Читать книгу Six Discourses on the Miracles of Our Saviour, and Defences of His Discourses - Thomas Woolston - Страница 22

After this fashion do the Fathers, one or other of them, copiously treat on every Part of this Transfiguration of Jesus. I could collect an almost infinite Number of Passages out of their Writings to this Purpose: But from these few it is plain, they look'd on the Story of Christ's Transfiguration, but as a Figure and Parable; and they were certainly in the right on't, in as much as this their Sense of the Matter, and no other, will solve the Difficulties before started against the Letter, as any one may discern, if he attentively review and compare one with the other: As, for instance, this their Sense and Interpretation lets us into the Reason of Moses and Elias's appearing on the Mount with Jesus; and gives us to understand what they talk'd about, and that was, not on Jesus's Decease which he would accomplish at Jerusalem, as our Translation has it, but on the Prophecy of the Old Testament; particularly, as St. Luke says, on Moses's Book of Exodus, and how he would fulfill it at the New Jerusalem.

Whether any, besides my self, does really apprehend, and is willing to understand this Story of Christ's Transfiguration, as I do, I neither know nor care. I am not bound to find others Ears, Eyes, and Capacities. What I have said is enough to shew the Sense of the Fathers about this Matter. If any dislike their concurrent Opinion of Jesus's Transfiguration's being an Emblem, an Enigma, and figurative Representation of a future and most glorious Transfiguration, such a one as they speak of; let him account for the Difficulties and Objections which I have before raised against the Letter of this Story. In the mean time I shall think it, literally, an absurd, improbable, and incredible one, and no other than a prophetical and parabolical Narrative of what will be mysteriously and more wonderfully done by Jesus.

And thus I have considered three of the Miracles of our Saviour, and shewn how they are Absurdities, according to the Letter, consequently do make nothing for his Authority and Messiahship. I can and will do as much by his other Miracles; for I would not have any one think I am gotten to the End of my Tedder, but for some Reasons best known to my self, I publish these Remarks on these three first. After the Clergy have chew'd upon these a while, I will take into Examination some others of Jesus's Miracles, which for their literal Story are admired by them. As for Instance,

I will take to task his Miracle[66] of changing Water into Wine at a Marriage in Cana of Galilee; which was the beginning of Jesus's Miracles, and should by right have been first spoken to; but I am almost too grave to handle the Letter of this Story as I ought; and if I had treated it as ludicrously as it deserves, I don't know but at setting out, I should have put the Clergy quite out of all Temper. I would not now for the World be so impious and profane, as to believe, with our Divines, what is contain'd and imply'd in the Letter of this Story. If Apollonius Tyanæus, and not Jesus, had been the Author of this Miracle, we should often have reproached his Memory with it. It is said of Apollonius Tyanæus, that a Table was all on a sudden, at his Command, miraculously spread with Variety of nice Dishes for the Entertainment of himself and his Guests; which Miracle, our Divines can tell him, makes not at all to his Credit, in as much as it was done for the Service and Pleasure of luxurious Appetites. But if Apollonius had done, as our Jesus did at this Wedding, they would have said much worse of him; and that, modestly speaking, he delighted to make his Friends thoroughly merry, or he would not be at the Pains of a Miracle to turn so much Water into Wine, after they had before well drank. If the Fathers then don't help us out at the mystical and true Meaning of this Miracle, such farther Objections may be form'd against the Letter, as may make our Divines asham'd of it.

I will also take into Examination Jesus's Miracle[67] of feeding many Thousands in the Wilderness with a few Loaves and Fishes; which, according to the Letter, are most romantick Tales. I don't in the least question Jesus's Power to magnify or multiply the Loaves, and, if he pleass'd, to meliorate the Bread: But that many Thousands of Men, Women, and Children, should follow him into the Wilderness, and stay with him three Days and Nights too, without eating, is a little against Sense and Reason. Whether the Wilderness was near to, or far from the People's Habitations, the Difficulties attending the Story are equally great. I wonder how Jesus amused them all the while, that they had the Patience to stay with him without Food; but I much more wonder, that no Victuallers besides the Lad with his Loaves and Fishes, of whom, and his Occupation, whether it was that of a Baker or Fishmonger; and of his Neglect of his Master's Business here; and of the Reason that he met with no hungry Chapmen for his Bread before, we shall make some Enquiry; but particularly why he alone, I say, and no other Victuallers, no other Retalers of Cakes and Gingerbread followed the Camp. In short, for all the imaginary Greatness of the Miracle (which there is a way to reduce and lessen) of Jesus's feeding his Thousands with a few Loaves, there must be some Fascination or Enchantment (condemn'd by the Laws of the Jews as well as of other Nations) in the Matter; or the People if they had stay'd one Day, would not two, much less three to faint, but would, especially the Women and Children, have been for returning the first Night home. We must then seek to the Fathers (who say the five Books of Moses are the five Barley Loaves, &c. and the septiform'd Spirit, the seven Loaves, &c.) for a good Notion of this Miracle, and if they don't make it a Parable; do what our Divines can, it will turn to the Dishonour of the holy Jesus.

