Chapter XV: Part II (2)

"It is agreed between us Jews, and you Christians (excepting two or
three modern Commentators) that the Words of _Deuteronomy_, xviii.
18. _I will raise them up a Prophet from among their Brethren like
unto thee_, are a Prophecy of the Messiah. From which Prophecy our
Ancestors[392] look'd upon _Moses_ as a Type of the Messiah, _in
all Things_, and expected that the _Messiah_ at his coming would by
way of Antitype, imitate and resemble _Moses_ in all the History of
his Life, just as Face answereth to Face in a Glass, or as a
Substance agrees to its Shadow. And I am well assured that the
Fathers of your Church accordingly held and believed, what they
endeavoured to prove, that there was an exact Similitude between
_Jesus_ in the Christian Church, and _Moses_ in the Jewish. Now if
your Priesthood can perfect that Proof, and show me, either in a
literal or allegorical Sense, an exact Resemblance, Correspondence,
and Likeness between them, I must of Necessity turn Christian. It
may be perhaps a Work of too large an Extent for them to shew this
Agreement between _Jesus_ and _Moses_ in all and every Particular;
I will be content therefore, if they can shew me a Similitude
between them in a small Part of _Moses_'s Life; as for Instance, in
the History of _Moses_'s delivering the _Israelites_ out of
_Egypt_. It was most expressly the Opinion of our Ancestors, that
the Messiah would deliver his People from Bondage, and, if I forget
not, from _Roman_ Bondage, after the Manner, and by the like
Wonders, that _Moses_ delivered his People from _Egyptian_.
_Jerom_,[393] a Father of your Church has recorded _this_ as the
universal Opinion of our Ancestors, and therefore you have the less
Reason to question it. And agreeably to this Opinion of our
Ancestors, the Fathers of your Church asserted, that _Christ_ was
such a _Messiah_, and did deliver his Church from _Roman_
Servitude, after the same Manner (in a Figure) that _Moses_
delivered his _Israelites_ out of _Egypt_. Nay, your Apostle
_Paul_[394] seems to assert it, saying, _Brethren, I would not,
that ye should be ignorant, how that all our Fathers were under the
Cloud, and all passed through the Sea, and were all baptized unto
Moses in the Cloud and in the Sea. Now these things were our
Examples or Types._ In which Words _Paul_ apparently alludes to,
and confirms the Opinion of our Ancestors, which he had imbibed
before his Conversion; and intimates that _Jesus_, whom he took for
the _Messiah_, was working a Redemption of his Church after the
Manner of the Deliverance of the _Israelites_ out of _Egypt_. And
so did your Fathers understand these Words of _Paul_, and
accordingly many of them labour'd to shew the Similitude between
the _Israelitish_ and _Christian_ Redemption, in order to the
Conversion of the _Jews_. But they, it seems, labour'd in vain,
shewing no tolerable nor visible Likeness of this sort between
_Jesus_ and _Moses_; and therefore our Nation to this Day continues
in Disbelief of _Jesus_'s Messiahship. However, we have not so
pertinaciously rejected _Jesus_'s Messiahship, as not to give you
Leave to resume the old Argument of it, from his Likeness to
_Moses_ in all things. If your _Priests_ can now show a Likeness
between them; if they can at this Day prove that _Jesus_ wrought
the like Miracles and Wonders (tho' in a figurative and allegorical
Sense) for the Redemption of his Church from _Roman_ Servitude, as
_Moses_ did for the Deliverance of _Israelites_ out of _Egypt_, we
will grant him to be the _Messiah_, and will believe in him. But as
we despair of such a Proof, so we reasonably persist in our
Disbelief of his Messiahship. Your _Divines_ indeed, because of the
foresaid Prophecy in _Deuteronomy_, do talk of a Likeness between
_Moses_ and _Jesus_; but it is not at all agreeable to the
Sentiments of _your_ Fathers, or the Expectations of _our_
Ancestors concerning the _Messiah_'s Similitude to _Moses_. They
tell us, that _Jesus_ and _Moses_ were alike, because both wrought
Miracles; but this will not do, till they prove a Likeness between
their Miracles, as to Number, Nature, Use and Circumstance. The
Miracles that the _Messiah_ is to work, and which are to prove his
Messiahship, must be of a similar Nature, and to the like Purpose
that _Moses_'s were in _Egypt_, as _our_ Ancestors asserted, and
_your_ Fathers granted: But since no such Similitude is shown to be
between them, we disown _Jesus_'s Messiahship, and appeal to the
Reason and Understanding of all indifferent Judges in the
Controversy, whether we are not in the right on't for so doing."

Thus, Sir, for the Use of your _Clergy_, have I form'd an Objection
against _Jesus_'s Messiahship, an Objection that is founded on the
concurrent Opinions of _our_ Ancestors and of _your_ Fathers: And I
shall with some Longings and Impatience wait till I hear what they
have to say to it. The Objection, in my Opinion, absolutely
destroys _Jesus_'s Pretences to the Messiahship, unless his
_Priests_, by way of Answer to it, can prove the foresaid
Similitude between him and _Moses_; between the Miracles of the One
and the Miracles of the Other; between the Deliverance of the
_Jewish_ and the Redemption of the _Christian_ Church, out of an
_Egypt_.

