Chapter XI: Front Matter (11)

But my Heart aches a little for our _Divines_, and I almost despair of their clean Solutions of the foresaid two Difficulties. What must they do then? Why, they must give up their _Religion_ as well as their _Church_, or go along with me to the Fathers for their mystical Interpretation of the whole Story of _Jesus_'s Resurrection.

That the Fathers, without questioning their Belief of _Jesus_'s corporal Resurrection universally interpreted the Story and every Part of it mystically, is most certain. St. _Hilary_[320] enumerates many Particulars of the Story, and intimates what they are typical and figurative of, as any one may see by the Citation referr'd to, which I have not Room to translate and illustrate.

St. _Augustin_[321] says, that _Jesus_'s Resurrection from the Dead at that time, was to exhibit an Image and Resemblance of his future and mystical Resurrection. And elsewhere says[322] that it's a holy Pleasure to consider and search for the things signified by the Story of it.

That _Origen_ is of the same Opinion, no body need question. A Multitude of his Testimonies might be produced to this Purpose, but I shall mention only one[323], wherein he asserts, that by the Sepulchre of _Jesus_ is to be understood the _Letter_ of the Scriptures, in which, as in a Rock, he is reposited.

St. _John_ of _Jerusalem_[324] by the Crucifiers of _Jesus_ understands false Teachers, meaning _Ministers_ of the _Letter_ to be sure, because he himself was a great Allegorist.

St. _Hilary_ says that[325] _Barabbas_ is a Type of _Antichrist_; and by _Antichrist_, as I have elsewhere shewn out of the Fathers, is meant the _Letter_ of the Scriptures, which modern Commentators and Crucifiers of _Jesus_ would prefer to the Spirit. For these are the two, _Letter_ and Spirit, the _Christ_ and _Antichrist_, that are contrary one to another.

St. _Jerom_[326] says, that by the _Vail_ of the _Temple_ rent at _Jesus_'s Resurrection, is to be understood the opening the _Vail_ of the _Letter_ of the Law and the Prophets for the Manifestation of the divine Mysteries contain'd in them. And by the rending of the Rocks according[327] to him is to be understood the Apertion of the Oracles of God, that were before as hard as a Rock, till his spiritual Resurrection for the Illustration of them. And by the Earthquake, He says is meant the Shaking of the[328] Hearts of Men, and preparing them, by a Dereliction of their old Errors, for the Susception of the true Knowledge of God.

As to the Time that _Jesus_ was dead and bury'd, which modern _Divines_ call _three Days_ and _three Nights_, St. _Augustin_ says[329] that according to the Scripture he was not so long dead and buried. Many, says[330] he, have put various Constructions on the Time of _Christ_'s Burial, endeavouring to make three Days of it: But we, without slighting any of their Opinions, are for a mystical Interpretation, and suppose, that by the three Days are to be understood Three Ages of the World.

The Day would fail me to collect all the Passages out of the Fathers, in Interpretation of one or other of the Parts of the Story of _Jesus_'s Resurrection, but what I have here said in a few Citations, is enough to show, that they look'd upon the whole Story, as emblematical of his spiritual Resurrection out of the _Grave_ of the _Letter_ of the Scriptures, in which he has been buried about _three Days_ and _three Nights_, according to that mystical Interpretation of prophetical Numbers which I have learn'd of them.

And thus have I done with the Miracle of _Jesus_'s Resurrection, which, by the Help of my Friend the Jewish _Rabbi_, I have shewn, according to the Letter, to consist of the greatest Incredibilities. And with this I conclude my _Discourses_ on his Miracles, intending to treat on no more of them, unless I am invited or provoked to it. I had once an Inclination to make another _Discourse_ on _Jesus_'s miraculous Conception, and on his feeding his Thousands, in the Wilderness, with a few Loaves and Fishes; but upon a little Consideration on the Letter of those two Stories, I found myself too grave for the Work; and my _Rabbi_'s Thoughts are too gay and wanton; therefore it must be omitted, till the _Clergy_ importune me to it, and signify their Curiosity to see it perform'd by me.

