip among 
 Neighbours. So that in all refpects, it was 
 the fitteft Miracle he cou'd have wrought 
 on that occafion : it was truly ufeful 
 -and inftruftijve : and perhaps it was rre- 
 N 3 ferr'd
 
 T 8 fc A Conference upon 
 
 SECT IV. ferr'd to be his firft publick Miracle, be- 
 caufe it was popular > and likely to leflfen 
 the Prejudices that the Jews had againft 
 him. 
 
 T. What cou'd lead the Jews to call Jefus 
 a Glut ion and a Wine-biber ? 
 
 M. That is a good Hint. I quite forgot 
 it. I cannot but think that this reproach 
 took its rife from fome unlucky Accident 
 or other that happen'd at the Wedding in 
 Cana. 
 
 N. It is eafy to account for that Ca- 
 lumny : the Miracle it felf does it fuf- 
 ficiently. The Pharifees of old acted as 
 Infidels do now : they put the worft and 
 moft abfurd Conftruction on the Words and 
 Actions of Jefus. They concluded as you 
 do, that he wou'd not have turn'd fo much 
 Water into Wine, if he had not loved it ; 
 nor have gone to an Entertainment, if he had 
 not liked good-eating. If after his publick 
 appearing in the World he had lived and be- 
 haved himfelf as John the Baptift did, ' 
 in a retired, auftere, abftemious man- 
 . viL ner, neither eating Bread, nor ever drinking 
 14- Wme -, the Jews wou'd have thought him 
 mad and melancholy ; and have faid (as 
 they did of John} that he was pofTefs't by 
 a Devil. But becaufe Jefus went free- 
 ly to any Feaft ; and made no fcruple of 
 dining with a Pbarifec, vifiting a Pub- 
 lican, or converfing with a Sinner ; but 
 took all poffible Opportunity of doing 
 good by his Difcourfe and his Example ; 
 and always Ihowed himfelf humble, eafy, 
 fociable, and refpectful towards all ; there- 
 fore they reproach* t him with being a G//- 
 
 ton,
 
 Our SAVIOUR'/ Miracles. 1 8 3 
 
 ton, and a Wine-liber ', and a Friend of Pitb- Sucr.JV. 
 licans and Sinners. It was impofiible for V -'V- ' 
 him, by any manner of Behaviour, to a- 
 void fuch malicious Afperfions as his in- 
 veterate Enemys loaded him with. A Con- 
 duct different from that he chofe, wou'd 
 have only drawn upon him different forts 
 of Calumny. Their fpite againft him was 
 implacable. And becaufe his Behaviour 
 was always ftrictly virtuous, prudent, ex- 
 emplary, and inoffenfive ; this help't only 
 to whet their Malice ; and drew upon him 
 all the unjuft Reproaches that the moft 
 virulent Rage cou'd devyfe. 
 
 M. You are fo very dext'rous at fol- 
 ving Difficultys, that I reckon you can make 
 a very credible and confiftent Story too of 
 Jcfus's curing the Paralytick. Matt. . . 
 
 N. I fee no difficulty in it but what uEii'iV. 
 may be eafily folved. 
 
 M. In my Opinion, no Tale more mon- DCC. *. p. 
 flroufly romantick can be told. It is fuch p%i. 
 an Accumulation of Abfurditys and Incre- 
 dibilitys, that a Man of the moft eafy 
 Faith, if he think at all, cannot digeft. 
 If a Man was to torture his Brains for 
 the Invention of a romantick Tale of im- 
 probable and furprizing Circumftances, that 
 he might hope to palm for a Truth, if 
 it was but for a Week or a Day, upon 
 the Faith and Underftanding of the cre- 
 dulous ; he cou'd never have prefumed, I 
 think, fo far upon the Weaknefs of their 
 Intellects, as to imagin that any thing fo 
 notorioufly contradictory to Senfe and Rea- 
 fon wou'd have gone down with them, as 
 is this before us ; which has pafs't cur- 
 N 4 rently
 
 r i 84 A Conference upon 
 
 SECT. TV. rently thro* many Ages of the Church, has 
 ' been read with Attention by the Learned,, 
 and been revered by the reft of Chriflians 
 without any Exception, or doubt of the 
 Truth of it. 
 
 N. Before we enter upon your Friend's 
 s4bfurditys ; let- me put you in mind of 
 fome other Incredibility that I fancy you 
 are not aware of: and which I think far 
 exceed any that he has propofed. 
 
 M. Pray, let us hear them. 
 
 N. Since the Evangelifts feem to have 
 believed this Story themfelves ; and that 
 the Fact, if true, was undoubtedly mira- 
 culous ; is it not incredible that plain, art- 
 lefs, undefigning Men, whofe Writings mow 
 all the poffible Marks of Candour and Inte- 
 grity, Ihou'd relate an unqueftionable Miracle 
 with Circumftances . fo mmftroujly -romantick 
 as you pretend ? They cou'd not but cer- 
 tainly know whether the Fact was true or 
 not ; having had the fureft Information 
 of what they relate : and none of them 
 cou'd have any Pleafure or Advantage 
 in deceiving the World. So that if the 
 Fact be barely poffible, however difficult it 
 may be to account for its Circumftances, 
 there can be no Realbn to queftion the 
 Truth of it. 
 
 M. The Wit of Man cannot devyfe 
 any thing fo grofsly and notorioufly contradic- 
 tory to Senfe and Reafon. 
 
 N-.- Is it not incredible that Men who 
 had Common-fenfe fhou'd invent fuch a 
 ridiculous Story as you fay this is ; and 
 not only hope to palm it upon the Faith of 
 Mankind, but effectually do it? If the 
 
 Gofpels
 
 Our SAVIOURS Miracles. x 8 5 
 
 Gofpels contain fuch romantick Ficti- SECT. TV. 
 ons as you pretend they do, is it not a- ^V*' 
 
 mazing that thofe who compofed them, 
 (whoever they were) fhou'd not make their 
 Storys bang better together ; and carry the 
 Face and Appearance of 'Truth along with 
 them ? Is it credible that the Evangelifts 
 wou'd torture their Brains, and rack their 
 Invention for the moft abfurd and. impro- 
 bable Circumftances in the Story before us, 
 that the Wit of Man cou'd devyfe ? Ra- 
 ther .than fuppofe fuch incredible Things, 
 I fhou'd fufpeft that my own Ignorance or 
 Partiality milled me : and that my Preju- 
 dices magnify'd every little difficulty I 
 cou'd not readily account for, into an 
 Abfurdity and Incredibility : and I fhou'd be 
 apt to conclude that what difficultys I 
 cou'd not folve might be removed by o- 
 thers. How eafily might the Evangelifts 
 have conceal'd the Circumftance of letting 
 the Paralytick down thro' the Top of the 
 Houfe : and then all wou'd have been right. 
 It does not add any thing to the Greatnels 
 of the Miracle. And nothing but a fcru- 
 pulous regard to Truth cou'd have led 
 the Evangelijls to mention this Circumftance, 
 while they omitted fome others that were 
 necefTary to explain it. But of this enough 
 at prefent. Let us now examin your In- 
 credibilitys. 
 
 M. The People it feems fo prefs't and D;fc 4> p> 
 throng' d about the Door of the Houfe 
 where Jefus was, that the Paralytick and 
 his Bearers cou'd not get near it. But what 
 did they fo throng and prefs for ? 
 
 TV. Muft
 
 1 86 A Conference upon 
 
 N. Muft we now account for all the 
 Actions and Views of a mixt Multitude 
 that crouded about a Houfe 1700 Years 
 ago ? But probably, fome wanted tofeejefus ; 
 others to bear his Doctrine : others to fee 
 his Miracles : and perhaps many joyn'd out 
 of Curiojity, becaufe they faw a Croud there. 
 
 M. He dwelt at Capernaum where he 
 cured the Paralylick: fo that the People 
 cou'd not throng either to fee, or hear 
 him. For he tells us himfelf that a Prophet 
 has no honour in his-own Country. 
 
 N. It is probable that the Croud about him 
 confided chiefly of Strangers who followed 
 him from all Quarters, wherever he was. 
 And fince at this very time there were Pha- 
 , if. rifees zndDoflorsoftbeLaiuprefenty who came 
 out of every 'Town of Galilee, and Judea 9 
 and Jtrufalem , it is likely that the Multitudes 
 who followed him with better Views, came 
 . likewife from the fame (or other neigh- 
 Kfc. 4. p. bouring) Places. " And perhaps it was a 
 *** " Day appointed before-hand for healing of 
 
 " the Difeafed, which might occafion a 
 " more than ordinary ConcourfeofthePeo- 
 " pie to fee him work Miracles, and cure 
 " the Difeafed". 
 
 M. Surely this Reafon wou'd have in- 
 duced the People to make way for the Lame, 
 and Blind, and Partly ticks to come to Jefus : 
 elfe they fruftrated their-own Expectations ; 
 and acted more unreafonably than ever 
 Mob did, or can be fuppofed to do. 
 
 N. Do you reckon it among your Incre- 
 dibility* that a Croud of People in different 
 Places, and who had various Views, Ihou'd 
 not unanimoufly agree in the fame thing?
 
 Our SAVIOUR'/ Miracles. 1 8 7 
 
 It wou'd be a kind of Miracle if they did. SECT. IV, 
 The Croud within Doors liften'd attentively 
 to the Doctrine of Jefus : and it is very un- 
 likely, that a Man lying upon a Bed, carry'd 
 by four Perfons, cou'd be brought into the 
 midft of a Room crouded as full as it 
 cou'd hold. The Multitude without Doors 
 might confift partly of fick People on their 
 Beds, with their Attendants ; and partly of 
 thofewho waited to fee them cured, when Jefus 
 came forth. Now we may be furc that 
 thofe who attended the other Sick wou'd 
 not remove from the Door to make way 
 for the Paralytick: but wou'd ftay as 
 near to the Door as they couM that 
 when Jefus came out, he might lay his 
 Hands upon the Sick, and heal them. 
 
 M. This is all Conjecture. The Evan- 
 gclifts fay nothing of any Sick that lay a- 
 bout the Door of the Houfe. 
 
 N. Nor do they mention feveral other 
 Circumftances relating to this Story. Your 
 charge againft it runs fo high, that I need 
 only fuggeft fuch a view of the Tranfaction 
 as is foffible and confident. You aflert that 
 it is abfurd, incredible and impofltble to be 
 true : for that muft be the meaning of its 
 being notorioujly contradictory fo Senfe and 
 Reafon. But your Proof of this charge 
 confifts only of fome Queftions, about fuch 
 Circumftances of the Fact as the Evange- 
 lijis have not fo fully inlarged upon as 
 they might have done. Now to anfwer 
 your Queftions, I can only be obliged to 
 fuppofe fuch Circumftances as are confident 
 with thofe the Evangelifts mention ; and might 
 poflibly have been true. For if the Fact be bare-
 
 \ 8 8 A Conference upon 
 
 SECT. IV. lypqfjible^ the Evidence for it is fo full and 
 ^"V"^ flrong,that it cannot reafonably be rejected. 
 M. You ought to fuppofe fuch Circurn- 
 ilances as are not only pofllble, but pro- 
 bable too. 
 
 TV. Tho' I might difpute this Point with 
 you, I need not at prefent: becaufe what 
 I fuppofe is no more than happen' d upon 
 other occafions : and this is enough to mow 
 that it was probably fo in the prefent Cafe. 
 DH-C, 4 . P. pn ta ke no Advantage of Mr. JF.'s Con- 
 ceflion as to this very Point j but rather 
 mow you that he had Reafon to make 
 ch. i. j*, it. St. Mark tells us that when Jefus 
 33> was in the fame Town of Capernaum^ 
 
 and probably at the fame Houfe, where he 
 ufed to be, '.'. People brought to him all 
 " that were difeafed, and them that were pof- 
 " fefs't with Devils ; and that all the City 
 " were gather'd together at- the Doors"-, 
 where no doubt., the . Difeafed were laid: 
 (for fince there ? was a Multitude about 
 the Door ; we may be fure the Houfe 
 was full ; as in the Cafe of the Paralytick.) 
 On this occafion " Jefus healed many that 
 " were Sick of diverfe Difeafes , and caft 
 <c but many Devils". I only fuppofe here 
 that the Difeafed lay at the Door of the 
 Houfe, or in the Streets : which was com- 
 monly done on fuch occafions. For the 
 Sl' vi ' Jf> f ame Evangelift tells us that " Whitherfo- 
 ever Jefus enter'd into Villages, or Citys, 
 or Country, they laid the Sick in the 
 Streets, and befought him that they 
 might touch if it were but the Border 
 of his Garment : and as many as touch't 
 him were made whole ". 
 
 M. It
 
 Our SAVIOUR'* Miracles. 189 
 
 M. It will 6e eafy to anfwer the flrongeft SECT. IV. 
 Objections imaginable, if you may be allowed 
 to fuppofe what you pleafe. 
 
 N. I only fuppofe here what is reafon- 
 able ; and what might very probably have 
 been the Cafe ; fmce it was what happen'd 
 on the like occafions. But fuppdfmg there 
 were no fick Perfons at all laid about the 
 Door of the Houfe ; and that there was 
 only a mixt, various,, unruly Croud there : 
 is it reafonable to think that they wou'd 
 All agree to make room for the Paralytick 
 and his Bearers, when not one in forty of 
 them cou'd hope to fee him cured. None 
 but thofe who were very near Jefus cou'd fee 
 him touch the Paralytick ; and obferve his 
 immediate Recovery. And this muft have 
 made the People the more unwilling to 
 ilir ; and refolute in keeping their Sta- 
 tions, juft about the Door, and the Place 
 where Jefus was to pals through. If 
 thofe without the Houfe had given way 
 to the Pandjfak) they cou'd not pof- 
 fibly ex"pe6l to fee the Miracle that was 
 t$ be wrought within. It was therefore 
 their Bufincfs to keep the poor Man with- 
 out^ till Jefus fhou'd come to him : for then 
 they might have had a chance to fee him cured. 
 And if thofe who were juft within the Door, 
 hearing Jefus, had made room for the four 
 Men that carry'd the Paralytick's Bec\ ; they- 
 cou'd as little expeft to fee the Miracle, 
 as thofe without Doors ; and might have 
 loft their commodious Stations too ; fo 
 that they cou'd neither hear, nor fee, any 
 thing at all. If therefore the Croud 
 'without Doors, and within, had made way for 
 
 the
 
 190 A Conference ufon 
 
 SECT. IV. the Paralytick, they muft unavoidably 
 V*V N ' ; have fruftrated their-own hopes of feeing 
 the Miracle wrought. And it is fo far 
 from being incredible to fuppofe that they 
 would not make room for him ; that it 
 is really abfurd to think that they wou'd. 
 I have now difpatch't your firft Abfurdity ; 
 let us hear the next. 
 
 Difc. 4.?: M. It is faid the poor Paralytick with 
 his Bearers cou'd not get to the Door of 
 the Houfe for the prefs ; and therefore in 
 all hafte is he haul'd to the top of the Houfe ; 
 and let down thro' a breach of the Roof 
 into the Room where Jefus was. But 
 what need was there of fuch hafte and 
 pains to get to him for a Cure? It was 
 but waiting a while, not many Hours ; and 
 in all Probability, the Tumult muft have 
 been appeas'd ; and accefs eafily had to 
 him. But that the Bearers of the Paralytick 
 fhou'd enterprise a trouble and difficulty 
 that cou'd not require lefs rime than the 
 Tumult cou'd be fuppofed to Jaft, is a 
 little ftrange^ and fomewhat incredible. 
 
 N. 1 cannot but think it wou'd ha*e 
 look't more ftrange and incredible, if they 
 had tarry'd with the poor weak Man in 
 the midft of an unruly Croud , and let 
 him run the hazard of being ImotherM. If 
 he was the only fick Perfon at the Door 
 of the Houfe, there muft have been fuch 
 thronging and prefllng about his Bed when 
 Jefus came out, that it wou'd have been 
 more likely he fhou'd be killed in the 
 Croud, than cured. His Bearers at leaft 
 might be apprehenfive of this ; and chufe 
 rather to undergo any trouble and difficul- 
 ty*
 
 Our SAVIOUR'* Miracle si 191 
 
 ty, than let him run fo great a hazard. There SECT. TV. 
 are many other Circumftances that might <XV>J. 
 have determin'd them to the Courfe they 
 took. They had perhaps waited fome 
 Hours already near the Houfe. It might 
 be towards * Evening. They might have ? see Luk. 
 come from fome neighbouring Town , Mf*;ia. 
 and were to return before Night. The JJ^ . 
 Paralytic!:, or one of his Bearers, might 
 be a particular Friend of the Mafter of the 
 Houfe, from whom they had Reafon to 
 expect the utmoft Afliftance in what they 
 attempted. And perhaps Jefus, being in- 
 form'd of the poor Man's being without 
 Doors waiting for a Cure, defired he might 
 be brought in before Him. 
 
 M. Supposing the Paralytick in fuch hafte eift. 4. *. 
 and danger of Life that he cou'd not wait **' 
 the Difperfion of the Tumult, but for want 
 of a free entrance at the Door is, coft 
 what it will, to be rais'd to the top of the 
 Houfe , and a Breach muft be there made 
 for him : the Queftion is, whether fuch an 
 cnterprize was or cou'd be feafible, or prac- 
 ticable. I have no Conception of the Pof- 
 fibility of it. 
 
 N. Where do you think the vaft difficulty 
 lay ? 
 
 M. If they cou'd not get to the Door 
 of the Houfe for the Croud, of confe- 
 quence they cou'd not come at the Sides of 
 it. How fhou'd they ? Over the Heads of 
 the People? That is not to be imagin'd. 
 Confequently here is another difficulty in 
 the Story that renders it yet more ftrange 
 and incredible. 
 
 N. Never,
 
 i q'z r A Conference upon 
 
 SECT. IV. N. Never, I dare fay, were fuch Dtffl- 
 **~\r*~s cultys ftarted, nor fuch Conferences drawn 
 before. Becaufe they cou'd not get to 
 the Door of the Houfe for the prefs, 
 therefore they cou'd not come at the Sides 
 of it ! How ridiculous is this. Do you 
 think the Mob furrounded the whole Houfe 
 as well as the Door of it ? Since it muft 
 have had more Sides than one ; if t&e Pa- 
 ralytick's Bearers cou'd not come near the 
 Side in which the Door was, they might 
 have gone about to another. If the Houfe 
 flood by itfelf, it might have four Sides. 
 And if it was a large Houfe in a Street, and 
 the Front only acceffible, as the Houfes 
 in London generally are ; tho' there was a 
 great Croud about the Door^ there might 
 Hill be room enough' for the Bearers to 
 get the Paralytick's Bed up to the top of 
 ' the Houfe. A fpace of only nine or ten Foot 
 might fuffice for that. 
 
 Difc. 4. p. M. But if they had roo'm enough, 
 where cou'd they have Pullys, and Ropes, 
 and Ladders ; without which they cou'd 
 not hawl and heave up the Paralytick's Bed 
 to the top of the Houfe ? Thefe Things 
 were not at hand ; nor cou'd they be fud- 
 denly procured. 
 
 'N. The Mafter of the Houfe might 
 fupply them with every Thing they want- 
 ed. 
 
 M. If it was an Upper-room in which 
 Jefus was (as Commentators are generally 
 agreed,) the difficulty of getting up the 
 Man's Bed was ilill the greater. 
 
 N. The Houfe then might be about 
 eighteen Foot high. But if it had no up- . 
 
 per-
 
 Our SAVIOUR'/ Miracles. i 9 j 
 
 per-room, as the Houfes in Eaftern Coun- SECT.IV. 
 trys are often built ; it might not be above ^OTV 
 eight or ten Foot high. In either Cafe 
 there cou'd be no great difficulty in get- 
 ting up a fick Man's Couch to the top of 
 a flat-roofM Houfe. A Ladder and a couple 
 of Ropes, (or one fufficiently long,) was all 
 that cou'd be wanted. But in cafe Jefus 
 was in an upper-room, as you fuppofe ; the 
 Stairs to it might be fo narrow, or wind- 
 ing, that the Paralytick's Bed cou'd not 
 be carryed up that way : and then there 
 muft have been an abfolute neceflity for let- 
 ting him down thro' the top of the Houfe, 
 in cafe Jefus defired the Paralytick might 
 be brought in before him 5 as he probably 
 did. 
 
 M. When the Bearers had got the Pa- Difc. 4, p. 
 ralytick to the top of the Houfe, they * 8 ' 
 mult have had Hatchets and Hammers 
 (which they cou'd not provide beforehand, 
 not thinking of any ufe they cou'd have for 
 them) to uncover the Roof of the Houfe, and 
 breakup Tiles, Spars, and Rafters, and make 
 a hole capacious enough for the Man and 
 his Bed to be let thro'. But where was the 
 good-man of the Houfe all this while ? 
 Wou'd he fuffer his Houfe to be thus 
 broken up , and not command them to de- 
 fift from their foolilh and needlefs attempt, 
 till the Mob was quell'd ? Is there nothing 
 in all this of Difficulty and Obftru&ion in the 
 way of the belief of this Story ? 
 
 N. Very little befides what proceeds from 
 
 your Friend's Miftakes, and abfurd Suppofi- 
 
 tions. The Houfes of the Jews were not 
 
 ridged, but flat-roof'd, as they ftill are in o- , 
 
 ther
 
 194 'd Conference upon 
 
 SECT. IV. ther Eaftern Countrys. And within their 
 ^V^J Houfes they had Stairs to go up to the 
 Ropf; and either a Door to go out at, 
 or a Hole in the Roof, with a Cover 
 to it, like the Hatches of a Ship , by which 
 they went up on the Houfe-top. In the 
 Eaftern Parts they often walk and fup 
 upon the tops o'f their Houfes, for 
 the Pleafure of the cool Air, and fine 
 Profpe&s : and fome are fo hardy as to 
 carry up their Beds in the hotteft Seafon, 
 and ly all Night upon the Roof, or Ter- 
 race, of the Houfe. The Paralytick's Bear- 
 ers cou'd therefore have no occafion to 
 break up Tiles, Spars and Rafters, as Mr. 
 W. fancy s. There was a Door already 
 made for them, almoft large enough to let 
 down the Bed. But it feems to have been 
 (perhaps an Inch) broader than the Door 
 on the Roof: and therefore with the Con- 
 fent and Affiftance of the Mailer of the 
 Houfe, they widen'd the Paflage a-little, 
 to let down the Couch into the Room 
 where Jefus was. 
 
 Difc. 4. p. M. I Ihou'd agree to this Opinion of 
 **' * 9 ' modern Commentators, if it were not liable 
 to thefe Objections, viz', That it is not 
 reconcileable to what St. L#&?fays, of their 
 ktting the Paralytick down thro' the Tiling, 
 with his Couch : nor hardly confiflent 
 with what St. Mark fays, of their uncover- 
 ing and breaking up the Roof of the Houfe : 
 which Exprefllons the Evangelifts had ne- 
 ver ufed, if there had been a Door for 
 him to defcend by. 
 
 JV. It is furprizing that your Friend 
 
 ihou'd
 
 Our SAVIOUR'/ Miracles. 
 
 ihou'd call fuch a well-known Fact 
 the Jews' having flat-roof 'd Houfes, an 
 Opinion of Commentators. To be allured of 
 this, we need not confuk Drufius> or Light- p . #, 
 foot: there are unqueftionable Proofs of 
 it from Scripture. The Jews had this 
 exprefs Precept given them. " When Deu: Xxiii 
 " thou buildeft a new Houfe, then thou. 8 - 
 " malt make a Battlement for thy Roof, 
 * c that thou bring not Blood upon thine 
 " Houfe, if any Man fall from thence ". 
 This fhows that their Houfes were flat- 
 roof'd, and fit for People to go upon the 
 Roof: and that they were fecur'd by Bat- 
 tlements (about breaft-high) to prevent 
 any -one's falling down. Hence we read 
 of Samuel's communing with Saul upon , Sam . i*. 
 the top of the Houfe ; of David's walk- * f ' Sam ^ 
 ing upon the Roof of his Palace ; and of 
 Abfalom's having a Tent fpreacl for him on Gh xvi ai 
 the top of the Houfe, that he might ly with 
 his Father's Concubines in the Sight of all 
 Ifrael. And our Saviour told his Difciples 
 that what they had heard in fecret they fhou'd 
 proclaim upon the Houfe-tops. Thefe Paf- Luk x .. ? 
 fages mow the true State of the Cafe: and the 
 Words of the Evangelijls are very confiftent 
 with this plain Account of it. By the Tiling^ 
 St. Luke muft mean, the Roof of the Houfe j 
 wnich, tho* flat, was probably made as the 
 Eaftern Houfes ftill are, with Brick or Tyie 
 laid upon Boards, fcff. and cover'd a-top 
 with the belt Mortar. By uncovering the Roof 
 St. Mark meant their uncovering that part 
 of it which was the ufual Paflage to go 
 up on the Roofj or taking off the Cover 
 O 2 that
 
 196 A Conference 
 
 SECT. IV. that was made and fitted for it: and 
 
 t*xVN/ i|bpu'|vTgfi which we render breaking-up 
 
 fignifies only their widening the Door, or 
 
 Paffage to the Roof a-little, to let the Pa- 
 
 ralytick's Bed go through. 
 
 Difc. 4. p. M* If tne Paffage was too narrow, why 
 *9 did they not take him out of his Couch, 
 
 and let him down in a Blanket, a Chair, or 
 a Basket? 
 
 N. He might be fo weak and tender 
 that he cou'd not bear to be taken out of his 
 Bed ; and far lefs to be put into fuch an 
 odd incommodious Pofture as you men- 
 tion. 
 
 M. Is it credible that the Ma-fter 
 of the Houfe wou'd tamely fuffer his 
 Roof to be broken up ; and bear with fo 
 much dammage without making any Op- 
 pofition ? 
 
 N. Without his Confent and Afliflance 
 nothing cou'd have been attempted. And 
 thefe he cou'd not reafonably refufe, confi- 
 dering how very little the dammage muft 
 have been to him. The Paralytick, or 
 one of his Bearers might be related, or in- 
 timately known, to him. Mere Humanity 
 and Companion might incline him to af- 
 fift and favour fuch a pitiable diftrefs't 
 Object. Or he might do it out of refpeet 
 to Jefus, who probably defired that the 
 Paralytick might be brought into the Room ; 
 without determining how they Ihou'd do 
 it. 
 
 M. Why did not Jefus to prevent 
 Ib much trouble and dammage to the 
 Houfe, afcend thro* the Door you fuppofe 
 
 there
 
 Our S A v I o u R'.r Miracles. 197 
 
 there was to the top of it, and there SECT. TV 
 fpeak the healing Word to this poor Man ? ( -^V^ 
 To fay that Jefus cou'd not, or wou'd 
 not go up to him, I wou'd not, for fear 
 of an Imputation of Blafphemy againft me. 
 
 N. If he had gone up to the Houfe - 
 top, and cured the Man there ; the Mi- 
 racle cou'd not have been fo fublick as 
 was neceffary, 
 
 M. Cou'd not Jefus have deli red, pr wit. 4 . p. 
 even forced, the People to make way for 
 the Paralytick and his Bearers to come in 
 at the Door of the Houfe ? Being omni- 
 potent, he might either by force, or per- 
 fwafion^ have made the Croud however 
 mobbilh to retreat. And why did he not? 
 This is the moft incredible Part of the 
 whole Story, that reflects on the Wifdom, 
 the Power and Goodnefs of Jefus. And 
 I think it is impoffible for Divines with all 
 their Wit, Penetration, and Sagacity to get 
 over it. 
 
 N. It wou'd probably have required a 
 miraculous Power to aw and influence fuch 
 a tumultuous Croud as was within the 
 Houfe, and about the Door. And it was 
 contrary to Wifdom for Jefus to work a 
 Miracle, when the fame End cou'd be bet- 
 ter obtain'd by natural means. Or if a 
 Miracle had not been neceflary to make 
 way for the Paralytick : yet it wou'd have 
 difturb'd the whole Audience, to have 
 brought him in thro* the Croud : and fome 
 time at leaft muft have been loft ; which 
 Jefus employed better in inflrucling his nu- 
 merous Hearers within. 
 
 Q 3 M. Why
 
 198 A Conference upon 
 
 SECT. iv. M. Why then did he not go out to the 
 
 V-' X VW Door, and cure the poor Man in the 
 Prefence of the Multitude ? 
 
 N. Becaufe the proper Witnefifes who were 
 to fee the Miracle, cou'd not have been there. 
 M. What Witnefies do you mean ? 
 
 Luk i'' ?' ^' ^^ e Bribes and Pharifees and Doftors of 
 r ' I7 ' the Law, who werefittingby Jefus ; and had 
 come out of every Town of Galilee^ and 
 Judea, and Jerufalem. 
 
 M. They might have followed Jefus 
 to the Door to fee the Miracle. 
 
 N. But it was uncertain whether they 
 wou'd or not. They probably came to 
 Jefus 9 not to be convinced of his Doctrine, 
 but to cavil at it : and therefore might ra- 
 ther chufe not to have feen fuch an un- 
 queftionable Miracle as his curing the Pa- 
 ralytick. However they were moil unex- 
 ceptionable Witnefles: and it was expedi- 
 ent and neceffiiry that the Miracle mou'd 
 be wrought in their Prefence. It was fit 
 that they mou'd fee the Paralytick before 
 his Cure, as well as after it i and there 
 was no way fo proper for this, as letting 
 him down by Ropes thro' the Door, or 
 Paffage to the Roof of the Houfe. If 
 Jefus had either gone out to cure him at 
 the Door ; or forced the Croud to make way 
 for him and his Bearers to come in; it 
 wou'd have difturb'd the whole Afiembly: 
 and the Pharifees and Scribes cou'd not eafily 
 have had their proper Seats, near Jefus 9 
 to fee the Miracle. But as the matter 
 
 LI*, v- 1?. was mannag'd, the Man was let down into 
 the midft of them before Jefus. By this 
 
 means
 
 Our S A v I o u R *s Miracles'. 1 9 9 
 
 means they had leifure and a fair oppor- SECT. IV. 
 tunity, to fee the Paralytick's weak and ^^v^-> 
 helplefs Cafe. Some of them might know 
 him : and all muft have been convinced 
 of his miraculous Cure. Jeftis firit faid 
 to him, Son, be of good cheer, thy Sins are Ver. 20. 
 forgiven thee e Upon which the Pharifees 
 began to reafon for conclude) within them- 
 felves, that Jefus blafphemed ; becaufe he 
 took upon him to forgive Sins , which they 
 thought no Perfon cou'd do but God only. 
 This gave Jefus an opportunity of mow- 
 ing them his divine or fupernatural Know- 
 ledge, by telling them their fecret Thoughts : 
 for he faid to them, why reafon ye (or 
 think evil] in pur Hearts ? Mate. ix. 4. 
 
 T. This was no fatisfactory Proof of 
 his fupernatural Knowledge, or difcoveripg 
 the Secrets of their Hearts. He might 
 have heard them Reafoning among them- 
 felves. 'Ev (which I reckon is the Prepofi- 
 tion ufed here) fignifys among, as well 
 as within. So that he might perceive, or know 
 the Thoughts of their Hearts by hearing 
 them fpeak foftly one to another. St. 
 Luke only fays that the Scribes and Pha- CH. v. . 
 rifees began to reafon, or argue: which 
 fuppofes that they fpake ; and that Jefus 
 might over-hear them. 
 
 Jv. St. Luke's, meaning appears clearly 
 from the following Words ; what Reafon 
 ye in your Hearts ? The three Evangelifts 
 agree in this, that it was not the outward 
 Reafoning or Difcourfe of the Pharifees, 
 but their fecret Thoughts that Jefus per- 
 ceived, and found fault with. St. Mat- 
 O 4
 
 200 A Conference upon 
 
 SECT. IV. tbew tells us that Jefus knowing their 
 J^5f7r' Thoughts, faid, wherefore think ye evil in 
 your Hearts ; and St. Mark too fpeaks of 
 a. ii. s . the reafoning of their Hearts ; and fays 
 that Jefus perceiv'd in (or by) his Spirit, 
 (and not by hearing,) that they fo reafoned 
 within them/elves ; and ask't them, " Whe- 
 " ther is it eafyer to fay to the Sick of 
 " the Palfy, thy Sins are forgiven thee ; or 
 41 to fay, arife; take up thy Bed and walk? 
 " But that ye may know that the Son of 
 " Man hath Power [or Authority] on Earth, 
 " to forgive Sins ; (he faith to the Sick 
 " of the Palfy,) I fay unto thee, arife, and 
 " take up thy Bed, and go thy way un- 
 " to thine Houfe. And immediately he 
 " arofe, took up the Bed, and went forth 
 " before them all : infomuch that they 
 " were all amazed and glorifyed God, 
 Mat. 1*9. "who had given fuch Power to Men'*. 
 It is impoffible to defcribe, or conceive 
 the transporting Joy of the poor Man ; 
 the pleating "Wonder of the Multitude ; or 
 the perplexing Amazement of the Phari- 
 . fees, and the Confufion they were covered 
 with, on this occafion. They had proba- 
 bly been difputing with Jefus concerning 
 his Doctrine, his Miracles, and Authori- 
 ty j and had urged all their ufual Cavils 
 againft them ; which were at once confuted 
 by the Paralytuk'z being providentially 
 brought in, and miraculoufly cured before 
 their Eyes. Here was no room for far- 
 ther cavilling. Their Senfes fhowed them 
 the Man's Diftemper and languifhing Con- 
 dition. The ftrength qf Imagination cou'd 
 
 here
 
 Our SAVIOUR'^ Miracles. 2 o i 
 
 here do no thing towards his Cure. There were SECT. IV. 
 no means ufed. Jefus firft convinced them 
 of his divine Knowledge, by difcloiing to 
 them their fecret Thoughts, and rea- 
 foning, upon what he had faid: and then, 
 to convince them likewife of his divine 
 Power and Authority, he exprefsly A$- 
 peals to the Miracle he was going to work ; 
 and in a Moment reftored the Paralytick 
 to perfect Health. 
 
 M. You will excufe my leaving you, 
 Gentlemen. This Room is too clofe ; I muft 
 take a little frcfh Air. 
 
 3". We will follow you, Sir. 
 
 N. What invincible Prejudices mufl a 
 Man labour under, and how deplorable is 
 the State of his mind, when he Ihuts his 
 Eyes againft Conviction, (as your Friend 
 feems to do j) and wou'd rather fay, or 
 fuffer, any thing whatever, than own him- 
 felf to be in a miftake. All you can hope 
 to do with fuch a Man is to filence 
 him. If he had Senfe enough to be con- 
 vinced of his Errors, he has not Candour 
 enough to acknowledge them. He is fuch 
 an implicit Follower of Mr. W y that he 
 believes every thing be fays. He has 
 got all his Difcourfes by heart ; and re- 
 peats his Objections almoft verbatim : nay, 
 he is fo weak as to feem pleafed with the 
 Introduction to his Cavils againft the Cure 
 of the Paralytick ; tho* it is fo extrava- 
 gantly foolifh, fo full of Triumph, and 
 an infolent Contempt of Mankind, that I 
 thought it cou'd not but fink his Credit; 
 with his fondeft Admirers. Never was 
 
 fuch
 
 1202 A Conference upon 
 
 SECT. IV. fuch a Preamble made to fuch frivolous 
 anc i trifling Objections. You will allow 
 me now to call them trifling, and to 
 triumph a little in my turn: for I have 
 Ihown you that there is nothing in the 
 whole Story that reflects in the lead ei- 
 ther upon the Wifdom, Power, or Good- 
 nefs of Jejus : but that all of them were 
 remarkably difplay'd in ordering the Cirr- 
 cumftances of the Paralytick's Cure in the 
 manner that the Evaxgelifts have related. 
 
 < f. Mr. Jfs ftrong Imagination leads 
 him to exaggerate Things too much -, and 
 to talk in the hyperbolical ftrain. This gives 
 his Adverfarys a great advantage over 
 him. He is generally moft pofitive in his 
 Afiertions when his Proofs are weakeft : 
 and he talks with leaft Aflurance when 
 he has fomething that is plaufible to 
 offer. 
 
 j?V. I own he has Wit enough, fuch as 
 it is : but furely no Man ever argued more 
 weakly than he does. One wou'd think 
 he hoped to jeer People out of their 
 Senfes, as well as their Faith ; and to pro- 
 mote his wild Notions by mere Clamour, 
 and Scolding, and a matchlefs Aflurance. He 
 may delude the ignorant and thoughtlefs : but 
 he can never influence thofe who have Senfe 
 enough to diftinguim betwixt Raillery, and 
 Reafoning ; a fpiteful Jeft, and a folid Ar- 
 gument. You will excufe my fpeaking fo 
 freely, Sir, of one whom you are pleafed 
 to call your Friend. 
 
 2". *I once admired him much : but 
 he finks dayly in my efteem. He is a 
 
 divert-
 
 Our S A v I o u fCf Miracles. 
 
 20$ 
 
 diverting Companion however, whom I SECT. IV. 
 cannot decently break with, were I in- 
 clined to it. You will ride out with us 
 this Afternoon. Mr. M. has a mind to 
 take a view of the Country from the 
 top of the Hill. 
 
 N. 1 chufe rather to go home, Sir, and 
 will wait on you in the Evening. 
 
 7*. We will expeft you then precifely at 
 Six. 
 
 SECT.
 
 204 ^ Conference upon 
 
 SECT. V. 
 
 SECT. V. M.^iTOU feem impatient Mr. JV. to 
 
 I 
 
 renew our Debate : I fancy you 
 have fome Hopes of converting me. 
 
 N. No, Sir : I fhou'd as foon hope to 
 convert Mr. W. I doubt whether the raifmg 
 one from the dead cou'd convince you. 
 
 M. I own it wou'd not, unlefs I were 
 
 very fure that the raifed Perfon had been 
 
 really dead. But yoti are fuch a thorow- 
 
 paced Believer that I reckon you are as 
 
 watt. i*. fully perfwaded that Jefus raifed the Ruler's 
 
 win v. ai. Daughter, the Widow's Son, and Lazarus 
 
 Lnk.vii.ix. to Life, as if you had teen thefe Mira- 
 
 J 01 "*" do. 
 
 N. Since they are attefted by credible 
 Witnefies who cou'd not be miltaken in 
 what they relate, and in their Writings 
 have given undoubted Proofs of their Sin- 
 cerity : fuch unqueftionable Evidence is not 
 to be invalidated by mere Sufpicions, Con- 
 jeftures, and fuch little Difficultys as your 
 Friend ufes to call Incredibility. You can- 
 not juftify your disbelief of thefe Facts, 
 without proving that there are real Ab- 
 
 furditys,
 
 Our SAVIOUR*^ Miracles. 2 ^ 
 
 furditys, or fuch inconfiftent and contra- SECT. v. 
 dictory Circumftances in the account we VXV\> 
 have of them in the Gofpels, as manifeftly 
 ihow them to be falfe and incredible. 
 
 M. Without doubt the reftoring a Per- rife, y.pj 
 fon truly dead to Life again, is a flupen- 3% 
 dous Miracle. And I agree with Mr. /F. 
 that two or three fuch Miracles well cir- 
 cumftanced, and credibly reported, are e- 
 nough to convince Mankind that the Au- 
 thor of them was a divine Agent, and in- 
 veiled with the Power of God : elfe he 
 cou'd not have done them. But none of 
 the three Miracles that Jefus wrought in 
 railing the dead will ftand its Ground a- 
 gainft fuch Exceptions as may be made 
 to them. 
 
 N. The Evangetifts have recorded up- 
 wards of twenty ftupendous Miracles well 
 circumftanced, and credibly reported : fuch 
 as his feeding thoufands of People with a 
 few Loaves and Fifties; and curing the 
 Blind, the Lame, the Dropfical, the Le- 
 prous, the Paralytick, and others, in a Mo- 
 ment ; without the ufe of any means. 
 Thefe are as undoubted and as ftupendous 
 Miracles as railing the dead. And he who 
 cou'd do fuch aftoniftiing things, fhowed 
 that he acted by a divine Power : and 
 that therefore he was able to raife the dead. 
 Now fmce Chrift's having affually done this 
 is better attefted than any antient Fact 
 that you firmly believe ; you ought either 
 to acknowledge that Jefus raifed thofe three 
 Perfons who are mention'd in the Gofpels ; 
 or you ftiou'd reject all human Teftimony, 
 
 under
 
 fio6 A Conference upon 
 
 SECT.V. under the pretence of a Po/ibility of Fraud, 
 VX "Y^*' or Miftake, and the danger of Delufion. 
 Dire. f. p. 1 JVf. The prepofterous order of time in 
 which thefe three Miracles are related, brings 
 them all under Sufpicion of Fable and 
 Forgery, The Refurrection of Lazarus is 
 certainly the greateft of the three: but 
 fince this is mention'd only by St. John, 
 who wrote his Gofpel long after the other 
 Evangelifts, and about fixty Years after 
 Chrift's Afcenfion ; here is too much room 
 for cavil, and doubting whether this Story 
 be not intirely his-own Invention. For, 
 what cou'd be the Reafon that the other 
 Evangelifts fhou'd omit this remarkable 
 Miracle of Lazarus ? They cou'd not for- 
 get it i nor be ignorant of it, if the Story had 
 been really true. And to affign any other 
 Reafon than Ignorance or Forgetfulnefs is 
 hard, and perhaps impoflible. 
 
 N. Tho* this is a plaufible Objection, 
 it is far from being of fuch force as to 
 overthrow St. John's Teftimony. To folve 
 this difficulty, I muft premife the following 
 Obfervations. ( i .) It will be readily granted 
 that it was fitter the Doctrine and chief Acti- 
 ons ofjefus fhou'd be recorded by fever alPer- 
 fons than by one : becaufe the Teftimony of 
 different Perfons equally credible, is more fa- 
 tisfactory than the Evidence of one only. (2.) 
 Since Jefus wrought many and various Mira- 
 cles -, and that a few of them were a fufficient 
 Proof of his divine Authority, it cou'd not be 
 expected that each Evangelijl fhou'd relate 
 all the wonderful Actions of Jefus, but 
 onlyfome of the moft remarkable. If each had 
 recorded all his moft ftupendous Mira- 
 cles,
 
 Our S A v I o u R V Miracles. 207 
 
 cles, Infidels wou*d have faid that the E- SECT.V. 
 vangelifts had concerted Meafures together ^-^V^ 
 beforehand ; or copy'd one from the other : 
 and their Teftimony wou'd have appearM 
 fo intirely the fame, that you wou'd then 
 have told us their feveral Narratives were 
 but one Gofpel : and that the Teftimony of 
 the four Evangelifts cou'd amount to no 
 more than the Evidence of that one Per- 
 fon who wrote firft. The three other Gof- 
 pcls wou'd then have been only a tedious 
 Repetition of the fame Things, without that 
 variety of Facts, Narration, and Style, 
 which now diftinguifhes the one from the 
 other , and makes the perufal of them all 
 equally pleafant and inftructive. (3.) See- 
 ing the Evangelifts determin'd to confine 
 their Narratives within a very Ihort Com- 
 pafs ; and that it was necelfary the par- 
 ticular Accounts they refolved to give of 
 Cbrijt's Doctrine, Miracles, Sufferings, and 
 RefurrecTrion, fhou'd bear fome reafonable 
 Proportion one to the other, and to the 
 general Plan of their Work ; they were 
 obliged to chufe out only nfew (in Com- 
 parifon) of the numerous Miracles that Jefus 
 wrought, to be concifely recorded in their 
 Gofpels. And in their choice they might 
 be influenced by various Views -, as I had 
 occafion to obferve before. Perhaps Mat- 
 thew chofe fuch Miracles chiefly as he him- 
 felf faw Jefus do ; becaufe they muft have 
 made a deeper Impreffion on his mind ; 
 and be more circumftantially remember'd 
 than fuch as he had been infornVd of by 
 the other Apoftles. And if he happen'd not 
 
 to
 
 A Conference ufon 
 
 SECT.V. to be prefent when Lazarus was raifed, 
 VXYS^ that might be one Reafon for his leaving 
 it to be recorded by fome other of the 
 Apoftles who did fee it. Mark and 
 Luke too might chufe to record thofe Mi- 
 racles only which they were affured of 
 See Luk. i. by fuch of the Apoftles as were EyewitneJJes. 
 And perhaps all the three Evangelifts fome- 
 times preferr'd fuch Miracles as they fe- 
 verally thought moft important, or afto- 
 nilhing ; about which they might differ 
 as much in their Opinions as others do 
 now. Hence muft neceffarily arife a plea- 
 fmg and ufeful variety in their Gofpels. 
 And from this variety joyn'd with a mani- 
 feft Unity and Agreement as to the Truth, 
 Defign, and the Teftimony of each Evan- 
 gelift, there refults fuch a beautiful Harmo- 
 ny, and fuch a convincing Evidence of 
 their Candour, and of the Credibility of 
 their feveral Gofpels as is almoft irrefifti- 
 ble. And feeing the different Circumftan- 
 ces with which they relate the fame Facts 
 are not contradictory, but truly confiflent 
 one with another ; that difference is fo 
 far from leffening the Credibility of their 
 Teftimony, that it ftrengthens it much : 
 becaufe it evidently mows, that they did 
 not confult together ; but, at different 
 times, recorded the fame Truths, and 
 Facts, with no greater variety of Circum- 
 ftances and Expreflion, than muft have been 
 expected in the concurring Teftimonys of 
 four different Perfons, whofe Talents, Ca- 
 pacitys, and Style, were various 
 
 M. Tho'
 
 Our S A v I o u KS Miracle?. 209 
 
 M. Tho' it cou'd not be expected that each SFCT. V. 
 of the Evangelifts fhou'd relate all the moil 
 furprizing Miracles that Jefus wrought i 
 yet one wou'd think they ihou'd all have 
 taken Notice of fuch a itupendous one as 
 the Refurrection of Lazarus. They have all 
 mention'd Chrift's feeding five thoufand Peo- 
 ple with five Loaves, and two Fifties : and 
 there was at leail as much reafon for their 
 recording the other, which was certainly a. 
 more afloniming Miracle. 
 
 N. That may be queflion'd. But you 
 ftopt me when I was going to obferve, (4.) 
 That the railing of Lazarus and the Widow's 
 Son, are not the only fignal Miracles that 
 St. Matthew has omitted to relate. If they 
 were, there wou'd have been greater force in 
 the Objection. He does not mention the 
 miraculous Cures of the ten Lepers ; of the Luk. 
 Man that had a Dropfy ; the Woman that o. x 
 was bowed-together ; and of Malchus : all ch'. 
 which are recorded by St. Luke alone i and 
 are, in my Opinion, as ftupendous Wonders 
 as raifing the dead. Nay, which is more 1 
 ftrange itill, St. Matthew fays nothing of 
 Cbrift's Afcenfion into Heaven ; whicii is 
 certainly a more fignal Miracle, and what 
 tended more to the Honour of Jefus^ than his 
 raifing Lazarus from the dead. But can you 
 think it reafonable to queftion the Truth of 
 all thefe Facts merely becaufe St. Matthew 
 has not mentioned them ? Tho' the Afcenjion 
 of Jefus was a neceffary Confequence of his 
 Refurrection, and what he himfelfas plain- 
 ly foretold as his rifing again ; yet it is pro- 
 bable that St. Matthew wou'd have menti* 
 P oned
 
 210 A Conference upon 
 
 SECT.V. oned it, if it had occurr'd to his Thoughts 
 at the time when he finijh't his Gofpel. His 
 omitting this, and the Refurreftion of Laza- 
 rus^ and foine other fignal Miracles, cou'd 
 neither proceed from Ignorance, nor a total 
 Forgetfulnefs of them. And it will be dif- 
 ficult to aflign any other Reafon of this o- 
 miflion, -than an accidental Inattention^ or 
 Inadvertency. 
 
 M. It is highly improbable that St. Mat- 
 thew Ihou'd forget tome of the moil aftonim- 
 ing Miracles of Jefus ; ..efpecially feeing "he 
 was fo exact and punctual in relating many 
 others that are confeffedly ef lefs impor- 
 tance. 
 
 N. There is a great difference betwixt 
 his quite forgetting fuch ftupendous Miracles 
 as the Afcenfion of Cbrift, and the raifing 
 of Lazarus, (which a proper hint wou'd at 
 any time have brought fully to his mind;) 
 and his not aftually calling them to remem- 
 brance, when he was thinking of Jefus's o- 
 ther Miracles. The very Number and Variety 
 of them might help to divert his Attention 
 from feveral of the moil diftinguifh't. If ei- 
 ther of Us were to write the chief Occurren- 
 ces of our-own Life for the laft ten Years 
 only, it is great odds but we fhou'd omit 
 feveral remarkable Particulars that we fuf- 
 ficiently know. For, tho' we may now have 
 a clear and habitual remembrance of them 
 (or a Power of calling them to mind) when 
 any accident, or train of Ideas, happens to 
 turn our Thoughts that way ; yet we might 
 not happen to recolleft them juft at the time 
 when we came to corjnpofe our Memoirs. We 
 
 dayly
 
 Our S A v I o u R^ Miracles. z\\ 
 
 daylyfind that we forget remarkable Things SECT. v. 
 that both our Inclination, and our Intereft, 
 fhou'd put us in mind of. This is true not 
 only of moral Truths, and religious Con- 
 federations, (which being of an abftracted 
 Nature, are not fo eafily recollected ;) but 
 of the common Incidents and Concerns of 
 Life. 
 
 T*J When St. Matthew related the Story 
 of raifing Jairus's Daughter, one wou'd 
 think that fuch refembling Miracles as 
 the Refurrection of Lazarus^ and of the 
 Widow's Son, wou'd, by a natural Connec- 
 tion of Ideas, arife to his view. 
 
 N. They probably did fo: but he might 
 eafily forget them afterwards, when the 
 proper order of time required them to be 
 mention'd. I myfelf have often forgot 
 things of a prefllng Nature, at the pro- 
 per time when I fhou'd-have remember'd 
 them : and they were things too that I 
 thought of earneftly, but a few Minutes 
 before ; and took all the care I poffibly 
 cou'd to keep them in my mind, till the 
 proper opportunity came to do, or 
 mention them. We are continually fur- 
 rounded with an infinite Variety of Objects 
 that affect us more or lefs, according to 
 the imprefllon they make on our Senfes or 
 Imagination , and the Attention with which 
 we view and confider them. We fometimes 
 fee many Millions of Objects, (or. read, 
 hear, and think of ten thoufahd different 
 things) in one Day: and many of them 
 we can remember for a long time, tho' 
 we forget fome of the Circumftances that 
 P 2 attended!
 
 A Conference ufon 
 
 attended them. But ftill the later Accidents 
 of Life, when they are important, or in- 
 terefting, are apt to efface or weaken the 
 impreffion of former Occurrences : and thofe 
 very Objects, or Facts, that we now often 
 reflect on with Attention and Pleafure, 
 will in a very few Years (and perhaps a few 
 Months,) be either quite forgot ; or very 
 feldoni and coldly thought of. Now if 
 we apply thefe general Remarks to St. 
 Matthew's Cafe (who wrote his Gofpel feveral 
 Years after the lateft Fact he recorded ;) we 
 may reafonably conclude that he did not 
 happen to think of the Refurrection of 
 Lazarus, and feveral other remarkable 
 Miracles, at the exact and critical time 
 when it was proper to relate them. 
 
 7". If the Evangelifts wrote their Gofpels 
 under the Direction and Influence of the 
 Holy-Spirit, they cou'd never have been 
 fuffer'd to forget fuch Facts as were 
 the very befl Proofs .of Chrift's divine 
 Million. The loweft degree of Infpiration 
 that any-one can think of, is, that the 
 Memory of the Evangelifts was refrem't 
 whenever they happen'd to forget any thing 
 of importance. And fince this was not done, 
 we have Reafon to conclude that they were 
 not infpired at all : but that they were 
 as fubject to Inattention^ and Forgetfulnefs ; 
 and confequently to Error and Miftake, 
 as other Hiftorians. 
 
 N. I thought we had agreed before that 
 it was not necefTary, nor expedient, that each 
 Evangeliil Ihou'd relate all the Miracles 
 of Jefus ; nor all the mo ft flufendotts ones. 
 
 It
 
 Our S A v I o u R'J Miracles. 2 1 3 
 
 It was fufficient that they were to be re- S*cr.V. 
 corded by one or other of Them. The 
 Holy-Spirit fo far over-ruled and influenced 
 their minds as to preferve them from Error ; 
 and from -omitting any necejjary Point of 
 Chriflian Doctrine : fo that in each Gofpel 
 we have all that is abfolutely neceflary to 
 be believed-, and as many of the Miracles 
 of Jefus, and other important Facts re- 
 corded, as are neceflary to confirm the 
 Truth of what we believe. According to 
 your Friend's way of Reafoning, no Mi- 
 racle can be credible that the firft Evangelift 
 did not record. For, this is the neceflary 
 Confequence of his Objection, if it proves 
 any thing at all. But this is in effect to 
 aflert that there ought not to have been more 
 than one Gofpel compofed : nay that js impof- 
 fible there Ihou'd be more than one credible 
 Gofpel. For, if all theDifcourfes and Miracles 
 of Jefus ought to have been related by the 
 firft Evangelift, there cou'd be no room 
 nor pretence for a fecond, or fubfequent 
 Evangelift to compofe any other Gofpels. 
 They cou'd only copy after the firft ; and 
 repeat the fame Things that he had wrir.- 
 ten. 
 
 M. The firft Evangelift needed not to 
 have recorded all the Miracles, or Dif- 
 courfes of Jefus: it wou'd have been fuf- Di 
 ficient to have related the moft remarkable 9 ' 
 of each kind. For inftance, if Matthew 
 had recorded only the Story of Lazarus^ 
 whofe Refurretfion was the greateft Mi- 
 racle: and Luke had added that of the 
 Widow of Nairn's Son: and John laftly 
 P 3 had
 
 214 A Conference upon 
 
 SECT.V. had reminded us of Jairus's Daughter, 
 S-xYV which the other Evangelifts^ not thro' Ig- 
 norance or Forgetfulnefs, but ftudying 
 Brevity, had omitted , then all had been 
 well : and no Objection had hence lain a- 
 gainft the Credit of any of thefe Miracles j 
 or againft the Teftimony of the Evan- 
 gelifts. 
 
 N. If this had been the Cafe, you wou'd 
 have told us, that each Evangelift's being 'con- 
 pifc.j.p.8. tent with recording one inftance of railing 
 the dead, was not a Reafonfufficient for their 
 neglecting the other two: and that " If 
 *' each had made a report of all the three 
 *' Inftances, no Body wou'd have thought 
 * e their Hiftory of Chrift overcharged with 
 " impertinent, and tautological Repetiti- 
 " ons". Then the raifing of the Widow's 
 Son, or the Ruler's Daughter, wou'd have 
 been magnify'd as a more undoubted, and 
 unexceptionable Miracle, than the Refur- 
 rection of Lazarus : and you wou'd have 
 urged, that if St. Matthew had known any 
 thing of fuch aftonifhing unqueftionable Mi- 
 racles, he cou'd not have forgot them. In- 
 deed your Friend 's Objection (if it be 
 of any force) holds equally good againft 
 the Credibility of any Fact, Miracle, or 
 Point of Doctrine, that St. Matthew has not 
 mentioned. But you fhou'd confider that if 
 he had not been permitted to forget fome 
 important Facts, there cou'd have been no 
 occafion for St. Mark and St. Luke to 
 fupply his Omiflions. And if They too had 
 not been fuffer'd to omit fome fignal Mi- 
 racles, and Points of Inftruction, there 
 
 wou'd
 
 Our SAVIOUR'/ Miracles. 2 i 5 
 
 wou'd have been no room left for St. SKCT. V. 
 John to compofe his Gofpel, in order to re- ^"Vv 
 cord fome material Things tlie reft had for- 
 got ; and thereby to give a tacit Appro- 
 bation and Teftimony to all that they re- 
 lated. If it was expedient that there mou'd 
 be more Gofpels than one ; and that the 
 Doctrine and Miracles of Jefus mou'd be 
 recorded by four different Perfons, as I 
 proVed fufficiently before ; then it will fol- 
 low, that for thefe as well as other impor- 
 tant Reafons, the divine Spirit wifely per- 
 mitted not only St. Matthew, but St. Mark^ 
 and St. Luke too, to forget the Refurrectii- 
 on of Lazarus^ and fome other fignal Mi- 
 racles ; that St. John might have occafion 
 to record them in his Gofpel ; and there- 
 by give his additional Evidence and Tef- 
 timony to all the Facts, and Truths re- 
 lated by the other Evangelifts. 
 