I am thinking what your _Clergy_ can say to the Objection. Will
they deny, that it was the Opinion of both _your_ Fathers and of
_our_ Ancestors, that there ought to be such a Similitude between
the _Messiah_ and _Moses_, as is before describ'd? That they can't
do, because of the innumerable Testimonies to be produced out of
them to confirm it. Will they then say, that it was a false and
erroneous Opinion, which both ancient Jews and Fathers entertain'd
concerning the _Messiah_? This surely they will not do; because of
the Consequence, which charges the Apostle _Paul_ himself (in the
above-cited Place) and the primitive Christians, with the grossest
Error and Mistake concerning _Jesus_ and his Messiahship; and yet
I can't think they will ever give into the joint Opinion aforesaid
of both _Jews_ and Fathers; because of the Impossibility of proving
_Jesus_ to be like _Moses in all Things_, according to the literal
Sense of the Law, which they adhere to; and because of the
Improbability of doing it, in an allegorical Sense, after the Way
of their Fathers, or, in all this Time surely, the Matter must have
been made out, to the Satisfaction and Conversion of our Nation.

I long, I tell you, to hear what your Christian _Priesthood_ will
say to the Objection, which surely they will not let slip, without
their Remarks and Observations upon it, any more than my Objections
against the literal Story of some of _Jesus_'s Miracles. And this
is your and my Comfort, that if you publish this present Objection
against _Jesus_'s Messiahship, the _Clergy_ can't account it a
ludicrous, profane, and blasphemous one (as they did my others) and
so bring you again under Prosecution for it: No, it is a plain,
serious, and reasonable Objection, founded on ancient Jewish and
Ecclesiastical Authority; and a pertinent, solid, and rational
Answer is expected to it.

Now the Controversy about _Jesus_'s Messiahship is thus far revived
and commenced, let us, in God's Name, go on with it, till we come
to a final Determination, either in the Demonstration, or
Confutation of it. Your _Clergy_, can't, I think, for Shame, any
more interrupt the free Course of the Controversy, which will make
us Jews secretly insult and triumph over them; and not only confirm
us in our Unbelief of _Jesus_'s Messiahship, but will occasion
others to desert their Faith in him.

It's a strange thing to consider how your Priesthood have, in these
latter Ages, managed the Controversy between Jews and Christians,
all by themselves, furiously disputing against Adversaries, whom
they will not allow with Impunity to speak in their own Cause: So
do they make God, who is to decide the Controversy, like an unjust
and partial Judge, that will hear only the Pleadings and Evidence
on one Side of the Question.

But your _Clergy_ will say, that in their Writings against the
Jews, they make Objections for us as well as Answers for
themselves, and that's sufficient. Not so, say I, unless their
Objections were as good and strong as we can make for our selves.
But however, if your _Divines_ so please, I will thus agree the
Matter with them, _viz._ That they alone shall make Objections for
us, if they'll let us alone to make Answers for them, which is most
just and equal; and then the World shall behold the most pleasant
and comical _Farce_ of a Controversy, they ever were entertain'd
with.

I remember, that in my Letter, you published, against _Jesus_'s
Resurrection, I promised the Controversy between the _Jews_ and
_Christians_, by my Consent, should turn on that Miracle. Your
_Clergy_, one or other of them, have answer'd that _Letter_; and so
might expect to hear of my Conversion, if I had nothing to reply to
them. My Reply you durst not publish, for fear of worldly
Tribulation, and so I am free from that Promise. But now that you
have fortunately given me an Occasion to make the more proper and
substantial Objection against _Jesus_'s Messiahship, herein
contain'd, I hope it will be freely and fully debated and
consider'd to the Determination of the Controversy between us. So
wishing you Health and Happiness, I am _Yours_,

_N. N._

So ends the Letter of my good old Friend, the Jewish _Rabbi_, which was a most seasonable and acceptable Present, in as much as the Objection, contain'd in it, will open a fair Way for me to prove, that the Stories of _Jesus_'s Miracles, as recorded in the Evangelists, are and ought to be allegorically understood, and will certainly receive such a mystical Accomplishment, as I, by the Help of the Fathers, have conceived of them. The _Bishop_ of _St. David_'s, and my other Adversaries, may not, in all Probability, be aware of this Use to be made of the foresaid Objection; and I don't expect that on a sudden they should; but if they'll favour me with, what otherwise I'll endeavour to force them to, their Opinion and Debates about the foresaid Objection against _Jesus_'s Messiahship, they shall soon discern this Use and Consequence of it, that _Jesus_'s Miracles are not _literally_ but _allegorically_ to be understood, and will accordingly receive an Accomplishment.

I trust then, that the _Bishop_ of _St. David_'s, who is principally concern'd, will, without more Importunity, favour me with his Opinion on the foregoing _Jewish_ Objection, which may be done in a small Compass of Paper, either in _Print_, or in an _Epistle_.