My Discourses hereafter, if God spare me Life and Liberty, which under his Providence I don't despair of, to publish another Volume, shall treat on some historical Passages of the New Testament, such as, "On the Stories of _Jesus_'s Birth; and the Appearances of Angels to the Shepherds keeping Watch over their Flocks by Night: "The Journey and Presents of the Wise Men to _Jesus_: "The Slaughter of the Innocents at _Bethlehem_, and of _Herod_'s Cruelty: "The Travels of _Joseph_ with the Child _Jesus_ and his Mother into _Egypt_: "The Disputation of _Jesus_ with the _Doctors_ in the Temple, and his Elopement from his Parents: "His riding on an Ass to _Jerusalem_; and on other such like Passages of his Life. For I am resolv'd to give the Letter of the Scripture no Rest, so long as God gives me Life and Abilities to attack it. _Origen_[331] _says_, that _when we dispute against Ministers of the Letter, we must select some historical Parts of Scripture, which they understand literally, and shew that according to the Letter, they can't stand their Ground, but imply Absurdities and Nonsense_. And how then is such a Work to be perform'd to best Advantage? Is it to be done in a grave, sedate, and serious Manner? No, I think Ridicule should here take Place of sober Reasoning, as the more proper and effectual Means to cure Men of their foolish Faith and absurd Notions. As no wise Man hardly ever reprehends a Blunderbuss for his Bull, any other way, than by laughing at him; so the Asserters of nonsensical Notions in Theology should, if possible, be satirized and jetted upon, or they'll never be put out of Countenance for, nor desert their absurd Doctrines. And there never was a polemical Divine, that, if he had an Opportunity and Advantage over the Weakness of his Adversary, did not take such a ludicrous and merry Course with him.

But on such historical Passages of the Gospel as before mention'd, do I trust to publish another Volume of _Discourses_, like to these on _Jesus_'s Miracles; and at present pass to my third general Head, at first proposed to be spoken to, and that is,

III. To consider what _Jesus_ means, when he appeals to his Works and Miracles, as to a Testimony and Witness of his Authority; and to show that he did not properly and ultimately refer to these done in the _Flesh_, but to those mystical ones he would do in the _Spirit_, of which those done in the Flesh are but mere Types and Shadows.

And on this Head I shall be short, there being no Occasion of many Words on it. The _Bishop_ of _London_[332] has collected many Sayings of _Jesus_, wherein he seems to appeal to the Works he then did and had done in Flesh, as to a Witness of him. But why might not _Jesus_ then prophesy, and mean the spiritual Works which _He-in-us_ would do? It is the known Way of the Prophets to speak of Things to come, as if they were already past, because such Prophecies are not to be understood, till their Accomplishment: Even so did _Jesus_ prophesy, when he appeal'd to his Works, as I could prove from the Nature and Manner of his Expressions, but that the Argument would be dry and tedious: And therefore I refer the Matter entirely to the Fathers, who asserted that _Jesus_ prophesied in his _Miracles_ as well as in his _Parables_, and that the Works he then did in the Flesh were but Types of his mysterious Operations, that would be the Demonstration of his Authority and Messiahship. Hence it is that _Origen_[333] says that _Jesus_'s first coming was but a Type and Shadow of his spiritual Advent and that his[334] true Miracles, by which his Authority is to be proved, are spiritual: Hence it is that St. _Hilary_ repeatedly says[335] that _Jesus_'s Works were significative and predictive of mysterious Operations, which we were especially to look to. And Hence it is that all the other Fathers interpreted the Miracles of _Jesus_ in a mystical and allegorical Sense.

The Question then is, to what Miracles did _Jesus_ truly and properly appeal, in the Opinion of the Fathers, for his Authority and Messiahship? Was it to the Typical or Antitypal Works? was it to the _Shadow_ or to the _Substance_ of his Operations? To his substantial Operations, to be sure, which are and will be his spiritual ones upon the Soul, that are greater than those once done on Men's Bodies, and which will be a proper Proof of his divine Power. And to declare my Opinion freely, I am only for such a spiritual _Messiah_, who will cure the _Errors_ call'd the Diseases of Mankind, which _Jesus_ of _Nazareth_ has not as yet done.

But not to dispute this Point with _Bishop Gibson_, I will leave him in the Enjoyment of his Opinion of his literal _Messiah_, and miraculous Operator on Men's Bodies; if he'll but indulge me in the Belief of my spiritual _Messiah_ to come for the healing of modern Distempers call'd the Sins and Errors of Mankind. And in the mean time let us draw the Comparison between his _literal_ and my _spiritual_ Jesus; and let the World judge, to whom the Preference is to be given for Power and Authority.

Bishop _Gibson_ is for _Jesus_ of _Nazareth_'s Messiahship, because he cured the _bodily Blindness_ of many miraculously; And a good Work it was: But I am for the Messiahship of a spiritual _Jesus_ to come, who will open the _blind Eyes_ of our Understandings to discern Truth from Error, which will be a most glorious Operation, that his _Jesus_ of _Nazareth_ has not as yet done.

