I have promised the World, what, by the Assistance of God, and the Leave of the Government, shall be publish'd, aDiscourseon the Mischiefs and Inconveniencies of an Hired and Establish'd Priesthood: In which it shall be shewn,
I. That the Preachers of Christianity in the first Ages of the Church (when the Gospel was far and near spread, andtriumph'd over all Opposition ofJewsandGentiles) neither received nor insisted on any Wages for their Pains, but were against preaching for Hire; and, as if they had been endew'd with the Spirit of Prophecy, before an Hireling Priesthood was establish'd, predicted their Abolition and Ejection out of Christ's Church.
II. That since the Establishment of anHirefor the Priesthood, the Progress of Christianity has not only been stopt, but lost Ground; the Avarice, Ambition, and Power of the Clergy having been of such unspeakable Mischief to the World, as is enough to make a Man's Heartake to think, read, or write of.
III. That upon an Abolition of our present establish'd Priesthood, and on God's Call of his own Ministers, the Profession of the Gospel will again spread; and Virtue, Religion, and Learning, will more than ever flourish and abound.
The Clergy are forewarn'd of my Design to publish such aDiscourse; and this is the secret Reason, whatever openly they may pretend, of their Accusations against me for Blasphemy and Infidelity. Their Zeal and Industry will be never wanting to prevent the Publication of thisDiscourse; neither need I doubt of Persecution,if they can excite the Government to it, to that End.
In my first Discourse on Miracles, I happen'd to treat on that of Jesus's driving the Buyers and Sellers out of the Temple; which, upon the Authority of the Fathers, I shew'd to be a Figure of his future Ejection of Bishops, Priests, and Deacons out of his Church, for making Merchandise of the Gospel. TheBishophas taken me and that Miracle to task; and if ever any Man smiled at another's Impertinence, I then heartily laugh'd when I read him. I begg'd of theBishopbefore-hand[344]not to meddle with that Miracle, because it was a hot one, and would burn his Fingers. But for all my Caution; he has been so Fool-hardy, as to venture upon it; but has really touch'd and handled it, as if it was aburning Coal. He takes it up, and as soon drops it again to blow his Fingers; then endeavours to throw a little Water onthisandthatPart of it to cool it, but all would not do. The most fiery Part of it,viz.that of its being a Type of Jesus's future Ejection of mercenary Preachers out of the Church,he has not, I may say it, at all touch'd, except by calling it[345]my allegorical Invective against the Maintenance of the Clergy; which is such a Piece ofCorinthianEffrontery in theBishop, that was he not resolv'd to lye and defame at all Rates, for the Support of their Interests, he could never have had the Face to have utter'd. If theBishophad proved thatthatMiracle (which litterally was such a——, as I dare not now call it) neither was nor could be a Shadow and Resemblance of Jesus's Ejection of hired Priests out of the Church at his second Advent, and that the Fathers were not of this Opinion, he had knock'd me down at once. As he has done nothing of this, so he might have spared his Pains in Support of the Letter of this Story. But I shall have a great deal of Diversion with theBishop, when I come, in a proper Place, to defend my Exposition of that Miracle. In the mean Time, as the Bishop has publish'd one of the Articles of my Christian Faith, thinking to render me odious for it; so here I will insert another,viz.[346]"I believe upon the Authority of the Fathers, that theSpirit and Power of Jesus willsoonenter the Church, and expel Hireling Priests, who make Merchandise of the Gospel, out of her, after the manner he is supposed to have driven theBuyersandSellersout of the Temple."
Now upon all this, whether theBishop, modestly speaking, has not been unjust, uncharitable, and insincere, to represent me as anInfidel, I appeal to all learned and ingenuous Gentlemen. I am a Christian, though not upon thelitteralScheme, which I nauseate, yet upon theallegoricalone. And by the following easy and short Argument it may be proved that I am most certainly a Christian. I heartily and zealously contend for the allegorical Interpretation of the Scriptures, which theBishopallows to be true of me; consequently I must, and do believe the Scriptures to be of divine Inspiration, or I could not think there were such Mysteries and Prophecy latent under the Letter of them. Whether then a Believer of the divine Inspiration of the Scriptures can be an Infidel (O most monstrous Paradox!) or any other than a Christian, judge Readers. Nay, ifOrigen's and St.Augustin's Testimony on my Behalf may be admitted, I am more truly a Christian and Disciple of the Holy Jesus, than anylitteral Schemistcan be.Origensays,[347]That the Perfection of Christianity consists in a mystical Interpretation of the Old and New Testament, of the Historical, as well as other Parts of it. And St.Augustinsays,[348]That they who attain to the Understanding of the spiritual Signification of Jesus's Miracles, are the best Doctors in his School. TheBishopunderstands this Argument as well as any Man, and therefore I charge it home upon him, as a wilful and malicious Slander, to call and account me an Infidel in hisDedication, on purpose to incense the Government against me at this Juncture.
But theBishopmoreover calls me, as above, anApostate Clergyman; And why so? Because I have deserted theMinistry of the Letter, and betaken my self to theMinistry of the Spiritof the Scriptures. That's like the Wit and Reasoning of his Pate! TheBishopis old enough, and has read enough to know thatApostacy, in the Sense of the Fathers, is a Desertion oftheMinistry of the Spirit, and a Falling into theMinistry of the Letterof the Scriptures; whereupon I make bold to retort upon theBishop, and say of him, and his Episcopal Brethren, that they areApostate Bishops.