I expect he should tell me plainly and expressly, whether it was really the joint Opinion of the ancient _Jews_ and Fathers of the Church, as is affected in the Objection, that the _Messiah_ was to be a Prophet like _Moses_ in all things, in the whole History of his Life, and particularly with regard to the miraculous Deliverance of the _Israelites_ out of _Egypt_. If the _Bishop_ should, what I humbly conceive he will not, deny that it was the joint Opinion of both _Jews_ and Fathers, as is before represented in the Objection, and should pretend to urge Reasons and Authorities, which he will hardly find, why such a Likeness and Agreement between the _Messiah_ and _Moses_ ought not to be look'd for; then my _Rabbi_ and I will confirm the joint Opinion aforesaid, with Citations, almost innumerable out of the _Jews_ and Fathers, till the _Bishop_ shall yield to the Number and Clearness of them.

If the _Bishop_ should own, what I am almost persuaded he will, that it was the joint Opinion of Fathers and _Jews_, that there ought to be such a Similitude and Harmony between the _Messiah_ and _Moses_, as is represented above; but should say, that it was an erroneous and false Opinion, which the old Cabalistical _Jews_, by chance, and unfortunately took up; and which the Fathers, even the Apostle himself, unwarily and unhappily run into, complying with an Opinion of the _Jews_ about the _Messiah_, without Consideration of the Weakness of it; then I, with a little of my _Rabbi_'s Help, will further prove the Truth and Certainty of the said Opinion, and demonstrate, that He can be no true Messiah, who in the History of himself and of his Church does not exactly, _to a tittle_, correspond to the History of _Moses_ and of his People.

But if the _Bishop_ should, what I am willing to hope he will, ingenuously confess, there ought to be such an Agreement and Likeness between _Moses_ and the _Messiah_ as is signified in the Objection, then he and I will go heartily to Work, and for the Honour of _Jesus_, whom we believe to be the _Messiah_, will absolutely demonstrate the Similitude, there is between him and _Moses in all Things_. And this, by the by, in the Opinion of our Fathers, is the _ONLY_ Way to prove _Jesus_'s Messiahship, _viz._ by his Resemblance to _Moses_, and by his Accomplishment of the Mosaick Types and Prophecy concerning him, who, upon his own Word, came to fulfil the Law and the Prophets _to a Tittle_.

If the _Bishop_ and I should be so fortunate, and I trust in God we shall, as to prove a most apparent and manifest Likeness between _Jesus_ and _Moses_, even such a Likeness as my _Rabbi_ above demands, then shall we stop his Mouth, and soon pave a certain Way (which will be vast Honour to the _Bishop_) for the Conversion of the _Jews_.

I don't despair of the _Bishop_'s joint Labours and Endeavours with mine to so great and good a Work (for I can't think in my Heart, that he'll otherwise wrangle about the Objection above) so (if the _Bishop_ pleases) we'll begin this Work with a Demonstration of the Likeness there is between the Redemption of the _Christian_ Church, and the Deliverance of the _Israelitish_ out of _Egypt_. Not only St. _Augustin_[395] hints that they who would show a Likeness between _Jesus_ and _Moses_ ought to begin here; but thereby we shall humour my _Rabbi_ in his Objection, who calls for (upon the concurrent Testimonies of _Jews_ and Fathers) a Proof of such a Likeness between the Redemptions of the two Churches, or he shall think it reasonable still to persist in his Disbelief of _Jesus_'s Messiahship.

And if the _Bishop_ and I should be so happy as to shew in an apparent Manner, this Similitude between the Redemption of the Jewish and Christian Church out of _Egypt_, then meeting with Success in our Studies, will we proceed further, and illustrate other Prophecies of succeeding Times of the Church; for I will not part with the _Bishop_, till he is able to travel by himself, in his Contemplations on the Law and the Prophets, and to behold, what with an ordinary _Telescope_ at the Eyes of his Understanding he may discern, and show to his Episcopal Brethren, _Christ_ spiritually sitting and coming on the Clouds of the _Letter_ to the same Purposes that the old Jews, Fathers and Apostles say he is to come, _viz._ To open and illustrate the Parables and Ænigma's of the Scriptures, to restore Prophecy, to shew us God Face to Face; and to raise All from a spiritual Death to Life again. And blessed are all those, who love and desire such his Appearance.