I will also consider the Miracle of Jesus's[68] curing the Man sick of the Palsy, for whom the Roof of the House was broken up, to let him down into the Room where Jesus was, because his Bearers could not enter in at the Door for the Press of the People. This literally is such a Rodomontado, that were Men to stretch for a Wager, against Reason and Truth, none could out-do it. Where was the Humanity of the People, and wherefore did they so tumultuate against the Door of the House? Its strange they had not so much Compassion on the Paralytick, as to give way to him: Its more strange that his Bearers could get to the Top of the House with him and his Bed too, when they could not get to the Door, nor the Sides of it: Its yet stranger, that the good Man of the House would suffer his House to be broken up, when it could not be long ere the Tumult of the People would be appeas'd: But most strange, that Jesus, who could drive his thousands out at the Temple before him, and draw as many after him into the Wilderness, did not, by Force or Persuasion, make the People to retreat, but that such needless Trouble and Pains must be taken for the miraculous Cure of this poor Man. Let's think of these Things against the Time, that out of the Fathers I prove this Story to be a Parable.

I will also take into Consideration the Miracle of Jesus's curing the[69] blind Man, for whom Eye-Salve was made of Clay and Spittle; which Eye-Salve, whether it was balsamick or not, does equally affect the Credit of the Miracle. If it was naturally medicinal, there's an End of the Miracle; and if it was not at all medicinal, it was foolishly and impertinently apply'd, and can be no otherwise accounted for, than by considering it, with the Fathers, as a figurative Act in Jesus.

I will also take into Consideration the several Stories of Jesus's raising of the Dead; and, without questioning his actual bringing of the Dead to Life again, will prove from the Circumstances of those Stories, that they are parabolical, and are not literally to be apply'd to the Proof of Jesus's divine Authority and Messiahship; or, for Instance, Jesus, when he raised Jairus's[70] Daughter from the Dead, would never have turned the People out of the House, who should have been his best and properest Witnesses.

I will also consider the Miracle of Jesus's[71] cursing the Fig-Tree, for its not bearing Fruit out of Season; which, upon the bare mention of it, appears to be a foolish, absurd, and ridiculous Act, if not figurative.

I will also consider the[72] Journey of the Wisemen out of the East, with their (literally) senseless and ridiculous Presents of Frankincense and Myrrhe, to a new-born Babe. If with their Gold, which could be but little, they had brought their Dozens of Sugar, Soap, and Candles, which would have been of Use to the Child and his poor Mother in the Straw, they had acted like wise as well as good Men. But what, I pray, was the Meaning and Reason of a Star, like a Will-a-Whisp, for their Guide to the Place, where the holy Infant lay. Could not God, by divine Impulse, in a Vision or in a Dream, as he ordered their Return home, have sent them on this important Errand; but that a Star must be taken or made out of Course to this Purpose? I wonder what Communication passed between these Wisemen and the Star, or how they came to know one anothers Use and Intention. But the Fathers shall speak hereafter farther to the Senselessness of this Story literally, and make out the Mystery and true Meaning of it.

I will also, by the Leave of our Divines, take again into Consideration the miraculous Conception of the Virgin Mary, and the Resurrection of Jesus from the Dead. I do believe, if it may so please our Divines, that Jesus was born of a pure Virgin, and that he arose from the Dead: But speaking too briefly, in the Moderator, to these two Miracles, they took Offence. I will therefore give them a Review, and speak home to them; particularly to Christ's Resurrection, the evangelical Story of which literally, is such a Complication of Absurdities, Incoherences, and Contradictions, that unless the Fathers can help us to a better Understanding of the Evangelists than we have at present, we must of Necessity give up the Belief of it.

