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

Origen against Celsus:

CHAP. I.

MY First Book in Answer to Celsus's Discourse, Entitul'd, A True Relation, ending where he ceases to personate a Jew, discour∣sing with our Blessed Saviour, and be∣ing swol'n to a convenient Bulk, I re∣solv'd to compose a second, and therein, I shall endeavour to confute, what the same pretended Jew has to offer, to those of his own Country, who are inwardly perswaded of the Truth, and Excellency of the Christian Religion.

And I confess, I can't but wonder, that since Celsus was so fond of speak∣ing in the Person of a Jew, he didn't make him direct his Discourse to the Gentiles, rather than to his own Coun∣try-men. For 'twou'd have carry'd with it, a far more plausible Appea∣rance, if it had been directed by him, to those, who embrac'd the Religion which we profess, and were Gentiles, like our selves. But it seems, this mighty Man, with all his Knowledge, to which he makes such great Pre∣tences, did not know, or at least, do's seem to me, not duely to consider, the Nature of that Figure of Speech, which we make use of, when we speak in the Person of another.

Let us see therefore, what he says, to those Jews, who embrac'd the Chri∣stian Religion. He says, That suff'ring themselves, to be most shamefully deluded by our Saviour, they left the Religion of their Ancestors, and alter'd both their Name, and their Course of Life.

But he don't consider, that the Jews, who believ'd in our Blessed Saviour, did not totally renounce the Law of their justly-admir'd Progenitors, and Fore-Fathers; but liv'd in the Obser∣vance of it, deriving their Appellation, from a Word, that denotes the Poverty of the meer Letter of the Law.

For Ebion in the Hebrew Language, signifies Poor, and the converted Jews, were call'd by the Name of Ebionites. And St. Peter himself, for a considerabe Time, observ'd the Jew∣ish Rites, that are prescrib'd by the Law of Moses, as not having yet learn'd, ev'n from our Blessed Saviour, to ascend, as it were, from their lite∣ral to their spiritual Meaning, as we have the Matter related to us, in the Acts of the Apostles. On the Morrow, as they went on their Journey, and drew nigh unto the City, Peter went up upon the House-Top to pray, about the sixth Hour. And he became very hungry, and wou'd have eaten; but while they made ready, he fell into a Trance, and saw Hea∣ven open'd, and a certain Vessel descend∣ing unto him, as it had been a great Sheet, knit at the four Corners, and let down to the Earth; wherein were all Man∣ner of Four-footed Beasts of the Earth, and Wild Beasts, and Creeping Things, and Fowl of the Air. And there came a Voice to him, rise Peter, kill, and eat. But Peter said, not so Lord, for I have never eaten any Thing, that is common or unclean. And the Voice spake to him again the second Time, what God has cleans'd, that call thou not common.

You see here, that St. Peter him∣self, that Eminent Apostle, is repre∣sented to us, as retaining the Jewish Distinction, between Clean, and Ʋnclean Meats; and 'tis plain, from what fol∣lows in the History, that nothing less than a Vision cou'd engage him, to preach the Doctrine of Faith in Christ to Cornelius, who was not descended from the Israelites, and to his Friends that attended him. For he being a Jew, and observing the Traditions of the Jewish Church, had a contempti∣ble Notion of the Gentiles.

And the Apostle Paul, in the Epistle to the Galatians, acquaints us, that St. Peter, for Fear of displeasing the Jews, refus'd to eat with the Gentiles. For before that certain came from James, he did eat with the Gentiles; but when they were come he withdrew, and separated him∣self, fearing them which were of the Cir∣cumcision. And the other Jews dissembl'd likewise with him, insomuch that Barnabas also was carry'd away with their Dissimu∣lation. And it was not, I think, wholly incongruous, that they shou'd comply in some measure, with the Jewish Rites, who were entrusted with the Apostle∣ship of the Circumcision: For they, who seem'd to be Pillars, gave Paul, and Barnabas, the right Hand of Fel∣lowship, the former Persons directing

their Course to the Circumcision. But need I say, that they who preach'd to the Jews withdrew, and separated themselves from the Gentiles, when the Apostle Paul himself became a Jew to the Jews, that he might win upon 'em. We read therefore, in the Acts of the Apostles, that he offer'd an Oblation upon the Altar, to shew that he hadn't altogether renounc'd the Jewish Law, in which he had been educated, and of which he was once so passionate an Admirer.

Had Celsus known all this, he wou'd never have introduc'd a Jew, addres∣sing himself to those, who were con∣verted from Judaism to the Christian Faith, in the following Manner. What is the Matter, says he, my dearly beloved Country-men, that you have on a sudden renounc'd the Religion of your Fathers, and Ancestors, and suffer'd your selves to be so shamefully deluded by your pretended Saviour, as to be prevail'd with to alter your Name, and Course of Life.

CHAP. II.

BUT because I have already men∣tion'd St. Peter, and the rest of those, who preach'd the Doctrine of Faith in Christ, to the Circumcision, I think, it may not be improper, to quote a Passage of our Saviour's in St. John's Gospel, and a little to explain it; I have says he, many Things, yet to say unto you, but ye can't bear 'em now. But when he (the Spirit of Truth) is come, he will guide you into all Truth, for he shall not speak of himself, but what∣soever he shall hear, that shall he speak. Now I ask Celsus's Jew, what were these Things, that our Saviour had to say to his Disciples, which, under their present Circumstances, they were not in a Capacity to relish? Was not this his Desire, viz. to instruct 'em, since they were Jews, and by Consequence, acquainted with the Letter of the Mo∣saick Law, I say, to instruct 'em, in the true Sence of the Law, which the Types, and Ceremonies, under the Le∣gal Dispensation, did but imperfectly

represent, and to give 'em a new Light into those good Things to come, of which, the various Rites concerning pure, and impure Meats, and Drinks, con∣cerning Festivals, New-Moons, and Sab∣baths, were all but obscure, and in themselves, very mean, and contemp∣tible Shadows?

These, without Doubt, were the Things, which their Blessed Lord, wou'd have communicated to 'em. But knowing very well, how difficult a Thing it is, to disengage the Mind, from those Notions, which I had al∣most said, were of as early a Date, as its own Original, and are daily more deeply rooted, in our very Nature, by the strong Prejudices of our Birth, and Education, and especially, when one looks upon 'em, as having the Awful Stamp of a Divine Authority, and by Consequence, as being too im∣portant, and too true, to be call'd in Question, or but slightly regarded; knowing, I say, and considering, how difficult a Thing it is, to convince Persons, under such unhappy Circum∣stances, and to perswade 'em, that the Ceremonial Law was Loss, and Dung, in Comparison of the True Religion, he prudently waited for a more convenient Time, and differ'd his Discourse, 'till after his Bloody

Death, and triumphant Resurrection.

And indeed, if he had talk'd to them, of Things, that exceeded the Bounds, of their present, and narrow Capacity, he might have shock'd their Faith in him, as the SON of the LIVING GOD.

And I leave any one to judge, whether this be not the most natural Sence of the following Words; I have yet many Things to say unto you, but ye can't bear 'em now. For there were several Explications to be giv'n of the Law, with Respect to its Spiritual Meaning, which ev'n our Saviour's Disciples at that Time were not duely dispos'd to hear, because they had been born, and bred among the Jews, and since their Religion, consisted very much of those Things, which were Types, and Shadows of the Gospel-Dis∣pensation, I'm inclin'd to think, that 'tis upon that Account, that our Sa∣viour makes Use of the following Words, When the Spirit of Truth is come, he will guide you into all Truth, as if he had said, he shall lead you into the true, and full Sence of those Things, viz. Types, and Figures, which you were conversant with, and whereby you imagin'd, you paid God, the true Wor∣ship, which was due to him, and requir'd by him.

And the fore-mention'd Promise,

which our Saviour made to his Dis∣ciples, was abundantly, fulfill'd to the Apostle Peter, when the Spirit of God shew'd him in a Vision, all Sorts of Animals, Birds, and Four-footed Beasts, and creeping Things, and said to him, Rise, Peter, kill, and eat. And indeed, at that Juncture of Time, he was so fond of his former Religion, that he return'd this Answer, ev'n to the Voice, which he heard from Heaven, Not so Lord, for I have never eaten any Thing, that is common, or unclean. But at length, his Understanding was enlighten'd, as appears from the following Words, What God has cleans'd call not thou com∣mon.

And after that Instructive Vision, the Spirit of Truth, leading Peter in∣to all Truth, acquainted him with those Things, which he cou'dn't bear, while our Saviour was present with him in the Flesh. But I shall have Occasion hereafter, to speak of those, who adhere, to the litteral Sence of the Mosaick Law.

CHAP. III.

MY Business at present is to shew, that Celsus betrays his wretched Ignorance, in representing a Jew, ad∣dressing himself to those of his Na∣tive Country, who were converted to the Christian Faith, in the following Words, What's the Matter, my dearly beloved Country-men, that you have re∣nounc'd the Law of your Fathers?

For how can they be said to re∣nounce the Law of their Fathers, who severely blame Persons for not adhe∣ring to it. Tell me, says the Apostle, ye that desire to be under the Law, do ye not hear the Law? For 'tis written, that Abraham had two Sons, and so on to those Words, Which Things are an Al∣legory.

And how can they be said, to re∣nounce the Law of their Fathers, who are continually making mention of it, as if they were proud, of shewing the honourable Regard, which they still pay to it, and argue after the follow∣ing Manner, Say I these Things as a Man,

or says not the Law the same also? For 'tis written in the Law of Moses, thou shalt not muzzle the Mouth of the Ox, that treads out the Corn. Do's God take Care for Oxen? Or, says he it altogether for our sakes? For our sakes, no doubt, this is written.

And how confus'd is Celsus's Dis∣course, and how do's it want, ev'n a plausible Appearance, to recommend it to the World, when he talks after the following Manner. Some of you, says he, have forsak'n our Excellent Religion, under a Pretence of giving Allegorical, and Mystical Explications of the Law. Others of you are great Admirers of a spiritual Sence, as you are pleas'd to term it, and yet are diligent Observers of those outward Ceremonies, which make so consi∣derable a Part of the Religion which we embrace. There remain some others, who adhere to the literal Sence of Scripture, thinking, that Abundance of spiritual Mat∣ter is wrapt up, in the very Letter of the Law, and profess, that Jesus of Naza∣reth was the Person, who was foretold by the Jewish Prophets, and at the same Time, observe the Precepts of Moses, and the Traditions of their Ancestors.

But how cou'd it be expected, that Celsus's Jew, shou'd give us a true, and clear Account of Matters of this Nature, since in the Sequel of his Dis∣course,

he mentions several very great, and notorious Heresies. And there were some Jews, who turn'd their Backs, as he says, upon the Creator of the Uni∣verse, and didn't know, that the be∣lieving Israelites did live, in the strict Observance of the Law of their Fa∣thers.

For his Design was not, to act the Part of an impartial Enquirer into Truth, who readily submits to the Evidence, which it carries with it, but to vent his Malice, and right, or wrong, to make a Vigorous Opposi∣tion to the Christian Religion, and as he vainly thought, to expose it to the highest Contempt imaginable.

CHAP. IV.

THE Jew continues his Discourse, 'Twas but t'other Day, says he, that we severely punish'd the Person, who led you aside, like a Company of silly Sheep, and by Consequence, 'twas very lately, and on a sudden, that you renounc'd the Law of your Fathers.

But to this I have already return'd a sufficient Answer. What he adds, I confess, carries with it a much greater Force, With what Face, says he, or Colour of Reason, can you despise those Sacred Rites, which not long agoe, you held in very great Esteem, and especially, when the Law of Moses, is the Foundation, on which, the Doctrine of your Jesus is built, as you your selves acknowledge?

That the Christian Religion, is found∣ed on the Jewish Law, and Prophets, as well as upon Christ, and his Apostles, is, what, I readily confess. But we must also consider, that they naturally lead us to the Mistery, which was hid from Ages, but is now made manifest, by the Appearance of our Blessed Sa∣viour.

And we don't despise the Law, be∣cause we have a clearer Revelation; but instead of that, have the greater Ve∣neration for it, and endeavour to shew, what Depths of Divine Wisdom there are, ev'n in the Legal Dispensation, which the Jews themselves know little, or nothing of. And why shou'd we think it strange, that the Gospel shou'd be founded on the Law of Moses, when our Saviour speaking to those, that re∣fus'd to believe in him, has the follow∣ing Words, Had ye believ'd Moses, ye

wou'd have believ'd me, for he wrote of me; but if ye believe not his Writings, how shall ye believe my Words? And the Evangelist St. Mark begins his Gos∣pel thus, The Beginning of the Gospel of Jesus Christ, the Son of God, as 'tis writ∣ten in the Prophets, Behold, I send thy Messenger before thy Face, which shall pre∣pare thy Way before thee; intimating to us, that the Gospel is founded on the Scriptures of the Old Testament it self. I can't conceive therefore, what Celsus's Jew proposes to himself, when he says, If any Person has foretold, that the Son of God, was to come into the World, he was one of our own Prophets, and inspir'd by that God, in whom we believe.

And I wou'd fain know, how it tends, in the least, to the Prejudice of the Christian Religion, that John the Baptist, who was the Fore-runner of our Saviour, was a Jew. For it don't follow, that because he was so, there∣fore all who embrace the Christian Re∣ligion, whether Jews, or Gentiles, must observe the Letter of the Jewish Law.

CHAP. V.

THEN the pretended Jew tells us, That our Saviour was punish'd by his own Country-men, according to the De∣merit of his horrid Crimes. But I think, I have said enough already, in An∣swer to so pityful a Cavil, and therefore, sha'n't do him the Honour, to imi∣tate him, in his frequent, and needless Repetitions.

Then he laughs at the Doctrine of the Resurrection, and of a Future Judgment, at which the Righteous will be rewarded, and the Wicked punish'd; I say, he laughs at it, as being, in his Opinion, most highly ridi∣culous. And he says, That the Christians say nothing, ev'n on these important Sub∣jects, as they are pleas'd to call 'em, but what was said long before; imagining, that this is an effectual Argument, to overthrow the whole Superstructure of Christianity.

To this I answer, that our Blessed Saviour, perceiving how little Confor∣mity there was, between the Lives of the Jews, and the Doctrines, ev'n of their own Celebrated Prophets, thought fit to teach 'em, by Parables, that the Kingdom of God shou'd be tak'n from 'em, and giv'n to the Gentiles.

And we see this Prophecy, most evidently, and remarkably fulfill'd, in the Age, in which we live. For the present Jews, not enjoying the Benefit, of that supernatural Light, which is highly necessary, to the right Under∣standing of the Scriptures, abound, to their great Shame, with extravagant, and innumerable Fancies: Whereas the Christians are happily led, into the Spiritual Knowledge of the Truth, which alone is able, at once, to en∣lighten, and elevate the Mind, and don't live after the Manner of the Jews, as Members, of an Earthly Re∣publick, but like worthy, and honou∣rable Citizens of that Heavenly Jeru∣salem, of which their Pompous Wor∣ship, and external Grandeur, is a very imperfect Emblem.

This is evident, in as much as they penetrate, into the deep Mysteries of the Law, and are able, to give a ra∣tional, and intelligible Explication of 'em, to any Persons, who may modest∣ly desire it.

And suppose I shou'd grant, that our Saviour himself went so far, as to observe the various Ceremonies, relating to the Jewish Sacrifices, this I think, wou'd be no solid Argument, against our believing, that he was the SON of GOD.

He is the SON of that ADO∣RABLE MAJESTY, who gave the Law, and from whom the Pro∣phets did receive their Commission, and we, who are Christians, and Mem∣bers of the True Catholick Church, don't wilfully transgress the Law, but re∣jecting the Fables of the Jews, employ our Time, and Strength, in searching into the Spiritual, and Mystical Sence, which we think, the Law, and the Prophets do admit of. For 'tis plain, that they themselves wou'dn't have us rest, in the litteral, and most ob∣vious Sence of the Words, that are made use of, in the important Mes∣sages, they deliver from Time to Time, since 'tis their common Prac∣tice, to usher in their Prophecies, with some such Introduction as this, I will open my Mouth in a Parable: I will utter dark Sayings of Old; and when they speak of the Commands of the Law, as being obscure, and impossible to be rightly understood, without Divine Assi∣stance; they put up this earnest Peti∣tion

to Almighty God, Open thou mine Eyes, that I may behold wondrous Things, out of thy Law.

CHAP. VI.

AND by the Way, since I am speaking of the Manner of Ex∣pression, which the Prophets us'd, I may safely challenge any Person, to instance in any Words, of our Blessed Saviour, that were vain, or ev'n seem'd to have the least Tincture of Pride, and Ostentation. And how can he be accus'd of Haughtiness, and Arrogance, who had abundant Reason, to use the following Words, Learn of me, for I am meek, and lowly of Heart, and ye shall find Rest to your Souls?

He, I say, who after he had supp'd with his Disciples, laid aside his Gar∣ments, and took a Towel, and girded himself, and pour'd Water into a Ba∣son, and wash'd their Feet, and re∣prov'd one of the Company, who wou'dn't suffer him to do it, and said, If I wash thee not, thou hast no Part with me. He who said to his Disci∣ples,

I am among you, as he that serves: To proceed, let any one shew, if he can, that our Saviour did ever ad∣vance any single Position, that was false, and let him explain the Nature of a great, or small Untruth, if his Inclination prompts him, to prove him a notorious Liar, tho' to speak proper∣ly, I think, there are no Degrees of False-hood, and on the contrary, any true Proposition is as much a Truth, as the most important Article of the Christian Faith. But why shou'd I talk as I do? Let any one, and par∣ticularly, the pretended Jew whom Celsus personates, make it appear to the World, by solid Reason, if he can, that our Blessed Saviour was ever guilty of the least Impiety.

Was it a Crime, to abolish the Circumcision of the Flesh, the Cere∣monial Distinction of Meats, and the carnal Observance of Feasts, New-Moons, and Sabbaths, that his sincere Followers might have their Minds gradually rais'd, to the spiritual, and full Sence of the Law, which alone is worthy of the Infinite Purity, and great Design of the Supream Majesty, who gave it, tho' 'tisn't in the least incongruous, that a Minister, and ev'n an Apostle, shou'd still be a Jew to the Jews, that he might gain the Jews

being under the Law, as it were, to gain them who were under the Law?

CHAP. VII.

THE Jew adds, that Abundance of Persons, besides our Saviour, have led such aside, as tamely suffer themselves to be deceiv'd, and are ev'n fond of De∣lusion.

I answer, let him instance in any one Person, if he can, who ever gave such useful Precepts to the World, as our Blessed Saviour has left upon Record, and taught 'em a Doctrine, which had as great a Virtue, to reform the Manners of Men, as that which accompany'd the successful Preaching of the Gospel.

Then he says, the Christians find Fault with the Jews, for not believing, that Christ was God.

But this I have already answer'd, and shew'd, in what Respects, we own our Saviour to be GOD, and in what Sence, we believe he was a Real Man.

CHAP. VIII.

CELSƲS's Jew adds the following Words, How can any one imagine, that we, who all along declar'd to the World, that God wou'd send a Person, to punish the disobedient, and rebellious, shou'd treat him so basely, when he came, in Compliance with the Will of God, and to accomplish such great Designs. But 'tis hardly worth my while, to return an Answer, to so ridiculous a Question.

For 'tis just as if a Person shou'd say, how is it possible, that I, who always preach'd up the Doctrine of Temperance, shou'd be guilty of De∣bauchery, or, that I, who in Dis∣course, did always vindicate the in∣jur'd Rights of Justice, shou'd ever be guilty, of violating its Sacred Rules? And as nothing is more common, than for Persons to talk, in the Praise of Virtue, and yet be openly guilty, of the most scandalous Vices: So the Jews, who make the Prophetick Oracles the Matter of their continual Boast, do yet shut their Eyes, against the

glorious Light, of those Scripture-Prophecies, which are evidently ac∣complish'd, in the Person of our Bles∣sed Saviour. And if I may ascribe their Blindness, to some other Cause, besides the wretched Degeneracy of Humane Nature, which they plainly discover'd, I may safely say, that 'twas directly foretold, by the very Prophets they so much admire.

For Isaiah says expresly, Hear ye in∣deed but understand not, and see ye indeed, but perceive not, make the Heart of this People fat. Now let any Person ac∣quaint me, what it is, that the Pro∣phet intends, by these, and the like Expressions. 'Tis plain, they saw our Saviour, but wilfully shut their Eyes, against the piercing Rays of the SƲN of RIGHTEOƲSNESS, and heard him discourse to 'em, but cou'dn't com∣prehend, that his humane Nature was the living Temple of the Deity, which was going to forsake their Nation, and to engage all its infinite Per∣fections, in the behalf of the believing Gentiles.

And 'tis Matter of Fact, and a Thing very Remarkable, that since the Incarnation of our Blessed Saviour, the Jews have been left by God, and that the Beauty, and Glory of their Re∣ligion, is, in a Manner, entirely de∣fac'd

and lost, insomuch that there is scarce one Sign of the Divine Pre∣sence among 'em, except the severe Judgments, which do so justly befall their Nation.

They have neither Prophets, nor Mi∣racles, to attest the Truth of their Re∣ligion, whereas the Christians, ev'n at this Distance of Time, have a Power of working Miracles, conferr'd upon 'em, some of which are not infe∣riour to those, which were wrought, when our Saviour was on Earth.

CHAP. IX.

THEN Celsus's Jew breaks out into the following Expression, How can any one imagine, that we shou'd treat a Per∣son so ill, that was foretold by our own Prophets, unless we had a Mind to enhance our Crime, and so to aggravate our most deserved Punishment?

To this, I answer, that at the final Judgment (which is one of the Ar∣ticles of the Christian Faith) the Jews will be punish'd, in a more dreadful Manner, than the rest of the World,

not only for rejecting the Messiah, which was a horrid Crime, but also for their barbarous, and almost un∣accountable Carriage, towards the Prince of Peace.

Nay, ev'n at this Day, (so re∣markably do's the Vengeance of God pursue 'em!) they are the most mi∣serable People, upon the Face of the whole habitable World. For what Nation is there, besides that of the Jews, that is banish'd, from their Me∣tropolis, and deny'd the Liberty, of serving God, according to the Reli∣gion of their Fathers, and Ancestors, in their Native Soil? These are some of those grievous Calamities, to which, their own Crimes expos'd 'em (For no History can parallel their Villanies) and especially those horrid Barbarities, which they exercis'd, towards our Bles∣sed Saviour, who came into the World, to save 'em, from Sin, and Hell.

CHAP. X.

THE Jew adds, How cou'd we look upon him as GOD, who on the one Hand, did none of those Mighty Things, which he pretended to effect, and on the o∣ther, was convicted, and condemn'd to a severe Punishment, was forc'd to abscond, that he might not be taken, running, like a Vagabond, from Place to Place, and yet was at last apprehended, and be∣tray'd, ev'n by one of his most eminent Followers, who of all Persons in the World, one wou'd think, might have had the Grace, to espouse his Master's Cause? Was it in the least suitable to the Majesty, and Wisdom of a GOD, to flee, like a guilty Wretch, and to suffer himself to be apprehended, and forsak'n by his intimate Friends, who esteem'd him their Lord, and Saviour, THE SON OF GOD, AND THE TRUE MESSIAH?

To this I answer, that we are not so ignorant, as to call THE BODY of our Blessed Saviour, which was material, and sensible, by the VENERABLE NAME of GOD. Nay, we don't attri∣bute

so much as this, ev'n to the holy and spotless Soul of JESƲS, with respect to which, he uses the follow∣ing Words, My Soul is exceeding sorrow∣ful, ev'n unto Death. When we meet with such Words as these, in the Wri∣tings of the Prophets, Behold I am the Lord, the God of all Flesh: Or, Those Words, Before me there was no God form'd, neither shall there be after me; the Jews acknowledge, that 'tis the great God himself that speaks, but he makes Use of the Prophets, as Instru∣ments, to communicate his Will to Men, and the Greeks confess, that 'tis a God, that speaks the following Words, by the Mouth of the Pythian Priestess,

I can the numerous Sands with Ease recount, Fathom the Sea, and understand a Mute.

