must observe, that if the Fathers are right above, then our Latin and English Translations of the Place in St. Matthew err in a main Point. Instead of reading, and Jesus cast out them that sold and bought, it should be, those who sold and preach'd; that is sold what they preach'd: For the Word αγοραζειν, does more properly signify to preach than to buy; and in this Sense here, according to the Fathers, it should be construed.

Again, I must observe, that our Commentators are a little perplex'd to know who, and what those κολλυβιστων, Money-Changers, were. The Greek[40] Word does import those who have a Knack to barter away little base and Brass Money, with the Effigies of an Ox or Bull on it, in exchange for good Coin. How applicable the Word was to any Merchants of the old Temple at Jerusalem, is hard to conceive. But it is very agreeable to our ecclesiastical Collybists, who, as I may appeal to Freethinkers, vend their brasen-faced Bulls and Blunders at an extravagant and great Price. And if τραπεζας, which is translated Tables, does properly signify[41] Pulpits, who can help it?

So much then on the Miracle of Jesus's driving the Sellers and Buyers out of the Temple. And how I appeal to our Divines, whether it be not an absurd, improbable, and incredible Story according to the Letter, and whether it be any other than, as the Fathers said of it, a prophetical and parabolical Narrative of what would be mysteriously and more wonderfully done by Jesus. And so I come to speak to a

2. Second Miracle of Jesus, and that is, that of his[42] casting the Devils out of the Madman or Madmen, and permitting them to enter into the Herd of Swine, which thereupon ran down a Precipice, and were all choaked in the Sea.

To exorcise, or cast Devils out of the Possess'd, without considering the Nature of such a Possession, or the Nature and Power of the Devil, we'll allow to be not only a kind and beneficent Act, but a great Miracle. But then, be the Miracle as great as can be imagined, it is no more than what false Teachers,[43]Workers of Iniquity, and even some Artists amongst the Jews, have done before; consequently, such a work of Exorcism in our Saviour, could be no Proof of his divine Authority. And if there was no more to be said against this Miracle, this is enough to set it aside, and to spoil the Argument of Jesus's divine Power from it. But there are many Circumstances in the Story literally consider'd, that would induce us to call the Truth of the whole into question. How came those Madmen to have their Dwelling amongst the Tombs of a Burying-Ground? Where was the Humanity of the People, that did not take Care of them, in Pity to them, as well as for the Safety of others? Or if no Chains, as the Text says, which is hardly credible, could hold them, it was possible surely, as well as lawful, to dispatch them, rather than their Neighbours and Passengers should be in Danger from them. Believe then this Part of the Story who can? But what's worse, its not credible there was any Herd of Swine in that Country. If any Historians but the Evangelists had said so, none would have believed it. The Jews are forbidden to eat Swine's Flesh; what then should they do with Swine (which are good for nothing till they are dead) who eat neither Pig, Pork, nor Bacon? Some may say that they were kept there for the Use of Strangers: but this could not be; because that after the Time of Antiochus, who polluted the Temple with the Sacrifice of an Hog, the Jews[44] forbad, under the Pain of an Anathema, the keeping of any Swine in their Country. Perhaps it may be said, that the Gadarens, so call'd from the Place of their Abode, were not Jews, but neighbouring Gentiles, with whom it was lawful to eat, and keep Swine. We will suppose so, tho' it is improbable; but then its unlikely (without better Reason than at present we are apprised of) that our Saviour would permit the Devils to enter into a Herd of them to their Destruction. Where was the Goodness and Justice of his so doing? Let our Divines account for it if they can. It is commonly said of our Saviour, and I believe it, that his Life was entirely innocent, that his Miracles were all useful and beneficial to Mankind, and that he did no Wrong to any one. But how can this be rightly said of him, if this Story be literally true? The Proprietors of the Swine were great Losers and Sufferers; and we don't read that Jesus made them amends, or that they deserv'd such Usage from him. The Proprietors of the Swine, it seems upon this Damage done them by Jesus, desire him to depart out of their Coasts, to prevent farther Mischief; which was gentler Resentment, then we can imagine any others would have made of the like Injury. I know not what our Divines think of this Part of the Story, nor wherefore Jesus escaped so well; but if any Exorcist in this our Age and Nation, had pretended to expel the Devil out of one possess'd, and permitted him to enter into a Flock of Sheep, the People would have said that he had bewitch'd both; and our Laws and Judges too of the last Age, would have made him to swing for it.

Without Offence, I hope, I have argued against the Letter of this strange Story of the holy Jesus; I should not have dared to have said so much against it, but upon the Encouragement of Origen and other Fathers, who say, we ought to expose the Absurdities of the Letter, as much as may be, to turn Men's Heads to the mystical and true Meaning.

Let's hear then what the Fathers say to this Miracle. Origen's Commentaries on this Part of St. Matthew, and St. Luke's Gospel, are lost; otherwise unquestionably he would not only have told us, that he believed no more of the Letter of this Story, than he did of the Devil's[45]taking our Saviour to the Top of a Mountain, and shewing him all the Kingdoms of the World; but, as he is an admirable Mystist, would have given us curious Light into the Allegory and Mystery of it. But without Origen, we have enough in the other Fathers against the Letter of this Story.

St. Hilary reckoning up all the Parts of this Miracle together, says of it, that it is[46] typical and