In my _Third Discourse_ on _Miracles_, I happen'd to speak of _Christ_'s second and spiritual Advent on the Clouds of the Law and Prophets; and to say "that the common Notion of his Coming on ærial Clouds for the Resurrection of dead Bodies, _&c._ is the most senseless and unphilosophical, that ever was taught to Mankind;" which gave Offence to my _Bishop_, who animadverted upon me for it; but if he ever get Sight, which I don't question, of _Christ_'s Coming on the metaphorical Clouds of Prophecy, he'll not only be of my Mind here, but will be sensible with me, that all or most of our systematical Divinity, that is built on the _Letter_ of the Scriptures, is false and groundless; and of that ill Tendency to the Corruption of Mens Morals, that it is not so much a Wonder, that wise, good, and thinking _Gentlemen_ are betaking themselves to Natural Religion, as it is, that there are any Believers of Christianity, upon the _Literal Scheme_, left among us. If it had not been _Force_, more than _Reason_, that has hitherto kept Mankind in their Christian Faith; or if Liberty had been indulg'd them to consider the Absurdities of the _Letter_ of the Scriptures, they would have run ere now, by Shoals, into Infidelity: But the allegorical Interpretation (which the Cabalistical _Jews_[396] say, will convert _Atheists_) will reduce Mankind to the Belief of the inspired Authority of the Scriptures, by shewing them the perfect _Reason_, the divine _Wisdom_, and resplendent _Truth_ of them; otherwise call'd the Messiah, the [Greek: chrisma], the Spirit, or the _Christ_ of them, than _whom_, or than _which_ nothing can be more desired by Philosophers, to come for the spiritual Renovation, Restoration, Resurrection and Illumination of Man; _consequently_ and implicitly for the Work of those mystical Miracles, of which those wrought by _Christ_ in the Flesh are but Types and Figures. Whether the _Bishop_ of _St. David_'s be already apprised of this Consequence, I can't tell; but if he rub his Intellects but a little, he must needs apprehend the Consequence of the foresaid spiritual Advent of _Christ thus_ far "That Ministers of the Letter then are certainly to be turn'd out of the Church: "That the Woman of the Church then will be cured of her Infirmity at the Spirit of Prophesy: "That the Eyes of Mankind, like the blind Man's, will be then open'd to see, what he has hitherto been dark about, the Mystery of the Providence of God in all Ages. And so of the mystical Accomplishment of the other Miracles, with a little Application of Thought, may he discern the Consequence. And when he does so, then he will see too, what sort of a Christian I am, whom our _Ecclesiasticks_ have falsely accused, and unjustly persecuted for Impiety, Profaneness, Blasphemy and Infidelity, only because I have written against the _Letter_ of _Jesus_'s Miracles, in order to turn Mens Heads to the Consideration of their mystical Accomplishment at _Christ_'s second spiritual and glorious Advent on the Clouds of the Law and the Prophets.

I have indeed written against the _literal_ Stories of _Jesus_'s Miracles, which I still nauseate and abominate the Confinement of Mens Thoughts to it; but if our _Clergy_ would but a little bear with me, they shall see, I _alone_ do Honour to their literal Stories, by making them beautiful Emblems of future and more wonderful Operations. I have indeed call'd _Jesus_ an Impostor, Juggler, Fortune teller (and what not?) by way of Objection against the _Letter_ of his Miracles; but I _alone_ shall do him Honour, in those very Miracles, which he wrought in the Flesh, by proving him to be the Wisdom, as well as Power of God, and that _God was in him of a Truth_, and endued him with a divine Prescience of Futurities, or he could not then have wrought such curious and admirable Models and Prefigurations of his mysterious Works at his _second_ Advent.

Whether the _Bishop_ of _St. David_'s, and others, can as yet certainly discern the foresaid Consequence of Christ's mystical Accomplishment of his Miracles upon his spiritual Advent, I can't guess; but if they'll favour me with their Opinion on my _Rabbi_'s Objection above, which will lead us to the allegorical Interpretation of the Law, they shall soon clearly see it.

And now I would have the _Bishop_ of _St. David_'s to compare _this Part_ of my _Defence_ with the _Third Chapter_ of his _Vindication_, which treats _on the Practice of the Fathers in interpreting the Scriptures in a mystical and allegorical Method_, and consider whether He or I write the most like a Christian of an orthodox and primitive Faith and Practice. The _Bishop_ says[397] "That it is certain, that without such Assistance (_of the Spirit_) as St. _Paul_ enjoy'd, the mystical Expositions of the Scripture by _Origen_ and other Fathers, tho' made in Imitation of St. _Paul_, have no such Authority as that of St. _Paul_ stampt on them." What, in the Name of Wonder, does the _Bishop_ here mean? Tho' St. _Paul_ has not allegoriz'd the whole Law, but only some few Parts; yet he expressly says, often enough, that the whole is a _Figure_ and _Shadow_ of Things to come under _Christ_; and our Saviour himself, as the Fathers understood him, intimates often, that all Things that were written in the Law and the Prophets, are Types and Prophecy of him, and that he came to fulfil them _to a Tittle_. Is not here Authority enough for the Fathers to allegorize the whole Law and the Prophets, in order to shew the Agreement between the Type and Antitype; between the Shadow and the Substance; between the Figure and the Thing figured; and between the Prophecy and its Accomplishment. And whether the Fathers, in their allegorical Expositions, rightly or not, hit off the Sense of the Prophecy; (for it must be confess'd they variously allegorized _this_ and _that_ Passage of Scripture) yet it was _their_ and _our_ Duty and Office, from the Words of _Christ_, and the Practice of the Apostle, to keep on in the allegorical Method, till an Harmony between the Prophecy and its Accomplishment was made most clear.