Bishop _Gibson_ is for _Jesus_'s Messiahship, who once cured _bodily Deafness_ in many, which was indeed well done of him: But I am for the Messiahship of a spiritual _Jesus_ to come, to heal the _Deafness_ of our Souls, or their _Dulness_ in Apprehension of sublime Mysteries, which will be a divine Work, that his _Jesus_ has not as yet done.

Bishop _Gibson_ is for _Jesus_'s Messiahship, because he cured Men's bodily _Lameness_, for which I do praise him: But I am for a spiritual _Jesus_'s Messiahship, who will heal Mankind of their _Halting_ between two and more Opinions; a more blessed Work, that _Jesus_ of _Nazareth_ has not as yet done for us!

And so, comparing all other Diseases of Body and Soul together, I am for the _Jesus_, who will heal the Diseases of the Soul; and have a much less Regard for _Bishop Gibson's Jesus_, who cured the Diseases of a few Men's Bodies; but for all that, am not angry with the _Bishop_ for his high Veneration of his _Jesus_, neither would I by any Means have him prosecuted and punish'd for not being of the same Mind with me.

But, because the _Bishop_ suspects me of Infidelity, in that I have ludicrously treated some of the Miracles of his _Jesus_, which by the by he has not vindicated from the Absurdities and Incredibilities I charged them with; I will humour the _Bishop_, and supposing _Jesus_ wrought literally those Miracles which are allegorically interpreted by me, will in those very Miracles compare his _literal_ and my _spiritual_ Jesus together; and appeal to all Men of Consideration, which is the most worthy of the Title and Honour of the true _Messiah_.

Bishop _Gibson_ is for his _Jesus_'s Messiahship, who miraculously drove the _Buyers_ and _Sellers_ out of the Temple, just as if a Man, was God to invest him with Power, should furiously drive the _Butchers_ and _Grasiers_ with their Cattle, to the Confusion of their several Properties, out of _Smithfield_: A notable Miracle That! But I am for the spiritual _Jesus_'s Messiahship, who according to the Form of that typical Story, will at his Coming expel Ecclesiastical Merchants out of his Church, who make Merchandise of the Gospel, selling their _Bulls_ and _Beasts_, and _Fatlings_ of the Letter: A most glorious and beneficial Work to Mankind will this be! And to prepare Mens Souls for the Susception of such a spiritual _Jesus_, I intend to publish a _Discourse_ of the Mischiefs and Inconveniencies of an _Hireling Priesthood_, wherein it shall be proved, that Mankind can't be either good, wise or happy under the Kingdom of this _Messiah_ to come, without an Abolition and Extirpation of them.

Bishop _Gibson_ is for the Messiahship of his _Jesus_, who _cast the Devils out of the Madmen, and permitted them to enter into the Herd of Swine_, that _ran violently down a Precipice, and were choak'd in the Sea_: How great a Miracle it was thus to cure the Madmen, the _Bishop_ may know best, being perhaps better acquainted with the Devil than I am; but was it not for Pity to the _Swineherds_, for their Losses, I could even now laugh at the Thoughts of the Hoggs running and tumbling down-hill, as if the _Devil_ drove them: But leaving the Bishop _calmly_, _decently_, and _seriously_ to admire the Wisdom and Justice of his _Jesus_ in that Act, I am for the spiritual _Jesus_, who, according to the typical Form of that Story, exorcis'd the furious and diabolical Tempers out of the _Jews_ and _Gentiles_ of old, whom no Chains of Reason could hold from doing Violence to the Christians, till they were converted; and tho' He permitted the like persecuting and diabolical Spirits to enter into Ecclesiastical Swine; yet will they be precipitated into the _Sea_ of the Knowledge of God, wherein they will be absorpt with divine Visions and Contemplations. O most glorious Work! that bespeaks the Wisdom, Power and Goodness of our spiritual _Jesus_, from the Beginning to the End of it.

Bishop _Gibson_ admires his _Jesus_, for his Transfiguration on Mount _Tabor_, tho' neither He nor any Body else can tell, wherein lay the Miracle, nor into what various Figures and Shapes _Jesus_ was transform'd: But I am for the spiritual _Jesus_, whose glorious Transfiguration, after _six_ grand Days of the Creation, will be conspicuous, when with the Eyes of our Understanding we shall behold him metamorphosed into the Forms of all the Types of him under the Law. I am now ravish'd with the intellectual View of this Transfiguration; and believe, was I to set about it, I could give others (except the Bishop) an Idea and Conception or it to their Astonishment at the Glory of _Jesus_ in it.