But to humour theBishopin his fondDedication, I will suppose my self to be, what I am the farthest of any Man living from being, anInfidelandApostate; yet
II. TheBishopis a wilful Calumniator, or, at best, an unhappy Misrepresenter of me, and of other Infidels, saying in hisDedication, that our Design isTo sap the Foundation of all Government, and——That we were pursuing such Methods, as have a natural Tendency to introduce Confusion. If this was true of us Infidels (for now I speak of my self as one of them) it behoves Civil Governors to look about them, and to punish and suppress us with all speed; and we should be the most unreasonable Men alive, if we complain'd of Persecution, or call'd it hard Usage. And theBishopofLondon, and otherDivines(like thisBishop) do commonly declaim on the Danger of Infidelity to Civil Society, but this is all Ecclesiastical Cant and Jargon. I thought I had given[349]theBishopofLondonso much on this Head of Complaint against Infidelity, as I could not suppose theBishopof St.David'swould ever have repeated it. It is true, what theBishopsays, thatReligion is the firmest Support of Government, andChristianity especially lays the greatest Obligations, on Men's Consciences, of Obedience to the Civil Powers. I believe all this, and that the better Christians Men are, the more quiet, peaceable, and useful Subjects, and the greater Friends would they be to the Civil Authority. But does it follow from hence, that weInfidels, because we have rejected the Belief of some systematical Divinity, as theClergyare fond of, should consequently be Enemies to the Civil Government, and Foes to the Peace, Order, and Welfare of Society? O fie upon the Drawers of such Consequences! We are, I believe, a numerous and growing Sect in these Nations, though I am acquainted with none, no, not so much as with the Great Mr.Grounds: But I could never perceive that any of us, in Principle, were against Civil Government, and the Welfare of the Community; or were forConfusion, for setting the People together by the Ears, to the Disturbance of the publick Peace and Tranquillity. No, no, our Interests in the World, as well asother Men's, oblige us to consult the publick Welfare; and our Consciences, from the Religion of Nature, bind us to Obedience to Government; and, was it not agreeable to our Inclination, the Necessity of Affairs would force us to be as quiet and obedient as are any Christians: And I thank God, we have hitherto behaved our selves very peaceably, clear of all Suspicion of Treason and Rebellion to any Prince or State. TheBishophints at Experience to the contrary, but it will puzzle him to give an Instance. One would think, by this common Harangue, ofEcclesiasticksagainst usInfidels, that Christians, especially the Priesthood, being, as theBishopsays, bothunder the Penalties of human Laws, and the stronger Impressions of a future State, were of a Lamb-like Nature, and never given to disturb the Civil Authority: And I will own the ChristianLaitymight be acquitted here, but for theClergy, who have been repeatedly thePestandBaneof human Society, the Trumpeters of Sedition and Rebellion, and mere Make-bates in Cities and Families. And I dare say, that if the Civil Powers don't curb, and keep ourPriesthoodin awe, they will upon this present Occasion be the Disturbers of the publick Peace. So little Sense and Truthis there in theBishop's present Invective against us Infidels! If he had not been infatuated to a Forgetfulness of theRogueriesof Priests, in all Ages, against the Civil Powers, he could never have insinuated such a groundless and senseless Charge against us, to the Provocation of the Civil Magistrate to fall on us. But
III. TheBishopcalumniates us Infidels (for against his Conscience, whether I will or not, he will have me to be one of them) not only for being Enemies to Government in general, which he will have us to advance Principles destructive of; but insinuates and asserts that we are disaffected to the particular and present Government of these Kingdoms, saying, that as "we are active in propagating Infidelity, we do in the last Resort, not only insult the Title ofDefender of the Faith, but undermine the undoubted Right of his Majesty and his Royal Family to the Crown of these Realms, as it is founded on the Profession ofChristianity, reform'd, and now legally settled among us; and therefore Persons of that Character may well be consider'd, as equally false to the Author of our Faith, and to the present Government.——Therefore in a just Sense of that Allegiance which is due to theKing, and for the Security of your Majesties, and the Royal Family, and thereby of the Publick it self, as well as out of a deep Concern for the Honour and Preservation of our most holy Faith, the ensuing Treatise is now offer'd, under your Majesty's Protection, to the View of the Publick." This is all such foolish and manifest Slander, that I can't but think theBishopmad with Rage and Indignation at me, when he writ it. I dare say theQueen, who is firmly attach'd to the Interests of the Christian and Protestant Religion, did, when she read all this, almost grieve for theBishop, and pity him for his Weakness and Ignorance. It is aMaximamong all Parties, thatInfidelsare heartily affected to the present Establishment of the State; yea, so far aMaxim, thatJacobitesandHigh-Church-menare apt to accuse all the well-affected to the Government, of Infidelity. From none of the Writings or Practice of Infidels, much less of my self, could theBishopgather any of these hischildishSurmises. The Government, since the Succession of the Illustrious House ofHanover, has been twice attempted to be disturb'd, and both times by profess'd Christians. The Rebellion atPrestonconsisted ofPapistsandHigh-Church-men, and tho'there were but fewClergy-menin Arms, yet they were join'd with the Prayers and Wishes of many Thousands of theClergy, and even, as it was suspected, of someOxonian Bishops. BishopAtterbury's Plot too consisted of Rebellious Christians, without the least intermixture of usInfidels, who are the more zealously affected to the Government, because of the Danger it is sometimes in from theHigh-Church Clergy. Away then with theBishop's Slander, which, for all we may be Unbelievers of Christianity, our Civil Magistrates will laugh at and deride him for. But,
IV. Another Misrepresentation, more foolish and absurd than the former, that theBishophas made of usInfidels, is, that we are making Way for Popery and Slavery: For thus he says of us, "Nothing is more demonstrable, than that those Adversaries (meaning usInfidels) of the Christian Religion, who are now so busily employ'd in infusing Doubts into some weak Minds, in giving an Indifference and Coldness to other well-meaning Persons, and in making others, that are viciously inclin'd, actual Proselites to Infidelity, are pursuing such Methods as have a natural Tendency to introduce Confusion, and thereby betray us intoPopery." And again he says ofInfidels, "That in Consequence of their own Infidelity, and their wicked Diligence in spreading that Infection, are bringing in upon us the real Persecutions of the Church ofRome; who likewise, whilst they rail so plentifully at the most rational Religion in the World as Superstition, give great Advantages towards restoring the insupportableSuperstitionsof that Communion. These are the Persons indeed that appear in favour of an unbounded Liberty, but God grant it may not terminate in an absoluteSlavery."Risum quis tenerat?Who in his Wits could write such Stuff? And who without Impatience can read it? I was going about a particular Dissection of these two Paragraphs, and to lay open the Wit, Sense, and Oratory of theBishop, to the Contemplation of his Admirers; but I find it unnecessary, as well as tedious to do it: The very transcribing of them, and exposing them to View, is enough to render him ridiculous. If there be no more danger of Popery, Slavery, Superstition, Tyranny, and real Persecution from ourClergy, than from usInfidels, the Nation is safe.Infidelsfind too much Inconvenience in the Power, Craft, and Follies of a ProtestantClergy, to make Way forPopery; which, as theBishoprightly says, is aComplicationof Errors. There are, what theBishopshould have thought of, many Protestant Priests for an Accommodation with the Church ofRome; and, if I mistake not, upon such easy Terms asthis,viz.If she'll but part with some of her Superstitions that are of no Use to her; ourClergywill admit of others as will be of Advantage to them. ButInfidelsare irreconcilable Enemies to the Church ofRome, and so far from Wishes and Endeavours to restore Popery, that it is mere Nonsense to charge them with either direct or consequential Designs so to enslave Mankind. But
V. TheBishopsays, that we Infidels (for I am one it seems)labour industriously to root out all Sense of Virtue and Religion among us. This is sad indeed, if true; and very bad Men should we be, and deserving of the worst Punishment. But this wants Proof. How does he know that we are for rooting out all Sense of Virtue and Religion amongst Men? Does it appear so by our Writings or our Practices? Does he find in our Books any Exhortations to Looseness and Immorality? Nothing of this I am sure. Is he then so well acquainted with Infidels, as to know them to be of more depraved and debauch'd Lives than profess'd Christians?Nor this neither. I have not as yet heard that any of my Disciples have been hang'd, lamenting his Misfortune of reading myDiscourses, as what encouraged him to Sin, and brought him to the Gallows. No, those unhappy People, hitherto, die in the Faith and Communion of the Church, either ofEnglandor ofRome, and hope to be saved through the Merits of their Saviour, Neither do, I hear of any Gentleman, old or young, who has given a greater Loose to his Lusts and Passions, since he read my Books. Such News would trouble me.
