Origen against Celsus translated from the original into English by James Bellamy ...

Origen against Celsus: (Book 1)

CHAP. I.

THE first Charge which Celsus brings against the Christians, is, Their holding Cabals, contrary to the Law of the Land in which they liv'd, and to which, as he thinks, they ought to be entirely subject. He distin∣guishes Meetings into Publick and Private, the Publick Meetings which were establish'd by Law, and the Pri∣vate and Separate Meetings which were kept up by Schismaticks. And his De∣sign herein is to cast Reproach on the Love Feasts of the Christians (which were appointed to prevent a common and threatning Danger, and were far more binding, than the sacred Tye of

mutual Oaths can be suppos'd to be) I say, he reproaches 'em, as if they manifestly and grosly interfer'd with that due and indispensible Loyalty, which, as they were Subjects, they ow'd, and ought, as he imagines, to pay the National Establishment.

Since, therefore, he makes his Boast that he has the Law on his Side, and wou'd intimate, that the separate Meetings of the Christians did coun∣tenance and promote Schism and Sedi∣tion; I answer, that as a Stranger, who has his Lot providentially cast among the Scythians, who are govern'd by most wicked Laws, and has not a fair Opportunity to make a safe Es∣cape, wou'd be esteem'd by that igno∣rant and unciviliz'd People, as an Ene∣my to their Constitution, and a Fa∣vourer of the Sectaries, if he didn't comply with the Canons of the Church, but might still urge weighty and un∣answerable Arguments to justify his Separation: So the Christians might lawfully dissent from the Establish'd Re∣ligion, which introduc'd Image-Wor∣ship, and a whole Rifraff of the Mock-Deities of the Heathens, and abounded with more horrid Impieties than were ever practic'd by the most barbarous Nations of the World.

For as the Inhabitants of a City may lawfully defend themselves against a Prince, who has made an unjust Descent upon their Native Country: So the Chri∣stians might warrantably violate the Laws of Satan, that great Usurper, to free themselves and Others from his worse than Scythian Tyranny.

CHAP. II.

THEN Celsus goes on, and asserts, That Judaism, with which the Christian Religion has a very close Con∣nection, has all along been a barbarous Sect, tho' he prudently forbears to reproach the Christian Religion as if it were of a mean and unpolish'd Original; since he had commended the Barbarians, as being the Inventers of several excellent and very important Maxims, and he adds, That those Things which were in∣deed invented by the Barbarians, have been improv'd, and more accomodated to Moral Virtue by the Greeks. Now I think, I may justly take this Advan∣tage in Defence of the Christian Religion from the very Concession which Celsus makes, to observe that one who leaves

the Opinions and the Learning of the Greeks, and embraces the Doctrine of our Blessed Saviour, don't only assent to those Truths and useful Rules, which it recommends to his Consideration and Choice, but the more he's vers'd in the fore-mention'd Sort of Learning, the more he's confirm'd in his Judgment, and borrows from the Christians where∣ever he perceives that the Greeks them∣selves are defective. To this I might add, that the Christian Religion may justly boast of a peculiar Demonstration, such a One as is truly Divine, and vastly exceeds all the Logick of the Greeks. The Apostle calls it A Demonstration of the Spirit and of Power. A Demon∣stration of the Spirit, in as much as the Spirit of God do's in a secret but power∣ful Way, convince the Reader of the Truth of the Scripture-Prophecies, efpe∣ally of those, which have an evident and near Relation to the expected Sa∣viour of the World. And of Power, in as much as Miracles have been wrought to attest the Truth of the Christian Religion, some remarkable Footsteps of which do remain at this very Day, among those, who do what lies in their Power, under the Guidance and Influence of the Spirit of God, to live up to its holy Precepts.

CHAP. III.

THEN Celsus having spoke of the Private Meetings of the Christians, in which they exercis'd themselves and instructed one another in their parti∣cular Way, and having confess'd that one very politick Reason might be as∣sign'd for what they did, viz. The Preventing of that severe Penalty, to which their Practice render'd 'em ex∣treamly liable, compares the Danger that threatn'd them with the Diffi∣culties, and Calamities, to which So∣crates and Pythagoras, and other Hea∣then Philosophers expos'd themselves, by maintaining the Reputation, and promoting the Interest of that compa∣ratively-vain Philosophy, of which, they were the admir'd and truly-learned Professors.

But to this I answer, That the Athe∣nians soon repented of what they had done to Socrates, nor did they long retain their Spite against Pythagoras. For the Pythagoreans had Schools for a considerable Time in that Part of Italy, which went by the Name of

Greece the Great. But the whole Ro∣man Senate, the Emperors during the several Persecutions, the Soldiers, the common People, and ev'n they, who were nearly related to the Christians wag'd open War, as it were, against the Religion which our Blessed Savi∣our introduc'd, and wou'd easily, and quite have stop'd its happy Progress, if a Divine and Miraculous Power had not seasonably interpos'd, and made it overcome the whole habitable World, who exerted all their Malice, and us'd their utmost Endeavours towards its sudden and entire Extirpation.

CHAP. IV.

NOW let us see how Celsus re∣proaches the practick Part of our Religion, as containing nothing, but what we have in common with the Heathens, nothing that is New, or Truly-great.

To this I answer, That they who bring down the just Judgments of God upon their Heads by their notorious Crimes, wou'd never suffer by the Hand of Divine and Inflexible Justice,

if all Mankind had not some tolerable Notions of Moral Good and Evil.

Therefore we needn't wonder, that God, who is the common Father of his Creatures, shou'd plant in the Minds of Men those natural Princi∣ples, which the Prophets, and especi∣ally our Blessed Saviour do's so fre∣quently impress upon the Minds of Men, that So every one might be left without Excuse at the Day of Judgment, having had the Sence and Substance of the Law engrav'd upon his Heart in very legible Characters.

This was obscurely represented to us by the Scripture, which speaks of God's Writing the Two Tables of the Law, as it were, with his Finger, and his giving 'em to Moses, and acquaints us, that they were afterwards broke by the Wickedness of them, who made the Golden Calf (as if it had been said, that they were broke by the Sins of Men) and that when the Law was writ the second Time on Tables of Stone, he deliver'd 'em to Moses, to signifie, that the Law which was de∣fac'd by the Original Apostacy, shou'd be re impress'd on the Minds of Men by the Preaching of the Gospel.

CHAP. V.

THEN Celsus speaking of Idola∣try, do's himself advance an Ar∣gument, that tends to justifie and com∣mend our Practice, when he says, That the Christians can't think those to be Gods, which are made by the Hands of Men, and very often of such as are wicked, and unjust, and wallow in all manner of Debauchery. Therefore, endeavouring to shew in the Sequel of his Discourse, that our Notion of Image-Worship was not a Discovery that was owing to the Scriptures; but that we have it in common with the Heathens, he quotes a Passage in Heraclitus to this Effect,

That they who pay Divine Worship to inanimate Creatures, do just as if they shou'd address and in∣vocate the Walls.

To this I answer, That since I have already granted that some common Notions of Moral Good and Evil are originally implanted in the Minds of Men, we needn't wonder that Hera∣clitus and Others, whether Greeks or Barbarians, have publickly acknow∣ledg'd

to the World, that they held the very same Notion which we main∣tain.

And Celsus quotes a Passage in He∣rodotus, to shew, that the same No∣tion, which Heraclitus held, did ob∣tain among the Persians. And I cou'd quote a Passage in Zeno Citiensis, who in his Book call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says,

That the Building of stately Temples is alto∣gether needless, and indeed ridicu∣lous, since no Piece of humane Ar∣chitecture, how pompous soever it may be, is truly sacred, and valua∣able in the Nature of the Thing it self.

'Tis plain, therefore, that this practical Notion is engrav'd in Divine and Legible Characters on the Minds of Men.

CHAP. VI.

THEN Celsus says, That all the Power which the Christians had, was owing to the Names of certain Dae∣mons, and their Invocation of 'em; tho' I can't well conceive, what shou'd in∣duce, or ev'n tempt him, to talk at so extravagant a Rate.

I suppose, he obscurely hints at the Account we have, of some who cast out Devils. But this is a most noto∣rious Calumny, for the Power which the Christians had, was not in the least owing to Enchantments; but to their Pronouncing the Name of JESƲS, and making Mention of some remar∣kable Occurrences of his Life.

For by these, and no unlawful Means, have Daemons been frequently dispossess'd, especially when the Person who pronounc'd that sacred Name, did it with a becoming Disposition of Mind, and with a most lively Faith. Nay, the Name of JESƲS has had such Power over Daemons, that some∣times it has prov'd effectual, tho' pro∣nounc'd by very wicked Persons. To this our Saviour seems to have a Re∣ference, when he says, Many shall say to me in that Day, in thy Name we have * 1.1 cast out Devils, and in thy Name have done many wonderful Works.

And I know not, whether Celsus did omit this Passage thro' Ignorance, or rather thro' a voluntary and malicious Oversight.

CHAP. VII.

THEN he accuses our Saviour himself, as if he wrought Miracles by the Help of Magick, and foresaw, that many other Persons wou'd do the same Things, by their Skill in that Hellish Art, boasting that a Divine Power did attend 'em, and, for that very Reason, did exclude 'em from the Number of his Followers and Fa∣vourites.

And he makes Use of this Argu∣ment against him, If, says he, there was just Ground for his rejecting the fore-mention'd Persons, then he was a wicked Man, being guilty of the same Fault, which he charg'd on them, and if he was not a wicked Man, then neither did they deserve a Mark of Infamy, who according to his own Confession, were to do the same Things that he did himself.

But tho' we shou'd grant, that 'tis difficult for us to determine precisely, by what Power our Saviour wrought his Miracles; yet 'tis very plain, that the Christians made use of no Enchant∣ments,

unless the Name of JESƲS, and some Passages of the Holy Scrip∣tures were a kind of Sacred Spell.

CHAP. VIII.

THEN Celsus frequently and se∣verely reproaches the Christians, with keeping their Opinions secret.

To this I answer, That they are more known, and more generally pub∣lish'd, than the admir'd Speculations of the Philosophers themselves, ev'n al∣most to the utmost Limits of the whole habitable World. For who, in a com∣parative Sence, is ignorant of our Sa∣viour's Nativity, and Resurrection, and the Day of Judgment, in which he will reward the Righteous, and punish the Wicked, according to their Works? And are not many thousands of the very worst of Infidels acquainted with the Doctrine of the Resurrection, who turn it all into Banter and Ridicule? So that the Charge was altogether un∣grounded, and by Consequence unjust. But if there be some Arcana Imperii in the Christian Religion, which are not fit to be communicated to the Vulgar,

it can't be deny'd, that there are the same in Philosphy. For ev'n the Phi∣losophers held some Opinions which they kept more secret. Some of Py∣thagoras's Pupils rely'd on his bare Authority, and were satisfy'd with an Ipse dixit; Others were more privately taught, and instructed in those Things, which ought not to be prostituted to vulgar and unsanctify'd Ears. And many Rites in the Reli∣gion both of the Greeks, and Barbarians, are conceal'd from the Notice of the Vulgar.

CHAP. IX.

BUT Celsus seems with Abun∣dance of Earnestness, to plead for them, who laid down their Lives in Confirmation of the Christian Faith, when he says, I wou'd not perswade any one to renounce his Religion, by reason of the Dangers to which it may expose him; nor wou'd I have him ev'n seem to leave it; where he tacitly condemns all them, who are Christians in their Hearts, and yet publickly disown their Religion.

Here I may take Occasion to charge him, with the gross Inconsistency of his Discourse; for in some Places of his Book, he talks like a zealous Fol∣lower of the admir'd Epicurus, but here, that his Accusation may carry the more plausible Appearance, he dissembles his Opinions, and seems to hold, that there is in Man, besides his Body, which is material and earthly, another and much nobler Substance, that has an Affinity with God himself, and says, That they, who have Souls duly dispos'd, do, as far as the Frailty of their Nature will admit, aspire to a Participation of the Nature of God, to which they are so nearly ally'd, and are never more highly pleas'd, than when they are seasonably and solidly entertain'd with Discourses concerning the Supream and Adorable Majesty both of Earth and Heav'n.

Observe, a little before he said, He wou'dn't perswade any one to renounce his Religion, by reason of the Dangers, to which it may expose him, nor wou'd he have him ev'n seem to leave it; and yet he's grosly guilty of the same Fault himself, which he severely con∣demns in others. For he knew very well, that if he had openly profess'd he was an Epicurean Philosopher, his Accusation wou'd be little regarded by them, who live in the firm Belief

of an over-ruling Providence, tho' in∣deed they may differ from one ano∣ther in their Sence and Explications of the Principles, which they are known to hold.

By the Way I'm inform'd, there have been two Persons, who went by the Name of Celsus, and both of 'em were Philosophers of the Epicurean Sect; One who liv'd in the Reign of the Em∣peror Nero, and another, who liv'd in the Reign of the Emperor Hadrian, and some Time after. The latter of these is the Person, with whom I am at present concern'd.

CHAP. X.

AND he continues his Discourse, and advises us to embrace no Opi∣nions, but under the Conduct of impartial Reason, on the Account of the many and gross Errors, to which the contrary Practice will shamefully, and unavoidably expose us.

And he compares those Persons, who take up any Notions without due Exa∣mination, to the designing Priests of Mithras, Bacchus, Cybele, or Hecate, or any other Mock-Deity of the Heathens.

For as these Impostors having once got the Ascendant over the common People, who were grosly ignorant, cou'd turn and wind these harmless Cattle, as their Interest or Fancy might direct: So, he says, the very same Thing was known to be the common Practice of the Christians.

Some of 'em, says he, neither exami∣ning what it was that they believ'd; nor caring to be examin'd, wou'd use this Ex∣pression, don't examine into Matters, but believe; and thy Faith will infallibly save thee, and wou'd frequently say with an Air of affected Gravity, that the Wisdom of this World is very dangerous, and mis∣chievous, but Folly is a most admirable and useful Thing.

To this I answer, that if all Men cou'd conveniently leave the Concerns of Life, and had Leisure and Inclina∣tion to bend their Minds to the Study of Philosophy. I shou'd heartily wish, that this might become a Universal Practice, tho' (to speak modestly, and to keep within due Compass) I think, I may safely say, that the sublime Doctrines of the Christian Religion, the short Hints of the Jewish Prophets, our Saviour's Parables, and abundance of other Things that are Simbolically de∣liver'd, and propos'd with the Sanction of a Law, are not more involved, and

attended with greater Obscurity, than many of the Opinions which are ad∣vanc'd and maintain'd by the Philoso∣phers themselves. But if the Method which I have mention'd, and before recommended, be impracticable, partly by Reason of Men's natural Incapaci∣ties, who, for the most Part, are very unfit to apply their Minds to Learn∣ing, and partly by Reason of the ne∣cessary and unavoidable Cares which attend Humane Life, what better Way cou'd any one have contriv'd, and tak'n, more suited to the Genius, and out∣ward Circumstances of the common People, than that which our Blessed Sa∣viour took, for the Conversion of a degenerate World? And as for the vast Numbers of Persons, who have left those horrid Debaucheries, in which they formerly wallow'd, and have pro∣fess'd to embrace the Christian Religion, I ask, which of the two Methods con∣duces most to their Advantage, and has the most natural and remarkable Tendency to the general Benefit of the Humane Race, to reform their Man∣ners, from a Sense of those most grie∣vous Torments, which the just God will be, as it were, constrain'd to in∣flict upon the wicked, and of that bright and massy Crown, which waits for the Righteous, and which they

will receive, when this frail and short Life is ended, tho' they don't stand to examine the Grounds on which their Faith is built, according to the strict Rules of Art, or to defer their Con∣version, 'till they have a fair Oppor∣tunity, and Capacity, to apply them∣selves to rational, and learned Studies?

For Experience may convince us, that very few, in a comparative Sence, will advance ev'n so far as this, and reap the Benefit of yielding a naked, but well-grounded Assent to the Truths of the Christian Religion; but instead of that, the greatest Part of Mankind are fully bent upon a vicious Course of Life.

CHAP. XI.

THE Love of God therefore, in sending his Son into the World, do's very plainly appear, in accom∣modating Matters to the Circum∣stances of Humane Life, that so the Gospel might be of more general Advantage to the World, and this is none of the least Powerful Arguments, to prove that our Blessed Saviour had

a Divine Commission: For, if a Man, who has any Manner of Religion, will readily acknowledge, that a Physitian, who recovers sick Persons, is sent from God, tho' the Cure do's extend no far∣ther than the Bodies of his Patients, much more must we ackowledge, that our Saviour was indeed sent by the Fa∣ther, who has recover'd so many Thou∣sands of Persons from spiritual, and more dangerous Distempers, has improv'd the Faculties of their Minds, and prevail'd with 'em, to depend upon the Will, and Providence of God, to refer all their Actions to the pleasing of him, and to use their utmost Care, lest they incur his just and severe Displeasure, by Thought, Word, or Deed; and since our Adversaries are continually making such a Stir, about our taking Things on Trust, I answer, that we who see plainly, and have found the vast Advantage, that the common Sort of People do manifestly, and fre∣quently reap thereby, who make up by far the greater Number, I say, We, who are so well advis'd of these Things, do professedly teach them to believe, without a severe Examination, who can't neglect their worldly Bu∣siness, and spare Time enough, to make long and exact Enquiries into the Grounds of our Holy Religion.

And our Enemies themselves, tho' they wo'n't confess it, do the very same Thing, by which we incur their Censure. For when any one of them, do's first devote his Time and Strength to the Study of Philosophy, and either by some unexpected Accident, or the Tutor, who is first recommended to his Choice, is determin'd to fall in with a particular Sect; don't he take it for granted, that he has pitch'd on the most happy Method? For he do'sn't stay 'till he has heard, and weigh'd the Arguments, that may be brought for one Sect, and against another, and so at last choose to be a Stoick, Pla∣tonick, Peripatetick, or Epicurean Philo∣sopher, or the like. For, 'tis by a cer∣tain Impulse, in which Reason is little or not at all concern'd, that the Pre∣ference is frequently given to the Stoick Philosophy, for Instance, and the Pla∣tonick is despis'd, as being less sublime than the rest; and the Peripatetick, as giving too great an Indulgence to hu∣mane Frailty, and representing, more than any other Sect, those Things to be truly good, which are generally, but very unjustly reputed to be so.

And there are some, who being, as it were, thunder-struck, at the very mention of an over-ruling Providence, by reason of its unequal Distribution of

its Favours, as they imagine, do rashly deny that there is any such Thing, and fondly embrace the corrupt and wild Notions of Epicurus. If, there∣fore, according to the Dictates of Rea∣son, we must joyn our selves to some Sect of Philosophers or other, either among the Greeks or Barbarians, with∣out weighing all the Arguments which may be brought on either Side; how much more just and reasonable is it, that we shou'd believe him who is GOD over all, and our Blessed Saviour, who teaches, that this God alone is to be worshipp'd, and that we shou'd raise our Minds above those Things, which can hardly be said to have a true Existence, or at best are very im∣proper Objects of Divine Adoration?

'Tis true, that only one, who makes Use of Reason and severe Study in exa∣mining the Principles he holds, is ca∣pable of building his Faith on rational Demonstration.

But since we are forc'd to take many Things on Trust, ev'n in the most common and necessary Affairs of Humane Life, is it not highly agree∣able to the Dictates of solid Reason, that we shou'd immediately and firmly believe in God, and in him alone? Who is there that goes by Sea, marries, performs the Conjugal Act, or sows

his Ground, that will not hope the best, tho' nothing is more common than to meet with frequent and great Disap∣pointments?

And if in our ordinary and daily Concerns, we overlook the uncertain Events of Things, and are encourag'd by the pleasing Prospect which our Faith and Hope do already give us, how much more Reason is there for one, who puts his Trust in God, to ex∣pect the desir'd Success of any impor∣tant Action, than there is for one who goes by Sea, or is employ'd in any worldly Affair, I say, how much more Reason is there for such a One, to place his entire Confidence in God, the glorious Creator of the spacious Universe, and in our Blessed Saviour, who in his infinite Wisdom, thought it fit to recommend his excellent Do∣ctrine to the whole habitable World, by suffering for Mankind not only cruel Persecutions, but also a Death, which in some Sence, was highly ig∣nominious, and by his own most He∣roick Example, at once taught and encourag'd the first Publishers of the Gospel boldly to encounter the great∣est Difficulties, and the most apparent Dangers, if they might but be honou∣rably and happily instrumental to save precious and immortal Souls.

CHAP. XII.

THEN Celsus says, If they will re∣turn a solid Answer to some perti∣nent Questions, which I shall fairly pro∣pose to 'em (not as if I were unac∣quainted with the Opinions, which they hold, but because I love to cherish the tender Concern, which I naturally have for the Good of Mankind in general) 'twill be very well. But if they refuse to comply with this most reasonable, and highly necessary Request which I make to 'em, and run into their Common Cant, and say, Don't examine into Matters, but believe; sure 'tis fit at least, that they shou'd be so civil, as to tell me what Notions they advance, and whence their Original was deriv'd.

To which I answer, that those Words, Not as if I were unacquainted with the Opinions which they hold; do not a little savour of his usual Presumption.

For if he had read the Prophets, which are full of very obscure Hints, mystical Representations, and Expres∣sions, that every One don't easily, or

perhaps tolerably understand, and if he had carefully, and candidly read the Parables, that are scattered up and down in the Gospels, and those Parts of Scripture, which contain the Jewish Law and History, and if hav∣ing read the Writings of the Apostles without a Tincture of Prejudice, he had put himself in a Capacity of un∣derstanding their genuine Meaning, and full Design, he wou'dn't, with such an Air of Confidence, have boasted, that he was perfectly ac∣quainted with all the Opinions which the Christians hold.

For no Divine, ev'n among our selves, whose constant, laborious, and almost entire Employment it is, to be conversant with those sacred Writings, do's dare to talk with such an Air of Vanity. Nor do any of us pretend to a perfect Acquaintance with the Opi∣nions of Plato, Aristotle, Epicurus, or the Stoicks, when ev'n they, who have undertak'n to interpret the Writings of these famous Philosophers, are so un∣happy as to differ among themselves, and quarrel with each other.

