ORIGEN against CELSUS: Translated from the ORIGINAL INTO ENGLISH. Origen against Celsus: Translated from the ORIGINAL INTO ENGLISH. By James Bellamy, Gent. Nec Verbum Verbo curabis reddere, fidus Interpres. Horat. de Art Poet, LONDON, Printed by B. Mills, and Sold by I Robinson, at the Golden Lion in St. Paul's Churchyard. The Translator's PREFACE TO THE READER. THAT Translations of Learned Authors in general, especially if they be carefully undertake, and prudently managed, are of great Use to the Public, I think, after all that has been said against 'em, no Person can reasonably deny, or even call into question. For as the same Reasons which may be assigned, for the Commendation of a Fountain of Water, may as well be brought in Praise of the Streams, which proceed from it, so far as they are properly conveyed: So I think, the very same Arguments which are used in Favour of any Learned Original, will equally serve, to justify, and recommend a Translation of it, so far as it answers its principal End, in conveying to our Minds the true Sense of the Author. And though I think, I may say, without the Suspicion of Vanity, that I have, in some measure employed my Time and Strength, in the Study of the Learned Languages, and that I highly value 'em, as the happy Vehicles of solid and useful Learning; yet the bare Language in which a Book is writ (let it be never so much extolled, as being learned, and copious, or esteemed for its Antiquity, native Majesty, and inimitable Sweetness) is, I confess, one of the least Things, which will ever recommend it to my Esteem, and Perusal. For I humbly conceive, that in all our Studies we should not so much nibble at Words, which are, as it were, but the Bark of the Tree of Knowledge, as aim at the Improvement of our Reason, which is a strong Reflection from the Deity, and affords abundant Matter of agreeable Entertainment, to them, who are so happy, as to be distinguished from the Generality of Mankind, by a wonderful Penetration of Soul. And if an Author, by his natural Capacity, and acquired Abilities, does make a more than ordinary Figure in the intellectual and learned World, is an Honour to the Age in which he flourished, and perhaps equally the Wonder and Envy of succeeding Ages, I think, the more Reasons may be assigned, why he should be clothed in the English Language, which is most familiar to us, and is allowed by all capable Judges, to be very expressive, copious, and charming. For certainly 'tis Pity, that such immense Treasures of Sense and Learning should be confined, to those few Persons, in a comparative Sense, who happen to understand the Language in which he writes, and like the vast Mines in Peru and Mexico, serve chief for the Convenience, and Delight of those, who are Foreign to us, both by Blood, and by Religion. And I have often thought, and 'tis the Opinion of many Persons, who are far more capable of judging than myself, that 'twould conduce very much to the Honour of the BRITISH NATION, to have the Fathers of the Three First Centuries, those Heroes of Antiquity, and Pillars of the Christian Church, translated into the Language of our Country, and clothed in so Modern and so Charming a Dress, if it be possible, that many of both Sexes, whose Genius and Education does not lead 'em, to the Study of Greek and Latin, may be induced to read 'em, and to square their Lives by those excellent Rules of Virtue, and Piety, which they have laid down, for the Conduct of Others, and of which they were in their several Ages, and are still, in some Sense, living, and highly honourable Examples. And since, by the Policy of a Neighbouring Nation, the Language of Lewis the XIVth has already obtained that UNIVERSAL MONARCHY, to which he seems to aspire, and since, many excellent Translations, of which the French may justly boast, have invited and almost constrained, many ingenious and polite Persons, to learn and admire their Language, and so perhaps they have been unhappily and insensibly won over to their Corrupt Religion and Slavish Principles of Government, I think, 'tis not a little strange, that we, who are so prone to a Fantastical Imitation of 'em, should so much abound, in Unnecessary and Trifling Originals, and give so little Encouragement, to the Translation of those Ancient Authors, whom, in Spite of all our Ignorance and Prejudice, we must acknowledge, to have been remarkable for their Learning, and whose Labours, since they were generally approved, and highly admired, in the Early and Pure Ages of the Church, and since they strangely confounded the Whole Heathen World, one would think, might very well serve for our Confirmation, and delightful Entertainment. And though we deservedly pay a most profound Respect to the Greek and Hebrew Text of Scripture, as claiming in a strict Sense the Venerable Title of the Word of GOD, and challenging in a special Manner the Time, and Strength of those, whom God and Men have thought fit to employ, in the Explication and Defence of the Sacred Oracles; yet 'tis an extraordinary Happiness, which we in these Nations enjoy, that we have such excellent Translations of the Bible, and even the common People (who have precious and immortal Souls, as well as others, and want more Helps, for the regular and comfortable Discharge of their Duty) are so far from being commanded by their Ministers, to avoid 'em, as being dangerous in unskillful Hands, and an imperfect Rule, both of Faith, and Manners, that they are strictly enjoined, and with all imaginable Tenderness entreated, to read 'em, with the greatest Seriousness, Industry, and Pleasure. And if we have just Cause, to return God our most humble and hearty Thanks, for raising up, and inclining some proper Persons, to undertake so important and so difficult a Work, for affording such Measures of his gracious Assistance, as were necessary, to support, and encourage 'em in it, and to bring it at last to a most honourable and happy Accomplishment, I think, the Translations of any pious, rational, and learned Authors, whose Labours have a tendency, to lead us, into the true and deep Sense of the holy Scriptures, and to furnish us with proper Weapons, to encounter the inveterate and most formidable Adversaries of the Christian Religion, must be very desirable, and attended with no small Advantages. I confess, I am highly sensible, that Translations do frequently abound with Faults, and perhaps with such as are notorious, which should a Person undertake to justify, he would expose himself, to the Scorn, or Pity of the learned World, and to the Censure even of the injudicious, and illiterate. But this, if it be a solid Objection against bad Translations, (which I hardly believe it is, since they may have many great Defects, and yet the Translator should be esteemed, and rewarded for his good Will to the Public, and that Measure of Industry, and Skill in the learned Languages, which appears in his Work, though he deserves far less Esteem, than one, who happily accomplishes some accurate Composition, or more complete Translation,) I say this, if it be a solid Argument against bad Translations, won't hold against such as are good, and so apparently and so highly useful, that should any one exclaim against 'em, he would but betray his Folly, and provoke the Laughter, or silent Scorn, of those, who are not as remarkable Triflers as himself. For if no Translator must appear in the World, who is not so industrious, and so correct, that he almost seems to be free, from those Faults, to which the Frailty of humane Nature renders Mankind avoidable subject, if the Taste of Readers is so nice, as to disrelish the the most exact Translations, that are extant, by Reason of many great Defects, which insensibly creep, into the best humane Compositions, than the same Argument which is used against Translations, will equally overthrow the most learned and useful Originals that ever were, and even the sacred Oracles of the supreme and alwise Being. For though I think 'tis ridiculously objected against us, by the Atheists, and Deists, that some Faults have been found, in the best Versions of the Holy Scriptures, and that the sacred Original Text itself through the long Tract of Time in which the Books of the Old and New Testament were committed to Writing, through the Ignorance, and Carelessness, and perhaps Design of some Transcribers, is liable to some few Exceptions; yet if we must reject and despise all Translations, because some are bad, and the best imperfect, I fear, we must immediately throw up our Bible's themselves, and grope after Truth, by no better Help, than that of the dim Light of Nature. For all the Versions of the Holy Scriptures are allowed to be the Works of Men, who were not immediately inspired by the Spirit of GOD, though we have Reason to believe, he was pleased to afford 'em more than ordinary Direction, and Influence, in an Affair which had so great a Tendency, to the Welfare of the Christian Church, and even to the happy and timely Conviction and Conversion of the most hardened Infidels, into whose Hands the Scriptures may fall, from Time to Time, and in which they made their serious, earnest, frequent, and more solemn Addresses, to Almighty God, for all that gracious Assistance, which he saw was necessary or convenient for 'em. All the Versions, and the Septuagint itself, (for correcting which, and comparing it with the Alexandrian Manuscript, the World is beholden to the Incomparably Learned, Indefatigable, and Judicious Dr. Grabe) all the Versions, I say, were the Works of uninspired Persons, who were liable to many gross Defects. Nay, the Greek and Hebrew Text of Scripture, those sacred and refreshing Fountains of living Water, have been shamefully polluted, by humane Additions and cursed Innovations, though God in his wise and holy Providence has preserved 'em, in all the Ages of the Church, so far uncorrupted in Spite, of all the Wit, Malice, and unwearyed Industry, of Men, and Devils, that they carry the lively and honourable Stamp of a divine Authority, and are still what they always were, a perfect Rule, both of Faith and Manners. If then, we pay a more than ordinary Deference, to the sacred Originals of the Holy Scriptures, and if the small Errors, in a comparative Sense, which are found in all the Versions that were ever extant, ought by no means to shock our religious and firm Belief of the Divine Inspiration of those sacred, and most valuable Records, than I think, 'tis sufficiently evident, that Translations, in general, are of excellent and continual Use, and the Badness of some, and the Imperfections, which avoidable attend 'em all, is no solid Argument against those which are good, or even such as are bad, if the Original was an Author who deserved to be translated, and so far as the Translator discovers his Affection, and does real Service to the Cause of Piety, Sense or Learning. Another Objection that may be brought against Translations is this, that the injudicious, and illiterate should not dare to intrude into those venerable Mysteries of the Empire of Reason, and Learning, which some are apt to imagine, 'tis their Prerogative, to consult, and to understand, and the entire Reputation and Advantage of which they think is a Debt, that ought only to be paid to Persons of their Character, and Distinction. But many, who assume to themselves, the Title of Persons, who are profoundly learned, especially such whose Talon lies chief in torturing such Words as very seldom occur in Authors, whose Heads are living Dictionaries, or rather Libraries, the faithful but trifling Repositories of senseless Criticisms, which how great Satisfaction soever they may perhaps afford, to these eager and eternal Hunters of mere Words and Phrases, are of little use; I say, many such Persons have a much smaller Share, of solid Reason, than they whom these Tyrants in the Empire of Learning would have to lie prostrate at their Feet. Besides I can't for my Life conceive, why any Persons how learned so ever they may esteem themselves to be, how knowing soever they may be accounted by others, who have gone in the same tedious, if not unprofitable Track of Study, and what Skill soever they may really have, in reading uncommon and almost obliterated Characters, or comparing almost an infinite Number of Wormeaten and voluminous Manuscripts, I say, I can't conceive, why such Persons should desire, and endeavour to engross all the Learning in the World to themselves, make it serve like the Egyptian Hieroglyphics, to amaze, but not instruct, or reform Mankind, and prevent the Generality of Men, from making Inquiries into Truth, which these fond Admirers of themselves represent, as a Thing that's vastly beyond their Reach, and the Honour of Knowing, which ought by no means to be prostituted to 'em. For my Part, I confess, I could never justify, nor easily extenuate the common Practice of the Popish Priests, who forbidden the Laity, to read even the Holy Scriptures, which (if they are not rendered a mere Nose of Wax, by their Humane Traditions, and wrong Interpretations,) are able, under the Influence of the Holy Spirit, to make the injudicious and illiterate, so wise as to secure the Salvation of their Souls, (though not fit to dispute, or manage an Intriegue, with subtle and designing Jesuits) and can warm their Hearts, with a much deeper Impression of the near Relation in which they stand both to GOD, and and to their Neighbour, and of those prudent Methods, which they ought to take, to perform their Duty, in the most pleasant and profitable Manner, than some, of the most learned Doctors of the Sorbon can modestly pretend to have. And whether such Persons of Intriegue don't discover as much Ignorance, as Antichristian Pride, in taking these irregular Measures, to gain the Esteem, and command the Purses of the People, to support the Interest and raise the Reputation of the Church of Rome, which stands in Need of many pious Cheats to keep up its Aspiring (and yet perhaps sinking) Hierarchy, is a Matter, that deserves to be taken into our serious and most deliberate Thoughts. And though I firmly believe, that our Blessed Saviour has appointed an Order of Men, which shall continue, even to the End of the World, to preach his Gospel, and administer his Holy Sacraments, and I earnestly desire, that my Tongue may cleave to the Roof of my Mouth, if I don't prefer 'em before Multitudes of those, who, through the Influence of Satan, the cursed Policy of the Church of Rome, the Disorder of their Bodies, their wretched Ignorance of the happy Settlement of the sacred Canon, or the Reputation they expect to gain, by affecting to make high Pretences, to new Light, and immediate Inspiration; yet I am far from thinking, that the Christian Religion was designed to feed the boundless Ambition, and in so extravagant a Manner to raise the Reputation, and support the External Grandeur of the Clergy. And if the Scriptures should be frequently and seriously considered by all, to whom its Precepts, Promises, and Threaten are directed, if the designing Priests of the Church of Rome are guilty of a notorious Crime, in pretending, that the common People should ned dare, to intrude into those Sacred Mysteries, that are contained in 'em, if they ought to lie always open for the Information and Conduct of those, who most need their Assistance, than no pious, rational, and learned Authors should be denied the Laity, but, like the Public Service, which they pay to Almighty God, should be offered to their Consideration, in that Language which is most familiar to 'em. I don't affirm, that they who would hinder Persons of mean Capacities, and inconsiderable, acquired Abilities, from enjoying the Satisfaction, and reaping the Advantage of learned Authors, are as guilty, as the Romish Priests, who deny the People, that Word which alone is able, by the Blessing of Almighty God, to make 'em holy in this World, and completely and eternally happy in the World to come; though I think, that they, who are eminent for Learning, may, with a much better Grace, affirm, that 'tis their Prerogative, to consult learned Authors, than the Popish Clergy can pretend, that the common People must be blind Votaries to the Church of Rome, that they must not understand the Language, in which their Divine Service is performed, and their Religion, and by consequence their Everlasting Salvation, must depend on the Qualifications, and Intention of those, who officiate for 'em. But if 'tis the Duty of the common People to read the Word of God, and to perform all their Acts of Devotion, in the Language of their Native Country, if they, who are unable, to understand the Sacred and Original Text of Scripture, should have the Bible translated into a Language, that is familiar to 'em, this seems to me, to be a solid Argument, to prove, that any useful Original which they don't understand, in the Language in which the Author writ, should be clothed in such a Dress, as may render it intelligible, and easy to 'em. For my part, I am far from being bigoted to any ancient Authors, though I hope, they will be ever valued, in Proportion to that Vein of Sense, Learning, or Piety, which often runs, as it were, through the whole Body of their Discourse. I am not such a Slave to Antiquity, as to judge it a Crime, to read the Write of those Modern Authors, in which any Thing in its own Nature valuable, does occur, and Sir William Temple, in his Essay upon Ancient and Modern Learning, as Ingenious and Polite a Person as he was, and as much as I am charmed with his Write, does pay, I think, too great a Deference to the Ancients, and give too mean a Character of the Modern Heroes. But whether Ancient or Late Authors do deserve the Preference, that the Encouragement of Translations should be any Hindrance to the Reputation, and successful Progress even of Ancient Learning, is, what I confess, after mature Deliberation, I am not able to conceive. For as for those, who are entirely, and perhaps culpably ignorant of the Heroes of Antiquity, and have no Skill in any of the Learned Languages, 'tis impossible, that Translations should lessen their Esteem for those Authors, who bear the awful Stamp of very distant Periods of Time. Nay, this is so far, from being the true State of the Case, that I do not see, 'tis possible for the common People, to have any high and well-grounded Respect, for the genuine Monuments of Antiquity, but by Means of those very Translations, which they, who make the Objection, do most severely condemn. 'Tis true, they may hear it reported, that the Fathers of the Primitive Church were very pious, rational, and learned Writers, but their Knowledge, or rather Opinion, is not the natural Result of their own Examination, and Judgement, and, by Consequence, the Esteem which they have, and express for 'em, must be highly irrational, or at best uncertain, and extremely superficial. But when any of the Ancient and Learned Authors are, as it were, raised from the dead, and clothed in a Language, which they perfectly understand, and they have carefully perused a Translation of 'em, by one, who, as they have Reason to believe, did perfectly understand the Language, in which the Author writ, and was Master of the Subject, and whose Fidelity they have scarce a Temptation to suspect, they then begin, to entertain a very honourable Opinion of 'em, and thank the Translator, for saving 'em the Pains, of understanding, and consulting the Original. And as for those, who have Skill, in the learned Languages, I don't see, that a Translation of any Ancient and Considerable Authors can do 'em any real Prejudice. For certainly the Translator must be void even of common Sense, and very illiterate himself, if he desires 'em to pay a greater Regard to the Translation, than they ought to pay to the Original. This would be, to prefer the Stream before the Fountain, from which it proceeds, which would be monstrously absurd, and can't fairly be supposed, in so Judicious and Learned an Age as this. And one, who understands the Languages, is so far from being hindered hereby, from the Study of 'em, or discouraged from paying 'em a due Respect, that a Translation, if it be but tolerably performed, is a Help to him, in consulting the Orinal, and tends, to cultivate his Skill, in the learned Language, in which the Author writ. Besides, we must consider, that no Translator, who has common Sense, will desire, that they, who are profoundly learned, should lay aside the Original, for the Sake of a Translation; but only allow some Time, and take Pains to compare 'em, and see whether he has hit on the true Sense of the Author, and if he has really done so, the Translation must be valued of Course, unless the Original be esteemed for nothing, but the Words; which I believe, no rational Person will ever be tempted to imagine. I shall say no more of the Benefit and Necessity of Translations in general; but offer something concerning that Author, whom, I have, in Part, translated, with a due Regard, I hope, to the Glory of God, and the Public Good, though whether I have performed well, or not, I must leave to the Judgement of the Learned, at whose Bar I shall think it an Honour to be arraigned, if I have been guilty of any gross Defects, and whose Friendly Censures, I shall willingly, and even thankfully undergo. That ORIGEN flourished in the Third Century, and in the Infancy, if I may so say, of the Christian Church, is so generally known, that it seems almost needless, to mention it. And since we deservedly, and cheerfully pay a Deference, to the living Monuments of Antiquity, and especially to those Pious and Learned Writers, who lived in the Early and Pure Ages of the Church, partly through a natural Curiosity, to know the Names, Characters, and Works of the most Eminent Persons, who flourished in such distant Periods of Time, partly through a Sense of those Miraculous Methods, which the Great God was, as it were, obliged to take for the Support and Encouragement of the Church, during its Minority, and partly from a just and deep Conviction, of the Eminent Piety, Profound Judgement, and Universal Learning of many of the Primitive Fathers, I think, a more than ordinary Veneration should be paid, to the Memory of the Deceased ORIGEN, and especially to his Books against the Ingenious and Learned CELSUS, which are a lively Picture of his Capacious and Exalted Genius. Need I say any Thing in Commendation of his Piety, or rather, will not every Thing, that I can say, fall vastly short of the Dignity of the Awful Subject? Will it not in some Sense, and in some Measure, lose its native and almost unsullied Lustre, by the faint Encomiums of the most elevated Mortals, who are inspired with a tremendous Sense of his Majestic Simplicity, and irresistible, and almost inimitable Charms? A Piety, which was so sincere, and so impatient of Restraint, that 'tis reported of him, that when his Honoured Father was suffering under the Emperor DECIUS, he would, even in his tender Years, have saluted the Flames of Martyrdom, with the greatest Readiness, and even Triumphant Joy, had not his Dear and Honoured Mother, by her maternal Authority, Arts of Persuasion, and innocent Methods of Female Policy, clipped the fluttering Wings of his humbly-aspiring Soul. A Piety, discovered, by denying even the lawful Appetite of his sordid Flesh, and looking with a generous Disdain on the outward Grandeur, and perishing Vanities of this lower World. A Piety, which was seen, by his Leaving, or, in a comparative Sense, Despising the School of Plato, that Celebrated Heathen Philosopher, for the Sake of the meek and persecuted JESUS. In a Word, a Piety, which appeared in the Tenor of his Life, and Conversation, the Strictness of his Moral Virtues, and Christian Graces, in the flaming but just Zeal he showed for the Cause of Christ, the exact Care, and extraordinary Vigour, which runs through the Body of his most Excellent Applogy, and the prudent Measures, which he took, to win others, to the sincere Belief and regular Practice of that Holy Religion, which was so constantly, so cheerfully, and so brightly exemplifyed in himself. Need I say any Thing of his Sense, who could ned content himself, without the severe Study of Philosophy, and the sublime Notions of the Divine Plato, in particular, and familiarly conversed with the most judicious Philosophers among the Pagans, and greatly improved the refined and useful Knowledge; which he eagerly imbibed, from those Stars in the Firmament of Learning, by lighting his Torch, if I may so say, at the dazzling Rays of the Sun of Righteousness. Need I say any Thing of his Learning, who, on that Account, was justly the Wonder, and has too often been the Envy of the Heathen and Christian World, who by reason of his solid Sense, and uncommon acquired Abilities, was inclined, and qualified, to take an unconfined Range, through the immense Spaces of the Intellectual Aether, who by the Number, and Choice of the Books he published (of which Eusebius gives us an Account, in his Ecclesiastical History) discovered at once the Regularity, and almost infinite Compass of his Studies, and by his Travels into Foreign Countries, was fully acquainted with the Posture of Affairs, both in the Christian Church, and in the Learned World? I can't but take Notice, by the Way, that if ORIGEN had been so mean a Man, or his Works so dangerous, as Cardinal Baronius, Cardinal Noris, Gretzerus the Jesuit, and some others represent him, I wonder, that Pope Anastasius, a whole Council, the forementioned Persons, and the whole Justinian Age, should so violently oppose him. I confess, after all that I have said, which is little, if compared with what I could easily offer, in the Praise of ORIGEN, I dare not say, that St. Hierom, that very Learned Father, and afterwards the Justinian Age, and many Others since, had no Colour of Reason, for what they alleged against him. Indeed, the Wisdom of God does very plainly appear, in so ordering Matters, that even some of the Sacred Penmen of Holy Scripture, and the Brightest Lights that ever shone in the Glorious Orb of the Church of God, had some Defects, to allay their intrinsic and apparent Worth, and prevent that Excessive Veneration, which would otherwise have been paid 'em, by reason of their Natural and Acquired Accomplishments, the Honour they reflected on the Ages, in which they flourished, and the extraordinary Service, they did the Cause of Christ, and the Common Wealth of Learning. But as the Translators of the Bible would have been unjustly treated, had they been reproached with even seeming to countenance, the false Notions of Things, which the Generality of the Jewish, and many of the Leaders of the Christian Church, are known to have entertained, or had they been upbraided, as if they approved of David's Murder and Adultery, and St. Peter's most shameful Denial of our Blessed Lord: So I may rationally expect, that the Reader will be so just and candid, as not to imagine (as great a Man as ORIGEN himself was, and as great a Hero of Antiquity, and Christianity, as I know he was) that I'm so very ignorant, as to agree with him, in those Opinions, or Practices, which are evidently, and greatly liable to censure. As for his Notion, that the Devils may be recovered; I must confess, it seems to me to be both a false, and dangerous Position; false, because there's no Colour for it, that I can see, in the Word of God; and dangerous, because it has a Tendency to encourage Persons to go on in Sin, in Hopes, that even the Fire of Hell will be at last extinguished, and be but a Second Purgatory. We know, that no less a Person, than the Late Most Reverend Archbishop of Canterbury has publicly appeared in its Defence, and has offered such plausible Arguments, that perhaps it may seem difficult to confute His Grace. But as I have much more Reason to doubt, of my own Salvation, than of the Eternal Happiness of that singularly Pious, as well as incomparably Rational, and very Learned Prelate, so I am fully satisfied, that ORIGEN will be a Star of the First Magnitude, in the superior Orbs, and though his Notions might in some Respects be peculiar to him, and justly deserve our Censure; yet the chief Thing in us, which the Great God regards, and on which he will put distinguishing Marks of his Favour, through all the Revolutions of Eternity, is a regular and steady Course of sincere and unaffected Virtue, and Piety. As for Offering Sacrifice to Idols, which Petavius the Jesuit, and other Learned Men, do seem inclined to charge on ORIGEN, and Epiphanius thought fit to relate, in his Book of Heresies, 'tis observed by the late Learned Fredericus Spanhemius, in his Ecclesiastical History, that that Act was never charged upon him, even by the Justinian Age, in which he was more generally, and more violently opposed than ever. But be that Matter as it will, St. Hierom himself, who strongly opposed his Errors, had no small Veneration for him, on the Account of his Piety, Sense, and Learning. And the Late Reverend Dr. Stilling-fleet in his Origines Sacrae, does frequently quote, and honourably represent him to the World, as many of the greatest Lights of the Christian Church, and of the Learned World had done before him. But I'm sensible, 'twill be readily objected against this Translation, that we abound already with Defences of the Christian Religion, which are much more useful, than ORIGEN, who makes it his Business, to confute Celsus, who was a Heathen Philosopher. 'Tis true, we have Grotius de Veritate Christianae Religionis, the Learned Apology of the late Reverend Bishop of Worcester, the most Admirable Sermons of the Famous Dr. Bentley, preached at the Lecture of the Honourable Robert Boyl, Esq some incomparable Sermons published by the Reverend Dr. Tillotson, Dr. Blackhall, Dr. Stanhope, and Mr. Clark, Chaplain to my Lord Bishop of Norwich, the Learned Dr. Owen's Comment on the Epistle to the Hebrews: And I could hardly discharge my Conscience, should I forbear to mention Mr. Baxter's Reasons of the Christian Religion, in Honour to the Memory of so Great, and especially so Good a Man. We have the Rational, and Learned Dr. Parker's Demonstration of the Law of Nature, and Demonstration of the Divine Authority of the Scriptures; and many Excellent Authors, who have united their Forces against the most Formidable Adversaries of our Common Faith. But certainly, 'tis impossible, to be too well furnished with Reasons of the Hope that is in us, and we ought to be so far from Slighting either the Ancient Apologies of Justin Martyr, Tertullian, Tatian, Arnobius, Lactantius, and the like, or even the Modern Dcfences of the Christian Religion, that I think, we should deeply lament that we have no more, and that those which we have, are no better understood, and it highly becomes us, to make a thankful and due Improvement, of those many Excellent Helps, which God, in his infinite Wisdom, and Goodness, sees fit to afford us. I can think but of one Objection more, and that is this, that by Publishing this Translation of ORIGEN, I do expose the corrupt Principles of Celsus to more public View. 