 M. I fee no Reafon why St. John's Story 
 mou'd not be fubjected to the fame Rules 
 of Criticifm that other Hiflorys are. The Dire. f . P . 
 firft Writer of a Hero's Life is fuppofed 7 * 
 to mention all the grand Occurrences of 
 it. And if a third or fourth Biographer 
 after him prefume to add a more illuftri- 
 ous Tranfaction of the Hero's Life ; it will 
 be rejected as Fable and Romance ; tho* 
 for no other Reafon than this, that the 
 firft Writer muft have been appriz'd of it, 
 and wou'd have inferted it in his Hif- 
 tory, had there been any Truth in it. 
 
 N. When feveral Hiftorians write the 
 Life of any diftinguifli't Perfon, at dif- . 
 fcrent Periods of time, they are fuppofed 
 P not
 
 2 1 6 A Conference upon 
 
 SECT. V. not to be cotemporary , nor to have had 
 ^--v^' the fume exact Intelligence of the Facts they 
 relate : and therefore the Authority of the 
 firft Writer is generally reckon'd preferable 
 to the Teftimony of thofe who come after : 
 and his Silence as to any remarkable Acti- 
 on -or 'Event they relate afterwards, gives 
 fome Caufe to fufpect, or queftion, the 
 Truth of it. But this remark is no-way 
 applicable to the Cafe of the EvangMfts. 
 For, tho' St. John wrote his Gofpel fe- 
 veral Years after the reft , he was yet cotem- 
 porary with them. He was an Eye-witnefs 
 of the Things he relates : and in his Gof- 
 pel mentions fuch Things as the firft 
 Chriftians muft have often heard, both from 
 him, and the other Apoftles. He (hows the 
 fame marks of Candour and Veracity that 
 the other Evangelifts do : and therefore his 
 Teftimony is in all refpects equally cre- 
 dible. 
 
 M. Tho' we fhou'd fuppofe that St. 
 Matthew might happen to forget the Re- 
 furrection of Lazarus, when he compofed 
 his Gofpel ; it is flill more improbable 
 that both St. -Mark and St. Luke mou'd 
 omit it too ; if they had ever heard of 
 it. 
 
 N. Since St. Mark and St. Luke were 
 not Eyewitneffes of the Things they relate ; 
 but had their Information from the Apoftles ; 
 it was much eafyer for them to forget 
 fome of the remarkable Miracles of Jefus* 
 than for St. Matthew ; who muft be fup- 
 pofed to have feen moft of them himfelf ; 
 lor, the .Things we fee done affect us more 
 
 ftrongly,
 
 Our S A v I o u R> Miracles. 2 1 7 
 
 ftrongly, than thofe we only bear of; SECT. V. 
 and are therefore better remember'd. Be- v ~'v->> 
 fides, St. Mark faw St. Peter's Miracles ; 
 and St. Luke thofe of St. Paul: and both 
 of them muft have heard of many other 
 Wonders wrought by the other Apoftles : 
 which muft have help't, by degrees, to 
 weaken the impreffion that the account 
 they had heard of Cbrift's Miracles might 
 at firft have made upon their Minds. J 
 do not reject' the plaufible Reafons that 
 Grotius, Dr. Wbtibfa and * others offer, to 
 account for the Silence of Matthew, 
 Mark), and Luke, concerning the railing 
 of Lazarus. But feeing Forgetfulnefs or 
 Inattention, even in Things of Importance, 
 is what the moil cool and confiderate Per- 
 fons are more or lefs fubject to ; and that 
 this is the only thing that can account 
 for all the different Omifllons of impor- 
 tant Miracles, and other Facts, that we ob- 
 ferve in the Gofpels of Matthew, Mark, 
 and Luke \ I think their Inadvertency alone 
 is a fatisfactory Anfwer to the Objection 
 or Argument you draw from their omit- 
 ting to record the Refurrection of Lazarus. 
 All you can pretend is, that it is not likely 
 that thefe three Evangelifts fhou'd all for- 
 get this lignal Miracle. But fuppofmg it 
 were not likely, (or what one wou'd have 
 expected-,) you cannot thence conclude that 
 they cou'd not, (or did not affually) for- 
 get 
 
 * See Mr. Lardner's Vindication of our Saviour's 
 Miracles in raifing of fairus's Daughter, the Wi- 
 dow of Nairn's Son, and Lazarus, p. 4- 31.
 
 S A Conference ufw 
 
 SJECT. V. get it : bccaufe, far more unlikely Things 
 happen dayly. Nay, our-own Experience, 
 in forgetting Things of Moment that we 
 have but lately feen, or heard, or defign'd 
 to do, muft convince us that it is pro- 
 bable enough the Evangelifts might forget 
 fome few (of a great many) remarkable 
 Things, that were done feveral Years be- 
 fore they compofed their Gofpels ; I mean, 
 fo far forget them, as not to think of them 
 juft at the proper time when the order of 
 the Evangelical Hiftory required they fhou'd 
 be related. But I need not infift upon the 
 Probability of this: every part of St. John's 
 Gofpel is an evident Proof of it. For, 
 there he has recorded many Things that 
 the other Evangelifts omitted ; not only 
 feveral Difcourfes of Jefus, but fome Mi- 
 racles and other Facts, that they had for- 
 got. So that we have pofitive, unqueftion- 
 able Evidence for the Truth of what you 
 reckon improbable. 
 
 M. How little regard is to be had to 
 the Teftimony of St. John, (or rather to 
 the Gofpel that paffes under his Name,) 
 will afterwards appear when we come to 
 confider the Abfurditys in the account it 
 gives us of Lazarus's Refurreclion. At 
 prefent I have fome other Difficultys to 
 propofe concerning the feveral Story s of 
 the Perfons that Jefus is faid to have raifed 
 y. p. from the Dead. It is natural to inquire 
 what became of them j how long they lived ; 
 and of what Ufe and Advantage their re- 
 ftored Lives were to the Church, or to 
 Mankind. The Evangelical and Ecclefia- 
 
 fticaj
 
 Our S A v I o u R 's Miracle f. 2 1 9 
 
 ftical Hiftory is quite filent as to thefe SECT.V, 
 Points : which is enough to make us fu- V 
 fpeft thefe Storys to be intirely roman- 
 tick. 
 
 JV. Some Objections are fo frivolous 
 that one fcarce knows how to anfwer them. 
 No-body but your Friend cou'd imagin 
 that the Evangelifts, or other antient Wri- 
 ters, fhou'd have left us an Account of 
 the After-life or Actions of the three Per- 
 fons whom Jefus raifed ; fuppofmg they 
 cou'd have done it. You might with as much 
 Reafon ask what became of Nathanael, 
 NicodemuSiJairuSi and Jofeph of Arimatbea - 9 
 who all feem to have become Difciples 
 of Jefus. Seeing the Evangelifts have left 
 us but very fhort Narratives of only fome 
 of Chrift's own Actions, Difcourfes, and 
 Miracles ; and have faid almoft nothing 
 of his Life and Conduct (however ufeful 
 and edifying it was) before he enter'd up- 
 on his Miniftry ; it cou'd not be thought 
 that they wou ? d take any Notice of Things 
 fo foreign to the defign of their Gof- 
 pels, as the Lives of thofe Perfons 
 whom Jefus miraculoufly cured, or rai- 
 fed from the Dead. The Ecclefiaftical 
 Hiftory gives us but a very imper- 
 fect Account of the Lives and Labours 
 of the Apoftles themfelves. Their Difciples, 
 and other primitive Paflors, who might 
 be qualifyed for fuch an undertaking, had 
 fomething elfe to imploy them, than the 
 Writing of Lives or Hiflorys, during the 
 terrible Perfecutions that the Chriftian 
 Church then endured. The Memoirs of 
 
 the
 
 220 ^ Conference upon 
 
 SECT.V. the Ecclefiaflical Writers in thofe times 
 
 S -'V^ had the fame fate with the Works of o- 
 
 ther Authors, and perim't in the common 
 
 Ruin. But if they had all been preferved, 
 
 we cou'd not reasonably expect that thofe 
 
 primitive Writers wou'd have given us any 
 
 account of Perfons and Things that they 
 
 . cou'd know nothing of, befides what is 
 
 occafionally mention'd in the Gofpels. 
 Difc. y. p. M. It feems none of thofe whom Jefus 
 raifed to Life did, or cou'd, after the re- 
 turn of their Souls to their Bodys, tell 
 any Tales of their feparate Exiflence : other- 
 wife the Evangelifts had not been filent in 
 this main Point, which is of the EfTence 
 of Chriftianity. 
 
 N. Perhaps thofe who return'd from a 
 feparate State cou'd not remember the 
 intellectual Objects, or Scenes of Contem- 
 plation, upon which their Thoughts and At- 
 tention were imployed. They might on- 
 ly know that they were in a State of Reft 
 and Indolence ; fomewhat refembling that 
 we enjoy in quiet Sleep. Some People pafs 
 whole N.'-hts without dreaming. Others 
 dream away the greateft Part of every Day, 
 without remembering at any time what they 
 thought of, the Hour before. The moft 
 fedate and recollected Perfons, who imploy 
 their thoughts and time to the bed pur- 
 pofe, have their waking Dreams, and Re- 
 veries, as well as others ; tho' not fo ma- 
 ny of them. And I fancy it wou'd puzzle 
 the wifeft Philofopher to tell what he thought 
 of, and how he imploy 'd his time, any par- 
 ticular Day or Week of the laft Year. But 
 
 tho'
 
 Our SAVIOUR'* Miracles. 2 2 1 
 
 tho' he cannot recoiled fuch Particulars of SECT v. 
 his paft Life during any given time ; he is IXYN 
 abfolutely certain that he exifted, and was 
 confeious, in thofe very Portions of time 
 that he can give no Account of. There 
 is as little Reafon to expeft that thofe Per- 
 fons whom Jefus rais'd from the Dead, 
 fhou'd give any diftinft Account of what 
 they thought, or perceived, in their fepa- 
 rate State. And if they did ; an account 
 of fuch things cou'd only gratify a fruit- 
 lefs Curiofity. The Evangelifts had things 
 of far more Importance to relate. In feve- 
 ral places the Scriptures aflure us not on- 
 ly of a future State, but of the feparate Ex- 
 iftence of the Soul , without which a future 
 State is fcarce conceivable. Chnft's telling 
 the penitent Thief that he fhou'd that very 
 Day be with him in Paradife, is a plajn Luk. xxiii. 
 Proof of the Soul's exifting in a feparate **' 
 State : otherwife the Souls of Jefus and the 
 Penitent, cou'd not have been in that hap- 
 py State which is meant by Paradife. St. 
 Paul's defiring to depart out of this World, phu. i, i3 . 
 and to be with Chrift, which he thought 
 was far better for him than any thing in 
 this World, is a Demonilration that he 
 believed his Soul (that is, he himfelf) fhou'd 
 be with Chrift) as foon as he departed this 
 Life. 
 
 M. Can you tell us where the Soul of Diftt ft p> 
 Lazarus was during the four Days of his 34- 
 Burial ? I can't poflibly conceive any thing 
 elfe than that either he was not really dead : 
 or that his Soul dyed with him ; or went 
 to a bad Place : elfe he had never abfcond- 
 
 ed
 
 222 A Conference uf on 
 
 SECT.V. ed for fear of the Jews, as if he was uit^ 
 willing to dye again , and return to the 
 Place whence he came. 
 
 N. Tho* he might be willing enough to 
 dye again ; Duty and Prudence required 
 him to preferve his reftored Life till Pro- 
 vidence fhou'd call him to refign it. By his 
 Death he cou'd only once give a Teftimony 
 to his own Refurrection, and thereby to the 
 divine Authority, and Doctrine of Jefus : 
 but by prolonging his Life he cou'd more 
 effectually bear the fame Teftimony ; and 
 at laft feal it with his Blood, if needfuL 
 So that his avoiding the Rage and Vio- 
 lence of the Jews was no Proof either of 
 his having been in a bad Place when he 
 dyed ; or of his being unwilling to depart 
 again to that far better State which St. 
 Paul wilh't for, and yet patiently waited 
 the proper time for his Departure. To 
 fuppofe that Lazarus was not dead, is ri- 
 diculoufly abfurd. And to fancy that his 
 Soul dyed with him, is an inconfiftent and 
 contradictory Notion. If his Soul had actu- 
 ally dyed, or ceafed to be confcious, and 
 active, it cou'd never have been revived* 
 even by Omnipotence itfelf. You may as 
 well talk of recalling or repeating the fame 
 numerical Sound, or any paft Senfation. Ano- 
 ther Soul refembling that which you ab- 
 furdly fuppofed to dye, might be produ- 
 ced, or created-, but it cou'd not be the 
 very fame individual Soul. Activity, Life, 
 and Confcioufnefs are fo effent'ial to the 
 Soul, that without thefe, it is a mere ens 
 rat'wnis , a fotentia proxitna, an inconceiya-' 
 
 ble,
 
 Our S A v i ou R'J Miracles. 223 
 
 ble, ufelefs, infignificant fomething^ we SECT.V. 
 know not what ; which Mr. Locke fome 
 where calls a bare Being : fomething that is 
 a-kin to the Schoolmen's Em tranfcendendale. 
 That great Philofopher fancyed that the 
 Soul (or the Body rather, according to him) 
 lofes all Confcioufnefs, and Thought, when 
 it falls afleep ; and has the Power of 
 thinking fuper added to it, or reproduced, 
 the Moment it begins to awake. But he 
 did not confider that if a wicked diforder- 
 ly Soul loft all Thought, Life, and Con- 
 fcioufnefs, (and therewith every vicious Ha- 
 bit} in Sleep -, it cou'd not poflibly be re- 
 newed, or revived again. For, who fhou'd 
 animate and enliven it, by reftoring to it 
 that Confcioufnefs which is the Subject and 
 Principle of Life, Activity, and every Per- 
 fection ? Almighty God cou'd not repro- 
 duce fuch loft Confcioufnefs ; without be- 
 ing the immediate Author of thofe vicious 
 Habits^ and diforderly Inclinations that are 
 infeparable from a wicked Spirit, while it 
 continues wicked. The Soul itfelf cannot 
 be the efficient Caufe of its renewed Con- 
 fcioufnefs every Morning : for, till it be- 
 comes confcious, it cannot act at all. Nor 
 is it poflible to aflign any other Caufe that 
 is able to produce fuch a glorious Effect 
 as reftoring loft Confcioufnefs dayly ; which 
 is indeed the fame thing as creating a Soul, 
 or an active confcious Being. Hence it fol- 
 lows that the fame individual continued Con- 
 fcioufnefs of Being, cannot poflibly be repro- 
 duced : therefore, it is never loft : therefore, 
 the Soul always thinks-:- or is always con- 
 fcious,
 
 224 A Conference ufon 
 
 SECT. V. fcious. And the Refurreftion of thofe whom 
 Jefas brought again from the Dead, is a De- 
 monftration, even to Senfe, that the Soul 
 doth exift feparately from the Body. So 
 that, in every refpeft, the perpetual Life, 
 and Immortality of the Soul is brought to 
 Light by the Go/pel : and the Demonftrations 
 of this Truth, that we have from Reafon 
 and Experience, are confirm' d by unquefti- 
 onable Facts. 
 
 M. I can make nothing of thofe fine- 
 fpun metaphyfical Cobwebs that you call 
 Demonftrations of the Soul's Immortality. 
 An immaterial Subftance is mere Jargon : a 
 negative, inconfiftent, unintelligible Notion. 
 I'm fure I have a Body : but no Man can 
 tell whether what you call my Soul be any 
 thing elfe than a Modification of my Body ; 
 a Power refulting from the Motion of Ani- 
 mal-fpirits moving in a fitly-organized Sy- 
 ftem of Matter. 
 
 N. The true and proper Definition of a 
 Spirit is, " an active, rational, confcious, 
 " felf-determining Being." Thefe are all 
 pofitive Ideas : and they are as clear and di- 
 fiinft as Confcioufnefs can make them. I 
 am as certain that my Soul is not corporeal ; 
 nor a Power refulting from any Compofttion t 
 or Motion, of Matter -, as I am certain that 
 a Circle is not a Triangle : and that a Scarlet- 
 colour, is not the Sound of a Trumpet. The 
 Ideas of Mind, and Matter are intirely di- 
 ftint and oppofite in their Nature, and 
 Proper tys. No two Things whatever can 
 be more incompatible, and inconfiftent, than 
 the fubjeft of folid Extenfion, which is fi- 
 gured,
 
 Our SAVIOUR'/ Miracles. 225 
 
 gured, , divifible, and inert; and the fub- SECT. v. 
 jecl of thinking ; which is (and muft necefia- 
 rily be) indivifible and felf-adlive. There- 
 fore Matter i which, of itfelf, is inert, figured 
 and divifible* can no more become coiifcious 
 (or have the felf-aftive, indivifible, bound- 
 lefs Power of thinking fuperadded to it,) 
 than a Square can become round , a Storm 
 grow angry ; or Lightning be thoughtful. Now 
 fince Conlcioufnefs is a felf-aftive indivifible 
 Power ; it follows that the fubject (or im- 
 mediate fupport) of Confcioufnefs, that 
 is, the confcious Being, muft be ftriclly, 
 numerically one^ fimple, and indivifible : 
 therefore, it muft be incorruptible; and 
 therefore, immortal; whether it be extended 
 or not. 
 
 M. What can you mean ? It is impofllble 
 that the Soul mou'd be material ; and 
 yet immortal too. 
 
 JV1 You feem to be frighten'd at this 
 Paradox : but it may certainly be true ; 
 if by material^ you mean indivifibiy ex- 
 tended^ or indifcerpibly expanded. .For, 
 it is not the extenfion of Body, that makes 
 it corruptible ; but its being d'vvifiUc. 
 So that if there be any indivifible Atoms 
 (which can fcarce be doubted) they muft 
 be incorruptible. And if the Soul were 
 fuppofed to be indivifibiy extended^ as 
 fome Atoms may be ; it muft ftill be in- 
 corruptible ; and therefore immortal. In- 
 fidels therefore can have no well-grounded 
 Hopes of Annihilation at Death: fmce the 
 Soul, whether indifcerpibly extended, or 
 not -, whether it be fuppofed to be, in 
 this Senfe, material, or immaterial, muft 
 
 neceffa-*
 
 226 A Conference ufon 
 
 SFCT.V. necefiarily be indiviftble ; and confequendy. 
 
 ^Of^ incorruptible, and immortal. 
 
 T. Gentlemen, you feem now to have 
 quite loft fight of the Subject you were upon. 
 You are got into the very depth of Me- 
 taphyficks, while you were arguing about 
 the Credibility of Facts. 
 
 N. Mr. W. led me off from the Point 
 before us, by his laft Objection \ which 
 fuppofed either that Lazarus was not really 
 dead , or that his Soul dyed with him. 
 To mow you the Abfurdity of this laft Sup- 
 pofition (which is one of the fundamental 
 Points of Infidelity,) I was infenfibly 
 drawn-in to mention fome Proofs of the 
 Soul's Immortality. 
 
 jTl Such Digreffions are fometimes un- 
 avoidable in Converfation. I think you 
 have had fewer than I ever obferved in 
 fo much Difcourfe. And fmce thofe few 
 you fall into are always ufeful, they are 
 on that account the mere excufeable. In- 
 deed I fliou'd fcarce have interrupted you 
 fo foon, but that your Speculations grew 
 too refin'd and abftracted for my Appre- 
 hehfion. I like Notions that are more 
 adapted to common Capacitys j and that the 
 Imagination can lay hold of. You will pro- 
 ceed now Mr. M. with your Objections. 
 
 M. I think the Character and Condi- 
 tion of the three Perfons whom Jefus 
 rais'd to Life, furnim a juft Objection a- 
 
 Kft. v. P. gainft tne Truth of thefe Storys. Where 
 was the Wifdom of chufing thofe three 
 above others to that Honour ? Inftead of 
 the obfcure Youph of whom we know no- 
 thing,
 
 Our S A v I o u R'J" Miracles. 227- 
 
 thing, one wou'd think Jefus fhou'd rather SECT. V. 
 have raifed John the Baptifl to Life. A ^Q^f 
 Perfon of greater Merits, and more worthy /. 
 of Cbrift's favour cou'd not be. If he cou'd 
 raife any from the dead, he wou'd furely 
 have raifed him ; and why did he not ? 
 
 N. The' Baptift's proper Office was ex- 
 prefsly foretold by the Prophet Malachy. ch. in. r. 
 He was appointed to be the Fore-runner & 1V ' y> 
 of Chrift^ to prepare the way for his com- 
 ing: not to be his Difciple, or Apoftle* 
 He had fully and faithfully difchafged this 
 Office j and fuffer'd fufficiently. If Jefus had 
 raifed him to Life, and imployed him in 
 Preaching the Gofpel ; this wou'd una- 
 voidably have fubjected him to a fecond Mar- 
 tyrdom. And Infidels wou'd then have 
 faid, that " it was hardly a good work in oifc. r p. 
 " Jefus to recall [the Baptijt's] Soul from 34 
 c Happinefs, to the Miferys and Troubles 
 tc of this wicked World ;" of which he en- 
 dured fo large a fhare before. 
 
 M. But why were thofe three whom Jefus 
 raifed, or any of them, preferred to ot-her Dirt.- f . & 
 Perfons of a different Age and Condition " 
 in the World? Jaifus's Daughter was an 
 infignirkant Girl, of twelve Years old. 
 Perhaps the Widow's Son was not old- 
 er : and his Life was of no more Im^ 
 portance to the World after, than before, 
 his Refurretflion. And tho s Lazarus was 
 Jefus's Friend ; yet many fitter Perfons 
 might have been chofen for the Manifefta- 
 tion of his Wifdom and Goodnefs, and the 
 Converfion of Unbelievers. Inilead of a 
 Boy, and a Girl, and even of Lazarus, who ibid. ? . 24.- 
 2 were
 
 228 A Conference upon 
 
 S.ECT.V. were all of no confequence to the Publick 
 sxOTN> either before, or after; I fhou'd think 
 Jefus ought to have raifed an ufeful Ma- 
 giftrate, whofe Life had been a common 
 Bleffing ; an induflrious Merchant, whofe 
 Death was a publick Lofs ; a Father of a 
 numerous Family, which depended on him for 
 a comfortable Subfiftence. The railing fuch 
 Perfons wou'd have procured Jefus the 
 Applaufe as well as the Wonder of the 
 World. 
 
 N. The little worldly Advantages that 
 might accrue to the Friends or Acquain- 
 tance of the deceafed, were but accidental 
 Circumftances attending the Miracles that 
 Jefus wrought in raifing the dead. In 
 chufing proper Perfons, he may juftly be 
 fuppofed to have had a view rather to their 
 Probity, and good Difpofitions, than to 
 their outward Condition and Rank in Life: 
 there being often as worthy Perfons in 
 obfcure and private Stations, as in the 
 higheft. And we may reafonably con- 
 clude, that the main defign of thefe Mi- 
 racles was 'better anfwer'd by raifing thofe 
 three Perfons he chofe, than it cou'd have 
 been by raifing any other. Two of them 
 were fo far from being obfcure infigriificant 
 . Perfons, that they were perhaps the very 
 fitted he cou'd have pitch't on. And the 
 third, (I mean the Widow's Son) might be 
 fo too. He was probably a hopeful Lad, 
 diftinguim't by his good Qualitys, and pro- 
 mifing Difpofitions, more than by his out- 
 ward Circumftances : and more likely to 
 become a pMuk Bleffing^ than fome rich 
 
 Mtr-
 
 Our S A v I o U R'-T Miracles. 229 
 
 Merchant, who might at once promote SECT, v. 
 Trade and Wickednefs with great Induftry. ^^\^ 
 But whoever he was, perhaps the publick 
 occafion, and vail number of WitneiFes 
 then prefent, might (among other Reafons) 
 determin Jefus to raife this Youth. Be- 
 fides the great Company that attended the Luk. vu. 
 Funeral ; Jefus had many of his Difciples vVr. H. 
 (or frequent Hearers) imtb him ; and muck ^ uk - vi - 
 People. So that a more proper occafion for ch. xix. 37. 
 exerting his divine and beneficent Power 
 cou'd not have offer'd. Had he only en- 
 deavoured to comfort the afflicted Mother 
 with a Difcourfe on the Pleafures of Abra- ^ fc< f- P- 
 ham'j Bofom, where /he might foon hope to 
 meet her Son ; you wou'd have told us 
 that this was but an artful way of con- 
 cealing his want of Power to raife the de-* 
 ceafed : and that on fuch a folemn occa- 
 fion, before fuch Crouds of WitnefTes, 
 fuch a fair opportunity prefenting itfelf ; at 
 an accidental meeting of the Corpfe, where 
 there cou'd be no poflible Sufpicion of 
 Fraud, or Collufion ; it was much fitter 
 for a divine Prophet and Worker of Mi- 
 racles to revive at once a difconfolate 
 Widow, and her dead Son, than merely 
 to give her a cold Lecture upon Patience, 
 and Refignation. 'This (you might juftly 
 have faid) muft have been an unexcepti- 
 onable Miracle : and you wou'd have ha- 
 rangued upon the Neceflity and great Ad- 
 vantages of it. But becaufe this was real- 
 ly the Cafe, the Miracle, however flu- 
 pendous, is now depretiated, and reprefent- 
 ed as needlefs and improper. So cjifficult 
 Q.3 is
 
 230 A Conference upon 
 
 SBCT.V. is it, and indeed impoffible, to prevent 
 X *-""V N -'' cavilling and frivolous Objections. But 
 to proceed : Jairus was a Man of Note and 
 Diftinction, and a Ruler of the Synagogue i 
 and the raifing his Daughter to Life, was 
 the fame thing as raifing himfelf. His 
 Life might depend on her's : and her Re- 
 furrection might tend as effectually to con- 
 vince him and others of Cbrift's divine Au- 
 thority, as if he himfelf had been raifed. 
 Befides he had apply'd himfelf to Jefus 
 Luk.viii.4i. with the greateft Refpect and Earneftnefs : 
 fo that in this cafe Jefus had no Choice ; 
 feeing he never rejected any Perfon that 
 came to him for relief. As for Lazarus* 
 you cannot doubt of his being a proper 
 Perfon to be rais'd. He was a particular 
 Friend whom Jefus loved: and for that 
 Reafon we may conclude he was a worthy 
 good Man. And he was fo far from be- 
 ing obfcure, that he feems to have been a 
 Perfon of Figure and great Wealth. For 
 befides the hofpitable and friendly Recep- 
 tion he gave to Jefus and his Difciples 
 who went often to Bethany , we find his 
 .Sifter Mary, who lived with him, poured 
 a Box of precious Ointment: upon Jefus, 
 (as a mark of her Refpect,) that was worth 
 * _seeMr. * nine Pounds. Befides , he lived near Je- 
 \ johl'xi'. rufalem, and had |] many Friends there ; 
 who came to condole with his Sifters up- 
 on his Death: and they, happening to be 
 Witneffes to his Refurrection, were there- 
 by induced to believe in Jefus. The 
 " Ruler's Daughter, and the Widow's Son 
 were both Toung indeed : but that is fo far 
 
 from,
 
 Our S A v LO u aV Miracles. 231 
 
 from rendering them injtgnificant, or im- SECT. V. 
 proper to be raifed ; that for this very 
 Reafon, they were not only more pro- 
 per than old Perfons, but fitter too 
 (all other Circumftances being fuppo- 
 fed equal) than the middle-aged, to be 
 raifed to Life : becaufe according to the 
 Courfe of Nature they were likely to 
 continue longer in the World, to be 
 the living and lading Monuments of 
 Cbrift's divine Power and Beneficence. 
 So that, in every refpecl, the three 
 Perfons whom he raifed, feem to have 
 been as fit as any he cou'd have cho- 
 fen. 
 
 M. Whatever they were, none of them D <c. ; p- 
 had been long enough dead to convince * 7 
 us of Jefus's miraculous Power in raifing 
 them. Jairus's Daughter was but newly 
 expired, if at all dead, when Jefus brought 
 her to Life again. Jefus himfelf faid fhe 
 was only afleep. And it is not impoflible 
 but the paffionate fcreams of the by-ftandejrs 
 might fright her into Fits that bore the 
 appearance of Death: why elfe did Jefus 
 turn thefe inordinate weepers out of the 
 Houfe, before he cou'd bring her to her 
 Senfes again? And why did he tell her 
 Parents fhe was only afleep, but to com- 
 fort them with the poflibility of his a- 
 waking her out of it? Is not this de- 
 ilructive of the Miracle -, and making no 
 more of it than what another Man might 
 do? 
 
 N. Unlefs we knew how far Jairus's 
 was from the Place where he found
 
 2 3 2 A Conference upon 
 
 S.ECT. V. Jefus, we cannot determin bow long his 
 v ~"~ v "" v *- > Daughter had been dead, when fhe was 
 brought to Life again. She probably dyed 
 fome Hours at lealr, before Jefus came tq 
 her -, and perhaps the Day before. Her Death 
 had no Appearance of Fits, or Swooning : 
 but muft have come upon her by Degrees, 
 after a languiming Sicknefs. Her Father 
 expected her Death when he left her : for 
 iuk. viiL he told Jefus that fhe then lay a dying, 
 when he begg'd Him to come and heal 
 her. The Noife, Weeping and Tumult that 
 the by-flanders made, were occafiotfd by 
 her certain Death : but cou ? d not pofiibly 
 be the Caufe of it. The Room they 
 were in was probably too clofe ; and the 
 Air too grofs and thick for the Girl to 
 breathe freely in, after fhe was brought 
 to Life : and for that reafon Jefus might 
 remove the Croud of officious Mourners. 
 In * Scripture Death is fo often called 
 Sleep, that nothing can be inferr'd from 
 "Jefus's faying the Girl flept. Stephen is 
 fhid to fall aflesp when he was itoned. 
 * ch.vii.ii. And * Job and I] Daniel c&\\ Death a fleepin? in 
 the Dj. 
 
 T. But in the prefent cafe Jefus oppofes 
 Sleep to Death : for he faid, foe is not dead, 
 but Jleepetb : which is the fame as fay- 
 ing that fhe was not really but fetmingly 
 dead. 
 
 N. He faid the fame of Lazarus in ef- 
 feft : that his Sicknefs was not unto Death : 
 that he Jlept ; and that he wou'd go and 
 
 awake 
 
 * See I Cor. xr. 6, 10, I Tbef. vf. 13, 15.
 
 Our SAVIOUR'/ Miracles. 2 3 5 
 
 him out of deep. But he explain'd SECT.V. 
 his meaning afterward : and the Sequel of ^V 
 the Story mows that Lazarus was certain- 
 ly dead. In both Cafes, Jefus meant the 
 fame thing : that Lazarus and the Ruler's 
 Daughter were not finally dead, as others 
 are ; fo that they cou'd not be brought 
 to Life till the general Refur reft ion : but 
 that tho', for the time,' they were truly 
 dead; he wou'd as eafily and certainly re- 
 ftore them to Life again, as he cou'd 
 awake one that was only afleep. When he 
 told thofe that mourn'd over the Ruler's 
 Daughter, that me was not dead, but afleep ; 
 they laught at him with fiorn ; knowing (or 
 being fure) that Jhe was truly dead. And 
 they might know it as certainly as any 
 thing erfe that is the Object of Senfe. For, 
 tho' ignorant and unexperienced People, 
 who have not feen many dye, might pof- 1 - 
 Jibly think one dead who is flill alive : yet 
 the common effects and natural figns of 
 Death are as evident and vifible as other 
 familiar Things are. And tho' it may 
 fometimes feem doubtful for a Minute or 
 two, whether a dying Perfon has actually 
 expired^ or not ; the doubt is foon removed : 
 and thofe who have the right ufe of their 
 Senfes, are foon convinced that the Body 
 they fee lying before them, has none at 
 all. 
 
 M. It is probable that the Name ofDifc.?. p. 
 Jairus is only fictitious : and that there was 3 *' 
 no fuch Perfon among the Jews : becaufe 
 it is plainly intimated in the Gofpels that 
 
 none
 
 ^ Conference upon 
 
 none of the Rulers of the Synagogues 
 confeffedly believed in Jefus. 
 
 N. The Evangeli/ls do not fay that.J^/raj 
 confej/edly believed in Jefus. He might at 
 firft look upon Cbrift as a great Prophet 
 who wrought many Miracles, and wonder- 
 ful Cures ; without believing him to be 
 the Meffidh. This was the very Conclu- 
 fion that the Multitude naturally drew 
 
 j.uk.vii.i6. f r om his raifing the Widow's Son: they 
 glorify'd God, faying, that a great Prophet 
 was rifen up among them : and that God had 
 uifited his People. But perhaps Jairus, af- 
 ter the raifing of his Daughter to Life, 
 was thorowly convinced of Chrijl's di- 
 vine Authority ; and became his Difci- 
 ple. There is nothing in this Suppofiti- 
 on inconfiftent with any thing that St. 
 John fays. The chief Priefts and Pbari- 
 
 joh.yii^s. fees to overawe the People, ask't them if 
 any of the Rulers or of the Pharifees be- 
 lieved in Jefus: which intimates that they 
 knew of none of their Leading-men that 
 believed in him : or rather that they pre- 
 tended, not to know of any. But the fame 
 
 ch.xu. 42, Evatjgelift affures us, that even among the 
 chief-Rulers many believed on Jefus ; tho', 
 for fear of the Pharifees^ they did not confefs 
 him openly, left they Ihou'd have been ex- 
 communicated. 
 
 pifc, j. p. M. If this Story of raifing Jairus's 
 Daughter were literally true ; and Jefus 
 was going to work fuch a Miracle, he 
 fhou'd not have caU'd her Death, Jleep : but if 
 others had thought her only in a fwoon, he 
 ihou'd firft have convinced them that Ihe 
 
 was
 
 Our S A v I o u R'J Miracles. 235 
 
 was certainly dead before he did the great SECT.V. 
 work upon her. WV>*/ 
 
 N. You mufl own that his calling her Death 
 onlyjleej), look't very honeft and undefign- 
 ing. He feemed to have had no view of 
 magnifying his wonderful Power; or of 
 fprcading his Fame. If the Girl had been 
 only in a fwoon, or a lethargick State, 
 a Deceiver wou'd have endeavour'd to con- 
 vince the by-ftanders that fhe was really 
 dead. But Jefus was fo far from any 
 Fraud, that he ufed an Expreflion which 
 might have led them into a quite contrary 
 miftake, if they had not known, that fhe 
 was certainly dead. 
 
 M. But why did Jefus turn the People out Difc. f. p.; 
 of the Hottfe before he wou'd raife her? J 7- 
 The more Witnefles are prefent at a Mi- 
 racle, the better it is attefted ; and the 
 more readily believ'd by others. And who 
 fhou'd be prefent at the Miracle rather 
 than thofe who disbelieved the divine Power 
 of Jefus ? 
 
 N. He did not turn them out of the 
 Houfe, but only out of the Room where 
 the Corpfe lay. It is faid indeed that when Mar. ix. if. 
 the People were put forth, he went in. But 
 it plainly appears that they were only put 
 out of the Room. For, tho* he was alrea- 
 dy come into the Houfe, and faw the Min- ver. *j. 
 ftrels, and the People making a Noife, be- 
 wailing the Deceafed ; yet in the next Verfe 
 it is faid, that he went in, and took her 
 by the Hand: and St. Mark tells us that ch. v. #, 
 after Jefus was come into the Houfe, and 
 faw the Tumujt ; he put them all out ; 
 
 and
 
 2 3 6 A Conference ufon 
 
 SECT.V. and then entered in where the Damfel 
 ^^V^- 7 was lying. Thofe, therefore, who were 
 
 Eut out of the Chamber where the Corpfe 
 .y, wou'd no doubt (lay in the outer-room , 
 Luk.viii.j4. and might hear Jefus bid the Maid arife. 
 And if they cou'd all have flayed in the 
 Room, only a very few of them cou'd 
 have feen Jefus take her by the Hand. 
 Without feeing this, they were ftill Witnefles 
 to the Miracle. They faw her dead be- 
 fore they left the Room : and they faw 
 her alive and well, when they came in a- 
 gain. Now this was fufficient to convince 
 them of her . being raifed from the dead ; 
 whether they heard Jefus bid 'her arife, 
 or not. The Circumftance of his taking 
 her by the Hand, and bidding her arife, 
 was of no importance. Her being brought 
 from Death, to Life, was the miraculous 
 Event ; which they were as fure of as their 
 Senfes cou'd make them. 
 
 Af. They were no more Eye-witnefTes 
 to the Miracle, than if they had not been 
 in the Houfe. It wou'd certainly have 
 been a greater Satisfaction to them to have 
 feen Jefus take her by the Hand -, and pro- 
 nounce thofe 'wonderful Words, 'Talitha cu^ 
 mi ! The Miracle wou'd have been the more 
 publick and unexceptionable : and it is im- 
 poflible to give any good Realbn for put- 
 ting them out. 
 
 N. Since they faw her both dead, and after 
 Jefus* 's being with her, alive again, they were 
 truly Witnefles to the Miracle ; tho' not to 
 every little Circumftance that attended it; 
 nor in fuch a ftricl: Senfe as the Father 
 nnd Mother were, and the three Difciples 
 
 who
 
 Our SAVIOUR'/ Miracles. 237 
 
 who were with Jefiis. As for the putting SECT. v. 
 the Croud out of the Room, it is eafy 
 to account for it. Common decency 
 feem'd to require it ; and the Refpect that 
 was due to Jefits. However that might 
 not be all. He wou'd probably have dif- 
 penfed with Ceremony, if it cou'd have 
 been done. But the Chamber might be fo 
 crouded, that there was no Room for Jefets 
 and thofe who were with him. Therefore 
 when he came in, and faw the Croud and 
 Tumult of People, he faid, give Place ; and 
 order'd them all to be put out. The 
 Room probably was but fmall ; or at leaft 
 fo crouded, that till the People came out, 
 Jefus, and the other five that were with 
 him cou'd not eafily go in. And if only 
 fome of the People had been defired to 
 remove ; they wou'd never have agreed 
 which of them Ihou'd flay. Befides, as I 
 obferved before, the Room might be fo 
 clofe, that the very breath of a Croud, who 
 had been there fome time, might help to 
 make the Air in the Chamber too grofs 
 to breathe freely in i as I myfelf have fome- 
 times experienced in vifiting the Sick: fo 
 that for his own eafe, as well as the fafety 
 of the Girl whom he was going to bring 
 to Life (and who muft at firft need the 
 pureft and fremeft Air -,; he chofe to 
 clear the Room of the noify Croud that 
 filPd it. And if he open'd the Window to 
 let in frelh Air, when he order'd her Pa- 
 rents to give her Food ; he only fhow'd 
 a prudent concern for her fafety: and 
 let them know that the Life he had 
 miraculoufly reftored, was now to be 
 
 pre-
 
 238 A Conference upon 
 
 SECT. V. preferred by the proper ufe of natural 
 
 ^OTv-' means. 
 
 M. Jefus feems to. have been afraid left 
 this Miracle fhou'd be known : for he 
 charged the Parents not to fpeak of it. 
 
 r>ifc. f. p. if h e meant it as a Teftimony of his di- 
 vine Power, he fhou'd rather have exhorted 
 them in Juftice to himfelf to publiih it, 
 and make it well known. 
 
 7V. A thing may be faid, or done, 
 with feveral views : (as it feems to have 
 happen'd in the prefent Cafe:) but the 
 various motives of acting depend fo much 
 upon the variety of concurring Circum- 
 ftances the Agent may be placed in j 
 that without an exact Knowledge of all 
 thofe different Circumftances ; it is im- 
 poflible to determin what was the chief 
 Motive, or principal View of any fingular 
 Action, or Expremon. ' However, feveral 
 Reafons may be afiign'd for Jefufs char- 
 ging Jairus and his Wife not to publifh the 
 Miracle. He might do it to fet his Difciples 
 an Example of Humility ; and to caution 
 them againft Vain-glory, and making an 
 oftentatious mow of their Power, or good 
 
 joh. viii. Works. He fought not bis-own Glory , 
 
 S. vii. i8< but the Glory of the Almighty who Cent 
 him into the World. And feeing this Mi- 
 racle happen'd to be private, he was defi- 
 rous it might not be publim't too foon, 
 nor too eagerly. He cou'd not poifibly 
 expect nor defire that this Miracle (nor 
 others, in which he enjoy n'd Silence to the 
 Partys, or the Witnefifes concern'd) fhou'd 
 be kept intirely fccret, and never be fpoken 
 
 of:
 
 Our SAVIOUR'/ Miracles. 239 
 
 of: (for this wou'd have defeated the chief SECT.V. 
 Defign of his Miracles : and in moft Cafes V^W> 
 fuch Secrecy was impracticable :) he only 
 defired that the report of them mould not 
 be indujlrioufly fpread abroad for a while : 
 he wou'd not have had People fo eager, 
 zealous, and active as he often found them 
 in publifhing his good and wonderful Works. 
 Many Inconveniencys had happen'd to attend 
 this officious Zeal. When the Leper ^ con- Mark i. v . 
 trary to Cbrift's order, publifh't his Cure, 
 and blazed it abroad every-where, Jefus 
 cou'd no longer openly enter into any 
 Town ; but lived retired for a while in de- 
 fert Places. For he was fo continually 
 harafs't and befet by the Multitudes who 
 followed him, that He and his Difciples 
 had not leifure fometimes to eat. But this ch. iii.a* 
 was not all. His Life was likewife en- cht vi> 3'- 
 danger'd, by having his Miracles too much 
 talk't of; and by his doing them too publick- 
 ly. Thus when in the Synagogue, on a Sab- 
 bath-Day he cured a Man that had a wither J d 
 Hand, the enraged Pharifees went out and 
 confulted how they might deftroy him. Upon this Luk. yj. n, 
 he withdrew from that place : and when he "' 1 1 ' *' 
 heal' d many fick Perfons, he ftraitly chargd ver. 10, 
 them not to make him known. By thus or- 
 dering fome of his Miracles to be conceal'd 
 for a while, he avoided exafperating his 
 implacable Enemys till the proper time for 
 his Death drew near. His Miracles gene- 
 rally were fo publick, that he was fure 
 they cou'd not poffibly be long kept fe- 
 cret. No ill Confequences cou'd attend 
 the concealing fome of them for a while : 
 
 and
 
 240 A Conference upon 
 
 SECT. V, and it was likely to produce feveral good 
 Effects. This was a fufficient Reafon for his 
 ordering fome of the Miracles he wrought 
 in the beginning of his Mimftry to be con- 
 ceal'd as much as they cou'd be. In the 
 laft Year of his Life he ufed none of this 
 Caution. He preach't his Doctrine, and 
 wrought his Miracles, in the moft publick 
 manner ; in Jemfalem itfelf, and other noted 
 Citys ; before great Multitudes ; and fome-' 
 times in the Prefence of the Pharifees and 
 Rulers, his watchful inveterate Enemys: 
 which fhow'd that it was not the fear of 
 Death, but neceflary Prudence, that made 
 him fo cautious before. 
 
 M. His raifmg the Widow's Son was 
 a greater Miracle, than this, more publick, 
 and more likely to, exafperate the Pharifees: 
 fo that the Apprehenfion of that, cou'd 
 not be the Reafon why Jefus defired to 
 have the raifmg of Jairus's Daughter con- 
 ceal'd. . 
 
 N. When Jefus rais'd her to Life, no 
 doubt he took that favourable Opportuni- 
 ty to make his Character and Office known 
 to Jairus ; who muft already have enter- 
 tain'd a good Opinion of him. He muft 
 have let the Ruler know that- He was the 
 MeJJiah foretold by the Prophets ; and 
 that, thro' Faith in him, fmcere Perfons 
 of all Nations were now admitted to the 
 Benefit of Repentance, and the Forgivenefs 
 of Sins. Whether Jairus became a Dif* 
 ciple of Jejus, does not certainly appear: 
 but it is moft probable that he did. Now 
 fmce he was Ruler of a Synagogue ; and 
 
 might
 
 Our S A v I o u R'-T Miracles. 241 
 
 might have a Correfpondence with the Chief- SECT. V. 
 Priefts and Rulers in Jerufalem ; Jefus per- ^OfN4 
 haps caution'd him againft publifhing the 
 Miracle of his Daughter's being rais'd, to 
 prevent his fending any account of it to 
 Jerufalem ; left that Ihou'd have enraged 
 the chief Rulers and Pharifees there ; 
 and raifed a Storm of Perfecution, not 
 againft Jefus only, but againft Jairus him- 
 felf ; who, becaufe of his applying himfelf 
 to Jefus in the very humble, earneft, and 
 publick manner he did, to have his Daughter 
 cured, wou'd have been fufpecled of be- 
 ing a Difciple of Jefus j and perhaps have 
 fallen a Sacrifice to the Malice of the 
 Pbarifees. If Jairus was really convert- 
 ed (as feems moft likely) Jefus might 
 eafily forefee that his Faith and Courage 
 cou'd not have been ftrong enough to 
 (land out againft fuch a fevere Tryal : 
 and therefore to prevent it, he charged 
 Jairus to conceal the Miracle as much as 
 might be. In few Words, this Caution 
 was an example of great Humility : and 
 it might be not only an Act of Prudence 
 with regard to his-own Prefervation , but 
 an Inftance of Friendfhip and Kindnefs to 
 Jairus, and his Family. 
 
 M. It is plain that neither Jairus's Daugh- J>ifc. y. p. 
 ter, nor the Widow's Son had been long * 
 enough dead, to give People a Sufficient 
 Aflfurance that there was no miftake in the 
 Cafe. Hiftory, and common Fame, afford 
 Inftances of Perfons who fometimes have 
 been unfortunately bury'd alive ; and at 
 other times happily by one means or other 
 . reftored
 
 242 A Conference upon 
 
 SECT. V. reftored to Life : and who knows but 
 v *^\ r> -^ Jtfus upon fome Information or other 
 might fufpeft the Widow's Son to be in 
 a lethargick State, and had a mind to 
 try if by chafing, &c,^ he cou'd not bring 
 him to his Senfes again. 
 
 N. Tho* once in an Age or two, a Per- 
 fon may happen to be bury'd too foon, by 
 fome unaccountable Miftake, or the inde- 
 cent hafte of interefted Relations -, yet the 
 certain Tokens of Death are as plain and 
 evident as any thing elfe. And we may be 
 fure that a fond Mother wou'd delay the Fu- 
 neral of her only Son as long as ihe cou'd ; 
 fo as to prevent all Pofllbility of his being 
 bury'd alive. But fuppofing that, notwith- 
 ftanding all her Fondnefs and Caution, there 
 was ftill a Pqffibility of a Miftake as to his 
 Death; this cannot be a fufficient Reafon 
 for queftioning the Truth of the Miracle 
 that Jefus wrought in bringing him to Life. 
 He was certainly believed to be Dead, both 
 by his Mother, and all her Friends : and 
 all the fure and common Tokens of Death 
 muft have been perceived, before they car- 
 ry'd him forth to be bury'd. Jefus, coming 
 from a neighbouring City, happen'd to 
 meet the Corpfe near the Gate of the Town. 
 He cou'd have no manner of Reafon to fuf- 
 pe<5b there was any Miftake as to the Lad's 
 Death : but muft have fuppofed it to be as 
 certain, as others did. And yet he ventured 
 to flop the Funeral ; and pretended to raife 
 the dead Body to Life, by only bidding him 
 rife. Can you think now that one who had 
 obtain'd the Reputation of being a great 
 
 Prophet*
 
 Our S A v I o u fCs Miracles. 2 4 > ' 
 
 Prophet, by working Miracles, wou'd rim SECT. V- 
 
 the hazard of lofmg it at once by attempt- V -'"VN-* 
 
 ing to raife a dead Perfon to Life, if he 
 
 had not been able to do it ; but muft 
 
 have depended upon a mere Conjecture, 
 
 or Sufpickm, that the Perfon was only in 
 
 a lethargick State, out of which he might 
 
 foffibly be roufed ? A deceiver cou'd not 
 
 but know that the odds againft fuch an 
 
 Accident was at leafl ten Millions to one. 
 
 Nothing therefore but the utmoft certainty, 
 
 (I mean, the Confcioufnefs) of his being 
 
 endued with a divine Power, cou'd have 
 
 made Jefus attempt to raife the dead Lad. 
 
 And he did it in fuch a manner as Ihowed 
 
 that he was Lord of Life and Death. He 
 
 only touch't the Bier, (as he ufed to touch 
 
 any fick or diftrefs't Perfon he miracu- 
 
 loufly heal'd,) and faid, Toting Man, I fay 
 
 unto thee, arife : and immediately he that was 
 
 dead fat up and began to fpeak. 
 
 M. Since fome who were actually bury'd, 
 have yet afterwards come to Life without 
 any Miracle ; how do we know but that this 
 might have been the Cafe of the Widow's 
 Son. Tho' Jefus was fo lucky as to meet 
 the Funeral juft at the critical Time when 
 the Lad was coming to the ufe of his Senfes ; 
 this does not prove that Jefus brought him 
 to Life. When he touch't the Bier he might 
 at the fame time take the Boy by the Hand, 
 and feel his Pulfe : and perceiving him to be 
 alive, he might without any fear of a Dif- 
 appointment bid the young Man arife ; 
 and fo pretend to raife him to Life miracu- 
 loufly. 
 
 R 2 N. While
 
 244 d. Conference upon 
 
 SECT.V. A T . While we are inquiring whether ths 
 Action was miraculous ; the Fact it felf, and 
 the Circumftances with which it is related, 
 muft, at prefent, be fuppofed to be true. 
 The Credibility of the Evangelift's Teftimo- 
 ny mall afterwards be proved. And if the 
 Truth of the Fact be admitted ; I think 
 there can be no doubt of its bemg an imme- 
 diate Effect of the divine Power. For, 
 Jefus ufed no fort of Means whatever. He 
 was fo far from chafing the Corpfe, that he 
 did not fo much as touch it. He only 
 touch't the Bier ; and bade the dead Youth 
 arife : upon which he immediately fat up, 
 and began to fpeak. This ftruck all the 
 Spectators with Fear and Aftonifhment : fo 
 that they glorify* d God ; and faid, a great Pro- 
 phet is rifen up among us. The Influence that 
 this Action had upon the numerous Wit- 
 nefles of it, fhows that it was undoubtedly 
 miraculous : and that Jefus ufed no kind of 
 Means in reviving the Boy , but did juft 
 what the Evangelift has related, and no 
 more. Before he touch' t the Bier, he firft 
 comforted the forrowful Mother, forbidding 
 her to weep : which plainly intimated that 
 he was already determin'd to remove the 
 Caufe of her Grief, by reviving her dead 
 Son. Then, in a moment, he called him 
 into Life. There is no way of accounting 
 for the Truth of this Fact, without allow- 
 ing it to be effected by a fupernatural Pow- 
 er. To fuppofe that it was attended with 
 Circumftances different from thofe St. Luke 
 has mention'd, is not accounting for the 
 Fact, but denying the Truth of it. The 
 
 Addition
 
 Our SAVIOUR'/ Miracles. 
 
 Addition or Alteration of one important SKCT.V. 
 Circumftance quite change's the Nature, 
 and Appearance of an Action. You cannot 
 therefore think it a fair way of Reafoning 
 againft the Credibility of the Facts recorded 
 in the'Gofpels, to argue, not from the Na- 
 ture and Circumftances of fuch Facts, as 
 they are there reprefented, but from other 
 fojfible Circumftances, and arbitrary Suppofi- 
 fions, that have no Shadow of Reafon or 
 Evidence to fupport them. However let us 
 view the Cafe before us according to your 
 way of folving it ; and fee whether it has 
 the leaft fhew of Probability. Suppofmg 
 then the Lad had been only in a Swoon, or 
 Lethargy , is it credible that he fliou'd not 
 be roufed out of it by all the Noife of the 
 Minftrels, and Mourning that the Jews ufed 
 over their dead ; and the loud Lamentations 
 of his Mother, and other Friends : nor by 
 the various Motions of his whole Body, 
 while it was wafh't, fwath'd, and wrapt up 
 in burying Cloaths, and put into the Coffin ? 
 Cou'd he be in fo deep a Lethargy as not to 
 be roufed into Senfe and Motion by all thefe 
 Things ; and yet be inftantly revived, in a 
 natural Way, only by Jefus's bidding him 
 arije ? If he was alive before Jefus met him, 
 why did he not fit-up too and fpeak ; or at 
 leaft ftruggle, and give fome plain Signs of 
 Life, before the Moment that Jefus fpake 
 to him. If he had moved before ; fome or 
 other of the Bearers, or of the numerous At- 
 tendants, muft have perceived, or heard 
 it : and then they wou'd have carry 'd him 
 home again. Befides ; what cou'd poffibly
 
 24<5 A Conference upon 
 
 SKCT.'V. lead Jefus to fufpect that the Lad was only 
 in a lethargick State ? Or to imagin that 
 fuch an obftinate Lethargy as intirely re- 
 fembled Death, in all its Appearances, 
 jfhou'd happen to be juft over, at that criti- 
 cal Moment when he met the Corpfe ? 
 Cou'd he have any manner of Reafon to 
 think that the Lad was not only beginning 
 to revive ; but, at that very inftant, had 
 the free ufe of his Senfes , and was able not 
 only tofpeaky but to rife up, as foon as he 
 was called on ? Such ilrange incredible Sup- 
 pofitions as thefe cou'd never enter into the 
 Mind of a cautious and confiderate Perfon , 
 who muft be fuppofed to have a due regard 
 to his Credit ; and not to hazard it unne- 
 cefTarily, by a voluntary Experiment, in 
 which a Deceiver cou'd not have the leaft 
 hope of Succefs. Without doubt, raifing the 
 Dead is one of the laft things he wou'd at- 
 tempt. I need not argue this Point any farther. 
 In whatever Light we view this wonderful 
 Fact, it muft at laft be refolved into the Di- 
 vine Power. For, if we fhou'd fuppofe that 
 this Boy, and the Ruler's Daughter had been 
 only in a lethargick State (which there is not 
 the leaft Reafon to imagin,) there wou'd ftill 
 have been an unqueftionable Miracle in their 
 Cure ; tho* it won'd not have been quite fo a- 
 ftonilhing as raifing them from the dead. For 
 fuch a lethargick State as had all the ap- 
 pearances of Death attending it, muft have 
 been the effect of fome dangerous Diftemper. 
 And fince Jefus muft not only have rais'd 
 them out of that State, but in a mo- 
 ment have intirely freed them from the 
 
 Difeafe
 
 Our SAVIOUR'.*" Miracles. 247 
 
 Difeafe that occafion'd it, without the ufeSKcr.v. 
 of any means ; this I fay muft have been ^y^ 
 a Miracle as real, though not fo afton- 
 iming, as his raifmg them from the dead ; 
 and equally a proof of his acting by a di- 
 vine Power and Commiflion. 
 