After the same Manner, we say, that it was GOD, the ETERNAL WORD, the SON of the EVER-BLESSED GOD, that made Use of the humane Nature of the HOLY JESƲS, as a proper Instrument, when he spoke the following Words, I am the Way, the Truth, and the Life. I am the Door, I am the Living Bread, that came down from Heaven. And I might instance in many other Expressions to the same Effect.

We blame the Jews therefore, and I think not unjustly, for not acknow∣ledging our Saviour to be God, of whom the Prophets do so frequently produce their concurring Testimony, that he is the POWER of the ETERNAL FATHER.

'Twas to him the Command of God was directed, which we read of, in the Account that Moses gives us, of the Crea¦tion of the World, Let there be Light, let there be a Firmament, and the like. 'Twas to him he said, Let us make Man, in our Image, after our Likeness. And the ETERNAL WORD did every Thing, according to the Com∣mand of God.

And this is not a Conjecture, form'd in our own Fancies, but we build our Faith, in this important Affair, on the concurring Testimony, of those very Prophets, who are readily own'd, and extreamly admir'd by the Jews them∣selves. For we are told expresly, He commanded, and they were created. Now, what created Being, how noble soever, cou'd execute the Command of the ETERNAL FATHER, with Respect to the Creation of the World, who, but he, who was the ETERNAL and LIVING WORD?

CHAP. XI.

BESIDES 'tis plain, from several Pas∣sages in the Gospels, that he, who spoke those Words, by the Mouth of the Blessed Jesus, I am the Way, the Truth, and the Life; was not circum∣scrib'd, within the narrow Limits of his Humane Nature.

John the Baptist foretelling, that in a short Time, the Son of GOD shou'd make his Appearance in the World, speaks of him, as a Person, that was Omnipresent. There stands one among you, says he, whom ye know not, he it is, who, coming after me, is before me.

Now is it probable, or ev'n possible, he shou'd apply these Words, to our Saviour's Body, or his Humane Soul? And our Blessed Lord himself, raising the Minds of his Disciples, to more sublime Thoughts of the SON of GOD, makes use of the following Ex∣pression, Where two or three are ga∣ther'd together in my Name, there am I in the midst of 'em.

There's another Promise, that is

much of the same Import, which he makes to his Disciples, Lo! I am with you always, ev'n to the End of the World. I hope the Reader will not misunder∣stand me, as if I said any Thing, that might in the least interfere, with that intimate, and glorious Union, that there is, between the Humanity of the incarnate Jesus, and the Miste∣rious Person of the ETERNAL WORD.

For if St. Paul teaches us, that He that is joyn'd to the Lord is one Spirit, certainly they that understand this Doctrine, will readily allow, that there is a closer, and more Divine Union, be∣tween the WORD, and its assum'd Hu∣manity. And our Blessed Saviour did a∣bundantly discover, that he was no less than the Power of God, by the fre∣quent, and uncontested Miracles, which he wrought, ev'n in the Presence of the Jews, tho' they profess'd, to enter∣tain a most unaccountable Notion, (I can't imagine, for my Part, that it shou'd ever enter into any Man's Mind) that he cast out Devils, by Beelzebub the Prince of the Devils, and Celsus, we know, ascribes 'em to the Power of Magick.

But our Saviour abundantly con∣futed this Absurd Conceit, by shew∣ing, that the Kingdom of Satan was

going to suffer a most violent Shock, as evidently appears to them, who read the Gospels with any tolerable Share of Judgment.

Let Celsus shew, if he can, wherein our Saviour fail'd in his great Design, to destroy the Works of the Devil, and bring convincing Proofs of the Truth, or ev'n Probability of what he offers. But this, I'm apt to think, is what he will scarce be able to perform, since the Objections, that he raises a∣gainst us, are founded, for the most Part, on some Matters of Fact, which are grosly misunderstood by him, or some Passages in the Gospels, which are shamefully misapply'd, or some fabulous Accounts, which are owing to the unhappy, but fruitful Inven∣tion of the Jews.

CHAP. XII.

BUT because Celsus's Jew affirms, that he was convicted, and con∣demn'd, after a Legal Process, I de∣sire to know, how this can be prov'd to be true, when 'tis plain, beyond all Contradiction, that his Enemies were very zealous, in suborning false Wit∣nesses against him. Perhaps they wou'd fain make us believe, that our Saviour was convicted, because his Accusers took great Advantage against him, by that innocent, and just Expression of his, I am able to destroy the Temple of God, and to build it in three Days. 'Tis true indeed, he spoke these Words, of the Temple of his Body, but they, not knowing his Design, imagin'd, that they had a Reference to their Material and Pompous Temple, for which they plainly discover'd a far greater Veneration, than for that Glorious, and Adorable Temple, wherein the ETER∣NAL WORD, the TRƲTH, and WISDOM of GOD did Personally, tho' Mysteriously reside.

But since Celsus's Jew insults over us, because our Saviour was taken, I grant he was, but this ought to be con∣sider'd, that it wasn't done, without his own Consent.

For when his Time was come, he surrend'red himself, as an easie Prey, in∣to the Hands of his barbarous Enemies, and abundantly made good the Cha∣racter, which is giv'n him, in the Holy Scripture, and particularly in the fol∣lowing Words, Behold the Lamb of God, who takes away the Sins of the World. This is no more than what the Evangelist tells us, Jesus therefore knowing, says he, all Things, that should come upon him, went forth, and said unto 'em, whom seek ye? They answer'd him, Jesus of Nazareth. Jesus says unto 'em, I am he. And Judas also which betray'd him, stood with 'em. As soon then as he had said unto 'em, I am he, they went backward, and fell to the Ground. Then ask'd he them again, Whom seek ye? And they said Jesus of Nazareth. Jesus an∣swer'd, I have told you that I am he. If therefore ye seek me, let these go their Way. And when one of his Disciples stood by, and smote the Ear of the High-Priest's Servant, he said, Put up thy Sword into its place. For all they that take the Sword shall perish by the Sword. Thinkest thou, that I cannot now

pray unto my Father, and he shall presently give me more than twelve Legions of An∣gels. But how then shall the Scriptures be fulfill'd, that thus it must be?

Now if any Person shou'd be so weak, as to imagine, that these are only Ficti∣ons of the Evangelists, have we not Reason, on the contrary, to think, our Adversaries have been grosly guilty of that Practice (with which they charge the Christians) that so they might vent their implacable Malice, against all those, who profess to be the Followers of the Blessed Jesus, and to believe, that those Things are most certainly true, which are related by Persons, whose Integrity do's abun∣dantly appear, from the Consideration of the dreadful Calamities, to which they knew their Religion did so ma∣nifestly expose 'em?

For we can't conceive, that the Fol∣lowers of our Blessed Saviour shou'd embrace the most shameful, and pain∣ful Death, with undaunted Courage, and heroick Constancy, had they been the scandalous Inventers of the History, which they transmitted to Posterity, but on the contrary, we must esteem 'em to be Persons, who were fully per∣swaded, in their own Minds, of the Truth, and Importance, of what they publish'd to the World; since they

knew, by Observation, and Experience, that Scorn, and Infamy were the shocking Attendants, and Persecution, and Death almost the natural, and una∣voidable Consequence of the glorious Profession, which they made of the Name of Jesus.

CHAP. XIII.

WHAT the pretended Jew says farther, viz. That our Saviour was betray'd by his own Disciples, he might learn from the Evangelists, with this little Difference, that whereas they acquaint us, that he was betray'd by Judas, he chooses to speak in the Plural Number, that his Objection may seem to have the greater Force, but hasn't the Curiosity. I will not say the Conscience, to enquire narrow∣ly, into the Account, which we have of Judas, whose Heart was miserably divided, between his Master, and his Lust, and govern'd at once by extra∣vagant, and very different Passions. For that infamous Traitor gave a Sign to the Persons that came to appre∣hend

him, Whomsoever I shall kiss, that ••••me is he, hold him fast. So that it seems, he retain'd something of the Respect, which formerly he paid his Master, since otherwise he wou'd have betray'd him openly, and without that flattering Ceremony, and most horrid Solemnity.

We have Reason therefore to be∣lieve, that our Saviour's most excel∣lent, and awakening Discourses had made some faint Impression, ev'n up∣on the Mind of one, who was so un∣accountably sway'd by a covetous Dis∣position, that he had the Impudence to betray his Lord, and wou'd not stop, 'till he had shamefully compleated the most villanous Design, for the Accom∣plishment of which, all the Devils in Hell did ever lend their Assistance. Therefore the Evangelist tells us, that Judas when he saw he was condemn'd, repented himself, and brought again the thirty Pieces of Silver, to the Chief Priests and Elders, saying I have sinn'd, in that I have betray'd the innocent Blood. And they said, What's that to us? See thou to that, and he cast down the Pieces of Silver in the Temple, and departed, and went, and hang'd himself.

Now if Judas, whose Custom we may suppose it was, to apply to his private Use, the Money that was col∣lected,

for the Relief of the Poor, was so far penitent at last, as to return the thirty Pieces of Silver, to the Chief Priests, and Elders; I think, we may rationally conclude, that the Instruc∣tions of our Blessed Saviour had wrought, in some Measure, on this most harden'd Wretch, that he cou'dn't erase 'em, out of his faithful Memory, and fail entirely in his Respect for the meek, and spotless Jesus. But those Words, I have sinn'd in that I have betray'd the innocent Blood, are a plain, and open Acknowledgment of his hor∣rid Crime, and you may partly judge, what a lively Sense he had, of the great Injustice, and Ingratitude, that appear'd in what he had so lately done, since Life it self was grown a Burthen to him, he felt an unusual Horror of Con∣science, and was forc'd to arraign, accuse, and condemn himself.

We have here likewise a remarka∣ble, and standing Instance, of the happy Effect, which our Saviour's In∣structions had, upon the vilest Wretch, that ever breath'd in the common Air, that tho' he added the Worst of Treasons, to his Cheating the Poor; yet some Sparks of Ingenuity were remaining, in a Person, who was little better than a Devil in an Humane Form.

Indeed 'tis possible, after all I have said, that Celsus's Jew may give no Credit, to the Account, which we have in the Gospels, of the Treachery of Ju∣das, and will hearken to that Part alone, that acquaints us, that one of our Saviour's Disciples did betray him, and will take the Liberty, to say more than the Holy Scripture do's affirm, viz. That he committed that horrid Crime, with the full Bent of his Will, and without the least Re∣morse.

But 'tis very unreasonable, that a Person shou'd believe, or disbelieve the Scripture-History, as he is led aside, by the unhappy Biass of his deprav'd Affections.

And our Adversaries themselves, if they have any Shame in 'em, must, I think, in some Measure, be affected, if they will but read the Hundred and Ninth Psalm, which directly, and en∣tirely relates to Judas. It begins after the following Manner, Hold not thy Peace, O God of my Praise. For the Mouth of the Wicked, and the Mouth of the De∣ceitful are open'd against me.

'Tis prophesy'd there, that Judas shou'd be degraded from the Aposto∣lical Function, on the Account of the horrid Crime he shou'd commit, and that another shou'd supply his Place,

which is intimated to us in the fol∣lowing Words, Let another take his Office.

And supposing our Saviour had been betray'd, by one his Disciples, who was, if it had been possible, more wickedly dispos'd than Judas, and his Master's most sweet, and heav'nly In∣structions hadn't made the least se∣cret Impression upon his harden'd Mind, how wou'd this in the least reflect on the Holy Religion, which the Blessed Jesus introduc'd into the World?

What relates to his being appre∣hended by his Enemies, has been al∣ready consider'd, and I have shew'd, that he made a willing Surrender of himself, into the Hands of those Blood-thirsty Wretches, to set us a Bright Example of Submission to the Will of God, under the darkest Dispensations of his wise, and holy Providence.

What the Jew adds, I confess, do's seem to me to be very childish, and ridiculous. A good General, says he, who commands a numerous, and well-dis∣ciplin'd Army, was never known to be betray'd by his Soldiers. Nay, the Ring-leader of a Company of High-way-Men, tho' the merest Rogue in Nature, and tho' his Followers be the most contempti∣ble, and cursed Crew that ever was in

the World; yet needn't fear being betray'd, since they esteem him the fittest Person for the Accomplishment of their base De∣signs. But as for your Pretended Sa∣viour, he was betray'd by his own Dis∣ciples, not having so great an Interest in 'em, as a good General in his Soldiers, or the Ring-Leader of a Company of High-way-Men in his vile Accomplices.

On the contrary, many Instances might be produc'd from History, of Famous Generals, and Ring-Leaders of High-way-Men, betray'd by those, who were under their Command, ev'n after they had receiv'd from 'em, all the Assurances of their inviolable Fi∣delity, which they cou'd reasonably desire.

But suppose 'twere otherwise, I ap∣peal to common Sence, whether it cou'd be fasten'd on our Blessed Savi∣our, as a just Reproach, that he was shamefully betray'd by one, who was engag'd, by all the Sacred Ties of Duty, and Gratitude, to be devoted to his Service, who certainly, if he hadn't been possess'd by the Devil, cou'd never have form'd so cursed a Design, much less have ever brought it to so dishonourable an Execu∣tion?

I ask Celsus, who pretends to no mean Skill in Philosophy, whether 'twas Plato's Fault, that Aristotle, af∣ter he had been his Pupil, for twenty Years, did publickly declare, that he rejected his Tutor's Notion, of the Immortality of the Soul, and esteem'd his Conceptions, as no better than Philosophical Chimera's, and vain Amusements.

I ask him, whether Plato's Philo∣sophy lost any of its native Sublimity, and all his Notions were false, the very Moment his Pupil did oppose him; or rather, since Plato was plainly in the right, at least in the Opinion of a Platonist, whether Aristotle, as Learned as he was, didn't discover too much of Malice, and Ingratitude.

Chrysippus also, in several Places in his Writings, do's condemn the Opi∣nions of Cleanthes, tho' 'twas owing to him, that in his younger Years, his Mind was season'd, with whol∣some, and excellent Instructions.

Besides, Aristotle is suppos'd to have study'd Philosophy in the School of Plato, for twenty Years, and Chrysippus study'd the same excellent Science for many Years, in the School of Clean∣thes: Whereas Judas hadn't conti∣nu'd three Years with our Blessed Sa∣viour, when he so shamefully betray'd him.

And if we read the Lives of the Philosophers, we shall meet with fre∣quent Instances, that, in some Re∣spects, resemble the Horrid Treachery of Judas.

We shall find, that the Pythagoreans built Tombs, for such Persons as left the Study of Philosophy, and betook themselves to a different, and less-useful Course of Life.

But I suppose no Person, will be so weak, as to take Occasion from hence, to reflect on the Doctrine of Pytha∣goras, or the solid Arguments which his Followers us'd in its Defence.

The Jew adds, that Having many Things to say, with respect to our Savi∣our, which are far from being fairly re∣presented by his Disciples, he chose to pass 'em over in a profound Silence.

But I ask, what Truths are these, that are misinterpreted by the Evan∣gelists, and which he forbears to men∣tion? Must not this pass for a Rheto∣rical Flourish, to make us believe, he was furnish'd with a great Stock of Arguments, against our Blessed Saviour, when most, if not all, that he cou'd possibly say, if it was true, and mate∣rial, was borrow'd, from those very Gospels, which sometimes he so much despises.

CHAP. XIV.

THEN Celsus finds Fault with our Saviour's Disciples, for say∣ing, That he foreknew, and foretold all the remarkable Things that ever happen'd to him.

But we doubt not in the least, but we can easily prove, by an Enume∣ration of Particulars, (let Celsus say what he pleases to the contrary) that our Saviour foretold several Things, that shou'd befall his Disciples, some considerable Time before they came to pass.

What a wonderful Instance of this, is that which St. Mathew gives, Ye shall be brought before Governors, and Kings for my sake, for a Testimony a∣gainst them, and the Gentiles. I might quote many other Places, where our Saviour do's expresly foretell the grie∣vous Persecutions, that shou'd be the too common Lot of Christians.

Now what Religion is there, in the whole habitable World, that wants the Advantage of a TOLERATION,

except that which our Saviour intro∣duc'd? So that there's no Ground, for that foolish Plea, which our Enemies make Use of, that he saw, what bad Entertainment, false, and corrupt No∣tions wou'd naturally meet with in the World; and therefore, to raise his Re∣putation, and promote his Interest, did only foretell those Things, which any Child might have known wou'd befall him.

But if Persons wou'd unavoidably be brought before Governors, and Kings, for holding false, and wicked Notions, one wou'd think that the Epicureans, who disbelieve an over-ruling Povidence, shou'd be brought before 'em, as soon as any Persons in the World, or the Peripateticks, who think, that the Prayers, which are put up, and the Sacrifices, which are of∣fer'd to the Gods, are wholly insigni∣ficant, and little Arts unworthy to be practic'd by those, who pretend to the Sence, and Learning of Philosophers.

But perhaps our Enemies may object, That the Samaritanes are persecuted on the Account of their Religion.

To this I answer, that they are condemn'd to dye, for circumcising themselves, in direct Opposition to the Law, which permits none but Jews, to observe this celebrated, and

Ancient Rite. And we don't find, that the Judge leaves it to their Choice, whether they will obstinately persist, and dye, or renounce their Re∣ligion, and so be publickly acquitted, but if they are found to be circum∣cis'd, immediately they must suffer Death.

The Christians are the only Persons in the World, who, tho' they are perse∣cuted, according to our Saviour's Predi∣ction, Ye shall be brought before Governors, and Kings for my sake, are entreated, to the last Breath they draw, to renounce the Christian Religion, and sacrifice to Idols, and so to put themselves directly into a safe, and happy Condition, with respect to their outward Circumstances.

See therefore, with what Authority our Blessed Saviour spoke the follow∣ing Words, Whosoever shall confess me, before Men, him will I confess, before my Father, which is in Heav'n, but whoso∣ever shall deny me before Men, him will I also deny, before my Father, which is in Heav'n.

Take Notice, that this was spoken by him, a considerable Time before the Thing, that he speaks of, was true in Fact. Perhaps such a Thought as this, may be ready to dart into your Mind, that he builds Castles in the Air, and what he prophesies don't look at all, as

if the Event wou'd be answerable. But if you can exercise a little Pati∣ence, you'll say thus to your selves, if our Blessed Saviour did readily fore∣tell, that Governours, and Kings, wou'd use their utmost Endeavours, to extir∣pate the Religion, he introduc'd into the World, and if the Event has fully an∣swer'd his Prediction, certainly we have all imaginable Reason to believe, that he receiv'd such a Power from God, as was necessary, to make his Doctrine obtain, so Universally as it did, and that he knew very well, that all the Difficulties, that lay in the Way to its Reception, shou'd be happily, and easily surmounted, by the help of Miracles. And who, without a Transport of Holy Admiration, can set our Sa∣viour before his Eyes, expresly foretel∣ling, That the Gospel of the Kingdom shou'd be preach'd in all the World, for a Wit∣ness unto all Nations; and see the Pre∣diction in due Time fulfill'd, the Gos∣pel being preach'd to the Greeks; and Barbarians, to the Learned, and Un∣learned, and the whole habitable World being brought, as it were, un∣der its honourable, and happy Yoak?

Besides let the Pretended Jew, who don't believe, that our Saviour fore∣told those Things, which, we see, did afterwards befall him, I say, let him

consider, that when the City of Jeru∣salem was in all its Glory, and the Pompous Ceremonies of the Jewish Reli∣gion were solemnly perform'd in it, he foretold, that it shou'd be invaded, and ruin'd by the Romans.

I suppose, no One will take the Li∣berty to say, that they who were his Familiar Friends, and constant Hearers did satisfy themselves. with teaching (Viva Voce) those Things, which are the Subject-Matter of the Gospels, with∣out leaving behind 'em a History, of the most remarkable Transactions of our Blessed Saviour.

St. Luke has the following Words, When ye shall see Jerusalem compass'd with Armies, then know that the Desolation there∣of is nigh. Now at the Time when these Things were writ, there was no Sus∣picion of a Siege, or any grievous Ca∣lamity, that threaten'd the Jewish Church, and State. 'Twas in the Reign of the Emperor Nero, that the Romans made their first Attack, on this Once∣glorious City, and it was not tak'n, 'till the Reign of the Emperor Vespa∣sian, whose Son Titus Vespasian did ut∣terly destroy it.

This was a just, and heavy Judg∣ment of God upon 'em, for killing James the just, as Josephus wou'd fain have us to believe, whereas in Truth

'twas owing to the horrid Crime they committed, in embruing their cursed Hands in the bloody Death of our Bles∣sed Lord.

Celsus therefore, might every Jot as well have granted, that our Saviour knew what Accidents wou'd befall him, and yet have talk'd with the highest Contempt of his Divine Prae∣science, as grant, that he was capable of working such Miracles, as he wrought, and at the same Time af∣firm, that he was a Notorious and Vile Impostor. And he might with all his Learning have shown, that the Augurs and Auspices foretold Future Events, by the Flying of Birds, and by the Intrails of Beasts. But he was loth, it seems, to make this Concession, whereas he do's in some sort acknowledge, that our Saviour wrought many Miracles, and yet asserts, he did 'em by the Help of Magick.

Phlegon was much more ingenuous, who in the 13th and 14th Book of his Chronicon, acknowledges, that our Saviour foretold Future Events, and says, they exactly answer'd his Pre∣diction, tho' I observe, that he seems sometimes to confound our Blessed Lord with the Apostle Peter.

And as it were, in Spite of Preju∣dice, he draws this natural Conclu∣sion,

That since the Founder of our Holy Religion, and many of his Followers were able to foretell many future, and remarkable Events at so great a Distance of Time, which exactly answer'd their Pre∣dictions, we must suppose, that they were acted by a more than Ordinary Power.

Then Celsus says, That our Saviour's Disciples not being able to conceal those Things, which were expos'd to Publick View, thought that the best Game they had to play, was to give out that their Master foresaw, a long Time before, all the Accidents that did afterwards befall him.

But either he didn't know, or at least seems to be ignorant, that our Blessed Saviour us'd the following Words to his Disciples, All ye shall be offended because of me this Night; which we know happen'd accordingly, and was no false Prophet, when he said to Peter, Before the Cock crow thou shalt deny me thrice.

Now if they hadn't been Men of undoubted Integrity, but had de∣sign'd to impose on our Credulity by false Narrations, they wou'd certain∣ly

have discover'd so much of Worldly Policy, as to have said nothing at all of Peter's Denying his Blessed Lord, whose Cause he had so resolutely pro∣mis'd to maintain, and never to have mention'd the Offence which ev'n some of the Disciples took, at the mean Condition in which our Saviour condescended, and thought fit to appear; and if these Things, which seem to represent the Followers of our Blessed Lord to a great Disadvan∣tage, were not related in the Gospels, how cou'd Celsus, or any other Per∣son, have tak'n Occasion from thence to cast a Reproach on our most Holy Religion?

But they were not unwilling, that latest Posterity shou'd be acquainted with their Failings, since they were well assur'd, that this wou'dn't in the least hinder the happy Progress of the Everlasting Gospel, or give the Reader any just Occasion, to be guilty of the like Irregular Practices.

What Celsus adds is ridiculous to the last Degree, The Disciples got this publish'd, says he, to secure the Reputa∣tion of their Master, and 'tis as if to prove that a Man is just, I shou'd in∣stance in several Acts of Injustice that he has done, or to prove that he's free

from Passion, I shou'd shew that he has been guilty of Murder; or, to prove that he's immortal, shou'd expose his dead Body to View, and after all, put People off with this frivolous Pretence, that he foresaw whatsoever shou'd befall him.

But here 'tis apparent, that he grosly misapplies the Instances, which he's pleas'd to produce. For there's no Absurdity at all, in supposing that our Blessed Saviour shou'd propose himself to us, as a Bright Example of Moral Virtue, and yet teach us, to sacrifice our Lives, and all that's dear to us, for the Sake of the Religion we embrace.

Consider also, that the Death which he suffer'd, is of General, and Univer∣sal Advantage, as I think, I have suf∣ficiently prov'd already. And tho' Celsus do's fondly imagine, that it makes very much for the Cause which he espouses, that we don't deny, that our Saviour suffer'd in the most notorious, and shameful Manner; yet this is for Want of knowing the SACRED MYSTERIES, that are con∣tain'd in the Passion of our BLESSED LORD, as St. Paul observes, and the several Predictions, which are left upon Record by the Inspired Prophets, con∣cerning this difficult, and important Affair.