But because of this Out-cry of theBishop, and of other Preachers against us, that we labour industriously to root out all Sense of Virtue and Religion amongst Men, I wish (for Proof) thatInfidelswere distinguishable from Christians, that a Comparison might be made, and the Difference discern'd between them, as to true Religion and Virtue. Tho' I am one of little Acquaintance with Infidels, yet it is my Opinion that, on this Score, they may vie with, and, all things consider'd, do surpass Christians. One would think, by theBishop's Insinuation above, that none butgoodPeople were of his Christian Faith; and that all Infidels were profligate Sinners; but he knows better,and what's more, he should have been more ingenuous than to chargeInfidelswithLabours to root out all Sense of Virtue and Religion amongst Men, if it was but in Regard to that learned Gentleman who is supposed to be at the Head of Infidelity, and who, they say, is as exemplary for all social Virtues, as anyBishop; and dislikes Vice and Immorality as much as any Saint can do.
Whatever be theVirtueandReligionofInfidels, it is all genuine, natural, and sincere; and consequently more Praise-worthy thanthatof hired Priests, who may be suspected of Hypocrisy, because of their Interests. I heard a wild Spark say, that he could be as grave as theBishopofLondon, if he was but as well paid for it. Whether he believ'd theBishopwould have been as loose as himself, but for hisHire, I can't tell. But this is certain that, what can't be said of Infidels, there are Priests who put on the Face and Form of Godliness, and want the Life and Power of it; who lift up their Hands and Eyes unto God, when their Hearts are far from him; and were not their Interests more than their Faith, a Restraint to their Lusts, it is commonly believ'd they would be a Company of looseBlades.
What a Pother is here of the Danger and Mischief of Infidelity to Church and State? Do but take away the Cause of Infidelity, and the Effect ceases. And what is the Cause of Infidelity? Why, whatOrigenpredicted, I experience to be true, that theMinistry of the Letteris the Cause of it; and I appeal to Mr.Grounds, Whether litteral Expositions on the Scripture, and the absurd Doctrines which theClergyhave built upon theLetter, have not been one Cause of his calling into Question, the Truth of Christianity, and the divine Inspiration of the holy Scriptures? But this is not the only Cause of Infidelity; there are other grand ones, which Dr.Moorewrites of, saying thus:[350]"That Men are exceedingly tempted to think the whole Business of Religion is at best but a Plot to enrich the Priests, and keep the People in awe, from observing that they, who make the greatest Noise about Religion, and are the most zealous therein, do neglect the Laws of Honesty and common Humanity; that they easily invade other Men's Rights; that they juggle, dissemble, and lye for Advantage; that theyare proud, conceited, love the Applause of the People, are envious, fierce, and implacable, unclean and sensual, merciless and cruel; care not to have Kingdoms flow in Blood, for maintaining their Tyranny over the Consciences of poor deluded Souls." If then there is any Danger of any kind in Infidelity, let theClergytake the Blame and Shame of it to themselves, and not lay that Fault, which is their own, upon other Men.
But observing that Dr.Mooreabove speaks of Priests, theirneglecting the Laws of Honestyandcommon Humanity, as a Cause of Infidelity, I must here do a piece of Justice to Infidels, who place the veryEssenceof all Religion (as I believe the Essence of Christianity consists) incommon Honesty. If they keep to their Principles, and act agreeably, they will work such a Reformation in the World for the better, as thePriestsof all Ages have not been able to do. TheClergyhave made such a Noise in the World aboutFaithandDoctrine, that the People hardly think they need beHonestto be good Christians and even manyClergy-menare conceited of their beingorthodoxandsound Divines, though by their Dishonesty, Profuseness, and Neglect of a Provision for their Families,they have, in the Judgment of[351]St.Paul, deny'd the Faith, and are worse than Infidels.
And thus have I consider'd the Slanders and Misrepresentations of my self and Infidels, contain'd in theBishop'sDedicationto theQueen, which entirely is such a Piece of Fury, Railing, and Impertinence, as a Man shall hardly meet with. Surely he was not awake when he wrote hisDedication, it is so like theDreamof a disorder'd Brain which consists of confused Notions, and scatter'd Ideas, that are never to be so compacted together, as to make tolerable Sense, Reason, and Truth. If I had not met with much such flaming Stuff in the Body of his Book, I should have suspected that some-body, more a Foe than a Friend to him, had palm'd it upon him, and over-persuaded him to print it, as what would recommend him to her Majesty's Favour.
Whether he'll merit aTranslationto anArch-Bishoprick, for this Dedication, with me is no Question. For all he may take me for his Enemy, I wish himtranslated, as certainly as the Government hastransportedsome other Folks, who are nomore the Bane of Society.Buggsin a House, andCaterpillarsin a Garden, are not a greater Grievance, than some sort of EcclesiasticalVerminin Christ's Church and Vineyard.
That theBishophimself admires hisDedication, and is pleas'd with it, I don't doubt. Like asBearsare fond of their ill-favour'dCubbs, so the Brats of some Men's Brains, as well as those of their Bodies, are pleasing to than; and however deform'd and irrational in themselves, are hugg'd by them as so many Wits and Beauties. But whether many, beside theBishophimself, will like hisDedication, is a great Question. I don't doubt, but there may be some for Persecution as well as theBishop, and so far may approve of theDedication: But whether there is any one that can think, he has not greatly injuredInfidels, and made a false Representation of them, for being Enemies to our Civil Government, and to our present Establishment, can't surely be question'd. If he be not look'd upon here, by all Mankind, as a wilful and malicious Misrepresenter of them, I shall much wonder at it.
But what's theDedicationto the Book it self, will some here say? Tho' theBishopmay have made some Slips in hisDedicationwhich betray Weakness and Ignorance;yet his following Performance may be Strenuous and Nervous, and a compleat Confutation of myDiscourses. I answer, that such a Dedication bodes ill to the Book; and a Man may as well expect to find the inside of a House beautiful and richly adorn'd, when the Porch and Entrance into it is mean and nasty; as that an admirable Treatise for Wit, Reason, and Learning, should follow upon such a poor, simple, and insipidDedication. Commonly Authors take more care in theirDedications, than in their following Treatise; that is, they see better to the Accuracy of their Expressions, the Exactness of their Stile, and Beauty of their Thoughts; and if they err at all in them, it is only in Flattery, and excess of Compliments on their Patrons. Such Care too, after the best manner he was able, has theBishoptaken in hisDedicationabove; and whatever his Readers and Admirers may think, theDedicationis the best Part of the Book. The Exceptions I have taken at theDedicationare but small, in Comparison of the Faults I shall find and expose in theBookit self; which is such a Complication of Impertinence and Errors, of Rage and Confidence, and of Calumnies and Reproaches, as is not to be equall'd; and is so farfrom deserving the Character of a Confutation of myDiscourses, that it has done them Service; and will be, after the Animadversions I shall make on it, a Confirmation of the Goodness, Usefulness, and Excellency of my Design in them.