 M. If there was no miltake in the Cafe, Dire. ;. P . 
 might not a piece of Fraud be here con- at ' 
 certed between Je/us, a fubtle Youth and 
 his Mother, and others -, and all the Formali- 
 tys of a Death and Burial be contrived ; 
 that Jefus whofe fame for a worker of 
 Miracles was to be fpread, might here have 
 an opportunity of working a grand one. 
 The mourning of the Widow who had 
 her Tears at command, and Jefus's cafual 
 meeting of the Corpfe upon the Road, 
 looks like a contrivance to put the bet- 
 ter face upon the Matter. 
 
 N. There does not feem to have been 
 fo much as the poffibility of any Fraud in this 
 Cafe. Jefus was coming from Capernaum^ 
 which was feveral Miles diftant from Nain. 
 We find he was at Capernaum the Day be- 
 fore ; where he heaPd the Centurion's Ser- 
 vant at the Point of Death, without fo vcr. *. 
 much as feeing him. It does not appear 
 that Jefus was ever at Nain before. As 
 he drew near to the Gate of the City, he 
 accidentally met a Corpfe that was carryed 
 out to be bury'd ; and was mov*d with 
 Companion towards a forrowful Widow 
 bewailing the Death of her only Son. 
 What cou'd poflibly be more natural than 
 this? Or what opportunity more proper 
 for Jefus to mow his Goodnefs, Companion, 
 R 4 and
 
 248 A Conference upon 
 
 SECT. V. and divine Power, than before fuch Mul- 
 ^W^ titudes of People ? With a word he ac- 
 tually raifed the dead Boy to Life ; and 
 Luk.vii.if. delivered him to his Mother : by which 
 perhaps her Life too was preferved. But 
 rather than believe fuch an unqueftionable 
 Miracle, you will believe the moft incre- 
 dible Things that can be devyfed. If you 
 fuppofe any Fraud in the Miracles of Jefas, 
 you meet with raz/Abfurditys, Incredibilitys 
 and Inconfiftencys in every light you can 
 view your Scheme of Impofture. For, you 
 muft not only fuppofe that an illiterate 
 Carpenter devyfed a rational, confiftent, 
 perfect Scheme of Religion and Morality, 
 far preferable to any that the wifeft hea- 
 then Philofophers ever taught : but likewife 
 that without being endued with a divine 
 Power, he yet made his Followers believe 
 that he really wrought the moft aftonifh- 
 ing Miracles , and perfwaded the Sick, the 
 Lame, the Dropfical, and Paralytick, that 
 he made them in a moment healthy, found, 
 and ftrong : that tho' he cou'd not work 
 one real Miracle, or give any convincing 
 proof of his acting by divine Authority ; 
 he yet prevailed with fuperftitious Bi- 
 gots (who were inveterately prejudiced 
 againft him and his Doctrine, and tena- 
 cioufly fond of the Notions and Practi- 
 ces in which they were educated,) to 
 embrace a Syftem of very fublime Truths, 
 and moral Precepts ; which, in feveral In- 
 ftances, were as contrary to their for- 
 mer Notions and Ufages, as Light is to 
 Parknefs, You muft fuppofe, that while 
 
 he
 
 Our S A v I o u R 9 s Miracles. 242 
 
 he was fpreading his Fame and his Docl:rine, SECT. V. 
 by endeavouring to pafs for a divine Pro- 
 phet, and a true worker of Miracles j he 
 freely difcover'd his fecret Frauds and 
 wicked Contrivances, not only to his chofen 
 Difciples, but to many others too, who 
 mufl have had the ftrongeft Prejudices a- 
 gainft him and his Doctrine ; and cou'd 
 not regard or value him on any account, 
 but as a true Prophet, and a real worker 
 of Miracles. You muft fuppofe that a fub- 
 tle deceiver who had watchful Enemys 
 in every place, communicated his wicked 
 defigns to grangers-, and cou'd perfwade 
 them to joyn with him in notorious Frauds 
 to impofe upon the World; tho* he and 
 his Confederates were fure they muft, ac- 
 cording to the Jewijh Law, have been 
 put to Death, or feverely punifh't, if any of 
 their Plots were detected: and that many 
 fuch Confederates were fo foolifhly wicked 
 as to hazard their Life and Reputation, a- 
 gainft their Intereft, and their Inclinations ; 
 without any profpect of Advantage, Safety 
 or Pleafure ; merely to favour an infamous 
 contemptible Cheat ; and to promote the 
 belief of what they knew to be falfe. Nay, 
 in the prefent Cafe you muft fuppofe that 
 he who was fo fubtle and artful as to de- 
 ceive and infatuate all he converfed with ; 
 was at the fame time fo very weak and 
 foolifh as to truft fome of his chief Secrets 
 with Women and Children : that he found 
 means to prevail with the Widow of Nain's 
 Son, (who feems to have been but an art- 
 Jefs, fimple, unexperienced Boy, ) to coun- 
 terfeit
 
 250 A Conference upon 
 
 SECT. V. terfeit Sicknefs and Death, (tho> it was 
 impoffible to be done without a difcovcry ;) 
 and to hazard his Life by the moft dif- 
 ficult and dangerous Experiment in the 
 World : and all this for nothing : merely 
 to promote fuch Falfhood and Wickednefs 
 as all Men naturally abhor. If fuch a mock- 
 ing Propofal had actually been made to the 
 Woman and her poor Boy ; with what di- 
 ftruft and dread mufl it have been offer'd ! 
 with what Amazement and Horror wou'd it 
 have been received ! You cannot ferioufly be- 
 lieve that any Project fo thorowly foolim, 
 wicked, and impracticable ever enter'd in- 
 to the mind of any Mortal. The whole 
 Scheme appears monflroufly abfurd at firft 
 view : and no Man in his Senfes cou'd 
 either contrive if, or think it poflible to 
 be effected. And yet fagacious penetrating 
 Infidels can think fuch an abfurd Scheme 
 as this more credible than any Miracle 
 recorded in the Gofpels. What I have 
 faid on this head is equally applicable to 
 your Suppofition of Fraud in the Refur- 
 rection of Lazarus. 
 
 M. His cafe feems to be the leaft ex- 
 ceptionable of the three. He had been 
 bury'd four Days, and was fuppofed by 
 his Sifter to be putrify'd : and if fo ; the 
 railing him to Life was an indifputable 
 Miracle. But whether he who was Je- 
 fus's Friend, and beloved Difciple, wou'd 
 not come into Meafures with his Lord, 
 for the defence of his Honour, and pro- 
 pagating his Fame, Infidels, who take 
 Cbrijlianity for an Impofture, will not que- 
 ftion. 
 
 N. This
 
 Our SAVIOUR'* Miracles. 251 
 
 N. This is your Tr^wrov YeucFo? ; which SECT.V. 
 your Friend fhou'd not have blab'd out 
 fo rafhly. Infidels fake Cbriftianity to be 
 an Impofture : fo that it is impoflible they 
 fhou'd inquire impartially into the Truth 
 and Merits of the Caufe. Without a candid 
 and previous Examination, they rafhly con- 
 clude that all Cbrift's Miracles were jug- 
 gling Tricks and Frauds : and that his 
 Difciples were Cheats. Thefe are fome, of 
 the firft Principles, or Poftulata, of Unbe- 
 lievers. And upon this Foundation they 
 form their Plan of Infidelity. You cavil 
 at the Circumftances of Fafts : You raife 
 Difftcultys and Objections : and inftead of 
 Unking out any new Light; or yielding 
 to the force of the utmoft Evidence ; 
 you ftudy only how to perplex, and darken 
 the plaineft Truths. But if you really had 
 that regard to Truth and juft reafoning 
 which you pretend to, you fhou'd firft 
 prove that Jefus and his Apoftles were 
 guilty of fome plain Fraud, in one Inftance 
 at leaft : and thence infer that they might 
 poflibly deceive the World in other Cafes. 
 But inftead of this fair procedure, you 
 think (or take it for granted,) that an Im- 
 pofture was foffible in fome Cafes: and 
 theuce you gravely conclude that there 
 was affuatly nothing but Deceit and Col- 
 Jufion in all the Miracles that Jefus wrought. 
 
 -This is a plain begging of the Queftion : 
 fuch a grofs Fallacy as one wou'd not 
 think thofe cou'd fall into, who value 
 themfelves fo much upon their Acutenefs 
 
 and Penetration. There are fo many, and 
 
 fuch
 
 2 5 2 A Conference upon 
 
 SFCT. V. fuch manifeft Abfurditys in this Suppofition 
 of Fraud, that the moft credulous unthinking 
 Deift can fcarce digeft them. I mention'd 
 fome few of them in the Cafe of raifing the 
 Widow's Son. And the very fame Contra- 
 dictions and Abfurditys attend the Suppofi- 
 tion of an Impoilurein the raifing of Lazarus. 
 He was a Friend and Difciple ofjefus indeed : 
 but what made him fo? At firft he muft have 
 labour'd under the fame Prejudices againft 
 JefuS) and his Doctrine, that other Jews 
 had : and no thing cou'd have removed thofe 
 Prejudices, and reconciled him to Jefus, 
 but the utmoft Conviction, that he was 
 a divine Prophet, the MeJJiah^ or the Son 
 of God. Lazarus cou'd not love nor va- 
 lue one whom he knew to be an Impo- 
 ftor. Far lefs wou'd he have hazarded his 
 own Life, merely to promote the honour 
 of fuch a wicked worthlefs Perfon as he 
 mufl have reckon'd Jefus, if he had pro- 
 pofed to Lazarus the vileft Impofture. But 
 how can you think it poflible fuch a Cheat 
 cou'd be carry'd on ? Mortal Sicknefs can- 
 not be counterfeited. The very attempt 
 to do it for a few Days muft make it 
 real. Artful People may affume any li- 
 ving Aire they pleafe : but they cannot 
 put on the pale ghaftly form of Death j 
 nor feign the fades Hippocratica. Lazarus 
 was a Man of Note. He had many Friends 
 at Jerufalem, which was but two Miles 
 from his Houfe. Some of thofe many Jews 
 who came to condole with his Sifters up- 
 on his Death, and feveral of his Acquain- 
 tance and Neighbours in fytbany^ muft 
 
 certainly
 
 Our S A v i o u R'J Miracles. 255' 
 
 certainly have vifited him in his Sicknefs. SECT.V. 
 And if it had been only- feigned ; fome or V^*W4 
 other of them mud have found it out. 
 His Phyficians muft certainly have known 
 it : and fo muft thofe who vuajb't the pre- see A<a* i* 
 tended Corpfe, and wrapt it up. When 37 * 
 his Death was heard of, not 'only fome of 
 his Friends from Jerufalem, but his Neigh- 
 bours muft according to the Jewi/h Cuftom, 
 have come to comfort his Sifters, and to 
 lament and bewail with them over their 
 deceafed Brother. Thefe. Friends and 
 Neighbours cou'd not avoid looking upon 
 the Corpfe: Cuftom and Curiofity muft 
 have led them to it. So that if there had 
 been any Cheat in the Cafe, it muft una- 
 voidably have been difcover'd. Such a Se- 
 cret muft have been communicated to fo 
 many Perfons : and there were fo many 
 probable Accidents that might help to dif- 
 cover it, that it was morally impofllble 
 that any who had ' common-fenfe fhou'd 
 attempt it, or hope to fucceed in it. They 
 cou'd fee nothing but the grolfeft Folly, 
 Wickednefs, and ImpofTibility in the Plot; 
 and Hazard, Ruin, Difgrace, and real Death, 
 in the certain Difcovery of it. But if fuch 
 a Plot cou'd have appear' d feafible, and 
 have been actually laid ; Jefus wou'd cer- 
 tainly have been at Hand to direct and 
 conduct it. If he had not liked to be at 
 his Friend Lazarus' 's Houfe, he wou'd have, 
 been either in Bethany , or very near to it, 
 for the eafyer, furer, and quicker convey- 
 ing of Intelligence : and wou'd not have 
 left fuch a very hazardous difficult Scheme 
 
 (which
 
 254 'A Conference upon 
 
 Sficr.V. (which "a thoufand Accidents might have 
 VxV^ crofs't, retarded, or di-fappointed) to the 
 mannagement of others. Yet thus it hap- 
 pen'd. He was fo far from being near Be- 
 thany, that he was not in Judea ; but at 
 Toh. x. 40. Bethabara beyond Jordan, about fifty Miles 
 
 Cn. i. as. rr * 
 
 orr. 
 
 7*. However diftant Jefus was from Be- 
 thany ; and tho* he had retired with pri- 
 vacy for fear of the Jews, we find his 
 Friends knew where he was : and that the 
 Sifters fent him Intelligence when the Plot 
 began to work. He and they had pro- 
 bably concerted Meafures before he went- 
 ofF. And his going afide to a convenient 
 diftance juft before, looks as if it had been 
 defign'd only to conceal the Cheat the 
 better. With the fame view perhaps he 
 ftay'd two Days where he was, after he 
 heard that Lazarus was fick ; that he might 
 come exactly at the Day and Hour agreed 
 on for the Refurre<5tion of Lazarus. 
 
 N. How eafy it is to joyn inconfiilent 
 Facts and Circumftances fo, as to form 
 fome Appearance of a Defign and Con- 
 trivance, where nothing cou'd poffibly be 
 intended. The true ftate of the Cafe is 
 
 job. x- iz. this. Jefus was at Jerufalem at the Feaft of 
 Dedication^ which happen'd in December. 
 
 , By the freedom of his Difcourfe there, he 
 
 ver. 31. f enraged the Jews that they took up 
 Stones to throw at him, and threaten'd to 
 kill him upon the fpot. But he efcaped 
 
 Ver : < * out of their hands, and withdrew beyond 
 Jordan. Bethany lay in his way from Je- 
 rufdlem to Betbabara : fo that he cou'd not 
 
 avoid
 
 Our S A v i o u RV Miracles. 255 
 
 avoid calling upon his Friends there ; and SECT. V. 
 Jetting them know whither he was go- VXYNJ 
 ing. But this was no lefs than two Months 
 before the Death of Lazarus. And no- 
 body can fuppofe that a Plot of a feigned 
 Sicknefs and Death, fhou'd be concerted 
 fo long beforehand. St. John indeed men- 
 tions the Death of Lazarus in the begin- 
 ning of the very next Chapter, after the 
 account of Chrift's retiring beyond Jordan. 
 But his Gofpel is chiefly a Collection of 
 fome unconnected Difcourfes and Facts 
 that the other Evangelifts had omitted. 
 And the Series of the Gofpel-Hiitory mows 
 that about the Space of * two Months 
 muft have intervened betwixt his leaving 
 Judea, and his returning to Bethany to 
 raife Lazarus. The very Journey muft 
 have taken up feveral Days : St. John tells 
 us that Jefus abode at Bethabara : that many job. x. 40. 
 reforted to him from neighbouring Places. 
 He intimates that he did Miracles there , Ver - 4- 
 tho* John the Baptift did none : and adds" 
 that many there believed on him. You fee 
 now, Sir, that Jefus did not retire juft a 
 little before the Death of Lazarus ; nor 
 to a convenient diftance from Bethany as 
 you reprefented. Prudence and Self-pre- 
 fervation obliged him to withdraw about 
 two Months before Lazarus dyed. And 
 Jefus was then two, or three Days Journey 
 from Bethany ; which was far from being a 
 
 convenient 
 
 * See Mr. W H i s T o N'S Short view of the Chro- 
 nology of the Old Teftament, and of the Harzno- 
 y of the four JLvangdijls t p. 385.
 
 2^6 A Conference upon 
 
 SECT.V. convenient diftance for giving Advice, or 
 ^^T^ Afliftance, upon any fudden Emergency, 
 in the mannagemenc of fuch a Plot as you 
 fuppofe to have been laid. Indeed every 
 Circumftance attending this whole Tranf*- 
 action feems to have been providentially 
 order'd in fuch a manner as to prevent 
 all pofiible Sufpicion of Fraud. The Rea- 
 fon of Jefus's tarrying two Days beyond 
 Jordan after he heard that Lazarus was 
 fick, is plainly told us. His Sillers fent 
 to Jefus to come and prevent their Bro- 
 ther's Death : they thought of nothing elfe. 
 (For when he came near to Bethany, Martha 
 job. XL 21. went out to meet him, and faid, Lord, if 
 thou hadft been here, my Brother bad not 
 dyed. And when he told her that her Bro- 
 ther fhou'd rife again ; me reply'd, that me 
 knew he Ihou'd rife again at the general Re- 
 furreftion. As yet me did not think of 
 any other.) Now when Jefus firft heard of 
 Lazarus's being fick, and knew that he 
 lay then at the Point of Death, he delay'd 
 his Journey into Judea a-little, that La- 
 zarus might be not only dead, but bury'd, 
 before Jefus came to Bethany : for He had 
 then refolved to raife him to Life. There- 
 fore he told his Difciples that Lazarus 
 was dead. " And I am glad for your 
 " fakes (faid he) that I was not there, [in 
 " his Sicknefs,] to the intent ye may be- 
 " lieve" : that is, that your Faith maybe 
 the more firmly eftablifh't when ye. fee 
 fuch an aftonifhing Miracle as my raifmg 
 him from the dead.
 
 our SAV i o u R'J Miracles. 257 
 
 ?*. If meafures had not been concerted before- SECT, V: 
 hand, how came Jefus to know fo exaffly when ^OTN-^ 
 Lazarus dyed? The mcfTage fent him by the 
 Sifters was only that their Brother was Jick. 
 
 M. All thefe matters might eafily have been 
 agreed upon : and the true defign of the mef- 
 fage might be to let Jefus know that the Sick- 
 nefs fucceeded well ; and that Lazarus wou'd 
 be ready to rife exactly on the day appointed. 
 
 N. We need not have recourfe to fuch ab- 
 furd fuppofitions, in order to account for 
 Cbrift's knowing the precife time when Lazarus 
 dyed. His intelligence concerning fuch diftant 
 Facts was divine : and he gave many convincing 
 proofs of his being endued with fupernatural 
 knowledge. While he was at Cana he allured /oh. iv. jo 
 the nobleman of Capernaum, that his Son who y2 ' 53 ' 
 lay there at the point of death, .was recover'd, 
 and well. And when the nobleman inquired of 
 his Servants, he found that the child's Fever left 
 him the very fame hour that Jefus told him of 
 it. He fent home the Canaanitijh woman ; af- Mat xv ^ 
 faring her that the Devil was gone out of her 
 Daughter : and me found it fo. He told Peter ch.xvii. 27. 
 he fhou'd catch a Filh that had a piece of mo- 
 ney in its mouth: and with that piece Peter 
 payed the tribute-money. He declared to the 
 Woman of Samaria many of the moft fecretj h.; v 19 , 
 tranfaclions of her life ; as me herfelf frankly 
 owned. He told two of his Difciples the par- 
 ticular place and circumftances of their finding Lukexix.a?, 
 a Cojt that he fent them for: and they found * f - 
 every thing happen exactly as he faid. He 
 fent others of them into Jerufalem ; and allured 
 them they wou'd find a man carrying a pitcher ch.xxii.io: 
 of water ; and that if they followed him, they 
 fhou'd find a furninYt room in the Houfe heen- 
 ter'd into, where they were to prepare the paf- 
 S Cover :
 
 i j 8 A Conference upon 
 
 SECT. V. fover : and every thing happen'd juft as Jejut 
 j^v^ had told them. He likewife kne w what was in 
 a?.'"' *' men's hearts; and often difclofed their fecret 
 Luk.xx.2o, thoughts. When the Pbarifees came to enfnare 
 aj< him, with a great compliment, and a captious 
 
 queftion, about paying tribute to Ctzfar; he 
 knew their craftynefs and hypocrify , and difap- 
 Luk.ri. 7,8. pointed their defign. When they watch* t him 
 at other times, to find fome handle for an accu- 
 fation againft him, but faid nothing; he knew 
 their thoughts-, and plainly difcover'd it to them 
 by his Difcourfe. And he did the fame on o- 
 ch.xi.iy. ther occafions. When the Scribes faid 'within 
 Mii.ix.4. themfehes that he blafphemed (becaufe he faid 
 to the Paralytick, thy Sins be forgiven tbee 9 ) Je- 
 fus knowing their thoughts, faid, wherefore think 
 ye evil in your hearts? Befides all this, he plainly 
 foretold many future improbable Events whicn 
 joh.xviii. 4 . were all punctually accomplinYt. tit foreknew 
 all things that Jhou d come upon him ; and foretold 
 . 33, that he fhou'd fuffer at Jerufalem: that he fhou'd 
 be deliver'd up to the Gentiles or Romans ; and 
 be mock't, fcourged, fpit upon, crucify'd, and 
 
 xvii. killed : that he fhou'd rife again the third 
 
 ^ a y : t ^ at Judas wou'd betray him : that Peter 
 wou'd deny him thrice ; and the reft of his Dif- 
 ver.si. ciplesforfake him : that Mary's anointing him 
 ver.i 3 . fhou'd be remember'd wherever the Gofpel is 
 Matxx'.ii P reacn 't : that his Apoftles ffrou'd be perfecu- 
 34. ted from City to City ; be fcourged imprifon'd 
 
 c&.xx-.v.?. nnci kili'd : that they fhou'd be bated of all men -, 
 ch x 17,18 ^ e ^ e ^ ver ' c ^ U P to Councils and Synagogues; 
 and be brought before Kings and governours, 
 for his fake: that then he wou'd by his holy 
 Luk <xx - Iii4 , Spirit fupply them with fuch words and wifdom 
 jy. as their adverfarys fliou'd not be able to gainfay 
 
 Lutxi'iao, "or rcfift. He foretold that Jerufalem fhou'd 
 4. be encompafs't with armys and be made defo- 
 
 latc;
 
 our SAVIOUR'/ Miracles. 259 
 
 late: that in thofe days of vengeance there SECT. V. 
 fhou'd be great diftrefs in the land^ and wrath J^^N* 
 upon the Jewilh People : that they fhou'd fall by r. ' 
 the edge of the Sword ; and be led Captives into vS'**' 15 ' 
 all Nations : that Jerusalem fhou'd be trodden JJ 1 - * 
 down by the Gentiles : and that in the Temple Mat.wiv.i, 
 there fhou'd not be left one Stone upon another *' 
 that fhou'd not be thrown down. For the punc- 
 tual accomplifhment of thefe laft prophecys we 
 have the exprefs and unqueftionable teflimony 
 of Jofephus. Jefus likewife foretold that he 
 fhou'd afcend into Heaven : that he would be- Job. *>" ft. 
 ftow the Gift of the Holy-Spirit upon his Apo- ch.'S.'it, 
 ftles, within a few days after his afcenfion : A 8 ai.j-, . 
 
 and that they fhou'd then be endued with power Luk - **." 
 from on high , to go and preach the Gofpel unto w 
 all nations. In thefe prophecys there is no dark- 
 nefs, nor ambiguity : no diftant intimations, fe- 
 condary views, or myftical meanings. All is 
 natural, plain, and obvious : they are clearly, 
 ftrictly, literally true : as the correfponding In- 
 vents evidently proved. Thefe are fo many de- 
 monftrations of Cbrift's being endued with fu- 
 .pernatural knowledge ; and of his acting by di- 
 vine authority. So that I cannot enough won- 
 der Mr. T. that you fhou'd ask how Jefus knew 
 the exact time when Lazarus dyed. He knew 
 it the fame way that he knew and declared the 
 mznydiftattt Transactions, undfecret Thoughts, 
 and future Events that I have mention'd. Your 
 fufpicions therefore of a plot and fecret meafures 
 concerted betwixt Jefus and Lazarus ^ appear to 
 be intirely groundlefs and abfurd. 
 
 5T. If there was no fuch Scheme form'd, how 
 came Martha to know fo exactly the day and 
 hour when Jefus wou'd be at Bethany ? Was /he 
 endued with fupernatural knowledge too ? Or 
 did Ihe fend out to watch his coming ? Infidels 
 S 2 will
 
 260 A Conference upon 
 
 SECT. V. will be apt to fufpect that Jefus fent one before 
 **^Y^ him to get intelligence how the Funeral fucceed- 
 ed ; and whether all things were prepared for 
 the refurreftion. If there was no fecret that 
 Martha cou'd not fafely trull with the MefTen- 
 ger, why did fhe leave her Sifter, and her Friends 
 from Jerufalem^ who came to condole with her, 
 and flip away privately to meet Jefus ; as if me 
 had been afraid led they mou'd know of his 
 being near ? Did fhe doubt whether he wou'd 
 venture upon the raifing of Lazarus before fo 
 many witneffes ? And what was it that Jefus cou'd 
 have to fay to the Sifters in fuch hafte, that he 
 cou'd not ftay till he came to the Houfe .^ Thefe 
 things look dark and fufpicious ; and want ex- 
 plaining. 
 
 N. No thing is eafyer than to form the ap- 
 pearance of fome deep defign out of plyable, 
 unmeaning, accidental circumftances of Facts. 
 There is not the leaft myftery nor difficulty in 
 all that you object. Jefus had narrowlyefcaped 
 being ftoned to death the laft time he was at Je- 
 rufalem. He was therefore obliged to come to 
 Bethany in the moft private manner. There he 
 was fo well known that it would have been high- 
 ly imprudent for him to have gone to Lazarus' 
 houfe. And he cou'd not go to raife him from 
 the dead, without calling his Sifters to have 
 them, as well as his Difciples* to be witnefles of 
 Luir.x. 4 o, j t< Martha, being the moft eager and active, 
 went firft to meet him : and when me came 
 back, fhe brought her Sifter Mary with her to 
 Jefus. What their difcourfe was, St. John has 
 told us. It is fo very natural, fimple, and un- 
 defigning, that his head muft be ftrangely turn'd 
 who can find any think like fraud, or myftery 
 in that interview , or in any part of the tranfac- 
 tion. You might as well fancy that the Jews 
 
 who
 
 our SAVIOURS Miracles. 
 
 who came to comfort the Sifters, were engaged SECT. V. 
 in the plot too : and that they knew of Ckrift's VxV^ 
 coming to raife Lazarus -, and contrived to be 
 there, on purpofe to give the greater credit to the 
 miracle. This is full as likely as that Mary 
 and Martha fhou'd have been concern'd in any 
 Fraud on this occafion. What tho the Jews 
 wept for Lazarus; you might urge that, tho 
 this had a great mew of fincerity, it might on- 
 ly be a prologue to a farce : and that the Jews Difc.j-.p. 
 had their tears as much at command, as the Wi- J^ 8< 
 dow of Nain had, when me wept for her only 
 Son! No thing can be more extravagant than 
 fuch fuppofitions : and yet they are as plaufible 
 as any thing you have urged to fupport your fuf- 
 picion of fraud. 
 
 M. I fhou'd not lay any ftrefs on fuch flight 
 fufpicions, if the Sequel of the tranfaction did 
 not confirm them. The whole Story is full of 
 abfurditys that all tend to raife our diftruft. At 
 prefent I fhall infift only on a few of them. Difc./.p. 
 And firft I cannot but obferve that Jefus is faid 3* 
 to have wept and groan* d for the death of Laza- 
 rus. But why fo ? Was it not an abfurdity to 
 weep at all for the death of one whom he was 
 about to raife to life? AStoical apathy had bet- 
 ter become him, than fuch childilh effeminate 
 grief. 
 
 N. The Jews who were prefent fancy'd that 
 Jefus wept out of tendernefs and affection to- j oh ^ lt #, 
 wards Lazarus \ becaufe they knew not that Je- 
 fus was going to raife him to life. But why 
 Ihou'd you, who know that this was his defign, 
 imagin that he wept for Lazarus ? The Evan* 
 gelift does not fay fo : He only tells us that 
 Jefus wept. Now if it wou'd have been abfurd 
 in Jefus to weep for Lazarus j it is equally ab- 
 furd to fuppofe chat he did fo. 
 
 S M. What
 
 ^6^ A Conference upon 
 
 SECT. v. M. What other occafion cou'd there be for 
 \-s~Y**J his weeping ? 
 
 N. It might proceed, partly from that over- 
 flowing tendernefs and humanity which his fym- 
 pathizing in the grief of Mary and Martha 
 raifed in him ; and partly from a compafiionate 
 forrow and concern for the obftinacy and impe- 
 nitence of the Jews. As he fet an example of 
 every other focialvirtue,and amiable difpofition j 
 fo it became him in a particular manner to re- 
 commend to his Difciples,not only a tender and 
 affectionate fympathy in the affliction of friends ; 
 but a compafiionate Concern for our obftinate 
 Enemys. 
 
 M. He might have mown and taught this in 
 a manlyer way. Weeping is an effeminate weakr 
 nefs, unworthy of a wife man. We excufe it 
 in women and children : but in Men it is always 
 mean and foolifh. 
 
 N. Since a compafiionate Sympathy is natu- 
 ral to us ; every proper and unaffected expref- 
 fion of fuch humane Sentiments is juft and right ; 
 whether it be by tears, words, ifilence, or any 
 other fignificant Sign. To weep excefiively, or 
 on trifling occafions, wou'd mow great folly 
 and meannefs of Spirit. But to mare in the 
 grief of worthy Friends , and feelfomewhat of 
 their diftrefs , and even to mow our fympathy 
 by mingling our tears with theirs , or to be 
 deeply grieved at the obftinacy and ruin of our 
 Enemys , is fo far from being a fign of weak- 
 nefs, that it is a proof of that true Good nefs, 
 that juft Compafllon, and generous benevolence 
 towards mankind, which is the height and per- 
 fection of all Virtue. Homofum ; (fays 'Terence S) 
 lownani nihil a me alienum puto. There is more 
 of true Nature, Humanity, Wifdom, and Good - 
 nefs in that fingle Sentence, than in all the wild 
 
 extra-
 
 our S A v i o u R'J Miracles. 
 
 extravagant rants of Epiffettts^ or Seneca. That SECT. V. 
 ftoical Apathy they recommended was a ridicu- 
 lous affectation : it is foolim , brutal , and 
 really impracticable : And it is happy for the 
 World that it is fo. Jefus knew human-nature 
 far better than thofe vain philofophers. By his 
 Doctrine, and his Example, he recommended to 
 his Followers every humane, tender affection, 
 and every proper expreffion of Friendfhip and 
 Efteem towards worthy perfons ; and of bene- 
 volence towards all. Of both thefe he gave a 
 fignal proof by his weeping when he faw Mary's 
 tears, and the compafiionate grief of the Jews. 
 He kindly fympathized in her Sorrow ; and 
 Ihowed the tendered Companion towards thofe 
 obftinate People whofe welfare he earneftly 
 wifht ; at the fame time that he forefaw their 
 impenitence and final ruin. 
 
 M. Jefus's Sorrow for the impenitence of the 
 Jews, (fuppofing that he 'certainly knew it) is a 
 better reaion for his weeping, than his fympa- 
 thizing in the gritf of Mary and Martha. 
 
 N. Either of thefe reafons wou'd fufficiently 
 account for his weeping: tho the latter was pro- 
 bably the chief occafion of it. He knew the 
 obftinacy and invincible prejudices of fome of 
 the Spectators ; and of the generality of the 
 Jewifh people : that the aitonifhing Miracle he 
 was going to work, wou'd not have its due ef- 
 fect upon them- This recalled to his mind that 
 Scene of Mifery and defolation which he fore- 
 faw wou'd overtake them ; and foon after ex- 
 prefly foretold. He grieved therefore, zn&figb'd 
 deeply, at the view of the Calamitys that per- 
 verfe people were bringing upon themfelves ; 
 and which all his endeavours, his Miracles and 
 fufferings cou'd not prevent. This melancholy 
 profpecfc often afflicted his compaflionate gene-. 
 S 4 rous
 
 2<?4 A Conference upon 
 
 SECT.V. rous Soul, in the moft fenfiblc manner -, and 
 *~-v-v^ made him mow his pity, and tender concern for 
 j.uk.xix.4i,his Countrymen, by 'weeping over Jerufalem, 
 when he confider'd the terrible miferys that 
 were certainly to overwhelm them. How ge- 
 nerous was the Grief of Jefus! how heroick 
 were his Tears ! If his Grief had flown from an 
 envious Emulation, or an infatiable third of 
 vain Glory j I fhou'd have own'd his weeping 
 to be foolifh, mean, and unmanly. Such were 
 the tears of thofe renowned Robbers, Alexan-? 
 <&r, and Ccefar, The one wept becaufe he had 
 no more Worlds to conquer : and the other when 
 he faw his Rival's Statue in the Temple of Her- 
 cules i and confider'd that at his age, Alexander 
 had far outdone him in his Conquefts 5 that is, 
 had been guilty of greater injuftice, and mif- 
 chiefs -, and more extenfive ravage and ruin a- 
 mong mankind. The weeping of thofe two 
 Heroes (as they are falfely called) mows that they 
 were felfim, wicked, unsociable wretches , who, 
 toraife their Fame, embroil'd the world in blood 
 and confuiion ; and every-where fpread terror, 
 deftruction, and all the dire calamitys of war. 
 It mows they were themfelves greater Slaves than 
 any they ever made ; (abject Slaves to the moft 
 tyrannical unmanly Paflions ,) and loft their 
 liberty in the height of their triumphs. But 
 the Grief and tears of Jefus flowed from theno- 
 bleft Motives ; Wifdom, Goodnefs, Friend- 
 fhip, Companion, and every view that is juft 
 and laudable. He fympathized with his Friends 
 and grieved for his Enemys. He wept when he 
 confider'd that all the labours of his Love were 
 loft upon them : that all the Miracles he 
 wrought, and the other means he ufed for their 
 Converfion, tended only tp harden them in their 
 He wept becaufe he cou'd not fub- 
 
 due
 
 our SAV i o u R'S Miracles. 
 
 due their prejudices, and conquer their obfti- SECT.V. 
 nacy : becaufe he cou'd not reconcile them to VxV\ 
 Truth and Virtue; in order to prevent their 
 ruin, and promote their Intereft and Happinefs. 
 He had the beft, and moil benevolent Spirit. 
 He was a lover of Mankind ; truly Great be- 
 caufe ever juft, good, and generous. He took 
 delight in nothing but in doing good to all : 
 and cou'd never be grieved at any thing but the 
 impenitence, and ingratitude, the wickednefs and 
 mifery, of thofe whom he endeavour'd to re- 
 claim i and to render truly wife, virtuous, and 
 happy. 
 
 M. It wou'd be no great conceffion, if I 
 fhou'd allow Jefus to be a greater Hero in his 
 way than Alexander or Cafar. Whether there 
 was any juft caufe for his weeping, may be doubt- 
 ed. But certainly there cou'd be no occafionDirc.f.p. 
 for his calling Lazarus out of his cave with a 4- 
 loud Voice. Was his Soul at fo great a diftance 
 from his Body that he cou'd not hear a ftill and 
 low voice ? The dead can hear the whifper of 
 the Almighty, if power go along with it, as 
 foon as the Sound of a Trumpet. 
 
 N. Such terms as loud, great, ftrong, and the 
 like are fometimes to be underftood compara- 
 tively. He who leaves off whifpering, or talk- 
 ing very low, is faid to fpeak aloud ; tho his 
 voice may be very moderate. And fince Jefus 
 had probably fpoken with a lower voice before ; 
 he now fpake more aloud ; and faid with an ac- 
 cent of earneftnefs and Authority, Lazarus 
 fome forth. By loud, St. John meant fuch an 
 audible voice as all the people prefent might ea- 
 fily hear. In the fame manner St. Paul fpake, 
 when he cured one that was born a Cripple: 
 faid with a loud voice, ftand up right on thy feet: 
 &nd the man immediately Jeap't and walk't. 
 
 ' The 
 
 ><>
 
 166 A Conference upon 
 
 SECT. V. The Cripple was not deaf, nor diftant ; fo that 
 
 ^V^ we may be fure it was not for his fake that the 
 Apoftle fpake aloud : but that all the Company 
 around him might hear his awful voice, as well 
 as fee the miraculous effect of it. Nor cou'd 
 it be for Lazarus* fake that Jefus called with a 
 loud Voice. Tho he muft have obey'd the pow- 
 erful Command if it had been utter'd in the foft- 
 eft whifper; the numerous witneffes cou'd not 
 have known that he was called into Life by Je- 
 fus if his voice had not been loud enough to 
 be heard by all that were prefent. 
 
 sr.fc. y . p. ; M. This is a circumftance of little moment. 
 
 4' 49. But certainly Jefus's not ordering the napkin to 
 be taken from Lazarus' s face, was an omiflion 
 that cannot fo eafily be accounted for. It leaves 
 too much room to fufpect fome fraud, or CO!!UT 
 fion, in the Miracle. The witneffes wou'd have 
 been more certain that there was a real Refur- 
 rection, if they had feen the Corpfe firft ; and 
 been fure that Lazarus was dead. This omif- 
 fion cou'd not proceed from forgetfulnefs in Je- 
 fus> You fay he was always prudent and cin- 
 cumfpect in his actions : and indeed his conduct 
 on this occafion is a good proof of it. He 
 knew very well what he was doing. If the vi- 
 fage of Lazarus had been fit to be feen, no 
 doubt the napkin wou'd have been removed. 
 And fmce it was not, the cautious and confi- 
 
 ^ derate will conclude that there was fome good 
 
 reafon for it. You muft own, I think, that if 
 there was a real miracle here, the matter was ei- 
 ther ill conducted by Jefus ; or foolifhly related 
 by his Evangelift. 
 
 A 7 . We may be fure that if the Evangelift 
 had either known or fufpected any fraud in this 
 matter, he wou'd not have mention'd an ufelefs 
 circumitance that might leffen the credit of the 
 
 miracle.
 
 our SAV i o u R'J Miracles. 
 
 miracle. No thing but a ftrictand fcrupulpus SECT.V. 
 Sincerity cou'd have led. him to mention it. v - x Y\rf 
 But it is likely neither Jefus nor he thought ic 
 cou'd ever enter into the mind of man to doubt 
 whether a Perfon that had been four days bu- 
 ryed, was really dead. None of the witnefies 
 to the refurrection of Lazarus cou'd doubt of 
 his death. It is likely that fome at leaft of 
 thofe many Jews who were his Friends, and came joh.xi-4/. 
 now to condole with his Sifters, had feen the 
 Corpfe before it was buryed. Among the Jews 
 the mourning and lamentation of Friends over 
 the deceafed was generally very ferious and fo- 
 lemn. Nature inclined them to it : and they 
 needed only to follow its dictates. The fame 
 witnefies had probably feen other unqueftion- 
 able Miracles of Jefus ; and therefore cou'd not 
 fufpect he wou'd ever ftoop to any Fraud j ef- 
 pecially in a Cafe where they were fure it was 
 impracticable. None even of the unbelieving^^. 46. 
 Jews who were prefent cou'd doubt of Lazarus' 
 death : their nofes muft have convinced them 
 of it more effectually than a fight of the Corpfe. 
 If any-one had defir'd that fatisfaction, no doubt 
 it wou'd have been granted, The true reafon 
 why the dead body was not brought out of the 
 Cave, and mown to the Spectators, was, becaufe 
 many of them had feen it already : and it muft 
 have been a difagreable and very offenfive piece 
 of trouble for any of them to enter into the 
 cave, and bring out a {linking Corpfe. This 
 was the more unneceffary here becaufe Jefus 
 was juft going to raife it to life ; and to give 
 them the wonderful pleafure of feeing their dead 
 Friend come, of himfelf, out of the cave. Jt 
 cou'd fcarce be expected that Jefus fhou'd ufe 
 a needlefs precaution againft fuch an abfurd and 
 unnatural fufpicion as you fuggeft. When dip 
 
 Stone
 
 A Conference upon 
 
 SECT.V. Stone was taken away from the mouth of the 
 ^-*V*>^ Cave, he lift up his eyes, and faid " Father, I 
 " thank thee that thou haft heard me. And I 
 " knew that thou heareft me always : but be- 
 seejoh.xi. <s caufe of the people who (land by, I faid it, 
 i j, 13,4.. rj- nat Lazarus Ihou'd be raifed;] that they 
 may believe that thou haft fent me. And 
 when he had thus fpoken he cry'd with a 
 " loud voice, Lazarus, come forth. And he 
 " that had been dead came forth, bound hand 
 " and foot with grove-cloaths j and his face was 
 " bound about with a napkin. Then faid Je- 
 < 6 fus unto them, loofe him, and let him go". 
 If you duely confider'd thefe circumftances, you 
 cou'd not poflibly entertain the lead fufpicion 
 of Fraud. In this cafe Lazarus muft have been 
 vifited by feveral perfons during his Sicknefs ; 
 and feen by many after his death. His face was 
 tyed round with a napkin : and his hands and 
 legs bound with grave-cloaths. In this condition 
 he lay about four days in a cave, before Jefus 
 came to raife him to life. Now can any-one fe- 
 rioufly doubt whether he was dead, or alive, all 
 that time ? If his Sicknefs had been feign'd , 
 his death muft have become real, in lefs than 
 four days. He cou'd not breathe freely, nor 
 live long with a napkin tyed about his face. So 
 that this very circumftance, on which you found 
 a fufpicion of fraud, muft to any -one elfe be a 
 convincing proof that Lazarus was truly dead 
 from the very firft. Befides, as his Sicknefs 
 whether real, or feign'd, muft have weaken'd 
 him ; fo his fafting feveral days in a cold Cave 
 if he had been laid there alive, muft certainly 
 have kill'd him, 
 
 p;f c f .p. M. No doubt care was taken to provide him 
 
 49. ' with neceffarys : and perhaps it was by difco- 
 
 vering feme fragments of the food he fubftfted 
 
 on
 
 our SAVIOUR^ Miracles. 
 
 on, while he was in the Cave that the Jews de- SECT. V. 
 tecled the Fraud in his Refurreftion. 
 
 N. When the Rabbi fuppofed that Lazarus 
 might have Food by him, to live upon in the 
 Cave ; he forgot that his Hands were bound, or 
 fwath'd up in Grave-cloaths. 
 
 M. The Grave-cloaths might be fo wrapt 
 about his Hands, as not to bind them up. 
 Each might be fwath'd feparately : and then 
 he might ftill feed himfelf. 
 
 N. But that cou'd not be St. John's mean- 
 ing when he faid that Lazarus came forth, ha- 
 ving his Hands and Feet bound with Grave- 
 cloaths. If he had only meant that his Hands 
 and Feet were wrap' t-up, or fwath'd, each by 
 itfelf; why fhou'd he mention the Feet and Hands, 
 more than the reft of the Body , which was 
 certainly bound up in Grave-cloaths as well 
 as the Hands and Feet ? 
 
 M. Do you fancy his Hands were bound to- 
 
 N. I don't think they were fo bound together 
 as People alive are. fetter' d : but it is likely that 
 the Grave-cloaths deprived Lazarus of the ufe 
 of his Hands. We have but a very imperfect 
 Account of the Burying-drefs that the Jews ufed 
 in our Saviour's time. It feems to have been 
 various, according to 'People's Rank. The 
 *y/4ioy or Napkin, was tyed about the Head 
 and || Face. Thexe'ffcf, or o'floW included the IJo 
 feveral Bandages or Swathings for the Body. 
 The cWwv, was a Linen-meet, in which, fome- 
 times the whole Body was wrapt up together. 
 St. Luke mentions not only the *f <rmFwv in tLu 
 which the Body of Jefus was wrap't ; but n 
 the * o'do'vi*, or feparate Grave-cloaths, which c 
 he left in the Sepulchre when he arofe j taking 
 only the oWwV, or Linen-fheet, away with 
 
 him,
 
 270 A Conference upon 
 
 SECT. V. him, to ferve for a light Garment ; fuch as 
 
 \S^MU^ tne 7 ews Sometimes ufed to wear || alone. If the 
 
 xiv. y i, /a. cWwv, or Winding-meet, had not been ufed fo, 
 
 as to bind up Lazarus' s Arms and Body together? 
 
 there wou'd have been no occafion to loofe him. 
 
 M. Jefus might only mean that they lhou*d 
 untyethe Napkin that was bound about his Face. 
 N. If that had been all, and he had had the 
 free life of his Hands ; he himfelf cou'd have 
 loofed the Napkin ; or at lead have puih't it 
 up, fo that he might fee ; and go away without 
 being loofed by others. But *Qvn vWj/e<v, im- 
 plys that he cou'd hardly ftir, till they help't 
 him. 
 
 T. If his Hands and Feet were bound up in 
 one common wrapper, as you imagin, how 
 cou'd he come out of the Cave ? He cou'd no 
 more walk without ufing his Legs, than he 
 cou'd eat without his Hands. 
 
 JV. The Linen-meet, in which his whole Bo- 
 dy was wrap't, muft have been loofer about his 
 Legs, than around the Arms. So that tho' he 
 had not the free ufe of his Arms, or Legs, he 
 might yet, by ftruggling, make a fhift to come 
 out by fhort Steps, fuch as one muft take who 
 is hamper'd about the Feet. The Sheet might 
 be wrapt loofely about him : and when he re- 
 viv'd, and flruggled to get up, he might loofen 
 it a little more ; and move forward a few Steps 
 out of the Cave. 
 
 ttfc. i. p. M. Had the Napkin been taken away that 
 *' the Spectators might fee the change of his Coun- 
 
 tenance from Death to Life , it wou'd have 
 been a more convincing Proof of his real Re- 
 furrection, than that feeing him come out of 
 the Cave muffled up in Grave-cloaths. 
 
 N. IfSt.Jobnhzd told us that thaSpectators faw 
 the mortiffd looks Q Lazarus \ and the miraculous 
 
 change
 
 our SAV i o u R'S- Miracles. 27 1 
 
 change of his countenance from death to life; SECT.V. 
 Infidels wou'd have faid that a pale counte- 
 nance, or ghaftly look is no infallible fign of 
 death : that they who faint away, look as pale 
 as death :' and that the fudden return of fenfe, 
 and motion is no miraculous change. The truth 
 is, if the fpectators had feen the change of La- 
 zarus's countenance from a feeming death, to 
 real life ; it wou'd rather have gratify'd their 
 curiofity, than effectually convinc'd their Rea- 
 fon : becaufe they wou'd probably have feen no 
 more than what happens to thofe who from a 
 fwoon, and a very pale lifelefs look, return in 
 an inltant to the confcious ufe of their fenfes. 
 In fuch cafes the opening of the Eyes, and the 
 ufe of fpeech, or other voluntary motions, are 
 the firft figns of returning Senfe. The blood 
 and colour does not flow to the lips and cheeks 
 in a moment. And when a Corpfe is brought 
 to life, there can be no doubt whether the per- 
 fon was really dead. The traces of death, the 
 pale complexion, funk eyes, and ghaftly afpect, 
 muft continue for fome time. Tho the heart 
 beats, and the blood circulates , and the ufe of 
 Senfe, Speech, and Motion is immediately per- 
 ceiv'd j we muft not fuppofe that the revived 
 perfon has the look, aire, or countenance he u- 
 fed to have before he iicken'd. It cannot pof- 
 fibly be expected. Strength, Vigour, and a 
 healthy look muft return by degrees. This is 
 the conftant courfe of nature ; which a Miracle 
 cannot be fuppos'd to interrupt any farther than 
 is neceflary. . It is fo far from being probable, 
 or indeed poffible, that a perfon juft raifed to 
 life, after being dead feveral days, fhou'd have 
 a lively afpect, and healthy look ; that it is 
 both expedient , and in the nature of things - 
 that he Ihou'd for feyeral hours at 
 i leaft,
 
 272- d. Conference upon 
 
 SECT.V. leaft, (and perhaps for fome days) have in his 
 S^VN-' Face a ghaftly aire, and other plain marks of 
 that Death, from which he is raifed. Hence it 
 appears that the removing the napkin from La- 
 zarus' face, to fhow the Spectators his ghaftly 
 vifage was really an unneceflfary treuble. His 
 mortify* d looks muft ftill have appear'd vifibly 
 enough after he was brought to life. Nor cou'd 
 the Spectators any-more doubt of his having 
 been certainly dead; than of his being really 
 brought to life again. 
 
 r>ifc. M. It is plain from the flory in St. John that 
 
 *i. ' there was a difpute among the by-ftanders, 
 whether it was a real miracle or not : For tho 
 many of the Jews who had feen the things that 
 Jefus did, believed on him : on the other hand it 
 p is certain, according to chrijlian Commentator s-, 
 
 that fome did not believe the miracle, but went 
 their ways to the Pharifees, and told them what 
 things Jefus had done: that is, told them in 
 what manner the intrigue was mannaged i and 
 complain'd of the Fraud in it. 
 
 N. I dare fay no Commentator whatever, either 
 Chrijlian or Heathen, befides the Rabbi, ever af- 
 ferted that fome of the fpectators did not believe 
 the miracle. But I don't wonder at his father- 
 ing 'his own ridiculous fictions upon chrijlian 
 Commentators : feeing he tells us, it is plain from 
 the Story mjohn that there was a difpute among 
 the by-ftanders , whether the refurrection of 
 Lazarus was a real miracle or not. -The Evan- 
 gelift does not give the leaft intimation of any 
 fuch thing. Thofe witnefles who gave the Pha- 
 rifees an account of the matter cou'd not doubt 
 whether the railing of Lazarus was a real Mi- 
 racle : they had all the evidence of their Senfes 
 for it. The only thing that- they cou'd poffibly 
 doubt of, was, whether the Miracle was a fuffi- 
 4 cient
 
 s Miracles. 
 
 cierit proof of Chrift's divine Million, and of SECT/V. 
 the truth of bis Doctrine. What report thefe v^OT^ 
 prejudiced Jews made to the Pbarifees, appears 
 plainly enough from the very next verfe. "TheiijoH.ai.4ft 
 " gather J d the chief-priefts and pharifees a 
 " Council, and faid what do we ? for this man 
 " doth many Miracles. If we let him thus a- 
 " lone, all men will believe on him : and the 
 " Romans will come and take away both our 
 " place and nation." They were afraid that 
 Jefus having fuch an influence over the multi- 
 tude wou'd fet up himfelf to be their King : 
 and that fuch a rebellion wou'd alarm the Ro- 
 mans, and lead them to punifh the jewifh nation 
 with captivity ; or the intire lofs of thofe re- 
 mains of Liberty which as yet they allowed the 
 Jews to enjoy. But when Caiaphas the High- 
 prieft told them that it was more expedient that 
 one man fhou'd die for the fafety of the peo- 
 ple, than that the whole nation fhou'd perifrt 
 and be deftroyed : then, from that day forth they 
 took Counfel together how they might put Jefus to 
 death. 
 
 M. If there had been an indifputable Miracle Dili./. P ; 
 wrought in raifing Lazarus; why were the 43 ' 
 chief-priefts and pharifees fo incen/ed upon it as 
 to take Counfel to put Jefus to death ? where 
 was the provocation? I can conceive none. 
 Tho the Jews were ever fo canker'd with malice 
 and hatred to Jefus before, yet fuch a ftupen- 
 dous miracle was enough to flop their mouths 
 and turn their hearts. 
 
 N. I mewed you before that the advice of 
 Caiaphas , and the refolution of the Jewifh 
 Council to deftroy Jefus was evidently founded 
 upon political views. They had not the leaft 
 Sufpicion of any fraud in the raifing of Laza- 
 rus. They cou'd not buc acknowledge that 
 T Jefus
 
 174 A Conference upon 
 
 SECT. v. Jefas wrought many Miracles. Their only fear 
 ^'YN-' and concern was that all men wou'd believe on 
 him : and under the pretence of being the Mef- 
 ftab he wou'd take upon him to be King of the 
 Jews: and that by thefe means their nation 
 might be enflaved and ruined by the Romans. 
 But however that might be, they were fure that 
 if the Doctrine of Jefus prevaiPd, the heathen 
 nations wou'd be fet upon the level with God's 
 chofen people: that Jerufalem wou'd no longer 
 be the chief place of worfhip and refort: that 
 their fpiritual Authority over the people, and 
 their facrifices wou'd be flighted : and all their 
 power and perquifites be loft. The Priefts and 
 pharifees did not hate Jefus for being a healer 
 Dire.* p. of Difeafes, and doing fuch beneficent Miracles 
 " as -the raifing of Lazarus ; but becaufe he free- 
 
 ly oppofed and condemn'd their Errors ; and re- 
 proved them for their hypocrify, rapacioufnefs, 
 and other vices : becaufe he threaten'd their na- 
 tion with ruin ; and taught a fcheme of Doc- 
 trine which they cou'd not relifh. Thefe were 
 the provocations you inquired after. Hence 
 their rage and inveterate malice againft Jefus 
 flowed ; and their wicked refolution to deitroy 
 him. 
 
 ^rc./ p -^ Suppofing their prejudices againft Jefus 
 43- ' ' were invincible ; yet why was poor and inoffen- 
 five Lazarus, on whom this good and great 
 work was wrought, an object of their hatred ? 
 why were the chief-priefts fo enraged as to take 
 council to put not only Jefus but Lazarus, to 
 death ? 
 
 ch.jtii.j, N. The reafon of their hatred and rage a- 
 
 ** gainft Lazarus is plainly given by St. John. 
 
 When the people heard that Jefus was come 
 
 " to Bethany, they came from Jerufalem ; not 
 
 " for his fake only, but that they might fee La- 
 
 " xarut
 
 our SA v i o u RS Miracles. 2 7 J 
 
 alfo, whom he had raifed from the SECT.V. 
 *< dead. Therefore the chief-priefts confulted *~~v*~J 
 * that they might put Lazarus alfo to death ; 
 < becaufe by reafo.n of him many of the Jews 
 went away and believed on Jefits. 9 * This was 
 the true caufe of their rage againft Lazarus. 
 He was a man of figure and credit ; well known 
 at Jerufalem; and much beloved. His tefti-job.xi.jfc 
 mony had great weight : and the numbers that 33- 
 were converted by it, and forfook the prieftsj 
 encreafed dayly. Nothing cou'd fo effectually 
 put a flop to this as their deftroying Lazarus ; 
 who was the more obnoxious to their rage, by 
 his being a particular Friend, and difciple of s<eV ^. 
 Jefus. The Miracle in raifmg him to life was 
 moft ftupendous and unquestionable. It put 
 an end to all their Cavils : and fo far ftopt their 
 mouths that they cou'd objeft nothing to it. 
 But that it might fpread no further among the 
 people , they refolved to cut-off Lazarus : 
 which wou'd have ftruck a terror into the wit- 
 nefles of his Refurreftion y and have obliged 
 them to be either quite filent, or very cautious. 
 You fee now that Lazarus was not hated and 
 perfecuted by the Jews merely for having a good Di fc./. g 
 and wonderful work done upon him, but be- 1 *** 
 caufe he was a living monument, and unquefti- 
 onable Evidence of Cbrift's miraculous power ; 
 and gave fuch a teftimony to his Divine Autho- 
 rity and Miflion that all men were coming to 
 believe on him. The Temple was like to be for- 
 faken ; and the priefts neglected. They fre- joh.xii. i$, 
 vaiPd nothing by all their mad zeal and outrage ; 
 but found the world was gone after Jefus. And 
 all this was chiefly owing to the refurrec~Hon of 
 Lazarus. Thefe were the reafons of the inve- 
 teracy and rage of the Priefts and Pharifees a- 
 gainft him, And it is fuch a credible and pro- p, 43 . 
 T 2 Mk
 
 A Conference upon 
 
 SECT. V. lable account of this matter as intirely comports 
 with reafon and fenfe : and is agreable to the 
 Practice and Conduct of the priefts of other 
 nations, when poficfs't by the fame blind zeal 
 that influenc'd the Pharifees. 
 