The _Bishop_ says in this his _Third Chapter_ of his _Vindication_, "That the Fathers and I have abusively cited this Passage of St. _Paul_, _The Letter killeth, but the Spirit giveth Life_, in Justification of our mystical Expositions;" whereupon the _Bishop_ gave us a large Explication out of his own Head, on that whole Verse; which (because of the Shallowness of my own Pate, or the Confusion of the Bishop's) I don't understand, and much question, whether the _Bishop_ understands himself. However, I will here paraphrastically give my _Readers_ the easy, plain, and intelligible Sense of the Fathers and my self on that whole Verse[398] thus, _Who hath made us able Ministers of the New Testament, not of the Letter_ [that is, not of the literal Sense of the Law and the Prophets, which is the _Old_ Testament] _but of the Spirit_, [that is, of the spiritual Sense of the Law and the Prophets, which is the _New_ Testament] _for_ [as the Testimony of _Jesus_, according to St. _John_, is the Spirit of Prophecy, so] _the Letter_ [that is, the literal Sense of the Law and Prophets] _killeth_ [that is, nulls the Testimony of _Jesus_ which is in them] _but the Spirit_ [that is, the spiritual Sense of the Law and Prophets] _giveth Life_ [to their prophetical Testimony.] This is most certainly the Sense of the Fathers on this Text; and I believe the _Bishop_ will not gainsay it, tho' he may dislike it. Hence the Fathers, when they spoke _properly_ and not _vulgarly_, call'd the spiritual Sense of the Law and the Prophets, the[399] _New Testament_, and asserted that there was or would be such an Agreement between the _Old_ and _New_ Testament; that is, between the Testament of the _Letter_, and the Testament of the _Spirit_ of the Scriptures, as that there would not be[400] one Tittle in the _one_, that would not be consonantly fulfilled in the _other_; and so far as I already apprehend this Harmony between these two Testaments, of the _Letter_, and of the _Spirit_, I must needs say with _Origen_[401] that it's _pleasant and ravishing to behold and contemplate it_, and hope in a short time to make the Bishop of St. _David_'s a Partaker of the same Pleasure. The same right Notion had the Fathers of the _Gospel_ of _Christ_, which they have of the _New Testament_. _Vulgarly_ speaking, the Writings of the Evangelists, and of the Apostles, were call'd the _Gospel_ of _Christ_: But properly speaking, Christ's _spiritual Accomplishment_ of the Law was the _Gospel_: Hence is the Meaning of their frequent saying, "That under the Law the Gospel was vail'd, and under the Gospel the Law was reveal'd." Hence they said, "That those Men had nothing of the _Gospel_, who understood not the Spirit of the _Law_." Hence they said, "The Gospel was hid to those, who had the Veil of the _Letter_ upon their Hearts in reading of the Old Testament." Hence it was too, that they said, "That the Gospel was but _in Part_, and that too in a very _little Part_, reveal'd at _Christ_'s first Coming; the full Revelation of it being reserv'd for his second and more glorious Advent, which the World is now in great Want of, for the curing of their spiritual _Blindness_, _Deafness_, and _Lameness_; that is, for the Correction of their gross Ignorance and Errors in Religion; for the Healing of their Divisions; for the Manifestation of Truth; for the Conversion of _Jews_ and _Gentiles_; and for the Reformation of the Manners of Mankind.

Dear _Jesu_, to what a sad Purpose have our Hired Priesthood and _Ministers_ of the _Letter_, of all Denominations, hitherto studied and preach'd, even till they have lost the true, primitive, and Apostolical Notion of "the _Gospel_; "of _Revelation_; and "of the _New Testament_!

The Bishop of _London_ has of late publish'd two _Pastoral Letters_ on the Certainty, Necessity, and Use of Revelation, against _Infidels_, particularly against my self, whom he (God help his Understanding!) takes for a Favourer of Infidelity: And to do the _Man_ Justice, I believe he's sincere, and laments at his Heart the Unbelief of this Age: But however, when the true _Gospel_, otherwise call'd the _Revelation_ of the Law and the Prophets, or the _New Testament_ (which will be fatal to the Ministry of the Letter, and an hired Priesthood) shall be republished, restored, and repreach'd, I dare say, without Censoriousness, or pretending to a prophetick Spirit, that He, of all the Inhabitants of _London_ and _Westminster_, will be the greatest Enemy to it; and for no other Reason than his own, "because of his Unwillingness to part with his worldly Interests, which will induce him to embrace any Arguments against it, and to cherish any Doubts and Scruples concerning it."