Besides he seems not to know, that there was a Celebrated Heretick, who deny'd that the Sufferings of our Sa∣viour were real.

This made him say, You don't pre∣tend, that his bitter Passion was only in Appearance, but, without mincing the Matter, you hold that he suffer'd, in a strict, and proper Sence.

For our Parts, we think, 'tis a No∣torious Heresy, to maintain that our Saviour's Sufferings were only in Ap∣pearance, since we must then affirm, as the necessary Consequence of the fore-mention'd false, and dangerous Position, that his Resurrection, as glo∣rious as we suppose it to be, was a meer Deceptio Visus. For he that real∣ly dyes, if he rises again, must be really ris'n, and on the contrary, he that dy'd but in Appearance, can only seemingly rise.

But because Infidels endeavour, to expose the Doctrine of the Resurre∣ction of our Saviour, to the last De∣gree of Prophane Contempt, I shall take Occasion to mention here, what Plato relates of Er, the Son of Arme∣nius, who at the End of twelve Days rose out of his Tomb, and told seve∣ral remarkable Transactions, that to

his certain Knowledge had pass'd in the World of Spirits.

And I might mention the Story, which Heraclitus tells, of a Woman, who continu'd a considerable Time without any Sign of Life, which I think, do's evidently, and not a little, serve my present Purpose, since 'tis with Infidels I'm now engag'd.

And many pregnant Instances might easily be produc'd from History, of Per∣sons who have appear'd the Day after their Decease.

Is it then any Wonder at all, that one, who in the whole Course of his Life did so many Actions, which no∣thing short of a Divine Power cou'd possibly enable him to perform, who wrought Miracles, to attest the Truth of his Doctrine, which were so sur∣prizing, and so open to the View of his most implacable Adversaries, that Celsus himself has not the Face to deny, that they were true in Fact, tho' indeed he ascribes 'em to the Power of Infernal Daemons, I say, is it any Wonder at all, that so Divine a Person as our Saviour was, shou'd have something that was remarkable in his Death, and that his Holy Soul, having freely, and ev'n chearfully left his Body for a Time, shou'd re∣turn to it, as soon as ever it had

perform'd the entire Duty of a Dis∣united Spirit?

Our Saviour has the following Words, No Man takes it from me, speak∣ing of his Life, but I lay it down of my self, I have Power to lay it down, and I have Power to take it up again.

And perhaps the Reason why his Holy Soul made Haste, to leave his Body, might be this, that his Legs might not be broken, as those of the Thieves were, who were crucify'd by his Sides.

Then came the Soldiers, and brake the Legs of the first, and of the other, which was crucify'd with him. But when they came to Jesus, and saw that he was dead already, they broke not his Legs.

So that I have answer'd that Ob∣jection of Celsus, how will you per∣swade us, that he cou'd foretell these Things?

As for that other, How will you ever make us believe, that a Dead Person is immortal? We say 'twou'd seem no Wonder at all, if People wou'd but take us right, that he that dy'd was not strictly immortal, but he that rose from the Dead. Nay, we say, that our Saviour was not immortal, with respect to his Humane Nature, before his Body was separated from his Soul. For no Per∣son

who is to dye, can properly be said to be immortal, but then he's truly immortal, when he's for ever loos'd from the Bands of Death.

Christ being rais'd from the dead, dies no more; Death has no more Dominion over him; whatever some Persons may affirm, who don't understand the Meaning of these mysterious Words.

CHAP. XV.

WHAT Celsus adds, is no less ill-grounded, than what goes before; What God, says he, or Daemon, nay, what Man of Common Sence, will not take the most proper Methods that he can, to avoid the Evils he foresees will befall him, and especially, when he knows he can easily prevent 'em, if he will?

But Socrates was well-acquainted with the Nature of the Poyson, that was giv'n him, and if he had but follow'd the Advice of Crito, he had escap'd out of Prison, and secur'd his Person, from the great Inconvenien∣cies, to which he was expos'd, and

yet he chose rather to dye, than to act in the least unbecoming the Cha∣racter of so Celebrated a Philosopher.

So Leonidas, the Lacaedemonian Ge∣neral knew very well, that he, and his Company shou'd dve at Thermo∣pylae, yet preferring his Honour to his frail, and mortal Life, he said,

Come, let us dine like those, who are to eat their Supper with the Dead.

They who will take the Pains, to consult Historians, may find abundance of such Instances as these. What Wonder is it then, that our Blessed Saviour didn't use all possible Endea∣vours, to avoid those Evils, which he knew wou'd befall him, when a far inferiour Person, I mean the Apostle Paul, foreseeing what Things he shou'd suffer at Jerusalem, encounter'd the greatest Dangers, and sharply reprov'd the Cruel Kindness of those, who with Tears in their Eyes, endeavour'd to prevent him, from the happy Execu∣tion of his great Designs.

Nay, many at this very Day, who are not ignorant, to what dreadful Ca∣lamities the Profession of Christianity will expose 'em, and that if they wou'd openly renounce it, they shou'd be immediately discharg'd, and have their Goods restor'd; I say, many at this very Day, despise Life with all

its native, and gawdy Charms, and embrace Death it self, ev'n approach∣ing to 'em, in the most frightful Shapes.

What Celsus adds, is as ridiculous as what went before, If, says he, Judas's Treason, and Peter's Denial of his Ma∣ster were foretold by Christ, one wou'd think, they shou'd for that Reason, have had an Aweful Sense of His Divinity, and thereby have been effectually secur'd from offering such base Affronts, to their suppos'd Rightful Sovereign, and most Liberal Benefactor.

But here Celsus, with all his Wis∣dom, do's unawares most grosly con∣tradict himself, because if our Saviour was GOD as well as Man, then the Events of Things cou'dn't but exactly agree with what his Infinite Mind foresaw concerning 'em, and by con∣sequence, the one must Ʋnavoidably betray, and the other by a sad, but Fatal Necessity deny him. If Matters cou'd have happen'd otherwise, if Judas hadn't betray'd, nor Peter de∣ny'd him, being sufficiently fore∣warn'd of the Folly, and Danger of committing such horrid Crimes, his Veracity might easily have been call'd in Question. For if our Saviour fore∣saw, as we say he did, that Judas

shou'd betray him, he also foresaw that Corruption of his Nature, that that inclin'd him to his Treachery, and if he foresaw, that St Peter wou'd deny him, he also foresaw his Infir∣mity, that was the unhappy Cause of his committing so base a Crime, and this was consistent enough with his permitting him, to be surpriz'd into a gross Act of Sin.

And what do's Celsus's Jew propose, I wonder, when he says, They betray'd, and deny'd him, throwing off all manner of Respect to him, whom they own'd to be their Lord, and Master? For I have already shown, that Judas him∣self, as vile a Wretch as he was, re∣tain'd some respect for our Blessed Saviour, ev'n in that horrid Instant, in which he inhumanely betray'd him. And the like may be said of St. Peter, who, after he had shamefully deny'd him, went out, and wept bitterly; as St. Mathew acquaints us.

What the Jew adds is very ridicu∣lous, and childish, If a Person, says he, do's once discover the Snares, that are laid for him, and detect his Ad∣versaries, they commonly desist from their malicious Purpose. For the contrary is most evident, from the Experience of

all Ages of the World. Then as if he were drawing to a Conclusion, he says, We mustn't imagine, that these Things came e're the more to pass, be∣cause he foretold 'em, but rather infer from what I have said, that he never did foretell 'em. For 'tis absurd to suppose, that either Judas wou'd ever have be∣tray'd, or Peter have deny'd him, had they been forewarn'd, and appriz'd of his Prediction.

But since I have already overthrown the Principles, on which his Discourse is founded, the Conclusion which he draws, viz. We mustn't imagine, that these Things came to pass, because he fore∣told 'em, must fall to the Ground of Course.

We say the Events happen'd, as Things in their own Nature possible, and since they came to pass, we see the Predictions verify'd. For the Truth or Falshood of Prophecies is best known by the Event. Therefore what he says, viz. That they didn't come e're the more to pass, because he foretold 'em, but we must rather infer from what I have said, that he did ne∣ver foretell 'em. For 'tis absurd to sup∣pose, that either Judas wou'd ever have betray'd, or Peter have deny'd him, had they been forewarn'd, and appriz'd of his Prediction. This I say, is most ap∣parently

false, and his Inferences are not just.

Then he says, that If our Saviour was GOD, and really foretold these Things, as You are apt to imagine, they must ne∣cessarily come to pass, so that a God is suppos'd to force his Disciples to be wicked, with whom he seemingly express'd so endear∣ing a Familiarity, when on the contrary, he of all Persons shou'd have been highly serviceable to all Mankind, and especially to his intimate Acquaintance, and might have had so much Policy, one wou'd think, as to affect those Persons, who es∣pous'd his Cause. Besides is it usual, for Men to betray their Friends, to whose Table they are welcome, and where they are civilly, and perhaps very plentifully en∣tertain'd? Yet here no less a Person than a GOD is suppos'd to be betray'd. Nay, a GOD (which greatly aggravates the Matter) is suppos'd most grosly to intrench on the sacred Laws of Civility, and com∣mon Friendship, and by his Divine Pre∣diction, to make his Disciples themselves turn Traitors, and Cowards.

I shall return an Answer to this long Invective, rather in Compliance with the strict Injunctions, that are laid upon me, than for the sake of any Force, that I discern in the Obje∣ction.

Celsus entertains a fond Conceit, that whatever is foretold by a GOD, do's therefore come to pass, because it was foretold by him.

But here I must beg Leave to differ from him, and am, I confess, of the Opinion, that he who foretells Future Events, isn't properly the Cause of their Coming to pass, at the predicted Time, but that on the contrary, he foresees, that Things will happen so or so, whether ever they be foretold or not. And I don't think that his Praescience, ev'n upon the Supposition that he's GOD, do's in the least in∣terfere with the Possibility of Future Events to happen, or not to happen, according to the natural, and regular Course of Things, as if barely on that Account, they must infallibly answer his Prediction.

CHAP. XVI.

HERE I might produce Abun∣dance of pregnant Instances, from the Sacred Scriptures, and from the Histories of the Greeks themselves, to shew, that Future Events are not owing to Predictions, but fall out al∣ways in such a Way, as perfectly a∣grees with the Liberty of the Humane Will. And either my Notion of this Matter is just, or what the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will be no Sophism at all, tho' the contrary be very appa∣rent, to any Learned, and Judicious Person.

To render this Matter as intelligi∣ble as may be, I shall instance in the Prophecies concerning Judas, which the Sacred Scriptures do furnish us with, and shall produce one remar∣kable Instance of the Truth of my Assertion, from the History of the Greeks, viz. The Answer of the Hea∣then Oracle to Laius.

By the Way, I shall here take it for granted, that the Oracle was true, since I think, I may make the Sup∣position, without doing the least Pre∣judice to the Subject, which I have now in Hand. The Author of the Hundred and ninth Psalm, speaking in the Person of our Blessed Saviour, has the following Words, concern∣ing that Traitor Judas, Hold not thy Peace, O God of my Praise, for the Mouth of the Wicked, and the Mouth of the Deceitful are open'd against me. And if you take diligent Notice, you'l find, that throughout the Psalm, the Prediction must be understood, in a Sence consistent with the Crime of the Traitor, and his deserving all those heavy Curses, that are there mention'd by the Psalmist.

Let 'em fall upon him, says he, by a Spirit of Prophecy, because he re∣member'd not to shew Mercy, but perse∣cuted the poor and needy Man, that he might ev'n slay the broken in Heart. 'Tis plain, he might, if he wou'd, have remember'd to shew Mercy, and was not forc'd, to persecute the poor, and needy Man, tho' he misemploy'd that Power, which God Originally gave him, and actually betray'd his Master, and so render'd himself most justly obnoxious to those dreadful

Curses, which are mention'd in that famous Prophecy.

And as for the Answer, that the Oracle return'd to Laius, which I mention in Favour of the Greeks, 'tis related by one of their Ancient Tra∣goedians to this Effect.

Seek not vain Man in Spite of Destiny, The blessed Fruit of Marriage to enjoy, Too soon alas! thou'lt find it prove thy Bane, For he who to thy native Heat his Life will owe, With Death it self shall ill-requite thy Pains, And dreadful Mischiefs on thy Houshould bring.

Here 'tis plain, that Laius was un∣der no Necessity of begetting an un∣happy Son, but if due Care were wanting, a Tragical Scene wou'd present it self, and Oedipus, and Jocasta, and their two Sons, wou'd suffer all those grievous Calamities, which as the History acquaints us, did after∣wards befall 'em.

The same Sophism is frequently made Use of as an Argument against taking Physick, for the Recovery of our Bodily Health, and Strength; If God has decreed, says one, that I shall be effectually cur'd of my Distemper, I shall certainly recover my former

State of Health, whether I use any Remedies or no; and if he has de∣creed, that I shall not be recover'd from it, whatever Medicines I may take, 'twill infallibly remain upon me, therefore whether he has decreed my Recovery or not, the Endeavours of the Physician are equally, that is to say, entirely useless.

And the Sophism in the Case of Laius, is very Comical, and runs af∣ter the following Manner, If the Fates have decreed, that I shall have a Son, I shall certainly have him, whether I am ever concern'd with any Woman or no; and if they have decreed, that I shall never have a Son, I shall never have one, whe∣ther I live in the Use of Means or no; and therefore whether they have decreed, that I shall have a Son, or have determin'd the contrary, no car∣nal Copulation will ever have the desired Effect.

But as 'tis highly absurd to refuse Physick, which is the usual, and pro∣per Method, for the Recovery of our Bodily Health: So 'tis no less ab∣surd, to abstain from Carnal Copu∣lation, if a Person be desirous of a Child, since 'tis the ordinary, and pro∣per Method of Humane Generation.

These Things I mention, because the profound Celsus has the following Words, If Christ was God, and did really foretell these Things you talk of, they must infallibly come to pass, at the predict∣ed Time. For I deny, that they must Necessarily come to pass, since 'twas possible for 'em to have had a quite contrary Event. But if he only means, that Divine Praescience do's, in some sence, necessitate the Event, I readily grant it, and this I think, I may vigo∣rously maintain, and at the same Time assert, that 'twas very possible, that Matters might have happen'd otherwise. But I think, he's far from proving what he boldly asserted, viz. That on the Sup∣position of the Divine Praescience of our Saviour, 'twill Naturally follow, that he made his Disciples turn Traitors, and Cowards, and so was justly chargeable with their aggravated Guilt.

'Tis true, that since the Heart of Judas was, as it were, Open, and Trans∣parent to his All-piercing Eyes, our Blessed Lord was fully appriz'd of the Hellish Design, which he had form'd, and plainly perceiv'd, that the Respect which he had for his Master, was not sufficient, to secure him, from the Fa∣tal impression of a covetous Disposi∣tion. This made him say those Words, with an Eye to Judas, he that dippeth

his Hands with me in the Dish, the same shall betray me.

Take Notice farther of the Absur∣dity, and Falshood, of what Celsus says, 'Tis unusual, says he, for Per∣sons to betray their Friends, to whose Table they are welcome, yet here even a God is suppos'd to be betray'd.

On the contrary, 'tis too well known, that Persons, who have been engag'd, by the most Sacred, and endearing Tyes, have often and most shamefully betray'd their intimate Friends, and liberal Benefactors.

The Histories both of the Greeks, and Barbarians do furnish us with a∣bundant Instances of the fore-men∣tion'd Practice.

This is what the famous Poet, who dwelt at Paros, and is so much ad∣mir'd for his Iambick verses, reproaches Lycambe with. For speaking of his in∣trenching on the Laws of civil con∣versation, he says,

Thou hast dissolv'd the Sacred Band of Friendship, and art Notoriously guilty of the basest Treachery.

But for the fuller Confirmation of my Argument, I shall refer the Reader to them, who have apply'd their Minds, to the Study of History, both Sacred, and Prophane.

Then Celsus, as if he had undeni∣able Arguments, for what he offers, has the following Words, Nay a GOD (which highly aggravates the Matter) is suppos'd, to intrench upon the Rules of Civility, and common Friendship, and to make his Disciples turn Traitours, and Cowards.

But this is more than he can ever prove, unless we must allow the Con∣sequence, which he draws, to be Na∣tural, and just, which I am sure is so very weak, that any Child almost wou'd see thro' it, and be ready to expose it.

CHAP. XVII.

THEN says Celsus, If your Savi∣our suffer'd freely, in Obedience to his Heavenly Father, 'tis plain, that since you say that he was GOD, and that his Sufferings were entirely voluntary, you must acknowledge, 'twas impossible, that in the midst of his suppos'd Agonies, he shou'd have had so quick a Sense of Pain.

But here, tho' he don't perceive it, his Words imply a plain, and very gross Contradiction. For he will not deny, that our Saviour suffer'd freely, in Obedience to his Father, and then certainly he must feel some Pain, which is inseparable from the Notion that we have of Suffering; since 'tis very ungrateful to Flesh and Blood, as he can't but know, and is not easily reconcil'd, ev'n to the calm Dictates of impartial Reason. And if he thinks that all Sence of Pain is immediately excluded, where there is a partial, or ev'n an entire Con∣sent of the Humane Will, why do's he acknowledge that our Saviour e∣ver suffer'd? In Truth he hadn't re∣sembl'd us in all Things, Sin only excepted, had he assum'd the Hu∣mane Nature, without those many Infirmities, and Miseries, which are its common, and almost inseparable Attendants.

So that after his Voluntary Incar∣nation, he was under some Sort of Necessity to suffer, and in some Re∣spects, the Calamities to which he was expos'd, were occasion'd by the Malice, and unwearied Endeavours of his cruel Enemies.

And indeed, as I have already shown, if he hadn't giv'n his Con∣sent, it had been impossible, that One who was GOD as well as Man shou'd suffer, but he willingly, and ev'n chearfully embrac'd the most painful, and shameful Death, from a deep, and most affecting Sense of the vast Advantage, that wou'd redound from it, to a degenerate World.

Then Celsus granting what he wou'd seem to deny, has the follow∣ing Words, Pray why do's he make such horrid Complaints, and so earnestly desire, that his Sufferings may be pre∣vented? For he says, Father, if it be possible, let this Cup pass from me.

But here Celsus do's plainly, and not a little discover his impotent Malice, against the Blessed Founder of our most Holy Religion. For instead of admiring the remarkable Integrity, which appears in the Writings of the Evangelists, (who might, if they had pleas'd, have o∣mitted this Passage, which he thinks do's make so much for the Interest he espouses, but were induc'd by several very urgent Motives, to relate it) I say instead of admiring the Sence

the remarkable Integrity, which ap∣pears in the Writings of the Evan∣gelists, he takes their Words in a Sence, in which they never under∣stood 'em, and adds some Things, that are owing to his own Invention, and takes no Notice of what im∣mediately follows, from whence he might have learn'd, how submissive our Saviour was, to the All-dispo∣sing Will of his ETERNAL FA∣THER. Nevertheless, says he, not as I will, but as thou wilt. And Celsus seems to have never read those o∣ther Words, (which plainly shew, how submissive a Temper our Blessed Lord discover'd, under all the grie∣vous Calamities, which his Father was pleas'd to bring upon him,) I mean those Words of St. Mathew, Nevertheless if this Cup cannot pass from me, not my Will, but thine be done.

Here Celsus acts the Part of those, who horribly pervert the Scriptures, and are not asham'd, to do it in the most open Manner.

Our Adversaries frequently take Notice of those Words, I kill, and reproach us with 'em, but they will∣fully overlook the following Words, I make alive, which Passage of Scrip∣ture

plainly intimates to us, that tho' God do's destroy all them, who live in a Course of Rebellion against him, and are horrid Plagues to their Native Country; yet at length he will make 'em Partakers of a Spiritu∣al, and Glorious Life, such a one as will make 'em trample upon this lower, and perishing World, with the greatest Disdain imaginable.

They take Notice of those Words, I will smite him, but the following Words, I will heal him, are wholly disregarded.

Here God is represented to us, as acting the Part of a most Skilful Physician, who makes grievous, and often deep Incisions, into the Flesh of his Patients, not with a Design to do it any Prejudice, or put 'em to any needless Pain, but to remove the Cause of their Bodily Indispositi∣on, and that which keeps them in a low, and langushiing Condition.

They take Notice of those Words, He makes sore, but those Words, and binds up, are not mention'd by 'em.

So Celsus dwells on those Words of our Saviour, Father, If it be possible, let this Cup pass from me; But don't mention the least Syllable of the following Words, which plainly dis∣cover the entire Resignation of our

Blessed Lord to his Father's. Com∣manding, and all-disposing Will.

Here a large Field of Discourse presents it self, which wou'd be of considerable Service, to those, whom St. Paul calls perfect, We preach Wis∣dom, says he, to them that are per∣fect.

But this I shall reserve to a more convenient Season, and a more pro∣per Place, and only perhaps just touch upon it, as I pass along.

I have already, and I think more than once observ'd, that sometimes our Saviour's Expressions must be understood of the Person of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first born of the Creati∣on, as for Instance, when he says, I am the Way, the Truth, and the Life, and sometimes must be re∣strain'd to his Humane Nature, as when he says, Ye seek to kill me, a Man that has told you the Truth, which I have heard of God.

So in the Case which is now be∣fore us, we must understand him speaking as a Man, discovering at once the Weakness of the Flesh, and the Willingness of the Spirit, the former in those Words, Father if it be possible, let this Cup pass from me, and the latter in those Words, Ne∣vertheless

not my Will but thine be done. And 'tis observable, that he begins with those Words, which are a plain Indication of the Weakness of the Flesh, and concludes with those, which discover the Willingness of the Spirit, and the latter are oftnest repeated by him.

Besides, 'tis worthy of our Notice, that he don't absolutely pray, Let this Cup pass from me, but expresses a most profound Submission to his Father's Will, in the following Words, If it be possible.

I am not insensible, I confess, that some Interpret those Words after the following Manner, that our Sa∣viour foreseeing what Calamities wou'd befal the City of Jerusalem, and not only so but the whole Na∣tion of the Jews, on the Account of that unjust and barbarous Treatment he shou'd meet with at their Hands, had such a tender Compassion, for this sinful, and miserable People, that he desir'd to be excus'd from Suffer∣ing, that he might prevent 'em, from being forsak'n of God, and expos'd to those threatning Calamities, which he had in View.

And then 'tis as if he had said, since the Jews, upon my Suffering, will be sadly left by that God, who

once took 'em into his special Pro∣tection, and put 'em under so happy a Government, as that of a Theocracy, I desire, if it be possible, that this Cup may escape me.

Besides if our Saviour's Sufferings put him to no Pain at all, as Celsus wou'd fain have us to believe, it was impossible they shou'd, upon our own Hypothesis; I shou'd be glad to know, how he cou'd set his Followers a bright Ex∣ample, of Patience under the most grievous Sufferings, for the Sake of their most Holy Religion.

CHAP. XVIII.

THEN Celsus's Jew accuses our Saviour's Disciples of Imposture, You impose on us, says he, with a Company of Old Wives Fables, and han't the Sence, to give 'em the least Colour of Reason, to recommend 'em to the World.

To this I answer, the Evangelists cou'd easily have omitted these Things, if they had pleas'd, and then there had

been no Room for this horrid Slander. For how cou'd our Enemies, unless they wou'd invent Fictions, out of their own fruitful Brain, reproach us, with such, and such Expressions of our Saviour, during his most bitter Passion, if the Evangelists had suffer'd 'em, as it were, to sleep in an eter∣nal Silence?

And Celsus wasn't sensible, that 'twas morally impossible for 'em, to allow 'emselves to be tamely deluded, in the Affair of the History of our Blessed Saviour, so as to be prevail'd with, to look upon him to be no less than a God, and the very Per∣son that was so frequently, and so expresly Foretold by the Jewish Prophets, and at the same Time be convinc'd in their Consciences, that all that they writ concerning him (at least what seem'd to favour him) was made up of Fictions, that were entirely owing to their fruit∣ful, but unhappy Invention.

But 'tis plain, that either they were Men of Integrity, and publish'd no∣thing, but what they firmly believ'd was true, or else their Gospels are fill'd with trifling Fictions of their own, and by Consequence, they cou'dn't possi∣bly be perswaded in their Minds, that our Saviour was a GOD.