I have not here room to make a compleat Dissection of theBishop's Work, and to display its Insufficiency, in answer to myDiscourses; neither was it my Design in thisfirst Partof myDefenceto do it. But however, I will spare a Place here for a short Character and Representation of his Performance, which take as follows.
"TheBishop's sole Aim and Design is to vindicate thelitteral Storyof our Saviour's Miracles, against my rational and authoritative Objections to it. And to this Purpose he wrangles with me, where he can, about the Sense of this and that Citation out of the Fathers; and after he has forc'd another Sense on it, than the Words do naturally bear, then he insults me for a Misrepresentation. And where he meets with a plain Testimony out of the Fathers, which he can't mangle nor strain to his Purpose, he fluently passes by it; tho' he would have hisReadersto believe, he has vindicated the litteral Story againstmy Authorities, and shewn that the Fathers were all on his Side."He complains of my Mutilations of the Fathers, and of making too curt Citations out of them; which is true, but more to my own Disadvantage than to his. But, what is Matter of grand Triumph to theBishop, is, that I have quotedspuriousWorks of the Fathers forgenuineones. And here he takes great Pains, and wastes Time and Paper, to prove thatthisandthatBook does not belong to the Author under whose Name I cite it; and then has a Fling at me for want of Skill inCriticism. But can theBishopbe so weak, as to think, I did not know when I quoted aspuriousWork? Supposing theBookI quoted do not belong to the reputed Author, but to some other Writer, what's that to the Question between us? The Citation is no less the Testimony of Antiquity, and it's no matter whose Name it bears. If theBishophad thought a little on this, he might have spared some Sheets of Paper, which he has in vain wasted, to the Loss of his Readers Time and Money."Again, where my rational Arguments against theLetterseem to theBishoptobe weak and inconclusive; there, to do him Justice, he handsomly turns upon me with his Reasoning, and admonishes me of my Spitefulness against theLetter, or I would never use such a slight Argument. But where I pinch and bear hard upon theLetter, and the Jest is not to be digested, there, instead of Reasoning against me, he makes a hideous Out-cry of Buffoonery, Blasphemy, and Infidelity; and calls upon the Civil Magistrate for his Help, or their Religion, and theirAllis in Danger, through the impious Writings of untoward Infidels."TheBishopin some Cases gives up the Cause, and seems himself to be almost ashamed of theLetter; and for the Maintenance of the Honour ofJesus, and the Dignity of his miraculous Operation, flies to Allegory; allowing thatthisandthatMiracle might be typical and figurative of somewhat else, as his Thoughts did suggest to him. But here he discovers his poor Talent at Allegories, making no more Resemblance between theTypeandAntitype, than between anAppleand anOyster."I am repeatedly charg'd by theBishopwith Infidelity, for writing against theLetter, tho' I am as grave as a Judgeat the allegorical Interpretation; and he can't but know that Infidelity and Allegorism are incompatible in the same Person. To prove me an Infidel, he should have shewn that I meant to pour Contempt upon the allegorical, as well as litteral Sense of Jesus's Miracles; but he has not once hinted at this. A certain great Writer, call'd Mr.Grounds, plays a double Game upon theClergy, he laughs at theallegoricalas well aslitteralScheme, and distresses theClergywith his Objections against both. But I have not done so; I really am, or seem to be, a sincere Contender for the allegorical Sense. And to make anInfidelof anAllegorist, is more difficult and impossible than to make aMonkeyof aBishop."TheBishop, as aMinister of the Letter, has spoken too favourably of the allegorical Scheme; he has treated it with too much Respect, both as to the Origin and Use of it, and done enough to sap the Foundation of his Church; for which, I am afraid, he'll meet with a Reprimand from his Episcopal Brethren. TheBishopofLichfieldis the Man for my Money, to write against the allegorical Scheme; he tells us, that[352]St.Paulsuffer'd in the Esteem of the Jewish Christians for his Neglect of Allegories; and seems to be brought into the Use of them against his own good liking. And again,[353]It seems to have been in compliance with Jewish Christians, who were affected with allegorick Interpretations, that St.Paulused that way. Which is as much as to say, St.Paulwas more aMinister of the Spirit, than of Inclination he was disposed to be, or, in truth, ought to have been; and that, if he took upon him the Ministry of the Spirit for the present, it was only craftily and politically done of him, to catch theJewsin their own Snare of Allegories. He was consenting that the Preachers of the Gospel, in future Times, should desert theMinistry of the Spirit, and betake themselves to theLetterof the Scriptures, as what is more agreeable to Truth, and conducive to the Defence and Propagation of Christianity. Such aCraftsmanwas the inspir'd St.Paul, in the Opinion of theBishopofLichfield!However, theBishopof St.David'sought to be of the same Mind; he should assert, that theMinistryof theSpiritwas all apostolical Craft and antient Error; and that the present Generation of Priests, being wiser, more learned, and more sincere than the Primitive and Apostolical ones, do adhere to theMinistry of the Letter. Because theBishophas not gone thus far by much, he leaves more room, than he should, for the Revival of theMinistry of the Spirit; that is, of the spiritual and allegorical Interpretation of the Scriptures."TheBishopoften reproves me for my primitive Interpretation ofthisandthatText of Scripture, and then palms his own forc'd Sense on us, for natural and genuine, contrary to the Judgment of all Antiquity."He is sograve, serious, and sedate at some simple Doctrines and Arguments, that hisReadersmust of necessity laugh, if not scoff at him. Was Iludicrouslyto handle the said Doctrines, myReaderswould hardly smile. Such a wide Difference is there between theLevityof a Buffoon (as he is pleased to call me) and theGravityof an Ass, to the exposing of Religion to the Ridicule and Contempt of Mankind."Lastly, He entirely mistakes the Design of myDiscourses; he knows not what I aim and drive at. There's one Paradox runs through his whole Book,viz.That the litteral Story of our Saviour's Miracles must of necessity be true, or I should have no Foundation to build Allegories upon; which is a gross Mistake of other Writers against me, as well as of himself. Who knows not that the profest Parables ofJesushave nothing ofLetterin them, yet are a good Foundation for Allegory? And let me tell him here again, that whatever was true, more or less, in the litteral Story ofJesus's Miracles, there is absolute Necessity, for the Honour and Credit of them, to have Recourse to the Mystery; or litterally they are, and shall be farther proved such——Stories, as I dare not at present call them."
