Interpretation of these Miracles: One was from the Number _three_, and
their Difference in Magnitude. According to which they said with St.
_Augustin_[298] that these three sorts of dead Persons, so rais'd to
Life, are Figures of three sorts of Sinners, whom _Jesus_ raiseth from
the death of Sin to the Life of Righteousness. They who have conceiv'd
Sin in their Hearts, and have not brought it forth into Act; are
figured by _Jairus_'s Daughter, who lay dead in the House of her
Father, and was not taken forth to her Burial. Others, who after
Cogitation and Consent, pass into actual Sin are figured by the Young
Man, carried towards his Grave. But those Sinners, who are habituated
and long accustom'd to Sin, are like _Lazarus_ bury'd, and in a
stinking Condition under the Corruption of it; whom _Jesus_, for all
that, with the _loud Voice_ of the Prædication of his Gospel, will
call forth out of the Death and Grave of their Sins to a new Life. So
does St. _Augustin_ make these three dead Persons and their
Resurrections, Emblems of the said three Sorts of Sinners, who are
dead in Trespasses and Sins, and by the Power of _Jesus_ quicken'd to
a Life of Righteousness. And to this Opinion of St. _Augustin_, do St.
_Ambrose_, _Eusebius Gallicanus_, and Venerable _Bede_ agree. And
according to this Notion of these Miracles they descend to a
particular Explication of the several Parts of their Stories. As to
give you two or three Instances.
The People who were turn'd out of the House, upon the raising of
_Jairus_'s Daughter, which is an _Absurdity_ according to the _Letter_
are, says[299] _Bede_, a Multitude of wordly and wicked Thoughts,
which, except they are excluded from the Secrets of the Heart, are a
Hindrance of the Resurrection of a Sinner to a new Life.
The Bearers of the Young Man[300] to his Burial are Vices, evil
Spirits, Hæreticks, and Seducers; and the _Widow_, his Mother, to whom
he was restored, is the _Church_, who mourns for the Death of such
Sinners, as are typified by that Young Man.
_Jesus_'s _weeping_ for dead _Lazarus_, which is an _Absurdity_
according to the _Letter_, is a Sign[301] of the deplorable State,
that habitual Sinners are in, enough to excite the Sorrows and
Mournings of good Christians, who have the Spirit of _Christ_, for
them. And the Stone that lay at the Grave of _Lazarus_, is[302] a
figure of the Hardness of the Heart of such a Sinner which must be
taken away before _Jesus_ will call him to a new Life. So do the
Fathers moralise and allegorise every Minute Circumstance of these
three Miracles, as any one, who will consult them, may find, and save
me the Trouble of a tedious Recital of their Authorities.
But the other mystical Way of interpreting these three Miracles is by
making them Types of three great Events at the Time of _Christ_'s
spiritual Advent. Accordingly the raising of _Jairus_'s Daughter is a
Type of the Conversion of the _Jews_ at that Day, as _Eusebius
Gallicanus_[303] and venerable _Bede_[304] and others expound it. By
_Jairus_, the Ruler of a _Synagogue_; is meant _Moses_[305]; and by
his Daughter is to be understood the _Jewish Church_, which, being at
present in a State of Spiritual Death, will be revived and converted
in the Perfection of Time. And to the mystical Resurrection or
Restitution of the _Jewish Synagogue_, call'd _Jairus_'s Daughter,
will _Jesus_ come[306] at the same Time he heals the Woman of the
Church of her Issue of Blood. And this is the Reason that the Stories
of these two Miracles are blended together by the _Evangelists_, with
their synchronical Numbers of the Age of the _Girl_ and of the Disease
of the Woman; because they are Types of that blessed Scene of Affairs
at the Conversion of the _Jews_, when the Fulness of the _Gentiles_ is
come in. Concerning which blessed state of the Church, _Origen_[307]
says, _Jesus_ wrought many Miracles, by Way of Type and Figure.