'Tis true, I do so. But certainly the Truth is so safely guarded, by its Native Purity, and so well recommended by the Evidence that attends it, that 'tis so far from being afraid of the Light, that it desires nothing more, if I may so say, than to make its most open, and undisguised Appearance in the World; and if the Objection has any real Force, 'twill hold, as well, though not equally against Origen himself, for writing against Celsus, which plainly supposes, that all the Learning, Wit, and Malice of that Arch-Fiend of Hell must be diffected, as it were, and laid open to View, which though they are the rankest Poison, will never be able to infect us, if we have but the Blessing of Almighty God, on so Excellent an Antidote at hand, as the indefatigable, and almost inimitable Labours of that Pious, Rational, and Learned Father, who opposed him. I shall say no more in Defence of a Translation of ORIGEN, but humbly submit my mean Performance, to the Censures of this Judicious, and Learned Age, and publish it as a public, though unworthy Tribute of Praise, to the great Author of my Being, and Fountain of all my Happiness; and as some, though but a small Recompense, to my Dear and Honoured Father, for the prudent Methods he has taken, the Pains, and Charge he has been at, and the great Readiness and unusual Joy, which he has always expressed, in Procuring, and Continuing to me, so far as it lies in his Power, under God, the extraordinary, but not duly improved Advantage of a Liberal Education. I have frequently read the Eight Books of Origen against Celsus, as they offered themselves to my Consideration, in the Greek Original, the French Translation of the Learned Monsieur Bouhereau, and the Latin Version, and am not conscious to myself, of any wilful and gross Defect. And after many Solemn Supplications for Divine Assistance, many tedious, and yet pleasant Hours, which I have employed about it, many kind Directions, and Encouragements, from Persons of no mean Rank for Piety, Sense, Learning, and Extraction, and many earnest Desires, that the Glory of God may be my principal Aim, and in a word, after having performed, what lies within the Compass of my small Ability, to clothe it, in such a Dress, as may recommend it to the World, I say, such as it is, I humbly expose it to all Learned, Judicious, and Candid Persons, and submit it to the Censure of the Critics. And if this First Essay shall meet even with a tolerable Acceptation from the World, I design, God willing, to take the first Opportunity, to translate the Two following Books. That the Advantage, which the Reader may reap from ORIGEN, may be equal, or superior, to the Painful Pleasure, which I took, in Translating him, that his Belief of the Christian Religion, may be daily confirmed, and that he may at Length enjoy that inconceivable Happiness in the Future World, of which many of the Primitive Fathers are now partaking, and of which, I firmly believe, that the Pious and Incomparable ORIGEN has no small Share, is the Sincere Desire, of The Unworthiest Servant of our Common Lord, James Bellamy. Origen against Celsus: Translated from the ORIGINAL INTO ENGLISH. Book the First. ORIGEN's Epistle Dedicatory TO Ambrose. WHen false Witness was brought against our Blessed Saviour, he held his Peace, and when he was accused, returned no Answer, being fully persuaded, that the Tenor of his Life and Conversation among the Jews, was the best Apology that could possibly be made in his Behalf. But you, Virtuous Ambrose, were pleased to desire me, for Reasons best known to yourself, to vindicate the Christians from those foul Aspersions, which Celsus has publicly cast upon 'em, as if a Confutation of him were not legible in the Things themselves, and what he offers might not be deservedly rejected, as wanting even the Appearance of Truth to recommend it to the World. To show that our Saviour held his Peace when false Witness was brought against him, I need only at present, produce the Testimony of St. Matthew, which is confirmed by what Saint Mark the Evangelist relates. St. Matthew has these Words, Now the Chief Priests, and Elders, Mat. 26. v. 59 and all the Council sought false Witness against Jesus, to put him to Death, but found none. Yea, though many false Witnesses came; yet found they none. At last came two false Witnesses, and said, this Fellow said, I am able to destroy the Temple of God, and to build it in three Days. And the Highpriest arose, and said to him, answerest thou nothing? What is it which these witness against thee? But Jesus held his Peace. We read in another Place of the same Evangelist, that our Saviour returned no Answer to the Persons who accused him. And Jesus Mat. 27. v. 11. stood before the Governor, and the Governor asked him, saying, art thou the King of the Jews? And Jesus said unto him; thou sayest. And when he was accused of the Chief Priests and Elders, he answered nothing. Then says Pilate unto him, hearest thou not how many Things these witness against thee? And he answered him never a Word, insomuch that the Governor marvelled greatly. And indeed it could ned but be admired by Persons who were least capable of Reflection, that when he had so fair an Opportunity to free himself from the heavy Charge that was brought against him, to enumerate, or at least, modestly insinuate his shining Characters, and to commend the higher Powers, as being ordamed of God, and by these innocent and politic Methods to procure the Judge's Favour, I say, that when he had so fair an Opportunity to do all this, he should be so far from embracing it, as to look upon his most violent Accusers with a truly-generous Disdain. That the Judge seemed willing to acquit him, had he made his Apology, is plain from the following Words, Whom Mat. 27. v. 17. will ye that I release unto you? Barrabas, or Jesus who is called Christ? And those Words, He knew that for Envy Ibid. 18. he had delivered him. So that the holy and spotless Jesus was scarce ever free from unjust and severe Accusations, as long as the perverse Dispositions of Men, whose Minds were corrupt, and whose Lives were often stained with the most gross Enormities, did remain the same as they have been in all the Ages of the World. And even now he holds his Peace, and makes no verbal Answer, but the unblemished Lives of his sincere Followers are his most cheerful and most successful Advocates, and have so loud a Voice that they drown the Clamours of his most bigoted and most zealous Adversaries. I will, therefore, be so bold as to say, that by Publishing this Apology, I shall seem to lessen the Force of those powerful Arguments in Defence of the Christian Religion, which are drawn from the holy Lives of its pious Votaries, and are plain Appeals even to Sense and common Observation. But that I might not seem backward in obeying the Commands you have laid upon me, I have endeavoured, according to my present Abilities, to give a full, or at least, a sufficient Answer to all the material Objections which Celsus has brought against us, which, in your Opinion, my Dear and Respected Ambrose, do strike at the Fundamentals of the Christian Religion, but, I verily believe, will never shock the Faith of one, who by the Grace of God does live in the Profession of it with some measure of Sincerity. And God forbidden that any of us should have so embraced the Gospel (which is so lively a Declaration of his Love to perishing Sinners through the Merits of our Blessed and All-sufficient Redeemer) as to be in Danger of receiving any bad Impressions from Celsus' Discourse, or the Write of any other Ingenious and Learned Person, who holds the same Wicked Principles. For St. Paul reckoning up those things, which are apt to separate Mankind from the Love of Christ (all which his Love to 'em did, and will at last effectually, and most gloriously overcome) don't say that erroneous Discourses should be any, much less a principal Cause of this unhappy Separation. Observe first he says, Who shall separate us from the Love Rom. 8. v. 25. of God? Shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? (As it is written, for thy sake we are killed all the Day long, we are accounted as Sheep for the Slaughter,) Nay, in all these Things we are more than Conquerors through him that loved us. Then reckoning up another Set of Things, which usually shock men's Faith and Virtue, he says, I am persuaded, that neither Ibid 38. Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature shall be able to separate us from the Love of God, which is in Christ Jesus our Lord And there is just Ground even for us, who fall vastly short of the extraordinary Attainments of that great Apostle of the Gentiles, to say, Who shall separate us from the Love of God? Shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? But the Apostle who thought this too mean a Boast, for those who had arrived to so remarkable a Pitch of Virtue, as that to which he had attained, professes, That in all these Things he was more than a Conqueror; which Words have a peculiar Weight and Emphasis. And therefore, when he and the rest of his Noble Class come to make their Boast, they proceed to the second Set of Things, which are here enumerated, and can say with a holy Triumph, That neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature, shall separate us from the Love of God, which is in Christ Jesus our Lord So that I confess, I have no great Opinion of that Man's Christianity, whose Faith is in the least liable to be shocked, either by this Book of Celsus, or the Write of any other Person of the same unhappy Stamp. For really I'm at a Loss to know in what Class of Christians I should rank that Man, who is not Proof against all the bitter but unjust Reproaches, with which Celsus has loaded the Followers of our Blessed Lord But because the common Sort of People are in no small Danger (as you imagine, my Dear Ambrose) of turning Apostates from the Faith, since perhaps they may be shocked by what Celsus has offered against the well-grounded Principles of our holy Religion; and I hope will be no less confirmed in their Judgements, by what I shall seasonably produce in its Defence, provided I am able to confute his Errors, I resolved to obey your most just Command, and to return an Answer to the Book you were pleased to send me, the very Title of which, viz. A True Relation, will hardly pass for such with them, who are no great Proficients even in the Philosophy of the Heathens. St. Paul knowing there were many Things in the Greek Philosophy that were not in themselves contemptible, but had by Accident a malignant Influence on the Minds of Common People, representing Error under the plausible Appearance of solid and most important Truth, has these very Words, Beware Colos. 2. v. 8. lest any Man spoil you through Philosophy, and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Christ. But this is more than I think, any judicious Person will allow the Book which I am just going to answer. For the Apostle calls the forementioned Things by the Name of Vain Deceit, perhaps in Contra-Distinction to a certain Kind of Deceit which is not vain, but innocent and useful, which the Prophet Jeremiah considering, made bold to apply the following Words to the Great God himself; OH Lord, thou hast deceived me, and Jer. 20. v. 7. I was deceived; thou art stronger than I, and hast prevailed. But, in my Opinion, what Celsus published does want even that plausible Appearance, to render it worthy to be called deceitful, which is to be found in the Write of those eminently-learned Persons, who were the Heads of the various Sects of Philosophers among the Pagans. And as in Geometry, 'tisn't sufficient that what is offored for a Demonstration, be in itself false and dangerous, but it must have some Colour of Truth, or it can never deceive, and engage even the most faint Endeavours of one, who would improve in that entertaining and useful Science: So those Discourses, which deserve the Character of Vain Deceit, must have some Affinity with those rational Arguments, that are frequently made Use of by the Heads of the several Sects of Philosophers. When I had proceeded in my Answer to Celsus, as far as the Place where he personates the Jew discoursing with our Blessed Saviour, I thought, 'twould be proper to put this Preface before my Book, that so any One into whose Hands it may accidentally fall, may plainly see, that I didn't principally intent it for those Christians, who are fully satisfied in their Judgement, but either for them who are entire Strangers to the Excellency of the Christian Religion, or for them who are weak in the Faith, as the Apostle calls 'em. Him that is weak in the Faith Rom. 14. v. 1. receive. I must add one Thing here; and that is this, that I have a different Design in answering Celsus in the gross, from what I had in Answering the Beginning of his Book. For at first, I designed no more than to mention some of the Principal Heads, and content myself with a mere Compendium, But after mature Deliberation, I thought, 'twou'd be much more proper, to gather my Discourse, as it were, into a perfect System or Body. Then I was satisfied from the reason of the Thing, that I should be at a needless Expense both of Time and Pains, and contented myself with what I had writ, against the Beginning of the Book, which Celsus published. But in the remaining Part of my Apology, which (if I may modestly say it of my own Performance) is much more elaborate, I determined to bend all my Forces against him, and to return a full Answer to every Thing that seemed to be material, and even to some of his most trifling Objections. I must, therefore, desire my Reader to discover a more than ordinary Candour in passing his Judgement on what I have done, especially on that Part of my Apology, which immediately follows this Epistle. And if the other Parts should have no better Effect upon him, I hope, he will there also be extremely favourable in the Sentence, which he may pass upon me. And, if you, Virtuous Ambrose, desire a more complete Answer to Celsus, than that which I shall give him at present, I must refer you to them, who have a far greater Share of Judgement, than that to which I lay my most humble Claim, and are better qualified for the due and honourable Management of so difficult a Province. However that Person seems to me, to be in a safer and much more desirable Condition, who having met with Celsus' Performance, and being furnished by his own Experience with a warm and effectual Apology for that excellent Religion which he professes, and endeavours to practice to the utmost of his Power, is so well-guarded by the Spirit of God, who dwells in the Heart of every sincere Follower of the Blessed JESUS, that he can look with a holy Contempt on the false Representations, and most plausible Arguments of the most Celebrated Heretics that did ever appear in the World. Origen against Celsus: CHAP. I. THE first Charge which Celsus brings against the Christians, is, Their holding Cabals, contrary to the Law of the Land in which they lived, and to which, as he thinks, they ought to be entirely subject. He distinguishes Meetings into Public and Private, the Public Meetings which were established by Law, and the Private and Separate Meetings which were kept up by Schismatics. And his Design herein is to cast Reproach on the Love Feasts of the Christians (which were appointed to prevent a common and threatening Danger, and were far more binding, than the sacred Tie of mutual Oaths can be supposed to be) I say, he reproaches 'em, as if they manifestly and grossly interfered with that due and indispensible Loyalty, which, as they were Subjects, they owed, and aught, as he imagines, to pay the National Establishment. Since, therefore, he makes his Boast that he has the Law on his Side, and would intimate, that the separate Meetings of the Christians did countenance and promote Schism and Sedition; I answer, that as a Stranger, who has his Lot providentially cast among the Scythians, who are governed by most wicked Laws, and has not a fair Opportunity to make a safe Escape, would be esteemed by that ignorant and uncivilised People, as an Enemy to their Constitution, and a Favourer of the Sectaries, if he didn't comply with the Canons of the Church, but might still urge weighty and unanswerable Arguments to justify his Separation: So the Christians might lawfully descent from the Established Religion, which introduced Image-Worship, and a whole Rifraff of the Mock-Deities of the Heathens, and abounded with more horrid Impieties than were ever practised by the most barbarous Nations of the World. For as the Inhabitants of a City may lawfully defend themselves against a Prince, who has made an unjust Descent upon their Native Country: So the Christians might warrantably violate the Laws of Satan, that great Usurper, to free themselves and Others from his worse than Scythian Tyranny. CHAP. II THAN Celsus goes on, and asserts, That Judaisme, with which the Christian Religion has a very close Connection, has all along been a barbarous Sect, though he prudently forbears to reproach the Christian Religion as if it were of a mean and unpolished Original; since he had commended the Barbarians, as being the Inventors of several excellent and very important Maxims, and he adds, That those Things which were indeed invented by the Barbarians, have been improved, and more accommodated to Moral Virtue by the Greeks. Now I think, I may justly take this Advantage in Defence of the Christian Religion from the very Concession which Celsus makes, to observe that one who leaves the Opinions and the Learning of the Greeks, and embraces the Doctrine of our Blessed Saviour, don't only assent to those Truths and useful Rules, which it recommends to his Consideration and Choice, but the more he's versed in the forementioned Sort of Learning, the more he's confirmed in his Judgement, and borrows from the Christians wherever he perceives that the Greeks themselves are defective. To this I might add, that the Christian Religion may justly boast of a peculiar Demonstration, such a One as is truly Divine, and vastly exceeds all the Logic of the Greeks. The Apostle calls it A Demonstration of the Spirit and of Power. A Demonstration of the Spirit, in as much as the Spirit of God does in a secret but powerful Way, convince the Reader of the Truth of the Scripture-Prophecies, efpeally of those, which have an evident and near Relation to the expected Saviour of the World. And of Power, in as much as Miracles have been wrought to attest the Truth of the Christian Religion, some remarkable Footsteps of which do remain at this very Day, among those, who do what lies in their Power, under the Guidance and Influence of the Spirit of God, to live up to its holy Precepts. CHAP. III THAN Celsus having spoke of the Private Meetings of the Christians, in which they exercised themselves and instructed one another in their particular Way, and having confessed that one very politic Reason might be assigned for what they did, viz. The Preventing of that severe Penalty, to which their Practice rendered 'em extremely liable, compares the Danger that threatened them with the Difficulties, and Calamities, to which Socrates and Pythagoras, and other Heathen Philosophers exposed themselves, by maintaining the Reputation, and promoting the Interest of that comparatively-vain Philosophy, of which, they were the admired and truly-learned Professors. But to this I answer, That the Athenians soon repent of what they had done to Socrates, nor did they long retain their Spite against Pythagoras. For the Pythagoreans had Schools for a considerable Time in that Part of Italy, which went by the Name of Greece the Great. But the whole Roman Senate, the Emperors during the several Persecutions, the Soldiers, the common People, and even they, who were nearly related to the Christians waged open War, as it were, against the Religion which our Blessed Saviour introduced, and would easily, and quite have stopped its happy Progress, if a Divine and Miraculous Power had not seasonably interposed, and made it overcome the whole habitable World, who exerted all their Malice, and used their utmost Endeavours towards its sudden and entire Extirpation. CHAP. IU. NOW let us see how Celsus reproaches the practic Part of our Religion, as containing nothing, but what we have in common with the Heathens, nothing that is New, or Truly-great. To this I answer, That they who bring down the just Judgements of God upon their Heads by their notorious Crimes, would never suffer by the Hand of Divine and Inflexible Justice, if all Mankind had not some tolerable Notions of Moral Good and Evil. Therefore we needned wonder, that God, who is the common Father of his Creatures, should plant in the Minds of Men those natural Principles, which the Prophets, and especially our Blessed Saviour does so frequently impress upon the Minds of Men, that So every one might be left without Excuse at the Day of Judgement, having had the Sense and Substance of the Law engraved upon his Heart in very legible Characters. This was obscurely represented to us by the Scripture, which speaks of God's Writing the Two Tables of the Law, as it were, with his Finger, and his giving 'em to Moses, and acquaints us, that they were afterwards broke by the Wickedness of them, who made the Golden Calf (as if it had been said, that they were broke by the Sins of Men) and that when the Law was writ the second Time on Tables of Stone, he delivered 'em to Moses, to signify, that the Law which was defaced by the Original Apostasy, should be re impressed on the Minds of Men by the Preaching of the Gospel. CHAP. V. THAN Celsus speaking of Idolatry, does himself advance an Argument, that tends to justify and commend our Practice, when he says, That the Christians can't think those to be Gods, which are made by the Hands of Men, and very often of such as are wicked, and unjust, and wallow in all manner of Debauchery. Therefore, endeavouring to show in the Sequel of his Discourse, that our Notion of Image-Worship was not a Discovery that was owing to the Scriptures; but that we have it in common with the Heathens, he quotes a Passage in Heraclitus to this Effect, That they who pay Divine Worship to inanimate Creatures, do just as if they should address and invocate the Walls. To this I answer, That since I have already granted that some common Notions of Moral Good and Evil are originally implanted in the Minds of Men, we needned wonder that Heraclitus and Others, whether Greeks or Barbarians, have publicly acknowledged to the World, that they held the very same Notion which we maintain. And Celsus quotes a Passage in Herodotus, to show, that the same Notion, which Heraclitus held, did obtain among the Persians. And I could quote a Passage in Zeno Citiensis, who in his Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says, That the Building of stately Temples is altogether needless, and indeed ridiculous, since no Piece of humane Architecture, how pompous soever it may be, is truly sacred, and valuaable in the Nature of the Thing itself. 'Tis plain, therefore, that this practical Notion is engraved in Divine and Legible Characters on the Minds of Men. CHAP. VI THAN Celsus says, That all the Power which the Christians had, was owing to the Names of certain Daemons, and their Invocation of 'em; though I can't well conceive, what should induce, or even tempt him, to talk at so extravagant a Rate. I suppose, he obscurely hints at the Account we have, of some who cast out Devils. But this is a most notorious Calumny, for the Power which the Christians had, was not in the least owing to Enchantments; but to their Pronouncing the Name of JESUS, and making Mention of some remarkable Occurrences of his Life. For by these, and no unlawful Means, have Daemons been frequently dispossessed, especially when the Person who pronounced that sacred Name, did it with a becoming Disposition of Mind, and with a most lively Faith. Nay, the Name of JESUS has had such Power over Daemons, that sometimes it has proved effectual, though pronounced by very wicked Persons. To this our Saviour seems to have a Reference, when he says, Many shall say to me in that Day, in thy Name we have Mat. seven. V 22. cast out Devils, and in thy Name have done many wonderful Works. And I know not, whether Celsus did omit this Passage through Ignorance, or rather through a voluntary and malicious Oversight. CHAP. VII. THAN he accuses our Saviour himself, as if he wrought Miracles by the Help of Magic, and foresaw, that many other Persons would do the same Things, by their Skill in that Hellish Art, boasting that a Divine Power did attend 'em, and, for that very Reason, did exclude 'em from the Number of his Followers and Favourites. And he makes Use of this Argument against him, If, says he, there was just Ground for his rejecting the forementioned Persons, than he was a wicked Man, being guilty of the same Fault, which he charged on them, and if he was not a wicked Man, than neither did they deserve a Mark of Infamy, who according to his own Confession, were to do the same Things that he did himself. But though we should grant, that 'tis difficult for us to determine precisely, by what Power our Saviour wrought his Miracles; yet 'tis very plain, that the Christians made use of no Enchantments, unless the Name of JESUS, and some Passages of the Holy Scriptures were a kind of Sacred Spell. CHAP. VIII. THAN Celsus frequently and severely reproaches the Christians, with keeping their Opinions secret. To this I answer, That they are more known, and more generally published, than the admired Speculations of the Philosophers themselves, even almost to the utmost Limits of the whole habitable World. For who, in a comparative Sense, is ignorant of our Saviour's Nativity, and Resurrection, and the Day of Judgement, in which he will reward the Righteous, and punish the Wicked, according to their Works? And are not many thousands of the very worst of Infidels acquainted with the Doctrine of the Resurrection, who turn it all into Banter and Ridicule? So that the Charge was altogether ungrounded, and by Consequence unjust. But if there be some Arcana Imperii in the Christian Religion, which are not fit to be communicated to the Vulgar, it can't be denied, that there are the same in Philosophy. For even the Philosophers held some Opinions which they kept more secret. Some of Pythagoras' Pupils relied on his bare Authority, and were satisfied with an Ipse dixit; Others were more privately taught, and instructed in those Things, which ought not to be prostituted to vulgar and unsanctifyed Ears. And many Rites in the Religion both of the Greeks, and Barbarians, are concealed from the Notice of the Vulgar. CHAP. IX. BUT Celsus seems with Abundance of Earnestness, to plead for them, who laid down their Lives in Confirmation of the Christian Faith, when he says, I would not persuade any one to renounce his Religion, by reason of the Dangers to which it may expose him; nor would I have him even seem to leave it; where he tacitly condemns all them, who are Christians in their Hearts, and yet publicly disown their Religion. Here I may take Occasion to charge him, with the gross Inconsistency of his Discourse; for in some Places of his Book, he talks like a zealous Follower of the admired Epicurus, but here, that his Accusation may carry the more plausible Appearance, he dissembles his Opinions, and seems to hold, that there is in Man, besides his Body, which is material and earthly, another and much nobler Substance, that has an Affinity with God himself, and says, That they, who have Souls duly disposed, do, as far as the Frailty of their Nature will admit, aspire to a Participation of the Nature of God, to which they are so nearly allied, and are never more highly pleased, than when they are seasonably and solidly entertained with Discourses concerning the Supreme and Adorable Majesty both of Earth and Heaven. Observe, a little before he said, He would'nt persuade any one to renounce his Religion, by reason of the Dangers, to which it may expose him, nor would he have him even seem to leave it; and yet he's grossly guilty of the same Fault himself, which he severely condemns in others. For he knew very well, that if he had openly professed he was an Epicurean Philosopher, his Accusation would be little regarded by them, who live in the firm Belief of an overruling Providence, though indeed they may differ from one another in their Sense and Explications of the Principles, which they are known to hold. By the Way I'm informed, there have been two Persons, who went by the Name of Celsus, and both of 'em were Philosophers of the Epicurean Sect; One who lived in the Reign of the Emperor Nero, and another, who lived in the Reign of the Emperor Hadrian, and some Time after. The latter of these is the Person, with whom I am at present concerned. CHAP. X. AND he continues his Discourse, and advises us to embrace no Opinions, but under the Conduct of impartial Reason, on the Account of the many and gross Errors, to which the contrary Practice will shamefully, and avoidable expose us. And he compares those Persons, who take up any Notions without due Examination, to the designing Priests of Mithras, Bacchus, Cybele, or Hecate, or any other Mock-Deity of the Heathens. For as these Impostors having once got the Ascendant over the common People, who were grossly ignorant, could turn and wind these harmless Cattle, as their Interest or Fancy might direct: So, he says, the very same Thing was known to be the common Practice of the Christians. Some of 'em, says he, neither examining what it was that they believed; nor caring to be examined, would use this Expression, don't examine into Matters, but believe; and thy Faith will infallibly save thee, and would frequently say with an Air of affected Gravity, that the Wisdom of this World is very dangerous, and mischievous, but Folly is a most admirable and useful Thing. To this I answer, that if all Men could conveniently leave the Concerns of Life, and had Leisure and Inclination to bend their Minds to the Study of Philosophy. I should hearty wish, that this might become a Universal Practice, though (to speak modestly, and to keep within due Compass) I think, I may safely say, that the sublime Doctrines of the Christian Religion, the short Hints of the Jewish Prophets, our Saviour's Parables, and abundance of other Things that are Simbolically delivered, and proposed with the Sanction of a Law, are not more involved, and attended with greater Obscurity, than many of the Opinions which are advanced and maintained by the Philosophers themselves. But if the Method which I have mentioned, and before recommended, be impracticable, partly by Reason of Men's natural Incapacities, who, for the most Part, are very unfit to apply their Minds to Learning, and partly by Reason of the necessary and unavoidable Cares which attend Humane Life, what better Way could any one have contrived, and taken, more suited to the Genius, and outward Circumstances of the common People, than that which our Blessed Saviour took, for the Conversion of a degenerate World? And as for the vast Numbers of Persons, who have left those horrid Debaucheries, in which they formerly wallowed, and have professed to embrace the Christian Religion, I ask, which of the two Methods conduces most to their Advantage, and has the most natural and remarkable Tendency to the general Benefit of the Humane Race, to reform their Manners, from a Sense of those most grievous Torments, which the just God will be, as it were, constrained to inflict upon the wicked, and of that bright and massy Crown, which waits for the Righteous, and which they will receive, when this frail and short Life is ended, though they don't stand to examine the Grounds on which their Faith is built, according to the strict Rules of Art, or to defer their Conversion, till they have a fair Opportunity, and Capacity, to apply themselves to rational, and learned Studies? For Experience may convince us, that very few, in a comparative Sense, will advance even so far as this, and reap the Benefit of yielding a naked, but well-grounded Assent to the Truths of the Christian Religion; but instead of that, the greatest Part of Mankind are fully bend upon a vicious Course of Life. CHAP. XI. THE Love of God therefore, in sending his Son into the World, does very plainly appear, in accommodating Matters to the Circumstances of Humane Life, that so the Gospel might be of more general Advantage to the World, and this is none of the least Powerful Arguments, to prove that our Blessed Saviour had a Divine Commission: For, if a Man, who has any Manner of Religion, will readily acknowledge, that a Physician, who recovers sick Persons, is sent from God, though the Cure does extend no farther than the Bodies of his Patients, much more must we acknowledge, that our Saviour was indeed sent by the Father, who has recovered so many Thousand of Persons from spiritual, and more dangerous Distempers, has improved the Faculties of their Minds, and prevailed with 'em, to depend upon the Will, and Providence of God, to refer all their Actions to the pleasing of him, and to use their utmost Care, lest they incur his just and severe Displeasure, by Thought, Word, or Deed; and since our Adversaries are continually making such a Stir, about our taking Things on Trust, I answer, that we who see plainly, and have found the vast Advantage, that the common Sort of People do manifestly, and frequently reap thereby, who make up by far the greater Number, I say, We, who are so well advised of these Things, do professedly teach them to believe, without a severe Examination, who can't neglect their worldly Business, and spare Time enough, to make long and exact Inquiries into the Grounds of our Holy Religion. And our Enemies themselves, though they won't confess it, do the very same Thing, by which we incur their Censure. For when any one of them, does first devote his Time and Strength to the Study of Philosophy, and either by some unexpected Accident, or the Tutor, who is first recommended to his Choice, is determined to fall in with a particular Sect; don't he take it for granted, that he has pitched on the most happy Method? For he do'sned stay till he has heard, and weighed the Arguments, that may be brought for one Sect, and against another, and so at last choose to be a Stoic, Platonic, Peripatetic, or Epicurean Philosopher, or the like. For, 'tis by a certain Impulse, in which Reason is little or not at all concerned, that the Preference is frequently given to the Stoic Philosophy, for Instance, and the Platonic is despised, as being less sublime than the rest; and the Peripatetic, as giving too great an Indulgence to humane Frailty, and representing, more than any other Sect, those Things to be truly good, which are generally, but very unjustly reputed to be so. And there are some, who being, as it were, thunderstruck, at the very mention of an overruling Providence, by reason of its unequal Distribution of its Favours, as they imagine, do rashly deny that there is any such Thing, and fond embrace the corrupt and wild Notions of Epicurus. If, therefore, according to the Dictates of Reason, we must join ourselves to some Sect of Philosophers or other, either among the Greeks or Barbarians, without weighing all the Arguments which may be brought on either Side; how much more just and reasonable is it, that we should believe him who is GOD over all, and our Blessed Saviour, who teaches, that this God alone is to be worshipped, and that we should raise our Minds above those Things, which can hardly be said to have a true Existence, or at best are very improper Objects of Divine Adoration? 'Tis true, that only one, who makes Use of Reason and severe Study in examining the Principles he holds, is capable of building his Faith on rational Demonstration. But since we are forced to take many Things on Trust, even in the most common and necessary Affairs of Humane Life, is it not highly agreeable to the Dictates of solid Reason, that we should immediately and firmly believe in God, and in him alone? Who is there that goes by Sea, marries, performs the Conjugal Act, or sows his Ground, that will not hope the best, though nothing is more common than to meet with frequent and great Disappointments? And if in our ordinary and daily Concerns, we overlook the uncertain Events of Things, and are encouraged by the pleasing Prospect which our Faith and Hope do already give us, how much more Reason is there for one, who puts his Trust in God, to expect the desired Success of any important Action, than there is for one who goes by Sea, or is employed in any worldly Affair, I say, how much more Reason is there for such a One, to place his entire Confidence in God, the glorious Creator of the spacious Universe, and in our Blessed Saviour, who in his infinite Wisdom, thought it fit to recommend his excellent Doctrine to the whole habitable World, by suffering for Mankind not only cruel Persecutions, but also a Death, which in some Sense, was highly ignominious, and by his own most Heroic Example, at once taught and encouraged the first Publishers of the Gospel boldly to encounter the greatest Difficulties, and the most apparent Dangers, if they might but be honourably and happily instrumental to save precious and immortal Souls. CHAP. XII. THAN Celsus says, If they will return a solid Answer to some pertinent Questions, which I shall fairly propose to 'em (not as if I were unacquainted with the Opinions, which they hold, but because I love to cherish the tender Concern, which I naturally have for the Good of Mankind in general) 'twill be very well. But if they refuse to comply with this most reasonable, and highly necessary Request which I make to 'em, and run into their Common Cant, and say, Don't examine into Matters, but believe; sure 'tis fit at least, that they should be so civil, as to tell me what Notions they advance, and whence their Original was derived. To which I answer, that those Words, Not as if I were unacquainted with the Opinions which they hold; do not a little savour of his usual Presumption. For if he had read the Prophets, which are full of very obscure Hints, mystical Representations, and Expressions, that every One don't easily, or perhaps tolerably understand, and if he had carefully, and candidly read the Parables, that are scattered up and down in the Gospels, and those Parts of Scripture, which contain the Jewish Law and History, and if having read the Write of the Apostles without a Tincture of Prejudice, he had put himself in a Capacity of understanding their genuine Meaning, and full Design, he would'nt, with such an Air of Confidence, have boasted, that he was perfectly acquainted with all the Opinions which the Christians hold. For no Divine, even among ourselves, whose constant, laborious, and almost entire Employment it is, to be conversant with those sacred Write, does dare to talk with such an Air of Vanity. Nor do any of us pretend to a perfect Acquaintance with the Opinions of Plato, Aristotle, Epicurus, or the Stoics, when even they, who have undertake to interpret the Write of these famous Philosophers, are so unhappy as to differ among themselves, and quarrel with each other. But perhaps Celsus might borrow this bold Expression from some ignorant People, who were not sensible, that indeed they knew nothing at all, and I'm apt to think, that these were the profound Doctors, if the Truth was known, to whom he's indebted for that comprehensive Knowledge, of which he makes his Boast. And to me, he seems to do just like one, who travelling into Egypt (where the learned Clergy talk very Philosophically concerning their sacred Rites, but the common People are wonderfully pleased with hearing some dark Fables related to 'em, the rational Account of which they don't in the least understand) does immediately hereupon imagine, that he's perfectly acquainted with the Learning and Religion of the Egyptians, though he never conversed in a familiar manner, with any of their Priests, or with any Persons that, explained to him what is signified by their mysterious Hieroglyphics. And what I have said of the Egyptians, may as well be said of the Persians, Syrians, Indians, and all other Nations that veil their Religion, as it were, with significant, but very mysterious Ceremonies. CHAP. XIII. BUT since Celsus has laid this down as one of the Maxims of the Christians, that the Wisdom of this World is very dangerous and mischievous; but Folly is a most admirable and useful Thing: I answer, he don't fairly represent the Words of the Apostle Paul, which run after the following Manner, If any Man among you seems to be wise in this World, let 1 Cor. three V 28. him become a Fool that he may be wise, for the Wisdom of this World is Foolishness with God. He don't simply say, that Wisdom is Foolishness with God, but prudently confines his Discourse to the Wisdom of this World, and don't simply say, If any Man among you seems to be wise, let him immediately become a Fool; but If any Man among you seems to be wise in this World, let him become a Fool, that he may be wise. By the Wisdom of this World, I understand that vain Philosophy, in a comparative Sense, which the Scripture does so justly, so frequently, and so severely condemn. And so Folly is a most admirable and useful Thing, not strictly considered, but in this limited Sense, when a Person becomes a Fool in the Esteem of this vain and degenerate World. 