These and many[73] other of the historical and miraculous Parts of Jesus's Life, will I take into Examination, and shew, that none of them literally do prove his divine Authority: so far from it, that they are full of Absurdities, Improbabilities, and Incredibilities; but that his whole Life in the Flesh, is but[74] Type, Figure, and Parable of his mysterious and spiritual Life and Operations in Mankind.

In the End of this Head, it will be a curious and diverting Subject to examine the Miracles of Jesus as they are literally understood, by the Notions which our Divines have advanced about Miracles; and to shew, that even their Notions compared with Christ's Miracles, are destructive of his Authority, and subversive of Christianity. This, I say, would be a most diverting Undertaking, and it will be strange, if some Free-Thinker, that loves Pleasure of this kind, does not take the Hint, and snatch the Work out of my Hands. If I do it my self, I shall have especial Regard to the Writers against the Grounds, without passing by Mr. Chandler's Essay on Miracles; on which the more Remarks will be made, if it be but to pay my Respects to the Archbishop's Judgment, and to shew my Admiration at those extravagant Praises, which his Grace at Lambeth has bestowed on that Author. Among other his notable Notions of a Miracle (and the Archbishop says he has[75] set the Notion of a Miracle upon a clear and sure Foundation) one is,[76] That Miracles should be Things probable as well as possible, that they do not carry along with them the Appearance of Romance and Fable, which would unavoidably prejudice Men against believing them. This is certainly a good and right Notion of a divine Miracle; and I don't doubt, but according to it, Mr. Chandler and the Archbishop think, they can justify the literal Story of our Saviour's Miracles, against the Charge of Fable and Romance: But whether they are able to do it or not, I shall go on, in some Discourses hereafter to be publish'd, to prove that our Divines, by espousing the Letter of Christ's Miracles, have deceived themselves into the Belief of the most arrant Quixotism that can be devis'd and palm'd upon the Understandings of Mankind. I say, they have deceived themselves; for neither the Fathers, nor the Apostles, nor even Jesus himself, means that his Miracles, as recorded in the Evangelists, should be taken in a literal Sense, but in[77] a mystical, figurative, and parabolical one. And this should bring me to the

III. Head of my Discourse; that is, to consider what Jesus means, when he appeals to his Works and Miracles, as to a Witness and Testimony of his divine Authority; and to shew, that he could not properly and truly refer to those supposed to be wrought by him in the Flesh, but to those mystical ones he would do in the Spirit, of which those seemingly wrought by him in the Flesh, are but Types and Shadows.

But this Head can't be rightly spoken to, till I have more amply discuss'd the former, which, by God's Leave, I promise to do: And if my courteous Readers will be so kind as to trust me till that Time, I assure them to prove, that no Ignorance and Stupidity can be greater, than the Imagination that Jesus really appeal'd to his Miracles, supposed to have been wrought by him in the Flesh, as to a Witness and Testimony of his divine Authority, and Messiahship.

In the mean Time our Divines may go on in their own Way, if they think fit, and admire Jesus of old, and celebrate his Power and Praises for healing of bodily Diseases, and doing other notable Feats according to the Letter of the evangelical Story; but I am for the spiritual Jesus and Messiah, who cures the worse[78] Distempers of the Soul, and does other mysterious and most miraculous Works, of which those recorded in the Evangelists, are but Figure and Parable. This is the primitive and concurrent Opinion about the true Messiah, which the Fathers universally adher'd to. Whether our Jesus, at this Day, be such a spiritual Messiah to his Church, or whether she does not stand in need of such a one, is the Question that our Divines are to see to. But I will add here, what I believe, and than have another Opportunity to prove, that God on purpose suffer'd or empower'd false as well as true Prophets, bad as well as good Men, such as Apollonius, Vespasian, and many others to cure Diseases, and to do other mighty Works, equal to what are literally reported of Jesus, not only to defeat us of all distinction between true and false Miracles, which are the Object of our bodily Senses, but to raise and keep up our Thoughts to the constant Contemplation of Jesus's spiritual, mysterious, and most miraculous Works, which are the Object of our Understandings, and loudly bespeak the Power, Wisdom, and Goodness of God; and which are to be the absolute Demonstration of Jesus's divine Authority and Messiahship to the Conversion of Jews and Infidels.