Then Celsus's Jew asserts, That ev'n some of the Christians, (like Men that are intoxicated by the Fumes of Wine, and don't mind at all what they say, or do) have alter'd the Original Text of the Gospels, so that they may ad∣mit of various, and almost infinite Readings. And this, I suppose, they did out of Humane Policy, that when we press 'em home with an Argument, they might have the larger Scope, for their Pitiful Evasions.

But for my Part, I confess, I know no Changes, that the Original Text of the Gospels has ever undergone, unless by Means of the Followers of Marcion, Valentinus and Lucian. Be∣sides 'tisn't fair at all, to charge such a Thing as this upon the Christian Religion, as a Crime, and unworthy of its pretended Purity, but those Persons who were concern'd in the Fact, ought by all the Laws of Ju∣stice to answer for it.

And as 'tis no solid, tho' a plau∣sible, and popular Argument, against the Heathen Philosophy, that Sophists, Epicureans, and Peripateticks have us'd their utmost Endeavours, to delude the World, with their false, and dan∣gerous Opinions: So 'tis no convin∣cing

Argument against the Truth of the Christian Religion, that some Per∣sons have had the horrid Impudence to corrupt the Gospels themselves, and so have giv'n an unhappy Rise to numerous▪ and most impious He∣resies.

CHAP. XIX.

THEN Celsus's Jew finds Fault with the Christians again, for misapplying, as he fondly imagines, the Scripture-Prophecies to our Bles∣sed Saviour. But I think, I have spoke sufficiently to this Point already.

Besides, if the Conviction of his Reader was the End which he pro∣pos'd to himself, he ought to have giv'n us a Key, for the right under∣standing of the Jewish Prophecies, and might have offer'd, one wou'd think, some solid Reasons, why they can by no Means be fairly accommodated to our Saviour, and really he needn't have been so sparing of his Time, and Strength, in examining a Matter of such vast Importance, and especially,

since he confidently affirms, that there are Abundance of Persons, to whom the Prophecies might more fitly be apply'd.

But Celsus, it seems, isn't sensible at all, that tho' such extravagant Dis∣course as this might become one, who is an utter Stranger to the Prophetick Oracles; yet 'tis very improper, to come from the Mouth of any rational, and sober Jew.

Indeed, a Person of the fore-men∣tion'd Character, will do what lyes in his Power, to evade the Interpre∣tations of Scripture, which we Chri∣stians give, but he'll never grant what Celsus says, viz. That there are Abundance of Persons, to whom the Pro∣phecies may more fitly be apply'd, than to our Blessed Saviour.

I have already observ'd, that the Prophets speak of a twofold Coming of the Messiah, so that 'tis needless for me, to answer the pretended Jew, when he says, The Prophets represent the Messiah, as a mighty Prince, and Soveraign of the Ʋniverse.

CHAP. XX.

WHAT he adds, that God never destgn'd to bring so great a Plague upon the World, as the Christian Reli∣gion, do's strongly savour of the Ma∣lice of an inveterate Jew, who supplies his Want of Reason, by a vast Stock of Impudence, that he has always by him. But I defy Celsus, and all the Men in the World, to prove, that a Doctrine, introduc'd by one, who re∣claim'd so many Persons, from the most scandalous Vices, and effectually engag'd 'em, to enter upon a virtuous Course of Life, did deserve so scorn∣ful a Title, as that which the Jew bestows upon our Holy Religion.

Celsus adds with equal Inadverten∣cy, No one, says he, but a Mad Man, wou'd take your Saviour to be God, or the Son of God, who instead of carry∣ing the aweful Stamp of Divinity, bore all the Marks of Infamy and Disgrace, and especially since this Doctrine is en∣tirely

built on some forc'd, and ev'n ridi∣culous Interpretations of Scripture.

But he ought to produce some In∣stances of these forc'd Interpretations, which he talks of, and these Marks of Infamy (as he thinks) which do so much disgust him, and let us see, what it is, that he has to offer against us, that so the Christians might return him a satisfactory, or at least a suf∣ficient Answer, if they thought the Matter did require it.

He says, That as the Sun, enlight∣ning every Thing by its piercing Rays, do's immediately discover it self to us, by the glorious Light, which it transmits, over the whole Sphere by turns: So your pretended Saviour, had he been God, or the Son of God, wou'd have resembl'd that glorious Luminary.

This we say, believe, know, and can prove, he did. For when he came into the World, or which is the same Thing, when the Sun of Righteous∣ness did but begin to shine, and its dazling Rays were intercepted, by a dark, and sullen Cloud, Justice seem'd to regain its native Seat, the Neigh∣ing of Horses, the Clangor of Trum∣pets, the Clashing of Arms, and the piercing

Groans of Sick, and Wounded Persons were heard no more; but a wonderful, and happy Calm succeeded the late dismal Con∣fusions. The All-wise GOD so or∣der'd Matters, that he prepar'd the Way, for the Success of the Gospel, by subjecting entire Nations to the Roman Empire, that so our Saviour's Apostles might not be hinder'd, as otherwise they might have been, in observing the Orders, which their Blessed Lord had giv'n 'em, to teach all Nations. For how wou'd this have been practicable, (I wo'n't say easy to be done) if People of diffe∣rent Countries had liv'd under Princes of their own, had wanted a mutual, and fair Correspondence, and had not liv'd under the Jurisdiction of the Roman Emperors.

'Tis very well known, that our Saviour was born, in the Reign of the Emperor Augustus, who brought the greatest Part of the World under the Roman Yoak, and made Man∣kind, almost, as it were, one Body Politick.

This manifestly, and greatly con∣duc'd to the Spreading of the Gospel, not only, as it laid a Foundation for a Freedom of Commerce, but also as it happily prevented those dread∣ful

Wars, which, we have Reason to believe, wou'd unavoidably have hap∣pen'd, if all the Nations of the Earth hadn't been united, under one com∣mon Empire. For before the Reign of Augustus, the Athenians wag'd War with the Peloponnesians, and many Pa∣rallel Instances, if it were needful, might easily be produc'd from Histo∣ry. And the strict, and most peace∣ful Religion, which the Christians embrace, wou'd never; in all Proba∣bility, have been establish'd in the World, as, Blessed be God, it is, if our Saviour hadn't been seasonably born, in a Time of profound, and universal Tranquility.

Then Celsus says, That the Christians are guilty of wretched Sophistry, when they have the Confidence to say, that he, whom they affirm, to be the Son of God, was the VERY ETERNAL WORD. And he thinks this is un∣answerable.

Because (says he) instead of that Pure, and Holy Word, which we ex∣spected they wou'd give us an Account of, they only tell us of a miserable Man; and scandalous, Wretch, that ended his Days upon a Cross, which was certainly the most shameful, as well as painful

Death, that he cou'd possibly have suf∣r'd.

But this Objection has been already answer'd, and I have plainly shew'd, that The First-born of every Creature was pleas'd to assume a Human Body, and Soul, that at the Creation of the World, God gave a positive, and strict Command, and the Person, who was concern'd in its honourable, and speedy Execution, was no other than the LIVING, and CO-ETERNAL WORD.

And since my Business at present is to talk to a pretended Jew, I shall quote a Passage out of the Old Testa∣ment, viz. He sent HIS WORD, and heal'd 'em, and deliver'd 'em from their Destructions.

What Celsus adds, in the Person of a Jew, That if this was the Word, that was the Son of God, we heartily agree with you, is more than I ever heard any Jew acknowledge▪ tho' I have fre∣quently convers'd, and disputed, with their most Celebrated Doctors.

I have already prov'd, that our Blessed Saviour was no Magician, nor Vile Impostor, and I don't think fit, to imitate Celsus, in his frequent, and ridiculous Tautologies.

CHAP. XXI.

LET us see now, what he has to say, against the Account we have, of the GENEALOGY of our SAVIOƲR.

Here one wou'd think, he might seasonably have mention'd the Dis∣putes, that the Christians themselves have often had, by reason of the seeming Disagreement, that there is between the several Evangelists, in this important Affair. But with all his profound Knowledge of the My∣steries of our Holy Religion, he hadn'd so much Policy, it seems, as that wou'd amount to.

He says, This Genealogy, which, it seems, is orderly trac'd up, to the re∣puted Parent of Mankind, and according to which your pretended Saviour was of the Honourable Line of the Jewish Kings, was a fine Invention, to procure him greater Kindness, and Respect, from those weak Persons, who wou'd be so credulous, as to take any Notice of him.

And (says he) 'tis a little odd in∣deed (but the Christians can swallow any Thing) that the Carpenter's Wife was descended, from so Noble a Race, and, which is more unaccountable, that she her self shou'd know nothing of the Matter.

But pray what's this to the Affair in Hand? Suppose she was igno∣rant, that she came from a Noble Family, what I beseech you, can you infer from thence, to the Prejudice of Christianity? Might it not be true, that she was remotely descended, from the common Parents of Mankind, and more immediately from the Kings of Judah, whether she knew it, or no?

And perhaps Celsus thinks, that all the Ancestors of a Person, who is oppress'd with Poverty, must of Course resemble him in Condition, and that all the Ancestors of a King did infallibly attain to Royal Dignity. But 'twou'd be Loss of Time, to re∣turn an Answer, to such ridiculous Discourse as this. For the Age in which our Lot is cast, will furnish us, with innumerable Instances of Persons, who came of a Rich, and Noble Family, and yet by some un∣happy Accident, or other, were soon

reduc'd to a much meaner Condition, than that of the Virgin Mary, the Mother of our BLESSED LORD, and on the contrary, they whose Outward Circumstances were former∣ly very inconsiderable, have been ad∣vanc'd, by some Sudden, and Re∣markable Turn of Providence, to the Highest Pitch of External Grandeur.

CHAP. XXII.

THEN he asks, in his Cavilling Way, Pray what did your Jesus ever do, that was truly Great, and any Way Worthy of a God? Did he baffle his Enemies, and disconcert their most Politick Measures?

To this I answer, that we are told in the Gospels, that the Earth shook, the Rocks were rent, the Graves were open'd, the Vail of the Temple was rent in two, the Sun suffer'd an Eclipse, and the Earth was cover'd with thick Darkness, ev'n such as might be felt. These were some of

the Aweful Circumstances, that at∣tended the most bitter Passion of our Blessed Lord. And I think, Celsus wou'd have discover'd much more of an ingenuous Temper, if instead of relying on the Authority of the Evangelists, only when they offer any Thing, that makes, as he thinks, for the Cause, which he espouses, he had either wholly rejected the Gospels, or else wholly admitted 'em, and had but thankfully admit'd the Amazing Condescension of the ETERNAL WORD, who willingly became In∣carnate, with this great Design, to recover a Degenerate World, from the sad Ruines of their First Apo∣stacy.

Another very considerable Circum∣stance, that makes for the Honour of our Blessed Saviour is this, viz. That ev'n at this Distance of Time, His NAME has such an Admirable Vir∣tue, that it infallibly, and easily cures the most dangerous Distempers, both of Body, and Mind. And as for the Sympathy, which the Sun, if I may so say, discover'd, when the Sun of Righteousness it self was suffering a more dreadful Eclipse, which hap∣pen'd in the Reign of the Emperor Tiberius; and as for the stupid Earth, which trembl'd, when the God of

Nature groan'd, and was ready to expire; We have the concurring Te∣stimony of Phlegon, if I mistake not, in the Thirteenth Book of his Chro∣nicon.

Then the Jew, thinking to ridicule our Saviour, quotes those Words of Bacchus in Euripides.

—when e'er I please Heaven for my Rescue daigns to interpose.

But here in the first Place, I can't but make this obvious Remark, that the Jews, of all People in the World, are least fond of the Heathen Poets. However for once, we'll sup∣pose our Jew, to differ from all his Country-men, and to express a sin∣gular Affection, for the Learning of the Greeks. And I ask him, whe∣ther, according to the Rules of any Logick, that he ever read, it ev'n seems to follow, that, because our Saviour didn't avoid his Sufferings, he cou'dn't have freed himself from 'em, if he pleas'd.

I think, he ought much rather to believe, what is related to us in the Acts of the Apostles, that an Angel shook off St. Peter's Chains, and deliver'd him from Prison, and that Paul and

Silas, who were put into the Stocks, at Philippi, a City of Macedonia, es∣cap'd out of Prison by a Miracle, and much more wou'd the Power of God have been engag'd, to preserve our Saviour, from the grievous Suf∣ferings, which he underwent, if the Decrees of Heav'n, and the Reason of Things hadn't conspir'd, if I may so say, to render 'em most highly ne∣cessary.

For ought I know, Celsus wou'd be ready to ridicule those Stories, or perhaps might never take the Pains to read 'em, since in all Probability if he had ever minded 'em at all, he wou'd presently have resolv'd 'em, as he do's our Saviour's Miracles, in∣to the Power of Magick.

Then Celsus has the following Words, The Person that condemn'd your Pretended Saviour, didn't en∣dure a Punishment, comparable to that of Pentheus, who was depriv'd of his Senses, and torn to Pieces.

But he's so horribly ignorant, as not to know, that Pilate, consider'd in his Publick Capacity, was not so properly concern'd, in Condemning our Blessed Saviour, as the whole Body of the Jewish Nation, which,

we see, is for that Reason dispers'd, over the whole habitable World, and suffers a far worse Distraction, than ever Pentheus did.

But why do's he make no Mention at all of the troublesome Dream, that the Wife of the Roman Governor had, insomuch that she said to her Hus∣band, Have thou nothing to do with that just Man; for I have suffer'd many Things this Day in a Dream, because of him.

Then he leaves out those Things, that are evident, and remarkable Proofs of the Divinity of our Savi∣our's Person, and Commission, and takes Abundance of Pains, to dress up the LORD of GLORY in a Fool's Goat, by the disadvantageous, and ludicrous Relation, which he gives, of the horrid Affronts, that were offer'd him, viz. The Scarlet Robe, that they put upon him, in a Way of Mockery; the Crown of Thorns, that they put upon his Head, and the Reed, that they put into his Hand.

But it may not be amiss, to ask you the following Question, From whence cou'd you learn these Things, but from those very Gospels, which you take the Liberty to reject at Plea∣sure? And if this be the true State

of the Case, how comes it to pass, I be¦seech you, that such Persons as you are can take Occasion, to reflect upon our Saviour, from those very Passages of Scripture, which, as many others, with great Reason, judge, do leave an Eter∣nal Brand of Infamy on those, who had the horrid Impudence to insult him?

I think, you shou'd rather admire the Remarkable Integrity, which appears, in the Writings of the Evangelists, and be fill'd with a Holy Awe, when you consider the Amazing Condescention of the Blessed Jesus, who seal'd his Doctrine, with his most precious Blood. For we have no Account, that, after the Sentence of Condemnation was pass'd upon him, he made the least Complaint, or ever utter'd a Word, that ev'n seem'd to be unworthy of the Greatest Hero, that the World cou'd ever boast of.

Then Celsus says, One wou'd think, that now, if ever, he had a fair Oppor∣tunity, to give full Proof of his pretended Deity, and in the Face, if I may so say, of the whole habitable World, to be reveng'd of the Jews for the base Affronts, which you see were offer'd, both to him, and to his Dearly-belov'd, and Highly-honour'd Father.

But here I ask those of the Greeks, who believe an Over-ruling Provi∣dence, and grant that Miracles have been wrought, Pray, why don't the injur'd Deity take that Advantage (as on your Hypothesis he might easi∣ly do) which is plainly giv'n him, by those innumerable, and great Af∣fronts, which are daily offer'd him, by the bold Assertors of a Blind Fa∣tality.

And when they return an Answer to this single Question, all the Argu∣ments, which they bring, may easily be retorted on themselves.

CHAP. XXIII.

THEN says the pretended Jew, What! Shall we say, that this vile Fellow that was crucify'd t'other Day had

Such Blood, as from th' immortal God do's flow?

This we must suppose to be spoken by him, in his usual Way of Banter, which seems to me to be his peculiar Talent.

But I shall show, that the Evange∣lists, who relate these Matters, with a becoming Gravity, and prudent Care, have left behind 'em a true, and sufficient Account, of the most considerable Passages, that occur'd, let Celsus say what he pleases, to the contrary. They acquaint us, that the Blood, which flow'd from our Saviour's Body, was not fabu∣lous, like that, which Homer speaks of, but that soon after he expir'd. One of the Souldiers with a Spear pierc'd his Side, and forthwith there came out Blood, and Water, and he that saw it bare Record, and his Record is true, and he knows that he says true.

In Dead Bodies, 'tis common for the Blood to stagnate, and we don't use, to see Water trickle down from the Veins; but when our Sa∣viour was dead, Water, and Blood flow'd from his pierced Side, in a praeter-natural Way. And if instead of putting an improper, and forc'd Sence, upon some Passages in the Gospels, and thereby seeking all possible Oc∣casion, to reproach our Saviour, and his Followers, one wou'd but dili∣gently,

and impartially consider the strange Events, which are there rela∣ted, one might easily perceive, that the Centurion, and they who were set to watch the dead Body of our Saviour, (who had been Eye-Witnesses of the Earth-quake, and many other surprizing Accidents, that happen'd at that Time) were struck with an unusual Terror, and said, Truly this was the SON of GOD.

Then our Bigotted Adversary, who only reads the Gospels, with a De∣sign to pick up some Scraps of 'em here and there, which, as he fondly imagines, do make for the Interest, which he espouses, ridicules our Savi∣our, on the Account of the Gall, and Vinegar, that was giv'n him to drink.

He was so very thirsty, says he, that he greedily drank off the bitter Draught.

In answer to this, I might easily show, that that Action of our Savi∣our will admit of an Allegorical Sence, and must by no Means be consin'd to the bare literal Interpretation of the Words. But I choose at present to return a more general Answer, to this vile, and notorious Calumny, viz. That this Relation of the Evangelists exactly agrees, with what was fore∣told,

under the Old-Testament-Dis∣pensation. For in the 69th Psalm, The Messiah is brought in speaking the following Words, They gave me also Gall for my Meat, and in my Thirst they gave me Vinegar to drink.

Now let the Jews acquaint us, who it is that the Prophetical Psalmist speaks of, and name any other Per∣son, recorded in any History, whe∣ther Sacred, or Prophane, who had Gall, and Vinegar, giv'n him to drink; or, let 'em freely acknowledge, that what is here related was predicted, as what wou'd certainly befall that Person, whom we believe to be the TRƲE MESSIAH, and then we come upon 'em, and ask 'em this natural Question, how comes it to pass, Gentlemen, that you shou'd be so loth, to see YOƲR OWN PROPHECIES accomplish'd, for which you have deservedly so pro∣found a Veneration?

And methinks, an impartial En∣quirer into Truth shou'd scarce need any other Argument, to convince him, that our Blessed Saviour was the Person, who was all along fore∣told, than this, that in him all the Jewish Prophecies concerning the Mes∣siah were so exactly fulfill'd.

CHAP. XXIV.

THEN Celsus's Jew addresses himself to us, in the following Words, Do you really believe (ev'n you who are so apt to swallow any Thing, that is propos'd to you, by some People, how ridiculous soever it may be) I say, do you really believe, that we do ill, in not acknowledging your pretended SA∣VIOUR to be GOD, and not looking upon him, as one who sacrific'd his Life, for the General Advantage of the Humane Race, with this great De∣sign, among others, to set us a Bright Example of Patience, under the afflicting Hand of Almighty God.

To this I answer, that we justly blame 'em, because tho' they were born, in a Land of Light, and edu∣cated in the Knowledge of the Law, and the Prophets, which shou'd have been School-Masters, to have brought 'em unto Christ, they can't answer

the solid Arguments, which we bring against 'em, and yet will obstinately persist in their wretched Ʋnbelief, if the Grace of God don't seasonably, and remarkably interpose in their Be∣half.

Farther, we have great Cause to blame em', because they will not see that the numerous, and great Advan∣tages, which the Followers of our Bles∣sed Lord did most certainly reap, from the Heavenly Instructions which he gave 'em, were an undeniable Argument, that he assum'd Humane Nature, with a kind, and generous Intention, to pro∣mote our common Interest, and 'twas not his Design at his first Appearance in the World, immediately to distri∣bute compleat Rewards, and inflict the severest Punishments on Men, ac∣cording to their good or bad Beha∣viour, but to have his Doctrine pub∣lish'd to the most distant Parts, as the Prophets had most expresly fore∣told, and to that happy End to ac∣company the Preaching of the Apo∣stles with an irresistible Power.

Farther, they justly incur our Cen∣sure, by refusing to believe his Miracles, which so evidently carry'd with 'em the Stamp of a Divine Authority, and saying, That he cast out Devils, by Bel∣zebub, the Prince of Devils.

Lastly, We think they render'd themselves highly obnoxious to the just Vengeance of Almighty God, by treating him as a Slave, and a Vagabond, which was an odd Re∣quital of the Kindness, which he show'd 'em, in causing the Gospel to be preach'd, to every City, and Village, throughout the Land of Ju∣daea.

For there was nothing mean, or in any Respects unworthy of his Character, in all the sad Fatigues which he underwent, but on the contrary, 'twas a great, and highly Honourable Action, truly, and every Way worthy of an incarnate God, to give wholesome Precepts, with a li∣beral Hand, to such Persons, as were capable, of receiving Instructi∣on from him.

What Celsus's Jew adds, is most notoriously false, Not being able, says he, during the whole Course of his Life, so much as to prevail with his own Disciples, to adhere to him, he was at last very severely punish'd, as I hope all the World is by this Time sufficiently inform'd.

But pray what was it, that so greatly excited the Rage, and Envy

of the Chief Priests, Elders, and Scribes among the Jews, but the Consideration of the vast Numbers of People, that follow'd our Blessed Saviour, ev'n into Desarts, some of 'em being strangely charm'd, with the sweet, and Heavenly Expressions, that dropt from his sacred Lips, and others convinc'd by the Miracles, which he had wrought, which fill'd the Minds of his most inveterate Ene∣mies, with equal Malice, and Asto∣nishment? And how apparently false are those Words, which follow, That he cou'dn't prevail with his own Disci∣ples, to adhere to him, but they gave too evident Proofs, of the Frailty of their Nature, by their wretched Cowardize? For what Malignant Influence soever their irregular Fear might have up∣on their Minds, which were not yet duely fortify'd, against the vio∣lent Shocks, of outward, and ap∣proaching Calamities, they were ful∣ly satisfy'd in their own Minds, and were ready, for the most Part, to profess, that our Blessed Saviour was no other, than the TRUE MES∣SIAH.

For St. Peter had no sooner deny'd his Lord, but struck with the Hor∣rour of his Crime, He went out, and wept bitterly, as St. Mathew tells

us, and those of his Disciples, that we read of, who retain'd a profound Respect for their Lord, and Master, but were a little amaz'd and for the present, shock'd, by considering the sad Calamities, which befel him, regain'd that Native Courage, when he appear'd to 'em, after his Trium∣phant Resurrection. Nay, they not only believ'd, he was the SON OF GOD, but were confirm'd in the Christian Faith, and became more Couragious, than ever, under the happy Conduct of the great Captain of their Salvation.

Celsus thinks, as appears, by the Sequel of his Discourse, there was no real Excellency in our Saviour's Do∣ctrine, nor any Regularity, and Strict∣ness, observable in his Morals, suffi∣cient to advance him above other Men, but that, contrary to the Character, which he bore, he ought not to have dy'd at all, or at least there shou'd have been nothing in his Death, that might justly induce us, to lay down our Lives, when Occasion offers, for the Sake of our most Holy Religion. But to me, I confess, this seems to be a Notion, not a little unworthy of the Learning, and good Sence, ev'n of a Heathen Philosopher.

On the contrary, our Saviour, by dying for Mankind, has set us a Bright Example of Patience, under all the Sufferings, to which the Pro∣vidence of God may call us, for the Sake of the True Religion, in Op∣position to the ungrounded Prejudices, which the Generality of Men are too apt to labour under, who are Natu∣rally ready to pay Divine Adoration, to the most insignificant Trifle, ra∣ther then the Supreme, and Truly-Adorable Majesty, and viewing Per∣sons, and Things, in a false, or very imperfect Light, are wretchedly, and frequently mistaken in the Judgment, which they pass upon 'em. For the greatest Instance of the pretended Piety of these Bigots to Idolatry, is to level all their Wit, and Malice, at those Well-meaning, and Truly-religious Persons, who from a deep Sense of their indispensible Duty, have entirely devoted themselves a Holy, and Living Sacrifice, to the Great Creator, and Supream Gover∣nor of the Universe.