But perhaps Celsus might borrow this bold Expression from some ignorant People, who were not sensible, that in∣deed they knew nothing at all, and I'm apt to think, that these were the pro∣found

Doctors, if the Truth was known, to whom he's indebted for that compre∣hensive Knowledge, of which he makes his Boast.

And to me, he seems to do just like one, who travelling into Egypt (where the learned Clergy talk very Philo∣sophically concerning their sacred Rites, but the common People are wonder∣fully pleas'd with hearing some dark Fables related to 'em, the rational Ac∣count of which they don't in the least understand) do's immediately hereupon imagine, that he's perfectly acquainted with the Learning and Religion of the Egyptians, tho' he never convers'd in a familiar manner, with any of their Priests, or with any Persons that, ex∣plain'd to him what is signify'd by their mysterious Hieroglyphicks. And what I have said of the Egyptians, may as well be said of the Persians, Sy∣rians, Indians, and all other Nations that veil their Religion, as it were, with significant, but very mysterious Ceremonies.

CHAP. XIII.

BUT since Celsus has laid this down as one of the Maxims of the Christians, that the Wisdom of this World is very dangerous and mis∣chievous; but Folly is a most admi∣rable and useful Thing: I answer, he don't fairly represent the Words of the Apostle Paul, which run after the following Manner, If any Man among you seems to be wise in this World, let * 1.2 him become a Fool that he may be wise, for the Wisdom of this World is Foolish∣ness with God.

He don't simply say, that Wisdom is Foolishness with God, but prudently confines his Discourse to the Wisdom of this World, and don't simply say, If any Man among you seems to be wise, let him immediately become a Fool; but If any Man among you seems to be wise in this World, let him become a Fool, that he may be wise.

By the Wisdom of this World, I un∣derstand that vain Philosophy, in a com∣parative Sence, which the Scripture

do's so justly, so frequently, and so se∣verely condemn. And so Folly is a most admirable and useful Thing, not strictly consider'd, but in this limited Sence, when a Person becomes a Fool in the Esteem of this vain and dege∣nerate World.

'Tis just the same Thing, as if any one shou'd say, that the Platonicks, who believe the Immortality of the Soul, and the Doctrine of its Transmigration, have embrac'd ridiculous Opinions; that is, they are such in the Judgment of the Stoicks, who endeavour to over∣throw it, and of the Peripateticks, who insult over Plato, as if he were a Mad∣man; and of the Epicureans, who re∣proach them that believe a God, and an over-ruling Providence, as being the unhappy Authors of all the wild Superstition, that was ever brought into the World.

And if there were Occasion, I cou'd make it appear, that tho' 'tis much better for them, who have Opportu∣nity, and Capacity, to build their Faith on rational and convincing Arguments, than to take Things on Trust; yet our Blessed Saviour wou'd have Persons of mean Capacities, and under some peculiar Circumstances, to believe with∣out a severe Examination, since other∣wise we can't suppose, that the Gospel

wou'd be of any Advantage to 'em. So much is intimated by St. Paul in the following Words, After that in the * 1.3 Wisdom of God, the World by Wisdom knew not God, it pleas'd God by the Foolishness of Preaching to save them that believe.

Hence it is plain, that in the Wisdom of God the World ought to have known him, and because they so grosly fail'd herein, it pleas'd God to save them who believe in the fore-mention'd Way, viz. By the Preaching of a Doctrine, which was Foolishness in the Judg∣ments of many thousands, ev'n of ju∣dicious and learned Persons. St. Paul himself was not ignorant of this, when he us'd these Words, We preach Christ * 1.4 crucify'd, to the Jews a Stumbling-Block, and to the Greeks Foolishness; but to them who believe, both Jews and Greeks, the Wisdom of God, and the Power of God.

CHAP. XIV.

AND since Celsus has reckon'd up several Nations who agree in their Opinions, and (I know not for what Reason) leaves out the Jews, as if they held none, that did bear the least Resemblance with those which the rest of the World maintain'd, I wou'd ask him, why he believes the Accounts which are giv'n by the Histo∣rians, both among the Greeks and Bar∣barians, and disbelieves what is fre∣quently, and credibly related in the Jewish History.

For if all other Historians have giv'n a faithful Account of the Antiquities of the several Nations from which they sprung, why shou'd the Jewish Writers be the only Persons in the World suspected of gross Deceit? And if Moses and the Prophets have said many Things in Favour of the Jews, may not the very same Thing be charg'd upon all, or far the greatest Part of prophane Hi∣storians. Must we give Credit to the Annals of the Egyptians, which repre∣sent

the Jews as a strange Sort of People, and believe, that all that the Jews say against the Egyptians, viz. That they treated 'em in a most barbarous Manner, and for that Reason were justly and severely punish'd by God, is a ridiculous Fable? I might say the same Thing of the Assyrians, who, if we may believe their own Historians, were anciently engag'd in long and bloody Wars with those of the Jewish Nation. And the Jewish Writers (for perhaps I shou'd be thought to speak from Prejudice, if I shou'd call 'em Prophets) make frequent Mention of their Wars with the Assyrians.

See therefore, how Celsus is led aside by Prejudice which he's so ready to charge others with, when he readily believes some Nations to be extreamly wise, and highly esteems their Histo∣ries, as being entirely authentick, and condemns those of other Nations as being false, and void ev'n of common Sence.

CHAP. XV.

Observe his Words,

'TIS an Opinion, says he, that is generally receiv'd by the Ancients, in which not only some few wise Men, but entire Nations, and those not a little remarkable for Sence and Learning, have readily and unanimously agreed.

He took special Care not to reckon the Jews among the wise Nations of the World, as if they were vastly infe∣rior in respect of Wisdom to the Egyp∣tians, Assyrians, Indians, Persians, Odrysae, Samothracians, and the Eleusinii.

But how much do's Numenius the Pythagorean deserve to be prefer'd be∣fore him, who has made his Name immortal by his uncommon Eloquence, has tak'n such Care in his impartial Enquiries into Truth, and heap'd up so many good Authorities to confirm his excellent and elaborate Notions? This learned Author in his Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaking of those Nations, that held God to be incorporeal, has rec∣kon'd the Jews among 'em. He also

makes mention of some Passages in the Writings of the Prophets, which he takes in an Allegorical Sence.

'Tis reported also, that Hermippus in his first Book 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acquaints us, that Pythagoras borrow'd his Phi∣losophy from the Jews, and taught it to the Greeks, and there is extant Hecataeus's History of the Jews, wherein he do's so highly commend the Wisdom of that People, that Herennius Philo in a Book, that he has writ concerning 'em, seems inclin'd to think it spurious, and afterwards says, that if it be really genuine, tis probable, he was inwardly a Convert to the Religion which they profess.

But I wonder in my Heart how it comes to pass, that Celsus shou'd reckon up the Odrysae, Samothracians, Eleusinii, and Hyperborei, as being famous at once for their Wisdom, and Antiquity, and make no mention of the Jews, for the Egyptians, Phoenicians, and Greeks, do by their own History, give sufficient and ample Testimony to the Antiquity of that People, which, I thought, 'twas needless for me to produce. For any one, that reads Josephus's two Books of the Jewish Antiquities, may see there a long Catalogue of Authors, who confirm the Truth of this Matter by their concurring Testimony. And Tatian,

who writ after him, has made a learned Discourse against the Gentiles, wherein he quotes abundance of Authors, who have writ concerning the Antiquity of the Jews, and of Moses in particular.

So that Celsus seems to me to talk at this extravagant Rate, rather from implacable Malice, than out of Zeal for Truth, designing to reproach the Christian Religion (which has so close a Connection with that of the Jewish Nation) on the Account of its Ori∣ginal, which he supposes to be late and mean. And he says, that the Galactophagi of Homer, the Druids of the Gauls, and the Getae (who agreed with the Jews in some Opinions, but have no Writings extant, that I know of) are remarkable for their Wisdom and Antiquity. But he levels all his Malice at the Jews, and will neither allow 'em to be wise nor ancient.

Then giving us a Catalogue of wise and ancient Persons, who were useful to their Contemporaries by their bright Example, and to Posterity by their ad∣mirable Writings, he has purposely left Moses out of the Number of Men remarkable for their Wisdom, tho' Linus, who is put at the Head of 'em, has left behind him no Laws, nor Books, for the Regulation of So∣cieties, or Reformation of Manners,

whereas Moses's Laws are diligently observ'd by an entire and populous Nation, by whose Means they have been diffus'd, almost thro' the whole habitable World.

Take Notice therefore, of the unac∣countable Malice by which Celsus is acted, who says nothing of Moses, but mentions Linus, Musaeus, Orpheus, Phe∣recydes, Zoroaster the Persian, and Pytha∣goras, with abundance of Honour, as having giv'n wise and wholesom Pre∣cepts to Mankind, and tak'n prudent and due Care to transmit 'em to Poste∣rity by their Writings, which are ex∣tant at this very Day.

And I suppose, he designedly omitted to speak of the ridiculous Fables (espe∣cially in the Writings of Orpheus) which attribute humane, and ev'n ex∣orbitant Passions to their pretended Deities.

CHAP. XVI.

THEN he finds great Fault with the Mosaical History, and can't bear, by any Means, that it shou'd be tak'n in an Allegorical Sence. But one might ask this mighty Man (who calls his Book by the Name of A True Relation) how it comes to pass, that he's able to discover the most pro∣found Mysteries in the strange Acci∣dents, which according to his own admir'd Poets and Philosophers, have befall'n his Gods and Goddesses, which have been polluted with Incest, have contended with their Fathers and made 'em Eunuchs, and done many immo∣dest Actions of the like Nature (which might be mention'd, if Occasion of∣fer'd) but when Moses don't say any Thing that is comparable to this, of the great God whom he ador'd, or of the Angels, or of Men (for he don't represent ev'n them, as making such a bold Attempt as that of Saturn against his Father, or that of Jupiter against Saturn, or that of the Incest,

which the Father of the Gods and Men committed with his Daughter) Celsus treats ev'n the famous Lawgiver of the Jews, as a notorious and shameful Impostor, and takes the People, who are govern'd by his Laws to be weak, and extreamly credulous. Here he seems to me to act like Thrasymachus in Plato, who will not suffer Socrates to state his Notion of Justice, but says, Have a Care how you say, that Expediency, or Decency, or any such Thing is Justice. For reproaching, as he thinks, the Mosaick History, and blaming them severely, who take it in an Allegorical Sence, tho' he acknowledges, that of the two they are more pardonable, than they who literally interpret it; and having form'd his Accusation to his Mind, he wou'd deny us the just Liberty of making our own Apology.

But we openly challenge any Person who may espouse his Cause, to set Author against Author, and may ad∣dress our selves to him after the fol∣lowing Manner, Pray Sir, be pleas'd to produce the Poems which were writ by Linus, Musaeus, and Orpheus, and the History which was publish'd by Pherecydes, and compare 'em with the Laws which Moses gave to the Jewish Nation; Examine which have the greatest, and most general Influence

on the Minds of Men, and impartially consider how few of the Writings of those celebrated Authors, which you have reckon'd up, had any tolerable Effect, especially on the common People, since, according to your own Confession, they were design'd for them, who were capable of understanding Allegories. Whereas Moses acted the Part of a Skillful and Divine Orator, who makes use of Expressions that admit of diffe∣rent Sences, neither giving the Laity among the Jews a Handle for the least Irregularity in their Morals, nor want∣ing Matter for the sublime Specula∣tions of those who are more judicious, learned, and inquisitive.

And I don't see, I confess, that the Works of your Poets, with all their Wisdom, are preserv'd, what Service soever they might do the Publick. But the Books of Moses have prevail'd with them, whose Opinions and Customs, are vastly different from those which obtain among the Jewish Na∣tion, to believe, that according to the Account he gives, the Laws which are contain'd in 'em, were giv'n him by the great God himself, the glorious Creator of the spacious Universe. For 'twas agreeable to the Dictares of his infinite Wisdom, that since it was his Will to give Laws to the World, they

shou'd carry along with 'em that Force and Efficacy, without which 'twas im∣possible for 'em so readily, and so uni∣versally to obtain.

This, I say, not examining at present, what has an immediate Relation to our Blessed Saviour; but contenting my self with what relates to Moses, who, tho' he came infinitely short of the Holy and Unspotted JESUS, did vastly excel your most Celebrated Heroes, whether Poets, Historians, or Philo∣sophers.

CHAP. XVII.

THEN Celsus being desirous, and ev'n eager, to cast an oblique Reflection upon the Account, which Moses gives of the Creation of the World, according to whom it wants a great Deal of the Duration of Ten thousand Years, discovers himself, tho' he do's what he can, at the same time, to conceal, or dissemble his Opinion, to be one of them, who hold the Eter∣nity of the Material World.

Any judicious Person may justly, and easily infer this from that Passage of his, There have been, says he, in all Ages of the World, many Conflagrations, and Inundations, the last of which was Deu∣calion's Flood, and that is of no early Date.

Let him therefore, especially since he blames the Christians, for not build∣ing their Faith on rational and solid Grounds, acquaint me, what Demon∣strative Arguments do of Necessity in∣duce him to believe, that There have been several Conflagrations and Inundations, and that Deucalion's was the latest Flood, and Phaeton's Conflagration the latest that has ever happen'd. And if he refers me to Plato's Dialogues concern∣ing those Matters, I shall return him the following Answer, that we have Reason to believe, that the virtuous and refin'd Soul of Moses, which was rais'd above all sensible Objects, and all created Beings, and had its entire and firm Dependance upon God, was fill'd with the Holy Spirit, who enabl'd him to set Divine Truths in a much clearer Light than Plato, or any of the ancient Sages, whether Greeks or Barbarians.

But perhaps he may demand of us, what rational Grounds we have for such a Belief as this. If so, let him first give us his Reasons for the Opi∣nion

which he holds and advances, ev'n without the Shadow of a De∣monstration, and then, I'll undertake, that he shall soon be acquainted with the Grounds, on which our Faith in this Affair is built, tho' I can't but take Notice, that sorely against his Will, he confess'd the World was of a modern Date, and not of the Dura∣tion of Ten thousand Years, when he said, That these remarkable Events were esteem'd ancient by the Greeks, because the Conflagrations and Inundations have been Means to bury in Oblivion, many considerable Events of much greater An∣tiquity.

But let him, if he pleases, support his fabulous Account of Conflagrations and Inundations, by the Authority of the Egyptian Doctors, who, in his Opi∣nion, were the wisest Men that were ever born into the World, some Foot∣steps of whose profound Wisdom may be seen, in their paying Divine Wor∣ship to the Brute Beasts themselves, and in those very Arguments, which they bring to justify and recommend the Symbolical Rites, that are made use of in the RELIGION of their Country.

The Egyptians forsooth, who endea∣vour to give some Colour of Reason for their mystical Ceremonies, by their

Theological Speculations, must pass for Men of most admirable Wisdom, but one, who in Observance of the Jewish Law, refers every Thing to the Blessed GOD, of whom, and thro' whom, and to whom are all Things, is more ignorant (if we may give any heed to Celsus, and Men of his unhappy Principles,) than they, who don't only dishonour the Deity, by paying divine Adoration to Creatures endu'd with Reason, but ev'n by paying it to those which are inanimate, under a Pretence of I know not what imaginary Trans∣migration of the Soul, which they make to descend from Heav'n, and pass into the Bruits, ev'n into those of 'em, which are of the most savage and cruel Disposition.

And it seems the Egyptians, who hide their Religion under the sacred Veil of significant, but obscure Figures, do challenge from us the profoundest Re∣verence, but Moses forsooth, who has writ a faithful and useful History of the Jewish Nation, and left 'em whol∣some Laws for the Regulation of their Conduct, both in a private and pub∣lick Capacity, has only, in the Judg∣ment of Celsus, and the Epicureans, amus'd 'em with empty and ridiculous Fables, that will not admit, ev'n of an Allegorical Interpretation.

CHAP. XVIII.

THEN he says, That Moses hav∣ing borrow'd his Opinions from this wise and eloquent People, meaning the Egyptians, got himself a prodigious and unaccountable Name. To which I an∣swer, that 'tis no Wonder at all, if Moses borrow'd some Notions from the Wise Men that liv'd in Egypt before him, and introduc'd 'em, with some little Difference, or great Improvement among his Country-men the Jews.

And without all doubt he deserves to be blam'd severely, if he has ad∣vanc'd such Notions as bear neither the Characters of Truth, nor Wisdom, but if he has embrac'd and taught those Opinions, which, according to Celsus's own Confession, are both true, and wise; I can't conceive that he has done any Thing, whereby he might justly incur his Censure.

I wish, with all my Heart, that Epi∣curus, and Aristotle, who do's not so directly, and so grosly deny an over-ruling Providence as the other do's, I say, I wish, with all my Heart, that

they and the Stoicks, who hold that God is corporeal, had been instructed in that Heav'nly Doctrine, that was deliver'd by Moses, that the World might not so much abound, as it do's, with Authors that absolutely deny a Providence, or confine it within very narrow Bounds, or introduce a corpo∣real and corruptible Principle, inso∣much that the Stoicks hold God him∣self to be nothing more than Matter, and are not asham'd to acknowledge that he undergoes the various Changes to which Bodies are subject, or that if he is so happy as to be incorruptible, 'tis for no other Reason, but because there's no Object from without, that has any Power to corrupt him.

But the Jewish and Christian Doctrine, which preserve the pure Nature and Im∣mutability of God inviolable, is esteem'd impious by Celsus, because 'tis most di∣rectly repugnant to those extravagant Notions, which greatly derogate from the infinite Honour, that is due to the Supream and Adorable Majesty, and teaches us when we address the Throne of Grace, to say, Lord, thou * 1.5 art always the same, and represents God acquainting us, that he never * 1.6 changes.

Then Celsus, not condemning Cir∣cumcision, which is in use among the Jews, says, They borrow'd that Custom from the Egyptians, and gives greater Credit to the latter than he does to Moses, who assures us, that Abraham was the first Person, who brought Cir∣cumcision into Use. And Abraham's Name, and his great Familiarity with God, is not only mention'd by Moses in his Writings, but also by the Magi∣cians themselves, who in the Formu∣laries of their own horrid Devotion, have this Expression, The God of Abraham, signifying thereby the Intimacy, that there was between the great God him∣self, and this eminently-virtuous, and holy Man.

For 'tis on this Account they per∣form their Magical Operations in the Name of The God of Abraham, tho' they are far from knowing who this Abraham was. The same may be said of Isaac, Jacob, or Israel, which, tho' they are Hebrew Names, are frequently made use of by the Egyptians themselves, who pretend they can do prodigious, and ev'n miraculous Things by the Help of Magick.

But 'tis not my Business at pre∣sent, to give any farther Account of Circumcision, which began at Abra∣ham, and was abolish'd by our Blessed Saviour.

'Twill be more to my Purpose, to answer the severe Accusations, which Celsus brings against the Jewish Reli∣gion in general, who thinks he gains his Point, and effectually overthrows Christianity, if he can but make a successful Attempt against the Jewish System, on which the Doctrine of our Saviour is acknowledg'd to be most evidently built.

CHAP. XIX.

THEN he says, That a Company of Men, that look'd after Sheep, and Goats, being left to the Conduct of Moses, were so grosly deceiv'd by him, that he made 'em believe, there was no other God but one.

Let him show therefore, since he thinks they did, without just Cause, oppose the Worship of a Plurality of Gods, I say, let him show, whether,

on rational Grounds, he can establish the Polytheism both of the Greeks and Barbarians. Let him show the Sub∣stance and Essence of Mnemosyne, on whom Jupiter begat the Muses, or of Themis, on whom he begat the Hours, Let him show the Subsistence of the Graces, which are always represented Naked.

But I'm confident, he'll never be able to prove from the Things themselves, that the Gods of the Greeks, which have Bodies attributed to 'em, do de∣serve the Name of Deitys. For what Reason can be given, why we shou'd believe, that the Fables of the Greeks concerning their pretended Deities, have any more Truth or Sence contain'd in 'em, than those of the Egyptians, For Instance, whose Language is un∣acquainted with Mnemosyne, the Mo∣ther of the Muses, or Themis, the Mo∣ther of the Hours, or Eurynome, the Mother of the Graces, and the like?

What is there in all these empty Ficti∣ons, that deserves to be compar'd with the Evidence, and Weight, which that one Argument, drawn from the entire Harmony of the seemingly-clashing Parts of the spacious Universe, do's carry with it, to prove the perfect Ʋnity of God.

For 'tis impossible in the Nature of the Thing, that a Piece of such Divine Architecture, all the Parts of which (how numerous soever, and how distant, and different soever from each other they may be) have so ad∣mirable an Agreement, and so mani∣fest, direct, and constant a Subserviency to the Advantage and Ornament of the whole, shou'd be made by several Hands, as 'tis not rational to think, that the Motions of the Heavenly Bodies are caus'd by several Souls, since there's no Need of any more than one, which making the vast Ex∣pansam to move from East to West, con∣tains within it self all those lower Things, which, tho' they are not in themselves compleat, do nevertheless conduce to the wonderful Harmony, and by Consequence the surprizing Perfection of the Universe. For every Thing which is circumscrib'd by the World is a Part belonging to it, but God is not properly a Part of any whole, of what Kind soever it may be. For Absolute Perfection is insepar∣able from the Nature of God, whereas all the Parts of the Universe, how agreably soever they may strike upon our wondering Senses, and entertain ev'n our Nobler Powers, are naturally, evidently, and in a comparative Sense,

very grosly imperfect, and if we carry our Speculations a little farther, per∣haps we shall find, that as God is not a part of the Universe: so neither in Propriety, and Strictness of Speech, can he be call'd a whole, since we must unavoidably suppose a whole to be compos'd of Parts; and at least, 'tis most highly irrational to think, that the great God has Parts, any one of which has not an equal Virtue, and Dignity with the rest.