'Tis just the same Thing, as if any one should say, that the Platonics, who believe the Immortality of the Soul, and the Doctrine of its Transmigration, have embraced ridiculous Opinions; that is, they are such in the Judgement of the Stoics, who endeavour to overthrow it, and of the Peripatetics, who insult over Plato, as if he were a Madman; and of the Epicureans, who reproach them that believe a God, and an overruling Providence, as being the unhappy Authors of all the wild Superstition, that was ever brought into the World. And if there were Occasion, I could make it appear, that though 'tis much better for them, who have Opportunity, and Capacity, to build their Faith on rational and convincing Arguments, than to take Things on Trust; yet our Blessed Saviour would have Persons of mean Capacities, and under some peculiar Circumstances, to believe without a severe Examination, since otherwise we can't suppose, that the Gospel would be of any Advantage to 'em. So much is intimated by St. Paul in the following Words, After that in the 1 Cor. i V 21. Wisdom of God, the World by Wisdom knew not God, it pleased God by the Foolishness of Preaching to save them that believe. Hence it is plain, that in the Wisdom of God the World ought to have known him, and because they so grossly failed herein, it pleased God to save them who believe in the forementioned Way, viz. By the Preaching of a Doctrine, which was Foolishness in the Judgements of many thousands, even of judicious and learned Persons. St. Paul himself was not ignorant of this, when he used these Words, We preach Christ 1 Cor. i V 25. crucified, to the Jews a Stumbling-Block, and to the Greeks Foolishness; but to them who believe, both Jews and Greeks, the Wisdom of God, and the Power of God. CHAP. FOURTEEN. AND since Celsus has reckoned up several Nations who agree in their Opinions, and (I know not for what Reason) leaves out the Jews, as if they held none, that did bear the least Resemblance with those which the rest of the World maintained, I would ask him, why he believes the Accounts which are given by the Historians, both among the Greeks and Barbarians, and disbelieves what is frequently, and credibly related in the Jewish History. For if all other Historians have given a faithful Account of the Antiquities of the several Nations from which they sprung, why should the Jewish Writers be the only Persons in the World suspected of gross Deceit? And if Moses and the Prophets have said many Things in Favour of the Jews, may not the very same Thing be charged upon all, or far the greatest Part of profane Historians. Must we give Credit to the Annals of the Egyptians, which represent the Jews as a strange Sort of People, and believe, that all that the Jews say against the Egyptians, viz. That they treated 'em in a most barbarous Manner, and for that Reason were justly and severely punished by God, is a ridiculous Fable? I might say the same Thing of the Assyrians, who, if we may believe their own Historians, were anciently engaged in long and bloody Wars with those of the Jewish Nation. And the Jewish Writers (for perhaps I should be thought to speak from Prejudice, if I should call 'em Prophets) make frequent Mention of their Wars with the Assyrians. See therefore, how Celsus is led aside by Prejudice which he's so ready to charge others with, when he readily believes some Nations to be extremely wise, and highly esteems their Histories, as being entirely authentic, and condemns those of other Nations as being false, and void even of common Sense. CHAP. XU. Observe his Words, 'TIS an Opinion, says he, that is generally received by the Ancients, in which not only some few wise Men, but entire Nations, and those not a little remarkable for Sense and Learning, have readily and unanimously agreed. He took special Care not to reckon the Jews among the wise Nations of the World, as if they were vastly inferior in respect of Wisdom to the Egyptians, Assyrians, Indians, Persians, Odrysae, Samothracians, and the Eleusinii. But how much does Numenius the Pythagorean deserve to be preferred before him, who has made his Name immortal by his uncommon Eloquence, has taken such Care in his impartial Inquiries into Truth, and heaped up so many good Authorities to confirm his excellent and elaborate Notions? This learned Author in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of those Nations, that held God to be incorporeal, has reckoned the Jews among 'em. He also makes mention of some Passages in the Write of the Prophets, which he takes in an Allegorical Sense. 'Tis reported also, that Hermippus in his first Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquaints us, that Pythagoras' borrowed his Philosophy from the Jews, and taught it to the Greeks, and there is extant Hecataeus' History of the Jews, wherein he does so highly commend the Wisdom of that People, that Herennius Philo in a Book, that he has writ concerning 'em, seems inclined to think it spurious, and afterwards says, that if it be really genuine, 'tis probable, he was inwardly a Convert to the Religion which they profess. But I wonder in my Heart how it comes to pass, that Celsus should reckon up the Odrysae, Samothracians, Eleusinii, and Hyperborei, as being famous at once for their Wisdom, and Antiquity, and make no mention of the Jews, for the Egyptians, Phoenicians, and Greeks, do by their own History, give sufficient and ample Testimony to the Antiquity of that People, which, I thought, 'twas needless for me to produce. For any one, that reads Josephus' two Books of the Jewish Antiquities, may see there a long Catalogue of Authors, who confirm the Truth of this Matter by their concurring Testimony. And Tatian, who writ after him, has made a learned Discourse against the Gentiles, wherein he quotes abundance of Authors, who have writ concerning the Antiquity of the Jews, and of Moses in particular. So that Celsus seems to me to talk at this extravagant Rate, rather from implacable Malice, than out of Zeal for Truth, designing to reproach the Christian Religion (which has so close a Connection with that of the Jewish Nation) on the Account of its Original, which he supposes to be late and mean. And he says, that the Galactophagi of Homer, the Druids of the Gauls, and the Getae (who agreed with the Jews in some Opinions, but have no Write extant, that I know of) are remarkable for their Wisdom and Antiquity. But he levels all his Malice at the Jews, and will neither allow 'em to be wise nor ancient. Then giving us a Catalogue of wise and ancient Persons, who were useful to their Contemporaries by their bright Example, and to Posterity by their admirable Write, he has purposely left Moses out of the Number of Men remarkable for their Wisdom, though Linus, who is put at the Head of 'em, has left behind him no Laws, nor Books, for the Regulation of Societies, or Reformation of Manners, whereas Moses' Laws are diligently observed by an entire and populous Nation, by whose Means they have been diffused, almost through the whole habitable World. Take Notice therefore, of the unaccountable Malice by which Celsus is acted, who says nothing of Moses, but mentions Linus, Musaeus, Orpheus, Pherecydes, Zoroaster the Persian, and Pythagoras, with abundance of Honour, as having given wise and wholesome Precepts to Mankind, and taken prudent and due Care to transmit 'em to Posterity by their Write, which are extant at this very Day. And I suppose, he designedly omitted to speak of the ridiculous Fables (especially in the Write of Orpheus) which attribute humane, and even exorbitant Passions to their pretended Deities. CHAP. XVI. THAN he finds great Fault with the Mosaical History, and can't bear, by any Means, that it should be taken in an Allegorical Sense. But one might ask this mighty Man (who calls his Book by the Name of A True Relation) how it comes to pass, that he's able to discover the most profound Mysteries in the strange Accidents, which according to his own admired Poets and Philosophers, have befallen his Gods and Goddesses, which have been polluted with Incest, have contended with their Fathers and made 'em Eunuches, and done many immodest Actions of the like Nature (which might be mentioned, if Occasion offered) but when Moses don't say any Thing that is comparable to this, of the great God whom he adored, or of the Angels, or of Men (for he don't represent even them, as making such a bold Attempt as that of Saturn against his Father, or that of Jupiter against Saturn, or that of the Incest, which the Father of the Gods and Men committed with his Daughter) Celsus treats even the famous Lawgiver of the Jews, as a notorious and shameful Impostor, and takes the People, who are governed by his Laws to be weak, and extremely credulous. Here he seems to me to act like Thrasymachus in Plato, who will not suffer Socrates to state his Notion of Justice, but says, Have a Care how you say, that Expediency, or Decency, or any such Thing is Justice. For reproaching, as he thinks, the Mosaic History, and blaming them severely, who take it in an Allegorical Sense, though he acknowledges, that of the two they are more pardonable, than they who literally interpret it; and having formed his Accusation to his Mind, he would deny us the just Liberty of making our own Apology. But we openly challenge any Person who may espouse his Cause, to set Author against Author, and may address ourselves to him after the following Manner, Pray Sir, be pleased to produce the Poems which were writ by Linus, Musaeus, and Orpheus, and the History which was published by Pherecydes, and compare 'em with the Laws which Moses gave to the Jewish Nation; Examine which have the greatest, and most general Influence on the Minds of Men, and impartially consider how few of the Write of those celebrated Authors, which you have reckoned up, had any tolerable Effect, especially on the common People, since, according to your own Confession, they were designed for them, who were capable of understanding Allegories. Whereas Moses acted the Part of a Skilful and Divine Orator, who makes use of Expressions that admit of different Senses, neither giving the Laity among the Jews a Handle for the least Irregularity in their Morals, nor wanting Matter for the sublime Speculations of those who are more judicious, learned, and inquisitive. And I don't see, I confess, that the Works of your Poets, with all their Wisdom, are preserved, what Service soever they might do the Public. But the Books of Moses have prevailed with them, whose Opinions and Customs, are vastly different from those which obtain among the Jewish Nation, to believe, that according to the Account he gives, the Laws which are contained in 'em, were given him by the great God himself, the glorious Creator of the spacious Universe. For 'twas agreeable to the Dictares of his infinite Wisdom, that since it was his Will to give Laws to the World, they should carry along with 'em that Force and Efficacy, without which 'twas impossible for 'em so readily, and so universally to obtain. This, I say, not examining at present, what has an immediate Relation to our Blessed Saviour; but contenting myself with what relates to Moses, who, though he came infinitely short of the Holy and Unspotted JESUS, did vastly excel your most Celebrated Heroes, whether Poets, Historians, or Philosophers. CHAP. XVII. THAN Celsus being desirous, and even eager, to cast an obliqne Reflection upon the Account, which Moses gives of the Creation of the World, according to whom it wants a great Deal of the Duration of Ten thousand Years, discovers himself, though he does what he can, at the same time, to conceal, or dissemble his Opinion, to be one of them, who hold the Eternity of the Material World. Any judicious Person may justly, and easily infer this from that Passage of his, There have been, says he, in all Ages of the World, many Conflagrations, and Inundations, the last of which was Deucalion 's Flood, and that is of no early Date. Let him therefore, especially since he blames the Christians, for not building their Faith on rational and solid Grounds, acquaint me, what Demonstrative Arguments do of Necessity induce him to believe, that There have been several Conflagrations and Inundations, and that Deucalion 's was the latest Flood, and Phaeton's Conflagration the latest that has ever happened. And if he refers me to Plato's Dialogues concerning those Matters, I shall return him the following Answer, that we have Reason to believe, that the virtuous and refined Soul of Moses, which was raised above all sensible Objects, and all created Being's, and had its entire and firm Dependence upon God, was filled with the Holy Spirit, who enabled him to set Divine Truths in a much clearer Light than Plato, or any of the ancient Sages, whether Greeks or Barbarians. But perhaps he may demand of us, what rational Grounds we have for such a Belief as this. If so, let him first give us his Reasons for the Opinion which he holds and advances, even without the Shadow of a Demonstration, and then, I'll undertake, that he shall soon be acquainted with the Grounds, on which our Faith in this Affair is built, though I can't but take Notice, that sorely against his Will, he confessed the World was of a modern Date, and not of the Duration of Ten thousand Years, when he said, That these remarkable Events were esteemed ancient by the Greeks, because the Conflagrations and Inundations have been Means to bury in Oblivion, many considerable Events of much greater Antiquity. But let him, if he pleases, support his fabulous Account of Conflagrations and Inundations, by the Authority of the Egyptian Doctors, who, in his Opinion, were the wisest Men that were ever born into the World, some Footsteps of whose profound Wisdom may be seen, in their paying Divine Worship to the Brutus Beasts themselves, and in those very Arguments, which they bring to justify and recommend the Symbolical Rites, that are made use of in the RELIGION of their Country. The Egyptians forsooth, who endeavour to give some Colour of Reason for their mystical Ceremonies, by their Theological Speculations, must pass for Men of most admirable Wisdom, but one, who in Observance of the Jewish Law, refers every Thing to the Blessed GOD, of whom, and through whom, and to whom are all Things, is more ignorant (if we may give any heed to Celsus, and Men of his unhappy Principles,) than they, who don't only dishonour the Deity, by paying divine Adoration to Creatures endued with Reason, but even by paying it to those which are inanimate, under a Pretence of I know not what imaginary Transmigration of the Soul, which they make to descend from Heaven, and pass into the Bruits, even into those of 'em, which are of the most savage and cruel Disposition. And it seems the Egyptians, who hid their Religion under the sacred Veil of significant, but obscure Figures, do challenge from us the profoundest Reverence, but Moses forsooth, who has writ a faithful and useful History of the Jewish Nation, and left 'em wholesome Laws for the Regulation of their Conduct, both in a private and public Capacity, has only, in the Judgement of Celsus, and the Epicureans, amused 'em with empty and ridiculous Fables, that will not admit, even of an Allegorical Interpretation. CHAP. XVIII. THAN he says, That Moses having borrowed his Opinions from this wise and eloquent People, meaning the Egyptians, got himself a prodigious and unaccountable Name. To which I answer, that 'tis no Wonder at all, if Moses borrowed some Notions from the Wise Men that lived in Egypt before him, and introduced 'em, with some little Difference, or great Improvement among his Countrymen the Jews. And without all doubt he deserves to be blamed severely, if he has advanced such Notions as bear neither the Characters of Truth, nor Wisdom, but if he has embraced and taught those Opinions, which, according to Celsus' own Confession, are both true, and wise; I can't conceive that he has done any Thing, whereby he might justly incur his Censure. I wish, with all my Heart, that Epicurus, and Aristotle, who does not so directly, and so grossly deny an overruling Providence as the other does, I say, I wish, with all my Heart, that they and the Stoics, who hold that God is corporeal, had been instructed in that Heavenly Doctrine, that was delivered by Moses, that the World might not so much abound, as it does, with Authors that absolutely deny a Providence, or confine it within very narrow Bounds, or introduce a corporeal and corruptible Principle, insomuch that the Stoics hold God himself to be nothing more than Matter, and are not ashamed to acknowledge that he undergoes the various Changes to which Bodies are subject, or that if he is so happy as to be incorruptible, 'tis for no other Reason, but because there's no Object from without, that has any Power to corrupt him. But the Jewish and Christian Doctrine, which preserve the pure Nature and Immutability of God inviolable, is esteemed impious by Celsus, because 'tis most directly repugnant to those extravagant Notions, which greatly derogate from the infinite Honour, that is due to the Supreme and Adorable Majesty, and teaches us when we address the Throne of Grace, to say, Lord, thou Psal. cii. v. 27. art always the same, and represents God acquainting us, that he never Mal. iii. v. 6. changes. Then Celsus, not condemning Circumcision, which is in use among the Jews, says, They borrowed that Custom from the Egyptians, and gives greater Credit to the latter than he does to Moses, who assures us, that Abraham was the first Person, who brought Circumcision into Use. And Abraham's Name, and his great Familiarity with God, is not only mentioned by Moses in his Write, but also by the Magicians themselves, who in the Formularies of their own horrid Devotion, have this Expression, The God of Abraham, signifying thereby the Intimacy, that there was between the great God himself, and this eminently-virtuous, and holy Man. For 'tis on this Account they perform their Magical Operations in the Name of The God of Abraham, though they are far from knowing who this Abraham was. The same may be said of Isaac, Jacob, or Israel, which, though they are Hebrew Names, are frequently made use of by the Egyptians themselves, who pretend they can do prodigious, and even miraculous Things by the Help of Magic. But 'tis not my Business at present, to give any farther Account of Circumcision, which began at Abraham, and was abolished by our Blessed Saviour. 'Twill be more to my Purpose, to answer the severe Accusations, which Celsus brings against the Jewish Religion in general, who thinks he gains his Point, and effectually overthrows Christianity, if he can but make a successful Attempt against the Jewish System, on which the Doctrine of our Saviour is acknowledged to be most evidently built. CHAP. XIX. THAN he says, That a Company of Men, that looked after Sheep, and Goats, being left to the Conduct of Moses, were so grossly deceived by him, that he made 'em believe, there was no other God but one. Let him show therefore, since he thinks they did, without just Cause, oppose the Worship of a Plurality of Gods, I say, let him show, whether, on rational Grounds, he can establish the Polytheism both of the Greeks and Barbarians. Let him show the Substance and Essence of Mnemosyne, on whom Jupiter begat the Muses, or of Themis, on whom he begat the Hours, Let him show the Subsistence of the Graces, which are always represented Naked. But I'm confident, he'll never be able to prove from the Things themselves, that the Gods of the Greeks, which have Bodies attributed to 'em, do deserve the Name of Deitys. For what Reason can be given, why we should believe, that the Fables of the Greeks concerning their pretended Deities, have any more Truth or Sense contained in 'em, than those of the Egyptians, For Instance, whose Language is unacquainted with Mnemosyne, the Mother of the Muses, or Themis, the Mother of the Hours, or Eurynome, the Mother of the Graces, and the like? What is there in all these empty Fictions, that deserves to be compared with the Evidence, and Weight, which that one Argument, drawn from the entire Harmony of the seemingly-clashing Parts of the spacious Universe, does carry with it, to prove the perfect Unity of God. For 'tis impossible in the Nature of the Thing, that a Piece of such Divine Architecture, all the Parts of which (how numerous soever, and how distant, and different soever from each other they may be) have so admirable an Agreement, and so manifest, direct, and constant a Subserviency to the Advantage and Ornament of the whole, should be made by several Hands, as 'tis not rational to think, that the Motions of the Heavenly Bodies are caused by several Souls, since there's no Need of any more than one, which making the vast Expansam to move from East to West, contains within itself all those lower Things, which, though they are not in themselves complete, do nevertheless conduce to the wonderful Harmony, and by Consequence the surprising Perfection of the Universe. For every Thing which is circumscribed by the World is a Part belonging to it, but God is not properly a Part of any whole, of what Kind soever it may be. For Absolute Perfection is inseparable from the Nature of God, whereas all the Parts of the Universe, how agreably soever they may strike upon our wondering Senses, and entertain even our Nobler Powers, are naturally, evidently, and in a comparative Sense, very grossly imperfect, and if we carry our Speculations a little farther, perhaps we shall find, that as God is not a part of the Universe: so neither in Propriety, and Strictness of Speech, can he be called a whole, since we must avoidable suppose a whole to be composed of Parts; and at least, 'tis most highly irrational to think, that the great God has Parts, any one of which has not an equal Virtue, and Dignity with the rest. CHAP. XX. THAN Celsus says, That these Men who looked after Sheep, and Goats, were unhappily prevailed with to believe there was no other God but one, whether they called him the Most High, or Adonai, or the Majesty of Heaven, or Sabaoth, or whether they were pleased to give any other Name to the World, which was the Boundary of their real Knowledge. He adds, 'Tis no great Matter by what Name the great God be called; whether with the Greeks they call him Jupiter, or with the Indians, or Egyptians, call him by any other Name. To which I answer, that this Discourse of his does naturally, and avoidable lead me to a difficult and important Question concerning the true Nature of Names, whether, as Aristotle thinks, they depend entirely on Institution, and Choice, or whether, according to the Opinion of the Stoics, they have their Foundation originally laid in Nature, Words being first formed on the Model of Things themselves, in Imitation of which, Names, and the Elements of Etymology were happily introduced into the World, or whether, as Epicurus thinks, who differs from the Stoics, they have their Foundation partly laid in Nature, and are partly owing to Accident, and Contrivance, the first Men having undesignedly affixed such and such articulate Sounds to such and such Objects, of which they had formed, and would convey an Idea. If therefore, I can make it appear, that some Names have a natural, and by consequence an inseparable Efficacy, (such as the Wise Men among the Persians, or the brahmin's, or Samanaei of the Indians, or the Wise Men of any other Nations do constantly make use of) and if I can prove, that the Art which is commonly called by the Name of Magic is not absolutely incongruous to Reason, as the Followers of Aristotle and Epicurus think it is, but has certain stated Rules, as they that are skilled in it do know, and can easily demonstrate, I say, if I can make this appear, I think, I may then safely affirm, that the Name Sabaoth, Adonai, and other Names, for which the Jews have so profound a Veneration, were not designed to denominate any created Being's, much less those of an inferior Order, but do contain some sacred Mystery, which has an immediate Reference to the great and adorable Creator of the Universe. These Names therefore, have an Efficacy, when they are duly pronounced by any Person whatsoever. There are other Names, which, being pronounced in the Egyptian Language, are prevalent with certain Daemons, whose Power is limited to such or such a Sphere, and others, which being pronounced in the Persian Language, are prevalent with other Daemons. And I might instance in several Nations of the World, that use other Names, applying 'em in very different Senses, and so we shall find that the terrestrial Daemons, which have particular Places assigned 'em, have Names given 'em, according to the Language which the People speak. Any Man of Sense therefore, one would think, that bestows but the least Thought on this important Subject, will scruple to make use of Names foreign to the Things which they represent, lest he should unawares, be guilty of the same Fault with them, who use such improper and harsh Expressions concerning God himself, that they don't at all stick to give him the false, and vile Appellation of inanimate Matter, or run into the Error of those unhappy Persons, who greatly derogate from the infinite Honour which is due to the supreme and original Cause, and disparage true Virtue, and Piety, by mis-applying the Sacred Name of Summum Bonum, to a little glittering, but perishing Dust, or a happy Constitution of Body, or that which is falsely, but too commonly called an Honourable Descent, Noble, Princely, or Royal Blood. And surely the Danger of mis-applying the Name of the Awful Majesty of Heaven, or the Chief Good, is at least equal to that of changing the stated Names, which are used in Magic and have a Mystical Sense, and giving the Names of Superior Powers to infernal Spirits, and on the contrary, those of infernal Spirits to Superior Powers. I need not say, that at the very mention of Jupiter is understood the Son of Saturn, and Rhea, the Husband of Juno, the Brother of Neptune, the Father of Minerva, and Diana, and the Person that committed Incest with his Daughter, nor need I say, that at the mention of Apollo, is understood the Son of Jupiter, and Latona, the Brother of Diana, and Brother to Mercury by the Father's side, or need I speak of many other Things that were related by the Ancient Heroes (whom Celsus has, with so much Honour enumerated) or contained in the old, and admired Theology of the learned Greeks. Pray how comes it to pass, that Jupiter is called as he is, and that the Son of Saturn and Rhea is not the Name that's given him? The same Question may properly enough be asked, concerning the rest of the Riff-raff of the Heathen Gods. This Consideration, I think, has a manifest Tendency to favour, and justify the Practice of those Persons, who have some mystical but solid Reason for using the Name Sabaoth, or Adonai, and some other Names when they speak of GOD, since they who understand any Thing of the true Nature of Names, will easily find that some sacred Mystery is veiled under the Names which are given to the Angels, one of whom is called Michael, another Gabriel, and another Raphael, each having a Name affixed to him by the Father of Spirits, agreeable to the Nature and Extent of that honourable Work, in which his great Creator has thought fit to employ him. And the Virtue which accompanied the Pronunciation of our Saviour's Name, and by which cruel and obstinate Daemons were frequently, and publicly dispossessed both of the Minds and Bodies of Men, must, I think, be resolved, at least in some Measure, into the natural Efficacy of Names. I might add one Thing here, and that is this, that they who are skilled in Enchantments, tell us, that if they make use of such and such Words in the Original Language, the End proposed will certainly be obtained, but if the very same Words be changed, and others be made use of, which convey the very same Idea, they will immediately, and strangely lose their extraordinary Virtue. So that the Power which they have, is not owing to the Things of which they are the external Signs, but to certain unknown Properties, that belong to the Names themselves. CHAP. XXI. THIS may serve as an Apology for the Christians, who willingly, and even triumphantly embrace Death itself in the most horrid Shapes, rather than call God by the Name of Jupiter, whatever Intention or Mental Reservation they might have, or give him those Names which are used in the Languages, and adapted to the Religions of other Countries. For either they call him by the general Name of God, or they bestow such Epithets as these upon him, The Creator of the World, the Former of Heaven and Earth, or might express themselves by the following Periphrasis, He who has sent some wise and virtuous Men into the World, whose Names being honourably blended with his own have a strange and even miraculous Power. Here I might enter into a long Discourse, in Opposition to them, who eagerly contend for the promiscuous Use of the most sacred Names. For if Plato be so much, and not undeservedly commended, who brings in a Person upon Philebus' calling Pleasure a Goddess, making use of the following Expression, For my part, Protarchus, I have a profound Veneration, even for the Names of the Gods, which like themselves, I esteem, sacred and inviolable; how much more ought Christians to be commended, who make Conscience of applying those Names to God, which are unhappily, but too commonly, borrowed from the empty and ridiculous Fables of the Poets? But so much of this Matter for the present. CHAP. XXII. LET us now see how Celsus loads the Jews with Reproaches, which don't well suit with his horrid Presumption, in professing that he was perfectly acquainted with the Opinions of the Christians. They give themselves, says he, to the Worship of Angels, and to Magic, following therein the Precepts of their celebrated Moses. Let him therefore, since he's so well acquainted with the Jewish and Christian Doctrine, show where there's any Precept in all the Pentateuch, that can be brought in Favour of Angel-Worship, and acquaint us how 'tis possible, that Magic should be in Vogue with a Nation that observes the Law of Moses, who has left the following Words upon Record, Regard not them Leu. xix V. 31 that have familiar Spirits, neither seek after Wizards to be defiled by 'em. CHAP. XXIII. THAN Celsus undertakes to show, That the Jews by reason of their monstrous Ignorance, tamely suffered themselves to be led aside into great, and very pernicious Errors. I confess this might with Justice have been alleged against the Jews, with respect to their denying our Blessed Saviour to be the true Messiah, who had the plain Testimonials of a Divine Commission, and was so frequently, and so evidently foretold by their own celebrated Prophets. But not being desirous to entertain the least Thought concerning that Matter, which he knew wou'dned serve his Cause, he supposes the Jews to be most grossly deceived, in a Case wherein the contrary is extremely evident. CHAP. XXIV. LEaving then what immediately relates to the Jews to another Opportunity, he enters into a Discourse concerning our Blessed Saviour, as being the Head of an Upstart Sect, who from him are called by the Name of Christians. He says, That our Saviour appearing in the World, and introducing his Doctrine but a few Years ago, was (for what Reasons he knows not) taken by the Christians for the Son of God, in a strict and proper Sense. To which I answer, that when our Saviour did so lately introduce his Doctrine, it should meet with such wonderful and happy Success, that almost in every Part of the whole habitable World a great Number both of Greeks and Barbarians, of learned and unlearned Persons, should so readily, and even triumphantly forsake the Religion in which they were born, and bred, and to which they were preengaged by many other strong, and almost indissoluble Ties, and on a sudden discover so extraordinary a Zeal for a new Religion, as to be willing to sacrifice their Reputation, their Fortunes, and even their Lives for the Profession of it, (which can hardly be said of any other Doctrine, which has all external Advantages to recommend it.) I say, when the Posture of Affairs is such, we must be strangely blinded by the Force of Prejudice, it we don't observe a more than ordinary Appearance of the Providence of God, in so sudden, so remarkable, and so blessed a Change as this. I think, I may safely say (not to speak from Prejudice, but as one who desires and endeavours to make impartial Inquiries into Truth) that a skilful Physician can't recover his Patients even from their bodily Diseases without the Blessing of Almighty God upon the proper Methods he prescribes. And if any one can cure the more fatal Distempers of the Soul, can suddenly, and in a considerable measure, dispossess those rooted and dangerous Vices, that have for a long Tract of Time usurped