CHAP. XXV.

THEN Celsus, in the Person of the pretended Jew, continues his Charge, against our Blessed Saviour, in the following Words, Your Jesus cou'dn't keep himself free from Evil.

But I think he wou'd do very well, to instance in any MORAL EVIL, that might justly be charg'd upon him.

If he means, that our Saviour was guilty of some Vice, or other, (which must be his Meaning, or else 'tis plain, that he talks very improperly) 'twill lye upon this vile Caviller, to name any one Vice. if he can, that ever stain'd the Life, and obscur'd the Bright Character of the HOLY JESƲS.

But if his Meaning be no more than this, that our Blessed Lord him∣self was expos'd to many outward, and grievous CALAMITIES, such as Poverty, Persecution, the

Treachery of wicked Men, and espe∣cially the shameful, and painful Death, which he suffer'd on the Cross, then I think, we may, with equal Justice, bring in a severe Charge, against so great a Man as Socrates, who, with all his Philosophy, and Moral Vir∣tue, cou'dn't avoid falling into innu∣merable external Dangers. And how many of the Greek Philosophers cou'd I easily name, who were not only oppress'd with extream Poverty, but made it the Matter of their de. liberate Choice.

For Proof of this, we may have Recourse, to their own Celebrated Authors.

They tell us, that Democritus was so tak'n up, with Nobler Thoughts, that he had no Leisure—Hours, to bestow upon his Farms, that Crates gave away the Income of his whole Estate, with the greatest Freedom imaginable, that he might have the better Opportunity, for Philosophical Speculations, and that Diogenes, out of his strange Frugality, was con∣tented, to spend his Life in a Tub; and yet no Man, I think, of com∣mon Sence, will, for that Reason, entertain hard Thoughts, of so ex∣cellent a Person.

Then Celsus adds, That our Sa∣viour was far from being regular, and unblameable.

But let him give an Instance, if he can, of any one, among the Numerous Followers of our Saviour, who ever observ'd him, to do an unworthy Action, or if he refuses to rely on their united Testimony, I think, 'tis fit, he shou'd acquaint us, with the Grounds, on which he builds his unjust, and heavy Charge.

'Tis very unlikely, (to say no more,) that our Saviour shou'd be guilty of the least Breach of any Promise, that he ever made, if we consider, how much, and how readily he consulted the true Interest of his Followers, I mean the Welfare of their Precious, and Immortal Souls.

And when we see, that the re∣markable, and unlikely Events, which he foretold, at some Distance of Time from their Accomplishment, have exactly answer'd his Prediction, that his Doctrine is publish'd, to all the Nations of the World, and that they, who have embrac'd it, have, meerly on that Account, been brought before Governours, and Kings; we

can't but be fill'd with a Holy Ad∣miration, and encourag'd, to have our firm, and entire Dependance, upon his Infinite Wisdom, Irresi∣stible Power, and Universal Good∣ness.

And sure I am; that Celsus him∣self can't reasonably desire, to have greater Evidence, of the Truth of any Doctrine, than that which our Saviour has giv'n us, of the Truth of the Gospel, unless he be so wretchedly ignorant of the Incarna∣tion of the ETERNAL WORD, as to exspect, that the HUMANE NATURE, which was assum'd by him, shou'd not be subject to the common Calamities, which attend Humane Life, and by Consequence, to imagine, that we shou'd want the Brightest Example, of Submission to the Will of God, that any Mor∣tal ever gave.

The only Reason, if it may be call'd so, that can possibly be as∣sign'd, for such an extravagant Conceit, is this, that Celsus esteems PAIN the GREATEST E∣VIL, and PLEASURE the HIGHEST GOOD.

And here he goes a Strain, be∣yond most of the Philosophers them∣selves, I mean, of those that believ'd an Over-ruling Providence, and allow Courage, and Constancy, and the like Endowments, a Place among the MORAL VIRTUES, which are at once so Necessary, and so Or∣namental.

And our Saviour was so far, from subverting the Foundation of our Faith, by the various, and grievous Calamities, to which he was expos'd, and which in the Event did befall him, that I think, he has tak'n the most effectual Method, to confirm it, if we can but divert our Thoughts, from the shocking Calamities, that at∣tend Humane Life, to the Bright Objects, and Glorious Entertainments of the Future State, in which we shall look, with an Holy Disdain, up∣on Sin, Satan, and this lower World.

CHAP. XXVI.

THEN Celsus has the following Words, Surely you will not have the Confidence to say, that your JESUS, being unable to work upon the Minds of Men, in the wretched World, in which we live, went down to Hell it self, to see if he cou'dn't make Converts there.

But our Saviour when he was here on Earth, had so many, and such zea∣lous Followers, that, for that Reason, he had abundance of Enemies, and when he was stript, as it were, of his Humane Body, did converse with Naked Spirits, in the Infernal Region, to make Converts of those, that were capable, of being duly wrought on, by his powerful Ministry, and there∣by of answering the DEEP DE∣SIGNS, of his ETERNAL, and ƲNIVERSAL LOVE.

What Celsus's Jew adds is, I think, very ridiculous. If (says he) after

you have tamely suffer'd your selves, to be led aside, like a Company of prodi∣gious Fools, you think you need no other Apology, than a few Pityful Arguments, in your own Defence, Pray why mayn't all those Scoundrels, and Villains, (that like your JESUS have been publick∣ly executed, according to the just De∣merit of their Crimes) be accounted Persons, who had the Broad-Seal of Heav'n?

But nothing, in my Mind, can be more clear, than the wide Difference, between the Exemplary Sufferings of our Blessed Saviour, and the just Exe∣cution of those, who have been con∣demn'd as Impostors, or punish'd for some scandalous Crime. And sure I am, that no Man can shew, with any Colour of Reason, that a Person can ever be reclaim'd, from the most no∣torious Crimes, or indeed from any Immorality, by the Help of Magick.

Then the pretended Jew, compa∣ring our Saviour with a Company of High-way Men, says, That by a Parity of Reason a Person may have the Impudence, to say, that such a High-way Man, instead of being a Person of so infamous a Character, was no less than a GOD, because forsooth he acquainted his cursed Crew before-hand, that he

shou'd shortly suffer all those grievous Calamities, which in the Event did be∣fall him.

To this I answer, in the first Place, that our Believing our Blessed Saviour to be the True Messiah is not meerly, or chiefly founded, on his Fore-telling the dreadful Sufferings, to which he was expos'd, and which for our sakes he readily underwent.

In the second Place, I acknowledge, that the Holy Scriptures acquaint us, that tho' our Saviour was GOD as well as MAN; yet He was number'd with the Transgressors, that Barabbas, a Robber, was releas'd, and our Saviour crucify'd, and plac'd between two Condemn'd Malefactors. And I grant, that if our Saviour's Disciples bore any Resemblance to Thieves, and if 'twas known in the Memory of Man, that Persons of that infamous Cha∣racter did readily expose themselves to the greatest Contempt, and Scorn, and the worst Treatment, that Hu∣mane Wit, and Malice cou'd invent, and if they can rationally be suppos'd, to do all this, from a just Regard to the Glory of GOD, and the Holy Precepts of our BLESSED RE∣DEEMER; then I confess, Celsus wou'd have had some Ground, for

his bold, and most prophane Com∣parison.

But our Saviour, who laid down his precious Life, as a Sacrifice for the Sins of Men, and his sincere Dis∣ciples, (who, by their unparallel'd Sufferings, bore an Honourable Testi∣mony, to the Truth of his most Ex∣cellent Doctrine, and were the only Persons, whose bare Religion ever brought 'em into Trouble) under∣went the most violent Persecutions, from their Enemies, without the least Colour of Reason, and contrary to the Known, and Fundamental Laws of Humanity.

CHAP. XXVII.

NOW observe, how Celsus renders himself ridiculous, by what he says, of the sincere Followers of our Blessed Lord, During the greatest Part of his Life, Says he, they convers'd with him, in a Femiliar Manner, and seem'd to listen to the Instructions, which he gave 'em, but withal, were so cunning,

that, when they saw he was condemn'd to dye, they wou'd neither dye with him, nor for him, and were so far, it seems, from putting in Practice that wholsom Doctrine, which their Master had taught 'em, viz. Chearfully to encounter the greatest Difficulties, and Dangers, and to be ready ev'n to dye, for the sake of their Religion, that they shamefully deny'd him, and didn't envy any Martyrs, the imaginary Honour of laying down their Lives, for the Cause of Christ.

Here Celsus takes the Hint from the Gospels, and aggravates some Faults of the Disciples, with a Design, no doubt, to expose the Christian Religion to Contempt, not considering they were just enter'd, into the School of Christ, nor mentioning one Syllable of their Recovery, from their grievous Falls, which was so remarkable, that they preach'd the Gospel boldly, and suf∣fer'd abundance of Ill-treatment, at the Hands of the Jews, and had the Courage, to welcome, and ev'n defy Death, in its most horrid Shapes. I perceive, he didn't care at all, to take Notice of what our Saviour foretold to St. Peter, When thou shalt be old, thou shalt stretch forth thy Hands. Nor of those Words, This spake he, signifying by what Death he shou'd glorify God.

He says not one Word of St. James, the Brother of St. John, nor of the latter, and seems to be ignorant, that Herod kill'd John the Baptist with the Sword, because he bore Testimony to the Truth of Christ. Nor do's he do St. Peter, and the rest of the Apostles so much Justice, as to mention their flaming Zeal, in spreading the Gospel of our Saviour, and to give us an Account, how They departed from the Presence of the Council, rejoicing, that they were counted worthy to suffer Re∣proach for his Name; wherein they vastly exceeded all that is related, in the Histories of the Greeks, concern∣ing the Courage, and Constancy of their justly-admir'd Philosophers.

So that we plainly see, that from the very Infancy of Christianity they who embrac'd it, were effectually taught by it, to despise the gaudy Vanities of the present Life, (which the greatest Part of Mankind imagine to be so charming, and agreeable) and to have the sincere Desires of their Souls most vehemently carry'd out, after another Life, which is far more excellent, and in a word, is every way worthy of a GOD.

I can't conceive, how Celsus can be freed from the Charge of willful Imposture, in the following VVords▪ All that your pretended SAVIOƲR cou'd do, says he, was only to get ten wicked Mariners, and Publicans, to publish his Doctrine to the World, and 'Iwas more than he cou'd do, after all his big Pretences, to convince ev'n those cre∣dulous Animals of its Truth.

For 'tis plain, ev'n from the open Confession of the Jews, that not only ten Persons were overcome, by the Divine Efficacy of his Doctrine, nor a Hundred, nor a Thousand, but at one Time four Thousand, and at another Time a much greater Num∣ber, and that he wrought upon 'em; to so great a Degree, that they for∣low'd him into Desarts, which alone were capable of containing those vast Numbers of Persons, that thro' him did believe in GOD, and where they reap'd great Benefit, from his Exemplary Life, and Engaging Con∣versation.

I confess, the frequent Repetitions, which Celsus makes, do almost force me, to be guilty of wretched Tauto∣logy, and make me as impertinent as himself.

For if I didn't, in some Measure, (tho' sorely against my Will) com∣ply with his way of Writing, per∣haps some weak Persons might suspect, that out of wicked Policy I passed by his Objections, being conscious to my self, that I was utterly incapable, of returning a satisfactory, or ev'n tole∣rable Answer.

Then says he, Pray isn't it the most absurd Thing in the World, to suppose, that he, who when he was alive, and us'd all the little Arts he had, cou'd gain no Followers in comparison, or at least none of any Sense, or Rank, shou'd after his Death, by the Ministry of his Apostles, so strangely influence a conside∣rable Part of Mankind, as they are re∣presented by some to do.

But according to the Rules of strict Reasoning, which he pretends to be so great a Master of, he shou'd have argu'd thus, if after his Death he furnish'd his Ambassadors, with all necessary Abilities, to work upon the Minds of Men, and did actually, and so wonderfully move all the secret Springs of the Humane Soul; then there's no Question to be made, but that when he was on Earth in Per∣son, he made deep Impressions on

the Minds, ev'n of the greatest Bar∣barians, partly by his powerful Preach∣ing, and partly by his uncontested Miracles.

CHAP. XXVIII.

BY and By he asks, Pray what Reason have you to believe, he was the Son of God? And persona∣ting one of us, returns this Answer, in his usual way of Banter, Because we know, says he, that he laid down his Life, to destroy the Works of the Devil.

But the Faith of Christians, in an Affair of this Nature, and Impor∣tance, is built, I can assure him, on no single Argument, how perswasive soever it may be, but the concurring, and clear Evidence of several Mo∣tives, a few of which I have already mention'd.

And I shall have Occasion perhaps, to make Mention of some other Ar∣guments, on this Head, not only in my Answer to Celsus's Book, entitu∣led A TRUE RELATION, but also in some other Treatises, if GOD shall be pleas'd to afford me that Measure of the Assistance of his Spirit, that will be necessary, to accomplish my Design.

Then, as if we were so weak, as to believe, that our Saviour's bare Suffering on the Cross, was suf∣ficient to prove, He was the Son of God, He says, What if he did re∣ally suffer, can't we instance in many others, that suffer'd as well, and as much as he?

But Celsus, in this Matter, acts the Part of one of the most unfair Enemies, which the Christian Reli∣gion has, who, when they read the History, of the Crucifixion of our Saviour, immediately imagine, that we FONDLY CANONIZE all Persons, who were ever so un∣fortunate, as to hang upon a Cross.

This, any one may see, is the common Practice of the Adversary, I have to do with, who, being ut∣terly unable, to resist the clear Evi∣dence,

which the Miracles of our Blessed Saviour, do carry in 'em, of the Truth of our Holy Religion, has the Face, to misrepresent 'em to the World, as done by meer Le∣gerdemain, or rather by the Assi∣stance of the Devil.

But this Pityful, and Vile Cavil has been so frequently answer'd, ac∣cording to my slender Ability, that really it quite tires my Patience, to repeat Things so often, as I see I must.

Then Celsus makes us say, That our Saviour was the SON OF GOD, because he cur'd the lame, and blind, and rais'd a few from the dead, as we Poor Creatures that we are! are ready to imagine.

But that, in Spite of all that he can say, this Consideration of it self is a solid Argument, to prove, he was the SON OF GOD, is plain, from that Famous Prophecy in Isaiah, Then the Eyes of the Blind shall be open'd, and the Ears of the deaf shall be unstopp'd, Then shall the lame Man leap as an Hart.

And 'tis highly improbable, to say no more, that the Evangelists shou'd forge the Account, they give

us, of some, rais'd from the dead, because had they been giv'n, to in∣venting Fictions, meerly to serve a Turn, they wou'd have giv'n us more frequent Instances of that Na∣ture than we meet with, and of the Resurrection of those, who had been longer dead, than those, of whom we read in the Gospels.

But their giving so few Instances of Persons restor'd to Life, seems to me, to be as plain a Proof as can be, that the Evangelists, whatever Celsus may say, were Men of HONEST PRINCIPLES, and the farthest of all Men in the World, except our Blessed Saviour, from being Persons of INTRIEGƲE.

They instance only in the Daughter of the Ruler of the Synagogue, (whose Case seems foreign to the Purpose, for our Saviour says of her, She is not dead, but sleeps) in the only Son of a Widow, whom our Saviour reco∣ver'd, out of tender Compassion to his disconsolate Mother, ordering the Coffin to be stop'd. And Lastly in Lazarus, who had continu'd some Days in the Grave, as the Evangelist ac∣quaints us; and I wou'd offer the following Consideration, to the most judicious of our Adversaries, and at this Time more immediately to the

Jew, whom Celsus personates, viz. That as in Elisha's Time, there were many Lepers, but none of 'em were cur'd, that we read of, except Naaman the Syrian; and many Widows in the Days of the Prophet Elijah, but he was only sent to the Widow of Sarepta, in the Country of Sidon, (for she alone was thought worthy of the Miracle he wrought:) so many Per∣sons dy'd, when our Saviour was on Earth, but he only rais'd those from the dead, who, in some Sence, had QƲALIFY'D THEMSELVES for so SPECIAL A FAVOƲR. And this I am apt to think he did, to typifie something future, and give Mankind convincing Proofs, of the Truth and Excellency of that Do∣ctrine, which he introduc'd into the World.

And I may safely say, that accord∣ing to the Promise he had made, his Disciples did far stranger Things, than those, which he himself exhibited to the outward Senses of them, who were the happy Spectators of his Miracles.

For the Eyes of the spiritually blind were frequently open'd by 'em, the Ears of those, who once were

deaf to all the awakening Precepts of Virtue, and Religion, were unstopp'd, that so they might receive the Word of God, and the Promise of Eternal Life, and many, who were spiritually lame, were cur'd by the Gospel; in∣somuch that they don't only leap, but ev'n leap as a Stag, which Ani∣mal, as Naturalists observe, is an Ene∣my to Serpents, and happily expels their Poison.

They deriv'd such a healing Vir∣tue, from their Heav'nly Physician, that they cou'd immediately tread on those Serpents, and Scorpions, by which they were once most sadly crippl'd, without incurring the least seeming Danger. Nay, they were ef∣fectually steel'd, if I may so say, against the strong, and too often fatal Impressions, which Vice, and Immo∣rality are apt to make, upon the Minds of Men, and in a great Mea∣sure fortify'd, against the malicious, and vigorous Attempts of United Daemons.

CHAP. XXIX.

WHEN our Saviour admonish'd his Disciples, to avoid those designing Wretches, who confidently affirm'd, they were the TRƲE MESSIAH, and endeavour'd by their cursed Enchantments, to draw Men after 'em, (for 'twas needless to admo∣nish 'em, to avoid every trisling, and conceited Impostor) he directed his Dis∣course to 'em after the following Man∣ner, If any Man, says he, shall say unto you, Lo! here is Christ, or there; believe it not. For there shall arise FALSE CHRISTS, and false Prophets, and they shall shew great Signs, and Wonders; Insomuch that (if it be possible) they shall deceive the very Elect. Behold I have told you before. Where∣fore if they shall say unto you, behold he's in the Desart, go not forth. Behold he's in the secret Chambers, believe it not. For as the Lightning comes out of the East, and shines ev'n unto the West;

so shall also the Coming of the Son of Man be.

In another Place he has the fol∣lowing Words, Many will say unto me in that Day, Lord, Lord, have we not prophecy'd in thy Name? And in thy Name cast out Devils? and in thy Name done many wonderful Works? And then will I profess to 'em, I never knew you, depart from me, ye that work Iniquity.

But Celsus, confounding the Mira∣cles of our Saviour, with the-Enchant∣ments of Men, breaks out into the following Exclamation, O the Force of Truth! He himself don't stick to ac∣quaint us, as ev'n your own Writings inform us, that many shall come, and do the same Miracles, that were wrought by him, and on that very score, O mon∣strous Impudence! He charges 'em with being wicked Men, and notorious, and vile Impostors; and says, That Satan will be the Original Author of their cursed Arts. So that he himself ac∣knowledges, that 'tis so far from bear∣ing the Stamp of a DIVINE AƲ∣THORITY, that 'tis owing to a Dishonourable, and Ʋnhappy Source, and not being able to resist the clear Evi∣dence of Truth, do's, in the very same Breath, condemn their Miracles, and his

own. Now isn't it a most intolerable Thing, that from the very same Actions, he, by all Means, must be denominated a GOD, and Others be branded with the Infamous Title of MAGICIANS?

So that his own Mouth condemns him, and we ha'n't more Reason, to think, that they were Wicked Men, than that he himself was one of the Vilest Per∣sons upon Earth. For he has plainly told us, that Actions of that Nature, were certain Indications of the most No∣torious Deceit, and Impiety, and not of a Divine Power, accompanying the Persons, who perform'd 'em.

But here 'tis obvious to observe Celsus's Malicious Mis-representation of Matters, since our Saviour's Lan∣guage is vastly different, from what the Pretended Jew wou'd fain have it to be.

Perhaps he might have had some plausible Pretence, sor his Prophane Discourse, if our Saviour had admo∣nish'd his Disciples, to avoid all those, who shou'd make their Boast of Mi∣racles, and had infinuated nothing of the unjust Claim, they laid, to the Title of the TRƲE MES∣SIAH.

But since we are told, that they gave out, they were the CHRIST, (which I think, is a Profession, that Magicians don't commonly make) and since we are told, they shou'd be Persons, of very loose Morals, and shou'd work such Miracles, as were vastly different from those, which were wrought by our Blessed Saviour, the Conduct of the Holy JESƲS in this very Affair, is so far from carrying the Appearance of the least Imposture, that to me, 'tis a Convincing Argu∣ment, that both he, and his Disciples, wrought their Miracles, by the POWER of GOD, and that others, who were acted by Satan, did only counterfeit the Glorious Actions of CHRIST, and his Apostles, and so prevail'd with some deluded Persons, to be∣lieve, that their High Pretensions were most just, and reasonable.

The Apostle Paul acquaints us, how The Man of Sin, and Son of Perdition, shou'd be revealed, and exalt himself a∣bove all that is called GOD, or wor∣shipp'd, so that as GOD, he sits in the Temple of God, shewing himself, that he is GOD.

And in another Place he says, Now ye know what with-holds, that he might be reveal'd in his Time. For the My∣stery of Iniquity do's already work; only

he who now lets will let, until he be tak'n out of the Way. And then shall that wicked One be reveal'd, whom the Lord shall consume, with the Spirit of his Mouth, and shall destroy with the Brightness of his Coming; ev'n him, whose Coming is after the Working of Satan, with all Power, and Signs, and lying Wonders, and with all Deceivable∣ness of Ʋnrighteousness, in them that perish.

And he gives the Reason, why God wou'd suffer him, to act his Hellish Part, upon the Stage of the World, viz. Because they receiv'd not the Love of the Truth, that they might be sav'd, that they all might be damn'd, who be∣liev'd not the Truth, but had Pleasure in Ʋnrighteousness.

Now let any one shew, with any Colour of Reason, that the Miracles of our Saviour, and his Disciples, which are related in the Gospels, were done by such WICKED ARTIFICE, as the Apostle speaks of, and it may not be amiss, to read the Prophecy of Daniel concerning ANTICHRIST.

But Celsus represents the Words of our Saviour to a Disadvantage, when he makes him say, That many shou'd come after him, who shou'd do the very same Miracles, with those which he wrought

himself, and yet be Wicked Persons, and Notorious Impostors.

For as there was a VAST DIF∣FERENCE, between the DIA∣BOLICAL POWER, by which the Wise Men of the Egyptians were acted, and the DIVINE ASSIS∣TANCE, which Moses had, when he wrought his Miracles, the Event sufficiently proving, that what the for∣mer did, was merely owing to the Force of their Cursed Enehantmenss, and what was perform'd by the lat∣ter, was manifestly owing to the INFLƲENCE of the BLESSED SPIRIT: So there was the same be∣tween those of our SAVIOƲR, and those of ANTICHRIST, and his Con∣federates, who counterfeited the Mi∣racles of CHRIST, and his Apostles, and Followers, which had a most won∣derful, and happy Issue, Mankind be∣ing thereby induc'd, to embrace the BEST RELIGION, that was ever in∣troduc'd into the World.

Celsus, I confess, discovers, that he isn't entirely ignorant of the Scrip∣tures, when he makes our Saviour say, That Satan wou'd be the Original Author, of that Cursed Art, by which false Prophets wou'd impose upon the World, but is a little too hasty in

drawing his pretended Consequence, viz. Our Saviour's Miracles, ev'n ac∣cording to his own free Confession, did bear no Stamp of a DIVINE AƲTHO∣RITY, but were such Works, as were to be perform'd, it seems, by some of the Vilest Persons, that ever breath'd on Earth.

For he makes no Difference at all, between those Things that are Ho∣mogeneous, and those that are Hetero∣geneous, as Logicians Call 'em, between Things of the same, and Things of a very different Kind.

Now as a Wolf, and a Dog, do widely differ, tho' there seems to be some considerable Resemblance be∣tween 'em, with respect to their Shape, and Tone of Voice, and the same may be said of a Stock-Dove, and a Pid∣geon: So what is done by the Help of Magick is not of the same kind, with what is perform'd by a Power, that is Truly-Supernatural and Di∣vine.