CHAP. XX.

THEN Celsus says, That these Men who look'd after Sheep, and Goats, were unhappily prevail'd with to believe there was no other God but one, whether they call'd him the Most High, or Adonai, or the Majesty of Heav'n, or Sabaoth, or whether they were pleas'd to give any other Name to the World, which was the Boundary of their real Knowledge.

He adds, 'Tis no great Matter by what Name the great God be call'd; whether with the Greeks they call him Jupiter, or with the Indians, or Egyptians, call him by any other Name.

To which I answer, that this Dis∣course of his do's naturally, and un∣avoidably lead me to a difficult and important Question concerning the true Nature of Names, whether, as Aristotle thinks, they depend entirely on Institution, and Choice, or whe∣ther, according to the Opinion of the Stoicks, they have their Foundation originally laid in Nature, Words be∣ing first form'd on the Model of Things themselves, in Imitation of which, Names, and the Elements of Etymo∣logy were happily introduc'd into the World, or whether, as Epicurus thinks, who differs from the Stoicks, they have their Foundation partly laid in Nature, and are partly owing to Accident, and Contrivance, the first Men having un∣designedly affix'd such and such arti∣culate Sounds to such and such Objects, of which they had form'd, and wou'd convey an Idea.

If therefore, I can make it appear, that some Names have a natural, and by consequence an inseparable Efficacy, (such as the Wise Men among the Per∣sians, or the Brachmans, or Samanaei of the Indians, or the Wise Men of any other Nations do constantly make use of) and if I can prove, that the Art which is commonly call'd by the Name of Magick is not absolutely incongruous

to Reason, as the Followers of Aristotle and Epicurus think it is, but has certain stated Rules, as they that are skill'd in it do know, and can easily demon∣strate, I say, if I can make this appear, I think, I may then safely affirm, that the Name Sabaoth, Adonai, and other Names, for which the Jews have so profound a Veneration, were not de∣sign'd to denominate any created Be∣ings, much less those of an inferiour Order, but do contain some sacred My∣stery, which has an immediate Refe∣rence to the great and adorable Crea∣tor of the Universe. These Names therefore, have an Efficacy, when they are duly pronounc'd by any Person whatsoever.

There are other Names, which, being pronounc'd in the Egyptian Language, are prevalent with certain Daemons, whose Power is limited to such or such a Sphere, and others, which being pronounc'd in the Per∣sian Language, are prevalent with other Daemons.

And I might instance in several Nations of the World, that use other Names, applying 'em in very different Sences, and so we shall find that the terrestrial Daemons, which have parti∣cular Places assign'd 'em, have Names giv'n 'em, according to the Language

which the People speak. Any Man of Sence therefore, one wou'd think, that bestows but the least Thought on this important Subject, will scruple to make use of Names foreign to the Things which they represent, least he shou'd unawares, be guilty of the same Fault with them, who use such im∣proper and harsh Expressions concern∣ing God himself, that they don't at all stick to give him the false, and vile Appellation of inanimate Matter, or run into the Error of those unhappy Persons, who greatly derogate from the infinite Honour which is due to the supream and original Cause, and disparage true Virtue, and Piety, by mis-applying the Sacred Name of Sum∣mum Bonum, to a little glittering, but perishing Dust, or a happy Constitution of Body, or that which is falsely, but too commonly call'd an Honourable Descent, Noble, Princely, or Royal Blood. And surely the Danger of mis-applying the Name of the Aweful Majesty of Heav'n, or the Chief Good, is at least equal to that of changing the stated Names, which are us'd in Magick and have a Mystical Sence, and giving the Names of Superiour Powers to infernal Spirits, and on the contrary, those of infernal Spirits to Superiour Powers.

I need not say, that at the very men∣tion of Jupiter is understood the Son of Saturn, and Rhea, the Husband of Juno, the Brother of Neptune, the Fa∣ther of Minerva, and Diana, and the Person that committed Incest with his Daughter, nor need I say, that at the mention of Apollo, is understood the Son of Jupiter, and Latona, the Brother of Diana, and Brother to Mer∣cury by the Fathers side, or need I speak of many other Things that were related by the Ancient Heroes (whom Celsus has, with so much Honour enume∣rated) or contain'd in the old, and admir'd Theology of the learned Greeks.

Pray how comes it to pass, that Jupiter is call'd as he is, and that the Son of Saturn and Rhea is not the Name that's given him? The same Question may properly enough be ask'd, concerning the rest of the Riff∣raff of the Heathen Gods.

This Consideration, I think, has a manifest Tendency to favour, and justi∣fy the Practice of those Persons, who have some mystical but solid Reason for using the Name Sabaoth, or A∣donai, and some other Names when they speak of GOD, since they who understand any Thing of the true Nature of Names, will easily find

that some sacred Mystery is veil'd un∣der the Names which are giv'n to the Angels, one of whom is call'd Mi∣chael, another Gabriel, and another Ra∣phael, each having a Name affix'd to him by the Father of Spirits, agree∣able to the Nature and Extent of that honourable Work, in which his great Creator has thought fit to employ him.

And the Virtue which accompa∣nied the Pronunciation of our Saviour's Name, and by which cruel and obsti∣nate Daemons were frequently, and pub∣lickly dispossess'd both of the Minds and Bodies of Men, must, I think, be resolv'd, at least in some Measure, in∣to the natural Efficacy of Names. I might add one Thing here, and that is this, that they who are skill'd in Enchantments, tell us, that if they make use of such and such Words in the Ori∣ginal Language, the End propos'd will certainly be obtain'd, but if the very same Words be chang'd, and others be made use of, which convey the very same Idea, they will immediately, and strangely lose their extraordinary Virtue.

So that the Power which they have, is not owing to the Things of which they are the external Signs, but to cer∣tain unknown Properties, that belong to the Names themselves.

CHAP. XXI.

THIS may serve as an Apology for the Christians, who willingly, and ev'n triumphantly embrace Death it self in the most horrid Shapes, ra∣ther than call God by the Name of Jupiter, whatever Intention or Mental Reservation they might have, or give him those Names which are us'd in the Languages, and adapted to the Religions of other Countries. For ei∣ther they call him by the general Name of God, or they bestow such Epithets as these upon him, The Creator of the World, the Former of Heav'n and Earth, or might express themselves by the fol∣lowing Periphrasis, He who has sent some wise and virtuous Men into the World, whose Names being honourably blended with his own have a strange and ev'n miraculous Power.

Here I might enter into a long Dis∣course, in Opposition to them, who ea∣gerly contend for the promiscuous Use of the most sacred Names.

For if Plato be so much, and not undeservedly commended, who brings in a Person upon Philebus's calling Pleasure a Goddess, making use of the following Expression,

For my part, Protarchus, I have a profound Vene∣ration, ev'n for the Names of the Gods, which like themselves, I esteem, sacred and inviolable;

how much more ought Christians to be commended, who make Conscience of applying those Names to God, which are unhappily, but too com∣monly, borrow'd from the empty and ridiculous Fables of the Poets? But so much of this Matter for the present.

CHAP. XXII.

LET us now see how Celsus loads the Jews with Reproaches, which don't well suit with his horrid Pre∣sumption, in professing that he was perfectly acquainted with the Opi∣nions of the Christians. They give themselves, says he, to the Worship of Angels, and to Magick, following

therein the Precepts of their celebrated Moses.

Let him therefore, since he's so well acquainted with the Jewish and Chri∣stian Doctrine, shew where there's any Precept in all the Pentateuch, that can be brought in Favour of Angel-Wor∣ship, and acquaint us how 'tis possible, that Magick shou'd be in Vogue with a Nation that observes the Law of Moses, who has left the following Words upon Record, Regard not them * 1.7 that have familiar Spirits, neither seek after Wizards to be defil'd by 'em.

CHAP. XXIII.

THEN Celsus undertakes to shew, That the Jews by reason of their monstrous Ignorance, tamely suffer'd them∣selves to be led aside into great, and very pernicious Errors.

I confess this might with Justice have been alledg'd against the Jews, with respect to their denying our Bles∣sed Saviour to be the true Messiah, who had the plain Testimonials of a Divine Commission, and was so frequently,

and so evidently foretold by their own celebrated Prophets.

But not being desirous to entertain the least Thought concerning that Mat∣ter, which he knew wou'dn't serve his Cause, he supposes the Jews to be most grosly deceiv'd, in a Case wherein the contrary is extreamly evident.

CHAP. XXIV.

LEaving then what immediately re∣lates to the Jews to another Op∣portunity, he enters into a Discourse concerning our Blessed Saviour, as being the Head of an Ʋpstart Sect, who from him are call'd by the Name of Christians. He says, That our Saviour appearing in the World, and introducing his Doctrine but a few Years ago, was (for what Rea∣sons he knows not) tak'n by the Chri∣stians for the Son of God, in a strict and proper Sence.

To which I answer, that when our Saviour did so lately introduce his Doctrine, it shou'd meet with such wonderful and happy Success, that al∣most in ev'ry Part of the whole habi∣table World a great Number both of Greeks and Barbarians, of learned and unlearned Persons, shou'd so rea∣dily, and ev'n triumphantly forsake the Religion in which they were born, and bred, and to which they were pre-engag'd by many other strong, and almost indissoluble Ties, and on a sudden discover so extraordinary a Zeal for a new Religion, as to be willing to sacrifice their Reputation, their For∣tunes, and ev'n their Lives for the Pro∣fession of it, (which can hardly be said of any other Doctrine, which has all external Advantages to recommend it.) I say, when the Posture of Affairs is such, we must be strangely blinded by the Force of Prejudice, it we don't ob∣serve a more than ordinary Appearance of the Providence of God, in so sudden, so remarkable, and so blessed a Change as this.

I think, I may safely say (not to speak from Prejudice, but as one who desires and endeavours to make impartial En∣quiries into Truth) that a skillful Phy∣sician can't recover his Patients ev'n from their bodily Diseases without the

Blessing of Almighty God upon the pro∣per Methods he prescribes.

And if any one can cure the more fatal Distempers of the Soul, can sud∣denly, and in a considerable measure, dispossess those rooted and dangerous Vices, that have for a long Tract of Time usurp'd and maintain'd a Domi∣nion there, can free it from its former, and in some Sence, Native Intempe∣rante, Injustice, Contempt, and Pro∣phanation of holy Things, and, as a Proof of his Skill, can instance in an hundred Persons, whose Manners he has been happily, and greatly instru∣mental to reform, I presume, you will not say, that this can be done without a seasonable, and more than common Interposition of the Providence of God.

If then any Person, who weighs these Things in the Ballance of his serious and deliberate Thoughts, will of Ne∣cessity acknowledge, that much of the Natural, and all the Moral Good, of which the whole World can boast, is owing to some higher Cause, than a General Concourse of the Supream and and All-wise Being, how much more justly, and more eminently may this be said in Commendation of our Bles∣sed Saviour, if we compare the Course of Life which his Followers once ig∣norantly and unhappily led, with the

Tenor of their future Conversation, and consider how willingly, and ev'n greedily they devoted themselves to Debauchery, Fraud, and Avarice, be∣fore they made a Profession of that holy Religion, which the Blessed Jesus in∣troduc'd into the World, (which in the Judgment of the Epicureans was a Notorious Cheat, and the greatest Plague with which Mankind cou'd possibly have been infected) but in Process of Time were illustrious Exam∣ples of the contrary Virtues, insomuch that some of 'em from a sincere and vehement Desire of attaining to an ex∣traordinary Degree of Purity, and of Devoting themselves more entirely to the Service of God, did abstain from the lawful Delights of Sense, and those rational Entertainments which Marriage it self affords.

And any one who examines into these Matters, with that Diligence and Exactness which is requisite, will easily perceive, that our Saviour, with a Greatness of Soul that was peculiar to him, attempted what was vastly be∣yond the Sphere of meer humane Na∣ture, and that the Event did most remarkably answer his Design.

For when ev'ry Thing look'd with an unfavourable Aspect, on so great, and seemingly so bold an Undertaking,

and threaten'd, that the Gospel shou'd be confin'd to a very narrow Compass, when the Roman Emperors in their successive Reigns, the Governors of Provinces, and Generals of Armies, the Magistrates of particular Cities, the Soldiers, and the common People, in a Word, when all Persons that were in Places of Authority, or had any In∣terest, and Influence, declar'd open War against the Christian Religion, I say, ev'n then, under all those evident and great external Disadvantages, it bore the sacred and undeniable Marks of a Divine Original, approv'd it self to the Consciences of the most wicked Men, forc'd its Way, in Spite of the united Malice, and most vigorous Efforts both of Earth and Hell, gain'd ground by the most violent Opposition, and being superiour to all its Enemies, which were neither few, nor contemptible, and having a wonderful Power over the Minds of Men, all Greece, and a great Part of the most barbarous Nations, became Trophies of Honour to the Immortal Memory of its God-like Founder.

CHAP. XXV.

AND since the greatest Part of the World are entirely ignorant of the Arts and Sciences, and have but a small Measure, and scarce any Glim∣merings of Reason, 'twas morally im∣possible, but that among such vast Numbers as embrac'd the Christian Religion, the Irrational and Illiterate shou'd greatly exceed those in Num∣ber, who had render'd themselves fa∣mous for their Sence and Learning.

But Celsus, not being willing to con∣sider this as he ought, speaks with the highest Contempt of the Sun of Righte∣ousness himself, who condescends to shine promiscuously on the greatest, and the meanest, and to enlighten, and warm with his refreshing Rays, the most eminent Saint, and the vilest Sinner, and he looks on this extraordinary Condescension, as an Argument of prodigious Folly, and unman∣ly Self-Debasement, as if it were not one of the highest Flights of Majestick Sim∣plicity, that cou'd possibly be discover'd by an Incarnate God.

But Celsus himself can't say, with all his Prejudice, and Malice, that all who ever embrac'd the Doctrine of our Blessed Saviour, were dull and stupid to a Proverb, and the only Persons in the World who were so, since it seems he's so just, and so gracious as to ac∣knowledge, that some few may be found among 'em, who are very se∣vere in their Morals, and are capable of understanding Allegories.

CHAP. XXVI.

BUT because he personates a Jew (in Imitation of a Professor in the University, who makes his young Pupil declaim, that he may use him∣self to the Art of Rhetorick) I say, because he personates a Jew, enter∣taining our Saviour with Discourse that's very childish, and unbecoming the Gravity, as well as suppos'd Sence and Learning of an old Philosopher; Let me examine, according to my weak Ability, what 'tis that he supposes him to say, and make it appear, as I think I can easily do, that the Jew

don't strictly, or ev'n tolerably observe his Character.

Celsus introduces him, making his Address to our blessed Saviour, and pretending to convince him of several Points, and the first Thing of which he endeavours to convince him, is, that the Account of his being born of a Virgin is an empty and ridiculous Fable.

Then he reproaches him with being born at an obscure Village, and having a Woman to his Mother, that got her Live∣lyhood by going out to Service, who, he says, being convicted of Adultery, was di∣vorc'd from her Husband, who was a Car∣penter by Trade.

Then he says, That after this Indig∣nity wand'ring from Place to Place, she was privately brought to Bed of our Sa∣viour, and that he being forc'd by reason of Want, to work in Egypt, and having learn'd there some of those Arts, for which the Inhabitants of that Country are so Famous, return'd into his Native Coun∣try, and swelling with a vain Conceit of the Miracles he shou'd do, gave out that he was God.

But for my Part, I must confess, to me, who do with a silent but deep Re∣gret, pass by ev'n the weakest Argu∣ments that are offer'd by our Adver∣saries, and naturally affect to trace

Things, especially such as are of the last Consequence to the Souls of Men, 'till I come by slow Degrees, to their true Originals, I say, to me these Things are so far from giving an unhappy Shock, that they are no small Confir∣mation of that important Truth, that our Blessed Lord is the very Person, whom the Prophets foretold to be the Son of God, and the Saviour of the World. I can't deny, but that com∣monly a Man's Descent from rich and honourable Parents, and Enjoyment of the Advantage of a liberal Education, do's not a little conduce to blazon his Name, and command Reverence from Persons of an inferior Rank: But when one who labours, in the greatest De∣gree imaginable, under the contrary external Inconveniencies, can spread his Fame to the most distant Regions of the World, in Spite of his mean Ex∣traction, and the fond Opinions which are too often receiv'd by aspiring Mor∣tals, and climb the higher up the steep Ascent of Honour, by reason of the vio∣lent Opposition which is made against him, who, if he has any Spark of hu∣mane Nature left, can forbear to ad∣mire a Soul of the same Rank of Beings with himself, so strangely elevated be∣yond the common Pitch, and so nearly approaching to the Deity, so capable of

forming well-laid, deep, and truly ge∣nerous Designs, and of crowning all by a happy and answerable Execution?

If we make a serious and narrow Enquiry into the Matter, shall we not be ready and ev'n constrain'd to think thus with our selves, was it possible, that one who was born of poor and ignoble Parents, and was not instructed in the Liberal Arts, and Sciences, whereby he might have been render'd capable of insinuating himself into the People, and of engaging their Affecti∣ons, and their Purses in his Service, shou'd so work upon the Passions of Men, by an invisible Power, and the naked Evidence of Truth, as almost universally to gain their Credit and Esteem, tho' the Doctrine which he introduc'd was in a great measure new, a Doctrine, which, without derogating in the least from any of the Jewish Pro∣phets, did abolish the Mosaick Dispen∣sation, and make void the Laws of the Greeks, especially those, which had an immediate Relation to Religious Wor∣ship, in which they were so grosly ig∣norant?

Is it not strange, and ev'n prodigious to a Miracle, that one who ev'n accord∣ing to the Confession of his Enemies, was so meanly born, and bred, and by consequence was very unfit to ma∣nage

an Intriegue, which requires a Chain of Thought, and continu'd Thread of Artifice, shou'd so move the secret Springs of humane Souls, and so powerfully incline 'em against their strongest Inclinations, by encou∣raging the righteous with a pleasing Prospect of a glorious and eternal Re∣ward in the World of pure and perfect Spirits, and by representing to the wicked, as in a Glass, those dreadful Torments which they must expect to suffer, when they shall fall into the Hands of the living God, I say, is it not strange, and ev'n prodigious to a Miracle, that such a one, shou'd not only engage ignorant, and illiterate Per∣sons to embrace his Doctrine, but also a great Number of the rational and learned World, who, under the sacred Veil of naked Truths cou'd discern un∣fathomable Depths of supernatural Wis∣dom, display'd with all the Art that a God cou'd shew?

I remember Plato relates a Story of one that was born at Seriphos, who upbraiding Themistocles, a Famous Ge∣neral, said, that the Reputation he had happily establish'd was not owing to his Merit, but his happ'ning to be born at a famous City of Greece, whereupon Themistocles, who was sensible, and gratefully acknowledg'd, that the Place

of his Nativity had no small Tendency to render his Name immortal, return'd him this judicious and diverting Answer,

If I had been born (said he) at Seri∣phos, I shou'dn't have been so famous as I am, but if you had been born at Athens, you wou'd never have be∣come Themistocles.

Now our Sa∣viour, who is upbraided with being born in a Village, and that not of Greece, or any celebrated Country, and having a poor Woman to his Mother, that got her Livelyhood by her Labour, and leaving his Country, by reason of Want, was forc'd to work in Egypt, I say, our Saviour, who, if I may ac∣comodate the foregoing Instance to our present Case, was of a meaner Extra∣ction than the fore-mention'd Person, that was born at Seriphos, did as it were, give a happy Shock to the whole habitable World, and made a greater Impression upon the savage Dispositions of Men, I scorn to say, than Themi∣stocles the Athenian; but a greater than ev'n Pythagoras, or Plato, or any of the Wise-men, Princes, or Emperors were ever known, or reported to have made. What Person then, unless he loves to dwell upon the Superficies of Things, will not stand astonish'd when he considers that our Blessed Saviour sur∣mounted all the Difficulties, which lay

in the Way to his growing Reputation, and seem'd to threaten that his Name shou'd, as it were, sleep in Everlasting Silence?

CHAP. XXVII.

IT seldom happens that any one Per∣son is famous for many Things at once, for One is famous for Wisdom, another for Military Discipline, and som•• of the Barbarians for their Skill in Magick, and several others for some few suppos'd Perfections, which per∣haps do scarce deserve our Notice.

But our Saviour was very remar∣kable for the best Sort of Wisdom, for Authority, and for working Miracles, not to mention those other innumera∣ble Excellencies that adorn'd his Per∣son, and might sufficiently recommend him to the World.

He did'n't act like a Tyrant, who, by the Help of a prevailing Party, takes Occasion to violate the known Laws of the Land in which he lives, nor like a Robber, who comes with Armed Men, against them who innocently pass

by the King's High-Way about their necessary Affairs, or like a Wealthy Man, who, by the Help of Bribes, induces Persons to come over to his Interest, whether by right or wrong, or like many others that might easily be men∣tion'd, whose Proceedings do mani∣festly deserve our Censure, but like one, who came to teach an ignorant and degenerate World, what Thoughts they shou'd entertain of God, and how they might so regulate their Morals, as to maintain an humble and familiar Correspondence with his Blessed Ma∣jesty.

And as for Themistocles, and several other Persons, who gain'd a more than common Reputation, and did real and extraordinary Service to their Native Country, this must be said, to draw a Shade over their greatest Glory, that ev'ry Thing seem'd to smile on their just and honourable Attempts, and as it were, pave the Way for their glo∣rious Victories, and immortal Tri∣umphs. But as for our Blessed Savi∣our, besides what I have already said (which upon the first View, one wou'd think, was enough to have eternally conceal'd, or shamefully fully'd the Name of the greatest Heroe that the World cou'd ever boast of) the igno∣minious Death, which he suffer'd on

the Cross; if he had had the fairest Character, wou'd have giv'n his Fol∣lowers just Cause to suspect him of being a vile Impostor, if we may give any Credit to our Adversaries, or at least have drawn a most dismal Veil over the few bright, and entertaining Scenes of the most Aweful Tragedy, that was ever acted.