Bishop _Gibson_ is for the Messiahship of _Jesus_ of _Nazareth_, because he cured a _Woman of an Issue of Blood_, after she had spent all she had upon Physicians to no purpose, which might be, or might not be a Miracle, for any thing he can argue upon it: But I am for the spiritual _Jesus_'s Messiahship, who, at his Coming, will, according to that typical Story, cure the _Woman_ of the Church of her _Issue of Blood_, that is shed in Persecution and War, which her Ecclesiastical Physicians of the _Clergy_ have not been able to stop, tho' they have receiv'd large Fees and Stipends of the Church to that Purpose. Will not this be a desirable and beneficial Work to all Nations? And who knows not, (excepting the _Bishop_) that it is of the Office of the true Messiah, to give _abundance of Peace_ to Mankind, to _make the Lion to lye down with the Lamb_; and to induce Men to _break their Swords into Plough-shares_, and _their Spears into Pruning-hooks_; and to _make Wars to cease_ in all the World. Which Prophecies are so far from being fulfill'd by _Jesus_ of _Nazareth_, that there has been nothing but Wrangling and Jangling, and Scolding and Fighting about him ever since. I wonder the Want of the Accomplishment of the foresaid Prophecies has not long before now occasion'd the Rejection of _Jesus_'s Messiahship, or of the Authority of the Prophets.

Bishop _Gibson_ is for his _Jesus_'s being the Messiah, because he cured an old _Woman_ of a _Spirit_ of, no body knows what, _Infirmity_; consequently little or nothing is to be laid for the Greatness of that Miracle. But I am for the spiritual _Jesus_'s Messiahship, who, according to the Figure of that literal Story, is to heal the _Woman_ of the Church of her _Infirmity of the Spirit_ of Prophecy, which _Jesus_ of _Nazareth_ has not done for her, or there would not be so many Disputes about Prophecies and their Interpretations, so far, as there is hardly one Prophecy that Christians are agreed about the Sense of. It is the grand Characteristick of the true _Messiah_, that he's to restore Prophecy and the Way of Interpretation of the Prophets, upon the allegorical Scheme too. I speak this, not only upon the Authority of the Prophets themselves, but upon an almost infinite Number of Testimonies of ancient _Jews_ and _Fathers_; accordingly I expect the Advent of a spiritual Messiah, who alone can do it, to heal the Church of her present _Infirmity_, and to restore the Art and Gift of Prophecy.

Bishop _Gibson_ is an Admirer of _Jesus_ of _Nazareth_, because he told a poor Whore of _Samaria_, her Fortune of _having had five Husbands_, and being then an Adulteress with another Man; which, according to the Letter, is such a poor sort of a Miracle, that I can hardly think of it without blushing: But I am an Adorer beforehand of the spiritual _Jesus_ who, according to that Type, will out of the Law and the Prophets, allegorically interpreted, tell the present heretical and adulterous Woman of the Church _all that she has done_, and how she has been wedded to the sensible Things of the _five_ Books of _Moses_, and is now an Adulteress with the _Anti-Christ_ of the Letter. Such an Information of the Church will be a most stupendous and miraculous Work, and a Demonstration of our _Jesus_'s Messiahship beyond Contradiction, in as much as it will be agreeable to the Opinion, that all Antiquity entertain'd of the true _Messiah_, _viz._ that he was to let us into the Sight, Knowledge and Understanding of the Wisdom and Beauty of Providence thro' all Ages of the World.

Bishop _Gibson_ admires _Jesus_ of _Nazareth_ for _his cursing the Figtree; for not bearing Fruit out of Season_: Shame on that Miracle, according to the Letter, and on all Admirers of it! But I am for the spiritual _Jesus_, who, at his coming to the Figtree of his Church, will make its present unfruitful State to _wither away_, and cause it to produce the Fruits of the Spirit, and allegorical Interpretations of the Scriptures, that are compared to sweet and ripe Figs. For such his Advent to this miraculous and beneficial Purpose I daily pray and say too, Blessed are all those who love his Appearance!

