Six Discourses on the Miracles of our Saviour Part 7

I should conclude now, as it becomes a _Moderator_, with an Address to _Infidels_ and _Apostates_, the great Combatants in this Controversy.

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

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

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

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

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

~_FINIS._~

FOOTNOTES:

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

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

[81] _On Mat. Chap._ ix.

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

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

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

[85] In Loc.u.m _Matt._

[86] Illa vero Mulier quae Fluxum Sanguinis patiebatur, Ecclesiam figurabat ex Gentibus. St. _August. in Serm._ lxxvii. _Sect._ 8.

Praeparatur igitur Mulier, in cujus Typo universalis Ecclesia sub specie designetur. _Paschas. Ratbert. in Loc. Matt._

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

[88] ?p??a?e? ?a? t?? f??????? aa?t?a?. _In Orat._ XL.

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

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

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

[92] Excellentes Verbi Praedicatores tanquam magni Medici.--_Sancti August. in Psal._ Lx.x.xVII. _Sect._ 10.

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

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

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

[96] Medici Molestiam potius quam Sanitatem aegrotanti praebentes.

_Ephraem. Syri._ p. 63.

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

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

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

[100] _Luke Ch._ xiii.

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

[102] Totum Genus humanum tanquam ista Mulier curvatum est ad terram,--Diabolus & Angeli ejus Animas hominum curvaverunt ad terras, id est, ut p.r.o.nae in ea quae terrena, superna non quaererent. _Sancti.

August. in Serm._ cccxcii. Qui occidentem sequuntur Literam terrena sapiunt. _Sancti Hieron. in Lib. Amos, Ch._ i.

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

[104] _Luke Ch._ xiii. 7.

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

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

_Sancti August. de Civit. Dei. Lib._ XXII. _Ch._ x.x.x.

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

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

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

[110] Sed nesciebat Archi-Synagogus vel hoc vel illud multo excellentius sacramentum, quod Sabbato curando Dominus intimabat, quia scilicet post s.e.x hujus seculi aetates perpetuae Vitae immortalis erat gaudia daturus. _Venerab. Bed. in Loc._

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

_adv. Gentes_.

[112] Consequens autem est ei, qui cognoscit quae sit Hierusalem in divisione verae Haereditatis filiorum Israel, ut intelligat Sermonem de Gehenna. _In Matt. Ch._ xxiii.

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

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

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

[116] On Miracles, _p._ 36.

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