CHAP. XXVIII.

AND 'tis Matter of Wonder, that our Saviour's Disciples, who, in the Judgment of our Enemies, were not Eye-Witnesses of the Truth of his triumphant Resurrection, and saw no∣thing but what was common and ev'n contemptible in his Person, shou'dn't be afraid to imitate him in his Suf∣ferings, to encounter the most immi∣nent and threat'ning Dangers, and leave their Native Country, to publish the Doctrine which their crucify'd, but blessed Lord had taught 'em.

For I believe that no Person, who, laying aside his Prejudice, examines these Matters duely, will say, that they

wou'd ever have undergone the Fa∣tigue of Ttinerant Preaching, if they had not been fully perswaded of the vast Obligations that lay upon 'em, both from Reason, and Gratitude, not only to conform their Manners to the holy Precepts of the Christian Re∣ligion, but also to do what lay in their Power, to bring many others under the same honourable, and happy Bonds, when, as Matters went at that Critical Juncture, they were sure to incur the Displeasure of the Heathen World, who were zealous for their ancient Laws and Customs, and cou'dn't en∣dure the least seeming Innovation, es∣pecially with respect to the pompous Ceremonies of their religious Worship. But all these Difficulties were light, and trivial, in the Esteem of those, who had Courage, not only to prove to the Jewish Nation, that our Blessed Sa∣viour was frequently, and expresly fore∣told by their own Prophetick Oracles, but also to make it appear to others, as Occasion offer'd, that this very Per∣son was the true Messiah, who was crucify'd but t'other Day, and willingly, and ev'n chearfully laid down his pre∣cious Life for the whole Race of Men, after the same manner, tho' with un∣speakable Advantage, in which some others have sacrific'd all that's near

and dear to 'em, for the good of their Native Country, to free it from a ra∣ging Pestilence, a threat'ning Famine, or some violent impending Tempest, that greatly endangers Ships, and puts a Stop ev'n to Navigation, which is so, convenient, and necessary, for promo∣ting an advantagious Trade into Fo∣reign, and very distant Parts.

For there are some secret Reasons in Nature, which very few understand, why the Death of one virtuous Man, who readily suffers the greatest Evils that can possibly befall him, for the real and perhaps lasting Welfare of the Place of his Nativity, shou'd destroy, or at least severely check, the usurp'd Power of those infernal Daemons, who are the Cause of Plagues, Famines, Storms, and the like evident and great Disorders, which frequently happen in the World. And I wou'd fain know of them, who don't believe, that our Saviour dy'd for the general Benefit of the humane Race, whether they won't give easie Credit to many Hi∣stories that are extant, both of the Greeks and Barbarians, which furnish us with frequent, and remarkable In∣stances of Persons, who have freely laid down their Lives for the publick Good, and whose Death has been hap∣pily instrumental to purge away those

threat'ning, and grievous Calamities, that infected Cities, and perhaps whole Nations, or whether, on the Supposi∣tion that these are Matters of Fact, it be in the least improbable, that one, cloath'd with humane Nature, shou'd be nail'd to a Cross, to destroy the Works of the Devil, who before did often, and too successfully, exercise a Tyrannical Power over the Bodies, and Souls of Men.

Our Saviour's Disciples observing these Things, and many Others of the like Nature, with which in all Proba∣bility, their prudent, and indulgent Master thought fit to acquaint 'em, and being fill'd with the Spirit of God (for they were not inspir'd with their unusual Courage, by the Virgin which the Poets speak of, but by the true Wisdom of God) they made haste Thro' the wide World their Fame to spread. * 1.8

CHAP. XXIX.

BUT 'tis Time to return to the Jew, whom Celsus personates, who says, That the Virgin Mary being big with Child, was divorc'd by her Husband the Carpenter, for committing Adultery with one Panthera, a Soldier, and being got with Child by that scandalous Wretch. Let us see therefore, whether the In∣ventors of this Story don't give a false, and obscure Account of the Matter, and whether by all that they have to say, they are able to overthrow the Doctrine of our Saviour's miraculous Conception by the over-shadowing of the Holy Ghost? For so surprizing a Passage as this is, might very easily be falsify'd, and 'twas possible, they might deny the Truth of it, tho' they were inwardly convinc'd, that our Saviour was not conceiv'd in the common Way of humane Generation. And methinks, it wou'dn't have been incongruous at all, that they who didn't believe, or rather wou'dn't acknowledge the Mi∣racle, shou'd invent a Fiction, to serve their malicious and base Design.

But to invent one, that was so far from having a plausible Appearance, that 'twas a great, and notorious Un∣truth, was to discover their Weakness to them, who are able to distinguish Truth from Falsehood.

For do's it stand to Reason, that one, who was so useful to the World in general, and express'd a most ten∣der Concern, both for the Greeks, and Barbarians, that they might reform their Manners, from a Sense of a Fu∣ture, and Aweful Judgment, and do what lay in their Power, to gain the Favour of the Blessed God, the Crea∣tor, and Supream Disposer of the Uni∣verse, I say, do's it stand to Reason, that such a one, so serviceable to pro∣mote the Glory of God, and the Wel∣fare of precious and immortal Souls, shou'd be so far from being born in a miraculous Way, as to be of a base, and illegitimate Extraction?

I ask the Greeks, and particularly Celsus, (who, whether he be a Platonist or no, thinks he has sufficient Authority for what he says, if he do's but quote a Passage out of the learned Plato,) whether it be not a Reflection upon one, who holds the Doctrine of the Transmigration of Souls, and by Con∣sequence, that every Body has a pro∣per Soul to act, and animate it, to de∣ny

that our Saviour was born in a lawful Manner, who engag'd in so difficult and important a Work, in∣structed so many ignorant and seduc'd Persons, and happily, and suddenly re∣cover'd 'em from that Deluge of Im∣morality, in which they had been so long, and so deeply plung'd. Is it not more rational to think, according to the Opinion of Pythagoras, Plato, and Empedocles, (on the Testimony of which learned Authors, Celsus himself do's very much rely) that there are some secret Reasons, why every Soul shou'd have a Body appropriated to it self, that is a fit Receptacle for it, and suited to the good, or bad Qualities, which it had in its State of Pre-exist∣ence? Is it not just, and reasonable, that a more than humane Soul, that do's more Service to the World, than many Thousands of others (to say no more, lest my Discourse shou'd be thought to savour of Prejudice) shou'd be united to a Portion of Organiz'd Matter, that is more excellent than the Generality of Bodies are?

For if those Souls, which by the Virtue of some secret Causes, are of too noble a Nature, to be united to an inanimate Creature, and are not worthy to animate a Body, that is compleatly form'd, have one that is

adapted to 'em, the Head of which being disproportionable to the rest of its Members, do's in a great Measure hinder the free Exercise of Reason, and others, that are more perfect, act a Body that is more duly dispos'd, and so others, according to the several Degrees of their native, or acquir'd Excellencies, are sent into more or less perfect Bodies, why may not a par∣ticular Soul assume a Body in a mi∣raculous Way, a Body, that has some∣thing in common with the rest of Men, that may render it fit for hu∣mane Conversation, and something wherein it differs from 'em, that may in some Measure, secure it from the sad Contagion of a neighbouring, and di∣stemper'd Mind. In short, if we give any Credit to them, who are skill'd in Physiog∣nomy, such as Zopyrus, Loxus, Polemon, and others, who have directly handl'd that difficult Subject, and pretend to find out extraordinary Mysteries, by observing the Rules which that Sci∣ence proposes, what Absurdity is there in asserting, that all Bodies are suited to the Qualities of the Soul that acts 'em?

Is there then the least Probability, that a Soul, so excellent in it self, and form'd for such great, and truly-ge∣nerous Designs, as the Humane Soul of our Blessed Saviour, shou'd animate a Body, which, as Celsus represents the Matter, was begotten in Adul∣tery, by a wicked Souldier, on the Body of a lustful Female? One wou'd rather think, that a Mad-man, or a Person, who prov'd a constant Plague to the Age, and Place he liv'd in, or a Teacher of Intemperance, and Injustice, and an impudent Encourager of all Manner of Vice, shou'd owe his Birth to so impure a Copulation, and not a Teacher, much less an e∣minent Practicer, of Temperance, Justice, and all other Virtues.

CHAP. XXX.

THIS was plainly foretold by the Prophet, and exactly agrees with the promis'd Sign, that we read of in the Prophecy of Isaiah, where 'tis said, That our Blessed Saviour wou'd, by the Course of his Actions, make good his Name, and prove himself to be Emmanuel, God with us.

And I think it may not be impro∣per, to mention the Prediction of the fore-mention'd Prophet, that our Sa∣viour shou'd be born of a Virgin, which Celsus takes no Notice of, tho' he pretends to be perfectly acquainted with what the Christians hold, either not having read it, or cunningly con∣cealing his Knowledge, lest he shou'd unawares overthrow his own belov'd Opinions, and advance any Thing to the Prejudice of the Cause, which he espouses, and uses his utmost Endea∣vours to maintain.

The Words of the Prophecy are these, Moreover the Lord spake again to Ahaz, * 1.9 saying, ask thee a Sign of the Lord thy

God, ask it either in the Depth, or in the Height above. But Ahaz said, I will not ask, neither will I tempt the Lord, and he said, hear ye now, O House of David, is it a small thing to weary Men? But will ye weary my God also? Therefore the Lord himself shall give you a Sign, Behold a Virgin shall conceive, and bear a Son, and call his Name Emmanuel.

That Celsus discover'd his Malice, in not mentioning the fore-going Pro∣phecy, I gather, from his passing over it in a profound Silence, when he quotes some Passages in St. Mathew's Gospel, and particularly makes mention of the Star, that appear'd at the Nativity of our Blessed Saviour.

But if the Jew, whom Celsus perso∣nates, being us'd to make critical Re∣marks on Words, shou'd tell us that the Word, which is translated Virgin, shou'd be render'd Young Woman, I an∣swer, the Hebrew Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Septuagint translate Virgin, tho' Others favour his Meaning of the Word, is understood of a Virgin in the Book of Deuteronomy. If a Damsel (that * 1.10 is a Virgin) be betroth'd to an Husband, and a Man find her in the City, and lye with her, then ye shall bring 'em both out to the Gate of the City, and ye shall stone 'em with Stones that they dye; the Dam∣sel because she cry'd not, being in the City,

and the Man, because he has humbl'd his Neighbour's Wife. So thou shalt put away evil from among you. But if a Man find a betroth'd Damsel in the Field, and the Man force her, and lye with her, then the Man only that lay with her shall dye. But to the Damsel thou shalt do nothing, there is in the Damsel no Sin worthy of Death.

But not to dwell too long upon the Hebrew Word, which perhaps few Per∣sons understand, I shall endeavour to prove from the Context, that, accord∣ing to the Prophetick Oracle, Emma∣nuel was to be born of a Virgin.

The Lord said to Ahaz, ask thee a Sign of the Lord thy God. either in the Depth, or in the Height above, Then 'tis said, that this Sign was to be giv'n, Behold a Virgin shall conceive, and bear a Son. But what Sign cou'd a young Wo∣man's Conceiving be, if it was not meant of a Virgin? And to which of the two, is it most proper to attribute the Conception of Emmanuel, that is, God with us, to a young Woman with Child, in an unlawful, and dishonou∣rable Way, or to one, who had not lost her Virginity? Certainly, 'tis most agreeable to the Dictates of Reason, to suppose, that so extraordinary a Person was conceiv'd by the latter, in a strange, and ev'n miraculous Way.

And if the Jew lays such a mighty Stress upon those Words, Ask thee a Sign of the Lord thy God; I shou'd be glad to know, what Person was born, in the Reign of Ahaz, of whom it might be said, This is Emmanuel; which being interpreted, is, God with us. And if no such Person can be found, I think, we may fairly understand this Text of our Blessed Saviour, who, as the Scriptures acquaint us, was to be born of the Seed of David, accord∣ing to the Flesh, and the following Words, In the Height above, or in the Depths below, have a manifest Agree∣ment with what is said of our Savi∣our, He that descended, is the same that * 1.11 ascended up far above all Heav'ns, that he might fill all Things.

CHAP. XXXI.

THIS I say to a Jew, who, if he observes his Character, must give his ready, and firm Assent to the Truth of the Jewish Prophecies. And I ask Celsus, and those of his Party, did the Prophets foresee Things to come, or did they not? If they did not fore∣see 'em, what shou'd make 'em speak with such an Air of Assurance, and how comes it to pass, that the whole Jewish Nation has all along look'd upon their Prophecies, as divinely-in∣spir'd Oracles? And, since I am natu∣rally led, into a Discourse concerning the Jewish Prophets, I hope, that what I shall offer on this important Head, may not only, by the Blessing of Al∣mighty God, be of some Use to the Jews, who believe that they were divine∣ly-inspir'd, but also to as many of the Greeks themselves, as act upon ingenu∣ous Principles. For they must acknow∣ledge, that the Jews had true Prophets among 'em, unless we cou'd suppose 'em, to have a sufficient Warrant, for vio∣lating

their divinely-instituted Rites, and paying Divine Worship, as a just Tri∣bute to the Mock-Deities of Foreign Nations.

I prove my Assertion thus, We read in the Jewish Law, That other Nations * 1.12 hearken'd to Observers of Times, and to Diviners. But to the Jewish Nation 'tis said, As for thee, the Lord thy God has not suffer'd thee so to do. Then it follows, The Lord thy God will raise up to thee a Prophet of thy Brethren. If therefore, while other Nations had Men among 'em, who foretold future Events, whether by the flying or sing∣ing of Birds, or by a narrow Inspe∣ction into the Entrails of Beasts, or by the hollow Voices, that were form'd in the Bellies of certain Persons, or by the Childaean Horoscopes, the Jews, (who had, in common with others, a Cu∣riosity to know what shou'd come to pass) were forbid to take the fore-men∣tion'd Methods, and had no Prophets of their own, who were acquainted with Futurities, they wou'd immediate∣ly have entertain'd mean Thoughts of their own Religion, as bearing no un∣deniable Characters of its Divine Autho∣rity, and have rejected all their Prophets down from Moses himself, insomuch that we have Reason to believe, they wou'd never have committed any Thing that

was deliver'd by 'em to Writing, but either have had Recourse to the Heathen Oracles, or have practic'd something in Imitation of 'em, in their Native Country.

And it was not in the least absurd, that the Prophets, for the Satisfaction of some Persons, who desir'd it, shou'd prophesy concerning Matters, that seem'd to be of mean Importance, as Samuel did, concerning some Asses that * 1.13 were lost, and Ahijah, concerning the Death of Jeroboam's Son. * 1.14

And indeed, if they had no Prophets among 'em, how cou'd any, that were zealous for the Jewish Law, reprove them, who consulted the Heathen Ora∣cles? As we read, that Elijah reprov'd Ahaziah, saying, is it because there is not a God in Israel, that ye go to enquire of Baal-zebub the God of Ekron? I think then, that I have sufficiently prov'd, not only, that our Saviour was to be born of a Virgin, but also that there were divinely-inspir'd Prophets, to whom the Jewish Nation might have frequent, and satisfactory Recourse.

These didn't only, in the general, foretel some Things, that wou'd come to pass, with reference to our Blessed Saviour, and the remarkable Revo∣lutions of Empires, and Change of the Face of Affairs in the Jewish Na∣tion,

and Conversion of the Gentiles; but, sometimes, did more particu∣larly foretel some Things, as that the Asses, which Kish had lost shou'd be found; and that Jeroboam's Son shou'd dye: And I might give many Parallel Instances, that we meet with in the Holy Scriptures.

CHAP. XXXII.

I Have this to say farther to the Greeks, who wo'n't believe, that our Saviour was born of a Virgin, that the Creator of the World, if he pleases, can make ev'ry Animal bring forth its young, in the same wonderful manner, that is observ'd of some inanimate Creatures, and nothing hinders, but he may cause, if he pleases, the like unusual Productions in the World of Men.

For among Animals, there are some Females, that bring forth their young, without any previous Copulation with the Males, as, for Instance, the Vul∣tures, which propagate their Kind in this uncommon Way, as the best Wri∣ters

of Natural History do acquaint us. What Absurdity is there then, in supposing, that the All-wise God, de∣signing to bless Mankind, with an ex∣traordinary, and truly-divine Teacher, shou'd so order Matters, that our Bles∣sed Saviour shou'd not be born, in the ordinary Method of humane Genera∣tion?

And the Greeks themselves do rea∣dily acknowledge, that some Men have come into the World, without the Con∣junction of Man and Woman. For if the World had a Beginning, as many of 'em grant it had, then the first Man was not produc'd in the common Way, but, according to them, by the Sperma∣tick Vertue of the Earth, which, to me seems much more strange, and unac∣countable, than our Saviour's Nati∣vity, if we do but follow the Dictates of impartial Reason, since the Way in which he was born, has some Resem∣blance with the usual Method of car∣nal Copulation.

And, since I'm concern'd with the Learned Greeks, it may not be impro∣per, to make my Appeal, ev'n to their own Histories, that it may appear to the World, that Others, as well as the Christians, must, upon their own Prin∣ciples, acknowledge the Possibility of so extraordinary a Production, against

which they so loudly exclaim. Now some of their Modern Authors tell us, that Plato was born of Amphictione, without the Conjunction of Ariston, who was forbid to touch his Wife, 'till she shou'd be deliver'd of a Son, whom she shou'd conceive by Apollo.

This is a meer Fable, I confess, in∣vented in Favour of a Person, whose uncommon Attainments made 'em in∣clin'd to think, that ev'n his Body was of a Divine Original, since they thought, 'twas fit, that the Bodies of those Per∣sons, who are not on a Level with the rest of Men, shou'd have some honou∣rable Mark, by which they may be distinguish'd from Vulgar Mortals.

And because Celsus's Jew continues his Discourse with our Blessed Saviour, and ridicules the Fiction, as he is pleas'd to call it, of his being born of a Vir∣gin, and ranks it among the Fables of the Greeks, concerning Danae, Menalippe, Auge, and Antiope, I answer, that such pityful Drollery as this, wou'd look with an agreeable Air, in a Merry An∣drew, who gathers a Mob about him, and plays his Monkey-Tricks on a Stage, but don't at all become one, who wou'd treat of Matters of great Impor∣tance, with that Gravity, and Serious∣ness, which the Nature of the Things may justly challenge from us.

CHAP. XXXIII.

THEN Celsus, making mention of some Things, relating to our Saviour's Going into Egypt, refuses to give Credit to those Parts of the Hi∣story, which contain any Thing, that is supernatural, as the Angel's warning Joseph, the reputed Father of our Lord, and don't examine whether his Leav∣ing Judaea, and Going into Egypt, will not admit of an Allegorical Sence; but invents an Occasion for his literal Go∣ing thither, and believing, and acknow∣ledging, in some measure, the Truth of our Saviour's Miracles, (which caus'd Abundance of People, to flock to him, esteeming him to be the true Messiah) but endeavouring to shew, that they were wrought by the Help of Magick, and were far from being Proofs of a Divine Commission, he says, That having been privately educa∣ted, he was forc'd to work in Egypt, and having learn'd those Arts, for which that Nation is so famous, he return'd in∣to his own Country, and gave out that

he was God. But for my Part, I can't conceive, that a Magician wou'd so in∣dustriously promote a Religion, which teaches us, to have a strict Eye to the Day of Judgment, especially when we take any serious Affair in Hand; nor, can we think, that he wou'd take such Care, to inculcate that aweful Solem∣nity, upon the Minds of his Apostles, whom he design'd to imploy, in the Promulgation of the Gospel, were he a Person of so infamous a Character. For either they wrought Miracles, or they did not. 'Tis absurd to suppose, they did no Miracles at all, but barely relying on the Authority of a Doctrine, which did not, like the Logick of the Schools, recommend it self to carnal Reason, had the Courage to promote a new discountenanc'd Religion. And if they wrought Miracles, do's it stand to Reason, that a Company of Magi∣cians shou'd agree, to expose themselves to imminent Danger, and the greatest Inconveniencies imaginable, to pro∣mote a Doctrine, that condemns the Use of the very Art they practic'd? But 'twou'd be Loss of Time, to confute this Discourse of Celsus, which has nothing, but perhaps a little witty Drollery, to recommend it to the Palate of the un∣wary, and less judicious Reader.

CHAP. XXXIV.

HE goes on in the same Comical and Bantering Strain; If the Mother of Jesus, says he, was a Celebrated Beauty, and for that Reason, the Great God was pleas'd to admit her to his passionate Em∣braces, one wou'd think, that so excellent a Being is of too pure a Nature, to be captivated by the Charms of a frail, and humane Body, however he cou'dn't have made Choice of a more improper Person; viz. One, who had neither a Great For∣tune, nor Noble Birth, to recommend her; but led so obscure a Life, that she was scarce known by those, who were her nearest Neighbours.

CHAP. XXXV.

HE continues his Raillery, and says, That when her Husband, the Carpenter, came to hate her, and sue for a Divorce, all that she had to plead in her own Behalf, was ineffectual, to redress her Grievances, nor did the Great God see fit (as much as you wou'd make us believe, he lov'd her) to engage his Power, to protect her from threat'ning Danger, ev'n in her Native Country. Therefore none of these Things, says he, have the least Reference to the Kingdom of the Blessed God. But this Language, is just like that, of a Company of Per∣sons, scolding in the open Streets, who vent their Passion, without the least Regard to the Rules of Justice, or Civility.

CHAP. XXXVI.