"TheBishop's sole Aim and Design is to vindicate thelitteral Storyof our Saviour's Miracles, against my rational and authoritative Objections to it. And to this Purpose he wrangles with me, where he can, about the Sense of this and that Citation out of the Fathers; and after he has forc'd another Sense on it, than the Words do naturally bear, then he insults me for a Misrepresentation. And where he meets with a plain Testimony out of the Fathers, which he can't mangle nor strain to his Purpose, he fluently passes by it; tho' he would have hisReadersto believe, he has vindicated the litteral Story againstmy Authorities, and shewn that the Fathers were all on his Side.
"He complains of my Mutilations of the Fathers, and of making too curt Citations out of them; which is true, but more to my own Disadvantage than to his. But, what is Matter of grand Triumph to theBishop, is, that I have quotedspuriousWorks of the Fathers forgenuineones. And here he takes great Pains, and wastes Time and Paper, to prove thatthisandthatBook does not belong to the Author under whose Name I cite it; and then has a Fling at me for want of Skill inCriticism. But can theBishopbe so weak, as to think, I did not know when I quoted aspuriousWork? Supposing theBookI quoted do not belong to the reputed Author, but to some other Writer, what's that to the Question between us? The Citation is no less the Testimony of Antiquity, and it's no matter whose Name it bears. If theBishophad thought a little on this, he might have spared some Sheets of Paper, which he has in vain wasted, to the Loss of his Readers Time and Money.
"Again, where my rational Arguments against theLetterseem to theBishoptobe weak and inconclusive; there, to do him Justice, he handsomly turns upon me with his Reasoning, and admonishes me of my Spitefulness against theLetter, or I would never use such a slight Argument. But where I pinch and bear hard upon theLetter, and the Jest is not to be digested, there, instead of Reasoning against me, he makes a hideous Out-cry of Buffoonery, Blasphemy, and Infidelity; and calls upon the Civil Magistrate for his Help, or their Religion, and theirAllis in Danger, through the impious Writings of untoward Infidels.
"TheBishopin some Cases gives up the Cause, and seems himself to be almost ashamed of theLetter; and for the Maintenance of the Honour ofJesus, and the Dignity of his miraculous Operation, flies to Allegory; allowing thatthisandthatMiracle might be typical and figurative of somewhat else, as his Thoughts did suggest to him. But here he discovers his poor Talent at Allegories, making no more Resemblance between theTypeandAntitype, than between anAppleand anOyster.
"I am repeatedly charg'd by theBishopwith Infidelity, for writing against theLetter, tho' I am as grave as a Judgeat the allegorical Interpretation; and he can't but know that Infidelity and Allegorism are incompatible in the same Person. To prove me an Infidel, he should have shewn that I meant to pour Contempt upon the allegorical, as well as litteral Sense of Jesus's Miracles; but he has not once hinted at this. A certain great Writer, call'd Mr.Grounds, plays a double Game upon theClergy, he laughs at theallegoricalas well aslitteralScheme, and distresses theClergywith his Objections against both. But I have not done so; I really am, or seem to be, a sincere Contender for the allegorical Sense. And to make anInfidelof anAllegorist, is more difficult and impossible than to make aMonkeyof aBishop.
"TheBishop, as aMinister of the Letter, has spoken too favourably of the allegorical Scheme; he has treated it with too much Respect, both as to the Origin and Use of it, and done enough to sap the Foundation of his Church; for which, I am afraid, he'll meet with a Reprimand from his Episcopal Brethren. TheBishopofLichfieldis the Man for my Money, to write against the allegorical Scheme; he tells us, that[352]St.Paulsuffer'd in the Esteem of the Jewish Christians for his Neglect of Allegories; and seems to be brought into the Use of them against his own good liking. And again,[353]It seems to have been in compliance with Jewish Christians, who were affected with allegorick Interpretations, that St.Paulused that way. Which is as much as to say, St.Paulwas more aMinister of the Spirit, than of Inclination he was disposed to be, or, in truth, ought to have been; and that, if he took upon him the Ministry of the Spirit for the present, it was only craftily and politically done of him, to catch theJewsin their own Snare of Allegories. He was consenting that the Preachers of the Gospel, in future Times, should desert theMinistry of the Spirit, and betake themselves to theLetterof the Scriptures, as what is more agreeable to Truth, and conducive to the Defence and Propagation of Christianity. Such aCraftsmanwas the inspir'd St.Paul, in the Opinion of theBishopofLichfield!However, theBishopof St.David'sought to be of the same Mind; he should assert, that theMinistryof theSpiritwas all apostolical Craft and antient Error; and that the present Generation of Priests, being wiser, more learned, and more sincere than the Primitive and Apostolical ones, do adhere to theMinistry of the Letter. Because theBishophas not gone thus far by much, he leaves more room, than he should, for the Revival of theMinistry of the Spirit; that is, of the spiritual and allegorical Interpretation of the Scriptures.
"TheBishopoften reproves me for my primitive Interpretation ofthisandthatText of Scripture, and then palms his own forc'd Sense on us, for natural and genuine, contrary to the Judgment of all Antiquity.
"He is sograve, serious, and sedate at some simple Doctrines and Arguments, that hisReadersmust of necessity laugh, if not scoff at him. Was Iludicrouslyto handle the said Doctrines, myReaderswould hardly smile. Such a wide Difference is there between theLevityof a Buffoon (as he is pleased to call me) and theGravityof an Ass, to the exposing of Religion to the Ridicule and Contempt of Mankind.
"Lastly, He entirely mistakes the Design of myDiscourses; he knows not what I aim and drive at. There's one Paradox runs through his whole Book,viz.That the litteral Story of our Saviour's Miracles must of necessity be true, or I should have no Foundation to build Allegories upon; which is a gross Mistake of other Writers against me, as well as of himself. Who knows not that the profest Parables ofJesushave nothing ofLetterin them, yet are a good Foundation for Allegory? And let me tell him here again, that whatever was true, more or less, in the litteral Story ofJesus's Miracles, there is absolute Necessity, for the Honour and Credit of them, to have Recourse to the Mystery; or litterally they are, and shall be farther proved such——Stories, as I dare not at present call them."
Thus have I given a brief Account of theBishop's mighty and pompous Performance; like to which he has promis'd us another Volume, that I shall long for the publication of, nextWinter. This my brief Account is but introductory to future and larger Defences of myDiscourseson Miracles; which, by the Help of God,and Permission of the Civil Authority, shall be likewise publish'd.
I have not, I say, room here so much as to defend my self on any one Miracle; and if I had, I would not do it. For as I can't do it without writing in the same Stile and Strain for which I am prosecuted, so I will do nothing that may be interpreted as an Act in Defiance and Contempt of the Power of the Civil Magistrate. I did indeed publish twoDiscoursesafter the Commencement of the Prosecution, because I imagined that ourBishopswere more in Jest than in Earnest; or if their Passions were raised for the present, I thought, that after a little Consideration of the unreasonableness of Persecution in general, they would cool upon it, and drop the Prosecution. But since they are in Earnest, and I must answer to the Civil Powers for some supposed Crimes in myDiscourses, I'll not repeat here the like Acts, but be quiescent in respect to the said Powers, to whom Reverence and Obedience is justly due. For, tho' I look upon the Ecclesiastical Power as an Usurpation on the Consciences of Mankind, yet theCivilis Sacred, is God's Ordinance, and ought to be regarded as such. But if I survive the Prosecution, and escape with my Life and Liberty, which I don'tdespair of, under so wise, just, and good a Magistracy as this Nation is bless'd with, theBishopmay expect a strenuous Defence of my self against his weak Assaults on me.