Whether the Bishop of St. _David_'s intends to proceed in this Controversy against me, as he has begun, I know not. He promised us his _Second Volume_ last Winter, but has adjourn'd the Publication of it to the next, and I am apt to think he'll defer it to _latter Lammas_: For being, I suppose, sensible, that his _First Volume_ is built on the false Bottom of my supposed Infidelity, he'll hardly trouble the World with another of that kind. But however, I'll not release him out of the Controversy. I shall insist upon his letting me know his Opinion on my _Rabbi_'s Objection against _Jesus_'s Messiahship, herein contain'd, which if he'll favour me with, I'll forgive him all the Virulence, and pass by all the Impertinence (to say no worse) of his _Vindication_: Otherwise I shall be tempted to do an unpleasant Work to myself, as well as an ungrateful one to him; that is, further to expostulate with him for his false Accusations, Misrepresentations, and other ill Usage of me.

When I review my _Discourses_ on _Miracles_, and consider not only their visible Tendency to the Proof of _Jesus_'s Messiahship, but my solemn Declarations of the Belief of Christianity; I wonder that such a Number of Writers against me should all of them (excepting Mr. _Laurence_[402] whom I here thank and praise for his Ingenuity) take me for an Infidel. I don't indeed much wonder, that the inferior Tribe of _Levi_ (such is their egregious Ignorance!) should take me for one; but that such presumed great _Scholars_, as are the Bishops of _London_ and St. _David_'s, should so mistake me, is astonishing. And I am not as yet fully satisfied, whether it be their _Ignorance_ or their _Malice_, thus to accuse me of Infidelity: If it was really _Ignorance_ in them, they'll soon be convinced of their Error; and then, like good Christians, they'll make me Satisfaction for the Injuries done me. But if it was _Malice_, and in Revenge on me for writing so much against an _Hired-Priesthood_, then they'll go on, and _die hard_, without any Remorse for the Troubles, Sufferings and Expences they have put me to.

As I am really a Christian, and shall, by God's Help, demonstrate the Messiahship of _Jesus_, to which my _Discourses_ on his _Miracles_ were subservient; so I will make bold to tell the _Bishops_ concern'd, that I am as certainly persecuted, as ever any Christian was since the Days of the Apostles: And they will do well to consider, whether they have not everlastingly disgraced themselves, and done some Dishonour to the best Civil Administration, that ever Nation was bless'd with, by engaging them in the Persecution of the most sincere Advocate for the Truth of Christianity, that ever set Pen to Paper.

I am so far from being an Infidel, that, notwithstanding my _Discourses_ on _Miracles_, I am an implicit Believer, and most devout Admirer of Doctrines, Historical Facts, and Traditions of the primitive Church, adhering to many Notions of the Fathers, besides their allegorical Scheme (as will be seen in the Sequel of this Controversy) which the _Divines_ of these last Ages have rejected, as so many Weaknesses and Mistakes in them. And when I come more fully to open my Mind, it will be well if the _Clergy_ don't change their _Note_ about me; and instead of accusing me of Infidelity, ridicule me for too much Credulity, and even Superstition; or I would not espouse _such_ and _such_ Doctrines and Traditions, which all learned and Protestant _Criticks_ have discarded. Some of these old Notions I'll keep to myself, for fear of being over-much laught at by the _Clergy_ for them, but others upon Occasion I will divulge; and don't care if I tell my _Readers_ here one of them, thus:

"The Fathers intimate that _Ministers_ of the _Letter_ are Worshippers of the Apocalyptical _Beast_, or _Anti-Christ_; and that _that Beast_ of a God, old _Baal_, was a Type of _Anti Christ_." This their Opinion I found hard to digest; but if there be any Truth in it, it can't be unlawful to jest a little with his Priests, or to ridicule their nonsensical, foolish and absurd Doctrines, founded on the _Letter_.

But let my Theological Notions and Speculations be of what kind soever; what Harm can my Arguings for them do to the Community? None at all. If they are not of God, they will come to nought sooner and better than by a Persecution of me for them. But if they are of God, they will stand and prevail against all Opposition of the _Clergy_, who will lose their Reputation, if they take any other Measures, than what Reason and Religion do allow of, to suppress them.

My earnest Request then to the _Clergy_ is, that under the Debate I am like to have with them, they would be pleased to keep their Temper; or wise and impartial By-standers will say, that it's more for their Interests than the Truth, that they are zealous and furious.

I am not afraid of another Prosecution at Law, because I already have, or soon shall cut off all Pretences to it, by clearing myself of all Suspicions of Infidelity; but, for all that, I am more apprehensive of the Rage and Indignation of the _Clergy_, than if I had been a downright _Atheist_. No _Atheist_ or _Deist_ is or can be of that dangerous Consequence to the modern Priesthood, as the Christian Allegorist. Against the Growth of Deism and Atheism, the _Clergy_ may be able for some time to maintain their Ground; but upon the Revival of the _Ministry_ of the _Spirit_ of the Law and the Prophets, they can't stand long. And if I should demonstrate, what I have undertaken, the Certainty of the allegorical Scheme, and _Jesus_'s Messiahship upon it; tho' _Jews_ and _Infidels_ then will be ready to rejoice, yet Ministers of the Letter, notwithstanding their pretended Love to, and Faith in _Jesus_, will be enraged; and it will be well, if I don't feel the Weight of their Displeasure and Resentment. If that foolish old _Dotard_, Mr. _Ayscough_[403] the _Rector_ of St. _Olave_'s, _Southwark_, could find in his Heart to instigate the Mob to _drag me through the Streets, and throw me into some Repository of Filth and Nastiness_, what may I not dread from young hot-headed _Priests_, upon the Performance of what is here undertaken? But I hope our pious and good _Bishops_, notwithstanding the Danger of their _Thousands_ a Year, will be my Safeguard.