And if such wonderful Things, ev'n in the Judgment of Celsus, are done, by the Assistance of Infernal Spirits, may we not rationally suppose, that Things, that are much more unaccoun∣table, may be easily done, by the im∣mediate Assistance of the Ever-Blessed God?

Shall every Thing that is evil, be found among Men, and every Thing that is truly-good, be banish'd from the World? I think, there's much more Reason, to lay down this, as a General, and most Excellent Maxim, that where-ever there is any real Evil, under the Disguise of some real Good, the opposite Good must, at least, be equal to it, with Respect to its De∣gree.

And thus we may strongly argue, from Miracles wrought by the Help of Magick, to such as are perform'd, by the special Assistance of the Great GOD himself.

We must either deny, that any Good or Evil, is to be found in the World, or, on the Supposition of the latter, must allow the former, and perhaps if we grant the former, we must affirm the latter; or at least on the Supposition of any real Evil, must allow an equal Proportion of that real Good, to which the real Evil is di∣rectly opposite.

He that will assert the one, with∣out granting the other, seems to me, to talk at the same mad Rate, with one, who, confessing, that there are such Things as Sophisms, or false Shews of Reason, shou'd deny, that there's any such Thing, as true Logick in

the World, which is widely different from 'em.

So that I say, if we grant, that there is such a Thing as Magick, which has so great an Influence upon wicked Daemons, as to engage 'em, to lend their ready, and joint Assistance, to those, who profess that Art, it na∣turally follows, that Almighty God is oblig'd, in some Sense, to exert his Power, in Performing such Miracles, as carry with 'em a convincing Evi∣dence of the Truth, they were de∣sign'd to attest.

The next Thing, I take it, that we have to do, under this important Head, is to examine into the Life, and Con∣versation, of those, who pretend, they have a Power, to produce super-natural Effects, and to enquire, whe∣ther the wonderful Operations they perform, do any way tend, to the Temporal, and Eternal Advantage of the Souls of Men, and we must care∣fully distinguish between Magicians, who hold a Correspondence with the Devil, and those happy Persons, who are fill'd with the Holy Spirit of God, (whose Divine Impressions they ex∣perience both on their Souls, and Bo∣dies,) who consult the true, and best Interest of Mankind, and endeavour

to make Men Proselites to the most Excellent Religion, that was ever re∣veal'd by a God.

Now if an Enquiry of this Kind be necessary, to distinguish true Mi∣racles from those which are false, to prevent us from making Miracles, where there are really none, and en∣gage our Assent, to the Truth of 'em, when the Finger of God may very plainly be discover'd, then we shall find, that the Miracles, which were wrought by Moses, and our Blessed Saviour, were owing to an Extraor∣dinary Appearance of the Power of God, since they were Solemn Seals, by which the Truth of the Jewish, and Christian Religion was confirm'd, each of which, we know, was embrac'd by a considerable Body, of very Wife, and Virtuous Men.

Besides, how cou'd Moses's Law, which forbids the Jews to worship Images, and teaches 'em, to raise their Minds above all created Beings, and fix 'em, on the Eternal God, the Great Creator, and Sovereign Dispo∣ser of the Universe, I say, how cou'd such a Law derive its Original, from the Horrid Practice of Magicians.

And since 'tis a Jew, that Celsus personates, I wou'd humbly desire him, to resolve the following Que∣stion, How comes it to pass, that you (who firmly believe, that the Miracles, which Moses wrought, were perform'd, by the Extraordinary Assi∣stance of the Spirit of God, and en∣deavour to defend 'em against those, who say, that the Wife Men of Egypt did strange Things, by the Help of Magick) can't be prevail'd with, to acknowledge, that our Blessed Sa∣viour perform'd his Miracles, by an Immediate Assistance from Above, but are so strangely fond, of Imitating the Egyptians, whom you know, to be your sworn, and irreconcileable Enemies?

For if we may be allow'd, to judge of Miracles, by the Event, and argue in Favour of YOUR JƲSTLY-CELEBRATED MOSES from his being rais'd up by Almighty God, to be the HONOURABLE FOUNDER of the Jewish Polity, I am sure, we may say far more, in Commendation of our BLESSED SAVIOƲR, since the imperfect Moses isn't worthy to be nam'd, with the HOLY, and SPOTLESS JESUS.

For, as for Moses, 'tis obvious to re∣mark, that he found, ready to his Hand, such Persons, among the Poste∣rity of Abraham, as liy'd in a Religi∣ous Observance of Circumcision, that initiating Rite, and many approved Customs, which were handed down, by Tradition, from Father to Son, and he knew very well, that they were, in a great Measure, dispos'd, to re∣ceive his useful Instructions, and prac∣tise his wholesome Precepts, when 'twas he, under God, who brought 'em out of Egypt, and the Laws he gave 'em, had the Stamp of a Di∣vine Authority, as You your self ac∣knowledge.

But Our Saviour making, in some Sence, a much greater Attempt, intro∣duc'd a Religion, that was in a Man∣ner new, and caus'd it, to gain Ground continually, in Spite of all the rooted Prejudices of a different Education.

And if 'twas highly necessary, that Moses shou'd convince, not only the Sanhedrim, but also the Common People among the Jews, of the Truth of his Doctrine, by confirming it, with those Miracles, which the Scrip∣tures gives us an Account of, there was at least equal Reason, why our Blessed Saviour shou'd take the same

Method, to prove the Divinity of his Mission, since the People did na∣turally, eagerly, and very justly ex∣pect Signs, and Wonders, in such extraordinary Cases.

Nay, 'twas evidently necessary, he shou'd work far greater Miracles than Moses, to wean the bigotted Jews, from their Humane Traditions, and prove, by Dint of Argument, and plain Appeals to Sense, and com∣mon Observation, he was a Person, who was TRULY-DIVINE, and in a far more noble Sence, than any of their Ancient, and JUST∣LY—CELEBRATED Pro∣phets.

And how was it possible, that he shou'd be otherwise, when the Ma∣nifest Design of the Glorious Pro∣phecies under the Old-Testament-Dispensation, was obscurely to reveal him, under the Character of the TRUE MESSIAH?

And what Celsus's Jew objects, a∣gainst the Christians, may every Whit as well be urg'd by him, to the Prejudice of the Authority of Moses, Viz. That Our Blessed Saviour was guilty of the most Notorious, and Vile Imposture.

The Jew breaks out into the fol∣lowing Exclamation, O the Force of Truth! He himself acquaints us, as your own Writings inform us, that many shou'd come, who wou'd perform the same Mi∣racles, that he wrought himself, and on that very score, O horrid Impudence! he has the Face to charge 'em, with be∣ing wicked Men, and most notorious Impostors.

And a Greek, or Egyptian, or any other Infidel, may say thus to a Jew, O the Force of Truth! Moses has told us plainly, as your own Wri∣tings inform us, that many shou'd come, who wou'd perform the same Miracles, which he did himself, and yet be very wicked, and designing Wretches.

For 'tis writ in YOUR OWN LAW, If there arise among you a Prophet, or a Dreamer of Dreams, and he gives thee a Sign, or a Wonder, and the Sign, or the Wonder come to pass, whereof he spake unto thee, saying, let us go after other Gods, which thou hast not known, and let us serve 'em; Thou shalt not hearken to that Prophet, or Dreamer of Dreams.

The pretended Jew goes on, and makes our Saviour say, That Satan will be the Original Author of their Cursed Art, thinking thereby to ridi∣cule, and insult him. But the Chri∣stians, or any Infidels, may as well alledge, against his Celebrated Moses, that these Prophets, and Dreamers of Dreams wou'd counterfeit his Miracles.

The Jew says farther, That our Saviour's Miracles, ev'n according to his own Confession, have no Stamp of a Divine Authority, but are such Works, as wou'd be done, by the Vilest Persons upon Earth.

But an Infidel may turn the Argu∣ment upon Moses, and say, that his Miracles, ev'n according to his own Confession, have no Stamp of a Di∣vine Authority, but are such Works, as wou'd be done, by Persons of the most infamous Character. And the following Words, that our Saviour, not being able, to resist the Evi∣dence of Truth, do's, in the same Breath, condemn their Miracles, and his own, may every whit as well be retorted upon Moses.

And those Words of the Jew, Isn't it, I beseech you, a most intolerable Thing, that from the same Actions He by all Means, must be denominated A GOD, and Others be branded with the Infa∣mous Title of MAGICIANS?

I say those Words of the Jew may be turn'd upon Moses thus, Isn't it, I beseech you, a most intolerable Thing, that from the same Actions He by all Means must be denomina∣ted a Faithful, and EMINENT SERVANT of the BLESSED GOD, and Others be branded with the odious Title of IMPOSTORS.

And those Words of the Jew, Ev'n According to his own free Confession, we have no more Reason, to think, that they were wicked Men, than that he was a vile Wretch himself, may be turn'd upon Moses thus, what an Instance of Madness is it, to look upon Moses as a Servant of GOD, and more than ordinary Prophet, and at the same Time to deny these honourable Cha∣racters, to such Persons, as were to work Miracles, as well as he, ev'n according to his own Prediction? And those Words of the Jew (which he thinks do give more Force to the

Objection) viz. That our Saviour him∣self has told us, that such Actions were certain Indications of the most notorious Deceit, and Impiety, and not of a Di∣vine Power, accompanying the Persons who perform'd 'em, may easily be re∣torted upon Moses.

CHAP. XXX.

THEN Celsus's Jew, speaking to those of his Native Country, who had embrac'd Christianity, asks us the following Question (for 'tis plain, he had his Eye upon us all along, tho' for a blind, he directs his Discourse to them) What in God's Name cou'd induce you, to believe in your pretended Saviour? Was it his Foretelling, that he shou'd rise from the dead? But this may be turn'd upon Moses thus, What induc'd you to be∣lieve in your most Celebrated Pro∣phet? Was it his Foretelling the Circumstances of his Death, in the following Words, So Moses the Ser∣vant of the Lord dy'd there, in the Land

of Moab, according to the Word of the Lord. And he bury'd him, in a Valley, in the Land of Moab, over against Beth-peor: But no Man knows of his Sepulchre, unto this Day.

If the Jew ridicules our Saviour, because he fore-told, that he shou'd rise from the Dead, we may, by a Parity of Reason, expose Moses to Contempt, and say, that he was the Author of the Pentateuch, and inserted that Passage, No one knows his Sepul∣chre, unto this Day, with a politick Design, to render his Name Im∣mortal.

Then the Jew continues his Dis∣course, to those of his own Country-Men, that were Christians, in the following Words, Well, we'll suppose, says he, for once, that your pretended Saviour foretold, that he shou'd rise from the dead. But pray, have not others made Ʋse of the same pityful Artifice, to take Advantage of the Weakness of some silly People?

Zamolxis, Servant to Pythagoras, took this Method, to delude the Scy∣thians, and it seems, Pythagoras was so cunning, as to do the same. And Rampsinitus is reported to have done the like in Egypt, who, if any Credit

is to be giv'n to History, play'd at Dice with Ceres, in the Region of the dead, and forc'd her, to give him a Handkerchief, she had, that was curiously embroider'd. Orpheus did the same, among the People, who were call'd Odrysae, Protesilaus among the Thessalians, and Hercules, and Theseus among the In∣habitants of Toenarus. But here it de∣serves to be consider'd, whether any Per∣son, that was really dead, did ever rise with the same Numerical Body.

Do you, who look on the Accounts, that are giv'n by others, as trifling Sto∣ries imagine, that the Catastrophe of your senceless Drama is ever the more just, or probable, because you endeavour to adorn it, with some fine Inventions, because your Crucify'd JESUS gave a dreadful Out-cry, when he lay at the very Point of Death, because there hap∣pen'd to be an Earth-quake, and a more than ordinary Darkness?

You boldly affirm, that he rose from the dead, (tho' it seems, he was far from being able, to secure his Person, while he remain'd on Earth) and shew'd upon his Body all the Marks of his Cru∣cifixion, and the very Print of the Nails.

But you your selves acknowledge, that there was no Witness of the Truth of this Account, but one Fanatical Wo∣man, and perhaps some Body else, of the same wretched Caball, that was plain∣ly deluded, by her own idle Whimsies, or too easily believ'd, what she wou'd have to be true, as it frequently hap∣pens, or in the last Place (which seems to me more probable) had a Mind to amuse People, with this imaginary Miracle, and furnish such Cheats, as her Self, with a Pretence, for disturbing the World, with Notorious, and Vile Impostures.

But since 'tis a pretended Jew, that says all this, I shall answer him accordingly, and turn the Edge of his own Weapon upon Moses, by desiring, that he wou'd resolve me the following Question, Pray how many gross Impostors have done Miracles, to take Advantage of the Weakness of some silly People, and yet you are forward to give Credit to Moses, on the Account of the Miracles, he wrought?

Besides, methinks 'tis somewhat unsuitable to the Character of a Jew, to alledge the Instances of Za∣molxis, and Pythagoras, since the Jews,

'tis well known, are little conver∣sant with the Greek Historians.

The Account which he gives us; of Rampsinitus, and Ceres, wou'd have come, with a much better Grace, from the Mouth of an Egyptian, who, to lessen the Authority of Moses, might say, that 'twas much more probable, that the fore-mention'd Per∣sons shou'd play at Dice together, in the Region of the Dead, and that he, as a Proof of his Descent thither, shou'd produce the embroider'd Hand∣kerchief, which he took from the Goddess, than that Moses went into the Darkness, which God himself did inhabit, and that he alone had the Honour, to come near him, as he himself gives us an Account.

And we, who are the Followers of the Holy Jesus, may make the fol∣lowing Address, to the pretended Jew, when he talks at so extravagant a Rate, Pray how do you answer the Greeks, and Egyptians, who raise many of the same Objections against Moses, that you offer against our Bles∣sed Saviour? When you have heap'd up all the Arguments, you can think of, in Defence of Moses, (tho' we think, at the same time, that we can solidly, and clearly prove him to be a True, and very Eminent Prophet)

you'll be forc'd, unawares to acknow∣ledge. ev'n according to those Argu∣ments, which you your Selves make use of, that our Blessed Saviour did vastly, and indeed infinitely exceed him.

But because Celsus's Jew makes meer Game of the Histories which give us an Account, of the Descent of some Heroes into the Region of the Dead, and their Return from thence, and thinks, that their pre∣tended DIVINE SORT OF AB∣SCONDING for a Time, and then coming back again, and ma∣king an Appearance upon the Stage of the World, was all Artifice, and Delusion (as he plainly intimates, when he speaks of the Opinion, that the Odrysians had of Orpheus, the Thessalians of Protesilaus, and the In∣habitants of Toenarus entertain'd of Hercules, and Theseus,) I shall make it appear, that there is no Manner of Comparison, between these Fables of the Greeks, and the Account that the Evangelists give us, of the Re∣surrection of Our Saviour.

'Tis obvious to remark, that these Fabulous Heroes cou'd descend into the Region of the Dead, whenever the Fancy took 'em, and return as soon

as they saw Cause to do so. But since our Saviour was crucify'd, in the open View of the Jews, and Ro∣mans, and after his Death, was tak'n down from the Cross, in the Sight of so many Witnesses, what Reason have we to imagine, that he feign'd his Descent, into the World of disem∣body'd Spirits, and his Return to our World again, as the Greeks have feign'd their Heroes, to have often done.

Nay, I'm inclin'd to think, that from the Story of these Ancient He∣roes we may be furnish'd, with an Argument, that will take away, in a great Measure, the SƲPPOS'D INFAMY of the CROSS of CHRIST.

Had our Saviour dy'd, in a com∣mon Way, and giv'n the Jews and Romans no convincing Proof, of the Reality of his Death, he had certainly been liable to Suspicion, as well as many of the Heroes of the Greeks, tho' he had really been loos'd from the strong Bonds of the Grave, in which he was some Time held.

I humbly conceive, therefore, that one principal Reason, why he dy'd, in so publick a Manner, was this, that no Person might have the least Umbrage of Jealousy, that he craf••ily retir'd from the World, and feign'd

himself, to be gone down to the Re∣gion of the Dead, and took his own Time to appear again, making the World believe, that he was ris'n from the Dead, when in Truth, he was all this While as much alive as ever.

But to remove any such foolish Suspicion, we need only consider, that his Disciples most willingly ex∣pos'd themselves to imminent Dan∣gers, in publishing his Doctrine to the World, tho' they were not ig∣norant, of the rooted Prejudices of Men, against it. This certainly, they wou'd never have been tempt∣ed to do, if their Lord's Resurrecti∣on had been no more than an em∣ty Fiction, especially if we consider, they not only perswaded others, to lay down their Lives, for the Cause of Christ, but with the greatest Readiness wou'd, if it were possible, have dy'd Ten Thousand Deaths, to promote it.

Then Celsus's Jew as if 'twas impossi∣ble, that any one shou'd rise from the Dead, with the same Numerical Bo∣dy, makes Use of this rash Expression. We must, says he, consider, whether any Person that was really dead, did

ever rise, with the same Numerical and Proper Body.

This, One wou'd think, shou'dn't come, from the Mouth of one, who bears the Character of a Jew, who is suppos'd to believe, what we find re∣corded, in the two Books of Kings, concerning two Children, one of which was restor'd to Life by Elijah, and the other by Elisha. And I be∣lieve, 'twas Matter of our Saviour's Choice, to be educated among the Jews, because they were accustom'd to Miracles, that so by comparing what he did, with what had been done, in the former Ages of the World, they might be forc'd to acknowledge, that his Miracles deserv'd the Prefe∣rence, by whom, and in whose Name, far greater Things were perform'd, than had been done, in the Memory of Man.

Then the pretended Jew (having produc'd the Histories of the Greeks, to shew us the strange Artifices, which the Ancient Heroes us'd, that People might imagine, that they were ris'n from the dead) directs his Discourse, to those of his Native Country, that were converted to the Christian Faith, in the following Words.

Do you look upon the Accounts, that are giv'n by others, as trifling Stories, and imagine, that the Catastrophe of your Senseless Drama is ever the more just, or probable, because you endeavour, to a∣dorn it, with some Fine Inventions, be∣cause your Crucify'd Jesus gave a most dreadful Out-Cry, when he lay at the very Point of Death?

To this I answer, we believe, that the Account, which you have giv'n, of the Ancient Heroes of the Greeks, is grosly Fabulous, but we are fully perswaded, and I think, on very ra∣tional Grounds, that the Account, which is giv'n us, of our Blessed Sa∣viour, in those Holy Scriptures, which are common to us both, and of which we make our Boast, as much as you your selves, is far from deserving that contemptible Character, which this Gentleman is pleas'd to give it.

Therefore, we can never grant, that the Glorious Miracles, which were wrought, in raising some Persons from the dead, as we are credibly inform'd, were no better than empty Fictions, and vain Amusements. We believe, that our Saviour did really rise from the dead, as the Prophets, and he himself had foretold he shou'd; and one Thing, among others, that makes

his Resurrection the more remarkable, and in which it excell'd that of any other Person, is the following Consi∣deration, that he wa'n't rais'd from the dead, by a Prophet, such as Elijah, or Elisha was, but by the IMME∣DIATE INFLƲENCE of rhe GOD-HEAD.

Hence it came to pass, that the happy Effects of his Resurrection were so Exrraordinary, and so Ge∣neral.

Pray was the Resurrection of the two Children before-mention'd, a great and diffusive Blessing to Man∣kind, as we know the Resnrrection of our Saviour was, when the Power of God did so eminently accompany the Preaching of the Gospel, and caus'd it to make so deep, and lasting an Impression, upon the Minds, of so many of his Hearers, who at first were strangely prejudic'd against him?

CHAP. XXXI.

THE pretended Jew goes on, and is ready to split his Sides with Laughing, at the Earth-quake, and ridicules the more than ordinary Darkness, that were the AWFƲL CONCOMITANTS of our Sa∣viour's Sufferings.

But this I have already answer'd, according to my weak Ability, and produc'd the Testimony of Phlegon, who acknowledges, that these won∣derful Events did really happen, at the Time of our Saviour's Passion.

Then the Jew has the following Words, You say, that he rose from the dead, (tho' he was far from being able, to secure his Person, while he remain'd on Earth) and shew'd upon his Body all the Marks of his Crucifixion, and the very Print of the Nails, with which his Hands, and Feet were pierc'd.

But what dos this Gentleman mean, by saying, He wa'n't able to secure his Person? If he means, that our Blessed Saviour wa'nt able to secure himself, from the common Contagion of Vice, and Immorality, what he says, is ab∣solutely, and manifestly false. For he never spoke a Word, or did an Action, that was in the least in∣decent, or unworthy of an INCAR∣NATE GOD.

He was led, as a Sheep, to the Slaughter, and as a Laneb before her Shearers, was dumb; so he open'd not his Mouth. Viz. By way of Com∣plaint, or Uneasiness, as St. Mathew acquaints us.

But if Celsus means, that he didn't exert his Power, to secure himself, from the outward Calamities, to which he was expos'd, which morally con∣sider'd, were neither Good, nor Evil; I have prov'd already, from the Gos∣pels, that he submitted to 'em with the greatest Readiness imaginable, and shew'd the Reasons, which justify'd his Conduct.

Then the pretended Jew, having spoke of our Saviour's shewing all the Marks of his Crucifixion, and

the very Print of his Nails, says, There was no Witness, of the Truth of this strange Account, but one Fanatical Woman, designing to ridicule Mary Magdalen, who saw him, after he was ris'n from the dead, as we are told in the Gospels, and because we are inform'd, that he was seen by others, he thought fit to add the following Words, And perhaps some Body else, of the same wretched Cabal.

Then he plainly discovers, that he is one of those, who admire the Epi∣curean Hypothesis, when he endeavours, to shew, how a lively Idea of a de∣ceas'd Person may be form'd, in the warm Imagination, in the following Words, Who was deluded by her own idle Whimsies, or too easily believ'd, what she wou'd have to be true, as we know it frequently happens.

There's a great Deal of Force, if we must give any heed to his idle Whimsies, in this scurrilous Lan∣guage.

But ev'n from hence we may be furnish'd, with an Argument, to prove the IMMORTAL SƲBSISTENCE of HƲMANE SOƲLS, when they are separated from their Bodies, and the

unavoidable Consequence of what he here asserts, amounts to this at least, that it survives the Body.

For, if as Plato observes, in his Dia∣logues, about the HƲMANE SOƲL, there are certain Images of dead Per∣sons, that are seen near their Tombs, then they must be owing to some Cause or other. And no Cause can be so rationally assign'd, as the Soul of the deceas'd Person, that assumes a Body, which is adapted to it.

But Celsus, who advances the fore-mention'd Notion, wou'd make People dream, while they are tho∣roughly awake, and have their Sen∣ces about 'em, and says, They too ea∣sily believe, what they wou'd have to be true. Such Dreams, indeed, as he talks of, are common, when the Bo∣dily Sences are lock'd up by Sleep, but I think, we can't easily account for 'em, when Persons are awake, unless they be troubl'd with Me∣lancholy, or fall'n into a Fit of the Frenzy.

Celsus, it seems, wa'n't ignorant of this, and that made him call Mary Magdalen, a Fanatick, tho' the Scrip∣ture-History says nothing like it, and our Saviour's Appearing, after he was ris'n from the dead, and showing all the Marks, that were made in his Crucify'd Body, must, according to Celsus, be solv'd by the Doctrine of the Images of deceas'd Persons, but, according to the Scripture-Ac∣count, (which he's so cunning as to use, when he thinks that it serves his purpose) the Matter of Fact stood thus.

Our Saviour call'd one of his Disci∣ples to him, who cou'dn't for his Life believe, that he was ris'n from the dead, with the same Body, I say, with the same Body. For the Appearance of Hu∣mane Souls, after Death, don't seem to be the least Matter of his Doubt.

Therefore, 'tis remarkable, that he dos'n't say, Except I see him, but Ex∣cept I shall see in his Hands the Print of the Nails, and put my Finger into the Print of the Nails, and thrust my Hand, into his Sides, I will not be∣lieve.

He didn't question, but that the Soul of a deceas'd Person might a∣nimate a Body, which wou'd be vi∣sible to the corporeal Eye, and, bear

a Resemblance to that, from which 'twas separated by Death, not only with respect to the Eyes, and Voice, and Mien, but also, Sometimes appear in a like Habit cloath'd.