If ourBishopswere any thingHeroical, they would stop the Prosecution, and let the Controversy take its free Course. If they had any Sense of Honour and Reputation, any Regard for their Learning, they would set any Adversary of their Church at Defiance, and disdain the Assistance of the Civil Magistrate to punish him, whom they could not confute. It is the Office of theBishopsandPriestsof the Church, or I know not what is, to convertInfidels, to refuteHereticks, and by Reason and Argument to put to Silence allGain-sayers. Wherefore have they a liberal and academical Education, but to qualify them for this Work? Wherefore do they receive large Revenues of the Church, but to oblige and encourage them to it? Nothing more unreasonable, than that Men should receive Wages, when they don't their Work. What will the People say hereupon less, than that an Army of at least Twenty thousand Blackguards of the Church are hired to little or no Purpose? The meanest of the People may as well be taken to Church Preferments,as our reputed learned Divines. They can discharge other Ecclesiastical Offices; and when they are distress'd with an Objection to their Religion, can do no worse than call upon the Civil Magistrate for his Aid and Assistance. But after all, I am inclin'd to think ourBishops, in Honour, would forbear Persecution, but for their Interests, call'd theirAll, which depend on the Issue of this Controversy.
However, not to urge the Argument for Liberty of Debate any farther, which has been already by others treated on to Perfection, and will be again returned, I doubt not, by some body else, on occasion of thisBishop'sDedication, I can't but take Notice here how unpolitick, as well as unchristian, some Dissenters are in this Controversy, being, such as Dr.Harris, and Mr.Atkinson, no less for Persecution than theClergy. If they had a Regard to their own Interests and Liberties, they would be silent. Infidels (of whom I am none) should be consider'd as Dissenting Brethren, whom they should not be forward to oppress, for fear in time, and by degrees, it should come to their own Turn. OurDissentersindeed, collectively, are vastly numerous, and a potent Party, but may trust too much to their own Strength and Numbers. Takingthem separately, they may possibly be Extinguish'd by Ecclesiastical Art and Craft. If Blasphemy is a just Pretence for the Prosecution of me, theClergy, upon Occasion, can urge the same Crime against them. I'll tell them a Story. TheCalvinistsandSocinianswere once equally tolerated inPoland, and if they had been fast Friends to each other, thePapistscould never have suppress'd them: But theCalvinistsjoining with thePapists, and urging them to complain against theSociniansfor Blasphemy, in denying the Divinity of the Son of God, moved the Civil Authority to a Banishment of them; and theSocinianshad not been long suppress'd, before thePapistsaccus'd theCalvinistsof no less Blasphemy, in denying Adoration to the VirginMary; and so they were sent packing too; otherwise they might both have enjoy'd their Liberty to this Day. The Application of the Story is easy. So if all weDissentersfrom the Church, whether we like one another's Principles or not, don't hold together for the Preservation of our Liberties, it's easy for Ecclesiasticks to feign an Accusation ofBlasphemyagainst any of us. We have no Security, but in the Wisdom and Goodness of an excellent Government, which, if theClergyshould ever get on the Back of, its hardly a Question, whether they would not drive,Jehulike, most furiously.
But to return to myBishop. I once thought he would never have been drawn into this Controversy. Sometime after the Publication of my ThirdDiscourse, which, for a visible Reason, I dedicated to him, and invited him to Battle, I ask'd a dignify'dClergy-man, Whether theBishopwould write against me? He answer'd, No: Whereupon I concluded, that he had a Scent of somewhat, not here to be mention'd. But my repeated Provocations of him afterwards, have forc'd him, against Inclination, to engage me. His Passion got the better of his Reason, or he had been certainly quiescent: And the Violence of his Passion is so visible thro' his whole Book, that it's God's great Mercy it did not throw him into a Fever and Convulsions, to the Danger of his Life and Health.
I own here again, what I have done before, that I did lay a Trap for ourClergy; but little imagined that two such greatBishops, as ofLondonand St.David's, would, to my Pleasure and Satisfaction, have been caught in it. If I had not baited my Trap well withRidicule, I dare say,they would have kept themselves clear of it.
But when I experienc'd the hard Usage the Bishops had given me upon myDiscourses, and the Fury with which they attack'd me, it surprised me, and brought to my MindOrigen's Prediction[354]of thisveryWar and Controversy of theSpiritagainst theLetterof theScriptures, and of the Violence it would be carried on with. For all my Veneration for the Authority of the Fathers, I did here suspect the Truth ofOrigen's Prediction, believing him to be mistaken, and that the Controversy would be manag'd in acalm,decent, andsedateManner; and so it had been, but for the Interests of theClergythat are at Stake in it, which I was not aware of. Finding then the Truth ofOrigen's Prediction contrary to my Expectations, I had the Curiosity further to consult the Fathers about the Issue of this Controversy; and they presently, with their mystical Fingers, pointed to a Prophecy of it in theRevelationsof St.John; but, to say no more at present, assur'dme, that theSpiritwould get the Better of theLetterin the Conclusion of it. Tho' I am accounted an Infidel, I am so easy and credulous a Christian as to believe all this; and I thank God have so much Courage in me, as to try the Truth of it.
But I must observe here, that besides my twoBishops, ofLondonand St.David's, (and some other inconsiderableTriflers) there are twoanonymousAuthors against me, whose Works have acquir'd some Fame. The One is intitled,The Miracles of Jesus vindicated, inThree Parts. If I could have gotten to the certain Knowledge of the Author, I should have been tempted to have had a Bout with him; and to have expostulated with him, both with Regard to his Arguments and good Manners. I would have taught him a better Use, and a more proper Application of the WordsDishonesty, and want of Honesty, than to reproach me with them. Common Fame says, Dr.Pearse, of St.Martin's, is the Author; but I am apt to think, theKing's Parish Priest, and other CityDivines, have more Wit and Craft than to upbraid me as above, for fear a just Charge ofDishonesty, for their Extortions and Exactions on the People,should be retorted on them. Upon the Publication of theFirst Partof the foresaid Treatise, myJewish Rabbicomes to me in all haste, saying to me, "Look you here, do you see how this Author has new vampt the oldmumpsimusArgument ofJesus's Resurrection? Do you observe how imperfectly, here and there, he answers my Objections to it; and silently slips by some knotty Pieces of them, that were too hard for him to untie?" Yes,Rabbi, said I, I do observe all this; (and what I have observ'd since, he argues, awkwardly and backwardly, for the Certainty ofJesus's other Miracles, from his Resurrection.) MyRabbipresently re-inforc'd his Resurrection-Objection against this Author, and would have had me to print it. No, no,Rabbi, said I; you may print it your self, if you dare. I must wait to hear how Causes will go inWestminster-Hall, next Term, before I involve my self in another Law-Suit. Besides,Rabbi, they say, I don't really thus correspond with aJew, but do only personate one; and theBishopof St.David'shints, that I am answerable to publick Justice for so doing. Here my Rabbi stampt with Indignation; saying, What if you did personate aJew? Is it not lawful, and in Use with yourDivines, to write Conferences between a Christian and aJew? And do you any more in this Case? Yes,Rabbi, said I, it is lawful to write such like Conferences, and to makeJewishObjections to Christianity, when they are no stronger than may be easily dissipated: But when Men write from the Heart, as you do, and raise a D——l that ourClergycan't easily lay, it is, they say, intolerable, and punishable; and either you or I, in the Opinion of theBishop, ought to suffer for it.