THEN taking some Things out of St. Mathew's Gospel, or per∣haps out of some of the other Evange∣lists, concerning the Dove, that descend∣ed upon our Saviour, at his Baptism, he wou'd fain have the whole Account, to pass for a false, and trifling Story. And having said enough, as he imagines, to prove, that our Saviour wasn't born of a Virgin, he continues his Discourse, but don't treat of Things, in the Order of Time, in which they came to pass, (for inveterate Malice can never en∣dure, to be confin'd to a regular Method) and talks, like those shatter-brain'd Fel∣lows, whose Heat, and undue Passion, do's so transport 'em, beyond the Bounds of Reason, that they don't stick, to say whatever comes into their Minds, and so are hinder'd, from managing, in a becoming Way, the several Heads of severe, but unjust Accusation, which they bring against their Adversary, with an Air of Vanity, and Insolence. For had'n't he been greatly wanting,

in the pretended Method he observes; he wou'd have trac'd the History from its very Original, since his In∣tention was, to expose it to Contempt. But on the contrary, the Mighty Cel∣sus, who boasts so much of his com∣prehensive Knowledge, after he had finish'd his Discourse, concerning our Saviour's Birth, immediately passes on, to the Descent of the Holy Spirit, at his Baptism, in the Resemblance of a Dove. Then he finds Fault with the Prophecies concerning his Incarna∣tion. After that, he returns to what immediately follow'd his Nativity, viz. To give an Account of the Star, that appear'd, and the Wise Men, that came from the East, to worship him. But any diligent Reader, may save me the Labour, of showing, how con∣fus'd Celsus is, throughout the whole of his Book, and this one Thing is sufficient, to convince any Person, who loves Exactness of Method, that 'twas a Piece of Arrogance in him, to give his Book the Title of A True Relation, and was a Strain of Vanity, perhaps beyond most Philosophers, that ever went before him.

Plato says,

That it don't become the Character of a Man, famous for Wisdom, to be positive in Matters, which are involv'd in very great

Obscurity.

And Chrysippus, after he has giv'n the Reasons, that induc'd him to be of this, or that Opinion, do's modestly refer us to those Persons, who are able to give a more clear, and exact Account. But this mighty Man, being much wiser, I suppose, than Plato, Chrysippus, and all the Greek Phi∣losophers, gives his Book the engaging Title of A True Relation, which suits well enough, I confess, with his Boast∣ing, that he didn't want to be inform'd of the Opinions, which the Christians held.

But that it mayn't be thought, that I pass by what he says, for Want of being in a Capacity, to return him a proper, and sufficient Answer: I have resolv'd to examine every Material Ar∣ticle, tho' I cannot observe so strict a Method, as I wou'd, but am forc'd so far to comply, ev'n with the Folly of my Adversary, as to trace him thro' the Labyrinth of his confus'd Discourse.

Let us see then, what he has to offer, against the Descent of the Holy Spirit, on our Blessed Saviour, in the Resem∣blance of a Dove.

CHAP. XXXVII.

THE Jew, whom Celsus personates, directs his Discourse to our Sa∣viour, in the following Words; You pre∣tend, says he, that a Bird appear'd to you, at your Baptism; but can you produce any credible Person, that was present, to see it; Or, heard the Voice from Heav'n, (by which, you say, you were declar'd, to be the Son of God) besides your self; and (if we may take your Word) another Person of the same pityful Class?

But before I return him a direct and full Answer, I must beg Leave, to make one Remark, that 'tis very difficult, and in some Cases, impossible, to give evident, and undeniable Proofs, of the Certainty of undoubted Matters of Fact.

Suppose any One shou'd say, there never was such a Scene of Action, as the Trojan War, grounding his bold Affirmation, on the seeming Impossi∣bility, of some of the material Circum∣stances, which attended it; and not conceiving, how there shou'd be, In

rerum natura, such a Person, as Achilles is represented to us, the Son of Peleus, and Thetis, the Goddess of the Sea; or Sarpedon, the Son of Jupiter, or Ascalaphus, and Jalmenus, the Sons of Mars; or Aeneas, the Son of Venus; how cou'd we convince him of his gross Mistake, when so many Fables, be∣ing interwoven with the Body of the History, are so readily, and so univer∣sally believ'd? Or suppose, any Person shou'd call into Question, the Story of Oedipus, and Jocasta, and Eteocles, and Polynices, their Sons, by reason of what is confidently related, concerning the Sphinx, a certain Monster, that was half a Virgin, how cou'd we de∣monstrate, that the whole Account is true?

I might say the same, concerning the second Theban War, which was con∣tinu'd, by the Posterity of them, who had lost their Lives in the first (tho' that be more free from the Appearance of Fiction, than the former Story) and concerning the Return of the Heraclidae to Peloponnesus; and I might instance in many other Things, of the like Nature, which are recorded in the Histories of the Greeks. But he who reads 'em, without a Tincture of Prejudice, and with a sincere Desire, that he may not be deceiv'd, will judge, how far he is

requir'd, to yield his ready, and firm Assent; what Passages he must take in an Allegorical Sence, and what he must reject, as being writ in Favour of some particular Persons, and will en∣deavour, to find out the true, and full Meaning of those, who were the Ori∣ginal Authors of these Stories, which the Greeks, who are a learned Nation, do so generally believe. I wou'd lay down this Praeliminary, with respect to the entire, and amazing History of our Saviour's Life, as 'tis impartially re∣lated in the Gospels, and I don't men∣tion this, as if I wou'd have the more intelligent; and learned Sort of People, to take Things on trust, but to shew, that the Reader has great Need of Candor, joyn'd with a severe Applica∣tion, and must penetrate, if I may so say, into the very Spirit of the Au∣thors, if he wou'd take their Writings in their true Sence, and utmost Lati∣tude. I answer then, in the first Place, that if the Person, who rejects the Account, that's giv'n, of the Spirit's appearing to our Saviour, in the Re∣semblance of a Dove, was a Follower of Epicurus, Democritus, or Aristotle, there wou'd be some plausible Ground for his Incredulity, because then, I con∣fess, he wou'd observe his Character.

CHAP. XXXVIII.

BUT Celsus, with all his Wisdom, seems to me, to have quite for∣got, that all this while he was speak∣ing, in the Person of a Jew, whom we must suppose, to yield a firm Assent, to many Passages in the Prophets, that wou'd sooner be liable to shock our Reason, than any Thing related in the History, of which, I am now dis∣coursing. For one might ask this pre∣tended Jew, who wo'n't believe, that the Holy Spirit appear'd to our Bles∣sed Saviour, in the Resemblance of a Dove; Pray Sir, how will you be ever capable, of giving evident, and unde∣niable Proof, that God spoke to Adam, Eve, Cain, Noah, Abraham, Isaac, or Jacob, as your Scriptures do plainly assert he did? And, to set History against Hi∣story, I wou'd address this Jew after the following Manner; Dear Sir, you can't be ignorant, that Ezekiel, who is one of your own celebrated Pro∣phets, has these very Words, The Hea∣vens were open'd, and I saw Visions of * 1.15

God; and he adds, This was the Appea∣rance, * 1.16 of the Likeness of the Glory of the Lord, and he said to me.

Now if those Things, that are rela∣ted of our Saviour, must be acknow∣ledg'd to be false, because, as you think, they have not sufficient, extrinsick Evi∣dence, to recommend 'em to the World; since you affirm, They were seen, and heard, by no Person but himself, and ano∣ther, of the same pityful Class; Have we not more Reason to suspect, that Eze∣kiel impos'd upon us, when he said, that the Heav'ns were open'd to his View? And tho' the Prophet Isaiah says, I saw the Lord, sitting upon a Throne, high, and lifted up, above it stood * 1.17 the Seraphims, each one had six Wings; Pray Sir, what rational Assurance have you, that he really saw, this enter∣taining, and amazing Sight? You be∣lieve that these Things are true, and come from the Spirit of God, who nei∣ther can be deceiv'd, nor will deceive us, and are perswaded, not only, that the Prophet saw 'em, but also that he was Divinely-inspir'd, when he committed these Things to Writing.

But I ask, which of these three, is it most fit we shou'd believe, Ezekiel; Isaiah, or our Blessed Saviour? The two former did nothing, that deserves to be compar'd, or ev'n mention'd, with

what the latter has done, whose Power was not only most gloriously display'd, when he appear'd, and dwelt on Earth; but shines with a happy, and remar∣kable Lustre, at this Distance of Time, in the Conversion, and exemplary Re∣formation of those, who believe in God thro' him. And that all those wonder∣ful Effects, which we frequently see, are owing to his infinite Power, I in∣fer from hence, that as he said, and, as constant Experience may convince us, the sincere Labourers are few, in a * 1.18 comparative Sence, and yet the Harvest of Souls is great; that is, vast Numbers * 1.19 are, every where, almost continually, brought into God's Threshing-Floor, if I may so say, I mean, the visible Church.

This I say to a Jew, not as if I had the least Design, to derogate from the Honour, which I am sensible, is due to Ezekiel, and Isaiah, (for that wou'd be very inconsistent, with the Profession, which I make, of the Chri∣stian Religion, which is built on the Jewish Prophets, as well as on our Sa∣viour's Apostles, Jesus Christ himself be∣ing the chief Corner-stone) but I wou'd * 1.20 convince him, if it be possible, upon the Principles, in which we both agree, that we have far more Reason, to give Credit to the Report of our Blessed

Saviour, who is reported to have seen, and heard such Things, and, for ought we know, did acquaint his Disciples, with the Vision which he saw, and the Voice which he heard from Heav'n.

Perhaps, it may be objected against us, That ev'n they, who have giv'n us an Account, of the Holy Spirit's Appearing in the Resemblance of a Dove, and of the Voice, that came from Heav'n; hadn't these Things, so much as from our Sa∣viour's Mouth, since, ev'n according to our own Notions, the same Spirit, which inspir'd Moses, to write a History of what pass'd for many Ages, before ever he was born, ev'n from the Creation of the World to the Time of Abraham, who, in some Sence, was the Father of the Jewish Race, might also immediately re∣veal the strange Passages, which happen'd at our Saviour's Baptism, to the four Evangelists.

But to this I answer, that one, who is favour'd, with what the Scriptures call the Gift of Wisdom, can easily ac∣count for the Opening of Heav'n, and assign a Reason, why the Holy Spi∣rit appear'd, to our Blessed Saviour in the Resemblance of a Dove, rather than in the Shape of any other Animal. However, these are Niceties, that are foreign to our present Purpose.

All therefore, that I shall do at pre∣sent, shall be to shew, that Celsus did not only want the Innocence of the Dove, but ev'n the Subtilty of the Serpent, when he put such Discourse as this, into the Mouth of one, whom he calls a Jew, who, if he be not false to his Pretensions, must believe several Things, that are much more impro∣bable, than any Thing related in the History, of which, I am now dis∣coursing.

CHAP. XXXIX.

I Remember, in a Disputation, I had with some Celebrated Jewish Doctors, and before a great Deal of Learned Company, who were at once Witnesses, and Judges of what I said, I us'd this Argument against 'em; Pray Gentlemen, let me know, said I, since two Persons have appear'd, upon the Stage of the World, who are con∣fidently reported, to have done such Things, as were vastly beyond the Sphere of Nature; viz. Moses, the Lawgiver of the Jews, who has writ the History of what he did; and

JESUS, our Master, who has not left behind him, in Writing, an Ac∣count, of any of the Actions which he did; but has the concurring Testimony of the four Evangelists; I say, let me know, on what Grounds, you can justify the vast Difference, which you make between 'em, that we must be∣lieve, forsooth, that Moses deliver'd nothing, but what was true, tho' the Egyptians reproach him, as one that dealt with the Devil; but must look upon our Saviour, as a vile Impostour, on the Account of the severe Accusa∣tions, which you bring against him. We see, that both these Persons, have their Authority supported, by the Te∣stimony of a great Body of People, Moses has his supported by the ready, and joint Testimony of the Jewish Na∣tion, and our Saviour his by the General Suffrage of the Christians, who don't deny Moses, to be a Prophet sent from God; but confirm the History of our Saviour, ev'n by the Sacred, and Un∣disputed Authority of your celebrated Moses. If therefore, you desire us, to justify our Conduct, in paying so awful a Regard to our Blessed Saviour, do you first assign some Reasons, why you believe in Moses, who came into the World, many Ages before the incarnate Jesus, and then, it may be time to ac∣quaint

you, with the rational Grounds, on which our Faith is built.

But if you refuse to give us any Reasons, why you believe in Moses, neither shall we think fit to acquaint you, with those we have, for believing in our Saviour, or if you are not able to offer any Demonstrative Arguments in favour of your justly celebrated Moses, be pleas'd to hear, what Arguments we can bring, ev'n from the Law, and the Prophets, to prove, that our Jesus is the true Messiah. And which is some∣thing strange, those very Arguments, which we bring from the Old Testament Writings, to prove, that our Saviour had a Divine Commission, do, at the same Time, prove, that Moses and the Prophets were Persons, who were im∣mediately inspir'd. But to return.

The Law, and the Prophets, abound, with as strange Stories, as that of the Dove, that appear'd to our Saviour, at his Baptism; and the Voice, that came to him out of Heav'n; and that it was the Spirit of God, that appear'd to him, in the Resemblance of a Dove, do's, I think, at least seem highly probable, from the Consideration of the Miracles, which our Saviour wrought, which Cel∣sus says, he did, by the Help of Ma∣gick, which he had learn'd in Egypt.

Here I think, it may not be im∣proper, to mention, not only the Mi∣racles of our Saviour; but also those, which were wrought by the Apostles, who were, every Way, qualify'd, for that great Work, in which, their Master did engage 'em. For if their Ministry hadn't been accompany'd with Miracles, they wou'd never have been able, so happily to prevail with their Hearers, to renounce the Religion, in which they had been born, and bred, and to embrace a new, discountenanc'd Doctrine, the Profession of which, wou'd expose 'em to the greatest Dan∣gers, ev'n to an ignominious, and pain∣ful Death, and some remarkable Foot∣steps of that Holy Spirit, who ap∣pear'd to our Saviour, in the Resem∣blance of a Dove, do remain among Christians, to this very Day. They disposses Daemons, perform many won∣derful Cures, and sometimes, when God sees fit, they foresee, and foretel future, distant, and very contingent Events. And therefore, let Celsus, and his Jew, ridicule us, as much as ever they please, yet 'tis plain, and I think, undeniable, that many Persons have embrac'd the Christian Religion, in Spite of all the Force of Prejudice, the Spirit of God making so sudden, and so powerful an Impression on their Minds, whether in

a Dream, or Vision, or some other Way, that instead of being implacable Ene∣mies to Christianity, as once they were, they have chearfully, and ev'n trium∣phantly, laid down their Lives, for the Sake of their Profession, and seal'd the Truth with their warmest Blood.

If I shou'd only relate those Things, that have fall'n, within the Compass, of my own personal Knowledge, and frequent Observation; I shou'd furnish Infidels, with abundant Matter of Laughter, who wou'd be ready to suspect us Christians, as we do them, of inventing Fictions, to support a bad, and sinking Cause, tho' the Searcher of Hearts can bear me Witness, that my Design, and Endeavour, is not to maintain our Religion, by fabulous, and ridiculous Narrations; but by a Variety of proper Evidence, to recom∣mend it to the World, as being de∣riv'd from no other, than a Divine Original.

And since 'tis a pretended Jew, who calls in Question, the Descent of the Holy Spirit, upon our Saviour, in the Resemblance of a Dove, one might well demand, who is it, that says thus in Isaiah's Prophecy, Now the Lord God * 1.21 has sent me, and his Holy Spirit; which Words are ambiguous, and may either signify, that the Father, and the Holy

Spirit, sent our Blessed Saviour, or, that the Son, and Spirit, were both sent by the Father, the latter of which two Interpretations, seems to me, I confess, to be true, and genuine, and because our Saviour was sent first, and then the Holy Spirit, that the Pro∣phecy might be fulfil'd, the Accom∣plishment of which, was reserv'd for Future Ages, for that Reason among others, I judge it is, that Things are related, as they are, by the Evangelists.

CHAP. XL.

AND since Celsus's Jew do's, in some sort, acknowledge, that our Saviour was baptiz'd by John the Bap∣tist, I wou'd produce the Testimony of a Famous Author, who liv'd quickly after, I mean Josephus, who in the 18th Book of his Jewish Antiquities, says,

That John the Baptist was invested with Authority to baptize, and pro∣mis'd Remission of Sin to them, that came to his Baptism.

The same Author, tho' he don't be∣lieve, that our Saviour was the true Messiah, and when he enquires into the Cause of the Taking of Jerusalem, and the Destruction of the Temple, don't ascribe this grievous, and sur∣prizing Calamity, as he ought to have done, to the Crucifixion of our Blessed Saviour; yet is fore'd: to make some slender Approach to Truth, and to acknowledge, that 'twas a remarkable Judgment, which God sent upon the Jewish Nation, for killing James the just, (who was Brother to Jesus, who is call'd by the Name of Christ,) and was, without doubt, a very virtuous, and pious Man.

This James was the same Person, St. Paul, that sincere Follower, and eminent Apostle of our Blessed Lord, tells us, that he went to visit, because he was the Brother of Christ, which Title was proper for him, not so much by Reason of their being, in a peculiar Sence, of the same Flesh, and Blood, as on the Account of the admirable, and manifest Agreement both of their Doctrine, and their Morals.

If then the fore-mention'd Author says,

That the Destruction of Jeru∣salem, was owing to the Barbarous Death of James the just;

how much more Reason is there to believe, 'twas

really, and principally owing to the Crucifixion of our Blessed Saviour, whose Divinity, is so frequently at∣tested, by so many large, and united Bodies of Men, that consist of such Persons, as have left their vicious Pra∣ctices, devote themselves to the Ser∣vice of their great Creator, and liberal Benefactor, and in all their Actions, have a most serious Regard to his Honour, and Interest in the World.

And tho' the pretended Jew shou'd make no Apology for the Prophet Eze∣kiel, and Isaiah, since we meet with Passages in their Writings, and in the rest of the Prophets, which are no less strange, I am sure, than those which are related in the Gospels, con∣cerning our Blessed Saviour; viz. That the Heavens were open'd, and that he heard a Voice from thence; I shall endeavour to shew, that all, who believe an over-ruling Providence, ac∣knowledge, there have been praeter∣natural Visions, and such wherein fu∣ture Events, relating to the Affairs of humane Life, have been more clearly, or more obscurely represented to the warm Imagination; I say, I shall en∣deavour to shew, that the Assertors of Providence acknowledge, that such Visions have been seen, by Persons in their Sleep; and that 'tis no difficult

Matter to conceive, upon this Hypo∣thesis, that the same Impressions may be made on the Imagination, when a Person is awake: Whether they be de∣sign'd by God, for the private Benefit of some particular Persons, or to pro∣mote the spiritual Advantage of Man∣kind in general, and as in our Sleep, tho' there be nothing to strike upon our Sense of Sight, or Hearing, yet we strongly imagine, that we see such Objects, and hear such articulate Sounds, when 'tis our rational Faculty, that's all this while at Work, and undergoes these various, and strange Sensations: So there's no Absurdity, in supposing, that the same Thing might happen to the Prophets, when we read, that the Heav'ns were open'd to 'em, that they saw strange Sights, and heard the Voice of the great God himself.

For my Part, I don't suppose, that the visible Heavens were open'd, and, in a literal Sence, were cleav'd asun∣der, to give the Prophet Ezekiel an Occasion, for writing as he do's.

And I am fully satisfy'd, that they who read the Gospels, with any Mea∣sure of Judgment, won't understand our Saviour's Vision, in the gross Sense of the Words of Scripture, tho' I am not a little sensible, that the ig∣norant Sort of People, who, at every

Turn, and to support an idle Whim∣sy of their own, will allow the Frame of Universal Nature, to be shak'd from off its Hinges; and imagine, that so vast, and compact a Body, as that of the Heavens, was rent in two; will be offended with any Discourse in Di∣vinity, that do's in the least, interfere with the literal, and most obvious Sence of Scripture.

But one who dives to the Bottom of Things, will find, that, according to the Account, we have, in Holy Writ, there is a certain, Divine Know∣ledge, which none, but a few, happy Persons have, (as Solomon says, Thou shalt find the Knowledge of the Lord) * 1.22 and that the several Branches of it, are such as follow; viz. A Sight, a∣dapted to the Contemplation of Ob∣jects, that are beyond the Sphere of unassisted Nature, such as Cherubims, and Seraphims; a Hearing, suited to the Per∣ception of Sounds, vastly different from those, which are form'd in the Air; a Tast, that can relish the living Bread, that came down from Heaven; a Smell, that can distinguish that Heavenly Perfume, of which, the Apostle speaks, when he says, We are unto God a sweet Savour of Christ; and a Touch, of which, * 1.23 St. John speaks, when he says, Our Hands have handl'd of the Word of * 1.24 Life.

The Blessed Prophets therefore, be∣ing Partakers of these Divine Sensati∣ons, and seeing, hearing, tasting, and smelling, in a Way that is perfectly supernatural, we must understand these Things, in the same Sence, in which we must take that Place in Ezekiel; where he's said, to have eat the Book that was deliver'd him.

In this Sence it was that Isaac smelt the sweet Savour of the Divine Gar∣ments of his Son, and pronounc'd this Blessing upon him, See the Smell of my Son is as the Smell of a Field, which the Lord has bless'd. And after the same Manner, our Saviour touch'd the Le∣per, which I think, must be under∣stood of a Spiritual, rather than a Corpo∣real Touch, that he might not only cleanse him, as some think, from his bodily Distemper, but chiefly, that he might purge him from the viler, and more dangerous Leprosy of Sin. And after the same manner, John the Bap∣tist bears Witness in the following Words, I saw the Spirit descending from * 1.25 Heav'n, like a Dove, and it abode upon him, and I knew him not; but he that sent me to baptize with Water, the same said to me, upon whom thou shalt see the Spirit descending, and remaining, the same is he, who baptizes with the Holy Ghost; and I saw, and bare Record, that this is the Son

of God. And the Heav'ns were open'd to our blessed Saviour, when there was no Person present, as far as I can ga∣ther from the Account, which we have in Scripture, to be an Eye, and Ear. Witness of what happen'd to him, ex∣cept John the Baptist.

But our Saviour foretold his Disci∣ples, that they also shou'd see the Heav'ns open'd, saying, Verily, Verily, * 1.26 I say unto you, that hereafter you shall see Heav'n open, and the Angels of God as∣cending, and descending upon the Son of Man.