 M. But fuppofing what is never to be grant- 
 ed, that the Jews of old were fo inhuman, bru- 
 tifh, and barbarous as to hate and perfecuteXa- 
 zarus as well as Jefus for this miracle ; yet why 
 did Jefus and his Difciples, wkh Lazarus, run 
 away and abfcond upon it ? for they walk't no 
 more openly among the Jews , but went thence 
 into a Country near to the wildernefs: and 
 there Jefus continued with his Difciples. Is not 
 here a plain fign of guilt and Fraud ? men that 
 have God's caufe, and Truth, and Power on 
 their fide, never want Courage and refolution 
 to ftand to k. However you may palliate the 
 cowardly and timorous conduct of Jefus and his 
 Confederates in this cafe ; yet with me it is like 
 demonftration that there was a difcover'd cheat 
 in the miracle : or they wou'd have undaunted- 
 ly faced their Enemys, without fears and appre- 
 henfions of danger from them. 
 
 N. Here is nothing but miflake and mifre- 
 prefentation ; and wrong reafoning upon falfe 
 facts. St. John fays nothing of Lazarus' run- 
 ning away and abfconding : but rather intimates 
 the contrary. He tells us indeed that when, up- 
 on the advice of Caiapbas, the jewifli Council 
 had refolved to put Jefus to death ; he appear'd 
 no more openly among the Jews for a while ; 
 but withdrew with his Difciples ; becaufe the 
 proper time for laying down his life was not 
 yet come. He had for the very fame reafon 
 feveral times before this, withdrawn himfelf 
 from the rage and violence of the Priefts and 
 Pharifees. So that his retiring now with his 
 
 DiT
 
 our SAVIOUR'S M trades. 277 
 
 Difciples towards the wildernefs cou'd not raife SECT. V. 
 the leaft fufpicion againft Jefus either of guilt <-"YN> 
 or Fear. It only fhowed a prudent care to pre- 
 ferve his life till the time fhou'd come for him 
 to refign it. When that time approach'!, he re- . 
 turn'd tojenifalem', and appeared .openly among 
 the Jews. He came firft to Bethany where La- joh.xii.i. 
 zarus was : who was fo far from abfconding that 
 he feems to have continued ftill at his own 
 Houfe ; where Jefus found him. The time for 
 his death being now at hand ; he ihewed no 
 figns of guilt, or fear : nor took any more 
 fare to avoid the rage of his Enemys. He 
 feems rather to have purpofely exafperated them 
 by entering into Jerufalem, in an humble kind 
 of Triumph, amidft the acclamations and Ho- 
 fannahs of the Multitudes that followed him. 
 He now taught dayly in the Temple : and by every Luk>xix 
 ftep of his conduct manifeflly Ihewed that it was 
 not Cowardice that made him withdraw for a- 
 while. Prudence obliged him to preferve his 
 life, without working continual miracles, till 
 the proper time fhou'd come for him to part 
 with it. And then he undauntedly faced his Ene- 
 mys j without any timorous dread of that death, 
 difgrace, and inconcejveable torment, which he 
 foretold, and was fure, they wou'd inflict upon 
 him, 
 
 M. Whatever the Evangelifls fay, it isunna- Difc.j-.p. 4 j. 
 tural to hate a miraculous healer of Difeafes i 
 and there muft be fomewhat fupprefs't about the 
 inveteracy of the Jews to Jefus ; elfe his healing 
 power, if it was fo great as is imagined, mult 
 have reconciled them to him. But that they p ' 4 ^ 
 ihou'd hate not only Jefus for rajfing the dead, 
 but the perfon raifed by him, is improbable, in- 
 predible, and impoflible. If Hiftorians can pa- 
 rallel this Story of the malignity of the 
 T 3
 
 178 A Conference upon 
 
 SECT.V. towards Jefus* and Lazarus, upon fiich a real 
 Miracle -with any thing equally barbarous and 
 inhumane, in any other Se6l or Nation, there 
 wou'd be fome reafon to believe what is charg*4 
 upon the Jews to be true. Or if fuch inhuma- 
 nity abftraftedly confider'd be at all agreeable 
 to the conceptions any one can form of human- 
 nature in the moft unciviliz'd and brutifh peo- 
 ple j I fhou-d grant the Jews in the Cafe before 
 us to be fuch a peqple. But I can fee no reafon 
 to entertain worfe thoughts of them than of o- 
 ther people. 
 
 N. There can be no fuch thing as inhumanity 
 abftraftedly confider'd. Human-nature is inca- 
 pable of it. Wherever any inhuman adlion is 
 done, it flows either from fome great Provoca- 
 tion, or violent Paffion j or from outragious 
 Zeal, which is the only principle that can lead 
 men to calm, inhumane,' fteddy cruelty. But 
 even there the inhumanity is not to be dbftrafted- 
 ly conjider'd. The unhappy Sufferers, however 
 juft and good, are reprefented as Hereticks and 
 the worft of Men : and the Inquifitor or Perfe- 
 cuter thinks he doth fervice to God by deftroy- 
 ing or punifhing'them. I have fufficiently ex- 
 plain'd the reafqns of the rage and malice of the 
 Chief-priefts and Pharifees both againft Jefus* 
 and Lazarus. And it is eafy to find parallel Ca- 
 fes where real Miracles did not check the rage 
 and malice fhewn againft thofe who wrought 
 them. The Rabbi talks as if he never read or 
 heard of Pharaoh's obilinacy after he and his 
 people had fuffer'd long under the terrible 
 plagues and calamitys that Mofes miraculoufly 
 brought upon them. He ftill harden*d his 
 chix.ag. neart > an< ^ ev>en threaten'd Mofes with death, if 
 ch.xi-4, 5-. he ever came again into his prefence. Nay thp 
 J h ; xU ' a * the Lord fmote the firft-born of all the Rgyp-
 
 our SAV i o u R'J Miracles. 179 
 
 fo that there was not a Houfe where there SECT. V. 
 was not one dead : yet, when at Pharaoh's ur- 
 gent requeft the Israelites went out of Egypt into 
 the wildernefs, his heart was ftill turn'd againft 
 them i he purfued them in a hoftile manner to 
 deftroy them ; and was at laft drown'd with his 
 army in the Red-fea. Tho Elijah wrought fe- 
 veral unquestionable miracles, Jezebel threaten 'd -Kings x\x. 
 him with death. When he foretold Aha^iab^^^ 
 death, that King fent a Captain and fifty men \i. m * 
 to take him : and tho the Prophet called down 
 fire from Heaven that confumed them, yet Aba- 
 ziab fent out another party to apprehend him j 
 who perifh't in the fame manner. How often 
 did the Ifraelites themfelves rebel againft God 
 and murmur againft his fervant Mofes^ their De- 
 liverer, and Guide and Lawgiver -, of whofe 
 miraculous power they had the moil convincing 
 proofs ? They were angry with him for bring- 
 ing them out of Egypt: and were almoft ready ^^1.4, 
 to Jlone him. When he was abfent from them, 
 but a fhort time, they rebell'd again, and fell 
 into Idolatry ; and forced Aaron to make Gods 
 for them, who Jhou'd go (or be carry'd) before 
 them ; as the neighbouring nations had. And 
 when Aaron made them a molten Calf of their Ex.xu t 
 Ear-rings ; they faid, tbefe bs thy Gods^ O Ifrael, 
 which brought thee up out of the land of Egypt ! 
 When Korab, Dathan, and Abiram rebelled a- 
 gainft Mofes and Aaron , the earth open'd and 
 fwallowed them up ; as Mofes foretold itwou'd rNum.xvi, 
 the people were aitonifh't, and fled at that dread- * 8 sv 
 ful Sight i being afraid left the Earth fhou'd 
 fwallow them up too. Yet the very next day, 
 all the people mutiny 'd againft Mofes and Aaron 
 again and charg'd them with murdering the 
 people of the Lord. Upon this a Plague came 
 $nd deflroy^d 14000 of them, gut foon after
 
 280 A Conference upon 
 
 SECT. V. they fpake again/I God, and againft Mofes ; and 
 ^VT^ complain'd that they were brought out of Egypt 
 to die in the wildernefs. In fhort, the Qld-Te- 
 fiament every-where reprefents to us the many 
 fur-prizing Miracles and wonderful Works that 
 the Almighty impower'd Mofes, and other Pro- 
 phets, to do for the deliverance,the protection, 
 or the punimment of the Ifraelites: and on the 
 pther hand it gives us one continued Hiftory of. 
 the difobedrence, ingratitude, murmurings, I- 
 clolatry and Wickednefs of that ftubborn and 
 rebellious people , and of the repeated Punim- 
 ments they fuffer'd for their heinous Sins. I 
 wou'd not have you conclude however, that I 
 think the Jews of old were capable of more un- 
 juft, barbarous, and wicked actions than other 
 people. There is no inftance of malice, un- 
 fighteoufnefs, and inhumanity, in which fome 
 pretended Chriftians have not only equall'd, but 
 far exceeded them. The Inquifition among the 
 Papifc, their perfections, their maffacring ma- 
 ny thousands of men, women and children $ 
 their barbarous way of torturing good and up- 
 right people for their opinions -, and for being fo 
 fincere and honeft as not to fpeak or act againft 
 their Confcience , I fay thefe unrighteous, un- 
 chriftian,~ inhuman practices, fhew fufficiently 
 that there is no kind of wickednefs or Mifchief ; 
 ho inftance of cruelty and barbarity to which 
 t>lind zeal and bigotry will not carry men. 
 
 M. I readily grant that fome of the princi- 
 ples and practices of the Papifts are more wick- 
 ed than thofe of the Jews: but the Parallel be- 
 tween them fails in this, that the Papifts never 
 refifted the evidence of fuch an unqueftionable 
 iniracle as railing the dead : which muft have 
 pifc.j-.p. Juch a convincing force, that I don't think it 
 4 6 poffible for any people to be fo bigotted, bi- 
 
 afs't.
 
 our S AV i o u R'J Miracles. 1 8 1 
 
 afs't, and prejudiced, as not to be wrought on SECT. V. 
 by it. ^^T 
 
 N. How little do you feem to know of hu- 
 man-nature ! There is no thing fo abfurd and 
 contradictory that Bigotry and Prejudice will 
 not lead men to believe it: no thing can be more 
 wicked and barbarous than what cruel Zealots 
 have practifed : And there is no degree of Evi- 
 dence fo great that Bigots and Scepticks cannot 
 reject it. The Papifts have not refilled the - 
 vidence of Miracles indeed ; becaufe it is im- 
 pofiible they mou'd ever be put to that tryal. 
 Divine Wifdom will not permit that a miracu- 
 lous Power fhou'd be imployed to convince men 
 that a bit of bread cannot be truly and fabftan- 
 tially the body of Chnft : that divine adoration 
 cannot be due to a crucifix, nor to a confecrated 
 wafer : that worshipping and bowing down to the 
 Image or likenefs of any thing in Heaven, is a di- 
 rect breach of the fecond Commandment : that 
 a voluntary humility in worjhipping of dngels orcoi.u.if, 
 the Virgin Mary, with prayer, praifes, and in- '* 
 cenfe, &c. is a forfaking, (or not holding to) 
 Chrift the head of the Church, and the only Me- 
 diator betwixt God and man: that praying in 
 unknown Tongue is condemn' d by St. Paul: 
 and that People cannot joyn in publickworihip 
 when they don't underftand what they hear : 
 and to add no more, that the burning honeft 
 people alive for not believing nonfence, or pro- 
 fefiing felf-evident Errors, is not the way tq 
 do God fervice. Miracles cannot be wrought tq 
 prove fuch evident truths. Reafon, Scripture^ 
 and Common-fenfe, plainly demonftrate them. 
 Nor is it likely, that thofe who maintain the 
 oppofite Errors wou'd be convinc'd of their 
 abfurdity, tho one that had been buryed four 
 flays among them, ihpu ? d be raifed from the 
 
 deacj
 
 i8z A Conference upon 
 
 SECT.V. dead for their conviction. We have our Savi- 
 our's Authority for this conclufion : and all the 
 forceof Reafonto fupport it. For feeing all Papifts 
 refift the plaineft Evidence of their Senfes, and 
 all the Power of demonftration : feeing their 
 perfecuting Priefts oppofc and counter-ad the 
 ftrongeft Inftincts and Inclinations of Nature 
 (which powerfully lead men to Companion, Hu- 
 mility, benevolence, and every focial affection ;) 
 afid wilfully difregard and tranfgrefs the plaineft 
 precepts of that Gofpel which was eftablifh'd 
 by Miracles : feeing they refift and oppofe all 
 the evidence and light of Reafon, and Senfe, 
 Nature, and Revelation ; and will not hearken 
 to Cbrift arid his Apoftles : we cannot but con- 
 clude that they wou'd not be perfuaded of the 
 Truth, tho they mou*d ice one rife from the 
 dead to convince them. 
 
 . M. Such a man ifeft Miracle, whatever were 
 the defign of it, muft ftrike Men with awe and 
 reverence. And none cou'd hate or perfecute 
 the Author of it ; left he who cou'd raife the 
 dead, mou'd exert his Power againft them- 
 felres : and either wound or fmite them dead 
 with it. There muft therefore have been fome 
 Fraud in the refurrection of Lazarus :. elfe the 
 Jews wou*d have reverenced and adored the 
 Power of him that did it. 
 
 N. Moft of thofe who faw this Miracle, and 
 fuch others as candidly inquired into the truth 
 of it, did juftly reverence and adore the Power 
 of Jefos. The common people generally judg- 
 ed right. They were not fo ftrongly influenced 
 by prejudice as their fpiritual pride : nor cou } d 
 they refift the evidence of Senfe and Reafon ; 
 but readily acknowledg'd and revered the divine 
 Power that Jefus difplayed in the aftonilhing 
 Miracles he wrought. Thofe who hated and 
 
 ra-
 
 our SAV i o u R'J Miracles. 28$ 
 
 perfecuted him to the laft, were chiefly the [SECT. V. 
 Priefts and Rulers, and their Dependents. And **^r**/ 
 among them no doubt there were many SW^#-SeeAasv. 
 fees and Seep ticks: Men who doubted of whatch'. wiii.!.' 
 they did not fee, or feel: who believed that there 
 is no Spirit ; and that there can be no refurretti- 
 on from the dead. Such men may be as apt as 
 you to fufpeft fraud or miftake in Miracles: 
 and therefore wou'd not fcruple to hate and per- 
 fecute the author of them. I mewed you be- 
 fore that the dread of the moft miraculous and 
 terrible power did not hinder Pharaoh and Jeze- 
 bel from threatning and attempting to deftroy 
 Mofes and Elijah : nor reftrain the Israelites of 
 old from murmuring and rebelling againft Mo- 
 fes and Aaron ; tho the very day before they had 
 feen the Earth open and fwallow up Korah 9 
 Datban, and Abiram ; and fire from Heaven 
 confume their accomplices ; which were far 
 more dreadful and ftupendous Events, than if 
 one had rifen from the dead to pacify them. 
 
 M. If Jefus according to the Evangelifts was f 
 arraign'd for a Deceiver and Blafphemer in pre- ' c> r '*' 5 *' 
 fending to the Sonfhip and Power of God by 
 his Miracles ; in all probability this piece of 
 Fraud in raifing Lazarus was one article of the 
 Indictment againft him. And what makes it 
 the more probable is, that the Chief-priefts and 
 jPhariiees. from the date of his pretended Mi- 
 racle took Council together to put him to 
 Death. 
 
 JV. I grant that if there had been any fraud 
 difcover'd, or fo much as fufpected in the re- 
 fur rection of Lazarus, this wou'd undoubtedly 
 have been one article of the Indictment againfl 
 Jefus. But fince no fuch thing appears to have 
 been laid to his charge ; this is an evident proof 
 that nothing of that kind cou'd be pretended. 
 
 Had
 
 A Conference upon 
 
 SECT, V: Had there been the leaft colour of fufpicion 
 ^W">againft him on this Score, the witnefles who 
 faw Lazarus rais'd, and every Perfon in his Fa- 
 mily, wou'd have been ftriclly examin'd: and 
 the truth have been brought to light. It was 
 certainly the Intereft of the Pharifees and Chief- 
 priefts to have fearch'd the matter to the bot- 
 tom. And if any Fraud, or juft fufpicion of 
 it cou'd have been proved , we may be fure 
 they wou'd have done it. There wou'd then 
 have been no need of feeking about for falfe 
 witnefles ; no occafion to charge him with of- 
 fences that were neither true, nor capital. They 
 needed not then to have charg'd him with ftir- 
 Luke xx'iii. ring up the People ; perverting the Nation ; and 
 forbidding to give tribute to Casfar: or with a De- 
 fign to deftroy the Temple and rebuild "it in three 
 da\s. If they cou'd have prov'd him guilty of 
 fuch an impofture as you fufpeft him of, doubt- 
 pb. xi, js Ids they wou'd have done it. St. John tells us, 
 that from. that day in which Caiaphas fhew'd 
 them the Expediency of one man's dying for 
 the People that the whole Nation might not 
 perifh -, they took Council together to put Je- 
 fus to death. But this was no new refolution. 
 All that St. John cou'd mean by their taking it, 
 from that day, is, that feeing their High-prieft 
 had convinc'd them that the death of Jefus 
 wou'd tend to the Safety of the Nation , they 
 were now more unanimous, foearty, and zealous 
 than they had been before; and were cfeter- 
 min'd to execute their former purpofe without 
 Mat.xii. 14. delay. Before this Refolution, the Pbarifees had 
 tukevliy', feveral times taken Counfelhow they might de T 
 t 1 - ftroy Jefus. With this view they often watch't 
 
 him : and propofed captious Queftions to him j 
 as about the lawfulness of paying tribute to 
 and of healing on the Sabbath-dayj 
 
 that
 
 our SAV i o u R'J Miracles* 
 
 that they might enfnare him in his Difcourfe ; SECT. V: 
 and find fome handle for an accufation againft VXYN^ 
 him. The refurrection of Lazarus having pro- 
 cured Jefus many Difciples, the Chief-priefts 
 and Pharifees were enrag'd to the higheft de- 
 gree. They cou'd neither deny that he did 
 many miracles ; nor bear to fee the world gone 
 after him. And therefore they now refolved to 
 put him to death as foon as they cou'd conveni- 
 ently do it. But here they met with great diffi- 
 culty. When he came to Bethany juft before 
 the Paflbver, they confulted how they might Mat. xxvi. $; 
 take him by fubtilty and kill him : and agreed 4* * 
 that it was not fare for them to do it on the 
 Feaft day^ left there jhould be an uproar among 
 the -people. This mews that the multitude was 
 on Jefus 3 Side , anctavere fully convinc'd of his 
 Integrity. Had there been the leaft reafon to 
 fufpect any Fraud in the railing of Lazarus ; 
 much more if there had been witnefTes to prove 
 it, the Chief-Priefts and Pharifees needed not to 
 have ufed fo much precaution in feizing of Je- 
 fus. The people were certainly prejudiced in 
 their favour ; and vvou'd never have fided with 
 Jefus againft their Rulers and fpiritual Guides, 
 if the irrefiftible evidence of his Miracles and the 
 integrity of his Conduct had not convinced them 
 of his acting by a divine Authority. The Priefts 
 were fo afraid of the multitude's taking pare 
 with Jejus 9 that they did not venture to feize him 
 in a publick manner -, nor in the open day, tho 
 be taught dayly in the ^Temple: but having bribed Lukxi.47 
 Judas to let them know when they might appre- 
 hend him in a private place ; they fent out a 
 great number of their officers and dependents, 
 whom Judas led to a retired Garden that Jefus 
 ufed to frequent ; and towards night they wenc 
 with torches^ and lanterns, and laid hold of him. 
 
 They
 
 i85 A Conference upon 
 
 SECT. V. They led him away directly to the High-priefl^s 
 VxVN-' houfe where the Council was affembled. Thence 
 they carrie^i him to Pilate ; and by threatning, 
 tuk. xxiii. tumult, and mobbing, they at laft prevail'd with 
 war. xxvii. ^ m > againft his confcience, to condemn Jefus, 
 , 14. ' and to deliver him up to be crucifyM. So much 
 were they afraid of the people, and in hafte to 
 compafs their defign, that betwixt Thurfday 
 evening, and Friday noon (in the fpace of about 
 fixteen hours) they got him feized, examin'd a- 
 gain, and again ; hurry'd about from Annas, to' 
 Caiaphas the High-Prieft ; from him to Pilate ; 
 thence to Herod ; then back to Pilate again : 
 who gave him up to their rage and importunity: 
 and after his being fcourg'd, mock't, crown'd 
 with thorns, and infulted , they led him away 
 with a guard of Souldiers the very fame day be- 
 fore noon to be crucifyed. 
 
 M. Whatever was the reafon of all this hafte 
 and hurry, it cou'd not be any dread the Chief- 
 fcifc. j. p. p r i e fi- s h ac l of the -people ', for there was an uni- 
 verfal and vehement outcry, and demand at Je- 
 Mat. xxvii. fa* tryal, for his crucifixion. All the people 
 faid, His Blood be upon us and upon our children : 
 Lukexxii. they were inftant with loud voices: .and it was 
 Mwkxv.j.^ content the people ', that Pilate released Bar abb as 
 unto them, and deliver'd up JefuS to be cruci- 
 fy'd. Now if, as you pretend, the people were 
 fo much prepofles*t in favour of Jefus before, 
 that the Priefts were afraid to feize him pub- 
 lickly, or in the open day ; one wou'd think 
 that fome fecret Crime of Jefus was then detect- 
 ed ; perhaps his fraud in railing Lazarus ; which 
 made the multitude forfake his Intereft, and in- 
 fill with fo much violence to have him crucify'd* 
 N. When I faid that the multitude favour'd 
 Jefus, I cou'd not mean that all the people were 
 (Oprely on his fide: but that a eonfiderable 
 
 Nunv
 
 our SAV i o u R 9 5 Miracles. 287 
 
 Number, (probably the far greateft part) were SECT. V. 
 convinced of his Innocence. It is not to be won- v -~v^-> 
 der'd that the Chief-Priefts and Rulers, with the 
 Scribes and Pharifees, fhou'd have a Party among 
 the multitude-, and upon fuch an urgent occa- 
 fion, be able to draw together a great number 
 of their dependents, whom they might perfuade 
 to do what they pleafed. Of * tbefe a fufficient 
 party were fent out to apprehend Jefus: and the 
 fame trufty band no doubt was employ *d to cry joh.xyiii. j. 
 out for his crucifixion. They were headed and 
 led on" by the Chief-Priefts and Rulers; who Lukexxviii. 
 Inftigated, &ndmov*d them to demand that Pi- Mat. xx ii. 
 late wou'd releafe Barabbas to them, and deftroy " . 
 Jefus. The Judgment-hall where Pilate fat cou'd 
 not contain a vaft multitude. The Priefts,. 
 Pharifees and Rulers themfelves rnuft have been 
 a confiderable number t and their officers, fer- 
 vants, and other dependents whom they cou'd 
 perfwade and over-awe, were the People who 
 cry'd out to have Jefus crucify'd. Lefs than a; 
 hundred voices were enough to deafen Pilate. 
 He declared that he found no fault in y^/w.johnxix.!*. 
 But when they told him that if he releafed Je- 1 *- 
 Jus, he cou'd not be a Friend to Ccsfar^ he was 
 afraid of their -\ reprefenting his Crimes to the 
 Emperor; and was foon prevail'd on to give Luke nl ^ 
 fuch a fentence againft Jefus as they required :*. 
 tho at the fame time he wafli't his hands before 
 the multitude ; and faid, / am innocent of /<?Mac.xxvi. 
 blood of this juft Perfon: fee ye to it. It does**' 
 not appear that there were any other people 
 there befides thofe whom the Chief-Prieft and 
 Rulers over-aw'd, and influenc'd. And if there 
 
 * See Mat. xxvi. 47, Mark xiv. 43. John xviii. 3. Ch. 
 tii. Lukexxvii. 50. 
 
 f See the Credibility of tktGefftJ Hi/if ry. p, 116. ad Edit. 
 I had
 
 i88 A Conference upon 
 
 SECT.V. had been a multitude prefent who condemn'd 
 b*V*~* their proceedings, and wou'd have juftify'd Je- 
 fus, as Pilate did ; it cou'd not be fuppofed that 
 in the Judgment-hall, guarded by Souldiers, 
 the people who favour'd Jefus would have had 
 courage enough to appear openly in his behalf 
 againft their Priefts and Rulers, whom they faw 
 fo eager and active to have him deftroyed. All 
 that cou'd be expected from them was that they 
 wou'd not join with his malicious Enemys -, but 
 be filent fpectators of that injuftice and vio- 
 lence which they fecretly condemn'd, but were 
 not able to oppofe. This they did at his cru- 
 Lukexxiii, cifixion. All the people that came together to that 
 * 8 ' fight, beholding the things which were done, 
 
 fmote their breafts (as a teftimony of their grief 
 and indignation) and returned. Here is an evi- 
 dent proof that they did not look upon Jefus as 
 an Impoftor, or Malefactor, (nor in the leaft 
 fufpect him of any fraud in the raifing of La- 
 zarus ;) but as a righteous Perfon, and a great 
 Prophet, put to death moft unjuftly by the 
 Chief-Priefts. 
 
 < T. You feem to forget Gentlemen that you 
 were upon the refurredion of Lazarus. 
 fcifc. f. p. -W' h was ratner a feeming, than a real di- 
 i. v.ja. greffion we had fallen into. But I think we 
 have almoft finifh't this Subjed. 
 
 M. For the conclufion of the whole matter, 
 I mail only obferve, that Matthew, Mark, and 
 Luke, who knew as much of this mam miracle 
 as John, had not the Confidence to report it: 
 becaufe when they wrote many Eye-witnefTes of 
 the Fraud were alive to, difprove and contradict 
 them. Therefore they confin'd their Narratives 
 to Jefus 9 lefs juggling tricks that had pafs'd 
 more current. But after the Jewilh State was 
 diflblv'd, their judicial records were deftroyed, 
 
 and
 
 our S A v i o u nV Miracles. i $ 9 
 
 and every-body dead that cou'd confute him, SECT. V 
 John ventures abroad the ftofy of this miracle. ^OP^ 
 And if the good Providence of God had not 
 infatuated him in the ihfertion of the Circum- 
 ftances here obferved, it might have pafs'd 
 through all generations to come, as well as it 
 had done for many paft, for a grand miracle. 
 
 N. Error is always various, inconfiftent,contra- 
 dictory,and therefore indefenfible : while Truth is 
 fteddy, uniform and confiitent; and, being 
 viewed in every light, appears unchangeably thd 
 fame. This never failing obfervation is particu- 
 larly verify'd by Mr. W. 's late attacks upon thef 
 literal Senfa or real truth, of the Gofpel ; in 
 which he has fallen into the grofleft Contradi- 
 ctions and inconfiftencies. At firft he told us,' 
 that the flory of Lazarus's rcfurreclion feemst 
 to be intirely John's, own Invention. Afterwards Difc. f. p. tj 
 his Rabbi fays, that Matthew, Mark zndLtike 81 *- 
 knew as much of this Sham-miracle as John: 
 only they had not the confidence to report it, 
 for fear of having the Fraud disproved by Eye- 
 witnefTes. He charge's John with relating Stores' 
 that are derogatory to the honour of Jefus, and Difc. 3. p; 
 fpoil his fame for a worker of Miracles : and 3 *' 
 feems to fancy he did it out of Spite; and toib. P .;a, 
 Haft ChriftV reputation. And yet he elfewhere p. #. 
 affirms that John as well as the other Evange- 
 Jifts defegrfd to aggrandize the fame of Jefus^or au\fc.j.^.fi 
 worker of miracles. He rails with a peculiar 
 bitternefs againfl the beloved Difciple j and fecms 
 to think well of the other Evangelifts. At o- 
 ther times he charges them all with romancing Di f c 3< ^ 
 for the honour of their Mafler: and infinuates, ** 
 that even Luke invented the Story of Jefu/s rai- 
 fing the widow's fon. But how abfurd are fuch 
 Sufpicions ! The other three Evangelifts were . 
 the Difciples (tho Mark was not an Apoftle) of 
 U Jefus.
 
 A Conference upon 
 
 SECT. V. Jejus. They had a perfect knowledge of what 
 they relate : and in their Gofpels they fhow all 
 the marks of candour and honefty that can be 
 defired. They were fo fcrupuloufly fmcere as 
 to record not only their own fmaller Failings, 
 but their groffer Faults, in the moll candid man- 
 ner : tho they needed not always to have done it. 
 And feeing they fully'd their own reputation 
 out of a flricl: regard to Truth and Integrity ; 
 is it not abfurd to fuppofe that they wou'd fa- 
 crifice the Truth itfelf to the honour of their 
 Mailer ; whom you reprefent as a wicked Im- 
 poftor that cou'd have no good or valuable Qua- 
 lity to recommend him to their Efleem ? Cou'd 
 they poflibly love one of fuch a worthlefs defpi- 
 cable Character better than themfelves ? or mow 
 a greater concern for his reputation, than their 
 own ? Is not their recording all the vile reproa- 
 ches that the Jews charged him with ; and o- 
 ther things that feem to leflen his character, and 
 to tend to his difparagement, an evident proof, 
 that they cou'd not devyfe lyes to raife or fup- 
 port his Credit ? Can you poflibly believe that 
 twelve poor artlefs, ignorant men eou'd lay a 
 deep plot to deceive all the world ; and hope to 
 fucceed in it ? Cou'd they who were bigotted to 
 the Religion, and worlhip in which they were 
 brought up, take the utmofl pains to overturn 
 and deftroy it ? and beftow all the labours of 
 their life to eftablilh an unprofitable impofture 
 in its ftead ? Cou'd they unanimoufly agree to 
 forfake their Home, their Relations, and their 
 Country, and wander through the world, amidfl 
 dayly hazards and hardfhips; in hopes that 
 they Ihou'd perfwade people of all nations to 
 believe and practife tlie doctrine of an obfcure 
 perfon, who was crucify'd at Jerufalem ? Cou'd 
 they dayly preach, and feemingly practife, fin- 
 4 cerity,
 
 our S AV i o u R'J Miracles. 291 
 
 cerity, Goodnefs, and every Virtue: and yet Sic-r.V. 
 underhand carry on the vileft impofture ? Cou'd < * I ^V>/ 
 they renounce all profpect of Advantage, Ho- 
 nour and Pleafure in this Life ; and yet be fo 
 thorowly fatfe, deceitful, and wicked, that they 
 cou'd have no poflible hopes of any happineis 
 in the next ? Cou*d they chufe to undergo the 
 greateft toils, reproaches, perfccutions, impri- 
 fonment, and Death itfelf, in order to propa- 
 gate the belief of fuch things as were their own 
 Fictions and wicked Contrivances ? Tho they had 
 no liberal Education nor Learning, and knew 
 only their mother-tongue ; cou'd they yet tra- 
 vel thro' the world, and fuccefsfully preach the 
 Gofpel to all nations ; without having the power 
 of Miracles, or the Gift of Tongues ? Cou'd 
 they combine to propagate a cheat ; and confulc 
 together about the narratives they wrote of the 
 Doctrine, Miracles, and Actions of Jefus and 
 yet differ from one another in feveral points and 
 circumftances of what they relate? Cou'd they 
 be mailers of fo much fubtlety, and refined po- 
 licy, as to impofe upon the moft wife and confi- 
 derate perfons of all ages and nations : and yet 
 fo extremely weak and fooliih as to record Mi- 
 racles in the Gofpels with fuch abfurd and mere- Difc.4. 
 dible Circumftances as are grofely and notorioujly {J' f 
 contradictory to fenfe and Reafon ? No thing can 38. 
 be more inconfiftent and impoffible than thefe 
 Suppofitions. They contain fuch manifeft ab- 
 furditys, and in cr edibility s> as none can fwal- 
 low but the moft weak and credulous of man- 
 kind. But concerning the Integrity of thofe 
 three Evangeliits who were the immediate Dif- 
 ciples of Jefus I have faid enough. As for 
 Luke, he cou'd not be biafs't or prejudiced in 
 favour of Chriftianity. He never faw Jefus: 
 but being educated an Infidel, he muit have 
 U 2 been
 
 ipt A Conference upon 
 
 SECT. V. been converted by feeing the Miracles that Were 
 V*V^ wrought by St. Paul, and the other Apoftles. 
 Luke was a Man of Parts and Learning ; as ap- 
 pears by the politenefs of his Style, and his cre- 
 ditable Profeffion. So that there can be no 
 room for fufpccting him to have been either 
 fuperftitious, or credulous. After his converfion 
 he became St. Paul's companion and fellow- 
 traveller, and compofed his Gofpel, and the 
 Atts of the Apoftles : both of which muft have 
 been revifed and approved by St. Paul. He 
 Luk.i.a. tells us that he had a -perfeft undemanding (or, 
 had diligently fcarcb't into the truth) of all things 
 from the very firfl ; and had his intelligence 
 from the Apoftles themfelves, who were Eye- 
 witnejfes and Minifters of the Word. Now what 
 pretence can there be for fufpecting the veracity 
 of fuch a reputable unbiafs't Author? Having 
 his information from Eye-witnejfcs whofe Credit 
 was unqueftionable, he cou'd not be miftaken in 
 what he relates. And tho he became a Chri- 
 ftian upon the ftrongeft conviction, he does not 
 fhow the leaft favour, or partiality, either towards 
 Jefus, or his Apoftles : but agrees with the o- 
 ther Evangelifts in mentioning the falfe reproa- 
 ches that the Jews caft upon Jefus (without of- 
 fering any vindication of him -,) and in recording 
 the grofs follys and Faults of his Apoftles. In 
 Ihort, in his Gofpel we find all the fame marks 
 of Integrity and Candour that are in the other : 
 and we have the teftimony of plain, honeft, il- 
 literate Filhermen confirmed by a polite, impar- 
 tial learned Phyfician; who was himfelf an 
 Eye-witnes of as aftonifhing Miracles wrought 
 by St. Paul, to prove the truth of Chrift's doc- 
 trine, as any that he relates in his Gofpel. And 
 tho he as well as Matthew and Mark forgot to 
 record the refurrection of Lazarus, and feveral 
 
 other
 
 our SAVIOUR'* Miracles. 293 
 
 other Miracles ofjefus: yet Matthew and Mark SECT. V- 
 mention his raifing the Ruler's daughter : and V^VX> 
 Luke relates the raifing of the Widow's fori to 
 life , and many other Miracles equally great : 
 which fufficiently prove that Jefus was endued 
 with divine power -, and confirm the truth and 
 credibility of his having raifed Lazarus like- 
 wife from the dead. 
 
 M. Mr. W. rightly obferves that there is noDifc.j-. p. 
 need to argue againft the truth of the two re- ** 
 furrection-ftorys mention'd by Matthew and 
 Luke: you know omne majus continet minus: 
 and if the greateft of the three miracles be an 
 impofture, the two lefs ones, of confequence, are 
 artifice and fraud. 
 
 N. The three Miracles that Jefus wrought in 
 raifing the dead, equally confirm and fupport 
 one another. Since there can be no pretence 
 for queftioning the truth of the two firft ; they 
 plainly confirm the credibility of the laft. And 
 fmce I have mown that the Circumflances of 
 Lazarus^ refurrection are all probable and con- 
 fident , by your own maxim, this laft and 
 greateft Miracle fully eftablifhes the truth of the 
 two former. There is a perfect confiftency and 
 harmony among the Gofpels as to the Miracles 
 and other Faffs they contain : and each tends to 
 afcertain and fupport the authority ancj truth of 
 the reft. 
 
 M. Tho I have no farther objections to urge 
 at prefent againft the Story of Lazarus, you'll 
 remember that Mr. W. is refolved to have theoifc.r. y, 
 other bout at it from fome other Circumftan- 38 * 
 ces ; the confideration of which will make it ap- 
 pear to be fuch a contexture of folly and fraud 
 in its contrivance, execution, and relation, as 
 js not to be ecjualFd in all rornantick Hiftory t 
 
 V 3 JV. He
 
 194 A Conference upon 
 
 BECT. V. W He threatens fo terribly, that I'm fure he 
 h as already done and faid all that he can. He 
 blufter'd at the fame extravagant rate in the in- 
 troduction to his objections againfl the cure of 
 the Paralytick ; and when they came to be ex- 
 amin'd, they appeared but weak and trifling. 
 Chriftianity has hitherto flood its ground againfl 
 all attempts to difcredit it ; and in its infancy, 
 triumph't over the combined efforts not only 
 of Wit, and Malice, but of fubtlety, and Learn- 
 ing, Bigotry, and Perfecution. So that we need 
 not call in the aid of the Civil Magiftrate to 
 fupprefs, or punifh, the late attacks that have 
 been made upon it, (or may be renewed) by flu- 
 dious Soflbifts, or blundering Buffoons. The 
 more it is oppofed, it will ftill be the more 
 firmly eftablim't: and every objection that is 
 made againfl it will, in the end, become an Evi- 
 dence of its truth. Tho in fo much difcourfe 
 as we have had to-day, it is likely I may have 
 ufed fuch warm and unguarded expreffions as 
 may lead you to fufpect me of entertaining ill 
 will or revenge againfl Mr. W^ I affure you, 
 Gentlemen, I always retain a fmcere and hearty 
 benevolence towards all mankind. And the 
 worft that I wifh to him, is, that he may live 
 long enough in health and happinefs to fee, that 
 he, and his late Friend Mr. C, have by their 
 Writings undefignedly contributed very much 
 towards diflinguifhing and pointing-out the-ge- 
 nuine proofs and doctrines of Chriftianity ; and 
 demonftrating the truth of them. Without 
 pretending to prophefy, I may venture to fore- 
 tel that this will foon appear to be the effect of 
 their Labours : and I heartily wifh that it may 
 rather be a pleafure, than a mortification, to 
 him to perceive it. 
 
 r. Be
 
 our S A v i o u R'J Miracles. 1 9 y 
 
 7*. Be pleafed to fit down, Gentlemen. I SECT. VI- 
 know you will both prefer this plain friendly 
 Collation, to a Feaft. Sir 
 
 SECT. VI. 
 
 Mr. N. the debate between Dif c ,*.p, 4, 
 us has hitherto been of a diffufive na- 
 ture : let us now reduce the Controverfy into a 
 narrow compafs : and let it turn intirely upon 
 the Refurreftion of Jefus ; which is the grand 
 Miracle, and Article of the chriftian Faith. If 
 you can defend the truth of it againft the Rab- 
 bi's objections ; Jews and Infidels muft acknow- 
 ledge Jefus to be the Meffiah ; fent from Hea- 
 ven to declare the will of God to mankind : O- 
 therwife he muft pafs for an Impoftor, or falfe 
 Prophet. 
 
 JV. The refurrection of Jefus is a fundamen- 
 tal Article of the chriftian Faith ; a grand Mi- 
 racle ; and the accomplimment of a plain un- 
 queftionable Prophecy. With this miracle the 
 truth of Chriftianity muft Hand or fall. So 
 that too great ftrefs can fcarce be laid upon it. 
 If Jefus truly rofe from the dead, according to 
 his own exprefs Prediction i this muft have 
 been the fulleft atteftation that cou'd poflibly be 
 given to the integrity of his Conduct, ana the 
 truth of his Doctrine. For it is not only hard^ 
 but even impqffible^ to imagin that God wou'd 6 - 
 voucbfafe the favour of a miraculous refurreftion 
 to Jefus, if for any crime (as the Jews pretend) 
 he deferuedly fuffered death. I cannot however 
 but obferve, that if the Almighty had not ap- 
 pointed the Refurrection and Afcenfion of Jefus 
 U 4 as
 
 ^ Conference upon 
 
 as a f reward for his fufferings,and as a peculiar 
 Honour, and mark of the divine Favour, be- 
 'yond what any other Perfpn ever received 5 
 there wou'd have been no neceflity of his rifmg 
 again from the dead, as a tejlimony that was. 
 wanted to the truth of his Doctrine. Mofes 
 gave the Jews moftunqueftionable, Proofs of his 
 divine Million, jho he was not rais'd from the 
 dead. So did Elijah. And if the refurrection 
 pfjefus had not been e^prefly foretold, and ap- 
 pointed of Gqd, it cou'd not have been necef- 
 fary in order to confirm the truth of his Mif- 
 fion. This was fufficiently proved before by the 
 many public^: undoubted Miracles he wrought 
 in his life-time : fome of which were at leaft as 
 great, evident, and unqueftionable Proofs of 
 his being fent from God, as his being raifcd to 
 life on the third day after his crucifixion. I 
 grant that his Refurrection was an additional te- 
 {limpny to his Doctrine : and fo was every Mi- 
 racle he wrought j and particularly his Afcen- 
 fion into Heaven. But in cafe Almighty God 
 had thought fit not |tb raife Jefus from the dead , 
 but only to have accomplim't the prophetick 
 Promife that he made of enduing his Difciples 
 lyitb fower from on high, to qualify them for 
 propagating the Gofpe] throughout the world ; 
 J cannot but think that we fhou'd ftill have had 
 fufficient and undeniable Evidence of Cbrift's 
 divine Miflion : and that every unprejudiced 
 JPerfon rnuft have received his Doctrine with the 
 fame firm afTent, and full, conviction of, mind, 
 |;hat we dp now. 
 
 . ^ This is fuch Doctrine as I never heard 
 
 jl4'f/- before. St. Paul fays that //Chrift be not rifen y 
 then is your f reaching vain : and your Faith is al- 
 fi vain. 
 
 N. Sq
 
 our SAVIOUR'* Miracles. 
 
 TV. So fay I. Tea and the Apoftles muft have SECT. VI. 
 leen found falfe witneffes for God \ lecaufe they 
 ttjtiffd of God, that he ralfed up Chrift. So they 
 frettcb't, and fo we believe. Without difpute 
 the Refurrection of Jefus is now become an ef- 
 fential and neceflfary part of the chriftian Faith : 
 becaufe his rifing again was foretold by himfejf ; 
 and the accomplifhment pf his prophecy was 
 teftify'd by his Apoftles i who faw him alive af- 
 ter his Refurrection, and had fuch infallible 
 proofs of it, as they cou'd not pofiibly queftion 
 nor refift. All I pretend is, that Cbrift's rifing 
 again, which we fo firmly believe, was origi- 
 nally defignM more as a Reward to himfelf for 
 his fufferings, and a token of the fingular Ho- 
 nour and Glory that was beftow'd upon him as 
 being Heir of #// things ; Lord of the Creation, 
 and the Son of God ; than as a Proof that was " 1 - 
 ftill wanted of his divine Miflion and Authority. 
 Jiis own refurrecl:ion cou'd not prove this more 
 evidently, than his raifing others from the dead ; 
 and working many other Miracles no lefs afto T 
 niming: and afterwards enduing his Apoftles 
 with the Power of fpeaking Languages they 
 had never learn't; and fuch other miraculous 
 Gifts as were neceffary to fit them for difchar- 
 ging the office in which he employed them. His 
 foretelling his Refurrection, made it abfolutely 
 neceflary for him to rife again : becaufe if his 
 prediction had not been accomplinYt, he muft 
 Jiave paft for a falfe Prophet. By this Prophe- 
 cy he appeal'd to his refurre&ion as a farther 
 proof of his divine Mifllon : but this appeal is 
 what no Imppftor wou'd have made. If Jefus 
 had not been endued with fupernatural Know- 
 ledge, as well as divine Power ; if he had not 
 had the utmoft certainty that he ihou'd be rai- 
 led to life on the third day, he wou'd never 
 4 ^ hayp
 
 198 A Conference upon 
 
 SECT. VI. have put his credit upon an Event that it was 
 VOT\^ not in his power to accomplifh. He had alrea- 
 dy acquired all the honour and veneration that 
 was due to a true Prophet. And if he had been 
 an Impoftor who only deluded his Difciples and 
 followers into the belief of his having wrought 
 true Miracles ; he wou'd have been content 
 with patting for fuch a great Prophet as Mofes, 
 or Elijah-, and not have risk't all his Reputa- 
 tion upon his rifing again : which, if he had 
 been a Deceiver, he muft be fure wou'd never 
 happen. Mahomet was not fuch a Fool as to 
 talk of his rifing from the dead , or to appeal 
 to any miraculous event that fhou'd happen af- 
 ter his death, for proving the truth of his mif- 
 fion and doctrine. No Impoftor that has com- 
 mon-fenfe, can be fuppofed capable of fuch con- 
 fummate folly. So that Jefus's foretelling his 
 refurrection was a proof that he not only ex- 
 pected it himfelfj bu t was fare it wou'd happen. 
 M. It is likely that in the latter part of his 
 .life he had initiated his Apoflles into the myfterys 
 of his practice, as well as of his doRrine ; and 
 let them into the fecret of his Miracles : and 
 he might perhaps depend upon their faithfulnefsr 
 and good conduct in conveying away his body, 
 and telling the world that he was rifen from the 
 dead. 
 
 JV. You fuppofe then, that he deflred this fa- 
 vour of them before he dyed : that they all rea- 
 dily agreed to it ; and that they promifed him 
 faithfully to hazard their life in executing this 
 unaccountable piece of Fraud ; and to employ 
 the remaining part of their days in propagating 
 an ufelefs, unprofitable, wicked lye. 
 
 M.. Yes, I think he muft have communicated 
 this Project to them before he dyed ; or at Icaft 
 to his three favourite Difciples, Peter, James, 
 ; and
 
 our SAVIOUR'* Miracles. 199 
 
 and John ; and left them to bring the reft into it SECT. VI. 
 by degrees. <*^s**J 
 
 N. But wou'd he who (as you fuppofej had 
 already obtain'd the reputation of a true Pro- 
 phet by fraud, and tricks, and matchlefs fub- 
 tlety ; and was fure of enjoying that Fame he 
 had fo dextroufly acquired ; wou'd he, I fay, 
 part with it all at once, by imparting the fecret 
 of his Frauds and Impoftures to thofe very men 
 who valued and followed him, only as the trufc 
 Me/iah, that had it in his Power to raife them 
 to Honour and worldly greatnefs ? Wou'd a fub- 
 tle Impoftor chufe the moft ignorant, dull, and 
 fimple fort of people to be confederates with 
 him in executing the moft difficult and ha- 
 zardous Impoflure ? Cou'd fuch poor, timorous 
 well-meaning Men hear of fuch a Propofal 
 without feeling the utmoft horror and indigna- 
 tion at the Author of it? Whatmuft they think 
 of their Mafter, and his Conduct ? How vilely 
 wicked and contemptible muft he have appear'd 
 to them ? How amazed muft they have been at 
 their folly, and ftupidity, in being fo long de- 
 luded, and impofed on by him ? What cou'd 
 they now love and value him for ? You fuppofe 
 that he whom they believed to be the Mejfiab, 
 and the Son of God, appear'd now by his own 
 Confeflion and Propofal, to be a Deceiver, and 
 a falfe Prophet. They cou'd now have no hopes 
 of Honour or Advantage by following him. 
 All their ambitious views muft end at once. 
 You fuppofe that they were defired to under- 
 take and carry on fuch a fcheme of fraud, fol- 
 ly, and wickednefs, as no mortal cou'd ever 
 devyfe, or think practicable. They were to 
 hazard their lives every day ; and to renounce 
 all profpeft of Honour, Advantage, and Plea- 
 fure, merely to promote the reputation of one 
 
 who
 
 joo A Conference upon 
 
 SECT. VI. who had grofly deceived them ; and whom they 
 \s*T**J cou'd not but heartily defpife, and abhor. This 
 project (which you reckon fo plaufible, that you 
 build your whole fcheme of infidelity upon it) 
 is fo full of inconfiftencys and contradictions, 
 that I neither know where to begin, nor how to 
 proceed, in order to lay them fully open. They 
 are fo glaring, and in every view, croud in fo 
 faft upon us, that we are quite loft and bewil- 
 der'd in aftonifhment at the number and variety 
 of thofe grofs abfurditys that continually rife to 
 our thoughts. This is the real ftate of my 
 mind, every time I think of your incredible 
 fuppofition of Fraud in the Refurrection of 
 Jefus. 
 
 M. Hold, Sir, you are not now in you/ pul^ 
 pit : and muft not think to harangue us with jour 
 noije and. nonfenfe. Mere aflertions prove no- 
 thing one way or other. Let us proceed to ar-r 
 gumentand proof. And fince the Jewifh Rabbi 
 is not here, to vindicate his objections , I'll do 
 pifc. 6.v\6. it for him as well as I can : and from the very 
 .circumftances of the evangelical Story of Jefus' s Re- 
 furrettion, I'll prove it to have been the moft 
 barefaced impofture that ever was fut upon the 
 world. 
 
 N. Seeing your objections are founded on the 
 circumftances of the evangelical Story ; before 
 you enter upon them, give me leave to point 
 out fome Circumftances that I think are necef- 
 fary to fet the Evidence we have for the truth of 
 Cbrift's refurrection in a clear and full light. 
 
 M. You may fpare all that trouble. Every- 
 one knows the Storys that the Evangelifts tell us 
 pf Apparitions and Angels, and the idle tales 
 which the frighten'd women told the Apoftles. 
 You need not be at the pains to prove that they 
 cou'd not be deceived themfelves, To Ihorten 
 
 our
 
 our SAV i o u R'$ Miracles* 301 
 
 out* difpute, I'll grant this: and fhallinfift only SECT. VI. 
 upon one fhort plain argument to prove that they * 
 deliberately confpired to deceive the world into 
 the belief of Jefufs refurrection. 
 
 N. I did not defign to explain at large, the 
 nature and fufficiency of the Evidence we have 
 for that important article of the chriftian Faith. 
 The Circumftances that I now infift upon, are 
 the conduct of Jefus before his death ; and the 
 behaviour of his Apoftles after he wascrucify'd. 
 
 M. Be fhort then ; and don't preach : for it 
 grows late : and I mail be apt to fall afleep. 
 
 N. I'll be as brief as I can. I obferved be- 
 fore, that Jefas's foretelling his Refurrection was 
 alone a fufficient proof that he himfelf believM, 
 and was aflbred, it wou'd happen : otherwife he 
 wou'd not have risk't the reputation he had ac- 
 quired, upon an Event that it cou'd not be in 
 his power to fecure. I mewed you that to ima- 
 gin he wou'd propofe to his Apoftles the vile 
 impofture which you charge them with, is at- 
 tended with infuperable difficultys, and endlefs 
 abfurditys : and that if fuch a propofal had been 
 made to them, it is morally impofiible that all 
 (or indeed any) of them fhou'd have refolved to 
 comply with it ; or attempt the execution of it. 
 Befides -, if Jefus had rely'd on their fubtlety, 
 fteddynefs and conduct in carrying on the Fraud 
 you fufpect ; he wou'd never have talk't to them 
 of his riftng again the third day ; as he often 
 did: nor of his coming again to them. Such 
 declarations are altogether inconfiftent with any i>, 
 fcheme of Fraud. 
 
 M. His talking of thefe things was neceffary 
 to deceive the world ; and to make the Jews be- 
 lieve that he wou'd really rife again from the 
 dead : but to his difciples he explain'd all his Pa- 
 rables and Myfterys in private. 
 
 N. But.
 
 30 z A Conference upon 
 
 . VI. N. But if he had been an Impoftor, and con- 
 V^W^ fequently fure that he cou'd not poflibly rife a- 
 gain, he wou'd never have fpoken of any fuch 
 thing ; not even to his Difciples ; and far lefs to 
 the Jews. He cou'd not but know that his 
 foretelling his refurrection, as he did, in the 
 plainneft manner, muft alarm his Enemys ; put 
 the Chief-priefts and Pharifees upon their guard ; 
 and oblige them to take the meafures they did to 
 prevent that impofture of a falfe refurrection, 
 which you fuppofe he had in view, and they 
 were apprehenfive of. Hence it appears, that 
 his foretelling he fhou'd rife again, was the 
 greateft proof he cou'd poflibly give of his In- 
 tegrity. It was plainly bidding the Priefts and 
 Pharifees defyance; and telling them that all 
 their fpite, fubtlety and watchfulnefs, wou'd 
 not be able to hinder the accomplilhment of his 
 Prophecy. It is incredible that an Impoftor 
 fhou'd act thus : becaufe it was the plain and 
 fure way to fruflrate his own defign. Had Je- 
 fus been a Deceiver who depended intirely on the 
 folly and wickednefs of his Difciples for carry- 
 ing on a cheat in his pretended refurrection -, he 
 wou'd never have given the leaft intimation to 
 the Jews beforehand, that he was to rife from 
 the dead : nor even to his Difciples. Inftead of 
 telling them that he wou'd rife again, he muft 
 have told them that he had not the leaft hopes 
 of it ; but depended intirely upon their ftealing 
 away his body ; and deceiving the world with a 
 falfe report of his being rifen to life. It is evi- 
 dent therefore, that the fuppofition of an im- 
 fofture can never account for Jefus's foretelling 
 his Refurrection. 
 
 M. But Enthufiafm will. Perhaps his ima- 
 gination was over-heated : and by talking ftrange 
 things of his being the MeJJiab and the fin of 
 
 God,
 
 our SAV i o u R'$ Miracles. 305 
 
 God, come from Heaven -, he might work him- SECT. VI. 
 felf into feme fort of belief, or expectation, ' 
 that he fhou'd really rife again. Enthufiafts of- 
 ten fancy that they have divine communications 
 and inward lights : and their dreams and vifions 
 pafs with them for realitys. 
 
 N. Your Schemes are ever attended with in- 
 confiftencys and felf-contradiction. Enthufiafm, 
 and Impofture, are incompatible in the lame 
 Perfon. The Enthufiaft is fmcere : he is only de- 
 ceived -, and miftake's the extravagant flights and 
 whims of his diforder'd Brain, or warm Imagi- 
 nation, for divine lights and impulfes: while 
 the Impoftor cannot but be confcious of his De- 
 ceit and wickednefs. He is not miftaken him- 
 felf ; but intends to deceive others: and he cer- 
 tainly knows that he is faife and wicked. You 
 fuppofe that Jefus was not really endued with a 
 divine power ; but by fubtlety and fraud delu- 
 ded the world into the belief of his doing the 
 greatelt Miracles. And if this had been the 
 cafe, he mufl have been an Impoftor. An En- 
 thufiaft cou'd neither work real miracles ; nor 
 falfe ones. And if you think him an Impoftor, 
 confcious of fraud, and the vileft practices, he 
 cou'd not at the fame time be an Enthufiaft j 
 nor entertain any hopes of being rais'd from the 
 dead, by that divine power to which you fup- 
 pofe he falfely pretended. Befides your fancy- 
 ing him to be an Enthufiaft as to the hopes of 
 a real Refurrection, cou'd account only for his 
 foretelling it ; but not for the accomplijhment of 
 that furprizing prophecy. 
 
 M. That was owing to the conduct and good 
 management of his Difciples. Enthufiafm led 
 Jefus into that prediction : and his Apoftles took 
 care to fulfil it : I mean to make the world be- 
 lieve that it was truly fulfill'd. 
 