I have no more to do at present, but, like a Moderator, to conclude with a short Address and Exhortation to Infidels and Apostates, the two contending Parties in the present Controversy. And

First, To Apostates, I mean the Writers against the Grounds and Scheme. Whether you, grave Sirs, who account your selves orthodox Divines, tho' there is little but Contradiction and Inconsistency amongst you, do like the Name of Apostates which is given you, I much question: But it is the properest, I could think of, for your Desertion of primitive Doctrine about Prophecy and Miracles. I could, not improperly have given you a worse Title, but I was willing to compliment you, rather than reproach you with this.

But setting aside the Title of Apostates, whether it be, in your Opinion, opprobrious or not; you may plainly perceive, that I am, Sirs, on your Side, as to the Truth of Christianity; and if you'll accept of my Assistance for the Proof of Jesus's Messiahship from Prophecy, upon the Terms of the allegorical Scheme proposed in my Moderator, you shall find me your hearty Abettor. Upon the allegorical Scheme, I don't doubt but we shall soundly drub and mawl Infidels, and beat them out of the Field of Battle. If you, being wedded to the literal Scheme, will not accept of my Assistance, you may go on in your own Way, and see the Event of the Controversy, which in the End will turn to your Dishonour.

You, Sirs, can't but be sensible, how those two great Generals, Mr. Grounds, and Mr. Scheme, with their potent Armies of Reasons and Authorities against your literal Prophecies, have grievously distress'd and gall'd you; and if you don't make an honourable Retreat in Time, and seek to Allegorists for Help, will gain a compleat Victory and Triumph over you.

Instead of the Help of Allegorists, you, I find, under the Disappointment of your literal Scheme, chuse rather to have Recourse to Jesus's Miracles: But what little Dependence there is upon his Miracles, in your Sense, I have in part proved in this Discourse; and this I have done (give me leave repeatedly to declare it) not for the Service of your unbelieving Adversaries, but to reduce you to the good old Way of interpreting Oracles, which, upon the Testimony of the Fathers, will, one Day, be the Conversion of the Jews and Gentiles.

Whether you, Sirs, will be pleas'd with this short Discourse on Christ's Miracles, I much question. But before you put your selves into a Rage against it, I beg of you to read St. Theophilus of Antioch, Origen, St. Hilary, St. Augustin, St. Ambrose, St. Jerome, St. Chrysostom, St. John of Jerusalem, St. Theophylact, and other occasional ancient Pieces on one part or other of the Evangelists; and you'll find how they countenance such a Discourse as this on Miracles, and will abundantly assist me in the Prosecution of it.

I expect, Sirs, that some of you will be ready to rave against me for this Discourse; but this is my Comfort, that if your Passion should arise to another Prosecution of me, you can't possibly separate any of mine from the Opinions of the Fathers to ground a Prosecution on: And what Dishonour in the End will redown to Protestant and pretendedly learned Divines of the Church of England, to persecute again the Fathers for primitive Doctrine, I desire you to think on.

But, as I suppose, you'll have more Wit, Sirs, than to prosecute me again for this Discourse; so I hope you'll have more Ingenuity, than odiously (after your wonted manner) to represent me to the Populace, for Profaneness, Blasphemy, and Infidelity. If you dislike the whole, or any part of this Discourse, appear like Men and Scholars, from the Press against it. Use me as roughly in Print as you think fit, I'll not take it ill.

Veniam petimus, dabimusq; vicissim.

I desire nothing more than to be furiously attack'd from the Press, which, if I am not much mistaken, would give me a long'd for Opportunity to expose your Ignorance to more Advantage.

Be not longer mistaken, good Sirs. The History of Jesus's Life, as recorded in the Evangelists, is an emblematical Representation of his spiritual Life in the Soul of Man; and his Miracles are Figures of his mysterious Operations. The four Gospels are in no Part a literal Story, but a System of mystical Philosophy or Theology.