And, in the foregoing Sence, we must understand that Place of Scrip∣ture; where 'tis said, that St. Paul was carry'd up to the third, or highest Hea∣ven, which before was open'd to him, since we are well-assur'd, he was one of the sincere Followers, and most emi∣nent Apostles of our Blessed Lord. But as for those Words, Whether in the Body, * 1.27 or out of the Body, I can't tell, God knows; 'tis not my Business at present, to in∣sist upon 'em.

CHAP. XLI.

GIVE me leave to add one Thing here, and that is this, that Celsus, without any Warrant from Scripture, or Reason, as far as I can see, imagines, that our Saviour did ac∣quaint his Disciples, with the strange Things that had happen'd to him, that the Heavens had been open'd, and that the Spirit of God, had descended upon him at the River Jordan.

But this mighty Man, with all his Wis∣dom, seems not at all to have consider'd the Incongruity of such a Supposition, with the General Practice of our Saviour, who forbad his Disciples, to make mention of the Vision, which he saw upon the Mountain, 'till he shou'd rise from the Dead. And No∣thing was more common, as appears from the Gospels, than for our Blessed Saviour, to do what lay in his Power to avoid all Talk, that was in favour of himself. Therefore he says, If I bear * 1.28 Witness of my self, my Witness is not true. And because he industriously

avoided every Thing that savour'd of Self-Applause, and had rather that his Works shou'd praise him, and demon∣strate to the World, that he was the true Messiah, the Jews said to him, If thou be the Christ, do thou tell us plainly. And because the Jew, whom Celsus personates, speaking of the Appearance of the Holy Spirit, to our Saviour, in the Resemblance of a Dove, says, There's no Body, to attest the Truth, of what happen'd to you, besides your self, and another Person, of the same pityful Class, I think it will be seasonable, and highly necessary, to shew, that he talks in such a manner, as is very unsuit∣able to the Character he bears. And this is evident, from the different Re∣gard, which the Jews pay to Christ, and to John the Baptist, both with Re∣spect to their Persons, and their Suf∣ferings, which to me is a sufficient Argument, that, after all the Preten∣sions which he makes to Knowledge, he cou'dn't personate a Jew, discoursing consistently with our Blessed Sa∣viour.

CHAP. XLII.

THEN Celsus, (I don't well know how, but I suppose, purposely) overlooks one of the most cogent Ar∣guments, that can be brought, in Fa∣vour of our Blessed Lord; viz. His being foretold by the Jewish Prophets, by Moses, and those who succeded him, and ev'n by some, who liv'd long before him. I presume, 'twas for this politick Reason, because he knew very well, that he cou'dn't return any tolerable Answer to a Proposition, to which both the Jews, and the greatest Hereticks did assent, who all agree, that many of the Prophecies of the Jewish Prophets were accomplish'd, in the Person of him, whom we believe to be the True Messiah.

And perhaps, he had never read the Prophecies, but had heard a general, and loose Report concerning 'em. For if he had known, that there have been several Prophets, who have foretold our Saviour's Appearance in the World, certainly he wou'd never have put

these Words, into the Mouth of a Jew, (which I think, wou'd much better have become a Samaritan; or a Sad∣ducee,) viz. My Prophet said formerly in Jerusalem, that the Son of God wou'd come to reward the Righteous, and to punish the Wicked.

For surely, there have been more than one Prophet, that have prophe∣cy'd of our Blessed Saviour, since ev'n the Sadduces, and the Samaritans; who own no more than the Pentateuch, can't but see, if they are not wilfully blind, that Moses himself has pro∣phesy'd concerning him, and 'tis im∣possible, the Prophecy shou'd be pub∣lish'd at Jerusalem, since the Name of no such Place was known, for many Ages after Moses.

By the Way, I wish with all my Heart, that all our implacable Ad∣versaries; unless it shou'd please God to convert 'em, were as ignorant as Celsus, not only of the true, and full Sence of the Things, of which the Scripture treats; but also of the very Letter of it, that so their Discourses, not having that Colour of Reason, which sometimes they have, the com∣on People might not so much, as for a short Space of Time, yield, ev'n the weakest Assent to any Thing, they are able to produce against us.

Besides no Jew, but one, who is brought over to the Religion which we embrace, will acknowledge, that the Prophets foretold, that the Son of God was to come into the World. What the Jews say is this, that the Messiah is to come, and in their Dis∣putations with us, the first Question almost which they ask, is, Who is this Son of God, of whom you talk so much? intimating to us, that they don't be∣lieve, that any such Person was ever intended by the Prophets.

For my Part, I firmly believe, that the Person, of whom there are so many Predictions, in the Writings of the Jewish Prophets, is the Son of God; but I can't, for my Life, conceive, how a Jew, who denies this plain As∣sertion, can consistently with his Cha∣racter, make use of the following Words, My Prophet said formerly in Jerusalem, that the Son of God was to come into the World. Then Celsus adds the following Words, To reward the righteous, and to punish the wicked. And, as if this was all that was fore-told, and there were no Predictions, concerning the Place of our Saviour's Nativity, or the unjust, and barbarous Treatment, which he met with, at the Hands of his own Country-men the Jews, or his Resur∣rection from the dead, or the Miracles

he perform'd; he says, Why shou'd this Prophecy be appropriated to you, when the same Thing may be said of many Persons, that liv'd before, and after you, with more reason, than you can say it of your self? and seeming to insinuate, that there were abundance of Persons, to whom this Prophecy might fitly be apply'd, as well in all respects, as to our Blessed Saviour; he says, Several Enthusiasts and Impostors have claim'd the venerable Title, of the Son of God, and have said, that they came down from Heav'n: tho' I know not, what Ground he cou'd have, for using this Expression, since the Jews do strongly deny, that our Saviour was the Son of God. To this I answer, that seve∣ral Prophets have prophecy'd in a dif∣ferent manner, concerning the Messiah, some by obscure, and almost unintelli∣gible Hints, others by Allegories, and some in the plainest, and most express Terms imaginable. And because Celsus discovers his Malice, and excessive Heat, in the Sequel of his Discourse, where the Jew, speaking to those of his own Nation, that were converted to the Christian Faith, has the Confi∣dence to say, That the Prophecies which are apply'd to our Saviour, may be other∣wise, and much better accommodated; I think, it may not be improper at pre∣sent,

to instance in some few of 'em, which are most considerable. And here let any Person employ his utmost Skill, I defy him to shock the Faith of any judicious, and establish'd Chri∣stians.

As for the Place of our Saviour's Nativity, 'tis said, That a Ruler shall come forth from Bethlehem, in the fol∣lowing Words, But thou, Bethlehem * 1.29 Ephratah, tho' thou be little among the Thousands of Judah; yet out of thee shall he come forth unto me, who is to be Ruler in Israel; whose Goings forth have been from of Old, from Everlasting.

This Prophecy can't, with any Shew of Reason, be apply'd to those Enthu∣siasts and Impostors, as Celsus calls 'em, who say, they came down from Hea∣ven, unless it plainly appears, that they were born at Bethlehem, or as the Words may be render'd, came forth from Beth∣lehem, to be Rulers of the People. As for our Saviour's being born at Bethle∣hem, if any Person be dissatisfy'd with the Prophecy of Micah, and the Ac∣count which is giv'n by the Evange∣lists, let him only consider, that the Cave, in which he was born, and the Manger, in which he lay, are to be seen at the fore mention'd Place to this very Day. And this is a Truth so well known, and so credibly attested, that

ev'n they, who are Strangers to the Christian Religion, are frequently heard to say, Here is the Cave, in which, that JESUS, who is worship'd by the Christians was born.

And 'tis my Opinion, that before our Saviour did make his Appearance in the World, the chief Priests, and the Teachers of the People, openly confess'd, and taught, that the Messiah was to be born at Bethlehem; and that ev'n the common People among the Jews were acquainted with this Pro∣phecy, which was deliver'd, in ex∣press, and very familiar Terms. Hence it came to pass, that Herod, enquiring of the chief Priests, and Scribes, where the Messiah shou'd be born, receiv'd this Answer, that he shou'd be born at Bethlehem, in the Land of Judaea, which was honour'd, by being the Place, from which no less a Person than King David himself did spring. Besides we read in St. John's Gospel, that the Jews said, that Christ was to be born at Bethlehem; which was in the Native Country of the fore-men∣tion'd King. But when our Saviour was come into the World, those Per∣sons, who left no Stone unturn'd, to oppose the Religion, which he intro∣duc'd, did no longer teach, that the Messiah was to be born at Bethlehem,

plainly shewing, they belong'd to the fame wretched Fraternity, with them, who prevail'd with the Souldiers, (who were appointed to guard the Sepulchre, and were Eye-Witnesses of his triumphant Resurrection) to say, His Disciples came by Night, and stole * 1.30 him away, while we slept; and said to 'em, If this come to the Governor's Ears, we'll perswade him, and secure you. Such is the Power of Prejudice, and the Love of Opposition, that it often happens, that we can't discern the most apparent Truths, and are loth to en∣dure the Shame, which attends a Re∣cantation, of those false, and dange∣rous Principles, which we have once embrac'd, and I think, 'tis every jot as easy, to leave any bad Habit, that we have unhappily contracted, tho' it be, as it were, rooted in our very Nature, as to leave the Opinions, which we formerly held, and which were very dear, and extreamly familiar to us.

'Tis well known, we do, with a Kind of secret Reluctancy, forsake those Houses, Cities, and Villages, which by our long, and delightful Continuance in 'em, have render'd themselves familiar, and ev'n natural to us. And if it was not for unac∣countable

Prejudice, ev'n the common People among the Jews, wou'dn't shut their Eves, as they manifestly do, a∣gainst the glorious Light of Scripture-Prophecy, nor deny the extraordinary, and often miraculous Circumstances, which attended the Life, and Death of our Blessed Saviour. But that Pre∣judice is one of the greatest Infirmi∣ties, which our Minds can possibly la∣bour under, is plain to them, who con∣sider, that 'tis with no small Diffi∣culty, and Regret, that we leave the Opinions, which we receiv'd by Tra∣dition, from our Parents, tho' perhaps, they may be such, as on mature De∣liberation, do cover us with the deepest Shame, and fill us with Vexation, and Confusion.

So talk to an Egyptian, 'till your Heart do ake, and your Breath fails you, yet he'll be so far from renoun∣cing his Religion, that he will persist in it, if it be possible, with greater Obstinacy than before, and rather dye, than be guilty of so horrid a Prophanation, as he accounts it, to eat, and pollute the sacred Flesh of Animals.

I thought it necessary, to dwell the longer on this Subject, that so we may return a solid Answer, to them, who, perhaps may not stick to say,

If the Prophecies have so plain a reference, to your Saviour, as you say they have, how comes it to pass, that the Jews, whose Wisdom you so highly value, don't embrace the Christian Religion, as well, and as readily as you, and regulate their Practice, by those Precepts, which Christ, in some Sence, has left behind him?

But let none reproach us, as if we were so wretchedly ignorant, as not to discern the Sophistry, of so weak an Argument, (since some, and I hope, many of us can make it appear upon Occasion, that Christianity is built on the most rational, and solid Grounds,) or reflect upon us, as if we were ac∣countable, for the monstrous Blind∣ness, and extravagant Practice of the Jews.

CHAP. XLIII.

I Might, if 'twere necessary, instance in another Prophecy, that was writ, many Ages before the Incarnation of our Blessed Saviour, in which Jacob prophesies concerning all his Children, and speaking concerning Judah, has these remarkable Words, The Scepter * 1.31 shall not depart from Judah, nor a Law∣giver from between his Feet, 'till Shiloh come, and unto him shall the Gathering of the People be. Now any one, who reads this Prophecy, which is of greater Antiquity, than their celebrated Moses, (tho' perhaps some Infidels may suspect it) can't but wonder, how Jacob cou'd foretell, that the Rulers of the Jewish Nation, which consisted of no less than Twelve Tribes, shou'd come of the Tribe of Judah.

This we see has been so evidently, and so remarkably verify'd, that the whole Body of the Jews, do take their Name from the fore-mention'd Tribe, which held the Reins of Government in their Hands, and manag'd 'em as

they pleas'd, and 'tis Matter of Won∣der to all, who are not biass'd by Pre∣judice, that the fore-mention'd Pa∣triarch, shou'd not only foretell, that the governing Power shou'd be lodg'd in the Tribe of Judah, but also, that it shou'd come to a Period, at a pre∣fixed Time, as the following Words import, The Scepter shall not depart from * 1.32 Judah, nor a Lawgiver from between his Feet, 'till Shiloh come, &c.

And he is come, for whom the Su∣pream Authority was reserv'd, I mean, the Messiah, by whom the True Glory of the Tribe of Judah, was advanc'd to its greatest Height, he, I say, who was the Prince, whom God had pro∣mis'd, who might have laid a fairer Claim to that Title, The Desire of Na∣tions, than any Person who ever went before, and I may safely say, than any who ever did, or will succeed him. For all Nations almost have believ'd in God thro' him, and have plac'd their Confidence in his Name, accord∣ing to that Prophecy in Isaiah, In his Name shall the Gentiles trust.

This is he, who proclaim'd Liberty to them, who were held fast in the Bonds of Sin, and Satan, as all Men naturally are, and said to them, who were cover'd with spiritual Darkness, be ye Light in the Lord, according

to that Famous Prophecy, I will pre∣serve * 1.33 thee, and give thee for a Cove∣nant of the People, to establish the Earth, to cause to inherit the desolate Heri∣tages, that thou may'st say to the Prisoners go forth; to them that are in Darkness, shew your selves. And the vast Num∣ber of Persons, who flock'd from all Parts to our Blessed Saviour, did abun∣dantly make good the Words which follow, They shall feed in the Ways, and their Pastures shall be in all high Places.

CHAP. XLIV.

BUT because Celsus, who pretends, he don't want to be inform'd, of what the Christians hold, reproaches our Saviour, as if either he was not assisted by his Father, or was unable to help himself, when he came to suf∣fer; I must add one Thing here, and that is this, that the Prophets foretold his Sufferings, and the Reason why he underwent 'em, that they shou'd con∣duce to the Advantage of Mankind in general, that he shou'd ev'n sacri∣fice

his Life for 'em, and be treated for their Sakes, as a condemn'd, and most vile Malefactor. They also foretold; that the Gentiles; who had no true Prophets, shou'd acknowledge him, to be sent from God, and that he him∣self, with respect to his outward Ap∣pearance in the World, shou'd be a mean, and very contemptible Person. The Words of the Prophecy are these, * 1.34 Behold my Servant shall deal prudently; he shall be exalted, extoll'd, and be very high. As many were astony'd at thee, (his Visage was so marr'd, more than any Man, and his Form more than the Sons of Men) so shall he sprinkle many Nations, the Kings shall shut their Mouths at him, for that which had not been told 'em, shall they see, and that which they had not heard, shall they consider. Who * 1.35 has believ'd our Report? and to whom is the Arm of the Lord reveal'd? For he shall grow up before him, as a tender Plant, and as a Root out of a dry Ground; he has no Form, nor Comeliness; and when we shall see him, there is no Beauty that we shou'd desire him. He's despis'd, and rejected of Men, a Man of Sorrows, and acquainted with Grief: And we hid, as it were, our Faces from him, he was despis'd, and we esteem'd him not. Surely he has born our Griefs, and carry'd our Sorrows: Yet we did esteem him stricken, smitten

of God, and afflicted. But he was wound∣ed for our Transgressions, he was bruis'd for our Iniquities: The Chastisement of our Peace was upon him, and with his Stripes we are heal'd. All we like Sheep have gone astray; we have turn'd every one to his own Way, and the Lord has laid on him the Iniquity of us all. He was oppress'd, and he was afflicted, yet he open'd not his Mouth: He is brought as a Lamb to the Slaughter, and as a Sheep before her Shearers is dumb; so he opens not his Mouth. He was taken from Prison, and from Judgment, and who shall declare his Generation? For he was cut-off out of the Land of the living, for the Trangression of my People was he stricken.

I remember, I made use of this Pro∣phecy, in a Disputation, which I for∣merly had, with some Jewish Doctors, and one of 'em return'd the following Answer, that we must understand it, as relating to the whole Body of their own Nation, whose Dispersion, and many other Calamities, were Means, to gain Proselites to their Religion. And he explain'd those Words, He has no Form, nor Comeliness; and those Words, That which had not been told 'em shall they see, and that which they had not heard, shall they consider; and those Words, He was wounded for our Transgressions,

he was bruis'd for our Iniquities; I say, he explain'd 'em all, in Favour of the Sence, which he had giv'n 'em. On the contrary, I offer'd several substan∣tial Arguments, to prove, that this Pro∣phecy must be understood of a single Person, and by Consequence is not to be refer'd to an entire Nation, or great Number of People. I ask'd of whom those Words were spoke, He has born our Griefs, and carry'd our Sorrows; and those Words, He was wounded for our Transgressions, he was bruis'd for our Iniquities; and those Words, By his Stripes we are heal'd. For they are plainly meant of those Persons, who, whether Jews or Gentiles, were cur'd of their spiritual Diseases, by the Suf∣ferings of our Blessed Saviour, to whom the Propher, inspir'd by the Spirit of God, accommodates these several, and extraordinary Characters.

But that which most perplex'd 'em was that Expression, For the Transgres∣sion of my People was he stricken. For if this Prophecy has a Reference, to the whole Body of the Jews, 'tis diffi∣cult to make Sence of the foregoing Words. We must, therefore, under∣stand 'em, of some single Person, and not of the whole Jewish Nation, and who can that Person be, but our Bles∣sed Saviour, by whose bloody Stripes

all they, who believe in him, are imme∣diately, and will at length be com∣pleatly heal'd; I say, who, but our Blessed Saviour, who has spoil'd Princi∣palities, and Powers, that usurp, and too long maintain a Tyranny, over the Souls of Men, and has made a Shew of 'em openly, upon his HO∣NOƲRABLE CROSS. But the crit••cal, and full Examination of this Prophecy, I shall reserve to a more pro∣per Place, tho' I thought, 'twas neces∣sary for me, to dwell a little upon it, on the Account, of what Celsus's Jew thought fit, to object against us.

CHAP. XLV.

ONE remarkable Thing that has led Celsus, and other Infidels, into gross Mistakes, in this important Affair, is their not knowing, or, at least, their not considering, that the Prophets speak of a twofold Coming of the Messiah; his first Coming, at which he was to appear, cloath'd with all the innocent Infirmities of humane Nature, and str••••ling with the pres∣sing

Inconveniencies of a mean, and despis'd Condition, that so, living a∣mong Men, he might the more feel∣ingly instruct 'em, in those Moral, and Divine Truths, which were important, and highly necessary, and inculcate upon 'em that aweful Account, which they must shortly give, when they shall be summon'd, to appear, before the Bar of God; and his second Coming, at which he will appear, free from the least Allay, ev'n of natural Imperfe∣ction, and shine with the united, and unfully'd Rays, of his Original, and in some Sence, naked Divinity. 'Twou'd be tedious, to relate all the Prophecies, that have an immediate, and mani∣fest Reference to our Blessed Saviour. I shall, therefore, at present confine my self, to that which we meet with, in the Forty fifth Psalm, which is en∣titul'd, A Song of Loves, and where our Saviour is expresly call'd by the Name of GOD. The Words are these, Grace is pour'd into thy Lips, therefore * 1.36 God has blest thee for ever. Gird thy Sword upon thy Thigh, O most Mighty, with thy Glory, and thy Majesty, and in thy Majesty ride prosperously, because of Truth, and Meekness, and Righteousness, and thy right Hand shall teach thee ver∣rible Things. Thine Arrows are sharp in the Heart of the King's Enemies, where∣by

the People fall under thee. Thy throne, O God, is for ever, and ever: The Scepter of thy Kingdom is a right Scepter. Thou lovest Righteousness, and hatest Wicked∣ness, therefore God, thy God, has anointed thee, with the Oil of Gladness, above thy Fellows. Where take Notice, that the Prophetical Psalmist, making his Ad∣dress to God, Whose Throne is for ever, and ever, and the Scepter of whose King∣dom is a right Scepter; says, that this Person was anointed by God, who was his God, and that he was anointed, above his Fellows, with the Oil of Gladness, be∣cause he lov'd Righteousness, and hated Wickedness.

I remember, that once I horribly baffl'd a Jewish Doctor, with this very Prophecy, who being at a grievous Loss, to know what Answer he shou'd give me, had seasonable Recourse to a pityful Evasion, which was suitable enough, to the false Principles, he en∣deavour'd to maintain; viz. That those Words, Thy Throne, O God; is for ever, and ever, the Scepter of thy Kingdom is a right Scepter, were spoke of the Great God himself; and those Words, Thou lovest Righteousness, and hatest Wickedness, there∣fore God, ev'n thy God, has anointed thee with the Oil of Gladness, above thy Fellows; must be understood of the Messiah.

CHAP. XLVI.

CELSƲS's Jew continues his Discourse, with our Blessed Sa∣viour, and says, If, as you your self ac∣knowledge, every Person, who comes into the World, by the general Concourse of Providence, is a Son of God; What special Prerogative is there, which you can justly claim? To which I answer, that they, who are no longer acted by a Spirit of Bondage, as St. Paul expresses it, but choose Virtue, for its intrinsick Worth, may, in a less noble Sence, be call'd, the Sons of God. But there's a vast Disproportion, between those, who are the Sons of God, as they are imperfectly endu'd, with Moral, and Christian Virtues, and our Blessed Saviour, who is the inexhaustible Foun∣tain, from which their borrow'd Good do's entirely, and will for ever flow. The Words of St. Paul, which I just now refer'd to, are these, Ye have not receiv'd the Spirit of Bondage, again * 1.37 to fear, but ye have receiv'd the Spirit of Adoption, whereby we cry, Abba, Father.