Among all the Miracles that _Jesus_ wrought, and are recorded by the
_Evangelists_, I think, as far as I have had Occasion to observe, the
Fathers are most scanty in their Interpretations of that of the Widow
of _Naim_'s Son: Excepting what is before noted of his being a figure of
a Sinner dead in actual, tho' not habitual Sin, I find very little. But
if _Origen_'s Comments on this Miracle had been extant, I dare say he
would have given us this following Interpretation of it. This Widow, he
would have call'd the Church; and her _only Son_ or masculine Offspring,
he would have call'd the _Spiritual Sense_ of the Scriptures, which is
now dead, and that the _Ministers_ of the _Letter_, who are his Bearers,
are for interring him within the _Earth_ of the _Letter_: But _Jesus_,
upon his Spiritual Advent will put a stop to the Intention of such
Bearers, by reviving the _Spiritual Sense_ of the Scriptures; and by
restoring it, like a _quicken'd Son_, to the Comfort of his Mother, the
Church; who has been in a sorrowful and lamentable Condition upon the
Death and Want of it: This, I am sure, would be _Origen_'s
Interpretation of this Miracle, which, if I had Room here, by a little
Circumlocution, I could prove.
As to _Lazarus_'s Resurrection, it is in the Opinion of the Fathers[308]
a Type of the general and mystical Resurrection of Mankind in the
Perfection of Time. But this is a most copious Subject; and unless I
could here throughly handle it, I had much better say nothing.
And thus have I done with the three Resurrection Stories. If the
_Convocation_, next Session, would determine by an Orthodox Vote,
whether _Jesus_ rais'd any more, than the said three Persons, from the
dead or not; I would present them with a new and more entertaining Chain
of Thoughts against these Miracles; such a Chain of Thoughts, as, upon
the Conclusion, let them hold which Side of the Question, they please,
will necessarily induce us to hold the mystical Meaning of these
Miracles, or to grant that _Jesus_ rais'd none from the dead at all.
My next and last _Discourse_ on _Jesus_'s Miracles shall be against
the Letter of the Story of his own Resurrection, in which, if our
_Bishops_ will keep their Temper and Patience, till I publish it, I'll
cut out such a Piece of Work for our _Boylean Lectures_, as shall
hold them tug, so long as the _Ministry_ of the _Letter_ and an
_Hireling Priesthood_ shall last. If _Christ be not risen_, then,
according to the Inference of St. _Paul_, _is their Preaching vain_;
and why should the People be any longer charg'd with the Maintenance
of an ignorant and idle Order of Men, to no Use and Purpose?
If I had not had Experience of it, I could never have believed that, for
all the ludicrous Nature of these _Discourses_, our _dignified Clergy_
could have been so foolish or malicious as to prosecute me for an
_Infidel_ and _Blasphemer_ upon them. How a Man may be mistaken in
himself! I took my self for a real Advocate for the Truth of
Christianity; and was so vain as to imagine these Discourses tended to a
Demonstration of _Jesus_'s Messiahship: And tho' the _Bishop_ of
_London_ may be of a contrary Opinion, yet I am still so conceited of my
Ability to defend our Religion, that I'll stake my Life against his
_Bishoprick_, which I'll not be troubled with, if I win it, that he
can't form an Objection against Christianity, which I can't solidly
confute, and make our Readers merry too, with his Weakness and
Impertinence in it. But perhaps it may be unbecoming of his Lordship's
Character, and against the Grain, to make an Objection to that
Religion, which he finds much _temporal_, as well as some _spiritual_
Comfort in the Profession of; I will therefore descend to another
Proposal, _viz._ If he'll but publish an Answer to the _Jewish Rabbi_'s
Letter in this Discourse, and vouchsafe me the pleasure of a Reply to
him; then (to save the Civil Magistrate's Trouble) I will suffer any
Punishment that in his Clemency he shall think fit to inflict on me, for
what's past. Oh, what a Hazard do I here run of Life or Liberty!
Some Christians, in my Case, would think it a sad Misfortune to be
odiously represented as an _Infidel_ and _Blasphemer_; but I, in
Temper and Principle, despise such Obloquies, Slanders and
Defamations; and would not give a Rush to remove them, so long as I
had the Answer of a good Conscience that I was undeserving of them:
But considering, that it is the Duty of a Christian to seek the Peace
and Friendship of all about him, and especially of our good _Bishops_,
who, in Compassion to the Danger they think my Soul is in, have taken
zealous and laudable Pains with the _Civil Magistrate_ for my
Conviction and Conversion; I do here, for the sake of a Reconciliation
with their _Lordships_ and other good People, make a formal and
solemn Confession of my Christian Faith, which tho' I don't express in
the Words of the _Apostical_, _Nicene_ or _Athanasian_ Creeds; yet
will do it in such Terms as will be a Demonstration that at the Bottom
I am found as a _Roch_. Be it known then to all Christian People, that
_Imprimis_, I believe upon the Authority of the Fathers, that the
Ministry of the Letter of the _Old_ and _New_ Testament is downright
_Antichristianism_.