 N. No
 
 304 ^ Conference upon 
 
 SECT. VI. N- No thing cou'd be more contrary to the' 
 LXYX-f character of Jefis^ than Enibufiafm. Through- 
 out his Conduct, and his Difcourfes, there ap- 
 pears the greateft Wifdom and Difcretion , 
 Truth, Confiftency, Sedatenefs, calm and clofs 
 reafoning, well-govern'd Paflions; and every 
 thing that is the reverfe of Enthufiafm. All his 
 behaviour, his Doctrine, and his miracles mew- 
 ed that he was endued with great Prudence, 
 perfect Goodnefs ; a fupernatural Knowledge,- 
 and divine Power. Thefe enabled him to fore- 
 tel his refuriection: and the punctual accom- 
 plifhment of his Prophecy mewed that it flowed 
 from the divine wifdom. The Apoftles cou'd 
 not poffibly do any thing towards it. They 
 expected the refurrection of Jefus as little ; and 
 disbeliev'd it at firft as obftinately, as the Pba- 
 rifees themfelves. And after having had the ut-> 
 moft affurance that cou'd poffibly be given them 
 of Cbrift's being rifen from the dead, they de- 
 clar'd this truth to the world. In this they 
 cou'd not poffibly be miftaken. You will not 
 charge them with Enthufiafm too ; and fuppofe 
 that they only fancied they faw Jefus after his 
 fifing again i and fometimes dreamt altogether 
 that they converfed with him, at the fame time. 
 M. No, no. I verily believe they were not 
 En thu fiails. They had the ufe of their fenfes 
 as well as other men ; and never faw their Maf- 
 ter, after they ftole away his Body, and bury'd it 
 in the ground : but feign'd all the ftorys in the 
 Gofpels, of his appearing to them after his pre- 
 tended refurrection. 
 
 N. Never were any Set of men more unlike- 
 ly to form fuch a wild Project -, nor more unfit 
 for executing it. Peter feems to have been a 
 Man of the warmed temper, and the moft ac- 
 tive enterprizing genius among them ; but he
 
 our SA viou R'J Miracles. 305 
 
 was more forward in refolving well, than fteddy SBI-T.VL 
 in performing his good refolutions. He affu- *-o^-^ 
 red Jefus that he wou'd fooner dye \hsn. forfake 
 him. And all the reft promifed as far as he. Mat. art. 
 Yet this bold refclutc Man was frighten'd out 35 ' 
 of his wits by a womatfs asking him a harmlefa 
 queflion: and dcny'd his Matter again and a- 
 gain. And the other Difcipies, inftead of flay- 
 ing with Jefus to bear him teftimony, if there 
 had been occafion for it, or being ready to dye 
 with him as they promifed; all forfook him andver./e. 
 fled, as foon as he was feized. Is it likely now, 
 is it poftible, that fuch weak, timorous, irre- 
 folute men as thefe, who after the moft folemn 
 promifes of fidelity and refolution, forfook 
 their Matter, at the very firft, and moft diftant 
 appearance of danger, before he was condem- 
 ned ; is it likely, I fay, or poflible, that after 
 they faw him crucify'd, and all their hopes 
 from him at once cut-off, they mou'd refolve 
 upon the moil foolifh, hazardous, and defpe- 
 rate attempt that ever enter'd into the mind of 
 Man ; to fteal away the body of Jefus while it 
 was watch 't and defended by a guard of Soul- 
 diers \ and give-out that he was rifen from the 
 dead? Cou'd they value him more when he was 
 dead, than they jiid while he was alive ? Cou'd 
 his death animate them with refolution and cou- 
 rage ; and make them unanimous in hazarding 
 their lives to execute a mad wicked project \ in 
 which they cou'd have no profpedt either of 
 fuccefs, fafety, honour, or profit? No thing in 
 nature can be more improbable, and abfurd, 
 than fuch fuppofitions. 
 
 M. It was the only game they had now to 
 
 play. They were refolved perhaps that the 
 
 world mou'd not know how much they were 
 
 difappointed of their expectations. And fmce 
 
 X Jefus
 
 J 06 A Conference upon 
 
 SECT. VI. Jefus had given out that he wou'd rife again ; 
 -/ they might agree to make the world believe that 
 he really did fo. 
 
 N. Such a wicked contrivance is quite incon- 
 fiftent with their Character, their Views, and 
 their Conduct, both before and after the women 
 came to them with the news of CbriJTs being ri- 
 fen. But when do you think this ft range Fraud 
 was concerted. 
 
 M. As foon as Jefus was bury'd. 
 N. They cou'd not meet together till the 
 next day at fooneft. They forlbok Jefus and 
 fled, as foon as he was taken. And feeing they 
 were well known at Jerufalem, and ferbaps ful- 
 pected by fome of the Rulers and Priefts of ha- 
 ving a defign to fteal away their Matter's body i 
 they dared not venture to appear openly on the 
 Feaft-day : but muft have met together in the 
 molt fecret manner the night after ; when you 
 fuppofe the fraud was executed. This is the 
 fooneft that they cou'd have met. But confi- 
 dering their Fears, Cowardice, and dejection 
 of Mind on this occafion, it is not probable 
 that they met together till Peter and John heard 
 from Mary, that Jefus was rifen. But fuppo- 
 fing that they afiembled together the evening 
 after the Paflbver ; and that the fraud of fteal- 
 ing away the body of Jefus was then to be con- 
 certed : is it credible that fuch poor, artlefs, well 
 meaning Men fhou'd contrive or attempt fuch 
 an impofture ? Before this time, they gave fuffi- 
 cient proofs indeed of their ignorance, weak- 
 nefs, and ilownels of apprehenfion ; but there 
 appears no reafon to fufpect their Virtue and In- 
 tegrity. We cannot conceive it poflible that 
 men of their Character, and (lender abilitys, 
 ihou'd fo fuddenly change all their Views and 
 Conduct; abandon Truth* Honour and Pro- 
 4 bity ;
 
 our SAV i o u RS Miracles. 307 
 
 bity i and contrive a fenfelefs, wickedy dano-e- SECT. VI- 
 rous Im pod ure. 
 
 M. When people are at a plunge, they will 
 attempt the moft abfurd and feemingly imprac- 
 ticable things. The Apoftles had not time to 
 weigh and confider things fully. The Propofol 
 might appear fomewhat plaufible at firft view. 
 And fmce they had not leifure for much deli- 
 beration, they might come into it rafhly : and 
 meeting with fuccefs in their firft Attempt, they 
 were the more encouraged afterwards to go on. 
 
 N. We muft not proceed too faft. It will 
 be time enough to talk of fuccefs, when the Pro- 
 ject appears to be pojjible. Let me ask you 
 whom you fancy to have been the firft devyfer 
 of this fraud ? 
 
 M. I cannot tell which of them it was. Pe- 
 ter feems to have been the boldeft. He cou'd 
 curfe and fwear like a Trooper. And his de- Difc 
 n yi n g 7 e fa thrice, mows that he was capable 
 of any thing. 
 
 N. He had mown fiich fhameful cowardice 
 and falfhood in denying his Mafter, while he 
 thought him capable of defending himfelf and 
 his Difciples from danger ; that he cou'd not 
 offer fuch a fhocking propofal to the reft now, 
 when Jefus was dead j and that they had no lon- 
 ger any hopes from him. He cou'd not expedl 
 that any one of them wou'd bear the thoughts 
 of fudi a bafe ridiculous Impofture : He found 
 by experience that he cou'd not depend upon 
 himfelf, and his-own Steddynefs, even in doing 
 his duty, when there was little or no danger to 
 difcourage him from it : and therefore he cou'd 
 not pofiibly rely upon the courage, fecrecy, and 
 refolute wickednefs of thofe whom he knew to 
 be as weak and timorous as himfelf j and unac- 
 X 2 quauited
 
 3 o 8 A Conference upon 
 
 SECT- VI quainted with the arts of Fraud, and Hypocrify. 
 .cs, if the impofture of ftealing away 
 Carift's body cou'd have appear'd feafible to 
 him ; he cou'd not have had the Boldnefs to 
 propofe it. He muft have feared (and been af- 
 fured) that one or other of the Difciples wou'd 
 have gone and difcover'd it to the Chief-Priefts 
 and Pharifees , and have been glad of fuch a 
 favourable opportunity to fecure themfelves from 
 the danger they now dreaded -, and to procure 
 Honour and Advantage by difclofing the Fraud. 
 Common Honefty, Self-prefervation, Intereft, 
 and Duty, muft have led them to it. So that 
 Peter, or whoever elfe you may imagin was to 
 contrive and propofe the Impofture, cou'd not 
 but forefee it wou'd be difcover'd fome time or 
 other. And the dread of its being difclofed by 
 fome of the Difciples before he cou'd efcape from 
 Juftice, muft have deterr'd him from communi- 
 cating fuch a wicked Project to them > if he 
 himfelf were fuppofed bafe and foolifh enough 
 to devyfe it. And yet Infidels who reject the 
 moft credible and beft-attefted Facts, can be- 
 lieve that this impracticable hazardous project 
 was readily acquiefced in by all the Apoftles ; 
 and executed fuccefsfully before they parted. I 
 cannot conceive any thing more extravagant and 
 incredible than this. Indeed the Suppofition is 
 morally impoflible. 
 
 M. I don't well know what you mean by a 
 thing's being morally impoflible. If it was pof- 
 fible at all ; that is enough. I mail afterwards 
 prove that it muft have been actually true. 
 
 N. A thing is morally impojfible when it is al- 
 together inconfiitent with the Principles, No- 
 tions, Views, and Motives that influence moral 
 Agents ; and help to determin them as to the na- 
 ture, manner, and circumftances of their ac- 
 
 ti ens.
 
 our SAV i OURS Miracles. 3 09 
 
 tions. Thus it is morally impoffible for a wife SECT. VI- 
 Man to aft often like a Fool ; and deliberately 
 to do the moft abfurd and extravagant things : 
 or for any man, while he continues in his Senies, 
 to murder himfelf, or his neighbour, in cool 
 blood, without the leaft Provocation, Paffion, 
 or any profpect of eafe, or advantage. It is 
 morally impoffible that the fame kind of Mad- 
 nefs mou'd at the fame time feize feveral per- 
 fons ; and fliow itfelf in the fame manner, by a 
 feries of regular (but extravagant) actions. For 
 inftance, it is morally impoffible that our twelve 
 Judges mou'd agree to dance together publickly 
 at Court, the next Birth-night ; or to go to the 
 Play-houfe together in their Robes : or that half 
 our Bifhops (hou'd go and try whether they 
 cou'd convert the Pope and Cardinals ; and efta- 
 blim the Proteftant Religion in Italy. It is mo- 
 rally impoffible that a number of People, with- 
 out any view of-Intereft, or Pleafure, mou'd 
 combine together to impofe upon the world, by 
 falfe reports : or that we mou'd be deceived in 
 relying upon the teftimony of credible Perfons, 
 who folemnly declare they faw or heard the 
 things they relate to us. Thus it is morally im- 
 poffible we mou'd be deceived in believing that 
 there are fuch IJlands (or Country <s at leaft) as Ja- 
 pan, Borneo, and California : that Julius C&far 
 was murder'd in the Senate : that Jefus was cru- 
 cify'd at Jerufalem in the reign of .Tiberius-, and 
 that his Apoftles teftify'd his refurrection, and 
 made numerous Converts at Rome, and through- 
 out feveral parts of the Roman Empire foon af- 
 ter: that St. Paul and Pliny wrote the Epiftles 
 that pafs under their names : that William the 
 Conqueror reign'd in England: and that King 
 Charles the firft was beheaded before his-own 
 Palace : tho, by the way, there is not now 
 X 3 greater
 
 310 A Conference upon 
 
 SECT. VI. greater Evidence for the truth of this laft and 
 s -"v^~> late Fact, than there is for the refurrection of 
 Jefus. Once more : feeing all men have a na- 
 tural and invincible de fire of Happinefs; whe- 
 ther they place it chiefly in the enjoyment of 
 Honour, Power, Pleafure, or Wealth , or in 
 the purfuit and practice of Truth and Virtue: 
 it is morally impoflible that any twelve Men 
 fhou'd agree together to renounce all profpecl 
 of the common Means of Happinefs ; and im- 
 ploy their life in preaching, and feemingly prac- 
 tifing Juftice, Charity, Candour, Temperance, 
 and every thing that is good, and virtuous ; 
 while at the fame time they really and induftri- 
 oufly propagate what they know to be a wicked 
 Jmpofture ^ and yet expect Oppofition, Con- 
 tempt, Difgrace, Perfecution, dayly Toils and 
 Hazards, and at laft Death itfelf, as the only re- 
 ward of all their Labours. This is not only mo- 
 rally impoflible j but as naturally impoflible as 
 that the heavyeft Bodys fhou'd move without 
 any impulfe: or that the mofl furprizing Effects 
 fhou'd be produced without a fufficient Caufe. 
 When twelve Quakers travel through Spain and 
 Italy to propagate their notions of Religion-, 
 and publickly preach againft Popifh Idolatry 
 and Superftition, in the ftreets of Rome, or 
 Madrid ; I mail grant that Enthufiafm is capa- 
 ble of leading Men to the moil abfurd and ha- 
 zardous Attempts. But even this wou'd not 
 prove that it is fo much as pojjible^ for any Set of 
 Men whatever, to run the fame hazards in order 
 to propagate what they know to be a vile intr 
 fofture j while they have no view of Honour, 
 Pleafure, or Profit in the Succefs of it. This 
 js fo contrary to all the experience and notions 
 we ha,ve j and to all the Views, Pafiions, and 
 
 . "Working^
 
 our SAV i o u RS Miracles. 3 1 1 
 
 "Workings of human-nature *, that we cannot but SECT. VI. 
 conclude it to be abfolutely impoflible. 
 
 y*. Did not Mahomet devyfe and carry on fuch 
 an Impofture ? 
 
 N. Not without the faireft views of Intereft 
 and Advantage. He had not only the profpeft 
 but the * foffeffion of power, credit^ and the moft 
 brutifh heights of criminal pleafure in the gra- 
 dual fuccefs of his Impofture. He met with the 
 moft ignorant credulous people j who had fcarce 
 any fenfe at all of Religion ; and were therefore 
 the more eafily prevail'd on to follow him with 
 tlae moft implicite obedience. He taught fuch 
 doctrine as was exactly fuited to the warlike 
 Temper and luftful Inclinations of thofe he fe- 
 duced. He wrought no Miracles ; nor preten- 
 ded to work any. His followers took his word 
 for his journey to Heaven one night upon a 
 Beaft ; and the Angel Gabriel's attending him 
 thither with feventy pair of wings : and they be- 
 lieved that, in every Fit he had of the Falling- 
 ficknefs, that Angel came to him with a new 
 revelation. When he was blamed for his Poli- 
 gamy, Adultery, and Lyes ; he ftill framed a 
 new Chapter of his Alcoran to vindicate his Con- 
 duct-, and pretended a warrant from Heaven 
 for all his wickednefs. He run no other hazard 
 by promoting his Fictions, than any-one muft 
 do who propofes Dominion and Conqueft over 
 others, and the enjoyment of the moft immoral 
 and infamous Pleafures, as the chief aim of his 
 actions. None were fo much expofed to danger 
 as thofe who oppofed him. His notions were 
 fpread at firft by the moft fubtle Addrefs, and 
 afterwards by the utmoft P'orce and Violence. 
 And conquelt over hisEnemys, was own'd to be 
 
 See Dean Pridetux's Life of Mekcmet. 
 
 X 4 the
 
 3ii A Conference upon 
 
 SECT. VI. the moft convincing Proof he- cou'd give of his 
 V*v*v-> Doctrine. The Character and Conduct of Je- 
 fus and his Difciples were in all refpects as con- 
 trary to Mahomet's, as light is to darknefs ; Vir- 
 tue, to Vice ; and Truth, to Impofture. They 
 patiently bore the moit unjuft reproaches and 
 injurious treatment. They lived contentedly 
 under poverty, difgrace. perfecution, and con- 
 aCor.xi. tinual afflictions. St. Paul tells us that he and 
 the other Apofdes fuffered hunger and nakednefs, 
 ch. vi. 4, 5. Jiripes and imprisonment ; and day ly perils, necef- 
 fitys and diftrejjes. Under thefe, no thing cou'd 
 poffibly have fupported them but the teftimony 
 of their Confcience ; and the afiured hopes of 
 endlefs Glory and Happinefs in Heaven, which 
 yefus promifed them as the reward of their faith- 
 ful and patient continuance in well doing. Hi- 
 therto then it does not fo much as appear pof- 
 fible that any Set of Men, however wicked 
 they were, if they be allowed any fliare of coin- 
 mon-fenfe, fhou'd undertake fuch an impoilure 
 as you charge upon the Apoflles.. 
 
 M. The Project was very hazardous, diffi- 
 cult, and difcouraging ; and what we cou'd not 
 fuppofe they wou'd have undertaken, if we had 
 not fufficient Proof of it from fubfequent Fads. 
 TV. We mail confider your proof afterwards. 
 Let us firft obferve their Conduct after the death 
 of yefus ; and fee whether thai, gives any reafon 
 to fufpecl: their having concerted any Fraud as 
 to his refurreclion. When he was crucify'd 
 they fcem to have been in the moft deftitute de- 
 jefted condition. On the firft day of the week, 
 joh xx. 19. they were afiembled together fecretly for fear 
 of the Jews. What was the fubjecl: of their con- 
 Mark xvi. iultation does not appear: but it feems they 
 faourn'd together, and wept, when the women 
 brought them the news of Cbrifi's refurrectioii : 
 
 and
 
 our SAV i o u R'J Miracles. 313 
 
 and fo little did they exped it -, that they wou'd SECT. VI, 
 fcarce believe their-own eyes, when he appeared *fC^>* 
 
 ,, J , \ r , L.UK. XXIV. 
 
 to them, as they iat together at meat. Is there u. 
 any thing in this part of their behaviour, that ^ trk Wl * 
 looks like Artifice or Fraud? If they had ftole 
 away the body of Jefus, and defign'd to deceive 
 the world into the belief of his refurre&ion ; 
 they wou'd not have fhown themfelves fo back- 
 ward to believe it. They wou'd rather have 
 been ready to confirm the women, and every o- 
 ther perfon in their miftake. They muft have 
 feem'd to expett it i and have fhown the utmoft 
 joy and fatisfa6tion when they firft heard the 
 welcome news. They wou'd have told the wo- 
 men that this was what Jefus declared to them 
 often before his death ; what the Scriptures 
 foretold ; and that they were fure the Almighty 
 wou'd not fuffer his Holy-one to fee corruption, pfti.xvi.ift> 
 But inftead of this, the Apoftles look't on the 
 women's words as no better than idle tales j and 
 did not believe them. 
 
 M. This was nothing but fham, and refined 
 policy, to carry on their Fraud the more fuc- 
 cefsfully , and prevent the difcovery of it. They 
 feem indeed to have carry'd things too far, when 
 they pretended to grieve and mourn, as if they 
 had no hopes of Chrift's rifing again : and af- 
 terwards to disbelieve the very thing that they 
 were to publifh to the world. But it is com- 
 mon for Hypocrites to difcover themfelves by 
 over-acting their part. 
 
 N, There is a great difference betwixt Hy- 
 pocrites' over-atting a part ; and their acting 
 the very reverfe to what their part requires ; as 
 you mud fuppofe the Apoftles to have done in 
 the prefent cafe. Their conduct was altogether 
 inconfiftent with your Suppofition of Fraud. 
 If they had ftole the body of Jefus, and de- 
 
 figri'd
 
 314 -^ Conference upon 
 
 SECT. VI. fign'd to propagate the belief of his being rifen ; 
 they themfelves wou'd not have been the firft to 
 doubt of it : and when it was reported to them 
 by others, who faw him, they wou'd not have 
 disbelieved it ftill, with a furprizing degree of 
 obftinacy. There cou'd be no room for ailing 
 fuch an inconfiftent part as you fuppofe they 
 did ; nor the leaft pretence for feeming to doubt 
 of a Fad which you fancy they then defign'd, 
 (and muft have wifh't) to make others believe. 
 The thing was in itfelf highly probable even be- 
 fore they heard of it from the Women. They 
 had feen Jefus raife the dead ; and had heard 
 him declare plainly that he ihou'd rife on the 
 third day after his death : and therefore when 
 they found that his Body was gone from the Se- 
 pulchre, they ought to have concluded that he 
 was certainly rifen, according to his own pre- 
 diction. They had feen other of his Prophecys 
 punctually fulfill'd : fo that they ought firmly 
 to have believ'd that his prophecy concerning 
 his rifing again wou'd likewife be verifyed. No 
 thing but dulnefs, inattention, forrow, defpair, 
 and dejection of Spirit cou'd have led them to 
 doubt of it ! But certainly if they had then de- 
 fign'd to make others believe that Jefus was ri- 
 fen ; they themfelves wou'd never have -preten- 
 ded to queftion it ; but wou'd have induftri- 
 oufly confirm'd the Faith, (or, as you reckon 
 it, the miftake and delufion) of the women who 
 firft reported it. Befides, upon the fuppofition 
 of Fraud, it is impofiible to account for the 
 women's receiving the firft news of the Refur- 
 rection. Had it come from the Apoftles, or 
 any one of them, there might have been fome 
 (lender pretence (tho no juft reafon) for fufpect- 
 ing Fraud in the cafe. And indeed if there had 
 been any Fraud i they themfelves muft firft 
 
 have
 
 cur SAV i o u R 5 5 Miracles. 3 1 
 
 have fpread about the news of Cbrift's being ri- SKCT - VI.; 
 fen. But on the contrary the matter was frft 
 declared in a miraculous manner to the women 
 who came early in the morning to the fepulchre 
 to anoint and embalm the body of Jefus. There 
 they faw an Angel, whofe countenance was 
 like lightning, and his garments mining, andkexxiv. 
 white as fnow. And when the women were af- 4< 
 .frighted, the Angel faid to them, " Why feek v - 5*6* 7- 
 " ye the living among the dead ? He is not 
 " here ; but is rifen : remember how he fpake 
 * unto you when he was yet in Galilee ; faying, 
 the Son of Man muft be delivered into the 
 " hands of fmful Men ; and be crucify 'd, and 
 *' the third day rife again." This Fact, con- 
 firm'd by the terror, and flight, (and teftimony) Mat.xxviii; 
 of the Souldiers who watch' t the Sepulchre, seevr.w 
 when they felt an Earthquake, and faw one in a 
 glorious Form roll away the Stone from thcVer.2. 
 door of it-, fufficiently proves the truth of 
 Cbrift's refurreftion -, and removes all fufpicion 
 of Fraud from the Apoitles. 
 
 M. I'm furprized that you fliou'd argue fo 
 long againft the foffibility of a Fraud that can 
 be evidently proved. By the teftimony of Mat" 
 tbew it appears that the Chief-priefts were ap- 
 prehenfive of an impofture , and took the moft 
 prudent meafures they cou'd to prevent it. They 
 apply 'd themfelves to Pilate in a Speech wherein Difc. 6. p.t: 
 they plainly allude to a former impojfare of Je- 
 fus ; which cou'd be no other than that which 
 they had difcovered in the pretended refurrec- 
 tion of Lazarus. Inflead of the loft Error, as 
 it is in your tranflation, it fhou'd be the laft im- 
 pofture will be ivorfe than tbe firft. If the Rab- 
 bi's criticifm, and application be juft and true, m. P . 4 : 
 the confequence is, that the refurrections of Je- 
 fm and Lazarus are both impoftures. 
 
 N. Your
 
 3 1 6 A Conference upon 
 
 SECT. VI. N. Your Argument I think is this. If b 
 
 avjj the Chief-priefts meant deceit or *> 
 ture } (which, to pleafe you, I'll at prefent mp- 
 pofe they did ;) and pointed at the refurreclion 
 of Lazarus as a former impofture that Jefus had 
 been guilty of} then the confcquence is, that 
 the refurrections of Jefus and Lazarus are both 
 impoftures. What a furprizing blunder is this ! 
 Without the help of this trifling criticifm, and 
 a precarious gueffing at what the Chief-priefts 
 meant by 7rA*vj ; you might by the fame way 
 of reafoning, prove that Jefus was not only a 
 Deceiver or Impoftor ; but in a confederacy with 
 Devils: for the Priefts and Pharifees manifeflly 
 charged him with this too. And your Friend's 
 Argument fuppofes that their faying fo was a fuf- 
 ficient proof of it. But if the Chief-priefts 
 without any dark hint, or ambiguous exprefllon, 
 had told Pilate in plain terms that Jefus had 
 been guilty of a vile impofture in his pretended 
 raifmg of Lazarus, and that therefore it was 
 nec'efiary to fet a guard at his Sepulchre to hin- 
 der his Difciples from ftealing his body away, 
 and fay ing that he was rifen; left this loft impof- 
 ture (if it fucceeded) fhou'd be ivorfe than the 
 frsJ : wou*d this have proved Jefus or his Dif- 
 ciples to be guilty of what the Chief-priefts laid 
 to their charge ? If they had known, or fufpect- 
 ed any fraud in the raifmg of Lazarus^ we may 
 be fure they wou'd not have minced the matter, 
 nor been content with giving Pilate a diftant 
 hint of their meaning. They wou'd have fpoke 
 out their mind in the plaineft terms. The 
 truth is, they had not the leaft fufpicion of any 
 Fraud in the cafe of Lazarus > as I proved fuf- 
 ficiently before. By TrAavj? they meant the falu- 
 fion of the People : and told Pilate that if the 
 Difciples fhou'd fteal away their Mailer's bo-
 
 our SAV i o u R'J Miracles* 317 
 
 dy, and fay he was rifen from the dead, the laft SECT. VI; 
 delufion of the people after this pretended refur- 
 rection, wou'd be greater, or worfe, than the 
 former. The Pharifees and their Followers had 
 charg'd him before this, with deluding or fedu- 
 cing the feo^le ; 'AA# srA#v<* ?ov O^AOV. 
 this is all that the Chief-priefts meant by arA'v)j 
 in their addrefs to Pilate. They were afraid that 
 the people wou'd be more ftrongly influenced, 
 (or as they call'd it, deluded) by the belief of 
 his Refurre&ion, than they were by the Miracles 
 he wrought in his life-time: or, in other words, 
 that the laft delufion [of the people] wou'd be 
 worfe than tie firft. But if it cou'd be proved 
 that the Chief- Priefts pointed at ttye refurrection 
 of Lazarus ; and meant to call that an impofture > 
 this wou'd only mow that they were fpiteful e- 
 nough to load Jefus with the moft malicious re- 
 proaches. As for the Confequence that Mr. W. 
 draws from the Rabbi's application of 7rAa'v>} to Difc 6> , 
 the raifing of Lazarus, (fuppofmg the Criticifm4i- 
 to be right) it is one of the grofleft blunders he 
 ever made. I need not expofe it farther. You 
 yourfelf muft now perceive the abfurdity of it. 
 
 M. This is but an incidental remark that does 
 not affect the Rabbi's main proof of Fraud ta- 
 ken from the fecret breaking of the Seals put on 
 the Stone of the Sepulchre. The j<ws cou'd Dlfc 6 . p . 
 not poflibly devyfeabetterfecurityagainftFraud 10 - 
 than what they took. They fealed the Stone at 
 the mouth of the Sepulchre j and placed a guard 
 of Souldiers about it. 
 
 N. The placing a guard at the door of the 
 Sepulchre was an effedtual fecurity both againft 
 Fraud and Violence. But the fealing of the 
 Stone cou'd be of no fervice. 
 
 N. What
 
 5 1 8 A Conference upon 
 
 SECT. VI. JVf. What better fecurity cou'd pofTibJy be 
 V-OP^ devyfed for preventing or detecting any Fraud, 
 than fealing the Stone ? 
 
 N. It cou'd be no fecurity at all : becaufe if 
 Jefus really rofe early on the third day, he cou'd 
 not come out of the Sepulchre without break- 
 ing the Seals. And fince they muft have been 
 broken in cafe of an early refurrection ; it is ab- 
 furd to make that a proof of Fraud, or a fecu- 
 rity againft it, which muft unavoidably have 
 happen'd in cafe Jefus really rofe fooner than the 
 Chief-priefts expected he wou'd. 
 
 M. But this early rifmg is the very thing that 
 
 Difc.6. p. the Rabbi infifts upon as a fufficient Proof of 
 
 " Fraud. The Chief-priefts carefully feal'd the 
 
 Stone of the Sepulchre ; which they defign'd to 
 
 be prefent at the opening of, on the third day, 
 
 the time appointed by himfelf for his refurrec- 
 
 tion ; and then to give ample fatisfaction to the 
 
 people, either that he was really rifen, or that 
 
 there cou'd be no refurrection of his Body. 
 
 j> . But notwithftanding this precaution in fealing 
 
 of the Stone, Jefus's body was privately flipt off 
 
 early in the morning of the day before , and a 
 
 refurrection was pretended by hisDifciples. And 
 
 yet you wou'd have people believe there was no 
 
 fraud in the Cafe -, tho confelfedly none of the 
 
 Sealers of the Sepulchre were prefent : who can 
 
 believe it ? Can there be any impofture more a- 
 
 gainft Senfe and Reafon palm'd upon the under- 
 
 Difc. 6. p. ftandings of mankind? You may as well fay, 
 
 17 when a fealed Clofet is broken open and the 
 
 Treafure gone, without the Privity of the Sig- 
 
 nators, that there is no wrong done ; as that in 
 
 the tefurrection of Jefus there was no fraud. 
 
 The Cafes are equal and parallel. 
 
 N. If the Signators had a right to the Clofet, 
 or the Treafure i it cou'd not be open'd by o- 
 
 ther
 
 our S AV i o u R'$ Miracles. 5 r p 
 
 ther hands without fome fufpicion of Fraud. SECT. VI. 
 But if it was arbitrarily feal'd ; it might be v -"v^-' 
 warrantably open'd by the owner of the Trea- 
 fure , or by one that had an authority fuperior 
 to the Signator's : which was the Cafe in the re- 
 furrection of Jefus. The Chief-priefts had no 
 right to the Sepulchre ; nor to feal it up. The 
 treafure in it belonged to Jefus ; who was under 
 no obligation to regard their arbitrary act ; but 
 might freely break their Seals, and come out of 
 the Sepulchre at any hour he pleafed on the 
 third day. He acted by an Authority far fupe- 
 rior to that of Pilate or the Chief-priefls. And 
 to pretend that his breaking their Seals was un- 
 juftifiable, or a proof of fraud, is highly ab- 
 furd. If Jefus really rofe from the dead ; who 
 muft have raifed him ? 
 
 M. None cou'd do it but God. 
 N. Might not God raife him to life at any 
 hour of the third day that he thought proper ? 
 M. Doubtlefs. 
 
 N* If God then raifed up Jefus very early on 
 the third day ; was he not at liberty to come out 
 of the Sepulchre as foon as his life was reftored ? 
 M. I think not. He Ihou'd have waited till 
 the proper time that the Chief-priefts and Rulers 
 cou'd conveniently come to the Sepulchre, and 
 be prefent at the opening of the Seals. If they Difc 6 
 had trefpafs't upon his patience; or had beenu- 
 for confining him longer than was meet accor- 
 ding to prophecy ; then his rcfurrection with- 
 out their prefence had been excufable and jufti- 
 fiable. But his pretended rifing to life, not on- 
 ly a day before the Chief-priefts cou'd imagin 
 he wou'd, or earlyer in the morning than he 
 fhou'd for their requifite prefence, together with 
 the fracture of the Seals againit the law of fe- 
 curity, is fuch a manifeft and indifputablc mark 
 
 and
 
 310 ^ Conference upon 
 
 SECT. VI. and indication of fraud, as is not to be equaled 
 in all or any of the impoftures that ever were 
 attempted to be put upon the world. 
 
 TV. Are you fure that Jefus knew of the Chief- 
 priefts' having feal'd his Sepulchre ; or any thing 
 elfe that they did or defign'd, after his death ? 
 Whatever others may believe, the Rabbi, and 
 you cannot fuppofe that he knew any thing that 
 was tranfacted betwixt his death, and his refur- 
 rection. So that to talk of his being obliged to 
 wait in the Sepulchre till the Chief-priefts fhou'd 
 come and be prefent at his rifing to life, is juft 
 fuch another blunder as the confcquence that 
 Mr. W. drew from the Rabbi's criticifm. 
 
 M. I did not think that an orthodox Divine 
 cou'd doubt whether Jefus knew that the Chief- 
 priefts feal'd his Sepulchre, and defign'd to be 
 prefent at the opening of it. Don't you believe 
 that Jefus is an omnilcient divine Perfon ? If he 
 knew all things , he knew what was done after 
 his death, as well as if he had been ftill alive. 
 
 N. The queftion at prefent is not what I be- 
 lieve , nor whether Jefus be fo united to Al- 
 mighty God, as that he may in virtue of that 
 union, be properly called God, or one Being 
 with the Father: but whether you can confift- 
 ently argue upon any fuppofition or conceflion 
 made by Chriftians, in order to prove 'or efta- 
 blifh a Confequence that is the very reverfe of 
 fuch a conceflion. If you fuppofe Jefus to be 
 omnifcient, and a divine Being, you cannot at 
 the fame time deny him to be a good and a righ- 
 teous perfon. 
 
 M. Whatever my opinion of Jefus may be, 
 you muft allow me to argue ad homlnem. If 
 you grant him to be at all times omnifcient, or 
 a truly divine perfon , I may argue upon this 
 conceffion, without being obliged to fuppofe 
 
 the
 
 SAVIOU tis Miracles. j i t 
 
 the truth of it-, or to admit the Confequences SECT. vf> 
 that neceflarily flow from it. The queilion then ^ 
 is, whether you grant that Je/us was omnifcient,- 
 or knew whatever was done on earth, during the 
 intermediate ftate betwixt his death, and his re- 
 furre&iori. I thought that his omnifcience had 
 been reckon'd a fundamental point of orthodoxy 
 N. We mull diftingutfli betwixt the plain, ne^ 
 ceffary, undoubted doctrines of the chrillian Re- 
 ligion, that are exprefsty contained in Scripture ; 
 and the many intricate, needlefs, and fometimed 
 doubtful confequences that are drawn from fuch, 
 Scripture-truths: Of which Confequences thefe- 
 Veral Creeds, Articles, and Confeffwm of different 
 Churches are generally compofed. Every Chri- 
 ftian will readily believe whatever he finds to be 
 plainly and exprefly contain'd in the Word of 
 God : and other Points ought not to be impofed 
 upon the Confciences of any. Propofidons and 
 Confequences fairly drawn from Scripture-truths j 
 will always be received by thofe who perceive: 
 and own them to be juft, clear, and neceffary 
 Confequences : but they ought not to be impofed 
 on fuch as doubt of them. Such Confequences, 
 ftridly fpeaking, cannot be points of Faith 9 
 tho they were inforced by the higheft human 
 Authority : they are rather points of reafon and 
 logick. And tho they are fometimes enjoyn'd of 
 impofed as terms of" communion, and Articles 
 of Peace , they ought never to be impofed under 
 pain of damnation \ but only under the peril of 
 inconfiftency and felf-contradiftion. He who re- 
 jects, or doubts of an immediate neceflary Con- 
 fequence drawn from a plain Scripture-Propofi- 
 tion, argues ill : but I mail not for that reafon 
 pronounce him a Heretick * if he believe every 
 thing that was exprefsly taught by drift and his 
 Apoilles. Nor will I cenfure him for chufing ra- 
 Y thcr
 
 312 A Conference upon 
 
 SECT. VI. ther to reft his Faith upon the unerring Word 
 God, than upon the critical {kill and reafon- 
 ing of fallible Men. And I claim the fame li- 
 berty of judging for myfelf, that I allow to o- 
 thers. Suppofing now I fhou'd afiert that the 
 perfonal Union betwixt the one God> and the 
 Man Chrift Jefus, was fuperfeded during his paf- 
 fion, or death at leaft ; there cou'd be no he- 
 refy in fuch an Aflertion. It account's better than 
 any other notion , for that puzzling exclama- 
 tion of Jefus upon the Crofs j " My God^ my 
 " God, why haft thou forfaken me?" Now 
 fince this Suppofition does not contradict any 
 Scripture-truth, or necefiary point pf chriftian 
 doctrine} I may fafely deny that the Soul of 
 Jejus, in its feparate State, knew any tiling of 
 the Chief- priefts' fealing his Sepulchre ; or their 
 defigning to be prefent at the opening of it. 
 And therefore I flill infift upon it, that the Rob- 
 bi's argument about the breaking of the feals is 
 a mere blunder. And fince Jefus was at liberty 
 to come out of the Sepulchre as foon as his life 
 was reftored ; it is abfurd to fuppofe that the 
 breaking of the feals, ("which in that cafe was 
 unavoidable,) cou'd be any Proof, (or indeed 
 raife the leaft fufpicion^ of Fraud. 
 
 M. When the Chief-priefts feal'd the Stone, 
 they intended to be prefent, on the day appoint- 
 ed, at the opening of the Sepulchre ; not doubt- 
 ing what no-body cou'd queftion, but Jefus 
 wou'd wait, their coming , and arile to life, if 
 he cou'd, in the fight of themfelves, and of a 
 vaft concourfe of people that were fure to attend 
 on them, to behold the miracle. 
 
 N. If the Chief-priefts were fo foolifh as to 
 think that Almighty God ought to have com- 
 ply'd with their extravagant expectations ; and 
 10 raife Jefus to life at the jprccife time that they
 
 our SA v i o u R'J Miracles. 3 1 5 
 
 required -, or that Jefus wou'd wait their leifure, SECT. VL 
 and ftay in the Sepulchre after he was reftor'd 
 to life ; they were grofsly miftakcn. Since Je~ 
 Jus cou'd not be fuppofed to' know of their feal- 
 ing the Stone, or their defigning to be prefent 
 at the opening of the Sepulchre ; it was abfurd 
 in them to imagin that he ftiou'dhzvevouchfafed 
 fucb a kind of refurreftion as the Rabbi talks of, 
 in accommodation to the fe ding of the Stone. And 
 if he were fuppofed to have all their tranfactions 
 betwixt his death and his refurrection, revealed 
 to him afterwards ; (which there is no reafon to 
 believe,) they cou'd not expect that he wou'd 
 comply with their infolent demands, and wait 
 in the Sepulchre like a Prifoner, till they fhou'd 
 give him leave to come out. 
 
 M. Tho he might not be ftrictly obliged to 
 gratify their defires ; it might be reafonable in 
 them to expect that he wou'd. But he was fo 
 far from doing this, that his Body was gone be- * 4 ' 
 times in the morning ; before the Chief-priefts 
 cou'd be out of their beds : and a barefaced in- 
 fringement of the feals was made againft the laws 
 of Honour and Honefty. If there had been a 
 real refurrection, the Sealers of the Stone wou'd ib. 
 have been the openers of the Sepulchre. Where- 
 fore elfe was the Stone fealed? 
 
 N. It cou'd only bedefign'd for an After-game: 
 to ferve as a Pretence for cavilling at the truth 
 of the Refurrection ; and for charging the 
 Difciples with fraud in Healing the body of Je- 
 fus away. The Chief-priefts cou'd not reafon- 
 ably doubt of his rifing again. Or if fome of 
 them queftion'd it j they cou'd not defign the 
 Seals for a bar againft omnipotence * nor expect 
 to confine Almighty God to their will and mea- 
 fures, as to the time, and manner of raifmg Je- 
 fus from the dead, "When the Rabbi fays that 
 Y 2 the
 
 3 14 A Conference upon 
 
 SECT. VI. the breaking of the Seals was again/I the Laws 
 1 of Honour and Honeffy ; he doth not confider a- 
 gainft whom this bla'fphemous Charge is made. 
 Was the fealing of the Sepulchre to be a check 
 upon the Almighty ? Was he to be confined to 
 thofe meafures that the Chief-priefts prefcribed 
 to him ? Or was Jefus obliged to rife to life ex- 
 actly at the hour and time that they appointed ? 
 One wou'd think fuch affertions too bold and im- 
 pious for a Jew, or any Infidel. If the Chief- 
 priefts meant the fealing of the Sepulchre as a 
 declaration made beforehand that they wou'd not 
 believe the refurrection of Jefus t unlefs God 
 wou'd once more put him in their power, and 
 leave him at their mercy, after he fhou'd be rai- 
 fed ; this is a requeft full as extravagant and 
 foolifh as their declaring they wou'd own him to 
 be the Mejfiab, if he wou'd come down from 
 the Crofs. They had juft as much reafon to ex- 
 pect this, as that Jefus fhou'd be kept in the fe- 
 pulchre, till they ihou'd come to facrifice him a 
 fecond time ; which in all probability wou'd 
 have been the effect of his waiting for the com- 
 ing of the Chief-priefts to fee the fepulchre 
 open'd. 
 
 M. It Jefus had appear'd to them alive at the 
 opening of the Sepulchre, he wou'd have been 
 fo far from running the hazard of being mur- 
 der'd, that his prefence muft have ftruck them 
 all with an awful terror and aftonifhment ; and 
 have convinced them, and the whole nation, 
 that he was truly the Mejfiah, or the Son of God. 
 
 N. Had he ftayed in the fepulchre till the 
 Chief-priefts came to open it i it wou'd have 
 been eafy for one of their Officers to ftrangle 
 him, or knock him down fecretly ; and then to 
 {how his dead body to the people as a proof of 
 his being an Impoftor. Or if they had noc 
 
 murder'd
 
 our S A v i o u R'J Miracles. 325 
 
 murder'd him in the fepulchre, they might have SECT. VI' 
 pretended that tho he was crucify 'd, yet he did V 
 not truly dye ; but only fainted, and afterwards 
 recovered his Senfes, as others do after fwooning, 
 without any Miracle : And therefore they wou'd 
 have infilled upon his being more certainly put 
 to death ; that there might be intire fatisfaction 
 given to the world, as to the reality of his re- 
 furrection. Or, feeing his great lofs of blood 
 .during his fufferings and crucifixion, and the 
 inconceiveable agony and pain he endured, cou'd 
 not but feme what alter the features of his Face, 
 and the aire of his Countenance ; the Priefts, 
 upon this remarkable alteration in his Afpect, 
 might have pretended that he was not the fame 
 Perfon who was crucifyed ; but fome Impoftor 
 that perfonated him to deceive the People. And 
 they might have made this apprehenfion, or dif- 
 truft, a pretence to juftify their murdering him 
 again, either immediately by the rage and vio- 
 lence of the mob ; or under the appearance and 
 colour of Authority and Law. The obftinate 
 unbelief, malice, and unjuft Conduct of the 
 Chief-priefts and Pharifees towards Jefus, before 
 his death, fhowed evidently, that if they had 
 feen him after his refurrection i the fame Spite, 
 Bigotry, and inveterate Prejudices agamft him 
 would have continued; and have ftill render'd 
 them incapable of conviction. Seeing they im- 
 puted all the aftonifhing Miracles he wrought 
 in his lifetime to a confederacy with Devils; 
 and were not convinced even by his raifmg La- 
 zarus from the dead ; it could not be expected 
 that their feeing Jefus himfelf after his rifmg a- 
 jgain, wou'd have had greater influence upon 
 fheir minds. It wou'd probably have had the 
 pffects I mention'd before ; and have led them 
 Y t Q
 
 3**> A Conference upon 
 
 SECT. VI. to murder him either in the fepulchre; or under 
 &***** the Forms of Law, as they did before. 
 
 ST. But if Jefas had been miraculoufly raifed 
 from the dead, he mull have been arm*d with 
 Omnipotence -, and therefore cou'd eafily have 
 either refifted, or efcapsd, the rage of his Ene- 
 mys : fo that he cou'd have no reafon to fear 
 the utmoft efforts of malice and violence. 
 
 TV. Do you fancy that after his refur reel ion 
 his body was invulnerable ? Or can you think it 
 reafonable that he fhou'd either work miracles 
 for forty days together, to avoid the rage of his 
 implacable Enemys , or elfe be continually ex- 
 pofed to their malicious fury ? Neither of thefe 
 cou'd be expected. Miracles were not to be 
 wrought without neceffity ; and never when 
 common prudence, and ufmg the natural means 
 of felf-prefervation, wou'd do as well. He had 
 given repeated and unqueftionable Proofs of his 
 divine Miffion- To have wrought more mira- 
 cles in hopes of convincing the Chief-priefts, 
 wou'd only have render'd them dill more inex 
 cufeable i and have heighten'd their guilt and 
 condemnation. By avoiding their malice there- 
 fore, Jefus not only confulted his own fafety j 
 but did an act of mercy and kindnefs to them. 
 Wifdom too required this conduct. They who 
 had refifted the powerful evidence of fo many 
 publick undoubted miracles as Jefus wrought 
 for their conviction, cou'd not delerve to fee 
 new wonders ; efpecially in fuch inftances, and 
 fuch a manner, as they required 1 . It was incon- 
 fiftent with the Honour, Authority and Wif- 
 dom, of Almighty God, to gratify fuch obfti- 
 nate wicked people in their infolent demands. 
 Mst.xxv'.i. When Jefus was upon the Crofs, " the Chief- 
 t'--43- priefts 3 with the Scribes and Elders, mock't 
 
 " him 5
 
 our S A v i o u R 's Miracles. 327 
 
 him ; and faid, he faved others, himfelf he SECT. VI. 
 " cannot fave. If he be the King of Ifrael [or 
 " the Mejfiab~\ let him now tome down from 
 " the crofs, and we will believe him. He truft- 
 " ed in God: let Him deliver him now, if He 
 " like (or * approve of) him : for he faid I am 
 " the Son of God." The Rabbi had as much 
 reafon to call this an implicit Covenant betwixt 
 God, and- the Chief-priefts ; as to fuppofe one 1 
 betwixt them and the Apoftles; who had no 
 more concern in the refurreclion of Jefus, than 
 the Pharifees. He might urge that the Al- 
 mighty's confent was reafonably to be prefum'd. 
 Affixing Jefus to the Crofs with nails, anfwer'd 
 to their affixing their feals to the Sepulchre. 
 The condition of the fuppofed Covenant was ex- 
 preQy mention'd. If Jefus was the Son of God, 
 or the Meffiah, he was to come down from the 4?. 
 Crofs : for that if God approved of him and his 
 conduct, he wou'd now deliver him, and then 
 they wou'd believe in him. But if he did not 
 come down from the crofs, but became fubject 
 to a State of mortality i then he was to be ac- 
 counted an Impoftor. This demand of the 
 Chief-priefts was full as reafonable, as that Je- 
 fus fhou'd, after his refurrection, be again left to 
 their mercy. Their fealing the Stone cou'd be 
 intended for no other purpofe but for cavilling 
 againft the Miracle of his refurrection, (which 
 they had all the reafon in.tne world to expect ,) 
 and for calumniating the Apoftles. The Chief- 
 priefts cou'd fcarce be fo impioufly bold, as to 
 defy omnipotence to refcue Jefus out of their 
 hands. And yet his being rejcued from them, 
 
 * This feems plainly to be the meaning of $& in this 
 place. In the fame fen(e it is us?d by St,/W, in Rom. vii. 
 15, 16,19,29,
 
 328 A Conference upon 
 
 SSCT. VI. was as necefiary as his refurreftlon itfelf. He 
 V^Y^y was to dye no more ; but to afcend into Heaven, 
 His ftate of Humiliation and Suffering was over. 
 And it was highly unreafonable to expect that 
 he wou'd any more put himfelf in their power. 
 r'fc.. P> : , jVf. But the body of Jefus was gone from the 
 Sepulchre early on Sunday morning ; which was 
 the day before that fignifyed and predicted for 
 his refurre&ion. This looks as if the Difciples 
 had been afraid of trufting Je/us's body its ful). 
 time in the grave j becaufe of the greater diffi- 
 culty to carry It off afterwards. 
 
 N. People of all nations reckon a part of a 
 day or a year, for a whole one. So that fince 
 x Jefus dyed on Friday, Sunday muft certainly be 
 the third day ; on which he faid he fhou'd rife 
 again. The two Difciples he met with on the 
 lAk-xxiv, very day of his refurrection, faid that it was 
 **" then the third day fince his death. And we can- 
 
 not doubt but they knew the ufual way of rec- 
 koning days in their own Country. They were 
 Jews -, and in no other fenfe the difciples of Jefus t 
 than his frequent hearers and followers were. 
 T.i9-*i. They look't upon him as a -Prophet mighty in 
 word and deed> before God, and all the people^ 
 2nd trufted that it had leen he which Jhoiid have 
 redeemed Ifrael. As for your infmuation that 
 the Apoftleswpu'd not leave Jefus's body its full 
 time in the grave; it mult now appear as 
 groundlefs and abfurd as your reafon for char- 
 ging them with this Fraud. Jefus rofc exaflly 
 on the third day, according to his prediction. 
 J-Ie cpu'd not avoid breaking the Seals when he 
 came out of the Sepulchre, He knew nothing 
 of its being feal'd. And if he had , he wou'd 
 not have regarded it. As to the, precife time, 
 pr hour of his rifing, he had no choice. The 
 Almighty raifed him up early in the morning, 
 4 becaufe
 
 cur S A v i o u R'J Miracles. 319 
 
 becaufe it was contrary to Juftice, Order, and SECT. VI; 
 Wifdom, that Jefvs fhou'd be left any more to VxYV' 
 the cruel rage and malice of his Enemys. His 
 refurrection was by his own prophecy fixt and 
 determin'd to the third day : but the Chief-priefts* 
 fealing the Sepulchre, cou'd not confine nor li- 
 mit omnipotent wifdom to fuch an hour of the 
 day, as they thought proper. 
 
 M. If there were any doubt concerning Je- 
 y#j's meaning, when he faid he fhou'd rife again 
 on the third day ; it muft be determin'd by his 
 declaring that he was to be three days and three ifax..\\\.^ 
 flights in the heart of the earth. 
 
 N. Since this doubtful exprefiion was but 
 once ufed, it is reafonable to explain it by the 
 repeated declarations that Jefus made of his ri- 
 ling again on the third day. A natural or com- 
 pleat day includes both day and night ; and a 
 broken day, which is but a part of each* or of 
 either i is by general cuftom reckon'd for fuch a 
 compleat or natural day. Now Jefus having 
 dyed on Friday about three o'clock afternoon ; 
 the frft day ended, and the fecond* (being the 
 f>abbafh-day) began, according to the jewifh com.- 
 putation , at Sunfetting the fame evening. The 
 third day began in the evening of our Saturday, 
 juft when the jewifh Sabbath ended. And fee- 
 ing Jefus did not rife till the Sunday morning 
 fter j it is evident that he rofe upon the third 
 day. NOW it appears from what the Chief- 
 priefh faid to Pilate, that rifing on the third day Mat.wvii. 
 was the fame thing as rifing after (or within) three ^/J[ H 
 days. $f by the third day they underflood the ?i. 
 fourth ; or pretended to underftand the words of Johlii< j9 ' 
 Jefus jn r.hat lenfe, that they might have a pre- 
 tence for cavilling about the time of his refur- 
 fe&lon ; we cannot anfwer for their wilful mif- 
 fajie. Bup it is highly probable that by the third
 
 j^o A Conference upon 
 
 SECT. VI. day they meant what we, and others, do. How- 
 "CXW^ ever, Jefus certainly knew histown meaning beft. 
 Now he told his Apoftles on the fame day that 
 r tyrl, he rofe, " thus it behoved the Mejfiah to fuffer, 
 i>uk.xxiv. an d to rife from the dead, the third day" His 
 swver.!, true meaning appears plainly enough : and the 
 & 7 correfponding event puts it beyond all difpute. 
 
 M. The body of Jefus was carry'd off in the 
 dark; and was never feen any more by the 
 Jews. This with the clandeftine breaking of 
 the fsals, gives juft caufe to fufpecl fome fraud 
 in the cafe. The queftion then is, whether Je- 
 fus was really raifed to life, as you affirm ; or if 
 his Body was ftolen away, as the Jews pretend. 
 The Evidence that you offer for proving the re- 
 furrection of Jefus, is the teftimony of the A- 
 poftles ; who fay that they faw him alive, and 
 convers'd with him often after he rofe from the 
 dead. But their evidence is juftly exceptionable. 
 For if there was any fraud in the cafe, as there 
 is good reafon to fufpect ; the Apoftles are the 
 Perfons that mufl have been guilty of it : fo 
 that no regard can be had to their teftimony. 
 When in anfwer to the Rabbi's argument drawn 
 from the fecret breaking of the feals of the fe- 
 pulchrej you affirm that God rais'd up Jefus 
 early in the morning, and that the breaking of 
 the feals was unavoidable, you plainly beg the 
 queftion ; and fuppofe the truth of Jejus's refur- 
 rection, which is the very point in debate be- 
 tween us. 
 
 N. We do not fuppofe the truth of this im- 
 portant Fact, but offer the moft convincing 
 Proofs of it i viz. the teftimony not only of 
 the A^oftles^ whofe integrity is unqueftionable 5, 
 (as I have already mown, and mail more fully 
 tuk. xxiv. demonftrate afterwards j) but of the Angels who 
 *-* 8 - declared to the women that Jefus rofe from the 
 I dead i
 
 our SAV i o u R'$ Miracles. 5^1 
 
 deadj of the Women themfelves who faw him SECT. VI- 
 after his refurre&ion, and Jpake with him, and ^ v ^-* 
 held him by the feet: and of the SouMiers who!?"' 
 watch't the fepulchre , but being frighten'd by Joh -** '* 
 the Angels, the Earthquake, and other mira-M.t. xxViit; 
 culous Circumftances of Cbrift's refurredlion ; 2 *~ 4 ' 
 went and declared all thefe things to the Chief- Ver>Ir> 
 priefts. Befides all this, we have the teftimony 
 of five hundred perf9ns to whom Jefus appear'd 
 at one time, after his refurredion ; as St. ^^ 
 allures us. Now in oppofition to this unexcep- 
 tionable Evidence (by which the teftimony of 
 the Apoftles is fo fully confirm'd,) the Jew ad- 
 vances nothing but a bold incredible afiertion, 
 that the Apoftles ftole the body of Jefus : which 
 he repeats twenty ways, without any evidence, 
 or colour of proof, to fupport it. This is a 
 plain mameful begging of the queftion. I have 
 fully fhown that fuch a fuppofition is not only 
 contrary to the character of the Apoftles ; but 
 in itfelf abfurd, and inconfiftent : that Jefus's 
 rifing earlyer on the third day than the Chief- 
 priefts expected, was highly reafonable and ne- 
 ceflary : that he neither knew of the Sepulchre's 
 being feaPd ; nor was obliged to regard it : that 
 he cou'd not chufe the precife time or hour of 
 his rifing from the dead, on the third day : and 
 that feeing Almighty God thought fit to r^ife 
 him to life early in the morning ; he then came 
 out of the Sepulchre, and cou'd not avoid break- 
 ing the Seals of it. Let me now add, that your 
 charging the Apoftles with fraud on this occa- 
 fion, as if they had ftole away the body of Je- 
 fus, is the more groundlefs and abfurd ; becaufe 
 feeing the Sepulchre was guarded by fouldiers, 
 the fraud of which you fufpeft the Apoftles was 
 feally impracticable.
 
 * ^ Conference upon 
 
 VI. Af. If it was impofiible to evade the Guards 
 the fepulchre, then there was a real Refur- 
 is. c> '' rection: but if there was a bare pojfibility of e- 
 vading them, then your Remark is of no force. 
 
 JV. I know not whether the Rabbi means, 
 that, if there was a bare fqflibilily of evading 
 the Guards ; then there can be no proof given 
 of a real Refurreftion : Or, that if there was a 
 bare poflibility of the fouldiers' deeping, or 
 their being bribed ; then *their being placed at 
 the fepulchre cou'd be no fecurity againft Fraud. 
 But each of thefe affertions is fo manifeftly falfe, 
 that I need not attempt to prove them fo. Tho 
 it was not abfolutely impofifible, for the Apoftles 
 to evade the Guards ; it is altogether incredible 
 that they fhoud. 
 