and maintained a Dominion there, can free it from its former, and in some Sense, Native Intemperante, Injustice, Contempt, and Profanation of holy Things, and, as a Proof of his Skill, can instance in an hundred Persons, whose Manners he has been happily, and greatly instrumental to reform, I presume, you will not say, that this can be done without a seasonable, and more than common Interposition of the Providence of God. If then any Person, who weighs these Things in the Balance of his serious and deliberate Thoughts, will of Necessity acknowledge, that much of the Natural, and all the Moral Good, of which the whole World can boast, is owing to some higher Cause, than a General Concourse of the Supreme and and Alwise Being, how much more justly, and more eminently may this be said in Commendation of our Blessed Saviour, if we compare the Course of Life which his Followers once ignorantly and unhappily led, with the Tenor of their future Conversation, and consider how willingly, and even greedily they devoted themselves to Debauchery, Fraud, and Avarice, before they made a Profession of that holy Religion, which the Blessed Jesus introduced into the World, (which in the Judgement of the Epicureans was a Notorious Cheat, and the greatest Plague with which Mankind could possibly have been infected) but in Process of Time were illustrious Examples of the contrary Virtues, insomuch that some of 'em from a sincere and vehement Desire of attaining to an extraordinary Degree of Purity, and of Devoting themselves more entirely to the Service of God, did abstain from the lawful Delights of Sense, and those rational Entertainments which Marriage itself affords. And any one who examines into these Matters, with that Diligence and Exactness which is requisite, will easily perceive, that our Saviour, with a Greatness of Soul that was peculiar to him, attempted what was vastly beyond the Sphere of mere humane Nature, and that the Event did most remarkably answer his Design. For when every Thing looked with an unfavourable Aspect, on so great, and seemingly so bold an Undertaking, and threatened, that the Gospel should be confined to a very narrow Compass, when the Roman Emperors in their successive Reigns, the Governors of Provinces, and Generals of Armies, the Magistrates of particular Cities, the Soldiers, and the common People, in a Word, when all Persons that were in Places of Authority, or had any Interest, and Influence, declared open War against the Christian Religion, I say, even then, under all those evident and great external Disadvantages, it bore the sacred and undeniable Marks of a Divine Original, approved itself to the Consciences of the most wicked Men, forced its Way, in Spite of the united Malice, and most vigorous Efforts both of Earth and Hell, gained ground by the most violent Opposition, and being superior to all its Enemies, which were neither few, nor contemptible, and having a wonderful Power over the Minds of Men, all Greece, and a great Part of the most barbarous Nations, become Trophies of Honour to the Immortal Memory of its Godlike Founder. CHAP. XXV. AND since the greatest Part of the World are entirely ignorant of the Arts and Sciences, and have but a small Measure, and scarce any Glimmerings of Reason, 'twas morally impossible, but that among such vast Numbers as embraced the Christian Religion, the Irrational and Illiterate should greatly exceed those in Number, who had rendered themselves famous for their Sense and Learning. But Celsus, not being willing to consider this as he ought, speaks with the highest Contempt of the Sun of Righteousness himself, who condescends to shine promiscuously on the greatest, and the meanest, and to enlighten, and warm with his refreshing Rays, the most eminent Saint, and the vilest Sinner, and he looks on this extraordinary Condescension, as an Argument of prodigious Folly, and unmanly Self-Debasement, as if it were not one of the highest Flights of Majestic Simplicity, that could possibly be discovered by an Incarnate God. But Celsus himself can't say, with all his Prejudice, and Malice, that all who ever embraced the Doctrine of our Blessed Saviour, were dull and stupid to a Proverb, and the only Persons in the World who were so, since it seems he's so just, and so gracious as to acknowledge, that some few may be found among 'em, who are very severe in their Morals, and are capable of understanding Allegories. CHAP. XXVI. BUT because he personates a Jew (in Imitation of a Professor in the University, who makes his young Pupil declaim, that he may use himself to the Art of Rhetoric) I say, because he personates a Jew, entertaining our Saviour with Discourse that's very childish, and unbecoming the Gravity, as well as supposed Sense and Learning of an old Philosopher; Let me examine, according to my weak Ability, what 'tis that he supposes him to say, and make it appear, as I think I can easily do, that the Jew don't strictly, or even tolerably observe his Character. Celsus introduces him, making his Address to our blessed Saviour, and pretending to convince him of several Points, and the first Thing of which he endeavours to convince him, is, that the Account of his being born of a Virgin is an empty and ridiculous Fable. Then he reproaches him with being born at an obscure Village, and having a Woman to his Mother, that got her Livelihood by going out to Service, who, he says, being convicted of Adultery, was divorced from her Husband, who was a Carpenter by Trade. Then he says, That after this Indignity wandering from Place to Place, she was privately brought to Bed of our Saviour, and that he being forced by reason of Want, to work in Egypt, and having learned there some of those Arts, for which the Inhabitants of that Country are so Famous, returned into his Native Country, and swelling with a vain Conceit of the Miracles he should do, gave out that he was God. But for my Part, I must confess, to me, who do with a silent but deep Regret, pass by even the weakest Arguments that are offered by our Adversaries, and naturally affect to trace Things, especially such as are of the last Consequence to the Souls of Men, till I come by slow Degrees, to their true Originals, I say, to me these Things are so far from giving an unhappy Shock, that they are no small Confirmation of that important Truth, that our Blessed Lord is the very Person, whom the Prophets foretold to be the Son of God, and the Saviour of the World. I can't deny, but that commonly a Man's Descent from rich and honourable Parents, and Enjoyment of the Advantage of a liberal Education, does not a little conduce to blazon his Name, and command Reverence from Persons of an inferior Rank: But when one who labours, in the greatest Degree imaginable, under the contrary external Inconveniencies, can spread his Fame to the most distant Regions of the World, in Spite of his mean Extraction, and the fond Opinions which are too often received by aspiring Mortals, and climb the higher up the steep Ascent of Honour, by reason of the violent Opposition which is made against him, who, if he has any Spark of humane Nature left, can forbear to admire a Soul of the same Rank of Being's with himself, so strangely elevated beyond the common Pitch, and so nearly approaching to the Deity, so capable of forming well-laid, deep, and truly generous Designs, and of crowning all by a happy and answerable Execution? If we make a serious and narrow Enquiry into the Matter, shall we not be ready and even constrained to think thus with ourselves, was it possible, that one who was born of poor and ignoble Parents, and was not instructed in the Liberal Arts, and Sciences, whereby he might have been rendered capable of insinuating himself into the People, and of engaging their Affections, and their Purses in his Service, should so work upon the Passions of Men, by an invisible Power, and the naked Evidence of Truth, as almost universally to gain their Credit and Esteem, though the Doctrine which he introduced was in a great measure new, a Doctrine, which, without derogating in the least from any of the Jewish Prophets, did abolish the Mosaic Dispensation, and make void the Laws of the Greeks, especially those, which had an immediate Relation to Religious Worship, in which they were so grossly ignorant? Is it not strange, and even prodigious to a Miracle, that one who even according to the Confession of his Enemies, was so meanly born, and bred, and by consequence was very unfit to manage an Intriegue, which requires a Chain of Thought, and continued Thread of Artifice, should so move the secret Springs of humane Souls, and so powerfully incline 'em against their strongest Inclinations, by encouraging the righteous with a pleasing Prospect of a glorious and eternal Reward in the World of pure and perfect Spirits, and by representing to the wicked, as in a Glass, those dreadful Torments which they must expect to suffer, when they shall fall into the Hands of the living God, I say, is it not strange, and even prodigious to a Miracle, that such a one, should not only engage ignorant, and illiterate Persons to embrace his Doctrine, but also a great Number of the rational and learned World, who, under the sacred Veil of naked Truths could discern unfathomable Depths of supernatural Wisdom, displayed with all the Art that a God could show? I remember Plato relates a Story of one that was born at Seriphos, who upbraiding Themistocles, a Famous General, said, that the Reputation he had happily established was not owing to his Merit, but his happening to be born at a famous City of Greece, whereupon Themistocles, who was sensible, and gratefully acknowledged, that the Place of his Nativity had no small Tendency to render his Name immortal, returned him this judicious and diverting Answer, If I had been born (said he) at Seriphos, I should'nt have been so famous as I am, but if you had been born at Athens, you would never have become Themistocles. Now our Saviour, who is upbraided with being born in a Village, and that not of Greece, or any celebrated Country, and having a poor Woman to his Mother, that got her Livelihood by her Labour, and leaving his Country, by reason of Want, was forced to work in Egypt, I say, our Saviour, who, if I may accommodate the foregoing Instance to our present Case, was of a meaner Extraction than the forementioned Person, that was born at Seriphos, did as it were, give a happy Shock to the whole habitable World, and made a greater Impression upon the savage Dispositions of Men, I scorn to say, than Themistocles the Athenian; but a greater than even Pythagoras, or Plato, or any of the Wisemen, Princes, or Emperors were ever known, or reported to have made. What Person then, unless he loves to dwell upon the Superficies of Things, will not stand astonished when he considers that our Blessed Saviour surmounted all the Difficulties, which lay in the Way to his growing Reputation, and seemed to threaten that his Name should, as it were, sleep in Everlasting Silence? CHAP. XXVII. IT seldom happens that any one Person is famous for many Things at once, for One is famous for Wisdom, another for Military Discipline, and som● of the Barbarians for their Skill in Magic, and several others for some few supposed Perfections, which perhaps do scarce deserve our Notice. But our Saviour was very remarkable for the best Sort of Wisdom, for Authority, and for working Miracles, not to mention those other innumerable Excellencies that adorned his Person, and might sufficiently recommend him to the World. He didn't act like a Tyrant, who, by the Help of a prevailing Party, takes Occasion to violate the known Laws of the Land in which he lives, nor like a Robber, who comes with Armed Men, against them who innocently pass by the King's Highway about their necessary Affairs, or like a Wealthy Man, who, by the Help of Bribes, induces Persons to come over to his Interest, whether by right or wrong, or like many others that might easily be mentioned, whose Proceed do manifestly deserve our Censure, but like one, who came to teach an ignorant and degenerate World, what Thoughts they should entertain of God, and how they might so regulate their Morals, as to maintain an humble and familiar Correspondence with his Blessed Majesty. And as for Themistocles, and several other Persons, who gained a more than common Reputation, and did real and extraordinary Service to their Native Country, this must be said, to draw a Shade over their greatest Glory, that every Thing seemed to smile on their just and honourable Attempts, and as it were, pave the Way for their glorious Victories, and immortal Triumphs. But as for our Blessed Saviour, besides what I have already said (which upon the first View, one would think, was enough to have eternally concealed, or shamefully sullied the Name of the greatest Hero that the World could ever boast of) the ignominious Death, which he suffered on the Cross; if he had had the fairest Character, would have given his Followers just Cause to suspect him of being a vile Impostor, if we may give any Credit to our Adversaries, or at least have drawn a most dismal Veil over the few bright, and entertaining Scenes of the most Awful Tragedy, that was ever acted. CHAP. XXVIII. AND 'tis Matter of Wonder, that our Saviour's Disciples, who, in the Judgement of our Enemies, were not Eye-Witnesses of the Truth of his triumphant Resurrection, and saw nothing but what was common and even contemptible in his Person, shou'dned be afraid to imitate him in his Sufferings, to encounter the most imminent and threatening Dangers, and leave their Native Country, to publish the Doctrine which their crucified, but blessed Lord had taught 'em. For I believe that no Person, who, laying aside his Prejudice, examines these Matters duly, will say, that they would ever have undergone the Fatigue of Ttinerant Preaching, if they had not been fully persuaded of the vast Obligations that lay upon 'em, both from Reason, and Gratitude, not only to conform their Manners to the holy Precepts of the Christian Religion, but also to do what lay in their Power, to bring many others under the same honourable, and happy Bonds, when, as Matters went at that Critical Juncture, they were sure to incur the Displeasure of the Heathen World, who were zealous for their ancient Laws and Customs, and couldn't endure the least seeming Innovation, especially with respect to the pompous Ceremonies of their religious Worship. But all these Difficulties were light, and trivial, in the Esteem of those, who had Courage, not only to prove to the Jewish Nation, that our Blessed Saviour was frequently, and expressly foretold by their own Prophetic Oracles, but also to make it appear to others, as Occasion offered, that this very Person was the true Messiah, who was crucified but t'other Day, and willingly, and even cheerfully laid down his precious Life for the whole Race of Men, after the same manner, though with unspeakable Advantage, in which some others have sacrificed all that's near and dear to 'em, for the good of their Native Country, to free it from a raging Pestilence, a threatening Famine, or some violent impending Tempest, that greatly endangers Ships, and puts a Stop even to Navigation, which is so, convenient, and necessary, for promoting an advantageous Trade into Foreign, and very distant Parts. For there are some secret Reasons in Nature, which very few understand, why the Death of one virtuous Man, who readily suffers the greatest Evils that can possibly befall him, for the real and perhaps lasting Welfare of the Place of his Nativity, should destroy, or at least severely check, the usurped Power of those infernal Daemons, who are the Cause of Plagues, Famines, Storms, and the like evident and great Disorders, which frequently happen in the World. And I would fain know of them, who don't believe, that our Saviour died for the general Benefit of the humane Race, whether they won't give easy Credit to many Histories that are extant, both of the Greeks and Barbarians, which furnish us with frequent, and remarkable Instances of Persons, who have freely laid down their Lives for the public Good, and whose Death has been happily instrumental to purge away those threatening, and grievous Calamities, that infected Cities, and perhaps whole Nations, or whether, on the Supposition that these are Matters of Fact, it be in the least improbable, that one, clothed with humane Nature, should be nailed to a Cross, to destroy the Works of the Devil, who before did often, and too successfully, exercise a Tyrannical Power over the Bodies, and Souls of Men. Our Saviour's Disciples observing these Things, and many Others of the like Nature, with which in all Probability, their prudent, and indulgent Master thought fit to acquaint 'em, and being filled with the Spirit of God (for they were not inspired with their unusual Courage, by the Virgin which the Poets speak of, but by the true Wisdom of God) they made haste Through the wide World their Fame to spread. Hom. Il. Lib. 5. v. 2 CHAP. XXIX. BUT 'tis Time to return to the Jew, whom Celsus personates, who says, That the Virgin Mary being big with Child, was divorced by her Husband the Carpenter, for committing Adultery with one Panthera, a Soldier, and being got with Child by that scandalous Wretch. Let us see therefore, whether the Inventors of this Story don't give a false, and obscure Account of the Matter, and whether by all that they have to say, they are able to overthrow the Doctrine of our Saviour's miraculous Conception by the over-shadowing of the Holy Ghost? For so surprising a Passage as this is, might very easily be falsified, and 'twas possible, they might deny the Truth of it, though they were inwardly convinced, that our Saviour was not conceived in the common Way of humane Generation. And methinks, it would'nt have been incongruous at all, that they who didn't believe, or rather would'nt acknowledge the Miracle, should invent a Fiction, to serve their malicious and base Design. But to invent one, that was so far from having a plausible Appearance, that 'twas a great, and notorious Untruth, was to discover their Weakness to them, who are able to distinguish Truth from Falsehood. For does it stand to Reason, that one, who was so useful to the World in general, and expressed a most tender Concern, both for the Greeks, and Barbarians, that they might reform their Manners, from a Sense of a Future, and Awful Judgement, and do what lay in their Power, to gain the Favour of the Blessed God, the Creator, and Supreme Disposer of the Universe, I say, does it stand to Reason, that such a one, so serviceable to promote the Glory of God, and the Welfare of precious and immortal Souls, should be so far from being born in a miraculous Way, as to be of a base, and illegitimate Extraction? I ask the Greeks, and particularly Celsus, (who, whether he be a Platonist or no, thinks he has sufficient Authority for what he says, if he does but quote a Passage out of the learned Plato,) whether it be not a Reflection upon one, who holds the Doctrine of the Transmigration of Souls, and by Consequence, that every Body has a proper Soul to act, and animate it, to deny that our Saviour was born in a lawful Manner, who engaged in so difficult and important a Work, instructed so many ignorant and seduced Persons, and happily, and suddenly recovered 'em from that Deluge of Immorality, in which they had been so long, and so deeply plunged. Is it not more rational to think, according to the Opinion of Pythagoras, Plato, and Empedocles, (on the Testimony of which learned Authors, Celsus himself does very much rely) that there are some secret Reasons, why every Soul should have a Body appropriated to itself, that is a fit Receptacle for it, and suited to the good, or bad Qualities, which it had in its State of Pre-existence? Is it not just, and reasonable, that a more than humane Soul, that does more Service to the World, than many Thousand of others (to say no more, lest my Discourse should be thought to savour of Prejudice) should be united to a Portion of Organised Matter, that is more excellent than the Generality of Bodies are? For if those Souls, which by the Virtue of some secret Causes, are of too noble a Nature, to be united to an inanimate Creature, and are not worthy to animate a Body, that is completely formed, have one that is adapted to 'em, the Head of which being disproportionable to the rest of its Members, does in a great Measure hinder the free Exercise of Reason, and others, that are more perfect, act a Body that is more duly disposed, and so others, according to the several Degrees of their native, or acquired Excellencies, are sent into more or less perfect Bodies, why may not a particular Soul assume a Body in a miraculous Way, a Body, that has something in common with the rest of Men, that may render it fit for humane Conversation, and something wherein it differs from 'em, that may in some Measure, secure it from the sad Contagion of a neighbouring, and distempered Mind. In short, if we give any Credit to them, who are skilled in Physiognomy, such as Zopyrus, Loxus, Polemon, and others, who have directly handled that difficult Subject, and pretend to find out extraordinary Mysteries, by observing the Rules which that Science proposes, what Absurdity is there in asserting, that all Bodies are suited to the Qualities of the Soul that acts 'em? Is there then the least Probability, that a Soul, so excellent in itself, and formed for such great, and truly-generous Designs, as the Humane Soul of our Blessed Saviour, should animate a Body, which, as Celsus represents the Matter, was begotten in Adultery, by a wicked Soldier, on the Body of a lustful Female? One would rather think, that a Madman, or a Person, who proved a constant Plague to the Age, and Place he lived in, or a Teacher of Intemperance, and Injustice, and an impudent Encourager of all Manner of Vice, should owe his Birth to so impure a Copulation, and not a Teacher, much less an eminent Practiser, of Temperance, Justice, and all other Virtues. CHAP. XXX. THIS was plainly foretold by the Prophet, and exactly agrees with the promised Sign, that we read of in the Prophecy of Isaiah, where 'tis said, That our Blessed Saviour would, by the Course of his Actions, make good his Name, and prove himself to be Emmanuel, God with us. And I think it may not be improper, to mention the Prediction of the forementioned Prophet, that our Saviour should be born of a Virgin, which Celsus takes no Notice of, though he pretends to be perfectly acquainted with what the Christians hold, either not having read it, or cunningly concealing his Knowledge, lest he should unawares overthrow his own belov'd Opinions, and advance any Thing to the Prejudice of the Cause, which he espouses, and uses his utmost Endeavours to maintain. The Words of the Prophecy are these, Moreover the Lord spoke again to Ahaz, Isaiah seven. V 10. saying, ask thee a Sign of the Lord thy God, ask it either in the Depth, or in the Height above. But Ahaz said, I will not ask, neither will I tempt the Lord, and he said, hear ye now, OH House of David, is it a small thing to weary Men? But will ye weary my God also? Therefore the Lord himself shall give you a Sign, Behold a Virgin shall conceive, and bear a Son, and call his Name Emmanuel. That Celsus discovered his Malice, in not mentioning the foregoing Prophecy, I gather, from his passing over it in a profound Silence, when he quotes some Passages in St. Mathew's Gospel, and particularly makes mention of the Star, that appeared at the Nativity of our Blessed Saviour. But if the Jew, whom Celsus personates, being used to make critical Remarks on Words, should tell us that the Word, which is translated Virgin, should be rendered Young Woman, I answer, the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint translate Virgin, though Others favour his Meaning of the Word, is understood of a Virgin in the Book of Deuteronomy. If a Damsel (that Deu. xxii V. 23. is a Virgin) be betrothed to an Husband, and a Man find her in the City, and lie with her, than ye shall bring 'em both out to the Gate of the City, and ye shall stone 'em with Stones that they die; the Damsel because she cried not, being in the City, and the Man, because he has humbled his Neighbour's Wife. So thou shalt put away evil from among you. But if a Man find a betrothed Damsel in the Field, and the Man force her, and lie with her, than the Man only that lay with her shall die. But to the Damsel thou shalt do nothing, there is in the Damsel no Sin worthy of Death. But not to dwell too long upon the Hebrew Word, which perhaps few Persons understand, I shall endeavour to prove from the Context, that, according to the Prophetic Oracle, Emmanuel was to be born of a Virgin. The Lord said to Ahaz, ask thee a Sign of the Lord thy God. either in the Depth, or in the Height above, Then 'tis said, that this Sign was to be given, Behold a Virgin shall conceive, and bear a Son. But what Sign could a young Woman's Conceiving be, if it was not meant of a Virgin? And to which of the two, is it most proper to attribute the Conception of Emmanuel, that is, God with us, to a young Woman with Child, in an unlawful, and dishonourable Way, or to one, who had not lost her Virginity? Certainly, 'tis most agreeable to the Dictates of Reason, to suppose, that so extraordinary a Person was conceived by the latter, in a strange, and even miraculous Way. And if the Jew lays such a mighty Stress upon those Words, Ask thee a Sign of the Lord thy God; I should be glad to know, what Person was born, in the Reign of Ahaz, of whom it might be said, This is Emmanuel; which being interpreted, is, God with us. And if no such Person can be found, I think, we may fairly understand this Text of our Blessed Saviour, who, as the Scriptures acquaint us, was to be born of the Seed of David, according to the Flesh, and the following Words, In the Height above, or in the Depths below, have a manifest Agreement with what is said of our Saviour, He that descended, is the same that Eph. iv. V 10. ascended up far above all heavens, that he might fill all Things. CHAP. XXXI. THIS I say to a Jew, who, if he observes his Character, must give his ready, and firm Assent to the Truth of the Jewish Prophecies. And I ask Celsus, and those of his Party, did the Prophets foresee Things to come, or did they not? If they did not foresee 'em, what should make 'em speak with such an Air of Assurance, and how comes it to pass, that the whole Jewish Nation has all along looked upon their Prophecies, as divinely-inspired Oracles? And, since I am naturally led, into a Discourse concerning the Jewish Prophets, I hope, that what I shall offer on this important Head, may not only, by the Blessing of Almighty God, be of some Use to the Jews, who believe that they were divinely-inspired, but also to as many of the Greeks themselves, as act upon ingenuous Principles. For they must acknowledge, that the Jews had true Prophets among 'em, unless we could suppose 'em, to have a sufficient Warrant, for violating their divinely-instituted Rites, and paying Divine Worship, as a just Tribute to the Mock-Deities of Foreign Nations. I prove my Assertion thus, We read in the Jewish Law, That other Nations Deu. xviii. V 10. harkened to Observers of Times, and to Diviners. But to the Jewish Nation 'tis said, As for thee, the Lord thy God has not suffered thee so to do. Then it follows, The Lord thy God will raise up to thee a Prophet of thy Brethren. If therefore, while other Nations had Men among 'em, who foretold future Events, whether by the flying or singing of Birds, or by a narrow Inspection into the Entrails of Beasts, or by the hollow Voices, that were formed in the Bellies of certain Persons, or by the Childaean Horoscopes, the Jews, (who had, in common with others, a Curiosity to know what should come to pass) were forbid to take the forementioned Methods, and had no Prophets of their own, who were acquainted with Futurities, they would immediately have entertained mean Thoughts of their own Religion, as bearing no undeniable Characters of its Divine Authority, and have rejected all their Prophets down from Moses himself, insomuch that we have Reason to believe, they would never have committed any Thing that was delivered by 'em to Writing, but either have had Recourse to the Heathen Oracles, or have practised something in Imitation of 'em, in their Native Country. And it was not in the least absurd, that the Prophets, for the Satisfaction of some Persons, who desired it, should prophecy concerning Matters, that seemed to be of mean Importance, as Samuel did, concerning some Asses that 1 Sam. ix. V 20. were lost, and Ahijah, concerning the Death of Jeroboam's Son. 1 Kin xiv V 12. And indeed, if they had no Prophets among 'em, how could any, that were zealous for the Jewish Law, reprove them, who consulted the Heathen Oracles? As we read, that Elijah reproved Ahaziah, saying, is it because there is not a God in Israel, that ye go to inquire of Baalzebub the God of Ekron? I think then, that I have sufficiently proved, not only, that our Saviour was to be born of a Virgin, but also that there were divinely-inspired Prophets, to whom the Jewish Nation might have frequent, and satisfactory Recourse. These didn't only, in the general, foretell some Things, that would come to pass, with reference to our Blessed Saviour, and the remarkable Revolutions of Empires, and Change of the Face of Affairs in the Jewish Nation, and Conversion of the Gentiles; but, sometimes, did more particularly foretell some Things, as that the Asses, which Kish had lost should be found; and that Jeroboam's Son should die: And I might give many Parallel Instances, that we meet with in the Holy Scriptures. CHAP. XXXII. I Have this to say farther to the Greeks, who won't believe, that our Saviour was born of a Virgin, that the Creator of the World, if he pleases, can make every Animal bring forth its young, in the same wonderful manner, that is observed of some inanimate Creatures, and nothing hinders, but he may cause, if he pleases, the like unusual Productions in the World of Men. For among Animals, there are some Females, that bring forth their young, without any previous Copulation with the Males, as, for Instance, the Vultures, which propagate their Kind in this uncommon Way, as the best Writers of Natural History do acquaint us. What Absurdity is there then, in supposing, that the Alwise God, designing to bless Mankind, with an extraordinary, and truly-divine Teacher, should so order Matters, that our Blessed Saviour should not be born, in the ordinary Method of humane Generation? And the Greeks themselves do readily acknowledge, that some Men have come into the World, without the Conjunction of Man and Woman. For if the World had a Beginning, as many of 'em grant it had, than the first Man was not produced in the common Way, but, according to them, by the Spermatick Virtue of the Earth, which, to me seems much more strange, and unaccountable, than our Saviour's Nativity, if we do but follow the Dictates of impartial Reason, since the Way in which he was born, has some Resemblance with the usual Method of carnal Copulation. And, since I'm concerned with the Learned Greeks, it may not be improper, to make my Appeal, even to their own Histories, that it may appear to the World, that Others, as well as the Christians, must, upon their own Principles, acknowledge the Possibility of so extraordinary a Production, against which they so loudly exclaim. Now some of their Modern Authors tell us, that Plato was born of Amphictione, without the Conjunction of Ariston, who was forbid to touch his Wife, till she should be delivered of a Son, whom she should conceive by Apollo. This is a mere Fable, I confess, invented in Favour of a Person, whose uncommon Attainments made 'em inclined to think, that even his Body was of a Divine Original, since they thought, 'twas fit, that the Bodies of those Persons, who are not on a Level with the rest of Men, should have some honourable Mark, by which they may be distinguished from Vulgar Mortals. And because Celsus' Jew continues his Discourse with our Blessed Saviour, and ridicules the Fiction, as he is pleased to call it, of his being born of a Virgin, and ranks it among the Fables of the Greeks, concerning Danae, Menalippe, Auge, and Antiope, I answer, that such pitiful Drollery as this, would look with an agreeable Air, in a Merry Andrew, who gathers a Mob about him, and plays his Monkey-Tricks on a Stage, but don't at all become one, who would treat of Matters of great Importance, with that Gravity, and Seriousness, which the Nature of the Things may justly challenge from us. CHAP. XXXIII. THAN Celsus, making mention of some Things, relating to our Saviour's Going into Egypt, refuses to give Credit to those Parts of the History, which contain any Thing, that is supernatural, as the Angel's warning Joseph, the reputed Father of our Lord, and don't examine whether his Leaving Judaea, and Going into Egypt, will not admit of an Allegorical Sense; but invents an Occasion for his literal Going thither, and believing, and acknowledging, in some measure, the Truth of our Saviour's Miracles, (which caused Abundance of People, to flock to him, esteeming him to be the true Messiah) but endeavouring to show, that they were wrought by the Help of Magic, and were far from being Proofs of a Divine Commission, he says, That having been privately educated, he was forced to work in Egypt, and having learned those Arts, for which that Nation is so famous, he returned into his own Country, and gave out that he was God. But for my Part, I can't conceive, that a Magician would so industriously promote a Religion, which teaches us, to have a strict Eye to the Day of Judgement, especially when we take any serious Affair in Hand; nor, can we think, that he would take such Care, to inculcate that awful Solemnity, upon the Minds of his Apostles, whom he designed to employ, in the Promulgation of the Gospel, were he a Person of so infamous a Character. For either they wrought Miracles, or they did not. 