_Item_, I believe upon the Authority of the Fathers, that the Miracles
of _Jesus_, as they are recorded by the Evangelists, _litterally_
understood, are the _lying Wonders_ of Antichrist.
_Item_, I believe upon the Authority of the Fathers, that all opposition
and Contradiction to spiritual and allegorical Interpretations of the
Scripture, is the Sin of _Blasphemy_ against the Holy Ghost.
_Item_, I believe upon the Authority of the Fathers, that the
_Ministry_ of the _Spirits_ or allegorical Interpretations of the Law
and the Prophets will be the Conversion of _Jews_ and _Gentiles_.
_Item_, I believe upon the Authority of the Fathers, that the
_Ministry_ of the _Letter_, and an Hireling-Priesthood have been the
Cause of the Infidelity and Apostacy of these latter Times.
_Item_, I believe upon the Authority of the Fathers, that the Spirit
and Power of _Jesus_ will soon enter the Church and expel
Hireling-Priests, who make Merchandise of the Gospel, out of her,
after the manner he is suppos'd to have driven the _Buyers_ and
_Sellers_ out of the Temple.
These are a few Articles of that Faith, once deliver'd to the _Saints_
of the primitive Church, which I firmly believe, and will earnestly
contend for. Now I appeal to the Christian World, whether a Man of
such a Faith, like Heart of Oak, can be an Infidel or Blasphemer. Upon
this ingenuous Confession of my Faith, which I make by way of
Atonement for my past supposed Errors and Offences, I hope the
_Bishops_ and all good Christian People will be reconciled to me.
St. _James_ says, that _Faith without Works is dead_, and how a Man
ought to show his Faith by his Works, without which Faith is an empty
and airy Nothing. Accordingly I am making what haste I can to show the
Sincerity of my Faith by these my _Works_ and _Discourses_ of this
Kind. And by the Grace of God, I hope our Bishops will find me as
unmoveable as a Rock in the said Faith.
According to the foresaid Articles of this my Faith, I am so fully
convinced, not only of the Error of the _Ministry_ of the _Letter_,
but of the Mischiefs and Inconveniences of an _Hireling-Priesthood_,
that, having set my Shoulders to the Work, I am resolv'd, by the Help
of God, to endeavour to give _both_ a Lift out of this World. This is
fair and generous Warning to our _Clergy_ to sit fast, and look to
their own Safety, or they may find me a stronger Man than they may be
aware of. And tho' I don't expect long to survive the Accomplishment
of so great and glorious a Work; yet I am delightfully ravish'd and
transported with the Forethought and Contemplation of the Happiness of
Mankind, upon the Extinction of Ecclesiastical _Vermin_, out of God's
House; when the World will return to its _Primogenial_ and
_Paradisaical_ State of Nature, Religion and Liberty; in which we
shall be _all taught of God_, and _have no need_ of a foolish and
contentious Priest, hired to harangue us with his Noise and Nonsense.
Which blessed State of the World God of his infinite Mercy hasten, for
the sake of our Spiritual Messiah, Mediator and Redeemer _Jesus
Christ_. To whom be Glory for ever, _Amen_.
~_FINIS._~
[Illustration]
FOOTNOTES:
[270] Mat. ix. Mark v. Luke viii.
[271] Luke vii.
[272] John xi.
[273] Quot autem mortuos visibiliter suscitaverat quis novit? non enim
omnia quæ fecit scripta sunt. _Johannes_ hoc dicit, multa alia fecit
Jesus, quæ si scripta essent, arbitror totum Mundum non posse Libros
capere. Multi ergo sunt alii sino dubio suscitati, sed non frustra
tres commemorati. _In Serm._ xcviii.
[274] John xxi. 25.