The other considerableTreatiseagainst me, is that ofThe Trial of the Witnesses of the Resurrection of Jesus; which is an ingenious Piece, and I was well pleased with it. Some time after the Publication of thisTreatise, I made my JewishRabbia Visit, when, drinking aDishofTeatogether, we talk'd it over; and myRabbiwas pleas'd to deliver his Sentiments of it in this fashion: "Whoever was the Author of this Treatise, God knows, but he's certainly a Friend to my Objections againstJesus's Resurrection, which he has fairly stated; but is so far from fully confuting all of them, that he discovers a Consciousness, here and there, that they are unanswerable. It is commonly reported that BishopSherlockis the Author of thisTreatise,but this Report I look upon as an Artifice of the Booksellers, to make it sell well; or rather the Author's contrivedBanterupon theClergy, and their weak Christian Brethren, to try how far they may be imposed on, and drawn into the Approbation and Admiration of a Treatise, that really makes against them. There is but very little in this Treatise, to make it reputed a sufficient Answer to my Objections, excepting the Verdict of theJury, who brought in the Witnesses of the Resurrection,Not Guilty, of either Fraud or Mistake in it.Bishop Sherlockcan't be the Author of this Treatise, if for no other Reason than this, thatthatAuthor is visibly against that Ecclesiastical Wealth and Power, which theBishopis possess'd of, and does think not disagreeable to the Mind of Christ and his poor Apostles. If anyBishopis the concealed Author of this Treatise, he must secretly be of the Opinion of the atheistical Pope, who said,quantum nobis profuit hæc de Christo Fabula, what vast Advantage has the Story of Christ been to us Popes and Bishops." I readily gave into the Opinion of myRabbi, and wonder'd,Bishop Sherlockdid not so much as by a publick Advertisement clear himself ofbeing the Author of this Treatise, and so put a Stop to the Report. It may be theBishopis above the Scandal of it; but I was so concern'd for his Reputation, that I drew up aVindicationof him from the Slander of it; which I had publish'd, but for myRabbi's farther Thoughts about the Resurrection of Jesus inserted in it, that ourBishopsmight have possibly taken Offence at. So I dropp'd that Design at present, but hope still for an Opportunity to publish the said Vindication of theBishop, by which, I don't doubt, but to merit his Friendship and Favour.
But whoever was the real Author of the foresaid Treatise, I humbly and heartily beg of him to publish, what in the Conclusion of it, he has given us some Hopes of,The Trial of the Witnesses of the Resurrection ofLazarus, because myRabbi's Objections to it are a Novelty and Curiosity, which, by way of such a Reply to them, I should be glad to see handled.
But having here by Chance mention'd myRabbi's Letter concerningLazarus's Resurrection, it brings to my Mind a Challenge I made to theBishopofLondonupon it,viz.[355]"If he would publish anAnswer to that Letter, and vouchsafe me the Pleasure of a Reply to it; then (to save theCivil MagistratesTrouble) I would suffer such Punishment that he in his Clemency should think fit to inflict on me, for what's past." An ingenuousClergy-man, upon reading this, said, that theBishopwas bound, in Honour, to accept of my Challenge, or, what was in his Power, in Generosity, to put a Stop to the Prosecution. But theBishopis not of his Mind. And for what Reason he does not accept of my Challenge, is best known to himself, and others will conjecture. If he had not condescended to write against me in hisPastoral Letter, I should have imagined, that he thought it beneath the Dignity of One of his exalted Station in the Church, to set his Wit (for dignified Priests, for the most part, think their Wit and Learning proportion'd to their Wealth and Power) against such a poor Author as I am. But this is not the Reason. It may be, he thinks his Reputation and Honour secure in the Height of his Grandeur, and that his Dependents will admire his Learning nothing the less for his Neglect of my Challenge. However it be, this I will say, that were we upon the Level in the World as to Fortune, as well as we are to Ageand Education, the Learned would despise him for declining the reasonable Challenge of one, whom he has injuriously treated and persecuted. It's to no Purpose to challenge him here afresh; he, being purpos'd to carry the Matter with an high Hand, has taken other Measures, and is resolv'd to make use of his Power and Interest to suppress him, whom with Reason and Argument he can't convince.
However, I will here make another Proposal to theBishopof St.David's. Because he thirsts after a very severe Punishment of me, or he would not be so warm in his Exhortations of the Government to that Purpose, I'll tell him how he may glut his Revenge, and inflict a greater Punishment on me, than, in all probability, the Civil Magistrate will humour him in. If he'll but put a Stop to the Prosecution at present (which is not out of the Power of ourBishops, whatever they may pretend) and let the Controversy go on, till I have finish'd my Reply to histwo Volumes, which shall be done with all Expedition; then, if his Passion is not allay'd, I will submit to any Punishment, he in his Wisdom and Justice, without Mercy, shall think fit to have laid on me, whether it be to Death or Imprisonment. And what would he, or any implacablePriest, desire more? This Proposal makes him my Judge as well as my Accuser, and if he be not the most unreasonable Man alive, he must accept of it. All my Hopes here are, that his Reason may recover its Dominion over his Passion, against the Conclusion of myDefence, or it will go hard with me. If theBishopwill not comply with this Proposal, I shall conclude, he's possess'd with the only certain and allegoricalSatan, mention'd in myDiscourses; and I shall be confirm'd in the Opinion of St.Hilary(whose Testimonies about Devils, theBishophas silently pass'd by, without any Charge upon me for Misrepresentation) that there are no worseDevilsin the World, than the calumniating, furious, and persecuting Tempers of Mankind. TheBishop, by the by, has taken Pains to prove there are otherDevils, of an infernal, frightful, and independent Nature, and of a more certain Existence thanHobgoblins; and he gravely asserts, that three of thoseDevilsenter'd into eachHog, that ran violently down-hill; thereby making the littlePigsto carry as great a Burden as the oldBoarsandSows, which should have been better thought of by him. TheBishop, perhaps, for these my Descants, will say I am an Infidel; but I assure him, it is oneof the Articles of my Primitive and Christian Faith, that the oldDragon,Satan, theSerpent, or theDevil, mention'd in theRevelations, is no other than the furious, violent, and persecuting Spirit in Man; which, upon the World's getting Liberty of Religion, will be bound and chain'd. And it is the Opinion of Thousands, as well as of my self, that Mankind will never be Happy, nor at Rest, till thisDevilis exorcised out of the Priesthood, and so of consequence chain'd up. According to the primitive Way of interpreting theRevelationsof St.John, the Time is near at Hand for thebindingthis Apocalyptical oldDragonorSatan, that has pester'd the World through all Ages past. All the Honour that I desire, is, by my Studies and Endeavours to be contributing to so great a Work, for the Good and Happiness of Mankind.