'Tis absurd to suppose, they did no Miracles at all, but barely relying on the Authority of a Doctrine, which did not, like the Logic of the Schools, recommend itself to carnal Reason, had the Courage to promote a new discountenanced Religion. And if they wrought Miracles, does it stand to Reason, that a Company of Magicians should agree, to expose themselves to imminent Danger, and the greatest Inconveniencies imaginable, to promote a Doctrine, that condemns the Use of the very Art they practised? But 'twould be Loss of Time, to confute this Discourse of Celsus, which has nothing, but perhaps a little witty Drollery, to recommend it to the Palate of the unwary, and less judicious Reader. CHAP. XXXIV. HE goes on in the same Comical and Bantering Strain; If the Mother of Jesus, says he, was a Celebrated Beauty, and for that Reason, the Great God was pleased to admit her to his passionate Embraces, one would think, that so excellent a Being is of too pure a Nature, to be captivated by the Charms of a frail, and humane Body, however he couldn't have made Choice of a more improper Person; viz. One, who had neither a Great Fortune, nor Noble Birth, to recommend her; but led so obscure a Life, that she was scarce known by those, who were her nearest Neighbours. CHAP. XXXV. HE continues his Raillery, and says, That when her Husband, the Carpenter, came to hate her, and sue for a Divorce, all that she had to plead in her own Behalf, was ineffectual, to redress her Grievances, nor did the Great God see fit (as much as you would make us believe, he loved her) to engage his Power, to protect her from threatening Danger, even in her Native Country. Therefore none of these Things, says he, have the least Reference to the Kingdom of the Blessed God. But this Language, is just like that, of a Company of Persons, scolding in the open Streets, who vent their Passion, without the least Regard to the Rules of Justice, or Civility. CHAP. XXXVI. THAN taking some Things out of St. Mathew's Gospel, or perhaps out of some of the other Evangelists, concerning the Dove, that descended upon our Saviour, at his Baptism, he would fain have the whole Account, to pass for a false, and trifling Story. And having said enough, as he imagines, to prove, that our Saviour wasn't born of a Virgin, he continues his Discourse, but don't treat of Things, in the Order of Time, in which they came to pass, (for inveterate Malice can never endure, to be confined to a regular Method) and talks, like those shatter-brained Fellows, whose Heat, and undue Passion, does so transport 'em, beyond the Bounds of Reason, that they don't stick, to say whatever comes into their Minds, and so are hindered, from managing, in a becoming Way, the several Heads of severe, but unjust Accusation, which they bring against their Adversary, with an Air of Vanity, and Insolence. For had'ned he been greatly wanting, in the pretended Method he observes; he would have traced the History from its very Original, since his Intention was, to expose it to Contempt. But on the contrary, the Mighty Celsus, who boasts so much of his comprehensive Knowledge, after he had finished his Discourse, concerning our Saviour's Birth, immediately passes on, to the Descent of the Holy Spirit, at his Baptism, in the Resemblance of a Dove. Then he finds Fault with the Prophecies concerning his Incarnation. After that, he returns to what immediately followed his Nativity, viz. To give an Account of the Star, that appeared, and the Wise Men, that came from the East, to worship him. But any diligent Reader, may save me the Labour, of showing, how confused Celsus is, throughout the whole of his Book, and this one Thing is sufficient, to convince any Person, who loves Exactness of Method, that 'twas a Piece of Arrogance in him, to give his Book the Title of A True Relation, and was a Strain of Vanity, perhaps beyond most Philosophers, that ever went before him. Plato says, That it don't become the Character of a Man, famous for Wisdom, to be positive in Matters, which are involved in very great Obscurity. And Chrysippus, after he has given the Reasons, that induced him to be of this, or that Opinion, does modestly refer us to those Persons, who are able to give a more clear, and exact Account. But this mighty Man, being much wiser, I suppose, than Plato, Chrysippus, and all the Greek Philosophers, gives his Book the engaging Title of A True Relation, which suits well enough, I confess, with his Boasting, that he didn't want to be informed of the Opinions, which the Christians held. But that it mayn't be thought, that I pass by what he says, for Want of being in a Capacity, to return him a proper, and sufficient Answer: I have resolved to examine every Material Article, though I cannot observe so strict a Method, as I would, but am forced so far to comply, even with the Folly of my Adversary, as to trace him through the Labyrinth of his confused Discourse. Let us see then, what he has to offer, against the Descent of the Holy Spirit, on our Blessed Saviour, in the Resemblance of a Dove. CHAP. XXXVII. THE Jew, whom Celsus personates, directs his Discourse to our Saviour, in the following Words; You pretend, says he, that a Bird appeared to you, at your Baptism; but can you produce any credible Person, that was present, to see it; Or, heard the Voice from Heaven, (by which, you say, you were declared, to be the Son of God) besides yourself; and (if we may take your Word) another Person of the same pitiful Class? But before I return him a direct and full Answer, I must beg Leave, to make one Remark, that 'tis very difficult, and in some Cases, impossible, to give evident, and undeniable Proofs, of the Certainty of undoubted Matters of Fact. Suppose any One should say, there never was such a Scene of Action, as the Trojan War, grounding his bold Affirmation, on the seeming Impossibility, of some of the material Circumstances, which attended it; and not conceiving, how there should be, In rerum natura, such a Person, as Achilles is represented to us, the Son of Peleus, and Thetis, the Goddess of the Sea; or Sarpedon, the Son of Jupiter, or Ascalaphus, and Jalmenus, the Sons of Mars; or Aeneas, the Son of Venus; how could we convince him of his gross Mistake, when so many Fables, being interwoven with the Body of the History, are so readily, and so universally believed? Or suppose, any Person should call into Question, the Story of Oedipus, and Jocasta, and Eteocles, and Polynices, their Sons, by reason of what is confidently related, concerning the Sphinx, a certain Monster, that was half a Virgin, how could we demonstrate, that the whole Account is true? I might say the same, concerning the second Theban War, which was continued, by the Posterity of them, who had lost their Lives in the first (though that be more free from the Appearance of Fiction, than the former Story) and concerning the Return of the Heraclidae to Peloponnesus; and I might instance in many other Things, of the like Nature, which are recorded in the Histories of the Greeks. But he who reads 'em, without a Tincture of Prejudice, and with a sincere Desire, that he may not be deceived, will judge, how far he is required, to yield his ready, and firm Assent; what Passages he must take in an Allegorical Sense, and what he must reject, as being writ in Favour of some particular Persons, and will endeavour, to find out the true, and full Meaning of those, who were the Original Authors of these Stories, which the Greeks, who are a learned Nation, do so generally believe. I would lay down this Praeliminary, with respect to the entire, and amazing History of our Saviour's Life, as 'tis impartially related in the Gospels, and I don't mention this, as if I would have the more intelligent; and learned Sort of People, to take Things on trust, but to show, that the Reader has great Need of Candour, joined with a severe Application, and must penetrate, if I may so say, into the very Spirit of the Authors, if he would take their Write in their true Sense, and utmost Latitude. I answer then, in the first Place, that if the Person, who rejects the Account, that's given, of the Spirit's appearing to our Saviour, in the Resemblance of a Dove, was a Follower of Epicurus, Democritus, or Aristotle, there would be some plausible Ground for his Incredulity, because then, I confess, he would observe his Character. CHAP. XXXVIII. BUT Celsus, with all his Wisdom, seems to me, to have quite forgot, that all this while he was speaking, in the Person of a Jew, whom we must suppose, to yield a firm Assent, to many Passages in the Prophets, that would sooner be liable to shock our Reason, than any Thing related in the History, of which, I am now discoursing. For one might ask this pretended Jew, who won't believe, that the Holy Spirit appeared to our Blessed Saviour, in the Resemblance of a Dove; Pray Sir, how will you be ever capable, of giving evident, and undeniable Proof, that God spoke to Adam, Eve, Cain, Noah, Abraham, Isaac, or Jacob, as your Scriptures do plainly assert he did? And, to set History against History, I would address this Jew after the following Manner; Dear Sir, you can't be ignorant, that Ezekiel, who is one of your own celebrated Prophets, has these very Words, The Heavens were opened, and I saw Visions of Ezek. i. V 1. God; and he adds, This was the Appearance, Ezek. i. V 28 of the Likeness of the Glory of the Lord, and he said to me. Now if those Things, that are related of our Saviour, must be acknowledged to be false, because, as you think, they have not sufficient, extrinsic Evidence, to recommend 'em to the World; since you affirm, They were seen, and heard, by no Person but himself, and another, of the same pitiful Class; Have we not more Reason to suspect, that Ezekiel imposed upon us, when he said, that the heavens were opened to his View? And though the Prophet Isaiah says, I saw the Lord, sitting upon a Throne, high, and lifted up, above it stood Isa. vi. V 1. the Seraphims, each one had six Wings; Pray Sir, what rational Assurance have you, that he really saw, this entertaining, and amazing Sight? You believe that these Things are true, and come from the Spirit of God, who neither can be deceived, nor will deceive us, and are persuaded, not only, that the Prophet saw 'em, but also that he was Divinely-inspired, when he committed these Things to Writing. But I ask, which of these three, is it most fit we should believe, Ezekiel; Isaiah, or our Blessed Saviour? The two former did nothing, that deserves to be compared, or even mentioned, with what the latter has done, whose Power was not only most gloriously displayed, when he appeared, and dwelled on Earth; but shines with a happy, and remarkable Lustre, at this Distance of Time, in the Conversion, and exemplary Reformation of those, who believe in God through him. And that all those wonderful Effects, which we frequently see, are owing to his infinite Power, I infer from hence, that as he said, and, as constant Experience may convince us, the sincere Labourers are few, in a Mat. ix. V 37. comparative Sense, and yet the Harvest of Souls is great; that is, vast Numbers ibid. FIVE 38 are, every where, almost continually, brought into God's Threshing-Floor, if I may so say, I mean, the visible Church. This I say to a Jew, not as if I had the least Design, to derogate from the Honour, which I am sensible, is due to Ezekiel, and Isaiah, (for that would be very inconsistent, with the Profession, which I make, of the Christian Religion, which is built on the Jewish Prophets, as well as on our Saviour's Apostles, Jesus Christ himself being the chief Cornerstone) but I would Eph. two. V 20. convince him, if it be possible, upon the Principles, in which we both agree, that we have far more Reason, to give Credit to the Report of our Blessed Saviour, who is reported to have seen, and heard such Things, and, for aught we know, did acquaint his Disciples, with the Vision which he saw, and the Voice which he heard from Heaven. Perhaps, it may be objected against us, That even they, who have given us an Account, of the Holy Spirit's Appearing in the Resemblance of a Dove, and of the Voice, that came from Heaven; hadned these Things, so much as from our Saviour's Mouth, since, even according to our own Notions, the same Spirit, which inspired Moses, to write a History of what passed for many Ages, before ever he was born, even from the Creation of the World to the Time of Abraham, who, in some Sense, was the Father of the Jewish Race, might also immediately reveal the strange Passages, which happened at our Saviour's Baptism, to the four Evangelists. But to this I answer, that one, who is favoured, with what the Scriptures call the Gift of Wisdom, can easily account for the Opening of Heaven, and assign a Reason, why the Holy Spirit appeared, to our Blessed Saviour in the Resemblance of a Dove, rather than in the Shape of any other Animal. However, these are Niceties, that are foreign to our present Purpose. All therefore, that I shall do at present, shall be to show, that Celsus did not only want the Innocence of the Dove, but even the Subtlety of the Serpent, when he put such Discourse as this, into the Mouth of one, whom he calls a Jew, who, if he be not false to his Pretensions, must believe several Things, that are much more improbable, than any Thing related in the History, of which, I am now discoursing. CHAP. THIRTY-NINE. I Remember, in a Disputation, I had with some Celebrated Jewish Doctors, and before a great Deal of Learned Company, who were at once Witnesses, and Judges of what I said, I used this Argument against 'em; Pray Gentlemen, let me know, said I, since two Persons have appeared, upon the Stage of the World, who are confidently reported, to have done such Things, as were vastly beyond the Sphere of Nature; viz. Moses, the Lawgiver of the Jews, who has writ the History of what he did; and JESUS, our Master, who has not left behind him, in Writing, an Account, of any of the Actions which he did; but has the concurring Testimony of the four Evangelists; I say, let me know, on what Grounds, you can justify the vast Difference, which you make between 'em, that we must believe, forsooth, that Moses delivered nothing, but what was true, though the Egyptians reproach him, as one that dealt with the Devil; but must look upon our Saviour, as a vile Impostor, on the Account of the severe Accusations, which you bring against him. We see, that both these Persons, have their Authority supported, by the Testimony of a great Body of People, Moses has his supported by the ready, and joint Testimony of the Jewish Nation, and our Saviour his by the General Suffrage of the Christians, who don't deny Moses, to be a Prophet sent from God; but confirm the History of our Saviour, even by the Sacred, and Undisputed Authority of your celebrated Moses. If therefore, you desire us, to justify our Conduct, in paying so awful a Regard to our Blessed Saviour, do you first assign some Reasons, why you believe in Moses, who came into the World, many Ages before the incarnate Jesus, and then, it may be time to acquaint you, with the rational Grounds, on which our Faith is built. But if you refuse to give us any Reasons, why you believe in Moses, neither shall we think fit to acquaint you, with those we have, for believing in our Saviour, or if you are not able to offer any Demonstrative Arguments in favour of your justly celebrated Moses, be pleased to hear, what Arguments we can bring, even from the Law, and the Prophets, to prove, that our Jesus is the true Messiah. And which is something strange, those very Arguments, which we bring from the Old Testament Write, to prove, that our Saviour had a Divine Commission, do, at the same Time, prove, that Moses and the Prophets were Persons, who were immediately inspired. But to return. The Law, and the Prophets, abound, with as strange Stories, as that of the Dove, that appeared to our Saviour, at his Baptism; and the Voice, that came to him out of Heaven; and that it was the Spirit of God, that appeared to him, in the Resemblance of a Dove, does, I think, at least seem highly probable, from the Consideration of the Miracles, which our Saviour wrought, which Celsus says, he did, by the Help of Magic, which he had learned in Egypt. Here I think, it may not be improper, to mention, not only the Miracles of our Saviour; but also those, which were wrought by the Apostles, who were, every Way, qualified, for that great Work, in which, their Master did engage 'em. For if their Ministry hadn't been accompanied with Miracles, they would never have been able, so happily to prevail with their Hearers, to renounce the Religion, in which they had been born, and bred, and to embrace a new, discountenanced Doctrine, the Profession of which, would expose 'em to the greatest Dangers, even to an ignominious, and painful Death, and some remarkable Footsteps of that Holy Spirit, who appeared to our Saviour, in the Resemblance of a Dove, do remain among Christians, to this very Day. They dispossess Daemons, perform many wonderful Cures, and sometimes, when God sees fit, they foresee, and foretell future, distant, and very contingent Events. And therefore, let Celsus, and his Jew, ridicule us, as much as ever they please, yet 'tis plain, and I think, undeniable, that many Persons have embraced the Christian Religion, in Spite of all the Force of Prejudice, the Spirit of God making so sudden, and so powerful an Impression on their Minds, whether in a Dream, or Vision, or some other Way, that instead of being implacable Enemies to Christianity, as once they were, they have cheerfully, and even triumphantly, laid down their Lives, for the Sake of their Profession, and sealed the Truth with their warmest Blood. If I should only relate those Things, that have fallen, within the Compass, of my own personal Knowledge, and frequent Observation; I should furnish Infidels, with abundant Matter of Laughter, who would be ready to suspect us Christians, as we do them, of inventing Fictions, to support a bad, and sinking Cause, though the Searcher of Hearts can bear me Witness, that my Design, and Endeavour, is not to maintain our Religion, by fabulous, and ridiculous Narrations; but by a Variety of proper Evidence, to recommend it to the World, as being derived from no other, than a Divine Original. And since 'tis a pretended Jew, who calls in Question, the Descent of the Holy Spirit, upon our Saviour, in the Resemblance of a Dove, one might well demand, who is it, that says thus in Isaiah's Prophecy, Now the Lord God Isa. xlviii V. 16. has sent me, and his Holy Spirit; which Words are ambiguous, and may either signify, that the Father, and the Holy Spirit, sent our Blessed Saviour, or, that the Son, and Spirit, were both sent by the Father, the latter of which two Interpretations, seems to me, I confess, to be true, and genuine, and because our Saviour was sent first, and then the Holy Spirit, that the Prophecy might be fulfilled, the Accomplishment of which, was reserved for Future Ages, for that Reason among others, I judge it is, that Things are related, as they are, by the Evangelists. CHAP. XL. AND since Celsus' Jew does, in some sort, acknowledge, that our Saviour was baptised by John the Baptist, I would produce the Testimony of a Famous Author, who lived quickly after, I mean Josephus, who in the 18th Book of his Jewish Antiquities, says, That John the Baptist was invested with Authority to baptise, and promised Remission of Sin to them, that came to his Baptism. The same Author, though he don't believe, that our Saviour was the true Messiah, and when he inquires into the Cause of the Taking of Jerusalem, and the Destruction of the Temple, don't ascribe this grievous, and surprising Calamity, as he ought to have done, to the Crucifixion of our Blessed Saviour; yet is forced: to make some slender Approach to Truth, and to acknowledge, that 'twas a remarkable Judgement, which God sent upon the Jewish Nation, for kill James the just, (who was Brother to Jesus, who is called by the Name of Christ,) and was, without doubt, a very virtuous, and pious Man. This James was the same Person, St. Paul, that sincere Follower, and eminent Apostle of our Blessed Lord, tells us, that he went to visit, because he was the Brother of Christ, which Title was proper for him, not so much by Reason of their being, in a peculiar Sense, of the same Flesh, and Blood, as on the Account of the admirable, and manifest Agreement both of their Doctrine, and their Morals. If then the forementioned Author says, That the Destruction of Jerusalem, was owing to the Barbarous Death of James the just; how much more Reason is there to believe, 'twas really, and principally owing to the Crucifixion of our Blessed Saviour, whose Divinity, is so frequently attested, by so many large, and united Bodies of Men, that consist of such Persons, as have left their vicious Practices, devote themselves to the Service of their great Creator, and liberal Benefactor, and in all their Actions, have a most serious Regard to his Honour, and Interest in the World. And though the pretended Jew should make no Apology for the Prophet Ezekiel, and Isaiah, since we meet with Passages in their Write, and in the rest of the Prophets, which are no less strange, I am sure, than those which are related in the Gospels, concerning our Blessed Saviour; viz. That the Heavens were opened, and that he heard a Voice from thence; I shall endeavour to show, that all, who believe an overruling Providence, acknowledge, there have been preternatural Visions, and such wherein future Events, relating to the Affairs of humane Life, have been more clearly, or more obscurely represented to the warm Imagination; I say, I shall endeavour to show, that the Assertors of Providence acknowledge, that such Visions have been seen, by Persons in their Sleep; and that 'tis no difficult Matter to conceive, upon this Hypothesis, that the same Impressions may be made on the Imagination, when a Person is awake: Whether they be designed by God, for the private Benefit of some particular Persons, or to promote the spiritual Advantage of Mankind in general, and as in our Sleep, though there be nothing to strike upon our Sense of Sight, or Hearing, yet we strongly imagine, that we see such Objects, and hear such articulate Sounds, when 'tis our rational Faculty, that's all this while at Work, and undergoes these various, and strange Sensations: So there's no Absurdity, in supposing, that the same Thing might happen to the Prophets, when we read, that the heavens were opened to 'em, that they saw strange Sights, and heard the Voice of the great God himself. For my Part, I don't suppose, that the visible Heavens were opened, and, in a literal Sense, were cleaved asunder, to give the Prophet Ezekiel an Occasion, for writing as he does. And I am fully satisfied, that they who read the Gospels, with any Measure of Judgement, won't understand our Saviour's Vision, in the gross Sense of the Words of Scripture, though I am not a little sensible, that the ignorant Sort of People, who, at every Turn, and to support an idle Whimsy of their own, will allow the Frame of Universal Nature, to be shaked from off its Hinges; and imagine, that so vast, and compact a Body, as that of the Heavens, was rend in two; will be offended with any Discourse in Divinity, that does in the least, interfere with the literal, and most obvious Sense of Scripture. But one who dives to the Bottom of Things, will find, that, according to the Account, we have, in Holy Writ, there is a certain, Divine Knowledge, which none, but a few, happy Persons have, (as Solomon says, Thou shalt find the Knowledge of the Lord) Prou. two. V 5. and that the several Branches of it, are such as follow; viz. A Sight, adapted to the Contemplation of Objects, that are beyond the Sphere of unassisted Nature, such as Cherubims, and Seraphims; a Hearing, suited to the Perception of Sounds, vastly different from those, which are formed in the Air; a Taste, that can relish the living Bread, that came down from Heaven; a Smell, that can distinguish that Heavenly Perfume, of which, the Apostle speaks, when he says, We are unto God a sweet Savour of Christ; and a Touch, of which, 2 Cor. two V 15. St. John speaks, when he says, Our Hands have handled of the Word of i. John i V. I. Life. The Blessed Prophets therefore, being Partakers of these Divine Sensations, and seeing, hearing, tasting, and smelling, in a Way that is perfectly supernatural, we must understand these Things, in the same Sense, in which we must take that Place in Ezekiel; where he's said, to have eat the Book that was delivered him. In this Sense it was that Isaac smelled the sweet Savour of the Divine Garments of his Son, and pronounced this Blessing upon him, See the Smell of my Son is as the Smell of a Field, which the Lord has blessed. And after the same Manner, our Saviour touched the Leper, which I think, must be understood of a Spiritual, rather than a Corporeal Touch, that he might not only cleanse him, as some think, from his bodily Distemper, but chief, that he might purge him from the viler, and more dangerous Leprosy of Sin. And after the same manner, John the Baptist bears Witness in the following Words, I saw the Spirit descending from John i. V 32. Heaven, like a Dove, and it abode upon him, and I knew him not; but he that sent me to baptise with Water, the same said to me, upon whom thou shalt see the Spirit descending, and remaining, the same is he, who baptises with the Holy Ghost; and I saw, and bare Record, that this is the Son of God. And the heavens were opened to our blessed Saviour, when there was no Person present, as far as I can gather from the Account, which we have in Scripture, to be an Eye, and Ear. Witness of what happened to him, except John the Baptist. But our Saviour foretold his Disciples, that they also should see the heavens opened, saying, Verily, Verily, John i. V 51. I say unto you, that hereafter you shall see Heaven open, and the Angels of God ascending, and descending upon the Son of Man. And, in the foregoing Sense, we must understand that Place of Scripture; where 'tis said, that St. Paul was carried up to the third, or highest Heaven, which before was opened to him, since we are well-assured, he was one of the sincere Followers, and most eminent Apostles of our Blessed Lord But as for those Words, Whether in the Body, 2 Cor. xii V 3 or out of the Body, I can't tell, God knows; 'tis not my Business at present, to insist upon 'em. CHAP. XLI. GIVE me leave to add one Thing here, and that is this, that Celsus, without any Warrant from Scripture, or Reason, as far as I can see, imagines, that our Saviour did acquaint his Disciples, with the strange Things that had happened to him, that the Heavens had been opened, and that the Spirit of God, had descended upon him at the River Jordan. But this mighty Man, with all his Wisdom, seems not at all to have considered the Incongruity of such a Supposition, with the General Practice of our Saviour, who forbade his Disciples, to make mention of the Vision, which he saw upon the Mountain, till he should rise from the Dead. And Nothing was more common, as appears from the Gospels, than for our Blessed Saviour, to do what lay in his Power to avoid all Talk, that was in favour of himself. Therefore he says, If I bear John v. V. 31. Witness of myself, my Witness is not true. And because he industriously avoided every Thing that savoured of Self-Applause, and had rather that his Works should praise him, and demonstrate to the World, that he was the true Messiah, the Jews said to him, If thou be the Christ, do thou tell us plainly. And because the Jew, whom Celsus personates, speaking of the Appearance of the Holy Spirit, to our Saviour, in the Resemblance of a Dove, says, There's no Body, to attest the Truth, of what happened to you, besides yourself, and another Person, of the same pitiful Class, I think it will be seasonable, and highly necessary, to show, that he talks in such a manner, as is very unsuitable to the Character he bears. And this is evident, from the different Regard, which the Jews pay to Christ, and to John the Baptist, both with Respect to their Persons, and their Sufferings, which to me is a sufficient Argument, that, after all the Pretensions which he makes to Knowledge, he couldn't personate a Jew, discoursing consistently with our Blessed Saviour. CHAP. XLII. THAN Celsus, (I don't well know how, but I suppose, purposely) overlooks one of the most cogent Arguments, that can be brought, in Favour of our Blessed Lord; viz. His being foretold by the Jewish Prophets, by Moses, and those who succeeded him, and even by some, who lived long before him. I presume, 'twas for this politic Reason, because he knew very well, that he couldn't return any tolerable Answer to a Proposition, to which both the Jews, and the greatest Heretics did assent, who all agree, that many of the Prophecies of the Jewish Prophets were accomplished, in the Person of him, whom we believe to be the True Messiah. And perhaps, he had never read the Prophecies, but had heard a general, and lose Report concerning 'em. For if he had known, that there have been several Prophets, who have foretold our Saviour's Appearance in the World, certainly he would never have put these Words, into the Mouth of a Jew, (which I think, would much better have become a Samaritan; or a Sadducee,) viz. My Prophet said formerly in Jerusalem, that the Son of God would come to reward the Righteous, and to punish the Wicked. For surely, there have been more than one Prophet, that have prophesied of our Blessed Saviour, since even the Sadduces, and the Samaritans; who own no more than the Pentateuch, can't but see, if they are not wilfully blind, that Moses himself has prophesied concerning him, and 'tis impossible, the Prophecy should be published at Jerusalem, since the Name of no such Place was known, for many Ages after Moses. By the Way, I wish with all my Heart, that all our implacable Adversaries; unless it should please God to convert 'em, were as ignorant as Celsus, not only of the true, and full Sense of the Things, of which the Scripture treats; but also of the very Letter of it, that so their Discourses, not having that Colour of Reason, which sometimes they have, the common People might not so much, as for a short Space of Time, yield, even the weakest Assent to any Thing, they are able to produce against us. Besides no Jew, but one, who is brought over to the Religion which we embrace, will acknowledge, that the Prophets foretold, that the Son of God was to come into the World. What the Jews say is this, that the Messiah is to come, and in their Disputations with us, the first Question almost which they ask, is, Who is this Son of God, of whom you talk so much? intimating to us, that they don't believe, that any such Person was ever intended by the Prophets. For my Part, I firmly believe, that the Person, of whom there are so many Predictions, in the Write of the Jewish Prophets, is the Son of God; but I can't, for my Life, conceive, how a Jew, who denies this plain Assertion, can consistently with his Character, make use of the following Words, My Prophet said formerly in Jerusalem, that the Son of God was to come into the World. Then Celsus adds the following Words, To reward the righteous, and to punish the wicked. And, as if this was all that was foretold, and there were no Predictions, concerning the Place of our Saviour's Nativity, or the unjust, and barbarous Treatment, which he met with, at the Hands of his own Countrymen the Jews, or his Resurrection from the dead, or the Miracles he performed; he says, Why should this Prophecy be appropriated to you, when the same Thing may be said of many Persons, that lived before, and after you, with more reason, than you can say it of yourself? and seeming to insinuate, that there were abundance of Persons, to whom this Prophecy might fitly be applied, as well in all respects, as to our Blessed Saviour; he says, Several Enthusiasts and Impostors have claimed the venerable Title, of the Son of God, and have said, that they came down from Heaven: though I know not, what Ground he could have, for using this Expression, since the Jews do strongly deny, that our Saviour was the Son of God. To this I answer, that several Prophets have prophesied in a different manner, concerning the Messiah, some by obscure, and almost unintelligible Hints, others by Allegories, and some in the plainest, and most express Terms imaginable. And because Celsus discovers his Malice, and excessive Heat, in the Sequel of his Discourse, where the Jew, speaking to those of his own Nation, that were converted to the Christian Faith, has the Confidence to say, That the Prophecies which are applied to our Saviour, may be otherwise, and much better accommodated; I think, it may not be improper at present, to instance in some few of 'em, which are most considerable. And here let any Person employ his utmost Skill, I defy him to shock the Faith of any judicious, and established Christians. As for the Place of our Saviour's Nativity, 'tis said, That a Ruler shall come forth from Bethlehem, in the following Words, But thou, Bethlehem Mica. v. V. 2. Ephratah, though thou be little among the Thousand of Judah; yet out of thee shall he come forth unto me, who is to be Ruler in Israel; whose Go forth have been from of Old, from Everlasting. This Prophecy can't, with any Show of Reason, be applied to those Enthusiasts and Impostors, as Celsus calls 'em, who say, they came down from Heaven, unless it plainly appears, that they were born at Bethlehem, or as the Words may be rendered, came forth from Bethlehem, to be Rulers of the People. As for our Saviour's being born at Bethlehem, if any Person be dissatisfied with the Prophecy of Micah, and the Account which is given by the Evangelists, let him only consider, that the Cave, in which he was born, and the Manger, in which he lay, are to be seen at the fore mentioned Place to this very Day. And this is a Truth so well known, and so credibly attested, that even they, who are Strangers to the Christian Religion, are frequently heard to say, Here is the Cave, in which, that JESUS, who is worshipped by the Christians was born. And 'tis my Opinion, that before our Saviour did make his Appearance in the World, the chief Priests, and the Teachers of the People, openly confessed, and taught, that the Messiah was to be born at Bethlehem; and that even the common People among the Jews were acquainted with this Prophecy, which was delivered, in express, and very familiar Terms. Hence it came to pass, that Herod, enquiring of the chief Priests, and Scribes, where the Messiah should be born, received this Answer, that he should be born at Bethlehem, in the Land of Judaea, which was honoured, by being the Place, from which no less a Person than King David himself did spring. Besides we read in St. John's Gospel, that the Jews said, that Christ was to be born at Bethlehem; which was in the Native Country of the forementioned King. But when our Saviour was come into the World, those Persons, who left no Stone unturned, to oppose the Religion, which he introduced, did no longer teach, that the Messiah was to be born at Bethlehem, plainly showing, they belonged to the fame wretched Fraternity, with them, who prevailed with the Soldiers, (who were appointed to guard the Sepulchre, and were Eye-Witnesses of his triumphant Resurrection) to say, His Disciples came by Night, and stole Matthew ●xv▪ i. V. 13. V 14. him away, while we slept; and said to 'em, If this come to the Governor's Ears, we'll persuade him, and secure you. Such is the Power of Prejudice, and the Love of Opposition, that it often happens, that we can't discern the most apparent Truths, and are loath to endure the Shame, which attends a Recantation, of those false, and dangerous Principles, which we have once embraced, and I think, 'tis every jot as easy, to leave any bad Habit, that we have unhappily contracted, though it be, as it were, rooted in our very Nature, as to leave the Opinions, which we formerly held, and which were very dear, and extremely familiar to us. 