After this Fashion could I go thro' the other Miracles, I have treated on in these _Discourses_; and upon the Comparison set plainly before the Eyes of my _Readers_ the Difference between the _literal_ Miracles of Bishop _Gibson's carnal_ Jesus and the _allegorical_ ones of my _spiritual_ Jesus, as to Stupendousness, Use and Excellency: But what I have here done in the seven Instances above, is enough to induce us to believe, with the Fathers, that _Jesus_'s first Coming in the _Flesh_ was but a Type and Shadow of his second Advent in the _Spirit_; and that _Jesus_ of old, when he appeal'd to his Works then done, as to a Witness of his Authority, did only prophesy, and refer ultimately to his mystical Operations, that are alone the Proof of his Godlike and divine Power. Bishop _Gibson_ says[336] of me, that _pretending to raise the Actions and Miracles of our Saviour to a more exalted and spiritual Meaning, I have labour'd to take away the Reality of them, and by that to destroy one of the principal Evidences of Christianity_. But I presume now, he'll be sensible of the Rashness and Incogitancy of that Accusation. If he be not, I shall say of him, in Case he write any more for _Jesus's literal_ Miracles in Opposition to his _allegorical_ ones that he's like the Dog in the Fable (the Bishop will excuse the Coarseness of the Comparison) that let go the _Substance_ of his Mutton, and catch'd at the Shadow, and so, like a foolish _Cur_ as he was, lost both.

And thus have I done with the _Three_ general Heads at first proposed to be handled in these _Discourses_. Now whether I am, upon the whole, an _Infidel_, or _Believer_ of Christianity, the World is to judge. I'll make no more solemn Declarations of my Belief of it, much less at this Juncture of Time, when I am under Prosecution for Infidelity; because it would be a sneaking, tame, and cowardly Act in me, and such an Argument of that Meanness of Spirit, as I abhor and detest. My _Works_ shall speak for me, in which, being conscious of the Innocency of my Intentions, and of the Usefulness of my Design, I mean to proceed; not doubting but some of our _clergy_, upon two or three more _Discourses_ against the Letter of the _New Testament_, will find me out, what I am, and whether I am not a true Professor of the Religion of the spiritual and holy _Jesus_.

In the mean Time I'll not compound the Difference depending between Bishop _Gibson_ and my self, upon any other Terms, than his making me ample Satisfaction for the Injuries done to my Reputation and low Fortunes. Tho' he may thirst after my Life, or at least, my Liberty; yet under the Providence of God I fear not the Loss of either. God be prais'd, this Kingdom is bless'd with such a Civil Administration for Wisdom, Justice and Mercy, as no Nation of the World can equal. Our Magistrates are all Philosophers, Lovers of Truth, and of an Enquiry into it; and so tender of the religious as well as of the civil Rights of the Subject, that I have nothing to dread from them.

There is somewhat _popular_ indeed, tho' nothing true nor rational, in the Clamour and Accusations of the _Clergy_ against me. Bishop _Gibson_ would insinuate[337] that my _Discourses_ on _Miracles_ strike _at the Foundation of civil Society_; but by an unnatural Consequence of his own making. I confess, it is an heinous Crime to write any Thing that tends to the Subversion or Prejudice of the civil Society: But how will the _Bishop_ make me guilty of it? If the _Clergy_ will not be Disturbers of the Peace of the Publick upon my _Discourses_; it's certain, that the Quiet of the World, which I wish and aim at, will be inviolably kept and preserv'd for all me. My Followers indeed, when I walk the Streets of this City, are _numerous_; and if any of them should break the Peace, what serves my _Lord Mayor_'s Power for, but to chastise them for it? As for my self and my Adherents at home, which, as yet, are _without Number_, we are all _Quietists_ and should act against our Consciences and Religion, if we should injure any Man in his Person and Property. But I smile to see a _Clergyman_ all on a sudden, like the _Bishop_, so tender of the Welfare of the Publick, when _Ecclesiasticks_, in all Ages past, have been the _Bane_ of Society and the _Pest_ of Mankind, as appears from the Wars and Persecution they have rais'd in the World; and from that Strife, Variance and Discords, they have occasion'd in Cities and Families. And with Submission to the _Bishop_, who I hope will not be angry for my saying it, I am sure, the _Clergy_ at this Juncture, are like an _high-mettal'd blind Horse_, that were they not ridden by the Civil Authority with a strait Rein, would be oppressing and trampling upon all, that flood in the Way of their Interests, to the Disturbance of _Civil Society_.

_Profaneness_ too does the _Bishop_ charge me with. But why so? Because I ridicule the Nonsense and Absurdities of _Jesus_'s Miracles according to the Letter, which he venerates. Very fine indeed! The _Bishop_ would worship the _Head_ of an _Ass_, and a wiser Man than himself, without the Charge of Profaneness, must not laugh at his foolish Superstition.