 Difc.6. p. M. Tho the Roman fouldiers were as faithful 
 ** as any of their Profeflion ; it is well known that 
 
 fuch people are as fubjecl: to bribery and corrup- 
 tion as others. Or if their faithfulnefs to their 
 truft was untainted ; it is not unlikely that their 
 Officers, by the direction of Pilate, (who found 
 his account in the diffractions of the Jews,) 
 might give them the hint to wink hard at the 
 Apoftles' committing fuch a fraud as ftealingthe 
 body of Jefus. 
 
 JV". How far the fouldiers were from hav- 
 ing had any hint or encouragement given them 
 by Pilate^ or from their Officers, to favour Je- 
 //j, or his Apoftles, in any refpeft, appears 
 plainly enough from their behaviour towards 
 him during his Tryal, and his Crucifixion. As 
 joh.xix. i. for Pilate himfelf, he ordered Jefus to be fcourg- 
 ed, before he deliver'd him to be crucify'd ; 
 Luk.xxiii. tho he own'd, at the fame time, that he found no 
 K MV. f au ^ in b'w. And by his Orders probably, (or 
 vi,. 19 . his permiffion atleaft) the Souldiers then pre- 
 fent platted a Crown of Thorns* and put it on
 
 our SAV i o u R'J Miracles. 3 j 3 
 
 Jefufs lead. Nay they were not content with SECT.VL 
 infulting him themfelves ; but called together the **^v*~* 
 whole Band: who likewife mock't him, andjpat 
 upon him , fmote him on the head -, and treated 
 him with the utmoft fpite and contempt. When 
 he was upon the Crofs, they renewed their moc- Luk.x 
 kery and infults : and after he was dead, one of joh. xi 
 them pierced his fide with a fpear , as if he had 33f 34 * 
 been afraid that Jefus was not truly dead -, and 
 refolved to prevent all poffibility of miflake. 
 "When Jofeph of Arimathea came to Pilate^ and Mark * 
 beg'd the body of Jefus, in order to bury it, 44 
 Pilate would not grant that requeft till he called 
 the Centurion, and inquired whether Jefus had 
 been any while dead. And when he was fure of 
 that, he gave Jofeph leave to carry away the 
 Corpfe. This very cautious behaviour of Pilate,' 
 and the barbarous cruelty of fj Souldiers, looks SeeMar 
 as if he had intended to ingratiate himfelf with xxvii. 17. 
 the Chrief-Priefts ; and had been afraid of their 
 indirect way of threatning him (at Jefus's Tryal) 
 to reprefent him at Rome, as being no Friend to S K j h. 
 Cafar. There is not the leaft reafon therefore X1X - Ia< 
 to fufpect that the Souldiers were allowed to 
 connive at fuch a fraud as ftealing away the body 
 of Jefus. And it is no lefs^nprobable that any 
 of them mou'd be bribed into fuch treachery. 
 But if one or two of them were fuppofed ca- 
 pable of being corrupted, it is the unlikelyeft 
 thing imaginable that they mou'd All confent to 
 a Fraud that might coft them their life. They 
 who might take a fecret bribe, would not trult 
 their reputation and life with one another. 
 
 T. The Evangelift tells us that the Souldiers Mat< X3tv ; a ; 
 were bribed by the Chief-Priefts, and if they n ij. 
 were corrupted by them ; it is as likely they 
 might be nrft bribed by the Difciples to let 
 them Heal the body away* . 
 
 N.I
 
 j Cor. 
 
 II) IZ 
 
 334 A Conference upon 
 
 SECT. VI. AT. I proved before, both from the Character 
 sW**^ and Conduct of the Apoftlcs, that they were in 
 all refpects incapable of fuch wickednefs. Nor 
 had they any money to bribe the Guards with : 
 Mat. xxviii. anc j f ar } e f s f uc h a i ar g e quantity as the Chief- 
 Priefts gave them, to calumniate the Apoftles. 
 See Luk. They were as poor as their Mafter : and lived 
 Aal'iii 6. as ^ e ^ u P on tne Charity of others. Befides 
 ' there is a great difference betwixt prevailing with 
 the Souldiers to tell a lye in common Difcourfe ; 
 and bribing them to be falfe to their Truft, when 
 they were upon duty. Their telling a lye to 
 pleafe the Chief- Priefts was attended with no 
 immediate danger: And they might be the more 
 eafily tempted to do that, becaufe they knew 
 they were as much at liberty to tell the truth of 
 Jefus's refurrection to fome ; as to fpeak falfely 
 to others. But they^cou'd not be bribed to be- 
 tray their truft, without hazarding their life. 
 And the more there were of them, the greater 
 was the danger of a difcovery. Tho* common 
 Souldiers are not very conscientious in their 
 Morals , they feem to have fome fenfe of Ho- 
 nour when ported upon duty : Or at leaft they 
 are kept honefb by the fear of Death, or Dif- 
 grace. So that they being bribed to tell a lye 
 in common Difcourfe, does not prove that they 
 might equally be corrupted to be unfaithful to 
 their Truft. Incleed no thing can be more in- 
 credible than that all the Guards fhou'd be cor- 
 rupted : or that the Apoftles mould attempt to 
 do it. 
 
 M. Their fraud might have been effeftually 
 carry'd on, without fuppofing that the Soul- 
 diers were bribed ; or that they connived at it. 
 The account that the Jews give of the matter 
 is probable enough, that the Difciples carry 'd off 
 the body of Jefas, while the Guards were afleep. 
 
 K This
 
 our SAVIOUR'S Miracles. 
 
 N. This is all the Evidence you have to offer SECT, vt, 
 for proving the Fraud? you talk of; the teili- 
 mony of men, who if they had really been afleep 
 (as is pretended,) cou'd neither hear nor fee any 
 thing of the matter in queftion. But that the Soul- 
 diers who gave this fenfelefs kind of Evidence, 
 were bribed to conceal the real truth of Chrift's 
 refurrection, which they teftify'd to the Chief- 
 Priefts i and to tell a ridiculous lye in order to 
 amufe the Common- people, appears plainly 
 from the teftimony of St. Matthew*, who wou'd 
 never have recorded any thing of this heinous 
 Charge againft himfelf, and the other Apoftles, 
 if there had been any colour, or poffibility of 
 Truth in it. If the Souldiers had really been 
 guilty of fuch a grofs offence as falling afleep, 
 when they were upon duty; they durft not have 
 owned it : for they muft have expected to be 
 put to death for their unfaithfulnefs. 
 
 M. The Evangelift affures us they did own Mat. 
 it : that they took the money which the Chief- iy * 
 Priefts gave them. And if they did as they 
 were taught, they muft have own'd themferves 
 guilty of neglecting their duty. 
 
 N. If they had own'd this to Pilate ; nay if 
 they had not given him fufficient proof of their 
 having honeftly difcharged their Truft, they 
 muft have fuffer'd the rigour of military Difci- 
 pline, which inflicts death upon Guards that are 
 unfaithful. To pleafe the Chief-Priefts, whofe 
 rage, and malice Pilate feems to have dreaded, 
 he might connive at the fouldiers taking money 
 of them to amufe the populace, by telling the 
 inconfiftent ftory of the Difciples ftealing away 
 the body of Jejus, while the Guards flept. But 
 he would not have fuffered the fouldiers to do 
 this, if he had not, upon the ftricteft inquiry, 
 been as well allured as the Chief-priefts were, 
 
 of
 
 336 A Conference upon 
 
 SECT. VI. of the Earthquake, the, appearance of the An- 
 _ and other miraculous circumftances of the 
 refurrection ; and been fully fatisfy'd that the 
 guards had faithfully difcharged their duty. 
 
 M. They might have really flept, and havci 
 own'd it, notwithftanding the feverity of the 
 martial Law : becaufe they might perhaps de- 
 pend upon the Intereft and Influence that the 
 
 Difc.vi. Chief-Priefts had with Pilate. For, Matthew 
 
 P- " fays they promifed the Souldiers to fecure them, 
 by procuring them the Governor's pardon and 
 favour, in cafe he mould hear of their owning 
 that they fell afleep, while they were upon 
 duty. 
 
 TV. Such a grofs offence as a Souldier's fleep- 
 ing while he is pofled upon duty is unpardon- 
 able at all times. The guards cou'd not hope 
 for any favour in fuch a cafe. The Martial 
 Law was moft feverely executed among the 
 Romans; efpecially when Souldiers neglected 
 their duty in a tributary Country j where the 
 people were ready, (and were always expected) 
 to revolt: which was the cafe of the Jews, after 
 
 Aaxii. they were conquer'd by the Romans. When 
 
 6 "~~"" 11 ' Peter who was miraculoufly delivered out of a 
 Prifon guarded by Souldiers, who watcht be- 
 fore the prifon-door ; Hero d examin'd the Guards : 
 and tho they had neither flept, nor any-way 
 tranfgrefs't their duty : yet becaufe he thought 
 it was impoflible for Peter to efcape, without 
 
 vu. i8 19. their knowing of it, he order'd them to be put 
 to death ; upon fuch flrong fufpicions of their 
 
 ch.jcvi. unfaithfulnefs. And when Paul and Silas in 
 prifon, with their feet faflen'd in the flocks, 
 were fmging praifes to God ; at midnight an 
 Earthquake ihook the foundations of the pri- 
 fon : all the doors were opened ; and the fetters 
 of the prifoners were loofed. When the Keeper 
 
 of
 
 our S A viou tis Miracles. 3 3 f 
 
 of the prifon awoke, and faw the doors open, SECT. VI. 
 he drew his Sword, and was going to kill him- ^^VN^ 
 felf ; thinking that the prifoncrs were fled. He 
 knew that their efcaping wou'd have coft him 
 his life -, feeing it wou'd have been imputed to 
 his unfaithfulnefs, or neglect : and therefore he 
 rather chofe to difpatch himfelf immediately, 
 than fuffer the difgrace of a publick execution. 
 But Paul called to him, and hinder'd him from 
 killing himfelf, afluring him that the prifoners 
 were all fafe. Thefe two inftances are fufficient 
 to ihow how feverely the neglect, or unfaith- 
 fulnefs of guards was punifh't among the Ro- 
 mans: and how improbable it is that the Soul- 
 diers, who were fet to watch the fepulchre 
 of JefuSi fliou'd all fall afleep. The thing is 
 in itfelf quite incredible. Such a grofs inftance 
 of neglect as a Souldier's fleeping when pofted 
 upon Duty, is fcarce ever heard of. If they 
 had no fenfe of Honour, or of the publick 
 Safety, (which often depends upon the fidelity 
 and vigilance of Guards) the very fear of Death 
 is enough to keep them awake. And fmce 
 Centinels are always relieved in a few hours, 
 and know not how foon they may be feen by 
 fome perfon or other, they can never be under 
 any temptation to fleep , nor in the leaft dan- 
 ger of giving way to droufinefs. Their life is 
 at ftake every moment : And the fenfe of that 
 is fufficient to make them fteddily watchful. 
 Befides, in the prefent cafe the number of the 
 Guards was an additional Security both as to 
 their vigilance, and honefty. 
 
 M. It is uncertain of what number the Difc. 6. p. 
 Watch confided. Wbitby fays they were fixty: 19> 
 but he has no reafon nor authority for it. See- 
 ing they were only defigned to guard againft 
 fraud, three or four were fufficient. And it is 
 Z noc
 
 3 j 8 /? Conference upon 
 
 SECT. VI. not at all improbable that fo few Souldiefs 
 VXW^ fhou'd be faft afleep, fo early in the morning 
 when the clandeftin work was done. 
 
 N. Seeing Pilate gave the Chief-priefts leave 
 to chufe, or lake 9 what guard they pleafed, (for 
 Matxxvii. this feems to be the meaning of 'i%tTc xaufaJ/v,) 
 ff *' we may be fare they took fuch a number of 
 
 Souldiers as wou'd be an effectual Security 
 both againil fraud, and force. And fmce this 
 Security muft increafe in proportion to the 
 number of the Guards, we cannot fuppofe they 
 were fewer than twenty. But allowing there 
 were only half that number i it was morally 
 impoflible that they mou'd all fall afleep at 
 once. A fenfe of their duty, and of their dan- 
 ger in neglecting it, wou'd make them watchful. 
 Their diicourfe and mirth muft have help't to 
 keep them awake. And if any one of them 
 had been inclined to fleep, the reft wou'd have 
 hinder'd it. 
 
 ttfc. 6. p. M After keeping fuch a gaudy day as the 
 Feaft of the Paflbver, which like the Feftivals 
 of other nations was celebrated with excefs ; we 
 may be fure that Foot-Souldiers, upon the boun- 
 ty of one or other, did not want, nor wou'd 
 they fcruple to take, their fill ; which like an 
 Opiat lock't up their Senfes for that night : 
 when the Difciples being aware of the lucky 
 opportunity, carry'd off the body of Jefus 
 fafely. 
 
 N. The Pafibver's being a gaudy day was 
 the very reafon why Guards were obliged (and 
 expected by their Officers) to be more watch- 
 ful than ordinary. The City was then crowded 
 x. xxiir. w i cn Jewijh Strangers from all quarters ; who 
 14 .17. by the Law of Mofes were obliged to come up 
 i6 eut ' : ' and celebrate their three great Feftivals at Je- 
 J-faf 1 "' 'fofaii> On thefe occafions no doubt the 
 
 Guards
 
 our SA v i o u RS Miracles. 3 3 9 
 
 Guards were evcry-where reinforced ; and their SECT.VIV 
 Officers as well as the Souldiers were doubly ^V"^ 
 active and vigilant. For if ever any Infujrec- 
 tion cou'd be attempted, one of thofe Feafts 
 was the proper time for it. The whole force 
 of the Jewifh people was then collected at Je- 
 rufalem. And they had there an opportunity 
 to concert their meafures, and to rebel againlt 
 the Romans, with a fairer profpect offuccefs than 
 at any other time. Every guard therefore muft 
 have been fure that they wou'd be often vifited 
 by their refpective Officers, efpecially in the 
 Night ; which was the moft likely and favour- 
 able time for an Infurrection. And no thing 
 can be more incredible than that the Guard at 
 Cbrift's fepulchre, even fuppofing (what the 
 Rabbi imagines without any fhadow of reafon) 
 that there were only four Centinels placed 
 there, mould all fall afleep at once. Univerfal 
 experience mows that there is the odds of at 
 leall a million to one againft any one Souldi^ 
 er's fleeping when placed upon Duty. And the 
 incredibility of fuch an accident's happening to 
 all the Guards fet at the fepulchre, increafes in 
 a far greater proportion, than the number of 
 Souldiers fuppofed to be polled upon guard 
 there. They cou'd not but know that taking 
 their fill muft have proved as fatal to them as 
 the ftrongeft Opiat : and that the leaft breach, 
 or neglect, of their duty, at fuch a critical and 
 dangerous juncture as the Pajfiver, wou'd be 
 punifh't with the utrnoft rigour. 
 
 M. I fee no abfurdity in fuppofirtg that theoifc. t.f. 
 Difciples themfelves might contrive to intoxi- 20> *fc 
 cate the Guards. Herodotus tells a ftory of a 
 dead body's being ftolen away by fuch an Ar- 
 tifice. And I don't think the Difciples of 
 Jefus either fo fooliih, or fo confcientious as 
 Z 2 noc
 
 34 A Conference upon 
 
 SECT. VI. not to take the hint, and enterprize the like 
 
 Vv>-' fraud. 
 
 N. This is a very pleafant conceit ! Your 
 Friend fancy's that ignorant Fifhermen might 
 take a hint of Fraud from Herodotus : and that 
 the mod illiterate people of Galilee might be 
 thorowly acquainted with the politeft Authors 
 of Greece ! He might as well fuppofe that they 
 had learned all the Languages in which they 
 afterwards preach't , and only pretended to be 
 illiterate, that they might make a Miracle of 
 their being able to preach in ftrange Tongues, 
 as foon as they were endued with the Gifts of 
 the Holy-Spirit. It is furprizing that one who 
 has fo much wit, and fuch a knack at demon- 
 flration as Mr. W^ mould let his Rabbi fall 
 into fuch Unaccountable blunders and abfurditys. 
 To their repeated Charge of Fraud, I have faid 
 enough already. The Gofpels written by two 
 of the Apoftles, mow that they were ftrictly 
 fincere. And if you will allow them likewife 
 to have had common-fenfe , they cou'd not 
 poffibly be either fo weak, or fo wicked, as to 
 devyfe a Fraud that no man in his right wits 
 can believe to be practicable. 
 
 fxfc.e.p. M. It has been a conftant objection of the 
 
 ** Jews againft the refurrection of Jefus* that he 
 
 did not appear perfonally afterwards to the 
 Chief-priefts, to Pilate, and his Crucifyers and 
 Infulters, to upbraid them with their infidelity 
 and ill treatment of him. I cannot but think 
 he wou'd have done fo, if he had really rifen 
 from the dead : and that he ought in reafon to 
 
 Ib. p. a;. h ave tnus appeared publickly, for the convic- 
 tion and converfion of unbelievers. His not 
 doing fo, is a confirmation that he did not truly 
 rile to life j but that his Body was ftolen away : 
 otherwiie he wou'd have waited in the fepul- 
 i chrc
 
 our SAVIOUR'* Miracles. 341 
 
 chre for the coming of the Sealers of the Stone, SECT. VI. 
 and their regular opening of it ; to the convic- **xW 
 tion of all there prefent ; and the confirmation 
 of the Faith of all Ages and Nations fmce. 
 
 N. I anfwered all this fully before, when I 
 {bowed you that fmce Jejus cou'd not be fup- 
 pofed to know any thing of the fealing of the 
 fepulchre ; or of the Chief-priefts' defigningto 
 fee it open'd ; it was abfurd to expeft that he 
 ihou'd wait for them : that if he had known 
 their defign, it wou'd have been highly impru- 
 dent for him, after the State of his humiliation, 
 or Suffering, was ended, to leave himfelf any 
 more at their mercy : that it was inconfiftent 
 with the Wifdom, Majefty and Authority of 
 God to raife up Jefus, at the precife hour, and 
 in the very manner, that the Chief-priefts pre- 
 fcribed ; and inconfiftent with the Honour and 
 Dignity to which Jejus was then raifed, to wait 
 their leifure ; or to appear perfonally to Pilate? 
 or the Chief-priefts. And it was altogether un- 
 necefiary too feeing his refurredtion was fully 
 notify'd, and proved to them, by the teftimony 
 of the Apoftles. 
 
 M. Wou'd you have had the Jews of old i>ifc. vi. p 
 (or will Infidels now) take the Word of the 23> 
 Apoftles for the refurredlion of Jefus, when 
 they knew and experienced them to be grand 
 cheats, not only in dealing away his dead 
 body ; but in the known impofture of Laza- 
 rus's refurre&ion. When Deceivers will not 
 be Lyars j nor Thieves, difiemblers of the 
 Fact they are accufed of ; I will own Jefus's 
 riling again to have been made manifeft enough 
 to the Chief-priefts. 
 
 N. Such poor thin Sophiftry as this was ne- 
 ver offer'd to the World before, under the ntmc 
 of Argument, and Demonftration. You fay 
 Z 3 tne
 
 34* A Conference upon 
 
 SECT. VI. the Difciples were not to be believed, when 
 VYV they teftify'd the refurre&ion of Jf/us, becaufe 
 the Chief-priefts had experienced them to be 
 grand Cheats: and the proof of their being 
 grand Cheats is, that they flole away the body 
 of Jefus -, and were concern'd in the known im- 
 pofture of Lazarus's rcfurreftion ! The Chief- 
 priefts might fay this, but they could not pof- 
 fibly believe it. They only faid fo to amufe 
 and deceive the people : and Infidels are weak 
 enough ftill to repeat the fame fenfelefs incre- 
 dible calumny ; without being able to offer the 
 leaft proof of it ; or to make it appear fo 
 much as pojjible that the Apoftles mou'd devyfe 
 or attempt fuch a Fraud as ftealing the body 
 of Jefus. That fuppofition appears monftroufly 
 abfurd at firft fight. None but madmen cou'd 
 devyfe fuch a project ; none but the wickedefl 
 of men cou'd give into it. The Apoftles were 
 neither mad, nor wicked. And if they cou'd 
 poflibly have devyfed and attempted fuch 7 a 
 fraud, it was really impracticable ; and muft 
 certainly have been difcover'd. But I have faid 
 enough on this point. The refurrection of Je- 
 fus was not only teftify'd by the Apoftles j but 
 was confirmed by the Souldiers who told ajl 
 Mac xxviii. tn i n g s to tne Chief-priefts , and cou'd not but 
 i j. ' ' own that when they felt the Earthquake that 
 happen'd, and faw the Angel roll the Stone from 
 y er . 4. the Sepulchre, they Jhook for fear and became as 
 dead men. As to the fufpicion of any Fraud 
 in the raifing of Lazarus > nothing can be more 
 abfurd than the Rabbi's offering that, as a rea- 
 fon for the Chief-priefts' disbelieving the tefti- 
 mony of the Apoftles concerning the refur- 
 reftion of Jefus. When we examin'd the Cafe 
 of Lazarus, I fully proved that an impofture 
 there was morally impoffible. The Apoftles 
 j had
 
 our SA v i o u RS Miracles. 
 
 had no more concern in that Tranfaction than SECT. VI. 
 the other Spectators. Jefus and his Difciples VxW 
 had been abfentfrom Bethany about two months, 
 and at leaft fifty miles diftant, when Lazarus 
 dyed, and was bury'd. 
 
 M. If there had not been a known impofture^'^-^yi 
 in that pretended refurrection, the Evangelift* 3 ' 
 wou'd never have implicitly catted it fo. 
 * N. Your Friend falls into endlefs blunders 
 and inconfiftencys. If St. Matthew had known, 
 or fufpected, any thing of Fraud in the raifing 
 of Lazarus^ he wou'd not have called it fo, 
 either plainly, or implicitly. While he was 
 endeavouring to aggrandize the fame of Jefus 
 for a worker of Miracles^ wou'd he have given 
 the lealt hint, or implicit intimation, that one 
 of his chief Miracles was but a cheat ? But 
 where does Matthew implicitly call it fo ? If 
 WA.CWJJ, in the pafTage pointed at, fignify'd an 
 impofture (which I Ihewed before it does not ;) Secp . 5 , ff . 
 why is it to be apply'd to the refurredlion of 
 Lazarus, more than to any other of CbriJPs 
 Miracles? and if that refurrection had been 
 meant ; is the Evangel ift anfwerable for the 
 folly and malice of the Ghief-priefts ? The 
 Word zErAotvjj is ufed by them': Matthew only re- 
 peats their words. And to fay that the Evan- 
 gelift implicitly calls the refurrection of Lazarus 
 a known impofture , is fuch a grofs inftance of 
 falfhood and prevarication as one cou'd not ex- 
 pect from any man that pretended to common 
 fenfe or honefty. Initead of playing with fuch 
 an ambiguous word as srAav>7, to fliow his 
 skill in criticifm, the Rabbi Ihou'd have kept 
 to arAav-, which wou'd have fitted him better ; 
 becaufe it always fignifys a Deceiver ', or Impoftor. 
 It is ufed on the very fame occafion, by the 
 Chief-priefts, in their fpeech to Pilate ; and, 
 Z 4 withouE
 
 $ 44 -d Conference upon 
 
 VI. without any hint, or implicit intimation, is ma- 
 1 nifeilly apply'd by them to Jefus. Whence, 
 according to the Rabbi's new Logick, he might 
 have inferr'd not only that Jefus was a known 
 Impoftor \ but that the Evangel: ft plainly calls 
 him fo. And then the Jew might have apply'd 
 that general character of an Imfpftor, to the 
 cafe of Lazarus, or to whatever purpofe he 
 pleafed. After fuch a demonjlration of Jefus's 
 being a deceiver, the Rabbi's implicit admirers 
 probably wou'd not have difcover'd who is the 
 real Deceiver , nor where the bare] aced impofture 
 lay : whether in the Faft we are examining ; 
 or in his arguing upon it. An uncommon 
 height of aflurance (which a Deceiver always 
 hasj wou'd have hinder'd them from any far- 
 ther inquiry into the Subject. He" needed only 
 Pif c . 6. p. to have faid that a " rcfurrection both of La- 
 16. zarus and of Jefus was pretended, to the delu- 
 
 . 17. " fion if pofiible of all mankind ; (and to the 
 " amazement of every one that can think 
 freely j) in which Jefus and his Apoftles have 
 " been more fuccefsful than cou'd be imagined, 
 " upon a project that had fo little fenfe or rea- 
 *' fon, fo little colour of truth or artifice in 
 " the contrivance and execution of it. " I'm 
 verily perfwaded, Sir, that the Argument I 
 have now mention'd, wou'd have appear'd to 
 every-one who can think freely, as ftrong and 
 convincing as that which the Rabbi has urged 
 about the breaking of the Seals ; and have 
 been as fatisfactory to his greateft admirers. 
 
 T". Mr, TV, you chufe rather to animadvert 
 feverely upon 'a flip in reafoning, or an inac- 
 curate exprefiionj than to inlarge upon points 
 of greater importance. You have offer'd but 
 little to juftify Jefus's not appearing to Pilate 
 and the Chief-priefts 3 as he ought to have 
 
 done,
 
 our SAVIOUR'* Miracles. 345 
 
 done, for the conviction and converting of un- SECT. VI, 
 believers. 
 
 N. The undoubted Miracles that Jefus 
 wrought before his death, convinced and con- 
 verted many unbelievers. And it cou'd not be 
 expected that thofe who refilled fuch power- 
 ful Evidence as he then gave of his divine Mif- 
 fion, wou'd have been in the lead influenced by 
 his appearing perfonally to the Chief-priefts, 
 after his refurrection. If he had appeared to 
 them in the moft publick manner , and had 
 afcended into Heaven, in their prefence ; there 
 is no reafon to think that this wou'd have ef- 
 fectually convinced them of his being the Mef- 
 fiah. They wou'd have pretended that there 
 was fome magical Enchantment in the cafe:' 
 that the Form he appeared in was not fubftan- 
 tial fiefh and blood ; but an airy phantom that 
 vanilh't out of their fight. And if they had 
 ftill continued incredulous, or pretended to be 
 fo ; and had deny'd the truth of his refurrec- 
 tion ; this wou'd have fome what leflen'd the 
 credibility and influence of the Apoftles' tefti- 
 mony ; among thofe at leaft who might have 
 chofen rather to depend on the Judgment and 
 Evidence of the Chief-priefts. And then Infi- 
 dels wou'd have faid, that there muft have been 
 fome impofture, or illufion, in Jefus's appearing 
 to the Chief-priefts : for, that if it had been 
 real, no "People cou'd poflibly be fo bigot- D' 
 " ted, byafs't, and prejudiced, as not to have 4 ' 
 " been wrought upon by fuch a manifeft Mi- 
 " racle." 
 
 M. It Jefus had appeared to the Chief-priefts 
 as he did to his Difciples, in fuch a Form as 
 that they cou'd not know him, they cou'd not 
 have been fure that he was the fame perfon 
 whom they crucify'd ; and then we might rca- 
 
 Ibnably
 
 '^ Conference upon 
 
 SJECT. VI. fonably expect that they wou'd disbelieve his 
 ^W* refurredtion, and the reality of his appearing^ 
 (or at leaft doubt of it,) as the Difciples them- 
 1 elves did. 
 
 N. The Apoftles wou'd not believe that Je- 
 fus was rifen from the dead, till they faw him 
 themfelves. When he firft appear'd to them, 
 they were affrighted, and fancy'd that they faw 
 fome gboft. And when he mowed them his 
 hands and his feet ; they hardly believed their* 
 own fenfes, fo tranfported were they with Joy 
 and Wonder. But when he difcourfed much, 
 and ate with them, and gave them infallible 
 froofs of his refurredion, their doubts and dif- 
 belief ceafed. Their backwardnefs to believe 
 it at firlt mowed that they were far from being 
 credulous, or eafily impofed on. And it hap- 
 pen'd providentially to prove the occafion of 
 their having more unqueftionable Proofs of the 
 reality of Jefus's body, and his appearing to 
 them, than cou'd have been given them, if they 
 had readily believed his refurreclion. They 
 had at the fame time the concurring evidence 
 s ee , job. i. of all their Senfes to aflfure them of it. Had 
 * they been forward to believe, it wou'd have 
 
 furnim't Infidels with a better handle fqr ca- 
 villing at the proofs of Cbrift's refurrection than 
 they have now. If the Apoftles had under- 
 ftood the Scriptures, and his repeated predic- 
 - tion that he fhou'd rife again on the third day : 
 if they had depended upon it, and been ready 
 to believe the firft report of Jefus's being rifen, 
 without the leaft diffidence , , you wou'd have 
 faid that their Faith was the effect of their 
 ftrong prepofleflions, and warm hopes : that 
 their eager expectation of Cbrift's rifmg again 
 made them creduloufly believe the icUe tales 
 that the women told them j and afterwards to 
 
 dream.
 
 our SAVIOUR'S Miracles. 
 
 J47 
 
 dream, in the day-time, of Appearances which SECT. VI,' 
 their Enthufiafm made them miftake for r 
 
 Facts. But now, that diflruft and incredulity, 
 which to others is a proof of their inexcufe- 
 ablc obftinacy, muft be reckon'd by you an 
 argument of their good-fen fe. And it cer- 
 tainly adds the greateft weight to their tefti- 
 mony. They continued in their Unbelief as 
 long as they poffibly cou'd. And when they 
 had the utmoft conviction and certainty of 
 Jefus's being rifen, they yielded at laft, and 
 acknowledged the Truth. 
 
 T*. Matthew tells us that when the eleven CH. 
 Difciples met Jefus at a mountain in Galilee* l6 ' 
 where he had appointed them to come, they 
 worfhip't him ; but fome doubted: which mows 
 they were not all fully fatisfy'd that it was Jefus 
 whom they faw. 
 
 N. By the fome who doubted, the Evange- 
 lift cou'd not mean any of the eleven Apoftles : 
 for he fays that they worlhip't Jefus when they 
 faw him j which was the ftrongeft proof they 
 cou'd give of their being fully convinced that 
 he was truly rifen from the dead. Hence we 
 may reafonably collect that this appearance of 
 Jefus to his Apoftles was not the/r/?, which 
 the other Evangelifts fpeak of, that happen'd 
 on the very day of his refurrection ; ("when the 
 Apoftles behaved themfelves in a quite differ- 
 ent manner :) but rather his laft appearing to 
 them juft before his Afcenfion. Now fince the 
 eleven worfhip't Jefus on this occafion (as St. 
 Luke likewife aflures us) thofe who doubtediCkJxn.fr 
 muft be fome of the many other Difciples that 
 probably went with the Apoftles into Galilee. The 
 number of thofe other Difciples was very great. 
 When, after the Afcenfion of Jefus, the Apoftles 
 chofe one to fill up the room of Judas, there 
 
 were
 
 348 d Conference upon 
 
 SECT. VI. were upwards of a hundred of thefe Difciples 
 VX-/N*/ afiembled together with the Apoftles at Jeru- 
 ' iy> fakm. But befides thefe, there muft have been 
 many other Difciples, who joyned them on their 
 i cor *v wa y to Galilee. St. Paul tells us that Jefus was 
 feen of above five hundred at once ; of whom 
 the greateft part were alive when he wrote his 
 firft Letter to the Corinthians. And it is very 
 probable that it was in Galilee that Jefus ap- 
 pear'd to this great number ; and at that very 
 time when the Apoftles met him there. Now 
 it is not to be wonder'd if fame few of thole 
 Difciples who perhaps faw Jefus but once after 
 his refurreclion, doubted whether it was he or 
 not. His terrible fufferings, and great lofs of 
 blood, (under his Agony in the Garden, his be- 
 ingfeourged, and crown'd with Thorns ; and by 
 the wounds that the large nails made in his bands 
 and feet, befides the gafh in his Side with the 
 fouldier's Spear,) might affect, and alter, both 
 his Voice, and his Features. And perhaps fome 
 aire of Dignity and Glory upon his Countenance 
 after his refurreclion, might caufe fuch a vifible 
 alteration in his Afped, that fome of thofe Dif- 
 ciples who knew him intirely well before, might 
 doubt at firft (as the Apoftles themfelves did) 
 whether he was the very fame Perfon. 
 
 T. St. Paul mentions feveral appearances of 
 Jefus after his refurreclion, that the Evangelifts 
 fay nothing of. It is to me furprizing, that he 
 fhou'd know more of thefe things than thofe 
 who were Eye-witnefies : or that they fhou'd All 
 happen to forget fuch a memorable Fact, as 
 Cbrifc's appearing to five hundred Difciples at 
 once. 
 
 N. This is not more furprizing than that 
 three of the Evangelifts fhou'd forget the re- 
 furrection of Lazarus : and that St. Matthew 
 
 fhou'c^
 
 our S AV i o u R'$ Miracles. 3 49> 
 
 ihou*d not mention the Afcenfion of Jefus , SECT. VI. 
 which was of far greater importance than his VXVV/^ 
 appearing to a great number of his Difciples 
 after his refurredion. I accounted fufficiently 
 forallthefe omiflions before, when we difcourfed 
 of Lazarus's Cafe : and I need not repeat here 
 what I then faid. From St. Luke's faying that Afls 1.3. 
 Jefus after his riling from the dead was feen of 
 his Difciples forty Days > and that he fpake to 
 them of the things pertaining to the kingdom of 
 God, we may conclude that he appear'd to them 
 oftener than is mentioned either in the Gofpels, 
 or by St. Paul. He mentions fome appearances 
 of Jefus that the Evangelifts take no notice of; 
 and has omitted others that they relate. It wai 
 not neceflary that they fhou'd record all the 
 remarkable Actions or Incidents of Jefus's life. 
 They ftudy'd brevity fo much in their Gofpels, 
 that, comparatively fpeaking, they mention 
 but a few of his Miracles ; and fewer of his 
 Difcourfes : and the account of his Appearan- 
 ces after his refurre&ion is as full as cou'd be 
 expected in fuch fhort Narratives as the Evan- 
 gelifts wrote. However St. Paul's teftimony is 
 in all refpecls as credible as theirs. He might 
 cither have had an immediate revelation from seeGaU.i% 
 Cbrift of thofe few particulars that the Evange- 
 lifts omitted : or he might have been inform'd 
 of them by the Apoftles themfelves, and by 
 many of thofe 500 Difciples that he knew t Co r.*r.. 
 were alive when he wrote to the Corinthians, 
 
 M. Whoever blends together the various D ,fc.<. p. 
 hiftory of the four Evangelifts, as to Jefus's 2 * 
 appearances after his refurrection , will find 
 himfelf not only perplex't how to make an in- 
 telligible, confiftent, and fenfible ftory of it $ 
 but muft think it like fome of the confufed 
 and incredible womanifh fables of the appariti- 
 ons
 
 jo A Conference upon 
 
 SICT.VI. ons of the ghofts of deceafed perfons ; which 
 ^ the chriftian world ufed to abound with. There 
 has been fo much clear proof of fraud in many 
 of thofe ftorys, that the wife and confiderate 
 part of mankind has rejected them all, except- 
 ing this of JefttSi which to admiration has flood 
 its ground. It is a fweet morfel of Faith : and 
 they readily fwallow and digeft it, becaufe they 
 live by it : otherwife this ftory of Jefus's ap- 
 pearances after his death had hardly efcaped the 
 fate of other Apparitions. 
 
 N. Were we to judge of the account that 
 the Evangelifts give us of Jefus's appearances 
 by what the Rabbi calls a parallel Cafe that he 
 tells, or fuppofes, of the late Dr. Emms and 
 his fraternity 5 I fhou'd agree with him that 
 we fhou'd find ourfelves much perpletft how to 
 make an intelligible -, confiftent ', and fenfiblc ftory of 
 it. Seeing the Jew pretended to relate a ftory 
 that was parallel to the appearances of Jefus af- 
 ter his refurrection, he fhou'd have fairly re- 
 prefented one at leaft of the fix inftances he 
 mentions. But inftead of that, he has through- 
 out given us a fencelefs incoherent jumble of 
 different Facts. Of one appearance he has 
 made three : And inftead of telling a parallel 
 ftory, he has mifreprefented the cafe in every 
 p. fingle inftance. He fays (or infinuates) that the 
 "Women did not know Jefus by bis countenance*, 
 "but by bis talk on Scripture-prophecy. This is di- 
 rectly falfe. He faid nothing to them of pro- 
 phecy, or of the Scripture : but bade them tell 
 viii. his Difciples that they fhou'd go and meet him 
 
 * ** in Galilee. As Jjjfen as he fpake to them, they 
 knew him 5 andheld him by the feet (a mark of 
 the greateft refpect in Eaftern Countrys,) and 
 him. Yet the Rabbi tells us that their 
 
 eyes were balden > an expreflion that St. Luke 
 
 ufes
 
 our SAV i o u R'J Miracles. 351 
 
 ufes of the two Difciples going to Emmaus : SECT. VI. 
 which fad your Friend confounds with that of N-^V~ > -> 
 Cbrift's appearing to the Women. Mary Magda- 
 lene indeed did not know him at firft when he 
 appear'dto her alone: becaufe her Modefty and 
 Grief might hinder her from looking direct- 
 ly in his face : nor did ihe then expect to fee 
 him alive. But when He called her by her 
 name, in the fame familiar way he formerly 
 ufed, Ihe immediately knew him ; and feems 
 to have held him by the feet, worfhipping him, 
 as the other women did when he appear'd to 
 them afterward. The Rabbi next reprefents * Mark 
 the two Difciples that were going to Emmaus,' *' 
 as knowing Jefus not by the features of his 
 face, but by an habitual motion and action of 
 his hand in breaking of bread. St. Luke fays, 
 their eyes were holden fo that they did not know 
 him : the plain meaning of which expreffion is, 
 that they did not at firft difcern who he was. 
 They had not the leaft thought of feeing Jefus 
 then. He was probably in the habit of a Tra- 
 veller, or in fome Drefs different from what he 
 ufed to wear : which is all that St. Mark might 
 mean by his appearing to them in another form : 
 unlels he alluded to fome fuch remarkable al- 
 teration in his afpect as I mentioned before. * But 
 considering that it was about the dusk of the 
 evening when he overtook them, we cannot 
 wonder that they fhou'd not know him, till 
 they went into the houfe, and had a direct and 
 full view of his Face -, which they had not had 
 till he came to break bread, or eat with them. 
 But then their eyes were open'd: that is, they 
 clearly perceived the truth ; and knew that it 
 was Jefus ; who foon after withdrew-, and left 
 them. " At another time he was corporally Dif c .vi. p. 
 " prefent, but they thought they faw a Spirit. " 34 ' 
 
 * See, The frfo/pf the Wtne/es of CM)Tsrefurre3ign,p.68. 
 
 The
 
 jji A Conference upon 
 
 SECT. VI. The Rabbi is very concife in his account of this 
 ^*VN/ memorable appearance of Jefus to his Difciples ; 
 and flips over it carelefsly, as if there had been 
 nothing in it, but that they fancy'd they faw a 
 fpirit, or apparition. The truth of the cafs 
 Luk. xxiv. was this. " Jefus came and flood in the midft 
 3*- " of the Apoftles, and faid to them, peace be 
 " unto you. Upon which they were terri- 
 " fy'd, and fuppofed that they faw a Ghoft. 
 " But he faid unto them why are ye troubled ? 
 " And why do thoughts [chaAoy^o}, doubts,] 
 *' arife in your hearts ? Behold my hands and 
 " my feet, that it is I my felf : handle me, 
 " and fee: for a Ghoft hath not flefh and 
 " bones as ye fee me have. When he had faid 
 " this, he mewed them his hands and his feet. 
 * And while they yet believed not for joy, 
 " but wonder'd, he faid to them, have ye here 
 " any meat? So they gave him a piece of broil- 
 " ed fifh, and of an honey comb : and he took 
 " it, and did eat before them. " About eight 
 days after that (as the Rabbi tells us) Jefus ap- 
 pear'd among more of his old Friends : but for 
 all their former intimacy with him , fame of 
 them doubled whether it was he or not. Here 
 again he confounds two different appearances ; 
 CH. xxviii. one recorded by St. Matthew, when the Eleven 
 * 7 ' (and other Difciples) faw and worlhip't Jefus 
 
 in Galilee ; tko'fome doubted: (which I explain'd 
 before :) this, I fay, he blends with another ap- 
 pearance of Jefus related by St. John. " At 
 " another time he came to them in another 
 " form and fhape\ but they were fure it was 
 " he by his expofition of the Scripture. " Here 
 again the Rabbi alludes to the fame appearance 
 of Jefus to the two Difciples, which was men- 
 tioned twice before. But St. Luke fays nothing 
 of their being fure it was be, by bis expojition of 
 
 tbf
 
 fttr SAVIOU R'J Miracles. 35-3 
 
 the Scripture : he tells us they did not know SECT. VI. 
 him till they came into the houfe. The Rabbi 
 goes on thus. 4< At another time when they 
 " were afiembled together and the doors were 
 * lock*t ... he Hipt unexpectedly into their 
 " Company, either from behind a Curtain, of 
 " miraculoufly entered at the key-hole. '* This 
 is the fame appearance with that mentioned be- 
 fore, when they thought they faw a Ghoft-, or 
 it muft be what the Rabbi next fpeaks of. But vcr.as. 
 as to the fact, which he ridicules ; there is no 
 difficulty in it. If the door was lock't, 
 feems very probable ;) it muft have been mi- 1 *; ' 
 raculoufly open'd, before Jefus cou'd come in. '*"'" 
 But this is no more than what happened to his 
 Apoftlei afterward. An Angel open'd thepri- 
 Jon-doors in the night ; and fet two of them at 
 liberty. When Peter was miraculoufly brought 
 out of prifon an iron-gate open*d for him, of 
 its own accord. And the like happenM in fa- 
 vour of Paul and Silas. The laft time thatoh.xti. t& 
 Jefus appear'd (as the Rabbi tells us in his 
 parallel ftory,) " there was one of his intimate. 
 " friends had not known him but by a fore ill 
 " his breaft, which the power of God in his 
 " refurreclion did not heal. *' This referrs to 
 the fecond appearance of Jefus to the eleven, 
 when he condescended to give Thomas that proof 
 of his being really rifen from the dead, which 
 he required. When the reft told him they had 
 feen the Lord, he declared he wou'd not be- 
 lieve that he was rifen, unlefs he fhou*d fee in. 
 bis hands the print (or mark) of the nails he was 
 faften'd with to the crofs j and * $ut his band 
 
 into 
 
 It is not cafy to iawgin why our Tratiflaton, in Jab. 
 3tt. 25. rcndcr'd /3Pi tbrujt. In the very fame verfe they 
 rightly tnnflate it> tut and it fhou'd have, been tender '4
 
 354 ^ Conference upon 
 
 SECT. VI. into (or rather, upon} his Side? to feel the mark 
 ^**V"V O f the gafh that was made there with a fpear. 
 So when Jefus appear'd to the eleven next time, 
 " he faid to Thomas, reach hither thy finger, 
 " and behold my hands : and reach hither thy 
 ** hand, and put it into [or, upon] my fide 5 and 
 'be not faithlefs, but believing. " Thomas 
 was refolved to have the fame fatisfaction and 
 affurance of Jefus's being rifen that the other 
 Difciples had, when he was not with them. 
 They had feen his hands and his feet : and be 
 wou'd fee the mark not only of the nails in his 
 hands -, but of the wound in his fide. Does 
 this imply that the wide wound he received with 
 a fpear was K\\\fore ; and fo open, that Thomas 
 cou'd put his hand into it, even after his re- 
 furrection? All that Thomas cou'd dcfire, or 
 Jefus offer him, was, that he might put his 
 hand upon his fide (or into his bojbm) and feel the 
 mark of the wound that the fpear made there. 
 If the wound had not been clofed up, Jefus 
 cou'd not pofiibly have been brought to life. 
 But tho' there cou'd be no Sore in his fide, the 
 mark of the wound might remain, and be ea- 
 fily felt by Thomas, when he put his hand into 
 Jefus's bofom. When the Rabbi fpeaks of the 
 Afcenfion, he fays, be vani/b't away, and was 
 &*** f-taken up into Heaven. St. Luke gives us the 
 following account of it. " Jefus led them out 
 " (and therefore muft have walk't with them) as 
 " far as [from Jerufalem] to Bethany. And he 
 < lift up his ha'hds and bleffed them. And 
 
 the fame way In both expreffions ; thus, " except t put 
 " my finger upon the print of the nails ; and pat my hand 
 " upon his fide, I will not believe. " here fhou'd rather 
 be rcndcr'd upon, than Into. It is ufed by the fame Evange- 
 lift to fignify, upsn, in ch, viii. 6. Sc aifo Mat, xxvi. 10, 
 .Luk. YV. 22. 
 
 " while
 
 ouf SA v t o u R'J Miracles. 3 y 5 
 
 while he blefled them, he was parted from SECT. VI* 
 " them, and carry'd up into. Heaven : fo tne y ^aTi""^ 
 *' worfhip't him. And while they look't fted*- 
 " faftly towards heaven, as he went up, be^ 
 " hold two men ftood by them in white 
 *< Apparel ; and faid, ye men of Galilee , 
 <c why ftand ye gazing up into Heaven ? 
 " This fame Jefus who is taken up from yoii 
 6 into Heaven mail fo come [again] in like 
 " manner as ye have feen him go into HeaVen. 
 " So the Difciples returned to Jerufalem withLuk.xxm 
 " great joy." Thefe, Sir, zrejome of the ap- J *' 
 pearances of Jefus to his Difciples that the 
 Evangelifts have recorded. Now what greater 
 aflurances cou'd he pofiibly have given them 
 of his being rifen than he did actually give 
 them ? He often and plainly foretold his re- 
 furrection. And fmce they found that his 
 other prophecys were punctually fulfilled x, 
 when his body was gone from the fepulchre, 
 they ought to have believed that he was rifeii 
 to life ; and that his prediction of this great 
 event too was certainly accomplifli't. So that 
 really they wou'd have had fufficieht reafon to 
 believe his refurrection, even tho' he had ne- 
 ver appeared to them at all. But it being a 
 Fact of the greateft importance, concerning 
 which it was proper to give them the fulleft 
 Satisfaction ; becaufe they were to teftify it to 
 the World, and even to feal their Teftimony 
 with their blood , he aflured them of his re- 
 furrection, firft by the appearance of two An- 
 gels, who declared to the Women that he was 
 rifen from the dead. He confirm*d this evi- 
 dence by appearing to the Women himfelf. He 
 appeared afterwards to Peter : then to the Ele- 
 ven affembled together. They faw him i and 
 heard him. He fhewed them his hands and 
 A * 2 hb
 
 31 6 
 
 A Conference 
 
 SICT.VI. his feet. He ate with them *, and gave 
 VVVall poilible proofs that it was J^himfelf, and 
 not a Phantom, or ghoft, that appear'd and 
 fpake to them. He converfed often and fa- 
 miliarly with him, during the forty days be- 
 twixt his refurretion, and afcenfion. And at 
 his laft appearance and difcourfe with them, 
 they faw him afcend into Heaven. If all this 
 evidence that they had for the truth of his re- 
 furredion might be deceitful or illufive; w 
 an be fure of nothing whatever; 
 
 M. If the ftorys that the Evangelifts tell 
 us could be rely'd on, there wou'd be no 
 room for doubting of Jefus's refurrection, or 
 queftioning the reality of his appearing. But 
 his not appearing openly to the Chief-priefts to 
 upbraid them with their unbelief, and ill treat- 
 ment of him is an invincible objection ; and 
 gives us juft reafon to fufpect the teftimony of 
 the Apoftles, and the truth of Jefus's rifing 
 from the dead. 
 
 *jfc.6. P . jy i flawed you before that according to the 
 laws of reafon (or the rules of wifdom and pru- 
 dence) he ought not to have appear'd to the 
 Chief-priefts. It was fufficient that, accord- 
 ing to his promife, he endued his Apoftles with 
 power from on high , and by the miraculous 
 Gifts of the Holy Spirit, which he beftowed 
 upon them, enabled and commifiion*d them in 
 his name to upbraid bis Crucify ers and injulters, 
 with their infidelity, and ill treatment of him* 
 This they did with fuch conftancy of mind, and 
 with fuch an undaunted refolution, as amazed 
 the Chief-priefts. And the indifputable mira- 
 cles they^ wrought publickly at Jerufalem, to- 
 gether with the other wonderful Gifts they wer^ 
 AasVi. 4, y, endued with, efpecially their preaching in fe- 
 t-i. vera ] Xongues that they had never heard, or 
 
 learn't,
 
 our SA v i o u RS Miracles. 357 
 
 karn't, converted Thoufands of Jews at 
 time. When Peter cured a Man who was 
 from his birth, bidding him in the name 
 Jefus of Nazareth, rife up and walk : as foon 
 as he took him by the hand to lift him up, 
 immediately his feet and ancle bones received 
 ftrength ; and he leapt #/>, and enter'd with 
 Peter and John into the temple walking* and 
 leaping, and praifing God. And when die peo- 
 ple who knew him, and crouded about him 
 and the Apoftles, were fill'd with wonder and 
 amazement, Peter faid, " ye men of Ifraelwhy 
 " marvel yc at this ? or why look ye fo car- 
 " neftly upon us, as tho' by our-own power or 
 " holinefs we had .made this man to walk. 
 <c The God of our Fathers hath glorify'd his 
 " Son Jefus whom ye delivcr'd up, and'de- 
 *' ny'd [or rejected'} him in the prefence of 
 " Pilate, when he was determin'd to let him 
 " go: but yc refufcd the Holy-One and the 
 " Juft , and defired a murderer to be granted 
 " unto you. And yc kilkd the Prince of life ; 
 " whom God hath raifcd from the dead ; 
 " whereof we are witnefles. And his name 
 " [or * power] through [our] Faith in his name* *?ech.; 
 *' hath made this man ftrong whom ye f^e 
 ' and know. Yea the faith which is by \Je- 
 *' fus] hath given him this perfect Soundncfs in 
 ' the prefence of you all. " I cannot but ob- 
 fervc here that there was not the leaft room for 
 cavilling againft this miracle. It was wrought 
 in open day ; in the moft publick place of Je~ 
 rufalem ; before numerous witnefles , upon one 
 that was a cripple from his birth 5 and was 
 well known to the people, by his being car- 
 ry'd and laid every day at the chief gate of 
 the Temple. He was cured in a moment ; 
 without the ufe of any means : awJ in the name 
 A a? of
 
 3 j 8 A Conference upon 
 
 SECT. VI. of Jefus of Nazareth. So that there was no 
 the lead room for fufpefting any fraud or col- 
 lufion in the Miracle . . , 
 
 M. But what is all this to the purpofe ? you 
 talk't of the Apoftles' being commij/ion'd to up- 
 Iraid the Cbief-priefts with their ill treatment of 
 Jefus: and inftead of (bowing this, you tell us 
 a long Story of Peter's curing a cripple ; and 
 making a Speech upon it to the mob. 
 
 N. I thought it proper to give you one un- 
 queftionable proof of Cbrift's having endued 
 his Apoftles with a miraculous power, ancl 
 other Gifts, to qualify them for their weighty 
 Office, And I was going to add, that when the 
 High-prieft with the Rulers were aflembled in 
 Council next day, and had the Man who had 
 been lame, as well as the Apoftles, brought 
 before them ', the Council cou'd not deny that 
 a notable Miracle had been done by them, as was 
 manifeft to all them that dwelt in Jerufalem. On 
 this occafion the behaviour and language of the 
 8. Apoftles is very remarkable. Peter being fill'd 
 and animated by the Holy-Spirit, faid unto 
 them, Ye Rulers of the people and Elders of 
 " Ifrael, feeing we are this day examin'd con- 
 " cerning the good deed done to the impotent 
 tc man, by what means he is made whole ; be 
 *' it known to you, and to all the people of 
 " Ifrael, that by the name of Jefus Chrift of 
 Nazarefh> whom TE (rucify d^ and whom 
 " God rais'd from the dead, even by Him 
 "doth this man ftand here before you 
 whole. " When the Council faw the bold- 
 nefs of Peter and John^ and perceiv'd that; 
 they were unlearned and ignorant Men , 
 they marvell'd ; and found that they had 
 been always with Jefus. Then after cqnfult- 
 
 ing
 
 our SA v IOURS Miracles. 
 
 *ng together in the abfence of the Apoftles, SECT. VI- 
 they called them in, and commanded them not VXYV^ 
 to preach at all, or teach in the name of Jefus. 
 But Peter and John anfwer'd them, < whether v. 19. 
 " it be right in the fight of God to hearken 
 * c unto you rather than unto God, judge ye : 
 <* we cannot but fpeak the things that we have 
 " feen and heard. " So when the Council had 
 farther threatned them, they let them go j find- 
 ing no way how they might punifh them, be- 
 caufe of the people : for all men glorify'd God 
 for that which was done. You fee, Sir, that 
 the Apoftles fpoke and acted like Ambaffadors 
 from the King of Kings , and Lord of all, with Jg;*' 1 * 
 dignity and authority j and fuch an inflexible 
 refolution and courage as no threats nor fuffer-r 
 ings cou'd (hake. They faid to their Judges, 
 the High-prieft, and his Council, thofe impla- 
 cable wicked men who had fo lately murder'd 
 their Mafter, " the God of our Fathers raifedAa$vii,j?: 
 * up Jefus whom YE flew and hanged on a tree, 
 " Him hath God exajted with [or, to] his right 
 " hand, to be a Prince and a Saviour to give re- 
 6t pentance unto Ifrael, and forgivenefs of Sins f 
 *< We are his Witnefles of thefe things : and 
 " fo alfo is the Holy-Ghoft, whom God hath 
 c given to them that obey him. " With the 
 fame freedom and boldnefs did Stephen fpeak to 
 them, when his doing great wonders and mira- 
 cles among the people enraged the Chief-priefts, 
 and led them to fuborn witnefies againft him, 
 to put him to death. " Ye ftiffnecked and 
 uncircumcifed in heart and ears, (faid he) 
 " ye do always refift the Holy-Ghoil. As 
 c your Fathers did, fo do ye. Which of the 
 " Prophets have not your Fathers perfecuted? 
 nay they flew them who foretold the coming 
 *' of the Juft One of whom YEhavenQw been 
 A a 4 tk*
 
 3 6o A Conference upon 
 
 SECT. VI. the Betrayers and Murderers." Dared any 
 VXYX^ criminal talk at this rate to his exafperated 
 Judges ? Doth this look like the language of 
 Impoftors ? Such fedatencfs of mind, fuch in- 
 trepidity and fleddynefs in the conduct of Je- 
 fus's Difciples, was the cleareft proof of their 
 Integrity. No thing can be more furprizing 
 than the fudden change that we find in the 
 temper, Views, and conduct of the Apoftles. At 
 the Tryal and Death of Jefus how cowardly, 
 timorous, and dejected were they ! They all 
 forfook him the moment he was feized. The 
 boldeft of them, when qucftion'd only by a 
 woman, deny'd that he knew Jefus. They 
 were afraid of the Jews ; and of every thing. 
 They met fecretly ; and mourn'd and wept. 
 Nothing cou'd comfort them, till Jefus ap- 
 pear'd to them after his refurrection. This 
 gave them Joy, and raifed their Spirits. 
 When they had convers*d often, and much, 
 with him , and faw him afcend into Heaven, 
 they" firmly believed and expected that he wou'd 
 perform his promife, and beftow upon them 
 the Gift of the Holy-Ghoft. In expectation 
 tnk.wiT. of this they tarry'd at Jerufalem: they met 
 fs '' publickly , and out of a great number of 
 other difcipks, they chofe One to be an Apo- 
 flle in the room of Judas. And on the day 
 of Pentecoft, the Holy-Ghoft came upon them. 
 Then they wrought aftoniihing miracles : they 
 fpoke languages they had never learnt. Their 
 minds were enlighten'd, comforted, animat- 
 ed. They were fill'd with the wonderful Gifts 
 of prophecy, and difcerning of Spirits ; with 
 wifdom, knowledge, a prudent Zeal, an un- 
 daunted Courage, and an utter neglect and 
 difregard of this world and its enjoyments. 
 They now preach the rcfurrection and doc- 
 trine
 
 our S AV i o u R'S Miracles. 3 6 r 
 
 trine of 7<?/ztf publickly in Jerufalem. When SECT. 
 called to account for their behaviour, they 
 own the Truth : they upbraid the High-prieft 
 and Rulers with crucifying the holy One, the 
 righteous Jefus. They declare that they are 
 witnefles of God's having rais'd him from the 
 dead : and exalted him to his right hand in 
 Glory. They defpife threatnings : and perle- 
 vere refolutely in doing their duty, and preach- 
 ing the doctrine of Jefus daily, in the very 
 -Temple. And when imprifon'd, beaten, and 
 perfecuted, they rejoyce that they are counted A8 v. 
 'worthy to fufferfor his name. Cou'd there now 
 be any pretence for disbelieving their Tefti- 
 mony concerning the refurrection of Jefus* when 
 they were impower'd by him to confirm it, and 
 the truth of his doctrine, by Miracles as afto- 
 niming as the refurrection itfelf ? One wou'd 
 think fuch Evidence muft have been irre- 
 fiftible. 
 