The Jew continues his Discourse, in the following Words, Abundance of Persons will find Fault, with your pretend∣ed Saviour, for applying those Prophecies to himself, which, they think, may, at least as justly, be apply'd to them. To this I answer, that I am apt to think, that Celsus didn't know of any Persons, who rival'd our Saviour, in his Miracles, and justly claim'd the Title of Sons of God, or The Power of the Supream Majesty. But because the sincere, and strong Affection, which I have for Truth, won't suffer me, to pass by any Thing, that ev'n seems to oppose the Christian Cause, I readi∣ly acknowledge, that before our Sa∣viour's Incarnation, there was a cer∣tain Person, whose Name was Theudas, who appear'd among the Jews, pre∣tending to be a mighty Man, after whose Decease, his deluded Followers were soon dispers'd. Some Time after, in the Days of the Taxing, (during which, as far as I can gather from Scripture, our Blessed Saviour was born) one Judas of Galilee, drew after him, a considerable Number of weak, and credulous Jews, who, affecting No∣velties, cry'd him up, as a Man, en∣du'd with more than ordinary Wis∣dom, and was no sooner brought to condign Punishment, but his Doctrine

came immediately into Disrepute, or, at best, was only secretly maintain'd, by some few Persons, of mean Rank, and Figure. And after our Saviour appear'd, upon the Stage of the World, one Dositheus, a Samaritan, endea∣vour'd, to perswade his Country-men, that he was the very Person, to whom the Prophets had so plain a Reference, when they foretold the Coming of the Messiah, and some few Persons, I con∣fess, there were, who seem'd heartily to embrace his Doctrine.

Here, I think, it will not be im∣proper, to mention that wise Expres∣sion of Gamaliel, which we meet with, in the Acts of the Apostles, to shew, beyond all Contradiction, that the fore-mention'd Persons, were not intend∣ed in the Promise, which God gave, of sending the Messiah, and that nei∣ther of 'em deserv'd the honourable Title, of The Son, or Power of God; but that of all the Men, who ever appear'd, and made a Figure in the World, our Blessed Saviour was the only Person, who cou'd justly claim it. If this Counsel, said he, or this Work be * 1.38 of Men, 'twill come to nought; but if it be of God, ye can't overthrow it, lest haply ye be found, ev'n to fight against God.

There was also one Simon, a Magi∣cian,

of Samaria, who endeavour'd by his Magick, to draw People after him, and for some Time he wasn't without his Followers, but I believe, there are now scarce thirty Simonians in the whole habitable World: Nay, perhaps I have exceeded the Number, since there are only a few near Palaestine, and that Doctrine, which they em∣brac'd, did never obtain, in any other Parts, tho' its Authour did fondly ima∣gine, that it wou'd soon, and easily reach, and happily engage, the most distant, and barbarous Nations in it's Favour. For they who know any Thing, of their celebrated Simon, owe their Knowledge, entirely to the Ac∣count, which we have of him, in the Acts of the Apostles. So that, were it not for the Christians, his very Name wou'd, before this Time, have been bury'd in oblivion, and 'twas suffici∣ently evident from Experience, that he bore none of the shining Charac∣ters, of one, who had a Divine Com∣mission.

CHAP. XLVII.

THEN Celsus's Jew, not keeping to the sacred Text, says, That our Saviour boasted, that some wise Men of the Chaldaeans, being mov'd, by a secret Perswasion, that he was born, came to pay Divine Worship to him, in his In∣fancy, and that when they had acquainted Herod, the Tetrarch, with it, he order'd his Officers, to kill all the Infants, that were about that Age, imagining, that our Saviour wou'd inour the same Fate with them, and thereby be prevented, from ever coming to the Crown. Take Notice, how grosly the Jew is mista∣ken here, who confounds the wise Men, and the Chaldaeans, not discerning, that, for any Thing that appears to the contrary, they might be of Different Countrys, and Professions, and notori∣ously Falsifying the Account, which we have of this Matter, in the Gos∣pels. And I know not how it comes to pass, that he don't think fit, to ac∣quaint us, that the Star, which they ••aw in the East, was the Ground of

their secret Perswasion, that the Messiah was then born into the World. Let us see therefore, what matter of Dis∣course this Subject will afford us.

I confess, 'tis my Opinion, that the Star, that appear'd, at our Saviour's Nativity, was entirely new, and vastly different, from those which are com∣monly seen, whether in the superiour, or inferiour Orbs, and I am enclin'd to think, it might be much of the same kind, with those Comets, that appear for a Time, and have different Names assign'd 'em, by the Greeks, accord∣ing to their different Figure. And I build my Opinion upon the following Grounds. It has been observ'd by Learned Authours, that when any considerable Alteration has happen'd, in the Face of Affairs, such Stars have expos'd themselves to View, as did presage some strange Revolutions of Empires, some dreadful Wars, or some such Accidents as these, which put the whole World into a terrible, and un∣usual Commotion. I have also read, in a Treatise concerning Comets, writ by Chaeremon the Stoick, that some∣times they have presag'd very happy Events, and he produces several In∣stances, from very credible Historians, to make good the Assertion, which he there lays down.

If then, at the Establishment of some new Monarchy, or before some remarkable Scene of publick Affairs do's begin to open, these Comets, or Stars of the like Nature, do appear; 'tis no Wonder at all, that a Star shou'd be seen, at the Nativity of our Sa∣viour, who was design'd by the All∣wise God, to make so sudden, so great, and so happy an Alteration in the World, to publish a new, unadorn'd, and discountenanc'd Doctrine, not on∣ly to the Jews, and Greeks, but also to a vast Number of the most distant, and barbarous Nations of the World.

And this I may safely say, in Fa∣vour of the Christian Religion, that we don't meet with any, or at least with no Scripture-Prophecy, concerning the Appearance of such a Star, at such a Time, for Instance at the Establish∣ment of such a Rising Empire, but the Star, that grac'd our Saviour's Nativity, was foretold by Balaam, as Moses gives us an Account. There shall come, says * 1.39 he, a Star out of Jacob, and a Scepter shall rise out of Israel. But here I must argue with the Greeks, and Jews, and therefore shall be oblig'd, to dispute against each Sort of Persons, from very different Topicks. To the Greeks, I have this to offer, that the Magicians, who converse with Daemons, and do,

with a most Horrid Solemnity, invoke their seasonable Assistance, for the most part attain the End, which they pro∣pose to themselves, unless a Divine Power interfere, that is Superiour to the Daemons, or some Name be men∣tion'd, that has a greater Force, than those Names, which are appropriated by 'em to the Art they practice. But if that shou'd happen, then all their Magical Operations are unavoidably lost, and they are, as it were, dazzl'd, and confounded with the bright Rays, of the Sun of Righteousness.

It seems to me, therefore, to be high∣ly probable, that when our Saviour was born, and a Multitude of the Heavenly Host (as St. Luke do's cre∣dibly relate the Passage) prais'd God, saying, Glory to God in the highest, Peace on Earth, and good Will towards Men; * 1.40 the Daemons were shock'd, and all their Hellish Measures most strangely disconcerted, not only by good An∣gels, who came down from Heaven, to celebrate the Nativity of our Bles∣sed Saviour, but also by the Humane Soul of the Holy and Spotless Jesus, as being a happy Instrument of the Deity, which dwelt in so glorious, but inconceivable a Manner, ev'n in his Humane Nature. The Wise Men, therefore, being desirous, to perform

their usual Operations, and failing in what they endeavour'd to effect, we may naturally suppose, enquir'd into the Reason of their bad Success, and were sensible, that something ex∣traordinary must occur, to defeat their rais'd Expectations, and exceed the Power of the Daemons, and when they saw a Sign in the Heavens, they had a natural Curiosity, to know its Mean∣ing, and having perhaps consulted the Prophecies of Balaam, and this Prophecy of the Star, of which, Moses gives us an Account, and particularly those Words, I shall see him, but not now; I shall behold * 1.41 him, but not nigh; from hence they might frame this rational Conjecture, that the very Person, at whose Birth, 'twas prophesy'd, that a Star shou'd appear, was then actually born, and having a just Notion, that he was far Supe∣riour to all their Daemons, they came to pay him, the just Tribute of Di∣vine Adoration.

They steer'd their Course, therefore, to Judaea, being perswaded, that some great Prince was born, but ignorant of the Nature of his Kingdom, and the Place of his Nativity, and when they were happily come, to the Place where the young Child was; they offer'd Presents to him, that were live∣ly Representations of his Divine, and

Humane Nature; viz. Gold, an Em∣blem of his Royal Power, Frankin∣cense, to note to us his Divinity, and Myrrh, to signify his bitter Passion.

CHAP. XLVIII.

SINCE therefore, 'twas the Sa∣viour of Mankind, that was come into the World, who was God, and by Consequence, above the Angels; (tho' they are frequently employ'd as ministring Spirits, in the Behalf of Men) the Worship which the Wise-Men paid him, was abundantly re∣compens'd, by the Warning, which the Angel gave 'em, that they shou'dn't return to Herod, but depart into their own Country another Way. And 'tis no Wonder at all, that Herod shou'd seek to destroy the Infant-Saviour, tho' Celsus's Jew seems to doubt very much, of the Truth, of what we think was plain Matter of Fact. For Malice is so foolish, and so daring a Thing, that 'twill contend for the Victory, with the Providence of God it self. This Passion had so far the Ascendant over Herod, that he was fully perswaded, that the King of the

Jews was born, and acted unaccoun∣tably, whether his Notion were true or false, and was so weak, that he didn't discern, that either our Saviour was the very Person, whom the Pro∣phets foretold, to be the true Messiah, and so wou'd infallibly possess the Throne; or, on the contrary, was a meer Impostor, and by Consequence, there was no Ground for him, to disturb the Peace of his Mind, by any jealous Surmises. He resolv'd to destroy him, being hurry'd by his unruly Passion into the grossest Inconsistencies, and stirr'd up without Doubt by the Devil, who, apprehending our Saviour to be an extraordinary Person, and a most formidable Enemy to his usurp'd Do∣minion, employ'd all his Wit, Malice, and Industry against him. But the Angel warn'd Joseph, to go with the young Child, and his Mother into Egypt. And how improbable soever, this may seem to be, on the first View; yet the due Series of Events, was very critically observ'd by Provi∣dence.

In the mean Time, Herod issu'd out Orders, that all the Infants, that were in Bethlehem, from two Years old, and under, shou'd immediately be put to Death, expecting that he, who was born King of the Jews, wou'd share

in the same common, and approaching Calamity.

For he didn't discern that invisible, and kind Hand of Providence, that takes Care of them, who are the proper Ob∣jects of its most watchful Protection, and upon whose Safety, the Good of Mankind does so evidently, and so greatly depend, and among which ho∣nourable Number, our Blessed Saviour deserves to be esteem'd the Chief, as being one, who vastly, and indeed, infi∣nitely surpass'd all other Men, in real, and intrinsick Dignity.

For he was not sent into the World, to be an Earthly King, as Herod falsly imagin'd; but to enter on the Posses∣sion of such a Glorious Kingdom, as it became the Great God to bestow, on one, who was to procure a Happi∣ness for his Subjects, that consists not en∣tirely, or chiefly, in Things, which are in themselves indifferent, and frequent∣ly prove pernicious to the Owners, and was to govern 'em by such Laws, as are truly Divine, and so to take the most proper Methods, to render 'em com∣pleatly, and for ever happy.

Therefore denying, that he was an Earthly King, and shewing, that his Kingdom was of a spiritual Nature, he says, If my Kingdom were of this * 1.42 World, then wou'd my Servants fight,

that I shou'dn't be deliver'd to the Jews; but now is my Kingdom not from hence.

CHAP. XLIX.

IF Celsus had been aware of this, he wou'd never have talk'd so weak∣ly, and so impertinently as he does. If, says he, Herod was afraid, that when you came to a fit Age to reign, you wou'd dispossess him of his Kingdom, why didn't you reign, when you were grown up to Years of Discretion, and Maturity? On the contrary, tho' you pretend to be the Son of God; yet you are forc'd to go a∣bout like a Slave, and a Vagabond, and to sneak like a Malefactor, not having a Place, whereon you may comfortably lay your Head.

But 'tis far from being an Argu∣ment of a sordid Spirit, for a Person to use innocent, and common Pru∣dence, that he may happily avoid the Dangers, with which he is surrounded, not from a slavish Fear of Death, but a sincere, and vehement Desire, with Submission to the Will of God, to pro∣long

his Life, that he may be farther serviceable to the Publick, 'till a fair Opportunity, to lay down his Life, for the Promoting of the True, and Best Interest of Mankind, do's happily pre∣sent it self.

That this was our Saviour's Case, is plain, to one, who is acquainted with the Design of our Blessed Lord, in those grievous Sufferings which he underwent, of which, according to my weak Ability, I have already, and I hope sufficiently, discours'd.

CHAP. L.

THEN that Celsus, with all his Knowledge, didn't so much as hit upon the exact Number of the Apo∣stles, may be gather'd from the follow∣ing Words, Being attended; says he, with Ten, or Eleven Wicked Publicans, and Mariners, he went up and down with 'em, begging his Bread, from Door to Door, like a base, and most miserable Crea∣ture.

Let me therefore examine, what he says, and return him such an Answer, as I judge convenient. 'Tis plain then to those, who read the Gospels, with any tolerable Care, (which I'm apt to think, my bold, but blundering Antagonist never did) that our Saviour chose twelve Apostles, and that there was but one Publican among 'em, I mean St. Mathew; and by Mariners, as he promiscuously calls 'em, I suppose, he may mean James and John, because they left their Father Zebedee, to fol∣low their Blessed Lord. For as for Peter and Andrew, that got their Livelyhood by their Nets, they were not so properly Mariners, as Fishermen, as the Scripture calls 'em.

We'll also suppose, that Levi the Publican was another, to whom he might have a Reference, tho' accor∣ding to some Copies, that we have of St. Mark's Gospel, he was no Apostle.

As for the rest of that honourable Fraternity, we know not what Em∣ployments they were, by which they got their Maintenance, before they espous'd the Interest of our Blessed Saviour.

CHAP. LI.

SO that I may safely say, that 'tis plain to them, who examine into these Matters, with that Judgment, Care, and Impartiality, which is highly requisite, that the Apostles were acted by an extraordinary, and super-natural Power, when they publish'd the Chri∣stian Religion to the World, and made the carnal, and haughty Minds, of some of the worst of Men, submit to the commanding Authority of the Word of God.

For this wonderful Effect was not owing to the Charms of humane Elo∣quence, the Exactness of their Method, or those other Artifices, with which the Logick, and Rhetorick of the Greeks, do frequently, and perhaps, more than suf∣ficiently, furnish too many subtil, and designing Persons.

I am of the Opinion, I confess, that if we cou'd suppose our Saviour, to have made Choice of Persons, qualify'd with the brightest humane Accomplishments,

to preach the Gospel, such as had the general Character, and Reputation, of Men of profound Wisdom, and uni∣versal Learning, who, by the Help of sublime Speculations, polite Language, and a graceful Elocution, cou'd win upon the Audience, and make the several Passions of their Hearers, serve their sordid, and vain-glorious Purposes, I say, if our Saviour had tak'n this Me∣thod, he might justly have been blam'd, for using the same carnal Policy, that was too apparent, in the Heads of the several Sects of Philosophers, and his Doctrine wou'd have wanted those legible Characters of its Divinity, which were stamp'd upon it, had it been maintain'd by sprightly Fancy, proper, and elegant Language, and har∣monious Cadencies, and the Assent giv'n to it, wou'd too nearly have re∣sembl'd that, which is giv'n to the Opinions of the Philosophers among the Pagans, and wou'd manifestly have had its Foundation laid in the Wisdom of Men, rather than the irresistible Power of God.

Now what Person, who looks on these Fisher-men and Publicans, who were not so much as taught, the very first Principles of Humane Literature, (as the Gospels acquaint us, and as Celsus is ready enough to believe) and

yet had such a Presence of Mind, that they were able, not only to discourse to their Country-men the Jews, con∣cerning Faith in Christ, but also to preach the same Doctrine to other Na∣tions, and were favour'd with most wonderful Success, I say, what Person who looks on these Fishermen and Pub∣licans, will not presently enquire, whence they deriv'd this uncommon Power of Perswasion, and acknowledge, that our Saviour's Promise in the fol∣lowing Words, Come after me, and I will make you Fishers of Men; was evi∣dently, * 1.43 and remarkably accomplish'd, in that Divine Power, which accom∣pany'd the Preaching of the Apostles?

'Twas this, to which, St. Paul has so plain a Reference, when he says, My Speech, aad my Preaching was not * 1.44 with enticing Words of Man's Wisdom; but in Demonstration of the Spirit, and of Power, that your Faith shou'dn't stand in the Wisdom of Men, but in the Power of God.

For as the Prophetical Psalmist speaks, who fore-told the Preaching of the Gos∣pel, The Lord gave the Word, great was the Company of those that publish'd it; * 1.45 and as it is fore-told in another Place, His Word runs very swiftly. * 1.46

We see, that The Voice of the Apo∣stles was heard thro' all the Earth, and their Doctrine, and Fame too, was spread to the most distant Regions. They also, who hear this Doctrine, are fill'd with the Spirit of God, who accompanies the Preaching of it, as abundantly appears, by the Disposition of their Minds, the Tenor of their Con∣versations, and their vigorous Defence of the naked Truth, ev'n to the ap∣parent Hazard of their Fortunes, their Reputations, and their Lives, tho' it can't be deny'd, but ought to be deep∣ly lamented, that too many who have tak'n upon 'em the Ministerial Function, after all the Profession, which they make, of believing in God, thro' Christ, and after having seem'd to be wonder∣fully attracted by the bright, and al∣most irresistible Charms of Gospel-Grace, 'tis to be fear'd, did never feel the saving Impression of it on their Hearts, attended with a suitable Influ∣ence on their Lives, and Conversa∣tions.

And tho' I have already mention'd that Expression in the Gospel, accord∣ing to St. Mathew, The Harvest is great, but the Labourers are few. Pray ye therefore the Lord of the Harvest, that he wou'd send forth more Labourers into * 1.47 the Harvest; I think it mayn't be im∣proper

to repeat it, to shew, that our Saviour's Foreknowledge of the Enter∣tainment, which his Doctrine wou'd meet with in the World, was a Divine Proof of its future, happy, and more than ordinary Effect upon the Minds of Men; a Doctrine, the good Success of which was far from depending on the Assistance of the most Learned Doctors, but was owing to that Divine, and Miraculous Power, that accompany'd the Apostles in their SACRED MINISTRATIONS.

CHAP. LII.

AND because Celsus represents 'em, not only as a Parcel of ig∣norant Fellows, but also as a Club of most scandalous Creatures, vile Publi∣cans, and Mariners; I answer, it seems he assents to some Passages in the Gos∣pels, whereby, he thinks, he can sup∣port his Cause, but rejects, when he thinks fit, the Authority of the Evan∣gelists themselves, that he may not be oblig'd to acknowledge, and reve∣rance th••se Characters of Divinity,

which are so legible in their Wri∣tings.

But when he sees, with what Faith∣fulness they relate, ev'n those Things, that seem to lessen their Esteem, and manifestly expos'd 'em to the greatest Dangers, he ought certainly to believe the rest, as being divinely inspir'd, and by consequence, infallibly true, and of the highest Importance to us.

Barnabas, I confess, in his Catholick Epistle, (from whence 'tis probable, that Celsus has borrow'd his disadvan∣tageous Remarks upon the Apostles of our Blessed Saviour) says,

That Jesus chose such Persons to the Apostolical Function, as were wicked to the last Degree.

And in the Gospel according to St. Luke, St. Peter says to Jesus, Lord depart from me, for * 1.48 I am a sinful Man. And St. Paul, in one of his Epistles to Timothy, says, This is a faithful Saying, and worthy of all Acceptation, that Christ Jesus came * 1.49 into the World, to save Sinners, of whom I am chief; tho' at last he became a most Eminent Apostle.

And I know not, whether Celsus's Memory, or his Judgment, is most de∣fective, when he makes no Mention of St. Paul, who, next to our Blessed Saviour, was the most remarkable Founder of the Christian Churches.

But 'tis probable, he thought it wou'd not serve his Cause, and that, if he had tak'n Notice of him, he had ob∣lig'd himself to have giv'n a rational, and distinct Account, how a Person, who once persecuted the Church of God, spit his Venom, and employ'd his most vigorous Endeavours, in Op∣position to the Christians, insomuch that he thirsted for their Blood, was so strangely alter'd on a sudden, that he spread the Gospel from Jerusalem to Illyricum, endeavouring to avoid building on the Foundation, which another had laid, and making it his Choice, and Business, to preach to them, who had never heard the glad Tydings of Salvation by a Crucify'd Redeemer.

CHAP. LIII.

WHAT Absurdity is there then, in supposing, that our Saviour, being desirous to shew Mankind, what Sovereign Remedies he had, and was willing to apply to the distemper'd Souls of Men, shou'd make Choice of Per∣sons, that were notoriously wicked, and work such a sudden, and surprizing Change upon 'em, that by the Purity of their Lives, they became very ho∣nourable Examples to them, who were afterwards converted by their Mi∣nistry?

If they, who have reform'd their Manners, must be upbraided with the Crimes, which they formerly com∣mitted, then we may as well bring in a most heavy Charge against Phaedon himself, ev'n after he had devoted his Time, and Strength, to the Study of Philosophy, because History acquaints us, that Socrates took him, from a Place, where Debauchery was pra∣ctic'd, without Fear, or Regret, and put him upon rational, and learned

Studies, in which, in Process of Time, he was far from being a mean Profi∣cient.

We might also condemn Philosophy, it self, by Reason of the extravagant Courses, which Polemon the Successor of Zenocrates had formerly tak'n. But in Truth, this Consideration do's great∣ly brighten, and recommend their Cha∣racter, that by the Help of so Divine a Thing as Philosophy, they cou'd be brought to resolve on a virtuous, and severe Course of Life, in Spight of those bad Impressions, with which they were forc'd to struggle, and over which they did, with no small Diffi∣culty, obtain an honourable, and happy Conquest.