Therefore our Saviour call'd Thomas to him, and said, Reach hither thy Finger, and behold my Hands, and reach hither thy Hand, and thrust it into my Side, and be not faithless, but believ∣ing.

And by the Way, 'twas agreable, to the many Prophecies, which we meet with concerning him, the many evident Miracles he wrought, and un∣usual Accidents, that befell him, that he shou'd rise from the Dead, and that this considerable Circumstance shou'd, as it were, crown, and com∣pleat the rest.

The Prophetical Psalmist speaking in the Person of our Saviour, has this Prophecy, relating to him, My Flesh also shall rest in Hope, for thou wilt not leave my Soul in Hell, nor suffer thy Holy One to see Corruption.

And the Body, with which our Saviour rose from the Dead, did nei∣ther consist, of such gross Matter, as

it consisted of before, nor of such subtil Matter, as that with which se∣parate Souls are cloath'd, when an Apparition appears.

Therefore St. John has the follow∣ing Words, His Disciples were within, and Thomas with 'em. Then came Je∣sus, the Doors being shut, and stood in the Midst, and said, Peace be unto you. And he adds these Words, Then says he to Thomas, reach hither thy Finger.

St. Luke tells us, that When Simon and Cleopas were talking of the Things that had happen'd to him, Jesus himself drew near, and went with 'em. But their Eyes were holden, that they shou'd not know him. And he said to 'em, What Manner of Communications are these, that ye have with one another, as ye walk? And in the same Chap∣ter he has these Words, And their Eyes were open'd, and they knew him, and he vanish'd out of their Sight.

And tho' Celsus compares this Ac∣count, which the Gospels give us, of the Appearance, which our Savi∣our made, after he was ris'n from the Dead, to common Stories of wonderful Apparitions, and laughs at those, who were Eye-Witnesses of the Fact; yet they who impartially examine into Matters, and are fur∣nish'd with a Capacity, to make nice

Enquiries, will be forc'd to acknow∣ledge, there was something in the Case before us, that was very re∣markable, and surprizing.

CHAP. XXXII.

THEN Celsus offers an Obje∣ction, which do's a little de∣serve to be consider'd by us, If Christ had a Mind, says he, to exert the Di∣vine Power, which he pretended to have, certainly he ought to have appear'd to his Enemies, to the Judge, who pass'd the Sentence of Death upon him, and to the whole Body of the People, who rose up, as it were, in Arms against him.

And indeed we don't go about to deny, that the Scripture plainly ac∣quaints us, that after he was ris'n from the dead, he refus'd to appear so publickly, and to all Persons pro∣miscuously, as he did before. He was seen of the Apostles forty Days, and spoke of Things, pertaining to the Kingdom of God, as we learn from the Acts of the Apostles.

And we read in the Gospels, that he wa'n't continually with 'em, but sometimes after the Interval of eight Days, appear'd in the midst of 'em, when the Doors were shut, and at other Opportunities appear'd to 'em, in a very different Manner.

And St. Paul, intimating to us, that he did't so frequently appear then, as he had done before, has the following Words, I deliver'd unto you first of all, that which I also receiv'd, how that Christ dy'd for our Sins, according to the Scriptures▪ And that he was bury'd, and that he rose again the third Day, according to the Scriptures: And that he was seen of Cephas, then of the Twelve. After that he was seen of above five hundred Brethren at once, of whom the greater Part remain, unto this pre∣sent, but some are fall'n asleep. After that he was seen of James, then of all the Apostles. And last of all he was seen of me also, as one born out of due Time.

Here a very difficult Question do's occur, that requires the closest Ap∣plication, and that not of ordinary Christians, but of those, who have attain'd to the greatest Eminency, in the School of Christ, viz. Why our Saviour refus'd, to expose himself to

publick View, after his Resurrection, as he had done before.

There's no need, I think, in a Book of this Nature, (the main Design of which is to defend the Christian Re∣ligion, against the bold Attempts of its malicious Adversaries) to give a full, or large Solution of so Critical a Point. But I shall offer a few Thoughts at present, which, I hope, will give the Reader some small Sa∣tisfaction, in this difficult Affair.

Tho' our SAVIOƲR was but ONE, with respect to HIS PERSON; yet there were SEVERAL NOTIONS, under which Mankind did consider him, and different Persons saw him, in very different Sences.

That there were several Capaci∣ties, in which Mankind did consider him, is plain from such Expressions as these, I am the Way, the Truth, and the Life. I am the Bread, I am the Door; and many other Expressions, that I cou'd easily name, if Occasion offer'd.

That different Persons saw him, in very different Sences, will readily be granted by those, who can assign the Reason, why he didn't take all the Disciples with him, into the Mount of Transfiguration, but only Peter, James, and John, viz, Because they

alone cou'd bear the Brightness of so glorious a Sight, behold the dazling Lustre of Moses, and Elias, and hear the Voice, that came from Heaven, and the Charming Conversation, which those two Celebrated Prophets had the Honour, and Happiness, to maintain, with the Blessed Jesus.

I'm of the Opinion, I confess, that before he went up to the Mountain, and instructed his Disciples, concern∣ing the Beatitudes, he didn't appear to those, who were brought to him in the Evening, at the Foot of the Mountain, and were cur'd of their Distempers, I say, he didn't appear to those, who were indispos'd, and stood in need of his healing Power, in the same Manner as he did to them, who enjoy'd a confirm'd State of Health, and were able to go up with him to the Mountain. And as he privately explain'd the Meaning of his Parables, to his Disciples, whose Sense of Hearing was much quicker, than that of the Common People, to whose Ears there was nothing convey'd too often, but an empty Sound: So I believe, there was some considerable Difference, in their spiri∣tual, and ev'n their corporeal Sight.

'Tis farther plain, that our Savi∣our wa'n't seen by all Persons, after the same manner, from the Instance of Judas, who being about to be∣tray him, said to his Accomplices; He whom I shall kiss is he, intimating they didn't know him. And that Ex∣pression of our Saviour, I sat daily with you, teaching in the Temple, and ye laid no hold on me; do's manifestly favour the Opinion, which I have here laid down.

Since therefore, we have such Ap∣prehensions of our Saviour, not only with respect to his Divinity, which was more latent, and undiscern'd by the Generality of Men, but also with respect to his Humane Body, the Form of which, I believe, he chang'd, when ever he thought fit to do it; We think, that before his Death (by which he spoil'd Principalities, and Powers) he was, in some Sense, discernable by all, but afterwards ev'n many of those, who had formerly seen him, had not Sences, that were adapted to the Sight of a ris'n Jesus.

'Twas therefore an Instance of his Condescension to the Weakness of Men's Capacities, that he didn't ex∣pose himself to Publick View, after he was ris'n from the dead, to Pub∣lick View, did I say, when 'twa'n't without frequent Intervals, that he appear'd ev'n to his Apostles, and Disciples?

For after he had honourably, and happily accomplish'd the Work of our Redemption, we have Reason to be∣lieve, that his Divinity shone with much brighter Rays, thro' the Glass, if I may so say, of his Humane Na∣ture.

Cephas, who was, as it were, the First-Fruits of the Apostles, was the first, that saw him, then the Twelve (Matthias being chosen, in the Room of Judas) then five Hundred Bre∣thren at once, then James, then perhaps all the Seventy Disciples, and at last the Apostle Paul, (as one born out of due Time) who knew very well, why he us'd the following Ex∣pression, in his Epistle to the Ephesians, Ʋnto me, who am less than the least of all Saints, is this Grace giv'n. And perhaps those Words, Less than the least of all Saints, and those Words, Born out of due Time, may have a greater Affinity, than some Persons

on the first View, may be ready to imagine.

And as there's no Colour of Rea∣son, for any One to reflect upon our Blessed Saviour, for not taking all the Apostles with him, to the Mount of Transfiguration, but only three of 'em, when he was going to display the Glory of his Raiment, and the Heav'nly Lustre of Moses, and Elias, who were to discourse with him, in a familiar Manner: So neither is there just Cause, for any one to find Fault with the Account, which we meet with, in the Gospels; viz. That he didn't expose himself, after his Re∣surrection, to the View of all, but only of those, whose Eyes were strong enough, to bear the dazling Bright∣ness of so glorious an Object. And I think, that the following Expres∣sion, which is us'd by the Apostle Paul, To this End Christ both dy'd, and rose, and reviv'd, that he might be Lord, both of the Dead, and of the Living, may have a Reference to the Subject, on which I am now dis∣coursing.

The Dead, over whom he has a rightful Power, are they of whom the Apostle speaks, in his first Epi∣stle to the Corinthians, The Trumpet,

says he, shall sound, and the dead shall be rais'd incorruptible.

Under the Term Living, I conceive he comprehends, not only those, who shall be rais'd from the dead, to an Immortal Life, but those also, who may be consider'd by us, in a very different Capacity, I mean those, who will be alive, at the Coming of our Lord, and be chang'd.

He says, We shall be chang'd, which Words are brought in by him, after he had said, That the Dead shall be rais'd incorruptible. And in his first Epistle to the Thessalonians, he describes the Difference, between the Dead, and the Living, in the following Words, I wou'dn't have you ignorant, Brethren, concerning them which are asleep, that ye sorrow not, ev'n as others, who have no Hope, for if we believe, that Jesus dy'd, and rose again, ev'n them also, who sleep in Jesus, will God bring with him. For this we say unto you, by the Word of the Lord, that we, who are alive, and remain, to the Coming of the Lord, sha'n't prevent them, who are asleep. The Sence of which Verses I have giv'n, according to the best of my Judgment, in my Comment on the foregoing Epistle.

Now we needn't wonder, that our Saviour, after his Resurrection, wa'n't seen by all, that believ'd in him, since the Apostle, writing to the Corinthi∣ans, as Persons of mean Attainments, has the following Words, I deter∣mine, to know nothing, among you, save Jesus Christ, and him crucify'd. And says in another Place, Hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet car∣nal.

I confess, the Scriptures, in which the Characters of infinite Wisdom are so legible, do acquaint us, that our Saviour, before his Death, ex∣pos'd himself to Publick View (tho' ev'n here some Exceptions must be made) but after he was ris'n from the Dead, he was no longer pro∣miscuously seen by all, but accord∣ing to the Direction of Heaven, consulted the Capacities of those, to whom he thought fit to ap∣pear.

As we read in Scripture, that God appear'd to Abraham, and other Holy Men, tho' there were con∣siderable Intervals, and we know very well, that he didn't appear to all: So we may rationally suppose, that the SON OF GOD, when he made his Appearance to Persons, after he was ris'n from the dead, took a prudent Method, not unlike that, which God had before observ'd, in making Discoveries of himself, to the Ancient Fathers of the Jewish Church.

So that I have return'd an Answer, (according to my weak Ability, and as far as I thought, consistent with the Design of the present Treatise) to the Objection which Celsus makes, in the following Words, If Christ says he, had a Mind, to exert his Di∣vine Power, he ought to have appear'd to his Enemies, to the Judge, who pass'd the Sentence of Death upon him, and to the whole Body of the People, who, as it were, took up Arms against him.

Sure I am, that he acted wisely, in not appearing to his Enemies, or the Judge, who condemn'd him. For he happily prevented 'em from being struck blind, like the Sodomites of old, who lay in wait for the Angels,

who, as the Scripture acquaints us, were kindly entertain'd by Lot.

The Men, 'tis said, put forth their Hand, and pull'd Lot into the House to 'em, and shut the Door, and they sinote the Men, that were at the Door of the House, with Blindness, both small, and great, so that they weary'd themselves, to find the Door.

The Design of our Saviour was to shew his DIVINE POWER, in a Way, suited to the Capacities of Men, and the TRUE REASON why he refus'd, to appear so publickly, after he was ris'n from the Dead, as be∣fore, was this, because he was then too bright an Object, to be beheld by COMMON EYES.

Therefore Celsus, as if he had wrack'd his Brains, to the utmost, cou'd hardly have thought of any Thing, that had less Argument in it, than the following Words, What! was he afraid, that he shou'd be hung upon the Cross again, when if we may give any Heed to you, he was no less than A GOD? Besides I suppose, you'll hardly say, that he came into the World, on Purpose to ABSCOND.

But 'tis evident, he came into the World, to be seen by few compari∣tively, and many of those, who saw

him were, in a great Measure, Stran∣gers to the Bright Rays of his Divi∣nity.

Nay, he was altogether unknown to many, in as much as he came, to discover his Glory, to those who were Children of the Light, and so were freed from that worse than Egyp∣tian Darkness, which naturally. draws a Veil, over the Minds of Men.

And he came, with this generous Design, to display the Riches of his Grace, to those, who were Ʋnrigh∣teous, and lay wallowing, in their Filth, and Gore, and to act the Part of the best Physician, that the World cou'd ever boast of, in curing those, whose Minds were attended, with in∣numerable, and great Disorders.

CHAP. XXXIII.

LET us see, what Celsus adds, Had he had a Mind, says he, to have giv'n a Proof, of his pretended Divinity, one wou'd think, he shou'd have VA∣NISH'D, the very Moment, he was nail'd to the Cross.

But this is just for all the World like the idle, and prophane Talk of those, who deny an Over-ruling Provi∣dence, and are erecting new Schemes, in their warm, and fruitful Imagina∣tion, for the more regular Govern∣ment of the World, and have the horrid Impudence to say, that had the Affairs of it been left entirely to their prudent Management, the Benefit of the Universe had been more effectu∣ally consulted, than now it is, tho' many Things in their Hypothesis are possible, but still they add to the seeming Irregu∣larities, that we allow to have hap∣pen'd, by their Fancyful Schemes, or

they suppose that to be done, which, in some Respects, might have a Na∣tural Tendency, to the Advantage of the Universe, but go, on so many, and such weak Hypotheses, as wou'd destroy the very Nature of Things, and on both Accounts, are perhaps equally guilty, of apparent, and gross Absurdities.

But to return a more direct An∣swer to Celsus, I might acquaint him, that our Saviour, by Virtue of his Divine Nature, cou'd have disappear'd, if he pleas'd, as soon as ever he was nail'd, to the Accursed Tree.

This is self-evident to those, who believe, and know that he was GOD. And 'tis plain to them, who con∣sult the Gospels, if they don't only rely on their Authority, so far as they imagine, that they serve their turn, and think that all is meer Fiction, and Jargon, that makes in the least against 'em. St. Luke tells us, that After his Resurrection he took Bread, and blessed it, and brake it, and gave to Simon, and Cleopas. And when they had tak'n it, their Eyes were open'd, and they knew him, and he vanish'd out of their Sight.

But I cou'd easily shew, that 'twas inconsistent with the Design, which he had, in Coming into the World,

to vanish, as soon as ever he was crucify'd.

And when we read the History of our Saviour, we must not rest in the bare Literal Sence, as if that were all, that the Holy Ghost design'd. For every considerable Circumstance, that occur•• in it, contains, or naturally leads us, to some Mystery, or other, which a judicious Reader, with some Difficulty, may perceive.

For Instance, the Crucifixion of our Saviour was a Representation, of what is meant by the following Expression of the Apostle, I am crucify'd with Christ; And by those other Words, God forbid, that I shou'd glory, save in the Cross of our Lord Jesus Christ, by whom the World is crucify'd unto me, and I unto the World. His Death was necessary, that we might say, with the Apostle, In that he dy'd, he dy'd unto Sin once, and that the righteous, being made conformable to his Death, might say, with the Apostle, If we be dead with him, we shall also live with him.

So his Burial was design'd, to re∣present our Conformity to his Death, and our Crucifixion with him, as St. Paul observes; We are bury'd with him, says he, by Baptism into Death.

But I shall give a fuller Acount of his Burial, of his Tomb, and of the Person, that buried him, in a distinct Treatise, on these important Subjects.

At present, I shall only mention, the Linnen Cloaths, in which, Di∣vine Providence did wisely order, that the Body of the Spotless Jesus shou'd be wrap'd, and the New Sepulcher, that was hewn in Stone, or cut out of a Rock, by Joseph of Arimathea, wherein, as St. Luke, and St. John observe, no Man was ever laid before.

It may not be amiss, to consider, whether the Account of the Sepul∣cher of our Blessed Lord, which has the Unanimous Consent of Three Evangelists, don't carry with it, some convincing Evidence of Truth, and whether they, who apply them∣selves, to the Allegorical Sence of Scripture, ought not to seek for some Mystical Reason, why our Saviour shou'd be laid, in a New Sepulchre, as St. Mathew, and St. John acquaints us, and why it shou'd be such a one, as St. Luke, and St. John men∣tion, wherein no Man had ever been laid before him. For 'twas highly requisite, that one, whose seemingly

Tragical End was grac'd with so uncommon Circumstances, and such Marks of Honour, that our Saviour, who after he was dead, gave Signs of Life, I mean the Water, and Blood, that flow'd from his pierced Side, shou'd have something, that was very re∣markable, in his Burial, that as he was free from the least Stain of Moral Impurity, being born out of the ordinary Way, of Humane Ge∣neration: So his Burial might bear the Marks, of an untainted Purity, which is Mystically represented to us, by the New Sepulchre, in which he was laid, which was not compos'd, of many Stones, joyn'd together, ac∣cording to the Rules of Art, but was one entire Piece, cut out of the Rock, made hollow, and every Way ad∣apted for the Purpose.

I might have made several other Remarks, and from these outward Signs have rais'd my Thoughts much higher, in Contemplation of those sublime Things, which they faintly represent.

But they wou'd afford such vast Plenty, of most excellent Matter, as wou'd very well deserve a distinct Discourse, and a considerable Vo∣lume by it self.

At present I shall only say, 'twas fit, that he, who had design'd, to hang upon a Cross, and to dye, like a Man, shou'd be bury'd, in such a Manner, as was suitable to his Myste∣rious Death, and so answer his Cha∣racter to the last.

But suppose, the Evangelists had acquainted us, that our Saviour va∣nish'd, as soon as ever he was nail'd to the Cross, then Celsus, and the Infi∣dels, so hard is it to please 'em! wou'd have come upon us, and have said, Good Sirs, What Crotchet came into his Head, that he shou'd stay, 'till he was nail'd to his Cross, before he thought fit to vanish, or how came he to forget, to take this Matter into his serious Thoughts, before he came to the Place, where he was shamefully executed?

If therefore, they find Fault with the Evangelists, for not telling us, that our Saviour vanish'd, when he was going to be crucify'd, but giving us an impartial Account of Matters, we have more Reason to blame them severely, for not believing, that our Saviour rose from the dead, and af∣ter his Resurrection, appear'd to his Disciples, tho' The Doors were shut,

and gave Bread to two of 'em, and vanish'd, as soon as he had done dis∣coursing with 'em.

CHAP. XXXIV.

BUT I can't conceive, why Celsus shou'd say, that our Blessed Sa∣viour did ABSCOND. What Am∣bassador, says he, did ever affect to conceal himself, when One wou'd think, 'tis plain enough, that his Business was to deliver his Embassy?

But this is a meer Slander, as is suf∣ficiently evident, from the Words of our Saviour, to those, who endea∣vour'd to apprehend him, I sat daily, says he, with you in the Temple, and ye laid no hold on me.

As for what Celsus needlesly repeats, I shall content my self with the An∣swer, which I have already giv'n.

He goes on, and says, Did your pre∣tended Saviour in his Life-Time, teach his Doctrine, in a most Publick Man∣ner, and after his Resurrection, only

appear to one Fanatical Woman, or some others, who belong'd to the same wretched Cabal, because, when he was living, the World had more Sence, than to give Credit to him, but every one, forsooth, must believe the Doctrine of the Resur∣rection of Course?

But that he appear'd only to one Woman, is most notoriously false. For St. Mathew has the following Words, In the End of the Sabbath, as it began to dawn, towards the first Day of the Week, came Mary Magda∣len, and the other Mary, to see the Se∣pulchre. And behold there was a great Earth-quake, for the Angel of the Lord descended from Heaven, and came, and roll'd back the Stone, from the Door, and sat upon it. A little after he has these Words, Behold Jesus met them, (i. e. the two Marys) saying, All hail. And they came, and held him by the Feet, and worshipped him.

And I have already answer'd what Celsus objects, in the following Words, When he was crucify'd, says he, there were Witnesses enough, but when he rose from the dead, at most he appear'd, only to a small Company of Scoundrels.

I have sufficiently shown, that our Saviour cou'dn't be seen by all, and I shall only add at present, that all Per∣sons were capable at Times, of see∣ing him, with respect to his Humane Nature, but to discern the Bright Rays, or ev'n the least Glimmerings of his DEITY, was what exceeded the Capacity of the Generality of Men.

I speak now, of his Humane, and Divine Nature, in Contra-Distinction to each other, and not as having a mutual Reference, and close Con∣nexion.

But pray observe, how weakly Celsus talks, having said, That our Saviour appear'd only to one Fanatical Woman, or perhaps a few Others of the same wretched Cabal; he adds the fol∣lowing Words, When he was crucify'd, says he, there were Witnesses enough, but when he rose from the dead, he ap∣pear'd but to a few, whereas had he had any Brains, he must have tak'n the quite contrary Course.

But I wou'd fain know what he means by the latter Words? Accor∣ding to his weak Judgment, our Sa∣viour must have tak'n such Methods, as were plainly impracticable, and

grosly absurd, viz. He must be cru∣cify'd, forsooth, in the Sight but of a single Person, and have appear'd to all Men PROMISCUOUSLY, when he was ris'n from the dead, for those Words He shou'd have tak'n the quite contrary Course, will bear no other tolerable Sence, if I am ca∣pable of making a Judgment, upon any Thing.

Our Saviour has acquainted us, with the Person, that sent him, in the following Words, No Man knows the Father, save the Son, and in these Words, No Man has seen God, at any Time; but the only Begotten Son, who is in the Bosom of the Father, he has declar'd him.

He it is, who reveals the Things of God, to his true Disciples, and we endeavour to form our Scheme of Divinity, upon his most excellent Model, who sometimes tells us, that GOD is Light, and in him is no Dark∣ness at all, and at other Times, That God is a Spirit, and they that worship him, must worship him in Spirit, and in Truth.

And any one, that will, may learn, for what End, God sent his Son in∣to the World, if he will but consult the Prophecies, relating to our Savi∣our,

and the Writings of the Evan∣gelists, and Apostles, and especially the Epistles of St. Paul.

He came, to instruct us, in the true, and most direct Way, to Peace here, and Compleat, and Eternal Happiness hereafter, and to take a most BLESSED ADVANTAGE, if I may so say, of the HORRID IMPIETY, and continual PROVO∣CATIONS of Impenitent, and da∣ring Sinners.

Celsus being ignorant of this, has the following Words, He came, it seems, to instruct good Men, and to make free, and Monstrously-large Offers of his Grace, ev'n to the vilest Rebels.

Then says he, If he had so Sin∣gular a Fancy to ABSCOND, what Need was there, I wonder, of a Voice from Heav'n, saying, that he was the SON of GOD. And if he hadn't a Mind to ABSCOND, then why did he suffer, and dye?

He imagines, I perceive, that the Accounts, which we meet with in the Gospels, are inconsistent with themselves, not being able, with all his pretended Sagacity, to compre∣hend, or frame any just Idea, of the Design of our Blessed Saviour, which was

neither to lye hid altogether, and so be entirely useless, and a meer Cypher in his Own Creation, nor to have his Bright Side, if I may so say, I mean his DIVINE NATURE KNOWN, to many of those very Persons, who had the Honour, to see him, with their Bodily Eyes.

The Voice, that came to him from Heav'n, saying, This is my Beloved Son, in whom I am well-pleas'd, isn't said to be heard by the Multitude, as Celsus's Jew imagines, and the o∣ther Voice, which is said to come from the Cloud, was only heard, by those, who went up, with our Saviour, to the Mountain. For such is the Nature of a Voice from Heav'n, that it can only be heard, by those, for whom God is pleas'd, for wise Rea∣sons, to design it.

I don't speak here, of the meer Vi∣bration of the Particles of the Air, or any Philosophical Account, that may be giv'n of a Voice, but of a Spiri∣tual Senfation, whereby one, who has Spiritual Senses exercis'd, do's hear God speak, when one, who is deaf, to all the awakening Precepts, of Vir∣tue, and Piety, is entirely ignorant of what is said, I mean, as to any valua∣ble, and lasting Purpose, that it serves.