And _Blasphemy_ lastly does the _Bishop_ accuse me of: And this is a sad _Bugbear_ Word, that has frighted Abundance of People into dreadful Apprehensions of my Guilt, even to the Abhorrence of me. But the _Bishop_ should first have defined, what is meant by _Blasphemy_, and have proved me guilty of it, before he had made his Exclamations: Or the _Turks_ may say that a Jest upon their _Alcoran_, in which there are no Contradictions, is as much a _Blasphemy_, as any Ludicrousness upon the _Gospels_, which are full of Inconsistencies. That there is such a Sin or Error, call'd _Blasphemy_, according to the Scriptures, is certain: But our _Divines_ are undetermined about the Nature of it. I intend to take my Opportunity to treat on the Sin of Blasphemy, and to prove, _Ministers_ of the _Letter_ are the only Persons that can be guilty of it. _Ministers_ of the _Letter_, upon the Authority of the Fathers, are the Worshippers of the _Apocalyptical Beast_; and anti-allegorical Expositions are that _Blasphemy_, St. _John_ writes of, which the _Beast_ and his Worshippers will open their Mouths in, against the most High. This shall be proved as clear as the Light. But when I do it, I would not have any think, it is with an Intention to bring the Bishops of _London_, _Litchfield_, and St. _David_'s, or any other _Divines_, under Prosecution for that heinous Sin: No, my God is omnipotent, omniscient and omnipresent; and knows how and when to reckon with such Blasphemers, without calling upon the Civil Magistrate to do it for him. Should I importune the Civil Authority to execute Vengeance upon them, I should make a foolish _Calf_ or a Senseless _Idol_ of my God, that was unable, or knew not how, nor when to vindicate his own Cause. Surely the _Bishop_ of _London_, upon his Prosecution of me for _Blasphemy_, must think his God now _asleep_ or _gone a Journey_ from Home; or he would not be for taking God's own Work out of his Hands, and committing it to the Care of the Civil Magistrates.

The _Bishop_ moreover should consider, that the Words _prophane_ and _blasphemous_ are of no Use and Signification among Philosophers, who in Disputation never cast them at each other, however they may differ in Opinion. Philosophers are all supposed to be such profound Venerators of the Deity, as they would not be guilty of _Prophaneness_ and _Blasphemy_ for the whole World. If any of our School of _Free-Thinkers_ should say of his Opponent that he's _prophane_ and _blasphemous_, he would be reprimanded for want of Wit, Temper and good Manners; and be told that he's like a _Billingsgate Scold_, who has Recourse to impertinent bad Language, when her Reason fails her for better Rhetorick.

But it may be, for ought I know, the _Bishop_ has some Design in his Accusations against me for _Profaneness_ and _Blasphemy_; but I hope it is a better than to prejudice the Civil Magistrate, or to incense the Populace.

According to the Fathers I am so far from being a Blasphemer, that they say, _Christ_ upon the literal Interpretation of his Miracles is metamorphosed into the False-Christ, call'd _Anti-Christ_. Whether there is any Truth in this their Opinion I can't be positive, till the Experiment is fully made. But if our _Clergy_ will keep their Temper, and grant me a clear Stage of Battle, I'll try it out; and see whether I can't, by the Club of Reason and primitive Authority, give their _Anti-Christ_ a fatal Blow: Who knows but I may give Peace to the Church, and reconcile all Parties by it?

However this may be; I am sure, no Man can wish for a greater Advantage over his Enemy, than I have over the _Bishop_ in this Controversy: But he shall find me a generous Adversary, who will make no worse Use of my Advantage over him than now and then to put him in Mind of his _Pastoral Letter_, and of the Prosecution; unless I should be tempted, ere long, to publish my _Moderatorial_ Letter, like his _Pastoral_ one, to the People of _London_ and _Westminster_, with _Ten_ wholesome Rules in it, not only to caution them against false Prophets and false Teachers, without forgetting the _Bishop_ of the _Diocese_, but to direct them to the Ecclesiastical Fountain of the growing Sins, Errors and Infidelity of the Age, which the _Clergy_ know I am of Ability to lay open.

When I began the Publication of these _Discourses_, I own, I laid a _Trap_ for some considerable _Clergyman_; but little imagined, the great _Bishop_ of _London_ would be caught in it. But now I have taken hold of him, I'll not release him out of the Controversy, till he has sorely repented of his Ignorance or Malice in calling me a _Writer, in Favour of Infidelity_.