After all, it is a sad and melancholick Consideration, that the Understandings of Mankind, especially of the Wise, Thinking and Philosophical Part of them, should be enslaved to the Interests of Ecclesiastical _Clodpates_, who for the sake of _Mammon_ more than _Truth_, are furious and turbulent; otherwise any Opinions in Religion might be profess'd, consistently with the Peace of the Publick; and any Speculations publish'd without Animosities and Molestations.

What Course can be taken with the _Clergy_, to persuade them to Patience and Forbearance, whilst I prove them to be the most stupid Sect of Philosophers, who have amongst them the fewest Rudiments of true Philosophy, and even of the Gospel, of any Sect the World ever knew? It's said, there is nothing so absurd, which some of the old Philosophers have not held; but there is nothing, for Absurdity, equal to this Belief, that the _Bible_, for its literal Story, is the Word of God, and given by Inspiration of him.

The _Bishop_ of _St. David_'s complains[404] of my unmannerly Behaviour towards my Ecclesiastical Superiors; and I must confess, I am no body at that low and _Right Reverend_ Bow, that he is fam'd for, or I might have put in for a _Bishoprick_ before now: But if our _Bishops_ and _Clergy_ will be pleased to keep their Temper, till I get to the End of this Controversy, I'll pass such Compliments upon them for their good Humour and Learning too, if they deserve it, as they hardly ever met with.

To conclude, I have written as plainly and intelligibly as I can, in this _Part_ of my _Defence_. If any one shall complain of Obscurity any where, I will, upon Intimation, endeavour to illustrate it. I have, in some Places, asserted Things upon the Authority of the Fathers, without producing their Testimonies, in Proof of them; but if any question, whether their Testimonies can be here or there urg'd, they shall, upon a proper Occasion, have Satisfaction given them. The Reason why I have sometimes omitted the Testimonies of the Fathers, where they might be look'd for, is because I study Brevity, intending never to publish at once a larger _Volume_ than this present. And no body need question my Testimonies to be ready at Hand; because I have neither the Courage nor Confidence (like many others) to vent any new Doctrines out of my own Head. My Talent is only to illustrate what the Fathers have asserted; and tho' some would account me a Falsifier and Misrepresenter of primitive Authorities, my honest Endeavours shall be to turn the Hearts of our _Clergy_, who are like Children in Understanding, to the Fathers. I shall end all _seriously_, _gravely_, _calmly_ and _sedately_, with the same Words that I began my _First Discourse_ on _Miracles_ with, saying, "If ever there was a useful Controversy started or revived in this Age of the Church, it is this about the Messiahship of the Holy _Jesus_, which the _Discourse of the Grounds_, &c. has of late rais'd. I believe this Controversy will end in the absolute Demonstration of _Jesus_'s Messiahship from Prophecy, which is the only Way to prove him to be the Messiah, that great Prophet expected by the _Jews_, and promised under the old Testament." And whether Bishop _Smalbroke_ or Mr. _Stackhouse_ will believe me, or not, I do now solemnly declare, that what I have written in my _Discourses_, or shall write in these _Defences_, is with a View to, what I am persuaded I shall effect, the absolute Demonstration of the Messiahship of the Holy _Jesus_, to whom be Glory for ever and ever. _Amen._

~_FINIS._~

FOOTNOTES:

[357] _Vindication in Preface, p._ ix. x.

[358] _Fair State of the Controversy_, p. 293, 294.

[359] _In his Preface_, p. xi.

[360] _Vindication_, p. 2.

[361] _Defence of Christianity_, p. 295, 310.

[362] _Some Observations of a Layman._ 2. Tom _of_ Bedlam'_s Letter to his Cousin_ T. Woolston. 3. _For God or the Devil: Or, Just Chastisement no Persecution._ 4. _A Defence of the Scripture-History, &c._

[363] _In his_ First Pastoral Letter, p. 5.

[364] _In his Preface_, p. ix.

[365] _In his Dedication to the Queen._

[366] Siquidem Symbola quædam erant, quæ tunc gerebantur, eorum quæ Jesu virtute semper perficiuntur. _In Matt._ C. xv.

[367] Peragunt Formam futuri Gesta præsentia. _In Matt._ C. xxi.

[368] Quæ a Jesu facta alicujus significantia erant. _In Serm._ lxxvii.

[369] Ipse Salvator noster apertissimè ostendit, quòd ejus miracula aliquid significent, dum ea faciendo aliquid agit, quod ratione carere videatur. _In Hom. quarta post Dominic. quartam._

[370] _In his Preface_, p. xi.

[371] _Ibid._ p. x.

