Six Discourses on the Miracles of Our Saviour, and Defences of His Discourses

by Thomas Woolston

SIR,

After condoling with you for the extraordinary Penalty that was laid on you for my Invective against Jesus's Miracle of turning Water into Wine, which, in my Opinion, you should not have been so heavily charg'd with, because it was purely Cabalistical, and contains in it nothing better or worse than the Conceptions that we Jews entertain of Jesus and his Miracles; I here send you my Thoughts on the short Account you have given of the Antiquity of the allegorical Method of the Interpretation of Scripture.

You and the Fathers of your Church are certainly in the right on't, to make it as old as Moses, agreeably to the Opinion, that we cabalistical Jews[390] at this Day entertain of it. If it was of later Date and original, your Adversaries are oblig'd to assign the Time when, and the Occasion how, such a surprising and extraordinary Method of Interpretation was introduced into the Jewish Nation. If our Ancestors in the Days of God's inspired Prophet, Moses, heard of none but literal Senses of the Law, and if neither he nor God himself ever intended they should run into the allegorical Strain, I ask when and what was that Incident which turn'd the Heads of our ancient Nation so religiously and devoutly to it? I can easily conceive how it came to pass, that the Sect of the Caraites amongst us Jews, who now adhere to the Letter, deserted mystical Interpretations; and why your Ministers of the Letter have forsaken them; and that was because they don't relish nor apprehend those divine Mysteries, which your and our ancient Allegorists so much talk'd of, as veil'd and latent under the Law of Moses. But if this be a good Reason, why they have forsaken the allegorical Method, it is a much better Reason, why our Ancestors, of themselves should never have taken it up. And therefore it is plain to me, that God and Moses upon the Institution of the Law, at the same Time imparted the allegorical Method; or it could never afterwards, by chance, have enter'd into the Heads of Men, who have hitherto discern'd so little Use and Fruits of it.

The Reason why God by Moses communicated to the Israelites, and by his Providence since has kept up the allegorical Way of Interpretation of the Scriptures, was to prepare the World for the Reception of the Messiah, who was to be the Accomplisher of them in an allegorical Sense; and our Ancestors accordingly so much excercised their Thoughts in divine and mystical Contemplations on the Law; because, they fancied, they could thereby, as through a Glass darkly, attain to some glimmering Foresight of the Kingdom of the Messiah: For you must know, that our old Cabalists[391] held (what your Jesus undertook to fulfil) that all Things that were written in the Law and the Prophets, were, to a Tittle, Type and Prophecy of the Messiah, who would be so far the clear Fulfiller and Illustrater of them, as that Men would then see God Face to Face: And, to be particular, they expected, in the first Place, that the Messiah would work the Redemption of his Church after the same manner, and by the like Signs and Wonders that Moses wrought the Deliverance of the Israelites out of Egypt.

Agreeable to these our old Opinions of the Scripture, and to our Expectations of a Messiah, did the Fathers of your Church endeavour to prove Jesus's Messiahship, by an allegorical Explication and Application of the Law and the Prophets to him: But in as much as they labour'd in vain, proving little or nothing, this Way, to the Satisfaction of our old Jews; and in as much as your Priesthood have altogether given over this Way of Proof; we persist in our Disbelief of Jesus's Messiahship, and expect another for the foresaid grand Purposes. Give me Leave here to make an Objection, founded on the concurrent and consentient Opinions of your Fathers and our Ancestors, against the Messiahship of Jesus, which if your Priests can answer, agreeably to their united Opinions, they will not only make a Convert of me, but open a Door for the Conversion of our whole Nation.

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

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

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

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

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

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

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

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

N. N.

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

I trust then, that the Bishop of St. David's, who is principally concern'd, will, without more Importunity, favour me with his Opinion on the foregoing Jewish Objection, which may be done in a small Compass of Paper, either in Print, or in an Epistle.

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

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

But if the Bishop should, what I am willing to hope he will, ingenuously confess, there ought to be such an Agreement and Likeness between Moses and the Messiah as is signified in the Objection, then he and I will go heartily to Work, and for the Honour of Jesus, whom we believe to be the Messiah, will absolutely demonstrate the Similitude, there is between him and Moses in all Things. And this, by the by, in the Opinion of our Fathers, is the ONLY Way to prove Jesus's Messiahship, viz. by his Resemblance to Moses, and by his Accomplishment of the Mosaick Types and Prophecy concerning him, who, upon his own Word, came to fulfil the Law and the Prophets to a Tittle.

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

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

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

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