To conclude. I have been the more expeditious in printing of this Discourse, not only for fear theBishop'sVindication(as it is call'd) should have amalign Influenceupon some People, I don't mean ourCivil Magistrates, who are wiser and more learned than to be guided by such outragious Stuff; but because he should not long triumph in a Conceit of the Potencyand Excellency of his Performance, as if no Reply could or would be made to it. If I had at this Time enjoy'd free Liberty of Debate, I should not have thought it worth my while to meddle with hisDedication, which with a Scorn I should have pass'd by, and left to the Animadversions and Chastisement of other Enemies to Persecution; but would immediately have enter'd upon a Defence of myDiscoursesagainst him. If I do retrieve my Liberty, and the free Use of my Pen, and should not publish Defences of my self, I should deserve (whatonesaid theBishopofLondon, for his declining my Challenge, deserv'd) to be piss'd upon for a vain Pretender to Argument and Authority.
In the mean time, I have nothing to request of ourClergy, but that Liberty of Debate may be indulg'd us;thatLiberty of theological Disputation, which would be granted, if they did not industriously labour to obstruct it. When will they cease to disgrace Truth, to dishonour their Religion, and to disparage their own Education and Learning; and no longer envy Mankind the blessed Enjoyment of such a Liberty!
But their Religion, they say, would be in Danger upon such a Liberty. How can that be? How can Christianity be in Danger, that has not only the Omnipotence of God on his Side, but a numerous standing Army of Priests, hired for the Defence of it? It is not then their Concern for Religion, that prompts them to so much Zeal here; but their Fears for their Interests, that depend on the Issue of this Controversy.
Was I to write against any other honestTrade, that is practised in this City, the Artificers of it, being sensible of the Usefulness of their Craft, would let me go on unmolested; and only pity and despise me for the Vanity of my Attempt to subvert them: But theClergy, being prick'd with a Consciousness of the Mischiefs and Inconveniencies of their Establishment, do therefore thus winch and kick.
And who, besides theClergy, are at this time Enemies to Liberty? None hardly, but their immediate Dependents, whom they can easily infuse their fiery and furious Notions into. Was it to be voted this Day among the learnedLaity, I dare say, the Friends of Persecution would be found vastly short of the Numbers of their Adversaries. And I hope to God, the LegislativeAuthority of these Nations will soon take the Matter into their Consideration; and either limit or enlarge the Bounds of Liberty, that honest and well-meaning Men may be no longer harrass'd and molested, for their sincere Endeavours to serve the Publick.
No Body, I trust, can complain of any disrespectful Usage, I have here given theBishopof St.David's, that considers, how he has treated me inhis Sermon before the Societies for Reformation; andin his Charge to the Clergy of his Diocese; as well asin his Vindication. It would be sufficient, if I had no other Excuse for my self thanthis, That Controversy is like aGameatFoot ball, in which, if aLordwill engage with aPlowman, and should meet with a Kick on the Shins, he ought not to complain of the ill Manners of it: So if aBishopwill dispute with one of lower Degree, he must look for a Rub on his Intellects, a Rap on his Pate, and if his Adversary cuts him on a soft Place, he should know how to bear it with Patience. But theBishop, contrary to thisGame-Rulein Controversy, complains[356]of myunmannerlyTreatmentof him, and cries out of the Sufferings and Reproaches he undergoes, as if he was already more than half a Martyr for Religion. I can't pretend to equal him in Reproaches and Sufferings, having not so quick a Sense of them; and therefore I am willing, that good Christian People should pity my poorBishop, rather than me, in a persecuted and sorrowful Condition.
How long it will be, before I publish another, andsecondPart of myDefence, is uncertain, for a Reason, that I need not again mention. But if it please God, that I enjoy Life, Health, and Liberty, I'll go on with my Designs. I am resolv'd to give theLetterof the Scriptures no Rest, so long as I am able by Reason and Authority to disturb it. If our Ministers of theLetterwill not ascend with me, the sublime and allegoricalMountainof divine Contemplation, they than have no Comfort nor Enjoyment of themselves in the lowValleyof theLetter, if I can disquiet them. Notwithstanding what theBishophas written inVindicationofJesus's Miracles, the litteral Story of them, by the Leave of God, and of the Civil Magistrate, shall be afresh attack'd, and perhaps with moreRidicule, than I used before.What should I flinch for? The litteral Story ofJesus's Miracles is not, in the Opinion of the Fathers, as well as of my self, agreeable to Sense and Reason; neither canJesus's Authority and Messiahship be founded on theLetterof them. I am not for theMessiahshipof a carnalJesus, who cured the bodily Diseases of Blindness and Lameness; but for Messiahship of the spiritualJesus, who will cure the Blindness and Lameness of our Understandings. I am for the Messiahship of the spiritualJesus, who will expel the mercenary Preachers out of his Church, after the manner thatJesusin the Flesh is supposed to have driven the Sellers out of the Temple, which litterally is but a sorry Story. I am for the Messiahship of the spiritualJesus, who exorcised the furious and persecuting Devils out of the Mad-men ofJewsandGentiles; and tho' he permitted them to enter into a Herd of Ecclesiastical Swine, yet will precipitate them into the Sea of Divine Knowledge. I am for the spiritualJesus, who will cure theWomanof the Church, of herIssue of Blood, that is shed in Persecution and War; which her Ecclesiastical Physicians, and Quack-Doctors of theClergy, have not been able to do, tho' they havereceived large Fees and Revenues to that End. I am for a spiritualMessiah, who will cure the Woman of the Church of herInfirmity, at the Spirit of Prophecy, of whose Infirmity this Age is hereighteenthYear. So could I write of allJesus's Miracles; for the whole Evangelical History is Figure and Shadow of the spiritualJesus, whom we shouldknow to be in us of a Truth, unless we be Reprobates. TheClergy, if they are not wilfully blind, may hence see my Christian Faith and Principles; and be assured, that what I do in this Controversy, is with a View to the Honour of God, the Advancement of Truth, the Edification of the Church, and Demonstration of the Messiahship of the HolyJesus, to whom be Glory for ever.Amen.