 M. I have not yet had occafion to examin 
 the credentials of the apoftolical Amba/adors. 
 All I fhall fay of them at prefent is, that they 
 had lived long enough with their Prince to 
 learn the art of working fuch miracles as he 
 did. As for the wonderful Gifts of the Holy- 
 Ghoft, tho* they amufed the common-people, 
 and perhaps converted thoufands of them ; the 
 men of Senfe at Jerufalem faw the miftake, and 
 ridiculed the enthufiaftick pretence of fpeaking 
 unknown Tongues. They told the Apoftles 
 to their face, that they were fuddled : and 
 that the fumes of new wine had got up into 
 their heads, and made them prate in a kind 
 of gibberifh that might well pafs for unknown 
 Languages.
 
 A Conference upon 
 
 SICT. VI. N. To Ihow how ridiculoufly falfe this 
 charge is, I need only appeal to the nature of 
 the miraculous Gift of fpeaking unknown 
 Tongues, which the Apoilles were endued 
 with: and the wonderful Circumftances that 
 attended the conveyance of it. When they 
 were all affembled on the day of Pentecoft, 
 fuddenly there came a Sound from Heaven as 
 of a naming mighty wind, that fill'd all the 
 Houfe where they were fitting. And there 
 appear'd to them cloven Tongues as cf Fire (a 
 lively emblem of the wonderful Gift now be- 
 ftow'd on the Apoftles,) and fat (or hover'd) 
 upon each of them. So they were all filled with 
 the Holy-Ghoft, and began to fpeak with other 
 Tongues [than they underftood before,] as the 
 Sprit gave them utterance. At this time there 
 were devout Jews of every nation at Jerufa- 
 lem ; who had come thither to celebrate the 
 great feaft of Pentecoft. And when the mi- 
 raculous Qift beftowed on the Apoftles was 
 noifed abroad, the multitude came together, 
 and were aftonifh't, becaufe every Man, what- 
 ever Country he was of, heard one or other of 
 the Apoftles fpeak in his own language : and 
 they faid one to another, are not all thefe which 
 fpeak Galileans ? How then hear we them 
 fpeaking, each of us in our-own Tongue ? 
 Partbiqns and Medes, and Elamites, and the 
 dwellers in Mefopotamia^ and . Cappadocia? in 
 Pontus and Afia minor, IPhrygja and Pampbylia, 
 in Egypt, and in the parts of Lybia, about 
 Cyrene and ftrangers from Rome ; Jews and 
 Profelytes, Cretans and Arabians , all equally 
 heard the Apoftles preach and publim, in their 
 feveral Tongues, the wonderful works of God'. 
 How amazing muft it have been to hear poor 
 ignorant Fifhermen, who had never travelled 
 
 beyond
 
 our S AV i o u R*5 Miracles. j 6 * 
 
 beyond Judcea and Galilee^ in one moment SECT. VI, 
 enabled to fpeak the feveral languages of fo ^%^*/ 
 many different nations ! How powerfully muft 
 they have preach't the Gofpel, when every 
 Sentence they utter'd was a proof of their 
 Doctrine, and proclaimed the wonderful power 
 of God ! Their fpeaking languages that they 
 underftood not before was as aftonifhing a 
 proof of their being endued with a divine pow- 
 er, as their railing the dead. How inexcufc- 
 able then were thofe fcoffers who imputed the 
 miraculous gift of fpeaking unknown Tongues, 
 to drunkennejs ? Cou'd the fumes of new Wine 
 endue men with new knowledge ; and make 
 them fuddenly underftand and fpeak languages 
 that others acquire with much pains and ftudy ? 
 The mixt multitude of people from all nations 
 were the moft proper Judges of this miracu- 
 lous gift : and they own'd that they heard and 
 underftood the Apoftles preaching the wonder- 
 ful works of God, in their feveral tongues. 
 Befides, this wonderful Gift was not confined 
 to the Apoftles ; but afterwards conveyed to 
 others. When Peter converted Cornelius^ and 
 preach't to him, and many other Gentiles, theASs x. # 
 gift of the Holy-Ghoft was beftowed upon 
 them all : and they /pake with tongues and mag- v .^ 
 nif-fd God. And when Paul had baptized 
 twelve PJfciples whoin he found at Ephefus^- * 
 and laid his hands, on them, the Holy-Ghoft I ~"" 6 ' 
 came upon them ; and theyjpake with 'Tongues 
 und propbefyed. The fame Gift was imparted 
 to feveral in the Church of Corinth : and the 
 Apoftle, in his firft epiftle to the Corinthians, ch. jpv 
 gave them particular directions concerning the 
 orderly and edifying life of that wonderful gift. 
 There cou'd be no poffibility of miftakc or 
 fraud, in the ufe or conveyance of it. Every- 
 one
 
 3 #4 ^ Conference upon 
 
 S*CT. VI. one who had it muft have been confcious that 
 this Gift was miraculous. And thofe who 
 heard it ufed by perfons whom they knew, 
 might bs morally certain that it was not acquir- 
 ed,, but truly fupernatural. When you come to 
 confider thefe things coolly ; and to confult 
 with Mr. W. or his Rabbi-, about a reply to 
 them, I hope you will remember, that they 
 were not done in a corner, nor among igno- 
 rant credulous people, who might eafily be 
 impofed on ; but in the populous flouriming 
 Citys of Jerufalem^ Ephefus and Corinth ; where, 
 both among the priefts, and people, there muft 
 have been men of parts and penetration, who 
 were not only able, but forward and watchful, 
 to detect any deceit or collufion in the Gift of 
 Tongues. Nor was it a cafual tranfient thing * 
 but a ftanding Miracle ; not ingrofs't by the 
 Apoftles, but imparted to many of their Con- 
 verts ; among whom, it was impoffible that any 
 trick or fraud fhou-d be concealed. It was a 
 Miracle abfolutely neceffary to the fpeedy and 
 effectual propagation of the Gofpel : for, with- 
 out it, and the power of working other Mira- 
 cles too, the Apoftles cou'd no more have con- 
 verted a great part of the World, than they 
 cou'd have conquer'd it. 
 
 % ST. By the Gift of freaking with Tongues, St. 
 Luke might mean no more than a Talent, or 
 faculty of fpeaking foreign languages, that had 
 been acquired before : and which the Difciples 
 of Jejus then found themfelves particularly in- 
 clined to exert before the numerous ftrangers 
 they faw at Jerufalem. Divines generally fup- 
 pofe that none but the Apoftles were endued 
 with this Gift (or rather exerted it) on the day 
 of Pentecoft. But what St. Luke fays may very 
 well be apply'd to feveral of :he other pifci-
 
 our S AV 10 u R'J Miracles. j 6 f 
 
 pies that were, mentioned in the foregoing SCT. VI. 
 chapter: among 'whom there might be fome^^^O^ 
 that had travelled, and learn't one or other o f Aasi<IJ1 - 
 the languages fpoken by the various Sorts of 
 ftrangers who were then at Jerufalem. It can- 
 not be fuppofed that all the Difciples underftood 
 each of thefe different Tongues: but the firft 
 perfon that fpake to the people might ufe one 
 ftrange language ; and the next, another. And 
 this they might do, partly out of oftentation, to 
 Ihow their skill in foreign Tongues; (as ic 
 feems to have been done among the Corinthi- 
 ans ;) and partly from a defirc to invite Stran- 
 gers of all forts to come and hear their doc- 
 trine. Accordingly it happen'd that their 
 fpeaking in different languages drew a greaC 
 number of Strangers together; who were a- 
 mazed to hear Galileans (whom they fuppofed 
 never to have travelled) fpeaking in various 
 Tongues. 
 
 N. There is no reafon to think that th* 
 Gift of Tongues was beftowed at firft upon 
 any befides the Apoftles. Fbey only are fpo- 
 ken of in the clofe of the firft Chapter of th 
 Afts : and of them only it can be meant that 
 they were all with one accord in one place: for, in 
 the 14 th verfe, it is faid that Peter flood up tvitb AO. j ? 
 . the Eleven^ when in a calm, modeft, pertinent, 
 rational, affecting Difcourfe he vindicated him- 
 felf, and them, from the malicious charge of 
 their being///^ with new Wine *. And it was 
 .only by the Apoftles that the Gifts of the Holy- ch. rin, 
 
 Sec r. 37. where only the Apoftles are mention'd : an4 
 t. 32. where ALL tbofe on whom the Holy-Ghoft fell, 
 are called WITNESSES of CbriJTi refarrettion ; which 
 is one diftinguiftiing part of the Apoftolick character. Se 
 MISCELLANEA SACRA. Yol, II, fiffay H. pag. 
 
 Ghoft
 
 3 6 6 A Conference upon 
 
 SECT. VI. Ghoft was conveyed to others. The furpriz^ 
 ing appearances that attended the defcent of* 
 the Holy -Spirit upon the Apoftles, fhowcd evi- 
 dently that their jptaking with tongues cou'd not 
 mean their exerting a common Gift or Talent 
 that they had acquired before* A Sound from 
 Heaven filled all the Houfe where they were 
 aflembied : and there appeared cloven fiery 
 Tongues that fat upon each of them, or ho- 
 vered upon their heads. This was a miracu- 
 lous proof of the reality of that fupernatural 
 Gift the Apoftles were now endued with. And 
 they were all filled with the Holy-Ghoft, and be- 
 gan [immediately] to fpeak with other Tongues as 
 the Spirit gave them utterance. Thefe laft words 
 Ihow that the power of uttering or expreffing 
 their thoughts in unknown Tongues, was an 
 immediate Gift of the Spirit they were now 
 filed with. 
 
 y. St. Luke does not fpeak of unknown 
 Tongues : He fays they began to fpeak with 
 ether Tongues, as the Spirit gave them utter- 
 ance : that is, one or other of them fpake in 
 other languages than they commonly ufed* 
 Each of them difplay'd his refpeclive Gift ; 
 and took this particular occafion to mow his 
 skill in fpeaking fome foreign language ; as 
 his fpiritj or mind, enabled him to utter his 
 thoughts. 
 
 N. You cannot but know, Sir, that St.^ 
 Luke's words will not bear the Senfe you 
 wou'd force upon them. No thing can be 
 more evident than that the Spirit which gave 
 the Apoftles utterance^ is the very fame Holy- 
 Spirit with which they were now filled. The 
 wonderful manner of conveying the Gift of 
 Tongues manifeftly proves that the Gift itfelf 
 was truly miraculous : and that fpeaking in
 
 our S AV i o u R'S Miracles. 3 67 
 
 Tongues muft necefiarily mean their SECT. VL 
 fpeaking fuch foreign languages as they un-V^TO*/ 
 derftood not before. What need cou'd there 
 be of fuch wonderful appearances as attended 
 the conveying this gift of Tongues, if it was 
 really no Gift at all , and that the Apoftles only 
 exprefs't themfelves in Tongues they under- 
 ftood, (but feldom ufed,) before ? This fup- 
 pofes that in their Speech or utterance they had 
 no affiftance at all from that Holy-Spirit with 
 which they were filled. But the other fuper- 
 natural Gifts with which the Apoftles were 
 likewife furnifh't (particularly the power of 
 working the fame kind of Miracles that jefui 
 himfelf did,) prove the truth and reality of 
 the wonderful Gift they now had of fpeaking 
 foreign languages. Each of their Gifts con- 
 firm'd the truth of the other : and mowed 
 that they both fpake and acted by a divine 
 Power and Authority. And fince the Gift 
 of Tongues was not confined to the Apoftles, 
 but imparted to many others, both Jews, and AS$ xi*. 
 Gentiles , betwixt whom there was the greateft 
 variance and oppofition as to fome of their 
 Notions, View*, and Ufages, even after their 
 converfion to Chriftianity ; this mows evi- 
 dently that any collufion, or fraud in the Gift 
 of Tongues was utterly impracticable. 
 
 M. If the Gift of fpeaking unknown Tongues, 
 and the other Miracles faid to have been 
 wrought by the Apoftles had been real, and 
 free from all fufpicion of fraud ; the Jews muft 
 have been converted by it : and the Chief- 
 priefts and Pharifecs, inftead of perfecuting 
 and punifhing the Apoftles, wou'd have treated 
 them with all the regard and veneration due to 
 infpired Prophet, 
 
 N. I
 
 A Conference upon 
 
 SECT. VI. JV. I accounted for the obftinate incredulity 
 VW/ f t he Chief-priefts before. As for the com- 
 mon people, great numbers of them were con- 
 verted to the faith of Chrift. When Ananiai 
 and Sapphira were fuddenly ftruck dead (as St. 
 Aa s Y. Peter foretold they wou'd be) for attempting to 
 *~~ ll ' deceive the Apoftles ; and other Miracles were 
 v. 14- wrought by them ; Multitudes both of men and 
 g. vi. 7. women were added to the Lord. 'The word of 
 God increafed, and fpread dayly. The number 
 of Difciples multiply* d in Jerufalem greatly : and 
 a great Company of the PRIESTS themfelves 
 became obedient to the Faith. I think it is very 
 remarkable that the Saddttcees were the men 
 seech.iv.i.who now chiefly jovned with the High-prieft 
 dch.V. 7- in oppofmg and persecuting the Apoftles. The 
 rage and bigotry of the Pharifees began to 
 abate. The advice that one of their Lead- 
 4 y. 4. ing-men gave to the Council oijerufalem fhows 
 what favourable thoughts he had of the Apo- 
 ftles and their Doctrine. The convcrfion of 
 Saul, the greateft bigot among them, quite 
 aftonifh't them, and confounded all their mea- 
 i.{xr.y. fares. Afterward feveral other Pharifees be- 
 lieved in Jefus. Soon after the Apoftles were 
 v filled with the Gifts of the Holy-Ghoft, the 
 
 chriftian Converts in Jensfalem grew very nu- 
 merous; and the Common-people revered the 
 Apoftles fo much, that the Captain of the 
 Guards and the Officers of the Chief-priefts 
 ch, ?. ifi. were afraid of being ftoned, when they carry'd 
 Y. ia, i j.is.them before the Council. After working many 
 Miracles and converting multitudes of people 
 ? i* to the Faith, they were imprifoned. But an 
 angel of the Lord by night open'd the prifon- 
 doors, and brought them forth ; faying, go 
 ftand and preach in the Temple to alj the peo- 
 ple. Accprdingly they enter'd into the temple 
 
 early
 
 etir SAVIOUR** Miracles. 369 
 
 early in the morning, and taught. When the SECT. VI- 
 Council met, and fent for the prifoners ; the ^*V V 
 officers returned and told them that they found 
 the ^irifonjhut with all fafety, and the Guards 
 Handing without, before the doors; but that 
 they found no perfon within. When the Coun- 
 cil heard this, they began to doubt whereunto 
 this wou'd grow. Then one came and told 
 them, that the men they had imprifon'd were in 
 the Temple, teaching the people. So when 
 they had fent for them, without violence, the 
 High-prieft faid, " did not we ftridly com- 
 " mand you that ye Ihou'd not teach in the 
 cC name of Jefus ? Yet behold ye have filled 
 ** Jerufalem with your doftrine^ and intend to 
 " bring this Man's blood upon US. " This fliows 
 a very furprizing change in the fentiments of 
 the High-prieft himfelf and his Council. They 
 now began to doubt what might be the iiTue 
 of this matter , and to fear that they had gone 
 too far when they put Jefas to death. 'Then 
 they cryed out with the people to have him Mat. xxvii. 
 crucify'd, and faid, his blood be upon us and upon*S- xM . 
 our children ! Now they fpeak in another flrain ; 13, is* "3* 
 and expoftulate with the Apoftles for intending 
 to bring the bkod of Jefas upon THEM ; as if 
 they had been afhamcd of the Fact, and dif- 
 own'd tbtir being guilty of it. Cou'd they pof- 
 fibly have talkt in this manner to the Apoftles, 
 if they had thought that Jefus was juftly put 
 to death, or had queftion'd the truth of his 
 Refurrection ? In eflecl: they vindicated his in- 
 tegrity, and condemned themfelves, when they 
 difown'd their being guilty of his blood. Buc 
 Peter told them plainly that THETJJew Jcfus, 
 and hanged him on a tree ; but that God had 
 raifed him /(/>, and exalted him to his right hand j to 
 fa a Saviour, to give repentance to Jfrael, and 
 B b remifficn
 
 3 70 A Conference upon 
 
 SECT. VI. remiffion of Sins. When they heard this-, they 
 ^VN-' were cut to the heart, and (in their rage) took 
 counfel to flay them. But Gamaliel* a Pharifee 
 and Doctor of the Law, who was in great re- 
 putation among the people, advyfed the Coun- 
 ASs v. 34, cil to refrain from the Apoftles : tC let them 
 38, 37.' ' alone (faid he) leil haply ye fhou'd be found 
 " even to fight againft God, For if this 
 Work [or, Dffigri] be of Men, it will come to 
 " naught : But if it be from God, ye cannot 
 " overthrow it. " To this prudent advice they 
 agreed. And when they had called- in the 
 Apoftles, and beaten them, they charged them, 
 not to preach in the name of Jefus. But they 
 Afliv. 41, rejoyced in their fufferings : and continued ftill 
 42 ' to teach dayly in the Temple. If you cou'd 
 
 but calmly confider the character and conduct 
 of the Apoftles, the nature of their wonderful 
 Gifts, and of the aftonifhing Miracles they 
 wrought, you cou'd not queftion their tefti- 
 mony concerning the Refurrection and Afcen- 
 iion of Jefus : which are not to be look't upon 
 merely as miraculous Faffs, but as points of 
 Belief, as important in themfelves as his incar- 
 nation, birth, life, and death. If Jefus actu- 
 ally rofe from the dead, and afcended into Hea- 
 ven, it was certainly pofllble to give fufficienc 
 proofs of it to the world, without his appear- 
 ing to the Chief-priefts, and Rulers. I ask 
 then what better (or other) proofs the moft 
 obftinate Sceptick can require, than the Apo- 
 ftles actually gave of the refurreftion and 
 afcenfion or Jefus. For the certainty of thefe 
 Facts, they, and hundreds of other perfons, 
 had all the evidence of their Senfes : and they 
 attefted the truth of them amidft continual ha- 
 zards, perfections, ftripes, imprifonment ; all 
 the hardships of life, and the terrors of death 
 
 itfelf.
 
 our SA v i o u R'J Miracles. 371 
 
 itfelf. Throughout their conduct there appears SECT. VI. 
 the ftricleft Integrity and Virtue ; Candour, V -"V>-' 
 Goodnefs, Temperance, Meeknefs, Content- 
 ment, Submifllon to the divine Will, Patience, 
 and even Joy under their Sufferings ; Forgive- 
 nefs fhown to their worft Enemys j a heavenly 
 temper ; an unfeign'd Contempt of the world, 
 its Honours, Riches, and fenfu'al Delights ; a 
 boundlefs Charity towards mankind ; and an 
 unweary'd Zeal in promoting their welfare and 
 happinefs. Such was the Character and beha- 
 viour of the Apoftles. All that cou'd pofllbly 
 be defired farther to render their Doctrine and 
 their Teftimony credible, was, that they fhou'd 
 be inabled to confirm the truth of both, by 
 undoubted Miracles. This they did dayly. 
 They were likewife endued with other wonder- 
 ful Gifts ; fuch as the power of Prophecy , of 
 difcerning the Spirits and thoughts of Men ; 
 and above all, a fufficient knowledge of Lan- 
 guages they had never heard or learnt. Jejits 
 promifed thus to furnifh and qualify them for 
 preaching and propagating the Gofpel among 
 all nations : and he punctually fulfill'd this pro- 
 fhetick promife. This alone was the moil con- 
 vincing proof of his Refurrection and Afcen- 
 fion. And we have feen too that the preaching 
 of the Apoftles was attended with fuitable 
 fuccefs. They wrought the moft amazing 
 Miracles, and converted many thoufands at 
 Jerufakm in a few days. Neither threats, nor 
 ilripcs, nor the fear of Death difcou raged them 
 from doing their duty. They refolutely obeyd AQ v. a?: 
 God rather than Men ; and conquer '4 all op- 
 pofition. At length they travell'd into the 
 moft diftant Regions : and in a few years they 
 converted a great part of the World to the 
 Faith of Cbrift. , Now fmce it was certainl 
 B b 2
 
 3 7 2- ^ Conference upon 
 
 icr.VI.pffffible for 7^/; to rife from the dead, and to 
 aiccnd into Heaven, without appearing to the 
 Chief-priefls : and that it was equally poflible 
 for Almighty God to give fufficient proofs and 
 aflurance to the world of thefe Facts, fo cir- 
 tumftanced : and fince we affually have all the 
 Evidence for them that cou'd be given, fup- 
 pofing they had been true ; it follows, that the 
 truth of Corift's refurrection, and his Afcenfiont 
 into Heaven, is unqueftionably eftablim't with 
 all the Evidence of demonftration. 
 vi. p. frf. Falfe Miracles have been common things 
 among Chriftians : and as the refurrection of 
 Jefus is their grand and fundamental one ; fo 
 it is not at all difficult to account for the rife, 
 propagation, and continuance of it. Why it 
 has been believ'd thro* thefe fatter ages of the 
 Church is no wonder at all. The Priefts had 
 their interefl in it. The ignorant and fuperftitioiu 
 had their comfort in it. And the wife and confide- 
 rate, for fear of perfection, durft not inquire 
 into the grounds of it. The only difficulty is 
 to know upon what principle the project and 
 ftory ofjefus's refurrection- was at firft devyfed ; . 
 And whether it was ambition, or revenge upon, 
 the pharifaical Priefthood of the Jews, which 
 prompted the Apoflles to it, is all one to us. 
 Such bad principles too often put men upon the 
 mofl difficult and defperate attempts-. 
 
 N. When you mention Ambition, or Re- 
 venge upon the Jewiih Priefthood, as motives 
 that might poffibly influence the Apoftles, and 
 engage them in iuch a Fraud as you charge 
 them with concerning the rcfurre&km of Jefus ; 
 you forget that they were Jews themfelves ; 
 educated in all the falfe notions and prejudices 
 about a temporal Meffiah > and ftrongly prc- 
 poffefs*t in favour of the Jrwijh worjbij), and 
 fritftkood. You mult fuppofc 
 4 top
 
 'our SAVIOUR'* Miracles. 373 
 
 too that the Apoftles devyfed the Fraud ofScr.vI. 
 yefus's refurrection, before they had fuffer'd any V*"v^ 
 thing from the Chief-priefts -, or cou'd pofilbly 
 entertain any revenge againft them. When 
 Jefits dyed, the Apoftles v/ere ftill Jewsboth as 
 to their principles and practice. If they rec- 
 kon'd him an Impoftor, or were Cheats them- 
 felves, they cou'd not believe him to be the 
 MeJJiah. Nor cou'd they for his fake abandon 
 the notions and worfhip they had always em- 
 braced, to propagate the belief of a very dif- 
 ferent Doctrine , and of Facts that they knew 
 to be falfe. Revenge therefore cou'd never be 
 the motive of their Conduct. Neither cou'd 
 Ambition, or any poflible views of Honour or 
 Fame, determin them to promote an impofture. 
 They did not pretend to fet up themfelves as 
 the Heads of a new Sect, or the Inverters of a 
 new Religion. They profefs't themfelves to be 
 only the difcijdts and followers of Jefus of 
 Nazareth, who was crucify'd at Jentfakm as a 
 malefactor. What Honour cou'd they hope for 
 from adhering to fucb a Matter ? What Credit 
 in the world by teaching his doctrine ? How 
 cou'd they pofllbly expect to be believed -, or 
 to meet with the leaft fuccefs ? Jefus had told 
 them they were to expect perfecution, difgrace, 
 contempt, and death itfelf, for preaching the 
 Gofpel. They look't for no other reception in 
 the world. They actually met with this very 
 treatment ; and rejoyced that they were ac- 
 counted worthy to fuffer for their Matter's 
 fake. This was the only ambition that ani- 
 mated and influenced them. They fought for 
 eternal Glory, Honour, and Immortality, by a 
 patient continuance in well-doing. As for worldly 
 honour and fame, they cou'd expect none. 
 They were fet forth (or, expofed) as a fpeftaclc **'* 
 B b 3 to 9 "' 1 '
 
 374 ^ Conference upon 
 
 SECT. VI. to the world ; both to Angels, and to Men : they 
 s ^v^- > were look't on as fools for Chrift's fake ; and as 
 weak men : they were defpifed, and treated as 
 the filth of the world, and the offfccuring for re- 
 fufe) of all men. They fuffer'd hunger and 
 thirft ; were naked and buffeted, ferfeeuted, 
 and defamed. Nor can it be pretended that 
 they might have fet-out with other views j 
 and were difappointed of their expectations. 
 Mat.xxiii. For, Jefus forewarned them of the many tri- 
 4S'. xxiv. filiations that were to befall them. They were 
 job. xvi. i. fare of meeting with the greateft oppofition, 
 reproaches, difhonour, and all fort of afflic- 
 t cor. xii. tions : and even took fleafure in them. In few 
 words, their Conduct was quite oppofite to 
 that of Impoflors. As they always taught, fo 
 they ftrictly practis'd, Sincerity, Candour, and 
 every thing that is juft, or true, or lovely, or 
 of good report. And the undoubted Mira- 
 cles that they wrought every-where gave fuch 
 an additional force and confirmation to their 
 teftimony concerning the refurrection of Je- 
 fus ; that nothing but the utmoft obftinacy, 
 and moil unaccountable prejudices can lead men 
 to disbelieve it. 
 
 M. Had Jefus after his refurrection ap- 
 pear'd publickly to his Crucifyers, it wou'd 
 have been a more fatisfactory and convincing 
 proof of that important event, than all the Mi- 
 racles that his Apoftles wrought. 
 
 N. Suppofmg that after his Afcenfion he had 
 appear'd to Caiaphas the High-prieft alone, 
 when he was going to hold a Council about 
 puniming the Apoftles ; and had upbraided 
 him for his infidelity, and for perfecuting his 
 Difciples, wou'd not you have thought this a 
 convincing proof of his refurrection ? 
 
 M. Yes :
 
 eur SA v i o u RS Miracles. 377 
 
 M. Yes: but then the Rulers and PharifeesSEcr. VI. 
 muft have depended upon the teftimony of<*xYN/ 
 Caiapbas ; which cou'd not have been fo fa- 
 tisfactory as if they themfelves had feen 
 
 N. I cannot think that any-one cou'd have 
 queftion'd the teftimony of the High-prieft 
 concerning Jefus's appearing to him ; even tho' 
 he himfelf had been convinc'd by it, of the 
 refurrcction of Jefus ; and had become his 
 Difciple. 
 
 M. No doubt the teftimony of the High- 
 prieft, fuch an implacable enemy ; who firftjoh. & 
 advys'd the Council to put Jefus to death, and 45 ~~ J? - 
 was fo active in getting him crucify'd, wou'd 
 have gone a great way towards convincing the 
 Pbanfees and Rulers ; and have been more 
 readily believ'd than the joynt-tcftimony of 
 the Apoftles, and other Difciples of Jcfus. 
 But what fignifys talking of what might poffi- 
 bly have been done ? 
 
 N. I cannot but think that Jcfus's miracu- 
 lous appearing to Saul, while he was perfe- 
 cuting the Difciples, and his teftimony concern- 
 ing this Fact, is an additional proof of Jefus's 
 refurrection, as ftrong and convincing as if he 
 had appear'd to Caiapbas himfelf. For we have 
 here a teftimony given to it, by the moft im- 
 placable reftlefs Enemy that Jefus and his Doc- 
 trine ever had ; I will not except Caiapbas, 
 Celfus, Porphyry, Julian, nor the greateft bigot 
 among our modern Infidels. 
 
 M. That Converfion of Paul is one of the 
 moft furprizing Storys in all the New-Tcfta- 
 ment. And the worft of it is, that one does 
 not know either how to believe, or how to re- 
 ject it. 
 
 Bb4 N. What
 
 3 7 <? A Conference upon 
 
 SECT. VI. N. What pretence can there be for disbe* 
 v-^OTW lieving it ? There is no antient Fact more cer- 
 tain. We have a Narrative of feveral of the 
 moft remarkable actions of his life, both be- 
 fore, and after, his converfion, written by St. 
 Luke his companion and fellow-traveller ; and 
 confirm'd by numerous pafiages of his own 
 Epiftles. He was a Jew of Tarfus, in Cilicia ; 
 educated at Jerufalem, under Gamaliel ; and be- 
 Gai.i. 14. jng exceedingly zealous for the tradition of his 
 Forefathers he became a rigid Pbarifee ; and 
 the bittereft Enemy to the Difciples of Jefus. 
 Afls xxii. When the blood of Stephen was med, he Hood 
 ch. viii. 3. by, and confcnted to his death. He made ha- 
 vock of the Church : and binding both men and 
 women he deliver'd them into prifon, and per- 
 ch. xx. ^.fecuted them to death. While engag'd in this 
 courfe of wickednefs, he thought he was dif- 
 charging his duty -, and doing God the grcateit 
 Service. And he was as truly fincere as any- 
 one cou'd be that laboured under the ilrongeil 
 CH. xxvi. 9, prejudices. He verily thought that he ought to 
 Ia * clo many things contrary to the name of Jefus. 
 
 He fliut up many of the Difciples in prifon, 
 and gave his vote againft them when they were 
 v. ii. put to death. He fwnffit them often in every 
 Synagogue j and compelled them to blafpheme. And 
 being exceedingly mud againft them* be perfected 
 Cb.ix. i, them into foreign Citys. While he thus breath* d 
 out threatnings andjlaughter againft the Difciples 
 of the Lord ; and was travelling on the road to 
 Damafcas with a Commiffion from the High- 
 prieft to feize any of them he might find there, 
 and bring them bound to Jsrufalem to be pu- 
 nifh't j at midday he was ftruck blind by a 
 light from Heaven, that did no harm to thofe 
 who were walking with him. And when he 
 and they fell on ;he ground, he heard a voice 
 
 fpeaking
 
 our SAVIOUR'* Miracles. 377 
 
 fpeaking to him, and faying in the Hebrew SECT. VI. 
 
 tongue, Saul, Saul, why pcrfecutcft thou me ? V^VN/ 
 
 And when Saul faid, who art thou Lord ? he 
 
 anfwer'd, / am Jefus whom thou perfeeuteft . Al* ix. 6; 
 
 Saul trembling and aftonilh't faid, Lord what 
 
 wilt thou have me to do ? And the Lord faid 
 
 " to him, arife and go into the City, and it 
 
 * c mall be told thee what thou muft do. I 
 
 *' have appeared unto thee for this purpofe to CH. xxvi. 
 
 " make thee a Minifter and a Witnefs both 1 *" 18 * 
 
 of thefe things which thou haft feen, and 
 
 c of thofe things in which I will appear [far- 
 
 " ther] unto thee -, delivering thee from the 
 
 people, and from the G 'entiles , to whom I now 
 
 * fend thee j to open their eyes , and to turn 
 
 them from darknefs to light , and from the 
 
 " power of Satan, unto God. " When Saul 
 
 open'd his eyes he cou'd not fee ; but was led 
 
 by the hand to Damafcus ; and continued blind 
 
 till Andnia^ who was diredlcd by a Vifion to Afl s ix. 
 
 go and enquire for him, came to him, and 10 "" 1 ** 
 
 faid, " Brother Saul* the Lord (even Jefus T - J 7. i 
 
 <c that appear'd to thee in the way as thou 
 
 < c cameft,) hath fent me that thou might re- 
 
 (< ceive thy Sight, and be filled with the Holy- 
 
 M Ghoft. Then immediately there fell from 
 
 *' his eyes, as it had been fcales : and he re- 
 
 f ccived fight forthwith \ and arofe, and was 
 
 f< baptized. Then he ftraight-way preach't 
 
 <* Cbrift in the Synagogues, that he is the Son 
 
 ' of God. But all that heard him were ama- 
 
 * zed, and faid, is not this he that deftroyed 
 
 " them which called on this Name in Jerufa- 
 
 * lem > and came hither with that intent that 
 
 ' he might bring them bound unto the Chicf- 
 
 * i priefts ? " When he return'd to Jerufalem 
 
 fome time after this, he endeavour'd to joyn Aas ix 
 
 Jiimfclf to the Pifciples : but they were all 
 
 nfruid of him j and believ'd not that he was a
 
 378 A Conference upon 
 
 Stct.VlDifetpI*'', till Barnabas brought him to the 
 <XW> Apoftlcs, and declared unto them that he had 
 feen the Lord in the way to Damafats ; that Je~ 
 fus had fyoken to him : and that he had boldly 
 preacfh't there in the name of Jefus. You fee 
 this furprizing converfion of Saul was attended 
 with a train of miraculous Events. He was 
 ftruck blind by the fame light from Heaven 
 that did no harm to thofe who were clofs by 
 him , tho' they faw it as well as he. Jefus ap- 
 Aas be. 7. pear'd and fpake to him. The reft heard the 
 v.u, ia. voice, but faw noperfon. A divine Vifion fecn 
 both by Saul and Ananias at the fame time, 
 tho' in different places, brought them together. 
 * 8- Scales fell from Saul's eyes as foon as Ananias 
 laid his hands on him ; and he immediately 
 received his fight. So that there were federal 
 miracles wrought on this occafion. How con- 
 vincing was the teftimony that fuch an invete- 
 rate Enemy as Saul, now gave to the refur- 
 rection of Jefus. Here cou'd be no poflible 
 fufpicion of fraud, or miftake : nor the leaft 
 pretence for disbelieving Saul's unqueftionable 
 Evidence. It confirm'd the teftimony of the 
 of the other Apoftles ; and gave the moft 
 powerful atteftation to the truth of the Go- 
 ipel. 
 
 M. I own there is fomething very unac- 
 countable in this ftory. But if we were to 
 cxamin all the circumftances, and differing ac- 
 counts of it that we find in the Atts\ it wou'd 
 not appear quite fo wonderful as you reprefent 
 it. I am not prepared at prefent, to fearch 
 this matter to the bottom ; having never heard 
 fo much ftrefs laid upon it before. But if you 
 confider that Paul was a Vifionary, you cannot 
 think it ftrange that he fhould on his Journey 
 to Damafcus fee, and hear, Jefus in fuch a vijion 
 
 or
 
 our SAV i o u R'$ Miracles. 3 7 p 
 
 or dream as he had afterwards in the Temple , SECT. VI. 
 and fancy it to be a reality : and, upon this Vi- 
 lion, change his Views and Conduct ; and bc- 
 corne a difciple of Jefus. 
 
 7VT Such divine vifions as that which Paul 
 had in the Temple were truly miraculous 
 fupernatural ; and in one fence, real: I mean * 7 ' l8 * 
 that thofe who faw fuch vifions had fome fure 
 criterion or other, by which they eafily diftin- 
 guim't them from dreams^ or ftrong efforts of 
 imagination. And when thefe vifions relate'd to 
 fubfequentFads, their truth was then confirm'd 
 even to Others. Of this kind were the vifions 
 of Cornelius, and Peter : that too of * Ananias^ AS* *. 3. 
 and Saul's during his blindnefs. In fuch cafes 
 the Appearances fpoken of are exprefly called v - 
 vifions: the perfons that have them are faid to 
 be in a trance, or afleep : their eyes are fhut : 
 and the circumftances they are placed in, rea- 
 dily diftinguifh fuch divine Vifions, from real 
 Fads. There cou'd not pofiibly be any fuch 
 vijion in the cafe of Saul's converfion. He 
 was travelling to Damafcus ; and faw the daz- 
 zling Splendour that blinded him, at noon day. 
 Thofe who were walking with him faw it as 
 well as he. And they beard the voice too, that 
 fpake to Saul ; tho' they might not * under- 
 ftand (or diftinftly hear) every thing that was 
 faid. A mere vifion cou'd neither itrike Saul 
 blind ; nor reftore his Sight three days after. 
 The reality of Jcfus's appearing to him is con- 
 
 * In ARs xxii. 9. rv /I Qm>w OUK %*tnvm fhould be render'd 
 but they did not underftand the Speech. . . They certainly 
 beard the voice : as appears from Ati ix. 7. ctxeotu fig- 
 ^fys fometimes to underftand ; as in i Cor. xiv. 2. Gal. tr. 
 2 1 Jcfus fpake to Saul in the Hebrew Tongue, which his 
 fellow-travellers might net under/land. 
 
 firm'd
 
 380 'A Conference upon 
 
 Seer. VI. firm'd by the glorious circumftances, and mi- 
 V'Y"^ raculous events that attended it : and thefe again 
 are farther attefted by thofe who were with 
 him ; and the concurring teftimony of Ananias. 
 Nothing lefs than the moft irrefiftible convic- 
 tion cou'd have produced fuch a wonderful 
 change. Saul's prejudices againft Jefus and his 
 Doctrine feem to have been fo inveterate, that 
 nothing but a miracle wrought upon bimfelf 
 cou'd convert him. Seeing he was brought up 
 at Jemfalem* he had probably heard Jefus ; 
 and muft either hare feen fome of his Mira- 
 cles, or have been credibly inform'd of them ; 
 and of thofe which the A poftles wrought. Yet 
 thefe had no influence upon him. But when 
 Jefus himfelf appeared, to him in Glory, and 
 ipake to him in the manner He did -, he cou'd 
 no longer refift that divine power which he 
 now felt. He is convinced, and converted. His 
 Thoughts, and Views, and Temper are intirely 
 changed : and inftead of breathing out threat- 
 nings. and (laughter againft others -, he now 
 breathes only love, mildnefs, patience, con- 
 defcenfion, and a fmcerc benevolence towards 
 ail mankind. His excellent fenfe, and confci- 
 oufnefs itfelf, (which gives the utmoft certainty) 
 fecured him from being deceived in the mira- 
 culous events that attended his Converfion. 
 His behaviour even bffore, was a proof of his 
 acting according to the dictates of his Confci- 
 ence, then biafs't, and fatally mifguided, by 
 prejudices almoft invincible. And every ftep 
 of his life after his converfion, fhows how up- 
 right and fincere he was in fpreading the know- 
 ledge of the Gofpel, throughout the world. 
 The wonderful manner of his being called <f> 
 the Apoftldhip by Jefus himfelf, fct him upon 
 
 the
 
 our S AV i o u R'J Miracles. 3 8 r 
 
 the level with the other Apoftles. And his SECT. VI. 
 being endued with the fame power of Mira- 
 cles, and other Gifts of the_Spirit that they had, 
 inabled him fuccefsfully to propagate that Doc- 
 trine which he had formerly oppofed, with fb 
 much bitter zeal, and outragious violence. The 
 Conclufion we muft now draw from the vari- 
 ous and undoubted Facts I have laid before 
 you, is, that the Refurrection and Afcenfion of 
 Jefus are as unqueftionably true as the Miracles 
 that were wrought by the Apoftles ; and the 
 wonderful Cowverfion of Paul: that is, they 
 are as credible and certain as any thing record- 
 ed in Hiftory can be. For, fince Jefus after 
 his death, not only endued his Apoftles with a 
 miraculous power, and other fupcrnatural Gifts, 
 according to his promife ; but afterwards ap- 
 pear'd perfonally and fpake to Paul at his Con- 
 verfion ; we are thence infallibly affurcd, thac 
 Jefus rofe from the dead, and afcended into 
 Heaven j and that the teftimony of the Apo- 
 ftles concerning thefe Facts, and the doctrine 
 of the Gofpel, is undoubtedly true. We are 
 therefore fure that Jefus is the Meffiab, or the 
 Son of God: and that he was fent from Hea- 
 ven to reveal the Almighty's will to man- 
 kind. 
 
 M. You have almoft preach't me aficep. I 
 muft bid you good night. 
 
 7*. Let us have your Company one half 
 hour more, Sir: there is a point of import- 
 ance ftill to be cxamin'd ; viz. how far the 
 Miracles of Jefus are a proof of his divine 
 Miflion. 
 
 M. In his firft Difcourfe, Mr. W has clearly P 
 fliown that the miracles of healing all manner 
 of bodily difeafes which Jefus was fo juftrjr 
 famed fgr are. no^a fufficicm proof of his di- 
 vine
 
 3 8 1 A Conference upon 
 
 SECT. VI. vine Authority to found and introduce a religion 
 
 WYX> into the world. 
 
 N. When we appeal to the Miracles of Je- 
 fus as a proof of his divine Million ; we do not 
 mean thole Miracles only which he wrought in 
 healing all manner of bodily difeafes (as Mr. /F's 
 afferdon feems'to fuppofe,)noryet his caftingout 
 Devils ; or doing any other particular Sort of Mi- 
 racles: but his doing all forts, on all occafionsi 
 L the moft publick, beneficial, undoubted Mira- 
 cles i fuch as raifing the dead ; feeding thou- 
 fands with a few loaves and fifhes , and the like : 
 which cou'd not pofiibly be effected without 
 the immediate interpofition of th' Almighty's 
 
 Difc.jr.p.j.power. Mr. /F. grants that " the reftoring a 
 " perfon indifputably dead to life, is a ftupen- 
 " dous Miracle : and that two or three fuch 
 " Miracles well circumftanced, and credibly 
 '< reported , are enough to perfwade mankind 
 " that the Author of them was a divine A- 
 " gent, and inverted with the power [and con- 
 "fequextly, with the Authority] of God." 
 Now fince I have mown you that Jefus wrought 
 many fuch Miracles, well circumftanced, and 
 credibly attefred ; it follows, that he was a 
 divine Agent, and truly inverted with the power 
 of God : and that therefore he had Authority 
 to declare and reveal the Almighty's Will to 
 mankind ; or to introduce a Religion into the 
 world. 
 
 Difc. i. p. M. He himfelf foretold that falfe Chrifts 
 
 " and falfe Prophets would arife, and work Mi- 
 
 racles. St. Paul fays the fame of dnticbrift, or 
 the Man of Sin. How then can we diftinguifh 
 the true Prophet from the falfe ; or the true 
 Cbrift, from Antichrift, by Miracles ?
 
 our SAV i o u R'J Miracles. 383 
 
 JV". The true Chrift, and true Prophets, may SECT. VI. 
 "be known and diftinguifht from falje ones, not v 
 merely by their wonderful works ; but by the 
 reafonablenefs and good tendency of their Doc- 
 trine ; the integrity of their Life and conduct ; 
 the nature, defign, and circumftances of their 
 Miracles ; and their appealing to them as a 
 proof and teftimony of their divine Million, 
 (i.) If falfe Prophets teach abfurd or immoral 
 Doctrine, Reafon and Common-fenfe (how that 
 it cannot come from God : and that therefore 
 their works (however wonderful they may feem) 
 cannot be wrought by the divine power. Rea- 
 fon is the original and univerfal Revelation that 
 God makes of his Will to mankind : and we are 
 fure, that Doctrine, which plainly contradicts 
 Reafon, cannot poflibly come from God ; nor 
 be proved by any fort of Miracles : becaufe all 
 the manifeftations of his Will whether by Rea- 
 fon, or Revelation, muft be uniform, and con- 
 fiftent one with the other. Without inquiring 
 therefore whether the works that the Teachers 
 of abfurd or immoral Doftrine do, be really 
 miraculous -, we reject their Authority and 
 Doctrine ; and know them to be falfe Pro- 
 phets. (2.) Tho* the Dodrine fhou'd appear 
 rational, or not manifeftly abfurd ; yet if the 
 Prophet be vicious, and infmcere : if he be 
 enflaved to Luft, Ambition, or other wicked 
 habits, and docs not live up to the rules of Vir- 
 tue and Probity that the light of Reafon re- 
 commends to all men ; there is good ground 
 to fufpect his being a falfe Prophet ; to reject 
 his Dodirine, and queftion the truth of his pre- 
 tenfions. (3.) Falfe Prophets may be readily 
 diftinguifht by their falfe and counterfeit Mi- 
 racles ; by their tricks and artifices : their lying 
 (or deceiving) wonders as St. Paul calls them, 
 2 and
 
 384 d Conference upon 
 
 SECT. VI. and all * manner of unrighteous deceit. His de- 
 'fcription c Anticbrift and his Miracles, agree 
 ib exactly to the ambitious arrogant claims of 
 the Pope, and the grofs cheats and pious frauds 
 of the Romijh Church , that we cannot help 
 thinking the Apoftle had them in his view, 
 when he wrote that remarkable paflage of his 
 Epiftle to the Tbefalomans. Now as the im- 
 poftures of Simon Magus? Mahomet, and all 
 other falfe Prophets might eafily be difcover'd 
 by the falfhood either of their Doftrine, their 
 Conduct or their Miracles -, and generally by 
 all thefe three marks, 'abfurd Doctrine, un- 
 righteous Conduct, and falfe Wonders : So on 
 the other hand, a true Prophet is known and 
 ciiftinguifh't by the reafonablenefs and good 
 tendency of his Doctrine ; the integrity of his 
 Character ; and the unqueftionable truth of his 
 Miracles. By thefe three Marks of Troth and 
 Credibility the Miracles of Jeftis were mani- 
 feftly diftinguifh't from the works of falfe 
 Prophets. His Doctrine was intirely rational, 
 wife and confiftent -, worthy of God to reveal ; 
 and fit for men to receive and practife. His 
 Conduct was righteous, prudent, exemplary, 
 and irreproachable. His Miracles were nu- 
 merous, publick, charitable, various, occafi- 
 onal, and moft aftonifhing. And he not only 
 declared that he was fent from Heaven to re- 
 veal the will of God -to mankind ; but on the 
 moft publick and folemn occafions, he -j- ap- 
 peal'd to his wonderful Works as an evidence 
 and teftimony of his divine Million. 
 
 * This feems to be the meaning of that be&raifm of 
 St. Paul's, x<i<ry ttitotry rij JWa?. zThef.u. IO. 
 
 t See Luk. v. 24. Joh. xi. 40. 43. ch. ix. 3, 4. ch-. z. 
 24i 2 5i 3*> 37 38. ch. xiv. 10, u. 
 
 M. Hiftory
 
 our SAVIOU R*J Mir&cle$. 387 
 
 M. Hiftory affords us inftarices of Men fuch SECT.VI. 
 as Apollonius Tyanaus, Fefpafian^ and Greatrex 
 the Irifh Stroaker^ who havemiraculoufly cured 11, 
 Difeafes to the admiration of mankind j as Well 
 as Jefus. But if any of them, or any other 
 greater worker of Miracles than they were 
 fhou'd withall afliime to himfelf the tide of a 
 Prophet, and Author of a new Religion , I 
 humbly conceive we ought not to give heed to 
 him. 
 
 N. Neither Apollonms^ Vefpafian^ nor Great* 
 rex, ever pretended to be fent from God to de- 
 liver any fcheme of Religion, or important 
 Truths to the World. So that we need not in- 
 quire whether their Works were truly miracu- 
 lous. For,- if they were $ nothing cou'd be 
 inferr'd from it, to render the Miracles of Je- 
 fus lefs credible ; or a lefs valid proof of his di- 
 vine Authority. When Miracles are wrought 
 by thofe who do not pretend to come from 
 God, or to act in his name , all that fuch Mi- 
 racles can prove, is, that there are invifible 
 Agents who are able ta do fuch furprizing 
 things as far exceed the natural powers and abi- 
 litys of Men. And in fuch cafes, it is the fame 
 thing to us whether fuch wonderful Works arc 
 wrought by good Spirits, or by Evil ones : for 
 in either cafe, they are done by the divine per- 
 miflion : and, betides the unknown ends of 
 providence that may be ferved by them, one 
 defign of them may be to alarm wicked and 
 fceptical men ; and to convince them that there 
 are Spirits, or invifible Agents, whofe power, 
 defigns, and actions are limited, and reftrain'd 
 by the infinitely fuperior power, and wife pro- 
 vidence of God. If either A$olloriws* or Vefpa- 
 fian had taught any fcheme of Doctrine or 
 Duty, as the will of God ; and had appcal'd 
 C c t
 
 3 8 6 A Conference upon 
 
 SECT. VI. to their wonderful Works as an evidence of 
 *or^ their Miflion , it wou'd have been neceflfary to 
 have examin'd the reafonablenefs and tendency 
 of their Doctrine ; the integrity of their Cha- 
 racter ; and the nature and truth of their Mi- 
 racles: and by thefe three Marks it wou'd have 
 evidently appear'd whether they were true 
 Prophets, orfalfe. But fmce they did not pre- 
 tend to be fent from God to reveal his will to 
 mankind ; we are under no obligation to in- 
 quire into the nature of their Miracles, or the 
 credibility of thofe Hiftorians who have related 
 them. It does not appear from credible Hi- 
 ftory that any falfe Prophet who pretended to 
 come from God, ever appeal'd to Miracles as 
 a proof of his divine Million ; or was permit- 
 ted to work true and unqueftionable Miracles. 
 And we may be fure that no Impoftor who 
 pretends to divine Authority, and appeals to his 
 works for the proof of his Doctrine, will ever 
 be permitted to confirm fuch falfe pretences, 
 by true Miracles. For by permitting this, the 
 Almighty wou'd feem to fet his Seal to a lye ; 
 and to lay men under a moral necefiity of be- 
 lieving dangerous Errors, and the vileft Im- 
 poflures. 
 
 T. Doth not the Pope, and the Romijh Clergy 
 appeal to Miracles wrought in their Church, as 
 a proof that me is the only true Church ; and 
 that they teach the true doctrine of Jefus ? 
 
 N. I never heard, or read of any of their 
 Miracles fo well attefted as to deferve credit. 
 Moft of their wonders are wrought by their 
 Priefts, in the dark corners of Chappels and 
 Cloyfters ; before ignorant credulous people : 
 who if they doubted of fuch pretended Mira- 
 cles, or detected the cheat in them, dared not 
 difcover it to others, for fear of being tor- 
 tured,
 
 our SA v i o u R'J Miracles. 3 8 *f 
 
 tured, or ftarved, in the Inquifition. The SEC T-Vt 
 liquefaction of harden'd blood, the fweating o 
 Statues, an Image's bowing its head, or a voice 
 from behind an Altar, are fuch grofs filly cheats 
 as will not now pafs in the world for Mira- 
 cles ; even among the Papifts themfelves. Nor 
 is there any thing miraculous in the fur- 
 prizing Cures that they fo much boaft of* 
 If fome fick people that have ufed proper 
 remedys for their recovery, happen to pray be- 
 fore a particular Crucifix or Image; or to kifs 
 the Pope's toe , or to hang fome relick, or 
 holy trinket, about their neck or wrift, up- 
 on, or near the day that their gradual recovery 
 (after a natural method of Cure) begins ; this 
 is enough to make the cure pafs for a Miracle: 
 the Medicine, or proper "Diet, is forgot ; and 
 the wonderful Cure is imputed to the fuperfti- 
 tious practice of the credulous Devotee. But if 
 real Miracles were wrought by the Pope, or his 
 Emiffarys, nothing cou'd be inferr'd from it 
 in favour of their doctrine, or worfhip i be- 
 caufe, (i.) We are abfolutely certain that the 
 Romijh Doctrine is contrary to Scripture, and 
 Rcafon, and Common-Senfe : I fay, we are 
 more certain of this than we cou'd poffibly 
 be of any Miracle that the Popifh Priefts might 
 pretend to work. And therefore we are fure 
 that their Doctrine is fuch as Almighty God 
 cannot approve of, nor confirm by Miracles^ 
 (2.) No perfon of the Romijh Communion that 
 is faid to have wrought Miracles, ever pre- 
 tended to an immediate Commiflion from God 
 to reveal his Will, or to teach the world any 
 new Doctrine, or important Truth. On the 
 contrary, they aflfure us that they maintain no 
 other Tenets than what are agreeable to Scrip- 
 ture 5 and were from the beginning taught by 
 C g 2 ,
 
 388 A Conference upon 
 
 SECT. VI. Cbrift and his Apoftles. But fmce Antichrift 
 and falfe Prophets may work deceiving Wonder -j, 
 and perhaps true Miracles ; the Romljh Church 
 has no other way to convince the world that 
 her pretended Miracles are really wrought by 
 the power of God ; but by appealing to the 
 reafonaUenefs of her Dottfinc ; and to the Scrip" 
 /#ra, and primitive Antiquity, to mow that me 
 really teaches the doctrine of Jefus. Now 
 fmce it manifeftly appears, to every impartial 
 Inquirer, that her doctrine is contrary to Rea- 
 fon, and Senfe, Scripture, and Antiquity ; it 
 neceflarily follows, that Popifh Miracles whe- 
 ther they be lying Wonders, or real ones, are 
 only a confirmation and accomplimment of 
 the Prophecys made by our blefled Saviour 
 and St. Pauly concerning Antichrift and falfe 
 Prophets: and confequently that the Miracles 
 of the Romijh Church (fuppofmg them to be 
 real] are a proof only of the Doctrine, and 
 divine Authority of thrift and his Apoftles. 
 But, (3.) Tho the Romijb writers urge the pre- 
 tended Miracles wrought in their Church, as 
 a. proof of her being the true Church, and 
 her teaching the true doctrine of Chrift ; this 
 is not fuch an appeal as one commiflion'd by 
 God to eftablifh a new doctrine, or to confirm 
 the truth of Doctrine already received, ought 
 to make. Popifh Miffionarys, ought to work their 
 Miracles in Proteftant Countrys, (where the truth 
 of them may be freely and fafely examin'd,) 
 if they mean to convince Proteftants : and not 
 put us off with jefuitical Storys of what Xavier 
 did in Japan. And, before they work fome 
 undoubted Miracle, they fhou'd appeal to it 
 as a proof of their divine Authority. Thus 
 Jefus did when he cured the Paralytick ; and 
 when he raifed Lazarus. Mofes did fo too, 
 
 no;
 
 our SAV IOVRS Miracles. 389 
 
 not only in the Cafe of Pharaoh ; but whenSEcr.VT. 
 he wrought the moft * aftonifhing of all his*^vv 
 Miracles: and fo did Elijah. If Papifts wou'drKin.xviii 
 give the world a convincing proof, by Mira- 35 " -I ' 
 cles, that their Doctrine is the very fame that 
 Jefus taught ; we will not require of them to 
 raife fome dead heretick to life : let them 
 only work fome undoubted Miracle upon a 
 Proteftant ; fuch as curing the dropfy, palfy, 
 or obftinate lamenefs, in a moment ; before a 
 fufficient number of unfufpected witnefles : and 
 before they begin, let them appeal to the Mi- 
 racle they are going to work as a proof of 
 their acting by the power and authority of 
 God, to confirm the truth of the Rormjh Doc- 
 trine. And when they work fuch a Miracle 
 fo circumftanced, and previou/ly appeal'd to ; 
 they may then pretend to have proved the 
 truth of their doftrine by Miracles. But fmce 
 it is impoffible that Almighty God fhou'd fee 
 the Seal of true Miracles to pernicious Er- 
 rors j or fufFer an undoubted Miracle to be 
 wrought, after fuch an appeal, made to it, for 
 confirming any falfhood, or impofture , we 
 are fure that the Romijh Church will never 
 pretend to work fuch Miracles ; nor previoufly 
 appeal to them for the truth of her Doctrine : 
 and therefore her Doctrine never can be proved 
 by Miracles. 
 