[275] Non autem vacat a Mysterio, quod, cum plures Dominus
suscitaverat, tres tantum Evangelistæ eum suscitasse scripserunt. _In
Homil. Feriæ quintæ post Dominis. 4tam._
[276] Suscitaverat Dominus filiam Jairi Principis Synagogæ, sed adhuc
mediante morte, adhuc viante Spiritu, adhuc Anima Claustra Tartari
nesciente. Suscitavit & unicum Matris filium, sed sic ut retineret
Pheretrum, ut anticiparet Sepulchrum, ut Corruptionem suspenderet, &
præveniret fætorem; ut ante mortuo Vitam redderet, quam tota mortuus
jura Mortis intraret. Circa Lazarum vero quod geritur totum singulare
est, quem circa Vis tota Mortis impleta est. _In Pet. Chrysol. Serm._
lxiii.
[277] Inter omnia Miracula quæ fecit Dominus noster Jesu Christus,
Lazari Resurrectio præcipue prædicatur. _St. August. in Loc. Johan._
[278] Mirum videri potest Historiam hanc tam illustrem a Matthæo &
Marco omissam. _In Loc. Luc._
[279] Sed videtur mihi horum uterq; contentus fuisse uno Exemplo
redditæ Vitæ in Jairi filia ex quo similia alia possunt intelligi. _In
Loc. Luc._
[280] Nondum perfecta Mors est in Puella. _St. August._ in Serm. xcviii.
[281] In Epist. prima ad Corinth. Cap. xxv.
[282] Quæri solet, cur hanc tam nobilem Historiam priores Evangelii
scriptores non attigerint. Mihi hoc succurrit, cum illi scriberent,
vixisse resuscitatum Lazarum, & periculum ei fuisse a judæis, si quod
illi acciderat, palam vulgaretur. Nam etiam mox narratur C. xii. 10, ob
hoc ipsum structas ei insidias. Quare visum illis hoc ad tempus
subticeri posse, cum alia Exempla resuscitatorum suppeterent. At mortuo
Lazaro, cum jam nemini Periculum ex rei Narratione fieri posset, additum
hoc a Johanne in hac quasi prætermissorum Collectione. _In Loc. Johan._
[283] The last of the three _Evangelists_ writing but fifteen Years
after our Lord's Ascension, might think it needless so mention a
Miracle concerning a Person, living so near _Jerusalem_, where there
was so great a Fame thereof, and so many living Witnesses. St. _John_,
writing his Gospel, say the Ancients, above sixty Years after our
Lord's Ascension, when by the Deaths of the Person, and most of the
Witnesses that were present at his Resurrection, the Memory and Fame
of it might be much impair'd, had great Reason to perpetuate the
Memory of it, by this large Rehearsal of it. _In Loc. Johan._
[284] Quin & illud inter traditiones reperimus triginta tum Annos
natum fuisse Lazarum, cum a mortuis excitatus est; atq; idem ille
postea triginta aliis annis vixit. _In Hæres._ lxvi. _Sect._ 34.
[285] Matt. xviii. 2.
[286] In Nicephor. Callist. Eccl. Hist. L. ii. c. 35.
[287] In Eccl. Hist. L. vii. c. 18.
[288] In Loc. Matthæi.
[289] Puellam ex illo Tumultu plangentium stupore correptam esse, non
vero defunctam. _In Homil. de Juri filia._
[290] In Loc. Matthæ.
[291] Atque ut miraculum divinæ Virtutis accresceret, dum Convivis
interrogantibus tristia Loca pænarum, sedesq; alta nocte semper
obscuras, Lazarus indicat diligenti narratione per ordinem. Diu
quæsiti longisq; temporibus ignorati invenerunt tandem Inferi
Proditotem. _In Serm._ cxvi. _Append. St. August._
[292] Princeps hic, Lex esse intelligitur, quæ Dominum orat pro Plebe,
quam ipsa Christo prædicata ejus Adventos Expectatione nutriverat, ut
Vitam mortuæ reddat. Nam nullum Principem credidisse legimus, ex quo
Persona hujus principis orantis merito in Typum aptabitur. _In Loc.
Matt._
[293] John vii. 48, and xii. 42.