[372] Similitudo erat & Typus futurorum unumquodque, quod Jesus faciebat in Corpore. _In Isai._ C. vi.

[373] Adventus Christi unus quidem in Humilitate completus est, alius verò speratur in Gloria: Et hic primus Adventus in Carne, mystico quodam Sermone, in Scripturis sanctis umbra ejus appellatur. _In Jesu Nave_, C. viii.

[374] Pertingit ad usque secundum & diviniorem Christi Adventum Johannis Testimonium. _Origen. in Lucam. Tom._ V.

[375] Appropinquat enim Regnum Coelorum, ut Scribæ qui in simplici Littera acquiescunt, resipiscentes ab ejusmodi Intellectu, erudiantur spirituali Doctrina, quæ est per Jesum Christum, vivum Verbum, quæ vocatur Regnum Coelorum. _In Matt._ C. xiii.

[376] _P._ 123, 124.

[377] _P._ 124.

[378] _P._ 108.

[379] _P._ 93.

[380] _P._ 94.

[381] Ibid.

[382] Nam idem Moses quamvis Veteris Testamenti verba in literis condidisset, tamen separatim quædam ex occultis Legis secretiora mysteria septuaginta senioribus, qui Doctores deinceps manerent, intimaverat. _In Psal._ ii. Sect. 2.

[383] _P._ 96.

[384] _Origenes_ decem scripsit Stromateas, omnia nostræ religionis dogmata de _Platone_, _Aristotele_, _Numenio_, _Cornutoque_ confirmans. _In Epist. ad Magnum._

[385] _Defence of Christianity_, p. 345.

[386] _P._ 347, 353, 358.

[387] _P._ 341.

[388] _P._ 344.

[389] Perspicuum est Mosem mentis acie Legis Veritatem Historiarumque apud Scripturam Allegorias juxta Anagogen vidisse. _In Johan. Tom._ VI.

[390] Asseverant Judæi, deum Mosi primùm Legem scriptam tradidisse, arque hanc postea in longo illo Dierum 40 spatio, quo in monte apud se agebat Moses, exposuisse, ita ut singulorum præceptorum genuinum Sensum, Causas, & Fines tum Rationem quoque eadem adimplendi illi accurate declararet. _Apud Wagens. Tel. ignea._ p. 580.

[391] See _Basnage_'s History of the _Jews_, p. 189.

[392] Doctioribus inter Judæos notissimum est, quod Moses qui primus fuit Salvator Israelis, etiam in omni Vita & Operibus suis fuerit Typus & Figura ultimi Redemptoris. _Christiani Meyer_ de Gen. Christi, _p._ 145.

[393] Judæi veteres expectabant similem Ægyptiacæ Liberationem, ut scilicet Pharoah & omnis ejus Exercitus qui per 430 Annos Populum Dei captivum tenuit, in mari rubro submersus est; sic etiam Romani qui eodem Annorum numero Judæos possessuri, ultione Domini deleantur. _In Joelis_ C. iii.

[394] 1 Cor. _C._ x, 1, 2, 6.

[395] Eloquar Propositiones sive Ænigmata ab Initio, id est, ex quo Populi Congregatio adducta est ex Ægypto. _In Ps._ lxxvii. _Sect._ 4.

[396] See _Basnage_'s History of the _Jews_, p. 189.

[397] _P._ 108.

[398] 2 _Cor._ iii. 6.

[399] Et non Litera Legis, sed ejus Spiritus, hoc est, Novitas Testamenti. _Tertull. contra Marcion_, Lib. V. C. 11.

[400] Veteris Testamenti ad Novum tanta Congruentia, ut Apex nullus, qui non consonet, relinquetur. _Sti. Augustini de Utilit. Credendi_, Sect. 9.

[401] Jucundum est istum Consensum intelligere circa convenientia duorum Testamentorum. _In Matt. Tract._ 6.

[402] _In his Expostulatory Letter to Mr._ Woolston.

[403] _In his_ Lent Sermon _at St._ Saviour_'s_, Anno 1729.

[404] _In his Preface_, p. xvii.

_BOOKS written by Mr._ WOOLSTON, _and sold by him next Door to
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 Dispute 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. Two Defences of the said Discourses.

Transcriber's Notes:

Non-Latin characters have been replaced with the nearest Latin equivalent for example [oe] (the oe ligature), was replaced with oe.

Inconsistent hyphenation has been left as in the original text.

Inconsistent use of contractions are left as in the original text.

The long s has been replaced with the modern s in order to improve readability.

In some cases the footnotes refer to the text prior to the footnote anchor and in some cases they refer to the text after. All anchors have been attached to the word before the anchor.

Bishop Smalbroke and Smallbroke are used interchangeably throughout as are Lichfield and Litchfield, left as in the original text.

Inconsistent italicising appears throughout, left as in the original text.

There are several words that are consistently misspelled and also correctly spelled in the text (i.e. litteral, sensless, antient, ideot), these were left as in the original text.

There are several places where closing quotes are not present, left as in the original text.