 M. The power of doing Miracles is no jj fc< *' r * 
 certain nor rational Seal of the Commifiion 
 and Authority of a divine Law-giver. There 
 are various Gifts of the Spirit, as St. Paul tells 
 us: " for to one is given by the Spirit, the J 
 Word of Wifdom : to another the Word 
 
 * $eeNumb, vi, 2835- ch. xvii. 5. 
 
 C c of
 
 39 ^ Conference upon 
 
 SECT. VI. of Knowledge : to another the Gifts of 
 Healing : to another, the working of Mi- 
 " racles : to another, Prophecy : to another, 
 ' the difcerning of Spirits i to another di- 
 f c verfe kind of Tongues ; to another, the 
 " interpretation of Tongues. " Now fince thefe 
 Gifts may be given feparatcly ; it is very in- 
 conclufive and falfe reasoning, to argue that a 
 man who has one of thefe Gifts mud have 
 the other , that is, that becaufe he has the 
 gift of Healing, and of working Miracles ; 
 therefore he muft have the Gift of Wifdom, or 
 of Prophecy, or of difcerning of Spirits. And 
 yet this is the reafoning of your modern Wri- 
 ters who wou'd prove Jcfus's authority to found 
 a Religion, from his Miracles. 
 
 N. This Objection fuppofes that all the Gifts 
 of the Spirit are as ncceffary as the Power of 
 Miracles, to qualify a Perfon to be the revealer 
 of God's will to mankind. But this fuppofi- 
 tion is quite groundlefs. Mofes had not half of 
 thofe fupernatural Gifts St. Paul fpeaks of : 
 yet he gave the Jews fufficient proofs of his 
 acting by divine Authority. All that cou'd 
 be abfolutely neceffary to prove this, was his 
 working many publick unqueftionable Mira- 
 cles. When befides this, Almighty God thinks 
 fit to diftinguilh any perfon by other wonder- 
 ful endowments , fuch as the Gift of Prophecy ; 
 of difcerning of Spirits, or the like , thefe other 
 Gifts make the truth of his divine Miflion ap- 
 pear the more evident and indifpu table : but 
 they do not render the power of Miracles an 
 uncertain or infufficient proof of a perfon's 
 acting by divine Authority. The tetlimony 
 of twelve Witnefies adds a greater degree of 
 Evidence to any Fact that they certainly know, 
 
 and
 
 our SAV i o u R'J Miracles. 391 
 
 and folemnly teflify, than the teftimony of only SECT. VI. 
 one credible witnefs, or two. But frill the <^"VN^ 
 greater Evidence, tho' preferable when it can 
 be had, does not render the other inefficient, 
 or unfatisfactory. The cafe is the fame as to 
 a Prophet's being endued with other fuperna- 
 tural Gifts, befides the power of Miracles. 
 Other Gifts add ftill a higher degree of Evi- 
 dence as to his Million ; as fifty Miracles prove 
 it more convincingly than ten: but ftill Ten 
 (or even fewer) unqueftionable Miracles wou'd 
 be a fufficient proof of his acting by divine 
 Authority. Befides ; they who prove from the 
 Miracles of Jefus that he had Authority from 
 God, to found a new Religion ; do not infer 
 from this one fupcrnatural Gift of working 
 Miracles, that he had all others : but from his 
 fhowing manifeftly that he poffefs't all the 
 Gifts of the Spirit in a fuperlative degree, (as 
 Mr. W. himfelf acknowledges,) they rightly Difc.x. p. 
 conclude that he had all the qualifications that' 3 ' 
 cou'd be required to fit him for the exalted 
 Offices he was called to. In the paffage you 
 quote, St. Paul fpeaks of the different Gifts 
 that were beftowed upon many of the primitive 
 Chriftians : of whom Mr. fl^s leafoning holds 
 true, that there was no neceffity that any two 
 or more of thefe Gifts fhou'd meet in one man. 
 But neither is it neceffary that they mould always 
 be feparatcly conveyed. The Apoftles feem to 
 have had all thofe Gifts. Jefus evidently prov- 
 ed that he poffefs't them in the higheft degree. 
 Tho' there were diver fitys of Gifts, the fame \ ov x ;-,. ^ 
 Spirit was the author of them all. And that J ^ '" 
 Spirit was the Spirit of the Lord. It was not * 
 given unto him by meafure, or in a djterminatej oh . ili . 34 , 
 degree and proportion only, as it was to others : 
 C C 4 ft
 
 39* <A Conference upon 
 
 SEcr.vi.it influenced and * animated him always. He 
 
 W*y*V gave the moft convincing proofs of his being 
 endued with all the divine Gifts of the Spirit : 
 not only the Gift of healing all manner of Dif- 
 eafes, and working all other Miracles > but the 
 Gifts of divine Wifdom, and Prophecy, and fu- 
 pernatural Knowledge ; and difcerning the Spirits, 
 of other men, and difcovering their fecret 
 thoughts and intentions. Nay Jefus not only 
 poflefs't all thefe Gifts ; but had the power of 
 conveying them to his Difciples. And after 
 
 Aasii. 33. his Afcenfion, he made good his promife to 
 them ; and beftow'd on them the wonderful 
 Gifts of the Holy-Ghoft: which was a demon- 
 ftration that he was commiflion'd by Almighty 
 God, to be the Revealer of his Will, and the 
 Author of a Religion. 
 
 p;fc. i. p. M. You might as well fay that the ftrongeft 
 man is the wifeft \ or that a good phyfician 
 muft needs be a good cafuift -, as that Jefus* 
 fcecaufe he was a worker of Miracles, fuch as 
 his are, and a healer of all manner of difeafes, 
 pught to be received as the guide of our Gon- 
 fciences, the director of our Underftandings, 
 and the Author of a Religion. 
 
 N., The fame fallacy runs through all your 
 Friend's reafoning on this point. If Jtfus had 
 been endued only with the Gifts of healing all 
 difeafes, and working other Miracles ; this alone 
 wmi'd have been a fufficient proof of his di- 
 vine Million. But befides thefe he had the 
 
 sseft.v. Gifts of Prophecy, of fupernatural Knowledge? 
 
 P, a;78>s>a n d. heavenly Wtfdom. So that he had all the 
 qualifications that were requisite to render him 
 
 * Compare Luk. i. 35. xiivp* vyw a holy Spirit with 
 ch. iv. i. and with Rom. i. 3, 4. Afts ii. 33. Gal. iv. 6. 
 Phil. i. 19. Hcb. ix. 14. i Pet. i. 1 1, &c. 
 
 411
 
 our SAVIOUR'S Miracles. 
 
 an Author and Inftitutor of Religion : and he SECT. VI. 
 gave the world the moft convincing proofs 
 his being appointed of God to reveal his will 
 to mankind. You will grant, I hope, that 
 God ought to be received as the Guide of our 
 Conferences^ and the Direftor of our Underfland- 
 ings : and that he can not only impart to an- 
 other perfon fuch a meafure of his divine Pow- 
 er, Wifdom, and other Perfe&ions as may ef- 
 fectually qualify him for the fame office ; but 
 inable him to give fufficient proofs to the 
 world, by the Gifts of Prophecy, and Mira- 
 cles, and fupernatural Knowledge, that he is 
 called and appointed of God to be the revealer 
 of his Will, and the dire ft or of Our Undcrjland- 
 ings. Either then you muft affirm that God 
 cannot reveal his Will to Mankind ; or furnifli 
 another perfon with fuch Gifts and Powers as 
 may qualify him for that Office ; and inable 
 him to give convincing proofs of it to the 
 world : or if you grant this to be poflible, 
 you muft allow that Jefus was appointed of 
 God to be the Revealer of his Will , becaufe 
 he gave all the proofs of it that cou*d be given, 
 fuppofing he had been divinely called to that 
 office. Having occafionally mention'd moft 
 of thofe proofs already, I need only add here, 
 that no Impoftor cou'd ever mow, or pretend, 
 that all the Titles, Marks, and Characters, of 
 the Mejfiahi foretold by the antient Prophets, 
 were truly fulfilPd in him. They concenter'd 
 in Jefus alone : and were punctually accom- 
 pliih't by his Incarnation, his Birth, and Life, 
 his Doctrine and Miracles, his Death, Refur- 
 region, and Afcenfion ; the Calling of the 
 Qcntiles-) and the fuccefsful propagation of the 
 Gofpel among them. The Prophecyi point 
 to One P-erfon* the Me/iak y whom the Jew
 
 394 ^ Conference upon 
 
 SECT. VI. expelled about the time when Jefus was born* 
 To him alone did all thefe Prophecys agree : 
 nor can any Deceiver pretend to fulfil them. 
 And I cannot but add, that no Impoflor can 
 renounce all worldly Advantages and Enjoy- 
 ments ; practife every Virtue-, and fet others a 
 perfect: example of Jufticc, Candour, Humi- 
 lity, Benevolence, and every thing that is 
 good and praife- worthy, as Jefus did, through- 
 out the whole courfe of his life.- Far lefs will 
 an Impoflor not only chufe to live under po- 
 verty, perfecutions, difgrace, and contempt ; 
 but refblutely feal and confirm his feeming In- 
 tegrity, and the truth of his pretenfions, by 
 voluntarily fubmitting himfelf to a feries of 
 forefeen, 'inconceiveable fufterings, and all the 
 anguifh of a publick, lingering, ignominious 
 death. You fee, Sir, that befides the many 
 publick, charitable, undoubted Miracles that 
 Jefus wrought ; we have other convincing 
 proofs of his divine Miffion and Authority : 
 namely the excellence, reafonablenefs and per- 
 fection of his Doctrine > his upright, difm- 
 terefled , generous Conduct , and boundlefs 
 Goodnefs towards Mankind ; the accom- 
 plifhment of all the antient Prophecys concern- 
 ing the Meffiab in his peribn ; his giving 
 the mofl evident proofs of his being endued 
 
 with fupernatural knowledge; his plain, ex- 
 
 prefs, circumflantial predictions concerning ma- 
 ny contingent improbable Events, which were 
 duely accomplish' t ; and particularly as to his 
 Refurrection, Afcenfion, and beftowing the 
 wonderful Gifts of the Holy-Spirit upon his 
 Apoftles ; and the fpeedy fuccefsful propa- 
 gation of his Gofpel, by the mofl unprornifmg 
 Inftruments, in fpite of the greatefi oppoiition 
 from the Power, and Learning, the Bigotry
 
 our SAVIOUR'S Miracles. 59 j 
 
 and Superftition, the Wit and Malice, the Per- SECT. VI< 
 fecutions and inveterate prejudices both of the **oo* 
 Jews, and Heathen. Each of thefe proofs will 
 have its due weight and influence upon every 
 attentive unprejudiced Mind. Some of them, 
 even confider'd feparately, muft be own'd to 
 be conclufive and fatisfactory. But when they 
 are view'd together, (as they Ihou'd always be,) 
 I think the concurring Evidence of Jefus's di- 
 vine Authority, arifing from thefe various proofs, 
 is fo irrefiftibly ftrong, that it cannot be re- 
 jected, or doubted of, by any but thofe who 
 arc byafs't and blinded by the grofieft, and 
 moft unaccountable prejudices. 
 
 M. Gentlemen, I muft take my leave of 
 you. Mr. TV, It is pity you had not a good 
 Caufe to defend. You have faid more in de- 
 fence of Jefus's Miracles than I expected from 
 any one. But notwithftanding the plaufible 
 Anfwers you have made to fmaller Difficulty* ; 
 Mr. Ws main Objections are ftill invinci- 
 ble ; and will ever be fo. I wifh you good 
 night. 
 
 N. I fhou'd reckon the converfion of Mr. 
 M. as wonderful as St. Paul's. I verily be- 
 lieve that a Miracle wrought upon himfelf cou'd 
 not convince him. If Jefus were to appear to 
 him, as he did to the Apoftle, in a train of 
 wonders, he wou'd diftruft his Senfes ; cavil at 
 the moft undoubted Miracles ; and continue an 
 unbelieving Bigot to the laft. With what an 
 air of fcorn and triumph did he go-off, as if 
 he thought Mr. /Ps objections ftill unanfwer- 
 able ! Indeed it was not with any hopes of con- 
 vincing him that I enter'd into fuch a tedious 
 examination of the Difficultys and Cavils they 
 infift on : but to ihow you, Sir, that there is 
 I nothing
 
 A Conference upon 
 
 S*CT. VI. nothing in Mr. Ws Difeourfes of fuch weight 
 as you feem'd to imagin. 
 
 7*. I am much obliged to you, Sir, for the 
 pains you have taken : but tho* I have a more 
 favourable opinion of Jefus's Miracles than I 
 had, I cannot but own that you have rather 
 confuted Mr. W, than fully convinced me of 
 the truth of the Gofpel. 
 
 N. Do you think that the Miracles which 
 Jeftts wrought, do not fufftciently prove the 
 truth of his Doctrine ? 
 
 7". If I cou'd fee fufficient reafon to believe 
 the Fafis related in the Gofpels, I ihou'd not 
 fcruplc to receive the doftrinc of Jcfus ; efpe- 
 cially the moral and practical parts of it. But 
 throughout your Debate with Mr. M 9 you 
 have only fuppofed the truth and genuine Au- 
 thority of the Gofpels , that they were really 
 written by the perfons whofe names they bear ; 
 and that they contain a faithful account of the 
 Life, Doctrine, and Miracles of Jefus. 
 
 N. I was unavoidably led to fappofe this ; 
 becaufe moft of his objections were founded 
 upon fome circumftances of the Miracles re-- 
 corded in the Gofpels : and by arguing thence 
 againft the miraculoufnefs , or the credibility 
 of fuch Facts, he himfelf was ftippofed to grant 
 that Matthew, Mark, Luke, and John really 
 wrote the Gofpels : and that they contain the 
 very fame account of Cbrift*s Miracles and 
 Doctrine, which Chriftians of all ages have 
 believed to be genuine. You may remember, 
 Sir, that before we began our debate, he agreed 
 to allow as much credit to the teftimony of 
 the Evangelifts, as to other credible Hiftorians, 
 in all things that are not abfurd and contra- 
 dictory, Nor cou'd he reafonably refufe this, 
 Befides, I had occafion throughout our debate 
 
 briefly
 
 our S AV i o u R*5 Miracles. 397 
 
 briefly to fugged feveral proofs of the integrity SECT. VI. 
 of the Apollles and Evangelifts, and the ere- 
 dibility .of the Gofpels : fo that I have not 
 merely fuppofed, but really proved the truth of 
 them ; tho' in a much concifer way than fuch 
 an important point deferves to be treated of. 
 But have you any more reafon to queftion 
 whether the four Gofpels were written by 
 Matthew, Mark, Luke-, and John ; than you 
 have to doubt whether Suetonius, Tatitus, and 
 Pliny, wrote the Books that pafs under their 
 names ? 
 
 T. No : I cannot fay that I have any par- 
 ticular reafon to queftion the genuinenefs of 
 the Gofpels, more than the works of thofe 
 other Authors* But I want fuch a Ihort and 
 fatisfactory proof of this important Truth 
 (which indeed is the foundation of Chriftianity) 
 as Infidels cannot reafonably contradict. 
 
 N. What proof can you expect of fuch a 
 Fact ? You have the fame Evidence for it that 
 you have for other things of the like nature. 
 You have the conftant and general confent of 
 Chriftians of all Ages, Nations, and Party ; and 
 even of Jews and Heathens too : who tho' they 
 violently oppofed the progrefs of Chriftianity, 
 both by realbning, and ridicule, and all the 
 methods that Wit, and Rage, Malice and 
 Subtlety cou'd devyfe ; yet they never quefti- 
 on'd whether the Gofpels were written by thole 
 perfons whofe names they bear. Nor did they 
 ever deny the truth of the principal Fads con- 
 tain'd in the Gojfels and Atts : namely, thac 
 Jefus lived in Galilee: that he taught his doc- 
 trine not only there, but in Judaa, and feveral 
 other places : that he wrought Miracles where- 
 ever he went : and was crucify'd at Jerufalem i 
 and that his Apoftles and oth<y DiTcipk* de- 
 clared
 
 398 A Conference upon 
 
 SECT. VI. clared they converfed with him after his refur- 
 W^ re&ion, and faw him afcend into Heaven : that 
 they believed and preach't the Doctrines and 
 Facts related in the Gofpels ; and againft all 
 oppofition, firmly propagated the belief of 
 them throughout the world. Matthew^ Mark 
 and Luke, publifh't their Gofpels while feveral 
 of the Apoftles were alive. And John laft 
 of all wrote his Gofpel as a Supplement to 
 the other three ; and thereby added his fanc- 
 tion to their truth and authority. As foon 
 as the Gofpels were compofed, many Copys of 
 them muft have been made and difperfed for 
 the ufe not only of the publick afiemblys of 
 Chriftians, but of private perfons : who cou'd 
 not but fet the higheft value upon thefe facred 
 Writings ; and read, tranfcribe, and prefervc 
 them with the utmoft care and exactnefs. We 
 find that the Attempts of fuch as endeavoured 
 to corrupt them, were immediately and fuc- 
 cefsfully oppofed: fo that we cannot reafon- 
 ably doubt of their being handed down to us, 
 without any material alteration. It was one 
 good effect of the divifions and different opi- 
 nions among the feveral Seels and Partys that 
 arofe early in the Chriftian Church, that they 
 were equally jealous and watchful, one of the 
 other. They all agreed in appealing to the 
 Scriptures as the fole Standard of Truth : and 
 fhowed their mutual vigilance and zeal for 
 preferving them uncorrupted. And tho* in 
 fome important Texts there are various Read- 
 ings in different MSS, occafioned at firft either 
 by miftake, or defign ; yet the genuine Texts 
 may ftill be difcover'd, by comparing the moft 
 antient Manufcripts and Verfions together ; 
 which every judicious Critick will prefer be- 
 fore more modern ones, when he judges of 
 any fufpe&ed or fpurio us Paffage, ?< We
 
 our SAVIOUR'S Miracles. 
 
 T. We find that fpurious Gofpels, Affs and SECT. VI. 
 Epiflles were publifh't in the names of the 
 Apoftles, almoft as ibon as thofe you reckon 
 genuine. And it is not eafy to imagin how 
 the true Gofpels were diftinguifli't from the 
 falfe. 
 
 N. Since three of the Gofpels, and the Book 
 of the Afts were publifh't, while feveral of the 
 Apoftles, and other immediate Difciples of Jc- 
 fus, were alive ; they cou'd not have been re- 
 ceived as genuine, if they had not been ap- 
 proved and recommended by the Apoftles : 
 who at the fame time muft have condemned 
 and rejected the fpurious Gofpels, as foon as 
 they appear'd. Nor have we only their Ap- 
 probation and Judgment to rely upon ; but 
 the undoubted teftimony of many Thoufands 
 of chriftian Converts ; who having heard the 
 doctrine of Jefus and his Apoftles, from their 
 own mouth ; and feen their Miracles , cou'd 
 not but know whether the three firft Gofpels 
 were approved by the Apoftles ; and contain'd 
 the very fame account of Cbrift's life and mi- 
 racles, and the fame doctrine which they had 
 often heard either Jefus, or his Apoftles, teach 
 and explain. And if we add to all this, that 
 not only the Apoftles, but great numbers of 
 their Converts, who knew and teftify'd the 
 truths contain'd in the Gofpels, fcaled their 
 teftimony with their blood , it cannot be de- 
 ny'd that we have all the evidence for the truth 
 of Chriftianity, and the genuine authority of 
 the Gofpels, that can reafonably be defired. 
 
 'T. Suppofmg that the Gofpels, as we now 
 have them, had undergone no material altera- 
 tion ; how can we be fure that the Evangelifts 
 themfelves (whoever they were) have left us 
 a. faithful account of the Difcgurfes and Mi- 
 racles
 
 4OO ^Conference upon 
 
 of Jefus: and that they were not credu- 
 
 ormiftaken? 
 
 N. You wou'd fcarce be pleafed with the 
 common and proper anfwer to this query ; that 
 the Evangelifts were all divinely infpired ; and 
 thereby fecurcd from Error or Miftakes. 
 This Anfwer wou'd unavoidably lead one of 
 your fceptical humour to farther qXieftions ; 
 and ingage us in a difpute that we have not 
 time to go through. Waving therefore that 
 anfwer at prefent ; I (hall only put you in 
 mind, that the Gofpels wou'd be intirely cre- 
 dible, even fuppofing the Authors of them 
 had not been divinely infpired : feeing Inte- 
 grity alone, will qualify perfons of common* 
 fenfe to give a plain and fair account of things 
 that they certainly know to be true. Two of 
 the Evangelifts, Matthew^ and John, were the 
 Apoftles and conftant Companions of Jeftu i 
 who themfelves faw and heard the things they 
 relate: fo that they cou'd not be vnftakcn. 
 Mark was Peter's fellow-traveller ; and Luke 
 was Paul's : and therefore muft have had in- 
 formation of what they have recorded in their 
 Gofpels, from the Apoftles themfelves, and 
 others who were Eyewitnefies : and in depend- 
 ing upon their teftimony, Mark and Luke 
 cou'd neither be ertdulous, nor miftaken. As 
 to the Aft l s of the Apoftles^ which contains the 
 noft convincing proofs of the truth of the 
 Gofpel, Luke who wrote the Afts* was pro 
 bably an cyewitnefs of moft of the things he 
 . Yiii.relates. His teftimony is confirm'd * by Sti 
 Paul himfelf -, who in his Epiftles mentions fc- 
 vcral of the Fadts recorded in the Afts* and 
 Goftels.
 
 our SAV I o u RV Miracles. 40 r 
 
 7*. But tho* the Evangelifts had been ever sp( ' 1 '* 
 fo exactly apprized of the truth ; is it likely ***%"*'' 
 that thty who were the Apoftles or Difciples 
 of Jefus ; who had devoted themfelves, and 
 their labours, to his fervice and glory, fhou'd 
 not be byafs't by their affection to their Maf- 
 ter, and their Zeal for promoting his Intereft 
 and Honour ? When Men lit themfeJves in a 
 Party, we di.yly fee to what lengths their zeal 
 and partiiiity lead them -, in decrying fome ; 
 and magnifying others ; as their Friend/hip, 
 Envy, or other Views may fway them. The 
 moil upright and worthy Perfons are infenfi- 
 bly byafs't and prejudiced in fuch cafes. And 
 we cannot doubt but the Evangelifts were 
 men ef like faffioHS and frailtys with others ; 
 and were as much influenced by party- views, 
 and a concern for the honour of Jefus ; as we 
 find other Authors are, for the reputation of 
 their Patrons ; or for others whofe adventures 
 they undertake to record and celebrate. 
 
 N. Whatever affection the Evangelifts had 
 for Jefus, and however great their concern 
 was for his Honour, their Gofpels plainly 
 Ihow that they had a greater regard to Truth, 
 than to any other confideration whatever. We 
 find in them the molt native fimplicity of nar- 
 ration, and a plain, artlefs, difpaflionate ac- 
 count, not only of what makes for the credit 
 and honour of Jefus ; but of fuch things too 
 as feemingly tend to his difcredit, and difpa- 
 rag^aient. The Evangelifts have fo candidly 
 re iated the many malicious afyerfions that the 
 Pbarifees, his bittereft Enemys, caft upon 
 him,; and the other reproaches by which they 
 endeavour'd to leflen his Character ; that there 
 is no reafon to fufped they have fupprefs't 
 any thing that was laid to his charge. The 
 D d truth
 
 A Conference upon 
 
 Sect. VI. truth is they have recorded more of this kind 
 ^-^V^-'than cou'd have been expected from the ut- 
 moft impartiality. They tell us that he was 
 Mat. xiii.jj. reproach' t with the meannefs of his extraction 
 and employment; his want of Letters, and 
 joh. Yii. u- Education, and having never learn* t. They 
 Luk.ix. jg. freely own his extreme want and poverty ; and 
 his being fubject to the common infirmitys 
 joh.^My. ^ human-nature , to exceflive Tendernefs 
 Mar. iii. j-. to feeming Anger ; and the fear of Death. 
 Mat. xxvi. y^y don't conceal his being tempted of the 
 i.uk. xxii. Pe vil forty days-, \\\&' Agony under the dread- 
 ful apprehenfion of his fufFerings , and his 
 Mat. xxvii. complaining, on the Crofs, of God's having 
 forfakenhim. They declare that the Pharifees 
 job. 1x14. called him a Sinner , or wicked Perfon ; and 
 v . ,. reproach't him with being a breaker of the 
 Luk. vii. 34. Sabbath ; a Glutton , and a wine-bibber ; an 
 Mat. xxvii. Impoftor, or deceiver of the people ; as one 
 
 Jo 3 h. x. 20. tnat was ma ^ anc ^ Pfftfft by tne Devil : and 
 war.iii. ai. jn fine, as a Confederate with Devils. The 
 Evangelifts not only relate all thefe things 
 plainly and candidly , but they do not fo much 
 as tell us that what the Jews laid to the charge 
 of Jefus, was falfe and injurious ; which, one 
 wou'dhavc thought, Truth and Juftice requir- 
 ed them to do. Their Silence on fuch occa- 
 fions is really furprizing. They never fay 
 one word in his defence, unlefs when they re- 
 late any difcourfe of Jefus wherein he vindi- 
 cated himfelf. They neither commend him ; 
 nor cenfure his Enemys : but leave us to col- 
 lect his true Character from his Doctrine, his 
 Miracles, and his Conduct. I appeal now to 
 any unbyafs't Perfon, whether if a candid Jew 
 had compofed any of the Gofpels, and con- 
 fined himfelf to mere Facts, he cou'd have 
 fpokcn more coldly and indifferently ofCbri/l- t 
 
 or
 
 bur SAV i o u R'J Mir deles. 40 j 
 
 or mown lefs concern for his honour and re- SECT. Vfc 
 puration than the Evangelifts have done. They s *^r^> 
 fpeak of tbemfefoes too , and the other Apo- 
 flles, with the fame honeft impartiality. They 
 have recorded their low rank in life ; and 
 their very mean Employments : their Want ofMat.ijt.^ 
 Faith ; their dullnefs and (lownefs of appre- ar - ' r6 > 
 henfion in the plaineft matters-, their grofs Mar > iv -^ 
 Miftakes ; their contentions about Superiority , j^'Si?. 
 the * ambitious requeftof James and John ; thcjjj- .?4- 
 envy and indignation of the reft againft them : 24. ' * 
 the wicked treachery of Judas ; Peter's ihame- * ^ xx - 
 ful denying his Mafter, with all its aggravat-Mar.xiv. 7 n 
 ing Circumftances ; (which are related 
 Mark his particular Friend ;) the cowardice Lu ^ 
 of the other Apoilles in forfaking him ; their job. 
 ignorant disbelief of his refurrection at firfl; 1 * 
 and 'Thomas's obftinate incredulity till he had 
 all the pofllble evidence of Senfe for his con- 
 viction. Luke too in the dfts gives us a yietyg-*. i . rii 
 black (and therefore undoubtedly true) Cha- 
 racter of his friend Paul before his converfion : 
 and mentions the warm contention and rup- ch - xV> 
 ture betwixt Paul, and Barnabas. And the 
 Apoftle generally fpeaks of himfelf in fuch 
 very humble and abafing terms, as having been 
 a Perfecuter, * Blafpbemcr* injurious to the Dif- 
 ( ciples of Chrift, and even unworthy to be c ailed ** 
 an Apoftle ; that we cannot poflibly doubt ofj, 
 his finccrity in any thing he faid or did. The 
 candid relation of all thefe things is an incon- 
 teftable proof of the integrity of the Evange- 
 Jills and Apoftlcs. Indeed there is no Hiiiory 
 whatever that has half fo much intrinfick evi- 
 dence of its truth and credibility, as we find in 
 the Holy Scriptures. 
 
 D d 2 f. Your
 
 404 A Conference upon 
 
 SECT. VI. 7*. Your remarks prove that in the Gofpeli 
 there are all the Appearances of Truth and 
 Candour that can be defired: but might not 
 the Evangelifts have artfully affected, and con- 
 trived this fhew of Sincerity on purpofe to gain 
 credit , and to make their teftimony appear un- 
 queftionable ? How can we be fure that they 
 did not defign to impofe upon the world, by 
 giving a romantick account of things that were 
 never done ? 
 
 N. Such extravagant fufpicions tend to de- 
 ftroy all truft and faith among mankind ; and 
 to lead people to the wildeft fort of Scepticifm. 
 If mean, artlefs, ignorant Men are to be fuf- 
 pected of a refined policy and the deepeft dif- 
 fimulation, while they give all imaginable proofs 
 of their fmcerity and honeft meaning ; there is 
 an end of all truft and confidence. It muft be 
 impofiible to diftinguifh betwixt Integrity, and 
 Fallhood in any cafe. The ftrongeft appearan- 
 ces of Candour and Veracity may Hill be fuf- 
 pected : Human teftimony can never be in- 
 tirely rely'd on. All Hiftory may be but 
 Romance : and the only things we can be fure 
 of are thofe which we fee, or feel. I proved 
 fully before that it was morally impofiible for 
 Jefus, or his Apoftles, to be engaged in any 
 Fraud, either in his raifing others from the 
 dead ; or in his being raifed himfelf on the 
 third day. And the fame reafoning is equally 
 applicable to every part of their Conduct. What 
 I then offer'd to your confideration is farther 
 confirm'd by the intrinfick marks of credibility 
 contain'd in the Gofpels : and by the external 
 Evidence of their Truth, that arifes from the 
 concurring teftimony of other * Hiftorians who 
 
 * See Grstiut of the Truth of the Chriftian Religion : 
 tad The Credibility of the Gofpsl- Hiftory * by Mr. Lardner. 
 
 relate
 
 our SAV i o u RS Miracles. 4 o j 
 
 relate feveral of the remarkable Fads that are SECT. 
 mention'd, and Events that are foretold, in the 
 Gofpels. Let me farther remind you that if 
 the Evangelifts cou'd be fuppofed either foolifh 
 or wicked enough to attempt impofing upon 
 the world, by giving a falfe account of things 
 in their Gofpels, it muft have been impoffi- 
 tie for them to fucceed in it : becaufe they 
 cou'd not expect to be believed if they related 
 any thing of moment but v/hat vaft numbers 
 of other Chriftians knew, and believed, and 
 practifed, as well as the Evangelills themfelves. 
 The Doctrine of Jefus was preach't and pro- 
 pagated by the Apoftles in feveral Nations, be- 
 fore any of the Gofpels were written. Churches 
 were planted in many places ; and united So- 
 cietys of Believers were form'd., The Lord's 
 day was religioufly obferved in commemoration 
 of Cbrift's having rifen upon the firft day of 
 the week : and the Sacraments of Baptifm, 
 and the Lord's Supper were dayly adminifter'd. 
 So that when Matthew's Gofpel was publifh't 
 there were many thoufands of chriftian Con- 
 verts who had heard Jefus, or his Apoftles 
 preach ; and had feen their Miracles ; and 
 cou'd eafily know whether that Gofpel con. 
 tain'd the fame doctrine which they had often 
 heard, and thofe Facts which they had either 
 feen themfelves, or heard related by fuch as 
 were EyewitnefTes of what they declared. Thefc 
 numerous Converts, muft certainly have known 
 whether the account that Matthew's Gofpel 
 gives of the Doctrine and Miracles of Jefit5> 
 the original inftitution of the Sacraments, and 
 other religious Ufages they obferved, was the 
 lame that they had often heard from the A- 
 pollles. The fame Obfervation may be ap- 
 ply'd to the other three Gofpels 5 with this 
 P d'3
 
 A Conference upon 
 
 SECT. VI. particular advantage : that after the frft 
 
 pel was publifh't, and approved by the Apo- 
 itles, the other difciples of Jefus had not only 
 their-own perfonal knowledge of the chriftian 
 doctrine to depend on , but a written Standard 
 of it, with which thofe who had none of the 
 Apoftles among them to confult, cou'd com- 
 pare the other Gofpels that were afterwards 
 publifh't -, and the more eafily diftinguifh the 
 genuine, from the fpurious ones that the an- 
 tient Hereticks compofed to fupport their im- 
 moral pernicious Errors. So that whether we 
 confider the intrinfick marks of credibility 
 contain'd in the Gofpels themfelves i or the 
 external Evidence and Atteftation given to the 
 truth, and genuine Authority of them, by a 
 vaft number of unqueftionable Witneffes ; and 
 the concurring teftimonys of other Hiflorian* 
 both Jewifh, and Heathen -, we have the ut- 
 moft reafon to believe not only that the Go- 
 fpels, and other Books of the New-Teftament 
 \vere written by the perfons whofe names they 
 bear ; but that they contain a faithful account 
 of the Doctrine of Jefus, and of the Miracles, 
 and other Facts which confirm the truth and 
 divine authority of it. 
 
 < T. I cannot, after all, but think it fome- 
 what furprizing that in the Gofpels we ihou'd 
 have fuch a dark perplexing account given us of 
 feveral of Jefas's Miracles, as furnifhes too 
 great a handle for Infidels to queftion the Mi- 
 raculoufnefs of fame Fads, arid the Trutb of 
 others. If the Evangelifts had really been 
 Eyewitnefles, (or got exact information from 
 others,) of what they relate, they muft have 
 told moft of the Storys in the Gofpels, after a 
 more plaufible manner. If they had made a 
 difcreet choice of proper Circumftanccs in re-. 
 
 latin g
 
 our SAV i o u R'J Miracles. 407 
 
 lating each fact: if they had added fome that 
 they have fupprcfs't ; and omitted fome ufe- 
 lefs ones that they have mention'd , their ao 
 counts of things wotf'd have been far more 
 unexceptionable. 
 
 N. However great a paradox it may feem, 
 I cannot but think that thofe very Circum- 
 ftances of the Miracles we have examin'd, 
 which Mr. /^. reckons abfurd and incredible, 
 are really convincing proofs of the truth of 
 thofe Miracles ; and of the Sincerity with 
 which the Evangeliits have recorded them. 
 If they had chiefly defigrfd to aggrandize the 
 fame of Jelus, for a worker of Miracles, as 
 Mr. W. fuppofesj they cou'd eafily have fuf- 
 frefs't thofe Circumitances that furnifh him 
 v/ith his Objections ; and have added others, 
 that wou'd have made Jefus's Miracles appear 
 far more aftonifhing than many of them do. 
 Had the Evangelifts defign'd to impofe upon 
 the credulity of mankind , and to write a 
 Romance, inftead of a true Hiftory ; they 
 wou'd have told us that feveral of the Traders 
 in the Temple, who offer'd to relift Jefus, were 
 ftruck dead, or blind, upon the Spot : that 
 the two thoufand Swine when driven by the 
 Devils into the Sea, were by Jefus brought 
 put alive -, and reilored to the Owners : that 
 he was transfigured in a valley before thou- 
 fands of people 5 and that Mcfes and Elias 
 went up to Heaven in their fight : that the 
 Woman with the ijjue of blood was brought to 
 Jefus upon a bed, lying at the point of death: 
 that the Other who was bowed-together cou'd 
 neither move hand nor foot : that he made a 
 wither'd Fig-tree bear ripe fruit in a moment, 
 to relieve his hunger : that he cured all the 
 D d 4
 
 408 A Conference upon 
 
 SECT. VI. difeafed at the pool of Belbefda^ and reftored 
 a new leg to the lame Man, inftead of one 
 that he had loft before : that he gave Sight to 
 the Man born blind, in a moment, without 
 touching him : that he came and healed the 
 Paralytick at the door of the Houfe : that he 
 created Wine without Water at Cana ; and or- 
 dered moft of it to be immediately diftributcd 
 among the poor of the Town. They might 
 have told us that the Ruler's daughter had 
 been bury'd a week ; and the Wtdcw's Son a 
 fortnight : that Lazarus was brought out of 
 his Sepulchre ; and that his face was view'd by 
 fifteen Pbarifees, and five hundred other Jews, 
 before he was brought to life : and in fine, 
 that when Jefus was crucify'd, all his Apo- 
 illes were imprifoned till he rofe again : or, 
 that after his refunrection, he appear* d dayly to 
 his Difciples, and lived with them, as he ufed 
 to do : that he walk't publickly about the 
 ftreets of Jerufalem ; was hofanna'd again by- 
 the Multitudes : and that he afcended to Hea- 
 ven in the prefence not only of the Chief- 
 priefts and Rulers ; but of ten thoufand peo- 
 ple befides. Such an account of Jefus and his 
 Miracles was far more likely to be expected 
 from Deceivers, than that we have in the Gof- 
 pels. Had the Evangelifts combined to put 
 a cheat upon the world, we fhou'd certainly 
 have had other forts of Miracles than thofe 
 they have recorded. There wou'd have been 
 no omiflion of the greateft and moft import- 
 ant Miracles ; no differing accounts of the 
 fame Fact ; no perplexing Variety of Circum- 
 ftances ; nor feeming contradictions in their 
 Gofpels: no mention of any fort of means 
 ufed by Jefus ; nor of fuch Circumftances as- 
 feem to leflen the greatnefs of his Miracles ; 
 
 or
 
 eur SAVIOU R'J Miracles. 409 
 
 or to render the reality of them doubtful. There SECT. VI. 
 vrou'd have been an intire and conftant har- 
 mony among the Gofpels, in every Point. 
 The Miracles related in them wou'd all have 
 appear'd ttnqueftionable and aftomjhing : and there 
 wou'd not have been any handle given for 
 fuch Objections and Cavils as Mr. W. makes 
 at the real Miracles of Jefus. But wou'd In- 
 fidels have been more apt to believe fuch un- 
 exceptionable Narratives ? Wou'd they not have 
 had far more reafon to queftion the truth 
 of them, than they have to cavil at the four 
 genuine Gofpels we now have ? What but the 
 ftricteft Sincerity cou'd have led the Evange- 
 lifts to mention thofe Circumftances of Jefas 1 ^ 
 Miracles that are chiefly objected to ? They 
 cou'd not pofiibly think that t:iey made the 
 Miracles appear the greater. If they reflected 
 at all, they muft have been fenfible that fome 
 of the Circumftances they mention, evidently 
 tend rather to leflen the Miracles they relate ; 
 and fometimes to render them doubtful. But 
 they feem to have regarded nothing of this 
 kind. Truth was their Rule ; and fincerity 
 their Guide. They wrote what they faw, and 
 heard, and certainly knew : and never trou- 
 bled themfelves to confider what bad ufe fcep- 
 tical and ill-difpofed Minds wou'd make of 
 their Writings. Truth, Nature, and Veracity 
 appear in all that they fay : and I'm perfwad- 
 ed every confiderate perfon will readily a- 
 gree that thofe very Circumftances of Cbrift'i 
 Miracles which Mr. W. finds fault with, ren- 
 der them more credible, than if fuch Circum - 
 ftances had not been mencion'd. Through- 
 out the debate with Mr. M. I fhowed you 
 that there is not the leaft abfurdity or in- 
 credibility in any of thofe Circumftances : but 
 
 that
 
 41 o A Conference upon y Sec. 
 
 SICT.VI. that they are all probable and confiftent. And 
 VxYN^J have now farther Ihown that they are a 
 convincing proof of the integrity of the E- 
 vangelifts : fo that inftead of rendering their 
 teftimony queftionable j thefe lejjening circum- 
 flances we have conftder'd and vindicated, tend 
 above all things to confirm the truth and cre- 
 dibility of the Gofpels. 
 
 T. Your rcafoning is plaufible ; and your 
 notions hang well together. But I have ftill 
 fome ftrong objections to propofe againfl the 
 truth and reafonablenefs of the Chriftian Re- 
 ligion, as it is reprefented in your Creeds, 
 and Syftems. If you can defend every part 
 of Jefus's Doctrine, as well as you have vin- 
 dicated his Miracles ; it is likely I may be- 
 come your Profclyte. But till you do that, 
 I mud retain my fceptical Notions, fufpend 
 my Judgment ; and believe what I can. 
 
 TV. I mall always be ready, Sir, tp give 
 you all the fatisfaction I can, upon any point 
 you may propofe. And I don't doubt but I 
 fhall be able to convince you that the Chri- 
 ftian Doctrine is intirely agreeable to Reafon ; 
 jh. Tiii. 49> and that the reafonablenefs, the perfection, and 
 c. vii.is. tne necej/ity of it is fuch a proof of its divine 
 original, as wou'd alone determin any wife and 
 impartial Judge of things, to prefer it far 
 before any Inftitution of Religion, or Scheme 
 of Duty, that ever was propofed to the world. 
 But it is now too late to enter upon fuch an 
 important copious Subject. I'm your humbk 
 Servant. 
 IT. Sir, I'm yours. 
 
 1 H E END.
 
 BOOKS printed for James and John Knapton at 
 the Crown in St. Paul's Church- Yard. 
 
 A Vindication of the Miracles of our blefTed Savi- 
 our ; in which Mr. Woolfton's Difcourfes on them 
 are particularly examin'd, his pretended Authorities of 
 the Fathers againft the Truth of their literal Senfe arc 
 fet in a juft Light, and his Objections in Poinr of Rta- 
 fon are anfwer'd. Vol. I. In which the three firil Dif- 
 courfes of Mr. Woolfton are coniider'd. By the Right 
 Reverend Father in God Richard, Lord Bilhop of St 
 David's. The Second Edition. 
 
 A Charge delivered to the Reverend the Clergy of the 
 Diocefe of St. David's, in a Triennial Vifitation of the 
 fame in Augift, 1718. By the Right Reverend Father 
 in God Richard, Lord Bimop of St. David's. 
 
 A Defence of Chriflianity from the Prophecies of the 
 Old Teftament : Wherein are confidered all the Objec- 
 tions againft this kind of Proof, advanced in a late Dif- 
 courfc of the Grounds and Reafons of the Chriftian Reli- 
 gion, by the Right Reverend Father in God Edward 
 Lord Bifhop of Coventry and Lichfield. The Third 
 Edition, 8. 
 
 A Vindication of the Defence of Chriftianity from 
 the Prophecies of the Old Teftament : In anfwer to the 
 Scheme of literal Prophecy confider'd. In two Vols. 
 With a Letter from the Reverend Mr. Ma/Jon, concern- 
 ing the Religion of Macrobim, and his Teftimony 
 touching the Slaughter of the Infants at Bethlehem. 
 With a Poftfcript upon Virgil's fourth Eclogue. By 
 the Right Reverend Father in God Edward Lord Bifhop 
 of Coventry and Lichfield. 
 
 A Letter to Mr. Woolfton, occafion'd by his late 
 Defence of his Difcourfe, in anfwer to the Bifhops of 
 St. David's and London, &c. from a Deacon of the 
 Church of England. 
 
 The Nature of the Kingdom or Church of Chrift : 
 A Sermon preached before the King, March 31, 1717. 
 The Fifteenth Edition. Price 4 d. 
 
 A Dif-
 
 Books printed for James and John Knapton. - 
 
 A Difcourfe concerning the '"Being and Attributes of 
 God, the Obligations of Natural Religion, and the 
 Truth and Certainty of the Chriftian Revelation. Be- 
 ing Sixteen Sermons preached in the Years 1704 and 
 1705. at the Lecture founded by the Honourable Ro- 
 bert Boyle, Efq; By Samuel Clarke, D. D. late Rector of 
 St. James's Weftminftcr. The Seventh Edition corrected. 
 
 A Paraphrafe on the four E-vangelifts. Wherein, for 
 the clearer underftanding the Sacred Hiftory, the whole 
 Text and Paraphrafe are printed in feparate Columns, 
 over againft each other. Together with critical Notes 
 on the more difficult Pafiages ; very ufeful for Families. 
 In two Volumes. By Samuel Clarke, D. D. late Rec- 
 tor of St. James's Weftminfter. The Fourth Edition. 
 
 Sermons on the following Subjefts. By Samuel Clarke, 
 D. D. late Rettor of St. James's Weftminfter. Pitb- 
 lijhedfrom the Author's MSS. By John Clarke, D. D. 
 Dean of Sarum. With a Preface giving fome Account 
 of the Life, Writings and Char after of the Author. By 
 Benjamin Lord Bi/hop <?/" Salisbury. 
 
 VOL. II. 
 
 Of the Glory of God. 
 Of God's being the Father 
 
 of Mankind. 
 Of being the Children of 
 
 God. 
 
 VOL. I 
 
 Of Faith in God. 
 Of the Unity of God. 
 Of the Eternity of God. 
 Of the Spirituality of God. 
 Of the Immutability of 
 
 God. 
 Of the Omniprefence of 
 
 God. 
 Of the Omnipotence of 
 
 God. 
 
 Of the Omnifcience of God. 
 Of the WifdomofGod. 
 Of the Goodnefs of God. 
 Of the Patience of God. 
 Of the JufticeofGod. 
 
 Of Loving God. 
 
 Of the Fear of God. 
 
 Of the Wifdom of being 
 Religious. 
 
 Of imitating the Holinefs 
 of God. 
 
 Of the Love of God to- 
 wards Sinners. 
 
 Of Believing God. 
 
 Of the Grace of God. 
 
 Of the Kingdom of God. 
 VOL,
 
 Booh printed for James and John Knapton. 
 
 VOL. III. 
 Of the Liberty of Moral 
 
 Agents. 
 A virtuous Mind the bed 
 
 Help to underftand true 
 
 Religion. 
 The Practice of Morality 
 
 leads to the Practice of 
 
 the Gofpel. 
 The Character of a good 
 
 Man. 
 The Nature of Humane 
 
 Actions. 
 How to judge of Moral 
 
 Actions. 
 The Nature of Religious 
 
 Truths. 
 Of Chrift's calling Sinners 
 
 VOL. IV. 
 Of that Belief which is ne- 
 
 cefTary to Baptifm. 
 The Defign and End of 
 
 Baptifm 
 Life. 
 
 is Newnefs of 
 
 Of being baptized into 
 the Name of any Per- 
 fon. 
 
 The Nature, End and De- 
 fign of the Holy Com- 
 munion. 
 
 Of the Catholick Church of 
 
 Chrift. 
 Of the Number of Thofc 
 
 that fliall be faved. 
 The Qualifications of thole 
 
 to Repentance. | thatThafl be faved. 
 
 The Excellency of moral That theTerms of 
 
 Qualifications. 
 Of Humility. 
 Of Poverty of Spirit. 
 Of the Virtue of Charity. 
 The Nature of L relative 
 , Duties. 
 The Inconfiftency of the 
 
 Love of God, with the 
 Love of the World. 
 The Folly of mocking at 
 Sin. 
 
 tion are offered to all 
 Men. 
 
 The Qualifications nece. 
 fary to receive the Terms 
 of Salvation. 
 
 Mens not accepting the 
 Terms of Salvation is 
 from Themfelves.j 
 
 Of the Nature of true Chri- 
 ftian Zeal. 
 
 In the 
 
 SERMONS on feveral Subjects. Vol. V. and VI. 
 By SAMUEL CLARKE, D, D, late Rector of St.
 
 BOOKS printed for J. WALT H OE in Cor nil. 
 
 THE Archbifhop of CAMERA Y'S DiaJ^ues con- 
 cerning Eloquence in general, and particularly that 
 Kind which is fit for the Pulpit. With his Letter to the 
 French Academy ; concerning Rhetorick, Poetry, Hi- 
 ftory, and a Comparifon betwixt the Ancients and Mo- 
 derns. Tranflated from the French, and illuftrated with 
 Notes and Quotations. By W. STEVENSON, M. A. 
 
 Zeal and Moderation reconciled. A Sermon preached 
 in the Cathedral of Hereford, on the twelfth of Septem- 
 ber 1728. at the Triennial Vifitation of the Lord Bi- 
 !hop of Hereford. By W. STEVENSON, M. A. 
 
 A general Representation of ReoeaTd Religion : In 
 which the chief Prejudices that have been entertain'd 
 igainft it, are examin'd, and the practical End pro- 
 pps'd by it, recommended, and refcued from unfaithful 
 Evafions. By THO. RHYMER, D. D. late Fellow of 
 <3toVCollege, Cambridge, and Chaplain to the Right 
 Reverend the Lord Bifhop of Ely. 
 
 A Conference with a Tbeift, containing an Anfwer to 
 all the moft ufual Objections of the Infidels againft the 
 Chriftian Religion. By W. NICHOLS, D. D. The 
 Third Edition, with Additions of two Conferences, the 
 one with a Macbiavelian, the other with an Atbeift. In 
 two Volumes. 
 
 Of the Principles and Duties of Natural Religion. By 
 Dr. WILKI NS, late Bifhop oiCbefter. The Eighth Edition. 
 
 A Common-Place-Book to the Holy Bible. The 
 Third Edition improved. 
 
 The Cambridge Concordance to the Holy Scriptures, 
 together with the Books of the Apocrypha. The Fifth 
 Edition. 
 
 A Practical Difcourfe concerning Death. The Twtft- 
 tictb Edition 8 VO printed alfo in ii mo . 
 
 A Practical Difcourfe concerning a future Judgment. 
 The Ninth Edition. 
 
 A Difcourfe concerning the Divine Providence. The 
 Eighth Edition. 
 
 A Difcourfe concerning the Happinefs of good Men, 
 and t;he Punifhment of the Wicked in the next World > 
 
 concerning
 
 Be 7 ?j printed for J. W A L t H o E in GornhilL 
 
 concerning the Proofs of the Immortality of the Soul, and 
 Immortal 'fe. The Fourth Edition. 
 
 Sermons upon fcveral Occafions, in two Volumes. The 
 Second Edition. Thefe Five by W. SH E R LO c K, D. D. late 
 Deanof St. Paul's. 
 
 A Companion for the Feftivah and Fafts of the Church 
 of 'England. By ROBERT NELSON, EfqjThe i i th Edition. 
 
 A plain Method of Chriftian Devotion laid down in 
 Difcourfes, Meditations and Prayers, fitted to the vari- 
 ous Occafions of a religious Life. In three Parts. Tran- 
 flated and Revifed from the French of Monfieur Juneu. 
 By W. FLEETWOOD, D. D. late Lord Biihop^of Ely. 
 The Twenty Sixth Edition. 
 he Fame and Reputation of its Author ', with the Multitude 
 
 of its Editions^ may recommend the pure hafing this Book to 
 
 them that other-wife know it not , but the good Spirit it is 
 
 written withal, has made it dear and valuable to them 
 
 that do ; and the good Grace of God, i hope, will make it 
 
 feroiceable to all that meet with it. W. Fleetwood. 
 
 The Bihop of GLOUCESTER'S Sermon at the Revival 
 of the annual Feaft of the Gentlemen educated at Mer- 
 chant-Taylors School, Dec. 3, 1724. 
 
 Dr. BERRIMAN'S Sermon before the fame Gentlemen, 
 Dec. i, 172,6. 
 
 Mr. WHEATLY'S Sermon before the fame Gentlemen, 
 Dec. 7, 1727. 
 
 "Mr. BECKER'S Sermon before the Lord-Mayor, Al- 
 dermen, and the feveral Livery-Companies of the City 
 of London^ Sept. 28, 1718. 
 
 Letters between Dr. WOOD a Roman Catholick,thePre* 
 tender's Phyfician, and WHITLOCK BULSTRODE, Efqj 
 (his Brother-in-Law) a Member of the Church of Eng- 
 land; publiihed with a Preface by Mr. Buljlrode. 
 
 Secreta Monita Societatis Jefu : The fecrct Intimations 
 of the Jefuits. In Latin and Engli/h. 
 
 Au defaut de la Force, ilfaut employer la Rufe. 
 
 Motto to Layer's Scheme. 
 
 An impartial Examination and full Confutation of the 
 Argument brought by Mr. WOOLSTON'S pretended
 
 'Booh printed for ]. W AL T H o E In Cornhil!. 
 
 Rabbi, as publim'd in his fixth Difcourfe againft the 
 Truth of our SAVIOUR'S RESURRECTION, viz. That 
 He appeared only to his Difciples, after He had rifen, and 
 not fublickly to the Chief Priefts and the People of Jerufalem. 
 
 A Complete Hi/lory of the mod remarkable Tranfafti- 
 ons at Sea, from the earlieft Accounts of Time to the 
 Conclufion of the laft War with Frame. Adorned with 
 Sea-Charts, adapted to the Hiftory. Publifhei with his 
 Majefty's Royal Licence. By JOSIAH BuRCHETT,Efqi 
 Secretary of tne Admiralty. 
 
 The Free-Thinker. By Mr. PHILIPS. In 3 Volumes 
 Royal Paper. 
 
 Three Tragedies, viz. The Di/lreft Mother , The 
 Briton, and Humphrey Duke of Gloucefier. By Mr. 
 PHILIPS. i2 mo . 
 
 Epiflles, Odes, &c. written on feveral Subjects. With 
 a Tranflation of Longinus's Treatife on the Sublime. By 
 Mr. WZLSTED. To which is prefix'd, A Diflertation 
 concerning the Perfection of the Engltft Language, the 
 State of Poetry, Csfr. 
 
 T. Lucretius Cams of the Nature of Things. Tran- 
 flated into Englijb Verfe. By THO. CREECH, M. A. 
 The Sixth Edition, illuftrated with Notes, 2 Vol. 8 V0 . 
 
 The Juftice of Peace his Companion ; or a Summary 
 of all the Acts of Parliament whereby one, two, or more 
 Juitices of the Peace are authorized to adl, not only in, 
 but out of the Seflions of Peace. Begun by SAMUEL 
 BLACKERBY, late of Grays-Inn, Efq-, Alphabetically 
 digefted, and continued to the end of the laft Seflion of 
 Parliament, 1729. With an exacl: Table. By NATHA- 
 NIEL BLACKERBY, Efq; 
 
 The fecond Part of the Juftice of Peace his Compa- 
 nion or Cafes in Law (wherein Juftices of Peace have Ju- 
 rifdiftion) which have been determined by the Judges 
 from the Reign of King Edward IIL down to the Year 
 1729. With foine modern Cafes never before publifh'd. 
 Begun by S. BLACKERBY, late of Grays-Inn, Efqj The 
 whole digefted in an alphabetical Order, and carefully ex- 
 amin'd and revis'd, By NATHANIEL BLACKERBY, Efq;
 
 A 000020457 8