[294] Quæ tamen tantæ diversitatis Causa? Supra publice Viduce filius
suscitatur, hic removentur plures arbitri. _In Loc. Luc._
[295] Qua igitur Ratione, qui tanta hæc erat facturus, id quod evenit,
judicasset merito Lacrymis esse prosequendum? _In Homil. de Gratiarum
Actione._
[296] _Lacrymatus est Jesus_, quod aliquando erasum fuisse a
Catholicis quibusdam scribit Epiphanius. Vid. _Drusium in Loc. Johan._
[297] Quidam corporalia ejus Miracula stupentes, majora intueri non
norunt. Quidam vero ea, quæ gesta audiunt in Corporibus nunc amplius
in Animis admirantur.----Dominus enim noster Jesus Christus ea quæ
faciebat corporaliter, etiam spiritaliter volebat intelligi; neque
enim Miracula propter Miracula faciebat, sed ut illa quæ faciebat,
mira essent Videntibus, vera essent Intelligentibus.----Alii & facta
mirati & intellecta assecuti. Tales nos esse debemus in Schola
Christi.----Hoc dixi (de ficu arefacta) ut persuaderem Dominum Jesum
Christum ideo Miracula fecisse, ut aliquid illis Miraculis
significaret; ut excepto eo, quod mira & magna & divina erant, aliquid
inde etiam disceremus. Videamus ergo quid nos discere voluit in tribus
mortuis, quos suscitavit. _In Serm._ xcviii.
[298] Ista tria Genera Mortuorum, sunt tria Genera Peccatorum, quos
hodie suscitat Christus.----Sunt ergo instar filiæ Synagogæ Principis,
qui peccatum intus in Corde babent, in facto nondum habent. Condemnatur
Consensus ad Iniquitatem; respiratur ad Salutem atq; Justitiam. Surgit
mortuus in Domo, reviviscit Cor in Cogitationis Secreto. Facta est ista
Resurrectio Animæ mortuæ intus intra Latebras Conscientiæ, tanquam intra
Domesticos Parietes.----Alii post Consensum eunt in factum, tanquam
efferentes mortuum, ut quod latebat in Secreto, appareat in publico.
Nonne illi juveni dictam est, _Tibi dico, surge_ & redditus est Matri;
sic qui jam fecerit, si forte admonitus & commotus Verbo Veritatis ad
Christi Vocem resurgit, vivus redditur Ecclesiæ.----Qui autem faciendo
quod malum est, etiam mala Consuetudine se implicant, tales Consuetudine
maligna pressi, tanquam sepulti, ita sepulti ut de Lazaro dictum est,
jam _putet_. In Serm. xcviii.
[299] _Cum ejecta esset Turba, intravit._ Moraliter non resurgit
Anima, quæ intrinsecus jacet mortua, nisi prius a secretioribus Cordis
excludatur inopportuna sæcularium Cogitationum Multitudo. _In Loc.
Matt._
[300] Mali isti Portitores, qui ad sepeliendum hominem ferunt, sunt
Vitia & maligni spiritas, Hæretici & seductores. Hos enim nisi Dominus
sisteret, quoscunq; semel acciperent, sepulturæ & æternæ Damnationi
traderent. Suscitatus igitur Adolescens sedet, loquitur & Matri
redditur, quia ad Penitentiam conversus in Ecclesiæ pace quiescit, Dei
Magnalia loquitur, sua peccata confitetur; & Ecclesiæ reconciliatur.
_Euseb. Gallic. in Homil. Feriæ quinta post Domin. 4tam._
[301] _Et lacrymatus est Jesus._ Lacrymemur igitur & nos pro omnibus
illis, quos in Fætore Vitiorum jacere sentimus. _Euseb. Gallic. in
Homil. Feriæ 5ta post Domin. 4tam._
[302] Lapis autem revolutus a Monumento significat Infidelitatis
Duritiam ab Hominum Corde submotam. _Theop. Antioch. in Loc. Johan._
[303] Quod enim tunc temporis factum est in una Puella, hoc in sine
Temporum futurum est, ut fiat in tota Sonagoga. _In Homil. Feriæ 5ta
post Domin. 4tam._
[304] Synagoga circa finem sæculi erit restituta saluti. _In Loc. Matt._
[305] Jairus illuminatus vel illuminans, Moses intelligitur. _Bed._ in
_Loc. Mat._
[306] Ad hanc ergo Principis filiam dum properat Dei Verbum, ut salvos
faceret filios Isræl, sancta Ecclesia de Gentibus congregata, quæ
inferiorum Lapsu Criminium deperibat, paratam aliis fide præripuit
Sanitatem. _St. Ambros. in Loc. Luc._ Quod vero post restitutam
immundæ Mulieri Valetudinem, defuncta Puella a mortuis restituitur; ne
hoc quidem ab exquisita Allegoria alienum. Nam Reliquiæ salvæ fiant,
juxta Apostolum, cum ingressa fuerit Gentium Plenitudo. _Theop. Ceram.
in Homil. de Jairi filia._
[307] Quarum Rerum Causa multa fuere Jesu Miracula. _In Johan. Cap. XI._
[308] Per Lazarum Genus humanum ostenditur. _Theop. Antioch. in Loc.