'Tis well known, we do, with a Kind of secret Reluctancy, forsake those Houses, Cities, and Villages, which by our long, and delightful Continuance in 'em, have rendered themselves familiar, and even natural to us. And if it was not for unaccountable Prejudice, even the common People among the Jews, would'nt shut their Eves, as they manifestly do, against the glorious Light of Scripture-Prophecy, nor deny the extraordinary, and often miraculous Circumstances, which attended the Life, and Death of our Blessed Saviour. But that Prejudice is one of the greatest Infirmities, which our Minds can possibly labour under, is plain to them, who consider, that 'tis with no small Difficulty, and Regret, that we leave the Opinions, which we received by Tradition, from our Parents, though perhaps, they may be such, as on mature Deliberation, do cover us with the deepest Shame, and fill us with Vexation, and Confusion. So talk to an Egyptian, till your Heart do ache, and your Breath fails you, yet he'll be so far from renouncing his Religion, that he will persist in it, if it be possible, with greater Obstinacy than before, and rather die, than be guilty of so horrid a Profanation, as he accounts it, to eat, and pollute the sacred Flesh of Animals. I thought it necessary, to dwell the longer on this Subject, that so we may return a solid Answer, to them, who, perhaps may not stick to say, If the Prophecies have so plain a reference, to your Saviour, as you say they have, how comes it to pass, that the Jews, whose Wisdom you so highly value, don't embrace the Christian Religion, as well, and as readily as you, and regulate their Practice, by those Precepts, which Christ, in some Sense, has left behind him? But let none reproach us, as if we were so wretchedly ignorant, as not to discern the Sophistry, of so weak an Argument, (since some, and I hope, many of us can make it appear upon Occasion, that Christianity is built on the most rational, and solid Grounds,) or reflect upon us, as if we were accountable, for the monstrous Blindness, and extravagant Practice of the Jews. CHAP. XLIII. I Might, if 'tis necessary, instance in another Prophecy, that was writ, many Ages before the Incarnation of our Blessed Saviour, in which Jacob prophesies concerning all his Children, and speaking concerning Judah, has these remarkable Words, The Sceptre Gen. xlix V 10. shall not departed from Judah, nor a Lawgiver from between his Feet, till Shiloh come, and unto him shall the Gathering of the People be. Now any one, who reads this Prophecy, which is of greater Antiquity, than their celebrated Moses, (though perhaps some Infidels may suspect it) can't but wonder, how Jacob could foretell, that the Rulers of the Jewish Nation, which consisted of no less than Twelve Tribes, should come of the Tribe of Judah. This we see has been so evidently, and so remarkably verified, that the whole Body of the Jews, do take their Name from the forementioned Tribe, which held the Reins of Government in their Hands, and managed 'em as they pleased, and 'tis Matter of Wonder to all, who are not biased by Prejudice, that the forementioned Patriarch, should not only foretell, that the governing Power should be lodged in the Tribe of Judah, but also, that it should come to a Period, at a prefixed Time, as the following Words import, The Sceptre shall not departed from Gen. xlix V 10. Judah, nor a Lawgiver from between his Feet, till Shiloh come, etc. And he is come, for whom the Supreme Authority was reserved, I mean, the Messiah, by whom the True Glory of the Tribe of Judah, was advanced to its greatest Height, he, I say, who was the Prince, whom God had promised, who might have laid a fairer Claim to that Title, The Desire of Nations, than any Person who ever went before, and I may safely say, than any who ever did, or will succeed him. For all Nations almost have believed in God through him, and have placed their Confidence in his Name, according to that Prophecy in Isaiah, In his Name shall the Gentiles trust. This is he, who proclaimed Liberty to them, who were held fast in the Bonds of Sin, and Satan, as all Men naturally are, and said to them, who were covered with spiritual Darkness, be ye Light in the Lord, according to that Famous Prophecy, I will preserve Isa. xlii. V 6, 7. thee, and give thee for a Covenant of the People, to establish the Earth, to cause to inherit the desolate Heritage's, that thou may'st say to the Prisoners go forth; to them that are in Darkness, show yourselves. And the vast Number of Persons, who flocked from all Parts to our Blessed Saviour, did abundantly make good the Words which follow, They shall feed in the Ways, and their Pastures shall be in all high Places. CHAP. XLIV. BUT because Celsus, who pretends, he don't want to be informed, of what the Christians hold, reproaches our Saviour, as if either he was not assisted by his Father, or was unable to help himself, when he came to suffer; I must add one Thing here, and that is this, that the Prophets foretold his Sufferings, and the Reason why he underwent 'em, that they should conduce to the Advantage of Mankind in general, that he should even sacrifice his Life for 'em, and be treated for their Sakes, as a condemned, and most vile Malefactor. They also foretold; that the Gentiles; who had no true Prophets, should acknowledge him, to be sent from God, and that he himself, with respect to his outward Appearance in the World, should be a mean, and very contemptible Person. The Words of the Prophecy are these, Isa. lii. V 13. 14 15. Behold my Servant shall deal prudently; he shall be exalted, extolled, and be very high. As many were astonied at thee, (his Visage was so marred, more than any Man, and his Form more than the Sons of Men) so shall he sprinkle many Nations, the Kings shall shut their Mouths at him, for that which had not been told 'em, shall they see, and that which they had not heard, shall they consider. Who Isa. liii. V 1. 2, has believed our Report? and to whom is the Arm of the Lord revealed? For he shall grow up before him, as a tender Plant, and as a Root out of a dry Ground; he has no Form, nor Comeliness; and when we shall see him, there is no Beauty that we should desire him. He's despised, and rejected of Men, a Man of Sorrows, and acquainted with Grief: And we hide, as it were, our Faces from him, he was despised, and we esteemed him not. Surely he has born our Griefs, and carried our Sorrows: Yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our Transgressions, he was bruised for our Iniquities: The Chastisement of our Peace was upon him, and with his Stripes we are healed. All we like Sheep have go astray; we have turned every one to his own Way, and the Lord has laid on him the Iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his Mouth: He is brought as a Lamb to the Slaughter, and as a Sheep before her Shearers is dumb; so he opens not his Mouth. He was taken from Prison, and from Judgement, and who shall declare his Generation? For he was cut-off out of the Land of the living, for the Trangression of my People was he stricken. I remember, I made use of this Prophecy, in a Disputation, which I formerly had, with some Jewish Doctors, and one of 'em returned the following Answer, that we must understand it, as relating to the whole Body of their own Nation, whose Dispersion, and many other Calamities, were Means, to gain Proselytes to their Religion. And he explained those Words, He has no Form, nor Comeliness; and those Words, That which had not been told 'em shall they see, and that which they had not heard, shall they consider; and those Words, He was wounded for our Transgressions, he was bruised for our Iniquities; I say, he explained 'em all, in Favour of the Sense, which he had given 'em. On the contrary, I offered several substantial Arguments, to prove, that this Prophecy must be understood of a single Person, and by Consequence is not to be referred to an entire Nation, or great Number of People. I asked of whom those Words were spoke, He has born our Griefs, and carried our Sorrows; and those Words, He was wounded for our Transgressions, he was bruised for our Iniquities; and those Words, By his Stripes we are healed. For they are plainly meant of those Persons, who, whether Jews or Gentiles, were cured of their spiritual Diseases, by the Sufferings of our Blessed Saviour, to whom the Prophet, inspired by the Spirit of God, accommodates these several, and extraordinary Characters. But that which most perplexed 'em was that Expression, For the Transgression of my People was he stricken. For if this Prophecy has a Reference, to the whole Body of the Jews, 'tis difficult to make Sense of the foregoing Words. We must, therefore, understand 'em, of some single Person, and not of the whole Jewish Nation, and who can that Person be, but our Blessed Saviour, by whose bloody Stripes all they, who believe in him, are immediately, and will at length be completely healed; I say, who, but our Blessed Saviour, who has spoiled Principalities, and Powers, that usurp, and too long maintain a Tyranny, over the Souls of Men, and has made a Show of 'em openly, upon his HONOURABLE CROSS. But the critical, and full Examination of this Prophecy, I shall reserve to a more proper Place, though I thought, 'twas necessary for me, to dwell a little upon it, on the Account, of what Celsus' Jew thought fit, to object against us. CHAP. XLV. ONE remarkable Thing that has led Celsus, and other Infidels, into gross Mistakes, in this important Affair, is their not knowing, or, at least, their not considering, that the Prophets speak of a twofold Coming of the Messiah; his first Coming, at which he was to appear, clothed with all the innocent Infirmities of humane Nature, and str●●ling with the pressing Inconveniencies of a mean, and despised Condition, that so, living among Men, he might the more feelingly instruct 'em, in those Moral, and Divine Truths, which were important, and highly necessary, and inculcate upon 'em that awful Account, which they must shortly give, when they shall be summoned, to appear, before the Bar of God; and his second Coming, at which he will appear, free from the least Alloy, even of natural Imperfection, and shine with the united, and unfullyed Rays, of his Original, and in some Sense, naked Divinity. 'Twould be tedious, to relate all the Prophecies, that have an immediate, and manifest Reference to our Blessed Saviour. I shall, therefore, at present confine myself, to that which we meet with, in the Forty fifth Psalm, which is entitled, A Song of Loves, and where our Saviour is expressly called by the Name of GOD. The Words are these, Grace is poured into thy Lips, therefore Psal, xlv, V 2, 3. God has blest thee for ever. Gird thy Sword upon thy Thigh, OH most Mighty, with thy Glory, and thy Majesty, and in thy Majesty ride prosperously, because of Truth, and Meekness, and Righteousness, and thy right Hand shall teach thee verrible Things. Thy Arrows are sharp in the Heart of the King's Enemies, whereby the People fall under thee. Thy throne, OH God, is for ever, and ever: The Sceptre of thy Kingdom is a right Sceptre. Thou lovest Righteousness, and hatest Wickedness, therefore God, thy God, has anointed thee, with the Oil of Gladness, above thy Fellows. Where take Notice, that the Prophetical Psalmist, making his Address to God, Whose Throne is for ever, and ever, and the Sceptre of whose Kingdom is a right Sceptre; says, that this Person was anointed by God, who was his God, and that he was anointed, above his Fellows, with the Oil of Gladness, because he loved Righteousness, and hated Wickedness. I remember, that once I horribly baffled a Jewish Doctor, with this very Prophecy, who being at a grievous Loss, to know what Answer he should give me, had seasonable Recourse to a pitiful Evasion, which was suitable enough, to the false Principles, he endeavoured to maintain; viz. That those Words, Thy Throne, OH God; is for ever, and ever, the Sceptre of thy Kingdom is a right Sceptre, were spoke of the Great God himself; and those Words, Thou lovest Righteousness, and hatest Wickedness, therefore God, even thy God, has anointed thee with the Oil of Gladness, above thy Fellows; must be understood of the Messiah. CHAP. XLVI. Celsvs' Jew continues his Discourse, with our Blessed Saviour, and says, If, as you yourself acknowledge, every Person, who comes into the World, by the general Concourse of Providence, is a Son of God; What special Prerogative is there, which you can justly claim? To which I answer, that they, who are no longer acted by a Spirit of Bondage, as St. Paul expresses it, but choose Virtue, for its intrinsic Worth, may, in a less noble Sense, be called, the Sons of God. But there's a vast Disproportion, between those, who are the Sons of God, as they are imperfectly endued, with Moral, and Christian Virtues, and our Blessed Saviour, who is the inexhaustible Fountain, from which their borrowed Good does entirely, and will for ever flow. The Words of St. Paul, which I just now referred to, are these, You have not received the Spirit of Bondage, again Rom. viij. V 15. to fear, but ye have received the Spirit of Adoption, whereby we cry, Abba, Father. The Jew continues his Discourse, in the following Words, Abundance of Persons will find Fault, with your pretended Saviour, for applying those Prophecies to himself, which, they think, may, at least as justly, be applied to them. To this I answer, that I am apt to think, that Celsus didn't know of any Persons, who rivalled our Saviour, in his Miracles, and justly claimed the Title of Sons of God, or The Power of the Supreme Majesty. But because the sincere, and strong Affection, which I have for Truth, won't suffer me, to pass by any Thing, that even seems to oppose the Christian Cause, I readily acknowledge, that before our Saviour's Incarnation, there was a certain Person, whose Name was Theudas, who appeared among the Jews, pretending to be a mighty Man, after whose Decease, his deluded Followers were soon dispersed. Some Time after, in the Days of the Taxing, (during which, as far as I can gather from Scripture, our Blessed Saviour was born) one Judas of Galilee, drew after him, a considerable Number of weak, and credulous Jews, who, affecting Novelties, cried him up, as a Man, endued with more than ordinary Wisdom, and was no sooner brought to condign Punishment, but his Doctrine came immediately into Disrepute, or, at best, was only secretly maintained, by some few Persons, of mean Rank, and Figure. And after our Saviour appeared, upon the Stage of the World, one Dositheus, a Samaritan, endeavoured, to persuade his Countrymen, that he was the very Person, to whom the Prophets had so plain a Reference, when they foretold the Coming of the Messiah, and some few Persons, I confess, there were, who seemed hearty to embrace his Doctrine. Here, I think, it will not be improper, to mention that wise Expression of Gamaliel, which we meet with, in the Acts of the Apostles, to show, beyond all Contradiction, that the forementioned Persons, were not intended in the Promise, which God gave, of sending the Messiah, and that neither of 'em deserved the honourable Title, of The Son, or Power of God; but that of all the Men, who ever appeared, and made a Figure in the World, our Blessed Saviour was the only Person, who could justly claim it. If this Counsel, said he, or this Work be Acts. v. V. 38. of Men, 'twill come to nought; but if it be of God, ye can't overthrow it, lest haply ye be found, even to fight against God. There was also one Simon, a Magician, of Samaria, who endeavoured by his Magic, to draw People after him, and for some Time he wasn't without his Followers, but I believe, there are now scarce thirty Simonians in the whole habitable World: Nay, perhaps I have exceeded the Number, since there are only a few near Palestine, and that Doctrine, which they embraced, did never obtain, in any other Parts, though its Author did fond imagine, that it would soon, and easily reach, and happily engage, the most distant, and barbarous Nations in its Favour. For they who know any Thing, of their celebrated Simon, own their Knowledge, entirely to the Account, which we have of him, in the Acts of the Apostles. So that, were it not for the Christians, his very Name would, before this Time, have been buried in oblivion, and 'twas sufficiently evident from Experience, that he bore none of the shining Characters, of one, who had a Divine Commission. CHAP. XLVII. THAN Celsus' Jew, not keeping to the sacred Text, says, That our Saviour boasted, that some wise Men of the Chaldaeans, being moved, by a secret Persuasion, that he was born, came to pay Divine Worship to him, in his Infancy, and that when they had acquainted Herod, the Tetrarch, with it, he ordered his Officers, to kill all the Infants, that were about that Age, imagining, that our Saviour would inour the same Fate with them, and thereby be prevented, from ever coming to the Crown. Take Notice, how grossly the Jew is mistaken here, who confounds the wise Men, and the Chaldaeans, not discerning, that, for any Thing that appears to the contrary, they might be of Different Countries, and Professions, and notoriously Falsifying the Account, which we have of this Matter, in the Gospels. And I know not how it comes to pass, that he don't think fit, to acquaint us, that the Star, which they ●aw in the East, was the Ground of their secret Persuasion, that the Messiah was then born into the World. Let us see therefore, what matter of Discourse this Subject will afford us. I confess, 'tis my Opinion, that the Star, that appeared, at our Saviour's Nativity, was entirely new, and vastly different, from those which are commonly seen, whether in the superior, or inferior Orbs, and I am inclined to think, it might be much of the same kind, with those Comets, that appear for a Time, and have different Names assigned 'em, by the Greeks, according to their different Figure. And I build my Opinion upon the following Grounds. It has been observed by Learned Authors, that when any considerable Alteration has happened, in the Face of Affairs, such Stars have exposed themselves to View, as did presage some strange Revolutions of Empires, some dreadful Wars, or some such Accidents as these, which put the whole World into a terrible, and unusual Commotion. I have also read, in a Treatise concerning Comets, writ by Chaeremon the Stoic, that sometimes they have presaged very happy Events, and he produces several Instances, from very credible Historians, to make good the Assertion, which he there lays down. If then, at the Establishment of some new Monarchy, or before some remarkable Scene of public Affairs does begin to open, these Comets, or Stars of the like Nature, do appear; 'tis no Wonder at all, that a Star should be seen, at the Nativity of our Saviour, who was designed by the Alwise God, to make so sudden, so great, and so happy an Alteration in the World, to publish a new, unadorned, and discountenanced Doctrine, not only to the Jews, and Greeks, but also to a vast Number of the most distant, and barbarous Nations of the World. And this I may safely say, in Favour of the Christian Religion, that we don't meet with any, or at least with no Scripture-Prophecy, concerning the Appearance of such a Star, at such a Time, for Instance at the Establishment of such a Rising Empire, but the Star, that graced our Saviour's Nativity, was foretold by Balaam, as Moses gives us an Account. There shall come, says Numbers xxiv. v. 17 he, a Star out of Jacob, and a Sceptre shall rise out of Israel. But here I must argue with the Greeks, and Jews, and therefore shall be obliged, to dispute against each Sort of Persons, from very different Topics. To the Greeks, I have this to offer, that the Magicians, who converse with Daemons, and do, with a most Horrid Solemnity, invoke their seasonable Assistance, for the most part attain the End, which they propose to themselves, unless a Divine Power interfere, that is Superior to the Daemons, or some Name be mentioned, that has a greater Force, than those Names, which are appropriated by 'em to the Art they practice. But if that should happen, than all their Magical Operations are avoidable lost, and they are, as it were, dazzled, and confounded with the bright Rays, of the Sun of Righteousness. It seems to me, therefore, to be highly probable, that when our Saviour was born, and a Multitude of the Heavenly Host (as St. Luke does credibly relate the Passage) praised God, saying, Glory to God in the highest, Peace on Earth, and good Will towards Men; Luke two. V 14. the Daemons were shocked, and all their Hellish Measures most strangely disconcerted, not only by good Angels, who came down from Heaven, to celebrate the Nativity of our Blessed Saviour, but also by the Humane Soul of the Holy and Spotless Jesus, as being a happy Instrument of the Deity, which dwelled in so glorious, but inconceivable a Manner, even in his Humane Nature. The Wise Men, therefore, being desirous, to perform their usual Operations, and failing in what they endeavoured to effect, we may naturally suppose, enquired into the Reason of their bad Success, and were sensible, that something extraordinary must occur, to defeat their raised Expectations, and exceed the Power of the Daemons, and when they saw a Sign in the Heavens, they had a natural Curiosity, to know its Meaning, and having perhaps consulted the Prophecies of Balaam, and this Prophecy of the Star, of which, Moses gives us an Account, and particularly those Words, I shall see him, but not now; I shall behold Numbers xxiv. V 17 him, but not nigh; from hence they might frame this rational Conjecture, that the very Person, at whose Birth, 'twas prophesied, that a Star should appear, was then actually born, and having a just Notion, that he was far Superior to all their Daemons, they came to pay him, the just Tribute of Divine Adoration. They steered their Course, therefore, to Judaea, being persuaded, that some great Prince was born, but ignorant of the Nature of his Kingdom, and the Place of his Nativity, and when they were happily come, to the Place where the young Child was; they offered Presents to him, that were lively Representations of his Divine, and Humane Nature; viz. Gold, an Emblem of his Royal Power, Frankincense, to note to us his Divinity, and Myrrh, to signify his bitter Passion. CHAP. XLVIII. SINCE therefore, 'twas the Saviour of Mankind, that was come into the World, who was God, and by Consequence, above the Angels; (though they are frequently employed as ministering Spirits, in the Behalf of Men) the Worship which the Wisemen paid him, was abundantly recompensed, by the Warning, which the Angel gave 'em, that they should'nt return to Herod, but depart into their own Country another Way. And 'tis no Wonder at all, that Herod should seek to destroy the Infant-Saviour, though Celsus' Jew seems to doubt very much, of the Truth, of what we think was plain Matter of Fact. For Malice is so foolish, and so daring a Thing, that 'twill contend for the Victory, with the Providence of God itself. This Passion had so far the Ascendant over Herod, that he was fully persuaded, that the King of the Jews was born, and acted unaccountably, whether his Notion were true or false, and was so weak, that he didn't discern, that either our Saviour was the very Person, whom the Prophets foretold, to be the true Messiah, and so would infallibly possess the Throne; or, on the contrary, was a mere Impostor, and by Consequence, there was no Ground for him, to disturb the Peace of his Mind, by any jealous Surmises. He resolved to destroy him, being hurried by his unruly Passion into the grossest Inconsistencies, and stirred up without Doubt by the Devil, who, apprehending our Saviour to be an extraordinary Person, and a most formidable Enemy to his usurped Dominion, employed all his Wit, Malice, and Industry against him. But the Angel warned Joseph, to go with the young Child, and his Mother into Egypt. And how improbable soever, this may seem to be, on the first View; yet the due Series of Events, was very critically observed by Providence. In the mean Time, Herod issued out Orders, that all the Infants, that were in Bethlehem, from two Years old, and under, should immediately be put to Death, expecting that he, who was born King of the Jews, would share in the same common, and approaching Calamity. For he didn't discern that invisible, and kind Hand of Providence, that takes Care of them, who are the proper Objects of its most watchful Protection, and upon whose Safety, the Good of Mankind does so evidently, and so greatly depend, and among which honourable Number, our Blessed Saviour deserves to be esteemed the Chief, as being one, who vastly, and indeed, infinitely surpassed all other Men, in real, and intrinsic Dignity. For he was not sent into the World, to be an Earthly King, as Herod falsely imagined; but to enter on the Possession of such a Glorious Kingdom, as it become the Great God to bestow, on one, who was to procure a Happiness for his Subjects, that consists not entirely, or chief, in Things, which are in themselves indifferent, and frequently prove pernicious to the Owners, and was to govern 'em by such Laws, as are truly Divine, and so to take the most proper Methods, to render 'em completely, and for ever happy. Therefore denying, that he was an Earthly King, and showing, that his Kingdom was of a spiritual Nature, he says, If my Kingdom were of this Joh. xviii. V 36. World, then would my Servants fight, that I should'nt be delivered to the Jews; but now is my Kingdom not from hence. CHAP. XLIX. IF Celsus had been ware of this, he would never have talked so weakly, and so impertinently as he does. If, says he, Herod was afraid, that when you came to a fit Age to reign, you would dispossess him of his Kingdom, why didn't you reign, when you were grown up to Years of Discretion, and Maturity? On the contrary, though you pretend to be the Son of God; yet you are forced to go about like a Slave, and a Vagabond, and to sneak like a Malefactor, not having a Place, whereon you may comfortably lay your Head. But 'tis far from being an Argument of a sordid Spirit, for a Person to use innocent, and common Prudence, that he may happily avoid the Dangers, with which he is surrounded, not from a slavish Fear of Death, but a sincere, and vehement Desire, with Submission to the Will of God, to prolong his Life, that he may be farther serviceable to the Public, till a fair Opportunity, to lay down his Life, for the Promoting of the True, and Best Interest of Mankind, does happily present itself. That this was our Saviour's Case, is plain, to one, who is acquainted with the Design of our Blessed Lord, in those grievous Sufferings which he underwent, of which, according to my weak Ability, I have already, and I hope sufficiently, discoursed. CHAP. L. THAN that Celsus, with all his Knowledge, didn't so much as hit upon the exact Number of the Apostles, may be gathered from the following Words, Being attended; says he, with Ten, or Eleven Wicked Publicans, and Mariners, he went up and down with 'em, begging his Bread, from Door to Door, like a base, and most miserable Creature. Let me therefore examine, what he says, and return him such an Answer, as I judge convenient. 'Tis plain then to those, who read the Gospels, with any tolerable Care, (which I'm apt to think, my bold, but blundering Antagonist never did) that our Saviour chose twelve Apostles, and that there was but one Publican among 'em, I mean St. Matthew; and by Mariners, as he promiscuously calls 'em, I suppose, he may mean James and John, because they left their Father Zebedee, to follow their Blessed Lord For as for Peter and Andrew, that got their Livelihood by their Nets, they were not so properly Mariners, as fishermans, as the Scripture calls 'em. We'll also suppose, that Levi the Publican was another, to whom he might have a Reference, though according to some Copies, that we have of St. Mark's Gospel, he was no Apostle. As for the rest of that honourable Fraternity, we know not what Employments they were, by which they got their Maintenance, before they espoused the Interest of our Blessed Saviour. CHAP. LI. SO that I may safely say, that 'tis plain to them, who examine into these Matters, with that Judgement, Care, and Impartiality, which is highly requisite, that the Apostles were acted by an extraordinary, and supernatural Power, when they published the Christian Religion to the World, and made the carnal, and haughty Minds, of some of the worst of Men, submit to the commanding Authority of the Word of God. For this wonderful Effect was not owing to the Charms of humane Eloquence, the Exactness of their Method, or those other Artifices, with which the Logic, and Rhetoric of the Greeks, do frequently, and perhaps, more than sufficiently, furnish too many subtle, and designing Persons. I am of the Opinion, I confess, that if we could suppose our Saviour, to have made Choice of Persons, qualified with the brightest humane Accomplishments, to preach the Gospel, such as had the general Character, and Reputation, of Men of profound Wisdom, and universal Learning, who, by the Help of sublime Speculations, polite Language, and a graceful Elocution, could win upon the Audience, and make the several Passions of their Hearers, serve their sordid, and vainglorious Purposes, I say, if our Saviour had taken this Method, he might justly have been blamed, for using the same carnal Policy, that was too apparent, in the Heads of the several Sects of Philosophers, and his Doctrine would have wanted those legible Characters of its Divinity, which were stamped upon it, had it been maintained by sprightly Fancy, proper, and elegant Language, and harmonious Cadencies, and the Assent given to it, would too nearly have resembled that, which is given to the Opinions of the Philosophers among the Pagans, and would manifestly have had its Foundation laid in the Wisdom of Men, rather than the irresistible Power of God. Now what Person, who looks on these Fishermen and Publicans, who were not so much as taught, the very first Principles of Humane Literature, (as the Gospels acquaint us, and as Celsus is ready enough to believe) and yet had such a Presence of Mind, that they were able, not only to discourse to their Countrymen the Jews, concerning Faith in Christ, but also to preach the same Doctrine to other Nations, and were favoured with most wonderful Success, I say, what Person who looks on these Fishermen and Publicans, will not presently inquire, whence they derived this uncommon Power of Persuasion, and acknowledge, that our Saviour's Promise in the following Words, Come after me, and I will make you Fishers of Men; was evidently, Mat. iv. V 19 and remarkably accomplished, in that Divine Power, which accompanied the Preaching of the Apostles? 