that is, he was metamorphosed, transform'd, or, if you will,
transfigured. And what is to be understood by a _Metamorphosis_, we are
to learn not only from the natural Import of the Word, but from the
ancient Use of it. Accordingly, it signifies nothing less than the
Change or Transformation of a Person into the Forms, Shapes, and
Essences of Creatures and Things of a quite different Species, Size, and
Figure: But _Jesus_, it is conceived, was not so _transfigured_. Our
_Divines_, I suppose, would not have him thought such a _Posture-Master_
for the whole World. If I, or anyone else, should assert, that _Jesus_
upon the Mount transform'd himself into a Calf, a Lyon, a Bear, a Ram, a
Goat, an Hydra, a Stone, a Tree, and into many other Things of the
animate and inanimate World, I dare say there would, among our orthodox
_Divines_, be such Exclamations against me for Blasphemy, as the like
were never heard of. They, to be sure, will not hear of such a
Transfiguration; nor, like good plain believers, will bear any thing
more than that _Jesus_'s _Countenance did shine_ like the Sun, and the
Colour of his Vestments was changed; which whether it comes up to the
Import of a _Metamorphosis_ or not, they don't care.
But to close with our _Divines_, and acknowledge that the glorious
Change of _Jesus_'s Countenance, and of the Colour of his Vestments,
was a true and proper Transfiguration, and that it was as real and
wonderful a Miracle as could be wrought: But then we may, I hope, ask
them, what was the particular Reason and Use of this Miracle? Was it a
Miracle only for the sake of a Miracle? That's an Absurdity in the
Opinion of[56] St. _Augustin_, who says, what is reasonable to think,
that all and every one of _Jesus_'s Miracles had its particular End
and Use; or he who is the Wisdom as well as Power of God, had never
wrought them. And what, I pray, was the life of this Miracle? Of that
the evangelical History is silent, and our _Divines_, with all their
reasoning Faculties, can say nothing to it.
And what did _Moses_ and _Elias_ on the Mount with _Jesus_? Was it in
their own proper Persons that they appear'd? or were they only some
Spectres and Apparitions in resemblance of them? It is said, that they
were talking with _Jesus_; what then did they talk about? The three
greatest Prophets and Philosophers of the Universe could not possibly
meet and confer together, but on the most sublime, useful, and
edifying Subject. Its strange that the Apostles, who over-heard their
Confabulation, did not make a Report of it, and transmit it to
Posterity for our Edification and Instruction. St. _Luke_, as our
_English_ Translation has it, seems to say that they talk'd together
of _Jesus_'s _Decease which he should accomplish at Jerusalem_; but
this can't be the Meaning of St. _Luke_'s[57] Words, which so
interpreted, are no less than a _Barbarism_, and, I appeal to our
Greek _Criticks_, an Improper Expression of such Signification. We
must then look for a more proper Construction of the Phrase in St.
_Luke_, or we must remain in the Dark, as to the Subject, that _Moses_
and _Elias_ talked with _Jesus_ about.
But further, Why could not this Miracle have been wrought in the
Valley as well as upon a Mountain, whither _Jesus_ and his three
Apostles ascended for the Work of it? Naughty _Infidels_ will say, it
was for the Advantage of a Cloud, which often moves and rests on the
Tops of Mountains, to display his Pranks in. And why was it not done
in the Presence of the Multitude, as well as of his three Apostles?
The more Witnesses of a Miracle, the better it is attested, and the
more reasonably credited; and there could not surely be too many
Witnesses of this, any more than of others of _Jesus_'s Miracles, if
real ones. Ought not the unbelieving Multitude, for many Unbelievers
unquestionably were amongst them, to have had a Sight and Hearing of
this Miracle, as well as the Apostles? Who should rather see the
Miracle, than those who wanted Conviction? Were they to take the
Report of the Miracle upon the Word of the Apostles, who were Parties
in the Cause? Our _Divines_ may possibly say they ought: But
_Infidels_ and _Free-Thinkers_ would cry out against them, for
juggling Tricks, and pious Impostures.
These are all Difficulties and hard Questions about the Miracle of
Christ's Transfiguration, which our _Clergy_, who are Admirers of the
Letter of that Story, are obliged to account for; and I believe it
will be long enough before they give a proper and satisfactory Answer
to many of them.
Let's hear then what the Fathers say to this miraculous Story of
_Jesus_'s Transfiguration. And it is agreed amongst them, that the
whole is but a Type,[58] Prefiguration, and[59] ænigmatical
Resemblance of a future and more glorious and real Transfiguration.
And whenever they speak of any Part of the Story, they never explain
to us how the Matter went upon Mount _Tabor_, but tell us of what
_this_ or _that_ Part of it is figurative and emblematical; and how it
is to be understood, and will be fulfill'd in future Time. As thus, by
_the_[60] _six Days_, they understood six Ages of the World, after
which a real and mysterious Transfiguration will be exhibited to our
intellectual Views. By _Moses_ and _Elias_[61] talking with _Jesus_,
they mean the Law and the Prophets, upon an allegorical
Interpretation, bearing Testimony unto Christ as the Fulfiller of
them. By the[62] _Mountain_ on which this future Transfiguration will
be exhibited, they understand the sublime and anagogical Sense of the
Law and the Prophets. By his _Transfiguration_ it self, they mean his
taking upon him, and passing through the Forms of all the Types of him
under the Law, as of a Lamb, a Lion, a Serpent, a Calf, a Rock, a
Stone, and of many others, which he is to fulfil, and which will then
be clearly discern'd by us. By the black Cloud[63] that at present
obstructs this Vision, they understand the Letter of the Old
Testament. By the white[64] Vestments of _Jesus_, they mean the Words
of the Scriptures, which will then shine clear and bright. By the
Voice out of the Cloud, they mean, with St. _Peter_, the Word of
Prophecy, that will sound in the Ears of our Apprehensions. And
lastly, they tell us, that the Way to attain to the Sight of this
glorious Vision, is by ascending (not by local Motion, but by Reason)
to the Tops of the Mountain of the mysterious and sublime Sense of the
Law and the Prophets. If we continue in the Plains and Vallies[65] of
the Letter, like the Multitude under the Mountain, we shall never see
_Jesus_ in his shining Vestments, nor how he was transform'd into the
Types of the Law; nor _Moses_ and _Elias_ talking with him; nor the
Law and the Prophets agreeing harmoniously in a Testimony to him.
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_.