Johan._ Nostra Resurrectio figuratur per Lazari
Resurrectionem.----Spelunca sive Sepulchrum Lazari Litteram Legis
umbratilem designat.----_Magna Voce clamavit Jesus_, id est, Prædicatio
Evangelii per quam humana Natura Peccatorum Vinculis & in Sepulchro
Infidelitatis jacens vocatur ad Vitam. _Theop Ceram. in Homil. de
Lazaro._
BOOKS _written by Mr._ WOOLSTON, _and Sold by him next Door below
the_, Star _in_ Aldermanbury, _and by the Booksellers of_ London
_and_ Westminster.
I. The old Apology reviv'd, _&c._
II. Dissertatio de Pontii Pilati Epistola ad Tiberium circa Res Jesu
Christi gestas.
III. Origenis Adamantii Epistolæ duæ circa Fidem vere orthodoxam &
scripturarum Interpretationem.
IV. The exact Fitness of the Time of Christ's Advent. demonstrated by
Reason, against the Objections of the old Gentiles, and modern
Unbelievers.
V. Four Free-Gifts to the Clergy, or Challenges to a Disputation on
this Question, Whether the Hireling Priests of this Age, who are all
Ministers of the Letter, be not Worshippers of the Apocalyptical Beast
and Ministers of Anti-Christ.
VI. An Answer to the said four Free-Gifts.
VII. Two Letters to Dr. _Bennet_, on this question, Whether the People
call'd _Quakers_, do not the nearest of any other Sect in Religion,
resemble the Primitive Christians in Principle and Practice.
VIII. An Answer to the said two Letters.
IX. The Moderator between an Infidel and an Apostate: or the
Controversy between the _Grounds_ and his ecclesiastical Opponents,
set in a clear Light, _&c._
X. Two Supplements to the Moderator, _&c._
XI. A Defence of the Miracle of the _Thundering Legion_, against a
Dissertation of _Walter Moyle_ Esq.
XII. Five Discourses on the Miracles of our Saviour.
A SIXTH
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_,
In View of the Present Controversy between
INFIDELS and APOSTATES.
_Jamque Opus exegi_,----
The SECOND EDITION.
By THO. WOOLSTON, B.D. sometime
Fellow of _Sidney-College_ in _Cambridge_.
_LONDON_:
Printed for the AUTHOR, and Sold by him
next Door to the _Star_, in _Aldermanbury_, and
by the Booksellers of _London_ and _Westminster_.
MDCCXXIX.
[_Price One Shilling._]
[Illustration]
TO THE
Right Reverend Father in GOD,
JOHN,
Lord Bishop of _Oxford_.
MY LORD,
When _the following_ Discourse _was finish'd and ready for the_ Press,
_I consider'd to what_ Bishop _the_ Dedication _of it would be most
acceptable_ (_for I am resolv'd that none but_ Bishops _as yet shall
have the Honour of my_ Dedications) _and I had not long ponder'd upon
the Matter, before I hit upon your_ Lordship, _who must needs be
pleas'd with this_ Discourse, _because of the Advantage, that you, as
well as my self, in the End, will reap by it_.
BY _Virtue of your_ Professorship _at_ Oxford, _you_, my Lord, _are a_
Moderator _at theological Disputations, as I am here: And whether the
Execution of your Office be as troublesome as mine is, I know not: But
if the Design of this_ Discourse _takes Place, we shall find that
modern Controversies about Religion are all vain; and thereupon be_
both _of us soon eas'd of the Trouble of our_ Moderations _at them_.
IT _may be_, my Lord, _you are not so weary of your_ Moderatorship,
_as I am: Besides, that you are better paid for your Pains, your
Disputants are more amicable, and, in the midst of their Disputes,
more tractable: Tho' they may warmly contend, at the present, for and
against the Point in Debate; yet like_ Lawyers _who are no less
zealous for their_ Clients _in the Day, they commonly agree to drink a
Bottle together at Night, and go to Bed, good Friends. And this is
very well done of them._