This I think, is a sufficient An∣swer, to those Words of Celsus, What Need was there, of a Voice from Hea∣ven, saying, that he was the SON OF GOD?

And what I have already offer'd, concerning the Sufferings of our Sa∣viour, is a satisfactory Answer, I judge, to the following Words, If he hadn't a Mind to conceal his Power, and obscure his Glory, then sure he was born, under a very unhappy Pla∣net, or else he had never suffer'd, and dy'd.

Then Celsus's Jew, is pleas'd to draw a Consequence, which is very unnatural, and unjust. For it do's by no Means follow, that because our Saviour, by his Sufferings, has taught us to bid Defiance to Death it self, therefore when he rose from the Dead, he shou'd have order'd the whole World, to make a General Rendezvouz, and have publickly ac∣quainted 'em, with the Reason, why he left the Realms of Light, and Glory, and thought it worth his While, to come down, into this miserable, and si••ful World.

For this he had already done, when he said, Come unto me, all ye that la∣bour, and are heavy-laden, and I will give you Rest. This he had also done, in the long Sermon, which he preach'd upon the Mount, concerning the Beati∣tudes, and his Discourses on several other Subjects, which are annex'd to it, and in his useful Parables, and fre∣quent Disputes, with the Scribes, and Pharisees. And St. John acquaints us, in his Gospel, with what a Majesty our Saviour spoke, which is not so much to be understood of the Arti∣ficial Colours of Humane Rhetorick, or a graceful Elocution, and happy Gesture, as of those Divine, Impor∣tant, and Plain, but Commanding Truths, that were the Subject-Matter of his frequent Discourses. And we learn, from the other Gospels, that our Saviour spoke, with such a modest Air of Assurance, and such an Ʋn∣common Authority, as always engag'd the Attention, and Affections, and rais'd the Admiration of the List'ning Audience, many of whom, did, as it were, hang upon his precious Lips, and cou'd gladly have imparted to him their very Souls, if it had been possible.

Then drawing to a Conclusion, he adds, All that I have said, has been bor∣row'd, from your own approv'd Authors, so that I needn't produce any other Testi∣monies, since the Edge of your own Wea∣pons, is sufficiently turn'd upon your selves.

But I have already shown, that when he directs his Discourse to our Saviour, or to us, he is pleas'd, to interlard it, with Abundance of ridiculous Stories, that I'm confident, the Evangelists never thought of, and it remains, to be prov'd, that we are wounded by our own Weapons, un∣less his fond Imagination must always pass, for a clear, and sufficient Proof, of one of the greatest Untruths, that was ever broach'd in the World.

CHAP. XXXV.

THEN Celsus breaks forth into the following Exclamation, Good God! Can we imagine, that a God shou'd come down, from Heav'n to Earth, and yet that Men shou'd refuse to embrace his Doctrine?

But to this I answer, that Moses himself acquaints us, that God did evidently, gloriously, and frequently, appear to the Jews, when Miracles were wrought in Egypt, when they pass'd the Red Sea, and had the Pillar of Cloud, and of Fire, to conduct 'em, and when the Law was declar'd to 'em, in a very publick Manner, and with Circumstances of the most Awful Solemnity, and yet they, who were Eye-Witnesses, of these amazing Instances of an Over-ruling Providence, and of the special Care, which Heaven took of them, were guilty of the gros∣sest Infidelity. For had they really, and firmly believ'd what they had

seen, and heard, they had never been so infatuated, as to have made the Calf, to Have chang'd their Glory, into the Similitude of an Ox, that eats Grass; or to have said to one another, speak∣ing of the Calf, These be thy Gods, O Israel, which brought thee up, out of the Land of Egypt.

And 'tis too plain, that the Car∣riage of the Jews, when God appear'd so often to 'em, and wrought so many Miracles for 'em, and especially when they were wand'ring, in the Wilder∣ness, as we learn, ev'n from their own Sacred Writings, and their proud Contempt of the Doctrine, which our Blessed Lord introduc'd, tho' he deli∣ver'd it, with the greatest Authority, and confirm'd it by Miracles, I say, 'tis too plain, that the Carriage of the Jews, upon these various, and astonish∣ing Scenes of Action, was owing to the same unhappy Cause, I mean, their wretched Unbelief.

And 'tis no great Wonder, that they didn't believe in our Saviour, since they did but tread, in the Steps of their long-descended Ancestors, for whom they profess to have so pro∣found a Veneration.

Then Celsus asks, What God, I be∣seech you, did ever appear among Men, and wa'n't credited by 'em, especially if he was so Politick, as to send 'em Word of his Coming? And how cou'd the Jews themselves, as stupid as they always were, be ignorant of a Person, whom, 'tis well known, they had for many Ages ex∣pected?

But I wou'd fain know of the Jews, which were the greater Miracles, those that were wrought in Egypt, and the Wilderness, or those that were perform'd by our Saviour, in the open View of his cruel, and malicious Ene∣mies.

If they say, the former were the greater, then 'tis natural enough to suppose, that they, who have resisted the Evidence of those Miracles, which, in their Esteem, are the greater, shou'd much more despise those, which, they think, are far inferiour to 'em; I mean the Miracles, that were wrought by our Blessed Saviour. Or, if they say, that the Miracles of Moses, and those which our Saviour perform'd, are equal, we needn't wonder, that the Jewish Nation shou'd, at different Times, be guilty of giving Way, to the Workings

of their Horrid Unbelief, in Cases that on many Accounts, were Parallel.

The Moral Law was first pub∣lish'd to the Jews by Moses, who ac∣quaints us, that in those early Times, their Fore-Fathers were chargeable with the fore-mention'd Sin, and many other notorious Crimes. And when the New Law, and Second Covenant was first publish'd by our Saviour, the Jews plainly show'd, by their wretched Un∣belief, that they were the genuine Off∣spring of those notorious Unbelievers, in the Wilderness, and we may just∣ly apply to 'em, those Words of our Saviour, Truly ye bear Witness, that ye allow the Deeds of your Fathers. And those of the Prophet, Thy Life shall hang in doubt before thee, and thou shalt fear Day and Night, and shalt have no Assurance of thy Life. For they didn't believe in him, who came to give Life to a World, that was dead in Sin.

CHAP. XXXVI.

WHAT Celsus objects farther, in the Person of a Jew, may easi∣ly be retorted upon Moses, and the Prophets. He finds Fault with our Saviour, for exceeding, as he thinks, the Bounds of Reason, and Modesty, when he threatens, and upbraids, and says, Wo be unto you, and I fore-tell you, which, he says, plainly intimates, that he wanted Power, to prevail with his Hearers, and is an Argument, that he was so far from being A God, that he hadn't the Common Prudence of a Man.

But we may easily retort his own Argument upon him.

For God himself uses many Ex∣pressions, in the Law, and the Pro∣phets, that sound every whit as harsh, as those Words, Woe be unto you, which our Saviour makes use of, in the Gospels. Woe unto them, says the

Prophet Isaiah, that join House to House, that lay Field to Field. And again, Wo unto them, that rise up early, that they may follow strong Drink. And again, Wo unto them, that draw Ini∣quity with Cords of Vanity. And again, Wo unto them, that call Evil Good, and Good Evil. And again, Wo unto them, who are mighty to drink Wine. And abundance of Instances of the like Nature might easily be produc'd, if Occasion offer'd.

What think you, of that Expres∣sion of the fore-mention'd Prophet? Ah sinful Nation, a People laden with Iniquity, a Seed of evil Doers, Chil∣dren that are Corrupters! Don't we meet with as bitter Invectives, in that Chapter, as any that our Sa∣viour ever us'd? Your Country, says the Prophet, is desolate, your Cities are burnt with Fire: Your Land Strangers devour it in your Presence, and 'tis de∣solate, as overthrown by Strangers.

I might also instance in that Place, in Ezekiel, where God says to the Prophet, Thou dwellest among Scor∣pions.

So that I can hardly think, that Celsus can be in Earnest, when he makes his Jew find Fault with our Saviour, as exceeding the Bounds of Reason, and Modesty, as often as he us'd such Expressions as these, WOE BE UNTO YOU, and I FORETELL YOU. For what the Jew says, may be retorted on himself, since the GREAT GOD do's often speak exactly after the same Manner, and thereby without Doubt, did sufficiently, and as it were, de Novo, authorize our Saviour, to use that Turn of Expression.

And if there be any Force, in what he farther objects, viz. That our SA∣VIOUR wanted Power, to prevail with his Hearers; It makes as much against GOD Himself, who is frequently brought in by the Prophets, speak∣ing, with the same Air of Severity, and any one who thinks, that the Jew has Cause, to blame our Saviour, for using the fore-mention'd Expres∣sions, wou'd do well, I think, to con∣sider, that we meet with abundance of Very dreadful Exprobrations in Levi∣ticus, and Deuteronomy, and if the Jew, who is oblig'd, to defend the Wri∣tings, which Moses publish'd, can of∣fer any Thing, to justifie the Expres∣sions

I refer to. We may bring the same, or much stronger Arguments, in Defence of that seemingly-rigid Practice of our Saviour.

Nay, we can offer more, in De∣fence of Moses, than the most bigot∣ted Jew, since our Saviour has ac∣quainted us, with its Spiritual, and Mystick Sence, tho' one, who has any tolerable Knowledge of the Prophets, may discern, that the GREAT GOD can't be said, to exceed the Bounds of Reason, when he uses such threat∣ning, and upbraiding Expressions as these, Wo unto you, or, I fore-tell you, and 'twou'd be horrid Blasphemy, to say, That the All-wise Being takes such improper Methods, for the Conversion of Sinners, as argue, that he wants the Common Prudence of a Man, as Celsus makes our Saviour to do.

The Christians, who hold, that 'twas the same God, that spoke by the Prophets, and by our Blessed Sa∣viour, can give a rational Account, of those Threatnings, and direful Ex∣probrations, which we meet with in the Scripture. And because Celsus pre∣tends, to be so great a Philosopher, as well as so nicely vers'd in the Opi∣nions, which the Christians hold, I

shall just touch upon a few Things, that I think, very naturally occur.

I wou'd ask him, whether Mercury in Homer don't take such Methods, as were proper, to bring Ʋlysses to a Sense of his Duty, when he says,

Wretch that thou art! what makes thee rove alone?

For 'tis the Part of Syrens, to fawn, and flatter, who,

—sit and chaunt 'mong dead Mens Bones.

And speak after the following soft, and soothing Manner,

Ulysses, Glory of the Greeks, draw near.

How then can he have the Face, to say, that when the Prophets, and our Saviour, say, Woe unto you, to wean the Minds of Men from their beloved Lusts, they hadn't a serious, and compassionate Regard, to their precious, and immortal Souls, which they wou'd fain rescue, if 'twere pos∣sible, with a Kind Cruelty, if I may so say, from the ever-burning, and intolerably-scorching Flames of the Infernal Lake.

But, perhaps, he dreams 'tis requi∣site, that the Great God, or any other Person, who bears the Characters of Divinity, shou'd merely consult the Dignity, of his own Excellent Na∣ture, and act in such a Way, as wou'd not be agreeable to the Capacities of Men, nor proper to perswade their Wills, and engage their best Affe∣ctions.

And how ridiculous do's he render himself, when he says, that our Sa∣viour wanted Power to perswade? I cou'd produce many Parallel Instan∣ces, from the Writings of the Jewish Prophets, and of the Greeks themselves, and know very well, that some of the most Famous of 'em all, were unable to prevail with their Enemies, their Judges, and Accusers, to leave their Vices, and apply themselves to the Study of Philosophy, as a happy Intro∣duction to a regular Course of Virtue.

CHAP. XXXVII.

THEN the Jew, in Conformity to the Principles of Judaism, says, We hope for the Resurrection of the Body, to Eternal Life, and shall be abundant∣ly convinc'd, of the Possibility of it, by the Resurrection of the Expected Mes∣siah, who will be the Glorious Pattern, according to which, we also, shall be rais'd from the Dead.

But I'm apt to think, that the Jews will hardly grant, that their Messiah will be the Pattern of their Future Resurrection.

However, if they really think so, and don't scruple to talk like Celsus's Jew, I shall ask one Question, that may serve for an Answer, since he undertakes, to confute us, by our own Authors, how comes it to pass, that he has read those Passages, which he thinks, make for him, but seems to have never read, any Thing of our Saviour's Resurrection, at least to be

ignorant of his being the First-Born from the Dead; or can there be nothing in the Scripture, but what he's willing shou'd be there? But since the Jew acknowledges the Resurrection of the Body, 'tis needless to bring Arguments, to prove it, (whether he do's in earnest believe it, and is able to defend it, or no and therefore, as to this Mat∣ter, I shall return him no farther An∣swer.

CHAP. XXXVIII.

THEN says Celsus's Jew, Where for God's sake, is this pretended Messiah, that you make such a Stir about; for we want sadly to see him, and are ready to embrace his Doctrine?

But we may ask him every Whit as well, where is that Glorious Person, who spoke by the Prophets, and wrought so many Miracles, to con∣firm the Law of their Celebrated Moses? I say, where is he, that we may see him, and may believe, that

you are God's peculiar Heritage? You wo'n't say, I suppose, that Almighty God appear'd always to the Jews them∣selves. And why may not we be allow'd to take the same Method, in Defence of our Saviour, who once rose from the Dead, and did so power∣fully work upon the Minds of his Disciples, that their lively Hope of a Glorious Resurrection to an Immor∣tal Life of Inconceivable Happiness, and spotless Purity, did revive their fainting Spirits, and support, and com∣fort 'em, under the most grievous Tor∣ments.

Then he says, Did this Pretender come down from Heav'n, on Purpose that we might reject him? As if he were fond of the Basest Affronts, that cou'd possibly be offer'd him.

I answer, No; but he foresaw, what Treatment he shou'd have, and fore∣told the Unbelief of the Jews, and made use of it, as a Happy Occasion of the Calling of the Gentiles; Ʋn∣happy, Unhappy indeed for them, but very happy for us, who are not of the Posterity of Abraham.

For their Fall, (as Divine Provi∣dence was pleas'd to order the Mat∣ter) was the Rising of the Gentiles,

as the Prophetical Psalmist speaks, A People, whom I have not known, shall serve serve me. As soon as they hear of me they shall obey me. And as the Pro∣phet Isaiah says, I was sought of them, that ask'd not for me: I am found of them, that sought me not.

We know, what a Series of Tem∣poral, and Dreadful Calamities the Crucifixion of our Saviour has en∣tail'd, if I may so say, upon the Jew∣ish Nation. And their Mouths wou'd be for ever stop'd, shou'd we upbraid 'em (but God forbid, we shou'd ev'n seem to insult 'em) and shou'd we demand of 'em, as we very well may, whether the Dispensations of Divine Providence toward 'em, don't bear the Awful Marks of his Severe Displea∣sure, and whether Almighty God didn't take a most unaccountable Me∣thod, if his Design were, to show the World, that the Jews were still his peculiar People (tho' too far from being zealous of Good Works) when he suffer'd such grievous Calamities to befall 'em, when their Metropolis was tak'n, and they were at once de∣priv'd of their Magnificent Temple, and all their Pompous Worship, and what∣ever they cou'd offer, to allay the Native Darkness, of this MYSTE∣RIOƲS SCENE of PROVI∣DENCE,

it might be largely insisted on, and improv'd to very valuable Purposes, by the Christians, who ad∣mire the Wise, and Deep Design of GOD, to make Use of the Horrid Impiety of those very Persons, who were Once his PECƲLIAR PEOPLE, as a Blessed Occasion of calling them, who were Strangers to the Covenants, and had no Right to the Glorious Pro∣mises, relating to the Messiah's King∣dom.

This was fore-told by the Pro∣phets, viz. That GOD wou'd take an Advantage by the Sins of the Jews, not merely to call any single Nation, but to select some Persons, from all Parts of the Earth, that hav∣ing Chosen the Foolish Things of the World, he might give an ignorant People very clear Discoveries of im∣portant Truths, taking his Kingdom from the Jews, to bestow it on the Despised Gentiles.

And I shall quote one Prophecy, concerning this surprizing Turn of Providence, which is in Deuteronomy, where the Prophetical Historian in∣troduces GOD, speaking after the following Manner, They have mov'd me to Jealousy, with that which is not GOD, they have prvok'd me to An∣ger, with their Vanities▪ And I will

move them to Jealousy, with these, who are not a People, I will provoke 'em to Anger, with a foolish Nation.

CHAP. XXXIX.

THEN the Jew concludes with the following Words, We see, therefore, says he, that he was a Man, like one of us, as we had Reason to believe, both from Reason, and Expe∣rience.

But I can't for my Life conceive, how our Saviour, if he was no more than a Man, cou'd ever be so weak, as to imagine, that his Doctrine wou'd obtain, and much less meet with the desir'd Success, that he shou'd ho∣nourably surmount all Difficulties, and Dangers, and prove in the Event superiour to the United Force of the People, Senate, and Emperors of Rome, and all Foreign Potentates. If we don't allow, that he had a DIVINE, as well as a HƲMANE NATƲRE, how can we account for his making

so many, and so remarkable Con∣verts, on a sudden, when the Disad∣vantages were so great, which he labour'd under? Had they all been Men of Reason, that he had to deal with, I confess, the Wonder wou'd sensibly abate. But the greatest Part by far were void of Reason, and little better than Brutes, in a Humane Shape, and which is worse, were Slaves to their unruly Passions, and on that Account 'twas far more dif∣ficult to reclaim 'em from their exor∣bitant Vices.

So that we must resolve this Mat∣ter, into his being the Wisdom, and the Power of GOD, let the Unbe∣lieving Jews, and the Learned Greeks, gnash their Teeth, as much as they please, or produce what they can to the contrary.

And I might say, that Instances of his Divine Power are not wholly wanting, ev'n at this Distance of Time▪

We shall therefore not only con∣tinue, by the Assistance of the Holy Spirit, to believe in God the Father, according to the Doctrine of his ETER∣NAL SON, but shall also be excited,

by a Holy Ambition, to endeavour to convert the ignorant Heathenss to the Christian Faith, while they by all Means will have it, that we truly are the Persons, whose Ignorance de∣serves highly to be pity'd, (tho' we know very well, that the Case they commiserate is in Truth their own) and they give it out, that we are guilty of Imposture, whereas they do but condemn their own frequent, and most apparent Practice.

I am sure, if we lead Persons aside, 'tis a very Happy Seducement, since the Eternal Welfare of their Better Part is Honestly aim'd at, and Effectually consulted by us, who are honour'd sometimes with being Instruments, in the Hand of ALMIGHTY GOD to reclaim 'em.

By the GRACE OF GOD, with which, our sincere, and earnest, tho' weak Endeavours, do concur, they are prevail'd with, to leave their former Intemperance, or at least make some slow, and imperfect Advances toward the contrary Virtue, they leave their unjust Dealing, or at least approach to the Confines of Justice, they renounce their Supersti∣tion, and Folly, or at least are con∣ducted

into the High-Way, if I may so say, that leads to the MOST SUBLIME, and MOST USEFUL WISDOM, They leave their Cow∣ardly, and Sordid Temper, and are inspir'd, with the NOBLEST KIND OF COURAGE, which appears, on all just Occasions, but especially when they are call'd, to lay down their Lives, and seal the Truth of their most Holy Religion, with their warmest Blood.

To conclude, without Doubt, our SAVIOUR is already come, who was expresly foretold, ev'n by the Jewish Prophets. My Antagonist there∣fore did not a little discover his Igno¦rance, in making his Jew say, That A CERTAIN PROPHET foretold the Coming of the MESSIAH.

But because Celsus, who brings in his Jew, speaking, as he imagines, agreably to the Principles of Judaism, thinks fit, that he shou'd break off here, (tho' indeed he adds a sew Things, that are not worthy to be mention'd) I shall here put a Pe∣riod to my SECOND BOOK.

And if I may but have seasonable, and suitable Assistance from above, I shall endeavour in my THIRD BOOK, to answer some remaining Arguments, if they may be so call'd against the CHRISTIAN RELIGI∣ON, which Celsus thought fit to use, and endeavours with all his Might to maintain.

FINIS.

Notes

• Acts 1. V. 9, &c.
• Gal. ii. V. 12.
• John xvi. V. 12, 13.
• John xvi. V. 12.
• V. 13.
• Gal. iv. V. 21.
• 1. Cor. ix. V. 8.
• Eph. iii. V. 9.
• John. v. V. 46.
• John. v. V. 46.
• Mark i. V. 1.
• Mat. xxi. V. 41.
• Ps. cxix. V. 18.
• Mat. xi. V. 29.
• John xiii. V. 8.
• Luk. xxii V. 27
• Mat. xxvi V. 38.
• Jer. xxxii V. 27.
• Isa. xliii. V. 10.
• Herod. Clio.
• John xiv. V. 6.
• John x. V. 7.
• John vi. V. 15.
• Gen. 1. V. 3.
• bid. V. 6.
• ibid. 26.
• John 1. V. 26. 27.
• Ma. xviii V. 20.
• Mat. 28. V. 20.
• 1. Cor. 6. V. 17.
• Mat. xxv V. 6. 1
• John i. V. 28.
• Joh. xviii V. 4, &c
• Mat xxvi V. 48.
• Mat xxvi V. 3.
• Psal. cix. V. 1.
• Psal. cix. V. 8.
• Mat. x. V. 18.
• Mat. x. V. 32, 33.
• Mat. xxiv V. 14▪
• Luke 21. V. 20.
• Mat. 26. V. 31.
• Ibid. V. 34.
• Plato's Common Wealth l. 10.
• John 10. V. 18.
• John 19. V. 32.
• Rom. 6. V. 9.
• Psal. cix. V. 1.
• ibid. 16.
• Eurip. Phoenis.
• Archi∣lochus.
• Mat. 26, V. 42.
• Deut. 32, V. 29.
• Isa. 57, V. 17.
• Psal. 107, V. 20.
• Euripid. Bacc.
• Matxxvii V. 19.
• Hom. Il. l. 5, v. 340
• John 19, V. 34, 35.
• Mat. 27, V. 54.
• Mat. 26. V. 74.
• John 21, V. 18 V. 19.
• Acts 15, V. 41.
• Isa. 35, V. ••.
• 2 Thes. 2. V. 3.
• ibid. V. 6
• Deut. 13, V. 1.
• Deut. 35. V. 4. 5.
• 1 Kin. 17. V. 22.
• 2 Kin. 4. V. 34.
• Mat. 27 V. 2
• John 20. V. 25▪
• Hom. Il. Book 23, V. 67.
• John 20, V. 27.
• Psalm 16, V. 9.
• Luke 24, V. 14.
• V. 35,
• Acts 1, V. 3.
• 1 Cor. 15. V. 3, &c.
• John 14, V. 6.
• John 6, V. 35.
• John 10, V. 9.
• Mat. 5, V 1.
• Mat 26. V. 48.
• Eph. 3. V▪ 8,
• Rom 14, V. 9.
• 1 Cor. 1 •• V. 52.
• 1 Thes. 4. V. 13.
• 1 Cor. 4. V. 4.
• 1 Cor. 3. V. 2.
• Gen. 19, 9, 10.
• Luke 24, V. 31.
• Gal. 2. V. 20.
• Gal. 6. V. 14.
• Rom. 6. V. 10.
• 2 Tim. 2, V. 4.
• Mat. 27. V. 60.
• John 19. V. 41.
• John 20, V. 19.
• Mat. 26. V. 55,
• Mat. 28. V. 1.
• ibid. 9.
• 1 Jo••n 1. V. 5
• John 4. V. 24.
• Mat. 11. V. 28.
• Exod. 32. V. 4.
• Psal. 106. V. 20▪
• Luke 11. V. 48.
• Deut. 28. V. 66.
• Isaiah 5. V. 8.
• Isaiah 5. V. 8.
• ibid. V. 11
• V. 20.
• V. 22.
• Isaiah 1. V. 4.
• ibid. V. 7
• Ezek. 2. V. 6.
• Hom. Od. lib. 12. v. 281.
• Hom. Od. lib. 12. v. 145.
• Hom. Od. lib. 12. v. 184.
• Colos. 1 V. 18
• Psal. 18. V. 43
• Isa. 65. V. 1.
• Deut. 32. V. 21.