So much at present for the Bishop of _London_. I have been the quicker of late in the printing of _this_, because I am given to understand, the _Bishop_ of St. _David_'s stays for it, intending to make but one Work of it, and answer all _six Discourses_ together. I hope my _Rabbi_'s Letter here will be thought by him, a good Payment for his Patience. And now I shall be in Expectation of his Mountainous Production, and where I shall hide myself from the terrible Strokes of his Pen, I have not as yet consider'd.

I am not a little pleas'd to see a _Couple_ of Dissenting Preachers, _viz._ Dr. _Harris_ and Mr. _Atkinson_, lifted into the Controversy against me. If they had kept their Necks out of the Collar, they might have dissembled and pretended, that, upon the Conclusion of the Battle, when it would have appear'd, I am a real Contender for Primitive Christianity, they had a better Understanding of the Fathers, and a clearer View of my Design, than to suspect me of Blasphemy and Infidelity: But now they are engag'd with equal Spite, Ignorance and Defamations against me, they must take their Share of the Fate and Shame, with the _Clergy_, upon the Conclusion of the Controversy.

There's no Body can think it worth my while to bestow a Six-penny _Pamphlet_ upon either of these _Gentlemen_, but for all that, they shall not be altogether slighted and neglected by me. I have made a Collection of their Rhetorical Flowers, which occasionally shall be presented the Publick, to the Admiration of their Wit, Reason, Learning and Eloquence. And at present only take Notice, that they are _both_ for the Persecution of me; but not so much for my Opinions, as the Indecency, Irreverence, and Immorality of my Stile; forsooth! which is just such a Distinction, as may be easily stretch'd to the Justification of the Persecution of all Authors, whom the Priesthood in Power shall not like. Mr. _Atkinson_'s Argument for the Persecution of me, is much the same with that, which _John Calvin_ used for the Persecution of that great Philosopher _Servetus_; the Injustice and Cruelty of whose Death and Sufferings is a greater Reproach to the Name of _Calvin_, than the Martyrdom of any _Protestant_ can be to the Memory of any Popish Prelate.

To conclude, what I have written, in these _Six Discourses_, is with a View to the Glory of God, the Advancement of Truth, the Happiness of Mankind, the Demolition of _Babylon_, the Edification of _Jerusalem_, and the Demonstration of the Messiahship of our Spiritual _Jesus_, to whom be Glory for ever. _Amen._

~_FINIS._~

FOOTNOTES:

[309] Revelations, Chap. xviii. 11.

[310] _In his Pastoral Letter_, P. 35.

[311] Daniel, Chap. vi. 17.

[312] Adducor ut credam Pilati Annulo & hunc Lapidem signatum. _In Loc. Matt._

[313] _Upon the Place in_ Matthew.

[314] Si Jesus volebat re vera declarare suam divinam Potentiam, debuerat suis Insultatoribus, ipsique Præsidi qui capitalem sententiam contra se tulerat, denique cæteris omnibus se ostendere. _In Orig. Lib._ ii. _contra Celsum_.

[315] In _Limborchii_ Amica Collatione cum Judæo.

[316] Magna sane Res & miranda occurrit hoc loco, quæ non solum aliquem ex vulgo Credentium exercere posset, sed perfectiores etiam; cur non Dominus post Resurrectionem æque ac superioribus temporibus conspiciendum se præbuerit. _In Lib._ ii. _cont._ Celsum.

[317] Quamvis Celsus has Jesu post Resurrectionem Apparitiones conferre conetur cum vulgaribus Spectris & Visionibus. _In Origen. Lib._ ii. _contra Celsum_.

[318] Comminatus est periculum Accusatoribus Christianorum. _Tertul. Apol. Cap._ v.

[319] Justin Matyr. _In Apol._ ii.

[320] Quod autem a Joseph, rogato Pilato ut Corpus redderet, & sindone involvitur, & in Monumento novo in Petra excisa reponitur, & Saxum Ostio Monumenti advolvitur: Quanquam sit Ordo Gestorum, & sepeliri eum erat necesse, qui resurrecturus erat a mortuis, tamen non sine Rerum aliquarum Momento expressa sunt singula. Joseph Apostolorum habet speciem: & idcirco quanquam in duodecem numero Apostolorum non fuerit, Discipulus Domini nuncupatur. Hic munda sindone corpus involvit; & quidem in hoc eodem linteo reperimus de coelo ad Petrum universorum Animantium genera summissa. Ex quo forte non superflue intelligitur sub lintei hujus nomine consepeliri Christo Ecclesiam: quia tum in eo, ut in Confusione Ecclesiæ mundorum atque immundorum Animalium fuerit congesta diversitas. Domini igitur Corpus tanquam per Apostolorum doctrinam in vacuam & novam requiem Lapidis excisi, _viz._ in pectus duritiæ Gentilis quodam doctrinæ opere excisum Christus infertur, rude scilicet & novum, & nullo antea ingressu timoris Dei pervium. Et quia nihil præter cum oporteat in pectora nostra penetrare, Lapis Ostio advolvitur: ut quia nullus antea in nos divinæ Cognitionis Auctor fuerat illatus, nullus absque eo postea inferatur. Metus deinde furandi Corporis, & Sepulchri Custodia atque Obsignatio, Stultitiæ atque Infidelitatis Testimonium est; quod signare Sepulchrum ejus voluerint, cujus præcepto conspexissent de Sepulchro mortuum suscitatum. _In Loc. Matt._