If you are resolved not to come into this Opinion, I beg of you again, before you break forth into a Passion, to try to vindicate the literal Story of the three Miracles spoken to in this Discourse, viz. those of Jesus's driving the Buyers and Sellers out of the Temple; of his exorcising the Devil out of the Madman; and of his Transfiguration on the Mount; which if you are able to defend against the Fathers, and my Objections, I'll give up the Cause to you, and own my self (what I am far enough from being) an impious Infidel and Blasphemer, and deserving of the worst Punishment. In the mean time, I make bold again to assert, that the literal Story of Christ's Life and Miracles, is an absurd and incredible Romance, full of Contradictions and Inconsistencies; and that modern Paraphrases are not only a consequential Reflection on the Intellects of the Evangelists, and their divine Gifts of the Spirit, as if they could not write an intelligible and coherent Piece of Biography without your Help at this Distance of Time; but have even darken'd and obscured the seemingly native Simplicity of the Story of the Life of Jesus. So leaving you to chew upon this, I turn

My Address to Infidels, particularly to the two most renown'd Writers of the Party, Mr. Grounds, and Mr. Scheme. I should, Gentlemen, by right, salute you with the Title of Free-Thinkers, a proper Name for your philosophical Sect, who are for the free Exercise of your Reason about divine and speculative Points in Theology. And I had distinguish'd you by this Title from your apostatical Adversaries, but that I had a mind to oblige my old Friends the Clergy, in giving you a no more honourable Title than I do them. And I trust you will not be offended at the Title of Infidels, since not only your Writings seem to have a Tendency to Infidelity; but, if there be any Fault in your Principles, you know how to charge it on your Adversaries, the pretended Advocates for Christianity, whose Absurdities, false Reasonings, Inconsistencies, and foolish Glosses on the Scriptures, have occasioned your Departure from the Faith in Christ.

I thank Mr. Scheme for the noble Present of his Book, which I received and read with Pleasure. But instead of one, he should have sent me a Dozen for the Use of Friends and Borrowers, who are very curious and importunate for the Perusal of it. For what Reason he envies the Booksellers the publick Sale of his Work, chusing rather to give it away gratis, than that they should reap any Profit by it, I know not. Surely it is not to bring an Odium on the Clergy for Persecutors, as if such an useful and philosophical Piece might not appear publickly without Danger from them: If so, I hope the Clergy will resent the Indignity, and invite him to a Publication of his Book, with a Promise of Impunity, which would wipe off the Reproach, which this clandestine Method of disposing of it has cast on them.

I once almost despair'd, Sirs, of seeing such another Piece from your Quarter. I was afraid the Prosecution of the Moderator, would have deterr'd you from the Press, whereby our excellent Controversy on Foot must have been dropt: But the sudden and unexpected Appearance of Mr. Scheme, has revived me, and rejoiced the Cockles of my Heart. Go on then, great Sirs, in this Controversy, which Mr. Grounds happily commenc'd; and if you are deny'd the Liberty of the Press, and publick Sale of your Books, I hope you'll, for all that, as occasion offers it self, oblige the Learned and Curious with some more of your bright Lucubrations, tho' you print them, and dispose of them in this clancular and subtil Method.

It is not that I wish well to your Cause of Infidelity, that I thus encourage you. You have more Sense and Reason than to suspect me tainted with unbelieving Principles. Christianity will stand its Ground against your battering Armour; and the Church of Christ will be the more firmly establish'd on a Rock of Wisdom, for that Opposition you make to it. Tho' you will entirely vanquish the literal Schemists, and ride in Triumph over them, yet other Defenders of the Faith, call'd Allegorists, will arise to your Confutation and final Overthrow.

If I am not mistaken, Sirs, your Adversaries, the literal Schemists, whom I call Apostates, are about making a Retreat, and yielding the Field of Battle to you. The Bishop of Litchfield, the greatest General on their Side, will not only find it hard to levy any more Forces in Defence of his twelve literal Prophecies; but he knows that, if he draws his Sword any more against you, he must attack too the Authority of the Fathers for the allegorical Interpretation of some of those Prophecies, already urg'd in my Supplements to the Moderator; or, if the Fathers are neglected by him; they and I, keeping out of the Reach of his Bug-Bear, will treat him with such familiar Language, as never was given to one of his Order.

Mr. Scheme seems to promise us a Discourse on the Miracles in the Scriptures; I hope he'll be as good as his Word, and ere long publish it. This Discourse of mine can't possibly supersede his. As I question not but his Thoughts and Remarks on Miracles will be very considerable; so I shall be a little impatient till I see them. But be his Discourse on Miracles of what Kind soever, I believe it will hardly be an Obstruction to my Undertaking in Hand, which I intend, by God's Leave, to go on with, to the Honour of the holy Jesus, our spiritual Messiah, to whom be Glory and Praise for ever and ever. Amen.