Six Discourses on the Miracles of our Saviour Part 23

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 Messiahs.h.i.+p, 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 Wh.o.r.e 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 blus.h.i.+ng: 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 Messiahs.h.i.+p 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 Fas.h.i.+on 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 G.o.dlike 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 princ.i.p.al 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 Coa.r.s.eness 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 G.o.d I fear not the Loss of either. G.o.d 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 wors.h.i.+p the _Head_ of an _a.s.s_, and a wiser Man than himself, without the Charge of Profaneness, must not laugh at his foolish Superst.i.tion.

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 Wors.h.i.+ppers of the _Apocalyptical Beast_; and anti-allegorical Expositions are that _Blasphemy_, St. _John_ writes of, which the _Beast_ and his Wors.h.i.+ppers 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 G.o.d 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 G.o.d, 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 G.o.d now _asleep_ or _gone a Journey_ from Home; or he would not be for taking G.o.d'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 G.o.d, the Advancement of Truth, the Happiness of Mankind, the Demolition of _Babylon_, the Edification of _Jerusalem_, and the Demonstration of the Messiahs.h.i.+p of our Spiritual _Jesus_, to whom be Glory for ever. _Amen._

~_FINIS._~

[Ill.u.s.tration]

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 Praesidi qui capitalem sententiam contra se tulerat, denique caeteris omnibus se ostendere. _In Orig.

Lib._ ii. _contra Celsum_.

[315] In _Limborchii_ Amica Collatione c.u.m Judaeo.

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

[317] Quamvis Celsus has Jesu post Resurrectionem Apparitiones conferre conetur c.u.m 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 clo 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 Ecclesiae mundorum atque immundorum Animalium fuerit congesta diversitas. Domini igitur Corpus tanquam per Apostolorum doctrinam in vacuam & novam requiem Lapidis excisi, _viz._ in pectus duritiae Gentilis quodam doctrinae opere excisum Christus infertur, rude scilicet & novum, & nullo antea ingressu timoris Dei pervium. Et quia nihil praeter c.u.m oporteat in pectora nostra penetrare, Lapis Ostio advolvitur: ut quia nullus antea in nos divinae Cognitionis Auctor fuerat illatus, nullus absque eo postea inferatur. Metus deinde furandi Corporis, & Sepulchri Custodia atque Obsignatio, Stult.i.tiae atque Infidelitatis Testimonium est; quod signare Sepulchrum ejus voluerint, cujus praecepto conspexissent de Sepulchro mortuum suscitatum. _In Loc. Matt._

[321] Ad hoc enim Dominus hodie resurrexit, ut Imaginem n.o.bis futurae Resurrectionis ostenderet. _In Serm._ clxviii. _Append._

[322] Quid singula significent, quaerere sanctae quidem Deliciae sunt.

_In Johan. Evang. C._ xx. _Tract._ 120.

[323] Monumentum Christi est divina Scriptura, in qua Divinitatis & Humanitatis ejus mysteria densitate Litterae 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 Ma.n.u.s falsorum Sacerdotum & Scribarum; num intelliges quia Verb.u.m Veritatis traditum est Principibus iniquis & Scribis? _In Mat. C._ xx.

[325] Interpretario autem Nominis Barabbae est Patris Filius: Jam itaque Arcanum Infidelitatis futurae ostenditur, Christo Patris Filium praeferendo, Antichristum scilicet hominem Peccari & Diaboli filium, potiusque adhortantibus principibus suis eligunt, d.a.m.nationi reservatum, quam Salutis Auth.o.r.em. _In Loc. Matt._

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

[327] Petrae scissae, id est, universa Vaticinia Prophetarum. _In Epist.

ad Hedibriam._

[328] Sed mihi videtur Terrae 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 Saeculi ponentes. _In Serm. de Symbolo._

[331] c.u.m disputamus adversus eos, & c.u.m conquirimus advicem, tunc quaerimus loc.u.m Dogmatis illius in litera Legis Historiae, & ostenditur secundum Historiam stare non posse. _In Psal._ x.x.xvi.

[332] _Pastoral Letter_, P. 25.