'Twas this, to which, St. Paul has so plain a Reference, when he says, My Speech, and my Preaching was not 1 Cor. two. V 4. with enticing Words of Man's Wisdom; but in Demonstration of the Spirit, and of Power, that your Faith should'nt stand in the Wisdom of Men, but in the Power of God. For as the Prophetical Psalmist speaks, who foretold the Preaching of the Gospel, The Lord gave the Word, great was the Company of those that published it; Ps. lxviii. V 11. and as it is foretold in another Place, His Word runs very swiftly. Ps. cxlvii V. 15. We see, that The Voice of the Apostles was heard through all the Earth, and their Doctrine, and Fame too, was spread to the most distant Regions. They also, who hear this Doctrine, are filled with the Spirit of God, who accompanies the Preaching of it, as abundantly appears, by the Disposition of their Minds, the Tenor of their Conversations, and their vigorous Defence of the naked Truth, even to the apparent Hazard of their Fortunes, their Reputations, and their Lives, though it can't be denied, but aught to be deeply lamented, that too many who have taken upon 'em the Ministerial Function, after all the Profession, which they make, of believing in God, through Christ, and after having seemed to be wonderfully attracted by the bright, and almost irresistible Charms of Gospel-Grace, 'tis to be feared, did never feel the saving Impression of it on their Hearts, attended with a suitable Influence on their Lives, and Conversations. And though I have already mentioned that Expression in the Gospel, according to St. Matthew, The Harvest is great, but the Labourers are few. Pray ye therefore the Lord of the Harvest, that he would send forth more Labourers into Mat. ix. V 37. the Harvest; I think it mayn't be improper to repeat it, to show, that our Saviour's Foreknowledge of the Entertainment, which his Doctrine would meet with in the World, was a Divine Proof of its future, happy, and more than ordinary Effect upon the Minds of Men; a Doctrine, the good Success of which was far from depending on the Assistance of the most Learned Doctors, but was owing to that Divine, and Miraculous Power, that accompanied the Apostles in their SACRED MINISTRATIONS. CHAP. LII. AND because Celsus represents 'em, not only as a Parcel of ignorant Fellows, but also as a Club of most scandalous Creatures, vile Publicans, and Mariners; I answer, it seems he assents to some Passages in the Gospels, whereby, he thinks, he can support his Cause, but rejects, when he thinks fit, the Authority of the Evangelists themselves, that he may not be obliged to acknowledge, and reverence th●se Characters of Divinity, which are so legible in their Write. But when he sees, with what Faithfulness they relate, even those Things, that seem to lessen their Esteem, and manifestly exposed 'em to the greatest Dangers, he ought certainly to believe the rest, as being divinely inspired, and by consequence, infallibly true, and of the highest Importance to us. Barnabas, I confess, in his Catholic Epistle, (from whence 'tis probable, that Celsus has borrowed his disadvantageous Remarks upon the Apostles of our Blessed Saviour) says, That Jesus chose such Persons to the Apostolical Function, as were wicked to the last Degree. And in the Gospel according to St. Luke, St. Peter says to Jesus, Lord depart from me, for Luke v. FIVE 8. I am a sinful Man. And St. Paul, in one of his Epistles to Timothy, says, This is a faithful Saying, and worthy of all Acceptation, that Christ Jesus came 1 Tim. 1. V 15. into the World, to save Sinners, of whom I am chief; though at last he become a most Eminent Apostle. And I know not, whether Celsus' Memory, or his Judgement, is most defective, when he makes no Mention of St. Paul, who, next to our Blessed Saviour, was the most remarkable Founder of the Christian Churches. But 'tis probable, he thought it would not serve his Cause, and that, if he had taken Notice of him, he had obliged himself to have given a rational, and distinct Account, how a Person, who once persecuted the Church of God, spit his Venom, and employed his most vigorous Endeavours, in Opposition to the Christians, insomuch that he thirsted for their Blood, was so strangely altered on a sudden, that he spread the Gospel from Jerusalem to Illyricum, endeavouring to avoid building on the Foundation, which another had laid, and making it his Choice, and Business, to preach to them, who had never heard the glad Tidings of Salvation by a Crucify'd Redeemer. CHAP. LIII. WHAT Absurdity is there then, in supposing, that our Saviour, being desirous to show Mankind, what Sovereign Remedies he had, and was willing to apply to the distempered Souls of Men, should make Choice of Persons, that were notoriously wicked, and work such a sudden, and surprising Change upon 'em, that by the Purity of their Lives, they become very honourable Examples to them, who were afterwards converted by their Ministry? If they, who have reformed their Manners, must be upbraided with the Crimes, which they formerly committed, than we may as well bring in a most heavy Charge against Phaedon himself, even after he had devoted his Time, and Strength, to the Study of Philosophy, because History acquaints us, that Socrates took him, from a Place, where Debauchery was practised, without Fear, or Regret, and put him upon rational, and learned Studies, in which, in Process of Time, he was far from being a mean Proficient. We might also condemn Philosophy, itself, by Reason of the extravagant Courses, which Polemon the Successor of Zenocrates had formerly taken. But in Truth, this Consideration does greatly brighten, and recommend their Character, that by the Help of so Divine a Thing as Philosophy, they could be brought to resolve on a virtuous, and severe Course of Life, in Spite of those bad Impressions, with which they were forced to struggle, and over which they did, with no small Difficulty, obtain an honourable, and happy Conquest. And I scarce know, whether the Greeks can produce any Instances of this kind, in any other Persons, besides Phaedon and Polemon, or at best, they can name but very few Persons, who ever left their Intemperance and Debauchery to apply their Minds, to the entertaining, and useful Study of Philosophy. But in the School of Christ, besides the twelve Apostles, who had the Honour to be contemporary with him, we see daily, a far greater Number of Persons, that become virtuous, and pious, and join in a Blessed Chorus, acknowledging, with the deepest shame, and Sorrow, the many false, and almost fatal Steps, which formerly they took. We ourselves (says the Apostle) were sometimes Tit. iii. V 3, 4. foolish, and disobedient, deceived, serving divers Lusts and Pleasures, living in Malice, and Envy, hateful, and hating one another. But after that the Kindness, and Love of God our Saviour, toward Man appeared, not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the Washing of Regeneration, and the Renewing of the Holy Ghost, which he shed on us abundantly. For as the Prophetical Psalmist speaks, He sent his Word, and healed 'em, and delivered 'em Psal. cvii V. 20. from their Destructions. I might add, that Chrysippus, in a Book which he has writ, Entitled, The Art of Curing the Disorders of the Humane Passions, endeavours to lay down proper, and effectual Rules, for the Management of those, which disturb the Peace of the Mind, and to that end, he argues upon the Principles of several Sects of Philosophers, not examining, which of 'em are most agreeable to Truth, and has the following Words. If, says he, Pleasure be esteemed the chief Good, the Passions may, and aught thus to be cured, and if there be three Kind's of Good, they are to be cured after this different Manner. Now they, who find Fault with the Christian Religion, do wilfully Neglect, to consider, how many unruly Passions are successfully governed by it, what a Stop it puts to that rapid Torrent of Vice, and Immorality, which is too visible in the World, and what extravagant, savage, and even Diabolical Tempers it has frequently, happily, and very suddenly conquered. Certainly, it ought to raise their Admiration, and constrain 'em, to make the most thankful Acknowledgements to Almighty God, to consider, what vast, and apparent Advantage the Public reaps, from those proper, and most excellent Methods, which our Saviour took, for the Reformation of Manners, and one would think, that if they won't allow Christianity to be the True Religion; yet they must confess, that it conduces very much to the true Interest of Manking, and which is more, has an Immediate, and Principal Regard to their better, and immortal Part. CHAP. LIU. AND our Saviour has so effectually consulted, even the Temporal Advantage of his Followers, that he would'nt have 'em to be rash, and precipitate, but gives 'em this necessary Lesson, When they persecute you in one City, flee unto another; and teaches 'em by his own Example, not to run into needless Dangers. Celsus takes Occasion, even from hence, to form an Accusation against him, in the Person of a Jew, in the following Words, You run up and down, with your Disciples. But as for the Charge, which is here brought against our Blessed Saviour, we meet with a Parallel Case, even in the Histories, which the Greeks have published. For Aristotle, that Famous Philosopher, when he saw, he should be condemned, as a wicked Person, by reason of some peculiar, and in some Sense, dangerous Notions he advanced, which, as the Athenians thought, did give too great Encouragement to Licentiousness, took an Opportunity to go from Athens, and removed his School to Chalcis, making the following Apology, to some of his Acquaintance, Let us leave Athens, (says he) that we mayn't suffer it, to be in the Power of the Athenians, to re-act that horrid Impiety, which they plainly discovered, by their ill Treatment of so great a Genius, as the World knows Socrates to have been, and to commit, a most grievous Offence against so sacred a Thing as Philosophy. CHAP. LU. CELSUS adds, That our Saviour, running up and down with his Disciples, was forced to beg his Bread, like a sordid Wretch. But pray let him inform us, where he has raked up all these scurrilous Expressions. I confess, we read in the Gospels, that certain Women, that were cured of their Infirmities, among which was Susannah, did readily distribute some Part of their Substance, to furnish the Disciples, with what was necessary for the Support of Life. But pray, what Philosopher, who employs his Time, and Strength, with some Regard to the Benefit of his Relations, and Friends, and indeed of Mankind in general, would refuse to have his Wants supplied? Or, did it become the Philosophers, to accept the seasonable, and generous Assistance of their Friends, and others; but argue a base and sordid Spirit, in our Blessed Lord, or those who become his Followers? CHAP. LVI. THAN the Jew, whom Celsus personates, continues his Discourse with our Saviour, in the following Words, What Necessity was there, that, when you were an Infant, you should be carried into Egypt, to avoid being killed? For surely, it didn't become a God, to be afraid of Death. An Angel, it seems, was dispatched from Heaven, to bid You, and some of your nearest Relations, betake yourselves to Flight, lest you should be found, and be put to Death. But couldn't Almighty God, who, as we are told, did employ his Angels for your Direction, and Assistance, preserve his Son, as easily in Judea, as in Egypt? Celsus thinks, that there was nothing extraordinary in the Humane Body, and Soul of our Blessed Saviour, and ridiculing his precious Blood, that was shed upon the Cross, he says, 'twas not Such Blood as from the Immortal Gods does Hom Il. Lib. 5. V 34●. flow. But we, who give Credit to our Saviour, when he gives a Testimony of his Divinity, in the following Words, I am the Way, the Truth, and the Life; John xiv. V 6. and in other Parallel Places, and when he bears Witness to the Truth of his Humanity, in the following Expression, Now ye seek to kill me, a Man, who has told you the Truth: I say, we, who believe John viij. V 40. our Saviour, when he speaks thus of himself, do assert, and maintain, that he had Two Natures, the one Divine, and the other Humane, and that since he came into the World, with an Intention to live, in some respects, like the rest of Men, 'twas highly incongruous, that he should run upon a Precipice, and be fond of Misery, and Death. 'Twas fit, he should be directed, and governed by them, to whom the Care of his Education did belong, and that the Angel's Orders should be strictly, and religiously observed, and the same Angel which said at first, Joseph, thou Son of David, fear not to Mat. i. V 20. take unto thee, Marry thy Wife, for that which is conceived in her, is of the Holy Ghost; said afterwards, Arise, and take the young Child, and his Mother, and flee into Egypt, and be thou there, until I bring thee Word, for Herod will seek the young Child, to destroy him. And I see nothing in this whole Account, that even seems to shock our Reason, and destroy our Faith. For we read elsewhere, that Joseph was warned by God in a Dream, and that such Apparitions as these have been, is a Truth, in the firm Belief of which, Experience itself may, I think, sufficiently confirm us. What Absurdity is there then, upon the whole, in supposing, that our Blessed Saviour, who assumed the Humane Nature, should act with the Prudence of a Man, in endeavouring to keep out of the Way of impending Calamities, not as if he couldn't have avoided 'em by his Infinite Power, without taking such Measures as he did; but because 'twas consistent with the Will of God, and with the Nature of Things, that his Life should be preserved, In the Use of Means, and not by a Continued Course of Supernatural, and Miraculous Events. 'Twas more agreeable to the Dictates of Infinite Wisdom, that our Saviour should be carried by his Parents into Egypt, and that he should tarry there, till they heard of the Death of Herod, than that he should stay in his Native Country, and yet be preserved, from the Evils to which he was exposed, being better armed than with Pluto's Helmet, and secured from the Rage of his malicious Enemies, by their being struck, like the Sodomites of old, with sudden Blindness. For such a Series of miraculous Appearances, had been very unsuitable to his great Design, of acquainting the World, as a Man authorised by the Testimony of God himself, that the TRUE SON of GOD, the ETERNAL WORD, the WISDOM, and POWER of GOD, did gloriously, though wonderfully reside, in the Humane Nature of the INCARNATE JESUS. But 'tis not my Business at present, to speak fully of the Two Natures, that were united, in the Person of our Blessed Saviour, since there is a Particular, and if I may so say, a Domestic Dispute between us, concerning that Difficult, and Important Point. CHAP. LVII. THAN Celsus' Jew, as if he had been educated in the Schools of the Greeks, and instructed in their Learning, says, That the Ancient Fables, that attribute a Divine Original to Perseus, Amphion, Aeacus, and Minos, though they be not in Strictness true; yet do display the Actions of these Persons, as being great, and wonderful, and above the Sphere of Humane Nature. But for your Part, what did you ever say, or do, that was worthy of Admiration, though you were openly challenged, to give convincing Proofs, that you were the Son of God. In Answer to this, I need only ask the Greeks, whether they can show, that any of the forementioned Persons, did any extraordinary Service to the World, or performed any great Exploit, to induce future Ages, to believe the Truth of those Fables, which represent 'em to us, as being derived from a Divine Original. But I defy 'em, to instance in any of the Actions of these Fabulous Heroes, that deserved to be named, much less compared, with what our Saviour did; unless they will refer us to their own Fables, and Histories, and have us to believe 'em, without any more ado, and disbelieve our Histories, of the Truth, and Importance of which, we have all the Evidence, that we can reasonably desire. We say, and know, that the Divine Power of our Blessed Saviour, has been sufficiently seen, and happily felt, through the whole habitable World, where any Churches are founded, that consist of Persons, reclaimed from many exorbitant Vices. And the Name of JESUS, at this very Day, composes the ruffled Minds of Men, dispossesses Daemons, cures Diseases, and works a meek, gentle, and amicable Temper, in all those Persons, who make Profession of Christianity, from an higher End, than their worldly Interest, and sincerely believe, what it teaches us, concerning God, and Christ, and a Future Judgement. CHAP. LVIII. THAN Celsus, foreseeing, how many remarkable Actions, that were performed by our Saviour, might be mentioned by us, to his Honour, a few of which, I have related, makes as if he granted the Truth, of what is writ, concerning the Diseases, that were cured, the Dead that were raised to Life, and the few Loaves, with which a great Multitude was fed, and of which many Fragments did remain, and those strange Accounts we meet with in the Gospel-History, and immediately adds the following Words, Well, let us suppose, that you really did these Things you talk of. But in the same Breath, he quite unravels what he had said before, and sets them on a Level, with the Operations, that are performed by Magicians, who pretend to do mighty Things, and having studied Magic in Egypt, get a little Money out of People's Pockets, by practising their Art in the open Forum, dispossessing Daemons, curing Distempers, calling back departed Souls, and representing to the deluded Sight, a Table spread with imaginary Dainties, and Animals, that seem to move of their own Accord, but have no inward Spring of Life, and Motion. His Words are these, Pray must we esteem the Persons, who perform these wonderful Operations, to be the Sons of God, or must we not rather esteem 'em to be vile Wretches, that are well-versed, it seems, in a Diabolical Art? You see here, that he allows an extraordinary Power in Magic, though by the Way, I'm much mistaken, if he isn't the very Person, who writ several Books, in which, he directly maintains the contrary. And yet, because he thinks, it may serve his Cause, he compares the Actions of our Blessed Saviour, with the Operations of Magicians. Indeed, there had been some Ground, for making this invidious Comparison, if our Saviour had made such a Vain Show of Miracles, as the Magicians do. Their Design also, whatever Wonders they may effect, by the Assistance of the Devil, is not to reform the Manners of Men; nor have such Vain Amusements the least Tendency, to beget in Persons a True Fear of God, and so to regulate their Actions, that they may be honourably acquitted, when they shall be summoned, to appear before his Awful Bar. The forementioned Persons, don't so much as aim at any Thing of this Kind, and if they did, of all Persons in the World, they would be most unfit for so great an Undertaking, since they themselves, are guilty of the mo●t notorious Crimes. Whereas our Blessed Saviour, who designed by his Miracles, to reform the Manners of them, who were Eye— Witnesses of what he did, gave not only his Followers, but all Mankind, a Bright Example of Unaffected Virtue, and Piety, that they, who were to publish his Excellent Doctrine, might at once be directed, and encouraged, to acquaint their Hearers with the Mind of God, and that the forementioned Persons, being more convinced by the Native Beauty, of the Christian Religion, and the Holy Lives of their Teachers, than by the Miracles that were wrought, might in all their Actions, have a sincere, and sacred Regard to the Honour of God, and the Interest of their Dear, and Ever Blessed Redeemer. Now, if the whole Course of our Saviour's Life was such, as I have represented it, without using any Artificial Colours, and Bold Figures to emblazon it, as we know, is too frequently the Case of many, of the feigned Heroes of Antiquity; how absurd a Thing is it to compare it with the cursed Operations of Magicians, and is it not highly agreeable to the Dictates of impartial Reason, to believe, that he was GOD, as he himself assures us, and condescended to assume the Hamane Nature, for our Common, and Everlasting Benefit. CHAP. LIX. THAN Celsus, confounding Things at a most miserable Rate, and borrowing, what is peculiar to one Sect of Christians, that he may, the more successfully, reproach the whole Body of 'em, says, Certainly, a God would never have such a Body as yours, that is so contemptible, as being liable to so many, and so considerable Imperfections. In Answer to this, we say, he assumed A Humane Body, (being conceived in the Womb of the Blessed Virgin,) which rendered him capable of Suffering, and Dying, in some Respects like the rest of Men. In this Sense, we may truly say, he was a miserable Person, Being tempted in all Heb. iv. V 15. Things, as we are, yet without Sin. For with us, 'tis beyond all Doubt, that He committed no Sin, neither was Guile found in his Mouth, and that God did 1 Pet. two. V 22. deliver him up as a Spotless Sacrifice, for the Sins of an Apostate World. Then Celsus says, the Body of a God, would never have been formed like yours. But he can't deny, that if our Saviour was born, as we say, he was, then even his Body had, in some Sense, a Stamp of Divinity upon it, and might be called the Body of the Great God himself. On the contrary, he disbelieves, and ridicules the Account, we have, of our Saviour's Conception by the Holy Ghost, and thinks he was begotten in Adultery, by one Panthera, a Soldier, on the Body of her, whom we call the Blessed Virgin, and that made him say, the Body of a God, would never have been formed like yours. But I think, I have said enough on that Head already, to satisfy any Impartial, and Candid Reader. CHAP. LX. CELSUS goes on, neither says he, Does the Body of God stand in Need of such Food, for its Nourishment, and Support, as that with which yours is supplied; as if he could show out of the Four Evangelists, not only that he eaten, but also by what Food his frail Nature was maintained. But be it so, I grant he eaten the Passover with his Disciples, and not only made Use of the following Words, With Desire, Luk. xxii V. 15. I have desired to eat this Passover with you; but did actually partake, of what was provided for him. I grant also, that being thirsty, he drank at Jacob's Well. But what is this to the Purpose? 'Tis said expressly, he eaten Fish, even after he was risen from the dead. And this agrees very well with what we say, viz. That he assumed a Real, and not a Fantastical Body, and was conceived in the Womb of the Blessed Virgin. Then Celsus says, A God had no need of such a Voice, nor such Methods of Persuasion. But this, I think, is one of the most frivolous Objections, that he could possibly have raised against us. For I might tell him, that Apollo, one of the Gods of the Greeks, who goes under the Name of Pythian, and Didymae●n, made use of such a Voice, when the Oracle was given by the Pythian Priestess, or the Priestess of Miletum. And yet the Greeks don't take Occasion from hence, to call in Question, much less to deny, the Divinity of Apollo, or any other God, who gave out Oracles, at some convenient Place. Now how much more, did it conduce to the Spiritual Advantage of the World in General, that God should reveal his Will in the Person of our Blessed Saviour, who spoke with such Authority, and Power, that he made a secret, but irresistible Impression upon the Minds of Men. CHAP. LXI. THAN Celsus, whose wicked Opinions, and Practices, render him hateful to that God, who is a Lover of right Reason, and unaffected Virtue, reproaches our Saviour in the following Words, All his Miracles discovered him to be a Person, hateful to God, and a notorious, and vile Impostor. But if we critically inquire into the Nature of Things, and the Signification of the foregoing Words, we shall find, that in Propriety, and Strictness of Speech, no Person, how wicked soever he may be, can have this Character given him, that he is hated of God. For the following Expression carries Abundance of Truth, as well as Weight in it; viz. Thou lovest all Things that Wis. xi. V 24. are, and hatest nothing, which thou hast made; for never wouldst thou have made any Thing, if thou hadst hated it. If we meet with any Expressions in the Write of the Prophets, that seem to intimate, that God hates his Creatures, we must interpret 'em by this general, and necessary Rule, that the Scripture, when it speaks of God, does often clothe him, as it were, with those very Passions, which are frequently working in Humane Breasts. But to what Purpose is it, to return an Answer, to a Person, who even in a Discourse, Entitled, A True Relation, takes the Liberty, to give Vent to his Passion, in most unjust, and severe Invectives, and to treat our Blessed Saviour, as if he were, like him, a Notorious, and Vile Impostor. For such Language, as he gives him, don't become a Man, who pretends to Reason, and Demonstration, though he discovers at once, his Want both of Sense, and Breeding. On the contrary, he ought to have fairly stated the Controversy, which there is between us, to have examined Matters, with the greatest Impartiality, and Exactness, and should have avoided, as much as might be, all needless, and ridiculous Digressions, and Tautologies. But because Celsus' Jew, does no longer continue his Discourse with our Blessed Saviour, I shall draw my first Book to a Conclusion, and if God will grant me the Knowledge of his Truth, which is able to overthrow, though not wholly to extirpate Error, according to that Expression, Destroy 'em by thy Truth, I shall return an Answer, to what Celsus offers, as personating a Jew, directing his Discourse to those of his Native Country, who are supposed, to be unhappily, as he imagines, brought off from Judaisme, to an open Profession of the Religion, which we embrace. Origen against Celsus: Translated from the ORIGINAL INTO ENGLISH. Book the Second. Origen against Celsus: CHAP. I. MY First Book in Answer to Celsus' Discourse, Entitled, A True Relation, ending where he ceases to personate a Jew, discoursing with our Blessed Saviour, and being swollen to a convenient Bulk, I resolved 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 persuaded of the Truth, and Excellency of the Christian Religion. And I confess, I can't but wonder, that since Celsus was so fond of speaking in the Person of a Jew, he didn't make him direct his Discourse to the Gentiles, rather than to his own Countrymen. For 'twould have carried with it, a far more plausible Appearance, if it had been directed by him, to those, who embraced the Religion which we profess, and were Gentiles, like ourselves. But it seems, this mighty Man, with all his Knowledge, to which he makes such great Pretences, did not know, or at least, does seem to me, not duly 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 embraced the Christian Religion. He says, That suffering themselves, to be most shamefully deluded by our Saviour, they left the Religion of their Ancestors, and altered both their Name, and their Course of Life. But he don't consider, that the Jews, who believed in our Blessed Saviour, did not totally renounce the Law of their justly-admired Progenitors, and Forefathers; but lived in the Observance of it, deriving their Appellation, from a Word, that denotes the Poverty of the mere Letter of the Law. For Ebion in the Hebrew Language, signifies Poor, and the converted Jews, were called by the Name of Ebionites. And St. Peter himself, for a considerabe Time, observed the Jewish Rites, that are prescribed by the Law of Moses, as not having yet learned, even from our Blessed Saviour, to ascend, as it were, from their literal 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 Acts 1. V 9, etc. nigh unto the City, Peter went up upon the Housetop to pray, about the sixth Hour. And he become very hungry, and would have eaten; but while they made ready, he fell into a Trance, and saw Heaven opened, and a certain Vessel descending unto him, as it had been a great Sheet, knit at the four Corners, and let down to the Earth; wherein were all Manner of Fourfooted 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 spoke to him again the second Time, what God has cleansed, that call thou not common. You see here, that St. Peter himself, that Eminent Apostle, is represented to us, as retaining the Jewish Distinction, between Clean, and Unclean Meats; and 'tis plain, from what follows in the History, that nothing less than a Vision could 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 contemptible 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, refused 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 himself, Gal. two. V 12. fearing them which were of the Circumcision. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their Dissimulation. And it was not, I think, wholly incongruous, that they should comply in some measure, with the Jewish Rites, who were entrusted with the Apostleship of the Circumcision: For they, who seemed to be Pillars, gave Paul, and Barnabas, the right Hand of Fellowship, the former Persons directing their Course to the Circumcision. But need I say, that they who preached to the Jews withdrew, and separated themselves from the Gentiles, when the Apostle Paul himself become a Jew to the Jews, that he might win upon 'em. We read therefore, in the Acts of the Apostles, that he offered an Oblation upon the Altar, to show that he hadn't altogether renounced 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 would never have introduced a Jew, addressing himself to those, who were converted from Judaisme to the Christian Faith, in the following Manner. What is the Matter, says he, my dearly beloved Countrymen, that you have on a sudden renounced the Religion of your Fathers, and Ancestors, and suffered yourselves to be so shamefully deluded by your pretended Saviour, as to be prevailed with to alter your Name, and Course of Life. CHAP. II BUT because I have already mentioned St. Peter, and the rest of those, who preached 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 John xuj. V 12, 13. 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 whatsoever he shall hear, that shall he speak. Now I ask Celsus' 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 Mosaic Law, I say, to instruct 'em, in the true Sense of the Law, which the Types, and Ceremonies, under the Legal 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, concerning Festivals, New-Moons, and Sabbaths, were all but obscure, and in themselves, very mean, and contemptible Shadows? These, without Doubt, were the Things, which their Blessed Lord, would have communicated to 'em. But knowing very well, how difficult a Thing it is, to disengage the Mind, from those Notions, which I had almost 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 important, and too true, to be called in Question, or but slightly regarded; knowing, I say, and considering, how difficult a Thing it is, to convince Persons, under such unhappy Circumstances, and to persuade 'em, that the Ceremonial Law was Loss, and Dung, in Comparison of the True Religion, he prudently waited for a more convenient Time, and differed his Discourse, till after his Bloody Death, and triumphant Resurrection. And indeed, if he had talked to them, of Things, that exceeded the Bounds, of their present, and narrow Capacity, he might have shocked 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 Sense of the following Words; I have yet many Things to say unto you, but ye John xuj. V 12. can't bear 'em now. For there were several Explications to be given of the Law, with Respect to its Spiritual Meaning, which even our Saviour's Disciples at that Time were not duly disposed 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-Dispensation, I'm inclined to think, that 'tis upon that Account, that our Saviour makes Use of the following Words, When the Spirit of Truth is come, he will guide you into all Truth, as if he had V 13. said, he shall lead you into the true, and full Sense of those Things, viz. Types, and Figures, which you were conversant with, and whereby you imagined, you paid God, the true Worship, which was due to him, and required by him. And the forementioned Promise, which our Saviour made to his Disciples, was abundantly, fulfilled to the Apostle Peter, when the Spirit of God showed him in a Vision, all Sorts of Animals, Birds, and Fourfooted 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 returned this Answer, even 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 enlightened, as appears from the following Words, What God has cleansed call not thou common. And after that Instructive Vision, the Spirit of Truth, leading Peter into all Truth, acquainted him with those Things, which he couldn'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 literal Sense of the Mosaic Law. CHAP. III MY Business at present is to show, that Celsus betrays his wretched Ignorance, in representing a Jew, addressing himself to those of his Native Country, who were converted to the Christian Faith, in the following Words, What's the Matter, my dearly beloved Countrymen, that you have renounced the Law of your Fathers? For how can they be said to renounce the Law of their Fathers, who severely blame Persons for not adhering to it. Tell me, says the Apostle, ye that desire to be under the Law, do ye Gal. iv. V 21. not hear the Law? For 'tis written, that Abraham had two Sons, and so on to those Words, Which Things are an Allegory. And how can they be said, to renounce the Law of their Fathers, who are continually making mention of it, as if they were proud, of showing the honourable Regard, which they still pay to it, and argue after the following Manner, Say I these Things as a Man, 1. Cor. ix. V 8. 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. Does God take Care for Oxen? Or, says he it altogether for our sakes? For our sakes, no doubt, this is written. And how confused is Celsus' Discourse, and how does it want, even a plausible Appearance, to recommend it to the World, when he talks after the following Manner. Some of you, says he, have forsaken our Excellent Religion, under a Pretence of giving Allegorical, and Mystical Explications of the Law. Others of you are great Admirers of a spiritual Sense, as you are pleased to term it, and yet are diligent Observers of those outward Ceremonies, which make so considerable a Part of the Religion which we embrace. There remain some others, who adhere to the literal Sense of Scripture, thinking, that Abundance of spiritual Matter is wrapped up, in the very Letter of the Law, and profess, that Jesus of Nazareth 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 could it be expected, that Celsus' Jew, should give us a true, and clear Account of Matters of this Nature, since in the Sequel of his Discourse, he mentions several very great, and notorious Heresies. And there were some Jews, who turned their Backs, as he says, upon the Creator of the Universe, and didn't know, that the believing Israelites did live, in the strict Observance of the Law of their Fathers. 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 Opposition to the Christian Religion, and as he vainly thought, to expose it to the highest Contempt imaginable. CHAP. IU. THE Jew continues his Discourse, 'Twas but t'other Day, says he, that we severely punished the Person, who led you aside, like a Company of silly Sheep, and by Consequence, 'twas very lately, and on a sudden, that you renounced the Law of your Fathers. But to this I have already returned 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 ago, 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 yourselves acknowledge? That the Christian Religion, is founded 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 Mystery, which was hid from Ages, but is now made manifest, Eph. iii. V 9 by the Appearance of our Blessed Saviour. And we don't despise the Law, because we have a clearer Revelation; but instead of that, have the greater Veneration for it, and endeavour to show, what Depths of Divine Wisdom there are, even in the Legal Dispensation, which the Jews themselves know little, or nothing of. And why should we think it strange, that the Gospel should be founded on the Law of Moses, when our Saviour speaking to those, that refused to believe in him, has the following Words, Had ye believed Moses, ye John. v. V. 46. would have believed me, for he wrote of John. v. V. 46. me; but if ye believe not his Write, how shall ye believe my Words? And the Evangelist St. Mark gins his Gospel thus, The Beginning of the Gospel of Jesus Christ, the Son of God, as 'tis written Mark i V 1. in the Prophets, Behold, I send thy Messenger before thy Face, which shall prepare thy Way before thee; intimating to us, that the Gospel is founded on the Scriptures of the Old Testament itself. I can't conceive therefore, what Celsus' 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 inspired by that God, in whom we believe. And I would fain know, how it tends, in the least, to the Prejudice of the Christian Religion, that John the Baptist, who was the Forerunner of our Saviour, was a Jew. For it don't follow, that because he was so, therefore all who embrace the Christian Religion, whether Jews, or Gentiles, must observe the Letter of the Jewish Law. CHAP. V. THAN the pretended Jew tells us, That our Saviour was punished by his own Countrymen, according to the Demerit of his horrid Crimes. But I think, I have said enough already, in Answer to so pitiful a Cavil, and therefore, shan't do him the Honour, to imitate him, in his frequent, and needless Repetitions. Then he laughs at the Doctrine of the Resurrection, and of a Future Judgement, at which the Righteous will be rewarded, and the Wicked punished; I say, he laughs at it, as being, in his Opinion, most highly ridiculous. And he says, That the Christians say nothing, even on these important Subjects, as they are pleased 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 Conformity there was, between the Lives of the Jews, and the Doctrines, even of their own Celebrated Prophets, thought fit to teach 'em, by Parables, that the Kingdom of God should be Mat. xxi. V 41. taken from 'em, and given to the Gentiles. And we see this Prophecy, most evidently, and remarkably fulfilled, 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 Understanding 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 enlighten, and elevate the Mind, and don't live after the Manner of the Jews, as Members, of an Earthly Republic, but like worthy, and honourable Citizens of that Heavenly Jerusalem, of which their Pompous Worship, 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 rational, and intelligible Explication of 'em, to any Persons, who may modestly desire it. And suppose I should grant, that our Saviour himself went so far, as to observe the various Ceremonies, relating to the Jewish Sacrifices, this I think, would be no solid Argument, against our believing, that he was the SON of GOD. He is the SON of that ADORABLE MAJESTY, who gave the Law, and from whom the Prophets did receive their Commission, and we, who are Christians, and Members of the True Catholic Church, don't wilfully transgress the Law, but rejecting the Fables of the Jews, employ our Time, and Strength, in searching into the Spiritual, and Mystical Sense, which we think, the Law, and the Prophets do admit of. For 'tis plain, that they themselves wou'dned have us rest, in the literal, and most obvious Sense of the Words, that are made use of, in the important Messages, they deliver from Time to Time, since 'tis their common Practice, to usher in their Prophecies, with some such Introduction as this, I will open my Mouth in a Parable: I will utter dark Say of Old; and when they speak of the Commands of the Law, as being obscure, and impossible to be rightly understood, without Divine Assistance; they put up this earnest Petition to Almighty God, Open thou mine Eyes, that I may behold wondrous Things, out of thy Law. Ps. cxix. V 18. CHAP. VI AND by the Way, since I am speaking of the Manner of Expression, which the Prophets used, I may safely challenge any Person, to instance in any Words, of our Blessed Saviour, that were vain, or even seemed to have the least Tincture of Pride, and Ostentation. And how can he be accused 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? Mat. xi. V 29. He, I say, who after he had supped with his Disciples, laid aside his Garments, and took a Towel, and girded himself, and poured Water into a Basin, and washed their Feet, and reproved one of the Company, who would'nt suffer him to do it, and said, If I wash thee not, thou hast no Part with me. He who said to his Disciples, John xiii. V 8. I am among you, as he that serves: Luk. xxii V. 27 To proceed, let any one show, if he can, that our Saviour did ever advance 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, though to speak properly, I think, there are no Degrees of Falsehood, and on the contrary, any true Proposition is as much a Truth, as the most important Article of the Christian Faith. But why should I talk as I do? Let any one, and particularly, 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 Ceremonial Distinction of Meats, and the carnal Observance of Feasts, New-Moons, and Sabbaths, that his sincere Followers might have their Minds gradually raised, to the spiritual, and full Sense of the Law, which alone is worthy of the Infinite Purity, and great Design of the Supreme Majesty, who gave it, though ' tisned in the least incongruous, that a Minister, and even an Apostle, should 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 deceived, and are even fond of Delusion. 