[321] Ad hoc enim Dominus hodie resurrexit, ut Imaginem nobis futuræ Resurrectionis ostenderet. _In Serm._ clxviii. _Append._

[322] Quid singula significent, quærere sanctæ quidem Deliciæ sunt. _In Johan. Evang. C._ xx. _Tract._ 120.

[323] Monumentum Christi est divina Scriptura, in qua Divinitatis & Humanitatis ejus mysteria densitate Litteræ veluti quadam muniuntur Petra. _In Diversos Homil._ 2.

[324] Ne putes, tunc solummodo traditus est Christus Principibus Sacerdotibus & Scribis.----Quando enim vides Scripturas Prophetarum & Evangelii & Apostolorum traditas esse in Manus falsorum Sacerdotum & Scribarum; num intelliges quia Verbum Veritatis traditum est Principibus iniquis & Scribis? _In Mat. C._ xx.

[325] Interpretario autem Nominis Barabbæ est Patris Filius: Jam itaque Arcanum Infidelitatis futuræ ostenditur, Christo Patris Filium præferendo, Antichristum scilicet hominem Peccari & Diaboli filium, potiusque adhortantibus principibus suis eligunt, Damnationi reservatum, quam Salutis Authorem. _In Loc. Matt._

[326] Velum Templi scissum est, & omnia Legis Sacramenta, quæ prius tegebantur, prodita sunt atque ad Gentium Populum transierunt. _In Loc. Matt._

[327] Petræ scissæ, id est, universa Vaticinia Prophetarum. _In Epist. ad Hedibriam._

[328] Sed mihi videtur Terræ Motus & reliqua typum ferre credentium, quod pristinis Errorum vitiis derelictis, & Cordis emollita duritia, postea agnoverint Creatorem. _In Loc. Matt._

[329] Ipsum autem triduum, non totum & plenum fuisse Scriptura Testis est. _In Libro 4to de Trinitate, Sect. 10._

[330] De tribus diebus, multi sancti multa hinc senserint atque dixerint----Sed nos neutram eorum vacantes sententiam; melius tamen, si placet in his spiritualem requiramus Intellectum, tres Dies tria Tempora Sæculi ponentes. _In Serm. de Symbolo._

[331] Cum disputamus adversus eos, & cum conquirimus advicem, tunc quærimus locum Dogmatis illius in litera Legis Historiæ, & ostenditur secundum Historiam stare non posse. _In Psal._ xxxvi.

[332] _Pastoral Letter_, P. 25.

[333] Adventus quidem Christi unus in Humilitate completus est, alius vero speratur in Gloria. Et hic primus Adventus in Carne, mystico quodam Sermone in Scripturis Sanctis Umbra ejus appellatur. _In Jesu Novo Homil._ viii.

[334] Vera Christi Miracula & Sanatio Infirmorum est spiritualis. _In Matt. C._ xxv.

[335] Hæc licet in præsens gesta sunt, quid tamen in futurum significent contuendum est. _In Matt. C._ x. _S._ 1. Christi Gesta aliud portendunt. _C._ xii. _S._ 1. Peragunt formam futuri gesta præsentia. _C._ xxi.

[336] _Pastoral Letter_, P. 3.

[337] _Pastoral Letter_, P. 35.

_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. Six Discourses on the Miracles of our Saviour.

XIII. His Defence of those Discourses, against the Bishops of St. _David_'s and _London_.

Mr. _WOOLSTON_'S

DEFENCE

OF HIS

DISCOURSES, _&c._

Mr. _Woolston_'s Defence

OF HIS

_DISCOURSES_

ON THE

MIRACLES

OF OUR

SAVIOUR,

Against the _Bishops_ of St. DAVID_'s_
and LONDON, and his other
_Adversaries_.