And I scarce know, whether the Greeks can produce any Instances of this kind, in any other Persons, besides Phaedon and Polemon, or at best, they can name but very few Persons, who ever left their Intemperance and Debauchery to apply their Minds, to the entertain∣ing, and useful Study of Philosophy.

But in the School of Christ, besides the twelve Apostles, who had the Honour to be contemporary with him, we see daily, a far greater Number of Persons, that become virtuous, and pious, and join in a Blessed Chorus, acknowledging, with the deepest shame, and Sorrow,

the many false, and almost fatal Steps, which formerly they took. We our selves (says the Apostle) were some∣times * 1.50 foolish, and disobedient, deceiv'd, serving diverse Lusts and Pleasures, living in Malice, and Envy, hateful, and hating one another. But after that the Kind∣ness, and Love of God our Saviour, to∣ward Man appear'd, not by Works of Righ∣teousness which we have done, but accor∣ding to his Mercy he sav'd us, by the Washing of Regeneration, and the Re∣newing of the Holy Ghost, which he shed on us abundantly. For as the Pro∣phetical Psalmist speaks, He sent his Word, and heal'd 'em, and deliver'd 'em * 1.51 from their Destructions. I might add, that Chrysippus, in a Book which he has writ, Entitul'd, The Art of Curing the Disorders of the Humane Passions, en∣deavours to lay down proper, and effectual Rules, for the Management of those, which disturb the Peace of the Mind, and to that end, he argues up∣on the Principles of several Sects of Philosophers, not examining, which of 'em are most agreeable to Truth, and has the following Words.

If, says he, Pleasure be esteem'd the chief Good, the Passions may, and ought thus to be cur'd, and if there be three Kinds of Good, they are to be cur'd after this different Manner.

Now they, who find Fault with the Christian Religion, do wilfully Neglect, to consider, how many unruly Passions are successfully govern'd by it, what a Stop it puts to that rapid Torrent of Vice, and Immorality, which is too visible in the World, and what extra∣vagant, savage, and ev'n Diabolical Tempers it has frequently, happily, and very suddenly conquer'd. Cer∣tainly, it ought to raise their Admira∣tion, and constrain 'em, to make the most thankful Acknowledgements to Almighty God, to consider, what vast, and apparent Advantage the Publick reaps, from those proper, and most ex∣cellent Methods, which our Saviour took, for the Reformation of Manners, and one wou'd think, that if they won't allow Christianity to be the True Religion; yet they must confess, that it conduces very much to the true In∣terest of Manking, and which is more, has an Immediate, and Principal Re∣gard to their better, and immortal Part.

CHAP. LIV.

AND our Saviour has so effectu∣ally consulted, ev'n the Tempo∣ral Advantage of his Followers, that he wou'dn't have 'em to be rash, and precipitate, but gives 'em this neces∣sary Lesson, When they persecute you in one City, flee unto another; and teaches 'em by his own Example, not to run into needless Dangers.

Celsus takes Occasion, ev'n from hence, to form an Accusation against him, in the Person of a Jew, in the following Words, You run up and down, with your Disciples. But as for the Charge, which is here brought against our Blessed Saviour, we meet with a Parallel Case, ev'n in the Histories, which the Greeks have publish'd. For Aristotle, that Famous Philosopher, when he saw, he shou'd be condemn'd, as a wicked Person, by reason of some pecu∣liar, and in some Sence, dangerous No∣tions he advanc'd, which, as the Athe∣nians thought, did give too great En∣couragement to Licentiousness, took an

Opportunity to go from Athens, and remov'd his School to Chalcis, making the following Apology, to some of his Acquaintance,

Let us leave Athens, (says he) that we mayn't suffer it, to be in the Power of the Athenians, to re-act that horrid Impiety, which they plainly discover'd, by their ill Treatment of so great a Genius, as the World knows Socrates to have been, and to commit, a most griev∣ous Offence against so sacred a Thing as Philosophy.

CHAP. LV.

CELSƲS adds, That our Saviour, running up and down with his Dis∣ciples, was forc'd to beg his Bread, like a sordid Wretch.

But pray let him inform us, where he has rak'd up all these scurrilous Ex∣pressions. I confess, we read in the Gos∣pels, that certain Women, that were cur'd of their Infirmities, among which was Susannah, did readily distribute some Part of their Substance, to furnish the Disciples, with what was necessary for the Support of Life.

But pray, what Philosopher, who employs his Time, and Strength, with some Regard to the Benefit of his Relations, and Friends, and indeed of Mankind in general, wou'd refuse to have his Wants supply'd? Or, did it become the Philosophers, to accept the seasonable, and generous Assistance of their Friends, and others; but argue a base and sordid Spirit, in our Blessed Lord, or those who became his Fol∣lowers?

CHAP. LVI.

THEN the Jew, whom Celsus per∣sonates, continues his Discourse with our Saviour, in the following Words, What Necessity was there, that, when you were an Infant, you shou'd be carry'd into Egypt, to avoid being kill'd? For surely, it didn't become a God, to be afraid of Death. An Angel, it seems, was dispatch'd from Heav'n, to bid You, and some of your nearest Relations, be∣take your selves to Flight, lest you shou'd be found, and be put to Death. But cou'dn't Almighty God, who, as we are told,

did imploy his Angels for your Direction, and Assistance, preserve his Son, as easily in Judea, as in Egypt?

Celsus thinks, that there was nothing extraordinary in the Humane Body, and Soul of our Blessed Saviour, and ridiculing his precious Blood, that was shed upon the Cross, he says, 'twas not

Such Blood as from the Immortal Gods do's * 1.52 flow.

But we, who give Credit to our Sa∣viour, when he gives a Testimony of his Divinity, in the following Words, I am the Way, the Truth, and the Life; * 1.53 and in other Parallel Places, and when he bears Witness to the Truth of his Humanity, in the following Expression, Now ye seek to kill me, a Man, who has told you the Truth: I say, we, who be∣lieve * 1.54 our Saviour, when he speaks thus of himself, do assert, and maintain, that he had Two Natures, the one Divine, and the other Humane, and that since he came into the World, with an In∣tention to live, in some respects, like the rest of Men, 'twas highly incon∣gruous, that he shou'd run upon a Precipice, and be fond of Misery, and Death.

'Twas fit, he shou'd be directed, and govern'd by them, to whom the Care of his Education did belong, and that the Angel's Orders shou'd be strictly, and religiously observ'd, and the same Angel which said at first, Joseph, thou Son of David, fear not to * 1.55 take unto thee, Mary thy Wife, for that which is conceiv'd in her, is of the Holy Ghost; said afterwards, Arise, and take the young Child, and his Mother, and flee into Egypt, and be thou there, until I bring thee Word, for Herod will seek the young Child, to destroy him.

And I see nothing in this whole Ac∣count, that ev'n seems to shock our Reason, and destroy our Faith. For we read elsewhere, that Joseph was warn'd by God in a Dream, and that such Apparitions as these have been, is a Truth, in the firm Belief of which, Experience it self may, I think, suffici∣ently confirm us. What Absurdity is there then, upon the whole, in suppo∣sing, that our Blessed Saviour, who assum'd the Humane Nature, shou'd act with the Prudence of a Man, in endea∣vouring to keep out of the Way of impending Calamities, not as if he cou'dn't have avoided 'em by his In∣finite Power, without taking such Mea∣sures as he did; but because 'twas consistent with the Will of God, and

with the Nature of Things, that his Life shou'd be preserv'd, In the Ʋse of Means, and not by a Continu'd Course of Super-natural, and Miraculous Events.

'Twas more agreeable to the Dic∣tates of Infinite Wisdom, that our Sa∣viour shou'd be carry'd by his Pa∣rents into Egypt, and that he shou'd tarry there, 'till they heard of the Death of Herod, than that he shou'd stay in his Native Country, and yet be preserv'd, from the Evils to which he was expos'd, being better arm'd than with Pluto's Helmet, and secur'd from the Rage of his malicious Ene∣mies, by their being struck, like the Sodomites of old, with sudden Blind∣ness. For such a Series of miraculous Appearances, had been very unsuitable to his great Design, of acquainting the World, as a Man authoriz'd by the Testimony of God himself, that the TRƲE SON of GOD, the ETER∣NAL WORD, the WISDOM, and POWER of GOD, did gloriously, tho' wonderfully reside, in the Humane Na∣ture of the INCARNATE JESƲS.

But 'tis not my Business at present, to speak fully of the Two Natures, that were united, in the Person of our Blessed Saviour, since there is a Par∣ticular, and if I may so say, a Do∣mestick

Dispute between us, con∣cerning that Difficult, and Important Point.

CHAP. LVII.

THEN Celsus's Jew, as if he had been educated in the Schools of the Greeks, and instructed in their Learning, says, That the Ancient Fables, that attribute a Divine Original to Per∣seus, Amphion, Aeacus, and Minos, tho' they be not in Strictness true; yet do display the Actions of these Persons, as being great, and wonderful, and above the Sphere of Humane Nature. But for your Part, what did you ever say, or do, that was worthy of Admiration, tho' you were openly challeng'd, to give convin∣cing Proofs, that you were the Son of God.

In Answer to this, I need only ask the Greeks, whether they can shew, that any of the fore-mention'd Per∣sons, did any extraordinary Service to the World, or perform'd any great Exploit, to induce future Ages, to believe the Truth of those Fables,

which represent 'em to us, as being deriv'd from a Divine Original.

But I defy 'em, to instance in any of the Actions of these Fabulous He∣roes, that deserv'd to be nam'd, much less compar'd, with what our Saviour did; unless they will refer us to their own Fables, and Histories, and have us to believe 'em, without any more adoe, and disbelieve our Histories, of the Truth, and Importance of which, we have all the Evidence, that we can reasonably desire.

We say, and know, that the Di∣vine Power of our Blessed Saviour, has been sufficiently seen, and happily felt, thro' the whole habitable World, where any Churches are founded, that consist of Persons, reclaim'd from many exorbitant Vices.

And the Name of JESƲS, at this very Day, composes the ruffl'd Minds of Men, dispossesses Daemons, cures Diseases, and works a meek, gentle, and amicable Temper, in all those Per∣sons, who make Profession of Christia∣nity, from an higher End, than their worldly Interest, and sincerely believe, what it teaches us, concerning God, and Christ, and a Future Judgment.

CHAP. LVIII.

THEN Celsus, foreseeing, how many remarkable Actions, that were perform'd by our Saviour, might be mention'd by us, to his Honour, a few of which, I have related, makes as if he granted the Truth, of what is writ, concerning the Diseases, that were cur'd, the Dead that were rais'd to Life, and the few Loaves, with which a great Multitude was fed, and of which many Fragments did remain, and those strange Accounts we meet with in the Gospel-History, and im∣mediately adds the following Words, Well, let us suppose, that you really did these Things you talk of. But in the same Breath, he quite unravels what he had said before, and sets them on a Level, with the Operations, that are perform'd by Magicians, who pretend to do mighty Things, and having stu∣dy'd Magick in Egypt, get a little Mo∣ney out of People's Pockets, by pra∣ctising their Art in the open Forum, ••ispossessing Daemons, curing Distem∣pers,

calling back departed Souls, and representing to the deluded Sight, a Table spread with imaginary Dain∣ties, and Animals, that seem to move of their own Accord, but have no in∣ward Spring of Life, and Motion.

His Words are these, Pray must we esteem the Persons, who perform these won∣derful Operations, to be the Sons of God, or must we not rather esteem 'em to be vile Wretches, that are well-vers'd, it seems, in a Diabolical Art?

You see here, that he allows an ex∣traordinary Power in Magick, tho' by the Way, I'm much mistak'n, if he isn't the very Person, who writ se∣veral Books, in which, he directly maintains the contrary.

And yet, because he thinks, it may serve his Cause, he compares the Acti∣ons of our Blessed Saviour, with the Operations of Magicians. Indeed, there had been some Ground, for making this invidious Comparison, if our Sa∣viour had made such a Vain Shew of Miracles, as the Magicians do.

Their Design also, whatever Won∣ders they may effect, by the Assi∣stance of the Devil, is not to reform the Manners of Men; nor have such Vain Amusements the least Tendency, to beget in Persons a True Fear of God, and so to regulate their Actions, that

they may be honourably acquitted, when they shall be summon'd, to ap∣pear before his Awful Bar.

The fore-mention'd Persons, don't so much as aim at any Thing of this Kind, and if they did, of all Persons in the World, they wou'd be most unfit for so great an Undertaking, since they themselves, are guilty of the mo••t notorious Crimes. Whereas our Blessed Saviour, who design'd by his Miracles, to reform the Manners of them, who were Eye—Witnesses of what he did, gave not only his Follow∣ers, but all Mankind, a Bright Ex∣ample of Ʋnaffected Virtue, and Piety, that they, who were to publish his Excellent Doctrine, might at once be directed, and encourag'd, to acquaint their Hearers with the Mind of God, and that the fore-mention'd Persons, being more convinc'd by the Native Beauty, of the Christian Religion, and the Holy Lives of their Teachers, than by the Miracles that were wrought, might in all their Actions, have a sincere, and sacred Regard to the Ho∣nour of God, and the Interest of their Dear, and Ever Blessed Redeemer.

Now, if the whole Course of our Saviour's Life was such, as I have re∣presented it, without using any Arti∣fici••l Colours, and Bold Figures to em∣blazon

it, as we know, is too frequently the Case of many, of the feign'd Heroes of Antiquity; how absurd a Thing is it to compare it with the cursed O∣perations of Magicians, and is it not highly agreeable to the Dictates of im∣partial Reason, to believe, that he was GOD, as he himself assures us, and condescended to assume the Hamane Nature, for our Common, and Everlast∣ing Benefit.

CHAP. LIX.

THEN Celsus, confounding Things at a most miserable Rate, and borrowing, what is peculiar to one Sect of Christians, that he may, the more successfully, reproach the whole Body of 'em, says, Certainly, a God wou'd never have such a Body as yours, that is so contemptible, as being liable to so many, and so considerable Imperfections.

In Answer to this, we say, he as∣sum'd A Humane Body, (being con∣ceiv'd in the Womb of the Blessed Virgin,) which render'd him capable of Suffering, and Dying, in some Re∣spects

like the rest of Men. In this Sence, we may truly say, he was a miserable Person, Being tempted in all * 1.56 Things, as we are, yet without Sin. For with us, 'tis beyond all Doubt, that He committed no Sin, neither was Guile found in his Mouth, and that God did * 1.57 deliver him up as a Spotless Sacrifice, for the Sins of an Apostate World. Then Celsus says, the Body of a God, wou'd never have been form'd like your's. But he can't deny, that if our Saviour was born, as we say, he was, then ev'n his Body had, in some Sence, a Stamp of Divinity upon it, and might be call'd the Body of the Great God himself. On the contrary, he disbe∣lieves, and ridicules the Account, we have, of our Saviour's Conception by the Holy Ghost, and thinks he was begotten in Adultery, by one Panthe∣ra, a Souldier, on the Body of her, whom we call the Blessed Virgin, and that made him say, the Body of a God, wou'd never have been form'd like your's. But I think, I have said enough on that Head already, to satisfy any Impartial, and Candid Reader.

CHAP. LX.

CELSƲS goes on, neither says he, Do's the Body of God stand in Need of such Food, for its Nourishment, and Support, as that with which yours is supply'd; as if he cou'd shew out of the Four Evangelists, not only that he ate, but also by what Food his frail Nature was maintain'd. But be it so, I grant he ate the Passover with his Disciples, and not only made Use of the following Words, With Desire, * 1.58 I have desir'd to eat this Passover with you; but did actually partake, of what was provided for him. I grant also, that being thirsty, he drank at Jacob's Well. But what is this to the Pur∣pose? 'Tis said expresly, he ate Fish, ev'n after he was risen from the dead. And this agrees very well with what we say, viz. That he assum'd a Real, and not a Phantastical Body, and was conceiv'd in the Womb of the Blessed Virgin.

Then Celsus says, A God had no need of such a Voice, nor such Methods

of Perswasion. But this, I think, is one of the most frivolous Objections, that he cou'd possibly have rais'd a∣gainst us. For I might tell him, that Apollo, one of the Gods of the Greeks, who goes under the Name of Pythian, and Didymae••n, made use of such a Voice, when the Oracle was giv'n by the Pythian Priestess, or the Priestess of Miletum. And yet the Greeks don't take Occasion from hence, to call in Question, much less to deny, the Divi∣nity of Apollo, or any other God, who gave out Oracles, at some convenient Place.

Now how much more, did it con∣duce to the Spiritual Advantage of the World in General, that God shou'd re∣veal his Will in the Person of our Blessed Saviour, who spoke with such Authority, and Power, that he made a secret, but irresistible Impression upon the Minds of Men.

CHAP. LXI.

THEN Celsus, whose wicked Opi∣nions, and Practices, render him hateful to that God, who is a Lover of right Reason, and unaffected Vir∣tue, reproaches our Saviour in the fol∣lowing Words, All his Miracles disco∣ver'd him to be a Person, hateful to God, and a notorious, and vile Impostor. But if we critically enquire into the Na∣ture of Things, and the Signification of the foregoing Words, we shall find, that in Propriety, and Strictness of Speech, no Person, how wicked soever he may be, can have this Character giv'n him, that he is hated of God. For the following Expression carries Abundance of Truth, as well as Weight in it; viz. Thou lovest all Things that * 1.59 are, and hatest nothing, which thou hast made; for never wou'dst thou have made any Thing, if thou hadst hated it.

If we meet with any Expressions in the Writings of the Prophets, that seem to intimate, that God hates his Creatures, we must interpret 'em by

this general, and necessary Rule, that the Scripture, when it speaks of God, do's often cloath him, as it were, with those very Passions, which are fre∣quently working in Humane Breasts.

But to what Purpose is it, to return an Answer, to a Person, who ev'n in a Discourse, Entitul'd, A True Re∣lation, takes the Liberty, to give Vent to his Passion, in most unjust, and severe Invectives, and to treat our Blessed Saviour, as if he were, like him, a Notorious, and Vile Im∣postor.

For such Language, as he gives him, don't become a Man, who pre∣tends to Reason, and Demonstration, tho' he discovers at once, his Want both of Sence, and Breeding. On the contrary, he ought to have fairly sta∣ted the Controversy, which there is between us, to have examin'd Matters, with the greatest Impartiality, and Exactness, and shou'd have avoided, as much as might be, all needless, and ridiculous Digressions, and Tauto∣logies.

But because Celsus's Jew, do's no longer continue his Discourse with our Blessed Saviour, I shall draw my first Book to a Conclusion, and if God will grant me the Knowledge of his Truth, which is able to overthrow,

tho' not wholly to extirpate Error, ac∣cording to that Expression, Destroy 'em by thy Truth, I shall return an Answer, to what Celsus offers, as personating a Jew, directing his Discourse to those of his Native Country, who are sup∣pos'd, to be unhappily, as he ima∣gines, brought off from Judaism, to an open Profession of the Religion, which we embrace.

Notes

• * 1.1

  Mat. vii. V. 22.
• * 1.2

  1 Cor. iii. V. ••8.
• * 1.3

  1 Cor. i. V. 21.
• * 1.4

  1 Cor. i. V. 25.
• * 1.5

  Psal. cii. v. 27.
• * 1.6

  Mal. iii. v. 6.
• * 1.7

  Lev. xix V. 31
• * 1.8

  Hom. Il. Lib. 5. v. 2
• * 1.9

  Isaiah vii. V. 10.
• * 1.10

  Deu. xxii V. 23.
• * 1.11

  Eph. iv. V. 10.
• * 1.12

  Deu. xviii. V. 10.
• * 1.13

  1 Sam. ix. V. 20.
• * 1.14

  1 Kin xiv V. 12.
• * 1.15

  Ezek. i. V. 1.
• * 1.16

  Ezek. i. V. 28
• * 1.17

  Isa. vi. V. 1.
• * 1.18

  Mat. ix. V. 37.
• * 1.19

  ibid. V 38
• * 1.20

  Eph. ii. V. 20.
• * 1.21

  Isa. xlviii V. 16.
• * 1.22

  Prov. ii. V 5.
• * 1.23

  2 Cor. ii V. 15.
• * 1.24

  i. John i V. I.
• * 1.25

  John i. V. 32.
• * 1.26

  John i. V. 51.
• * 1.27

  2 Cor. xii V. 3
• * 1.28

  John v. V. 31.
• * 1.29

  Mica. v. V. 2.
• * 1.30

  Mathew ••xv▪ i. V. 13. V. 14.
• * 1.31

  Gen. xlix V. 10.
• * 1.32

  Gen. xlix V. 10.
• * 1.33

  Isa. xlii. V. 6, 7.
• * 1.34

  Isa. lii. V. 13. 14 15.
• * 1.35

  Isa. liii. V. 1. 2,
• * 1.36

  Psal, xlv, V. 2, 3.
• * 1.37

  Rom. viii. V. 15.
• * 1.38

  Acts. v. V. 38.
• * 1.39

  Numbers xxiv. v. 17
• * 1.40

  Luke ii. V. 14.
• * 1.41

  Numbers xxiv. V. 17
• * 1.42

  Joh. xviii. V 36.
• * 1.43

  Mat. iv. V. 19.
• * 1.44

  1 Cor. ii. V. 4.
• * 1.45

  Ps. lxviii. V. 11.
• * 1.46

  Ps. cxlvii V. 15.
• * 1.47

  Mat. ix. V. 37.
• * 1.48

  Luke v. V 8.
• * 1.49

  1 Tim. 1. V. 15.
• * 1.50

  Tit. iii. V. 3, 4.
• * 1.51

  Psal. cvii. V. 20.
• * 1.52

  Hom Il. Lib. 5. V. 34••.
• * 1.53

  John xiv. V. 6.
• * 1.54

  John viii. V. 40.
• * 1.55

  Mat. i. V. 20.
• * 1.56

  Heb. iv. V. 15.
• * 1.57

  1 Pet. ii. V 22.
• * 1.58

  Luk. xxii V. 15.
• * 1.59

  Wis. xi. V. 24.