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 accompanied 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 answered, and showed, in what Respects, we own our Saviour to be GOD, and in what Sense, we believe he was a Real Man. CHAP. VIII. Celsvs' Jew adds the following Words, How can any one imagine, that we, who all along declared to the World, that God would send a Person, to punish the disobedient, and rebellious, should 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 should say, how is it possible, that I, who always preached up the Doctrine of Temperance, should be guilty of Debauchery, or, that I, who in Discourse, did always vindicate the injured Rights of Justice, should 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 Prophetic Oracles the Matter of their continual Boast, do yet shut their Eyes, against the glorious Light, of those Scripture-Prophecies, which are evidently accomplished, in the Person of our Blessed Saviour. And if I may ascribe their Blindness, to some other Cause, besides the wretched Degeneracy of Humane Nature, which they plainly discovered, I may safely say, that 'twas directly foretold, by the very Prophets they so much admire. For Isaiah says expressly, Hear ye indeed but understand not, and see ye indeed, but perceive not, make the Heart of this People fat. Now let any Person acquaint me, what it is, that the Prophet intends, by these, and the like Expressions. 'Tis plain, they saw our Saviour, but wilfully shut their Eyes, against the piercing Rays of the SUN of RIGHTEOUSNESS, and heard him discourse to 'em, but couldn't comprehend, that his humane Nature was the living Temple of the Deity, which was going to forsake their Nation, and to engage all its infinite Perfections, 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 Religion, is, in a Manner, entirely defaced and lost, insomuch that there is scarce one Sign of the Divine Presence among 'em, except the severe Judgements, which do so justly befall their Nation. They have neither Prophets, nor Miracles, to attest the Truth of their Religion, whereas the Christians, even at this Distance of Time, have a Power of working Miracles, conferred upon 'em, some of which are not inferior to those, which were wrought, when our Saviour was on Earth. CHAP. IX. THAN Celsus' Jew breaks out into the following Expression, How can any one imagine, that we should treat a Person 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 Judgement (which is one of the Articles of the Christian Faith) the Jews will be punished, 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 unaccountable Carriage, towards the Prince of Peace. Nay, even at this Day, (so remarkably does the Vengeance of God pursue 'em!) they are the most miserable People, upon the Face of the whole habitable World. For what Nation is there, besides that of the Jews, that is banished, from their Metropolis, and denied the Liberty, of serving God, according to the Religion of their Fathers, and Ancestors, in their Native Soil? These are some of those grievous Calamities, to which, their own Crimes exposed 'em (For no History can parallel their Villainies) and especially those horrid Barbarities, which they exercised, towards our Blessed Saviour, who came into the World, to save 'em, from Sin, and Hell. CHAP. X. THE Jew adds, How could 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 other, was convicted, and condemned to a severe Punishment, was forced to abscond, that he might not be taken, running, like a Vagabond, from Place to Place, and yet was at last apprehended, and betrayed, even by one of his most eminent Followers, who of all Persons in the World, one would 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 forsaken by his intimate Friends, who esteemed 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 attribute so much as this, even to the holy and spotless Soul of JESUS, with respect to which, he uses the following Words, My Soul is exceeding sorrowful, even unto Death. When we meet Mat. xxvi V. 38. with such Words as these, in the Write of the Prophets, Behold I am the Lord, the God of all Flesh: Or, Those Jer. xxxii V. 27. Words, Before me there was no God Isa. xliii. V 10. formed, 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 Instruments, 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, Herod. Clio. 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 JESUS, as a proper Instrument, when he spoke the following Words, I am the Way, the John xiv. V 6. Truth, and the Life. I am the Door, I am the Living Bread, that came down John x. V 7. from Heaven. And I might instance John vi. V 15. in many other Expressions to the same Effect. We blame the Jews therefore, and I think not unjustly, for not acknowledging 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 Creation of the World, Let there be Light, Gen. 1. V 3. let there be a Firmament, and the like. 'Twas to him he said, Let us make bid. V 6. Man, in our Image, after our Likeness. ibid. 26. And the ETERNAL WORD did every Thing, according to the Command of God. And this is not a Conjecture, formed in our own Fancies, but we build our Faith, in this important Affair, on the concurring Testimony, of those very Prophets, who are readily owned, and extremely admired by the Jews themselves. For we are told expressly, He commanded, and they were created. Now, what created Being, how noble soever, could 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 Passages 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 circumscribed, within the narrow Limits of his Humane Nature. John the Baptist foretelling, that in a short Time, the Son of GOD should make his Appearance in the World, speaks of him, as a Person, that was Omnipresent. There stands one among John 1 V 26. 27. you, says he, whom ye know not, he it is, who, coming after me, is before me. Now is it probable, or even possible, he should 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 Expression, Where two or three are gathered Ma. xviii V 20. 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 Mat. 28. V 20. you always, even to the End of the World. I hope the Reader will not misunderstand 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 Mysterious Person of the ETERNAL WORD. For if St. Paul teaches us, that He that is joined to the Lord is one Spirit, 1. Cor. 6. V 17. certainly they that understand this Doctrine, will readily allow, that there is a closer, and more Divine Union, between the WORD, and it's assumed Humanity. And our Blessed Saviour did abundantly discover, that he was no less than the Power of God, by the frequent, and uncontested Miracles, which he wrought, even in the Presence of the Jews, though they professed, to entertain a most unaccountable Notion, (I can't imagine, for my Part, that it should 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 Magic. But our Saviour abundantly confuted this Absurd Conceit, by showing, 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 Judgement. Let Celsus show, if he can, wherein our Saviour failed in his great Design, to destroy the Works of the Devil, and bring convincing Proofs of the Truth, or even 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 against us, are founded, for the most Part, on some Matters of Fact, which are grossly misunderstood by him, or some Passages in the Gospels, which are shamefully misapplyed, or some fabulous Accounts, which are owing to the unhappy, but fruitful Invention of the Jews. CHAP. XII. BUT because Celsus' Jew affirms, that he was convicted, and condemned, after a Legal Process, I desire to know, how this can be proved to be true, when 'tis plain, beyond all Contradiction, that his Enemies were very zealous, in suborning false Witnesses against him. Perhaps they would 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 Mat. xxv V. 6. 1 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, imagined, that they had a Reference to their Material and Pompous Temple, for which they plainly discovered a far greater Veneration, than for that Glorious, and Adorable Temple, wherein the ETERNAL WORD, the TRUTH, and WISDOM of GOD did Personally, though Mysteriously reside. But since Celsus' Jew insults over us, because our Saviour was taken, I grant he was, but this aught to be considered, that it wasn't done, without his own Consent. For when his Time was come, he surrendered himself, as an easy Prey, into the Hands of his barbarous Enemies, and abundantly made good the Character, which is given him, in the Holy Scripture, and particularly in the following Words, Behold the Lamb of God, who takes away the Sins of the John i. V 28. World. This is no more than what the Evangelist tells us, Jesus therefore knowing, says he, all Things, that should Joh. xviii V. 4, &c come upon him, went forth, and said unto 'em, whom seek ye? They answered him, Jesus of Nazareth. Jesus says unto 'em, I am he. And Judas also which betrayed 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 asked he them again, Whom seek ye? And they said Jesus of Nazareth. Jesus answered, 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 Angels. But how then shall the Scriptures be fulfilled, that thus it must be? Now if any Person should be so weak, as to imagine, that these are only Fictions of the Evangelists, have we not Reason, on the contrary, to think, our Adversaries have been grossly 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 does abundantly appear, from the Consideration of the dreadful Calamities, to which they knew their Religion did so manifestly expose 'em? For we can't conceive, that the Followers of our Blessed Saviour should embrace the most shameful, and painful Death, with undaunted Courage, and heroic Constancy, had they been the scandalous Inventors of the History, which they transmitted to Posterity, but on the contrary, we must esteem 'em to be Persons, who were fully persuaded, in their own Minds, of the Truth, and Importance, of what they published 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 unavoidable 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 betrayed by his own Disciples, he might learn from the Evangelists, with this little Difference, that whereas they acquaint us, that he was betrayed by Judas, he chooses to speak in the Plural Number, that his Objection may seem to have the greater Force, but hasned the Curiosity. I will not say the Conscience, to inquire narrowly, into the Account, which we have of Judas, whose Heart was miserably divided, between his Master, and his Lust, and governed at once by extravagant, and very different Passions. For that infamous Traitor gave a Sign to the Persons that came to apprehend him, Whomsoever I shall kiss, that Mat xxvi V 48. ●●me is he, hold him fast. So that it seems, he retained something of the Respect, which formerly he paid his Master, since otherwise he would have betrayed him openly, and without that flattering Ceremony, and most horrid Solemnity. We have Reason therefore to believe, that our Saviour's most excellent, and awakening Discourses had made some faint Impression, even upon the Mind of one, who was so unaccountably swayed by a covetous Disposition, that he had the Impudence to betray his Lord, and would not stop, till he had shamefully completed the most villainous Design, for the Accomplishment of which, all the Devils in Hell did ever lend their Assistance. Therefore the Evangelist tells us, that Judas when he saw he was condemned, Mat xxvi V 3. repent himself, and brought again the thirty Pieces of Silver, to the Chief Priests and Elders, saying I have sinned, in that I have betrayed 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 hanged himself. Now if Judas, whose Custom we may suppose it was, to apply to his private Use, the Money that was collected, 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 Instructions of our Blessed Saviour had wrought, in some Measure, on this most hardened Wretch, that he cou'dned erase 'em, out of his faithful Memory, and fail entirely in his Respect for the meek, and spotless Jesus. But those Words, I have sinned in that I have betrayed the innocent Blood, are a plain, and open Acknowledgement of his horrid Crime, and you may partly judge, what a lively Sense he had, of the great Injustice, and Ingratitude, that appeared in what he had so lately done, since Life itself was grown a Burden to him, he felt an unusual Horror of Conscience, and was forced to arraign, accuse, and condemn himself. We have here likewise a remarkable, and standing Instance, of the happy Effect, which our Saviour's Instructions had, upon the vilest Wretch, that ever breathed in the common Air, that though 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' Jew may give no Credit, to the Account, which we have in the Gospels, of the Treachery of Judas, 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 does affirm, viz. That he committed that horrid Crime, with the full Bend of his Will, and without the least Remorse. But 'tis very unreasonable, that a Person should believe, or disbelieve the Scripture-History, as he is led aside, by the unhappy Bias of his depraved 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 entirely relates to Judas. It gins after the following Manner, Hold not thy Psal. cix. V 1. Peace, OH God of my Praise. For the Mouth of the Wicked, and the Mouth of the Deceitful are opened against me. 'Tis prophesied there, that Judas should be degraded from the Apostolical Function, on the Account of the horrid Crime he should commit, and that another should supply his Place, which is intimated to us in the following Words, Let another take his Psal. cix. V 8. Office. And supposing our Saviour had been betrayed, by one his Disciples, who was, if it had been possible, more wickedly disposed than Judas, and his Master's most sweet, and heavenly Instructions hadn't made the least secret Impression upon his hardened Mind, how would this in the least reflect on the Holy Religion, which the Blessed Jesus introduced into the World? What relates to his being apprehended by his Enemies, has been already considered, and I have showed, that he made a willing Surrender of himself, into the Hands of those Bloodthirsty 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, does seem to me to be very childish, and ridiculous. A good General, says he, who commands a numerous, and welldisciplined Army, was never known to be betrayed by his Soldiers. Nay, the Ringleader of a Company of High-way-Men, though the merest Rogue in Nature, and though his Followers be the most contemptible, and cursed Crew that ever was in the World; yet needned fear being betrayed, since they esteem him the fittest Person for the Accomplishment of their base Designs. But as for your Pretended Saviour, he was betrayed by his own Disciples, not having so great an Interest in 'em, as a good General in his Soldiers, or the Ringleader of a Company of High-way-Men in his vile Accomplices. On the contrary, many Instances might be produced from History, of Famous Generals, and Ringleaders of High-way-Men, betrayed by those, who were under their Command, even after they had received from 'em, all the Assurances of their inviolable Fidelity, which they could reasonably desire. But suppose 'tis otherwise, I appeal to common Sense, whether it could be fastened on our Blessed Saviour, as a just Reproach, that he was shamefully betrayed by one, who was engaged, by all the Sacred Ties of Duty, and Gratitude, to be devoted to his Service, who certainly, if he hadn't been possessed by the Devil, could never have formed so cursed a Design, much less have ever brought it to so dishonourable an Execution? I ask Celsus, who pretends to no mean Skill in Philosophy, whether 'twas Plato's Fault, that Aristotle, after he had been his Pupil, for twenty Years, did publicly declare, that he rejected his Tutor's Notion, of the Immortality of the Soul, and esteemed his Conceptions, as no better than Philosophical Chimeras, and vain Amusements. I ask him, whether Plato's Philosophy 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 Write, does condemn the Opinions of Cleanthes, though 'twas owing to him, that in his younger Years, his Mind was seasoned, with wholesome, and excellent Instructions. Besides, Aristotle is supposed to have studied Philosophy in the School of Plato, for twenty Years, and Chrysippus studied the same excellent Science for many Years, in the School of Cleanthes: Whereas Judas hadn't continued three Years with our Blessed Saviour, when he so shamefully betrayed him. And if we read the Lives of the Philosophers, we shall meet with frequent Instances, that, in some Respects, 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 Pythagoras, or the solid Arguments which his Followers used in its Defence. The Jew adds, that Having many Things to say, with respect to our Saviour, which are far from being fairly represented 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 Evangelists, and which he forbears to mention? Must not this pass for a Rhetorical Flourish, to make us believe, he was furnished with a great Stock of Arguments, against our Blessed Saviour, when most, if not all, that he could possibly say, if it was true, and material, was borrowed, from those very Gospels, which sometimes he so much despises. CHAP. FOURTEEN. THAN Celsus finds Fault with our Saviour's Disciples, for saying, That he foreknew, and foretold all the remarkable Things that ever happened to him. But we doubt not in the least, but we can easily prove, by an Enumeration of Particulars, (let Celsus say what he pleases to the contrary) that our Saviour foretold several Things, that should befall his Disciples, some considerable Time before they came to pass. What a wonderful Instance of this, is that which St. Matthew gives, You Mat. x. V. 18. shall be brought before Governors, and Kings for my sake, for a Testimony against them, and the Gentiles. I might quote many other Places, where our Saviour does expressly foretell the grievous Persecutions, that should 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 introduced? 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 Notions would naturally meet with in the World; and therefore, to raise his Reputation, and promote his Interest, did only foretell those Things, which any Child might have known would befall him. But if Persons would avoidable be brought before Governors, and Kings, for holding false, and wicked Notions, one would think that the Epicureans, who disbelieve an overruling Povidence, should be brought before 'em, as soon as any Persons in the World, or the Peripatetics, who think, that the Prayers, which are put up, and the Sacrifices, which are offered to the Gods, are wholly insignificant, and little Arts unworthy to be practised by those, who pretend to the Sense, and Learning of Philosophers. But perhaps our Enemies may object, That the Samaritans are persecuted on the Account of their Religion. To this I answer, that they are condemned to die, 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 die, or renounce their Religion, and so be publicly acquitted, but if they are found to be circumcised, immediately they must suffer Death. The Christians are the only Persons in the World, who, though they are persecuted, according to our Saviour's Prediction, You 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 following Words, Whosoever shall confess me, Mat. x. V. 32, 33. before Men, him will I confess, before my Father, which is in Heaven, but whosoever shall deny me before Men, him will I also deny, before my Father, which is in Heaven. 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 would be answerable. But if you can exercise a little Patience, you'll say thus to yourselves, if our Blessed Saviour did readily foretell, that Governors, and Kings, would use their utmost Endeavours, to extirpate the Religion, he introduced into the World, and if the Event has fully answered his Prediction, certainly we have all imaginable Reason to believe, that he received 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, should be happily, and easily surmounted, by the help of Miracles. And who, without a Transport of Holy Admiration, can set our Saviour before his Eyes, expressly foretelling, That the Gospel of the Kingdom should Mat. xxiv V. 14▪ be preached in all the World, for a Witness unto all Nations; and see the Prediction in due Time fulfilled, the Gospel being preached to the Greeks; and Barbarians, to the Learned, and Unlearned, and the whole habitable World being brought, as it were, under its honourable, and happy Yoke? Besides let the Pretended Jew, who don't believe, that our Saviour foretold those Things, which, we see, did afterwards befall him, I say, let him consider, that when the City of Jerusalem was in all its Glory, and the Pompous Ceremonies of the Jewish Religion were solemnly performed in it, he foretold, that it should be invaded, and ruined by the Romans. I suppose, no One will take the Liberty 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, without 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 compassed with Luke 21. V 20. Armies, then know that the Desolation thereof is nigh. Now at the Time when these Things were writ, there was no Suspicion of a Siege, or any grievous Calamity, that threatened 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 taken, till the Reign of the Emperor Vespasian, whose Son Titus Vespasian did utterly destroy it. This was a just, and heavy Judgement of God upon 'em, for kill James the just, as Josephus would 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 Blessed Lord Celsus therefore, might every Jot as well have granted, that our Saviour knew what Accidents would befall him, and yet have talked with the highest Contempt of his Divine Prescience, as grant, that he was capable of working such Miracles, as he wrought, and at the same Time affirm, that he was a Notorious and Vile Impostor. And he might with all his Learning have shown, that the Augurs and Auspexes foretold Future Events, by the Flying of Birds, and by the Entrails of Beasts. But he was loath, it seems, to make this Concession, whereas he does in some sort acknowledge, that our Saviour wrought many Miracles, and yet asserts, he did 'em by the Help of Magic. 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 answered his Prediction, though I observe, that he seems sometimes to confound our Blessed Lord with the Apostle Peter. And as it were, in Spite of Prejudice, he draws this natural Conclusion, 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 answered their Predictions, 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 exposed to Public 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 used the following Words to his Disciples, All ye shall be offended because of me this Night; which Mat. 26. V 31. we know happened accordingly, and was no false Prophet, when he said to Peter, Before the Cock crow thou shalt deny me thrice. Ibid. V 34. Now if they hadn't been Men of undoubted Integrity, but had designed to impose on our Credulity by false Narrations, they would certainly have discovered 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 promised to maintain, and never to have mentioned the Offence which even 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 Disadvantage, were not related in the Gospels, how could Celsus, or any other Person, have taken Occasion from thence to cast a Reproach on our most Holy Religion? But they were not unwilling, that latest Posterity should be acquainted with their Failing, since they were well assured, that this wou'dned 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 published, says he, to secure the Reputation of their Master, and 'tis as if to prove that a Man is just, I should instance in several Acts of Injustice that he has done, or to prove that he's free from Passion, I should show that he has been guilty of Murder; or, to prove that he's immortal, should expose his dead Body to View, and after all, put People off with this frivolous Pretence, that he foresaw whatsoever should befall him. But here 'tis apparent, that he grossly misapplies the Instances, which he's pleased to produce. For there's no Absurdity at all, in supposing that our Blessed Saviour should 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 suffered, is of General, and Universal Advantage, as I think, I have sufficiently proved already. And though Celsus does fond imagine, that it makes very much for the Cause which he espouses, that we don't deny, that our Saviour suffered in the most notorious, and shameful Manner; yet this is for Want of knowing the SACRED MYSTERIES, that are contained in the Passion of our BLESSED LORD, as St. Paul observes, and the several Predictions, which are left upon Record by the Inspired Prophets, concerning this difficult, and important Affair. Besides he seems not to know, that there was a Celebrated Heretic, who denied that the Sufferings of our Saviour were real. This made him say, You don't pretend, that his bitter Passion was only in Appearance, but, without mincing the Matter, you hold that he suffered, in a strict, and proper Sense. For our Parts, we think, 'tis a Notorious Heresy, to maintain that our Saviour's Sufferings were only in Appearance, since we must then affirm, as the necessary Consequence of the forementioned false, and dangerous Position, that his Resurrection, as glorious as we suppose it to be, was a mere Deceptio Visus. For he that really dies, if he rises again, must be really risen, and on the contrary, he that died but in Appearance, can only seemingly rise. But because Infidel's endeavour, to expose the Doctrine of the Resurrection of our Saviour, to the last Degree of Profane Contempt, I shall take Occasion to mention here, what Plato relates of Er, the Son of Armenius, Plato's Common Wealth l. 10. who at the End of twelve Days risen out of his Tomb, and told several remarkable Transactions, that to his certain Knowledge had passed in the World of Spirits. And I might mention the Story, which Heraclitus tells, of a Woman, who continued a considerable Time without any Sign of Life, which I think, does evidently, and not a little, serve my present Purpose, since 'tis with Infidels I'm now engaged. And many pregnant Instances might easily be produced from History, of Persons who have appeared 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 nothing short of a Divine Power could possibly enable him to perform, who wrought Miracles, to attest the Truth of his Doctrine, which were so surprising, 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, though 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, should have something that was remarkable in his Death, and that his Holy Soul, having freely, and even cheerfully left his Body for a Time, should return to it, as soon as ever it had performed the entire Duty of a Disunited Spirit? Our Saviour has the following Words, No Man takes it from me, speaking of his Life, but I lay it down of John 10. V 18. myself, 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 Thiefs were, who were crucified by his Sides. Then came the Soldiers, and broke John 19 V 32. the Legs of the first, and of the other, which was crucified with him. But when they came to Jesus, and saw that he was dead already, they broke not his Legs. So that I have answered that Objection of Celsus, how will you persuade us, that he could foretell these Things? As for that other, How will you ever make us believe, that a Dead Person is immortal? We say 'twould seem no Wonder at all, if People would but take us right, that he that died was not strictly immortal, but he that risen 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 Person who is to die, can properly be said to be immortal, but then he's truly immortal, when he's for ever loosed from the Bands of Death. Christ being raised from the dead, dies Rom. 6. V 9 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. XU. WHAT Celsus adds, is no less ill-grounded, than what goes before; What God, says he, or Daemon, nay, what Man of Common Sense, 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 Poison, that was given him, and if he had but followed the Advice of Crito, he had escaped out of Prison, and secured his Person, from the great Inconveniencies, to which he was exposed, and yet he chose rather to die, than to act in the least unbecoming the Character of so Celebrated a Philosopher. So Leonidas, the Lacaedemonian General knew very well, that he, and his Company should due at Thermopylae, 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 Endeavours, to avoid those Evils, which he knew would befall him, when a far inferior Person, I mean the Apostle Paul, foreseeing what Things he should suffer at Jerusalem, encountered the greatest Dangers, and sharply reproved the Cruel Kindness of those, who with Tears in their Eyes, endeavoured to prevent him, from the happy Execution of his great Designs. Nay, many at this very Day, who are not ignorant, to what dreadful Calamities the Profession of Christianity will expose 'em, and that if they would openly renounce it, they should be immediately discharged, and have their Goods restored; I say, many at this very Day, despise Life with all its native, and gaudy Charms, and embrace Death itself, even approaching 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 Master were foretold by Christ, one would think, they should for that Reason, have had an Awful Sense of His Divinity, and thereby have been effectually secured from offering such base Affronts, to their supposed Rightful Sovereign, and most Liberal Benefactor. But here Celsus, with all his Wisdom, does unawares most grossly contradict himself, because if our Saviour was GOD as well as Man, than the Events of Things cou'dned but exactly agree with what his Infinite Mind foresaw concerning 'em, and by consequence, the one must Vnavoidably betray, and the other by a sad, but Fatal Necessity deny him. If Matters could have happened otherwise, if Judas hadn't betrayed, nor Peter denied him, being sufficiently forewarned of the Folly, and Danger of committing such horrid Crimes, his Veracity might easily have been called in Question. For if our Saviour foresaw, as we say he did, that Judas should betray him, he also foresaw that Corruption of his Nature, that that inclined him to his Treachery, and if he foresaw, that N-ab Peter would deny him, he also foresaw his Infirmity, that was the unhappy Cause of his committing so base a Crime, and this was consistent enough with his permitting him, to be surprised into a gross Act of Sin. And what does Celsus' Jew propose, I wonder, when he says, They betrayed, and denied him, throwing off all manner of Respect to him, whom they owned to be their Lord, and Master? For I have already shown, that Judas himself, as vile a Wretch as he was, retained some respect for our Blessed Saviour, even in that horrid Instant, in which he inhumanely betrayed him. And the like may be said of St. Peter, who, after he had shamefully denied him, went out, and wept bitterly; as St. Matthew acquaints us. What the Jew adds is very ridiculous, and childish, If a Person, says he, does once discover the Snares, that are laid for him, and detect his Adversaries, 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 mustned imagine, that these Things came e'er the more to pass, because 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 would ever have betrayed, or Peter have denied him, had they been forewarned, and apprized of his Prediction. But since I have already overthrown the Principles, on which his Discourse is founded, the Conclusion which he draws, viz. We mustned imagine, that these Things came to pass, because he foretold 'em, must fall to the Ground of Course. We say the Events happened, as Things in their own Nature possible, and since they came to pass, we see the Predictions verified. For the Truth or Falsehood of Prophecies is best known by the Event. Therefore what he says, viz. That they didn't come e'er the more to pass, because he foretold 'em, but we must rather infer from what I have said, that he did never foretell 'em. For 'tis absurd to suppose, that either Judas would ever have betrayed, or Peter have denied him, had they been forewarned, and apprized of his Prediction. This I say, is most apparently 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 necessarily come to pass, so that a God is supposed to force his Disciples to be wicked, with whom he seemingly expressed so endearing a Familiarity, when on the contrary, he of all Persons should have been highly serviceable to all Mankind, and especially to his intimate Acquaintance, and might have had so much Policy, one would think, as to affect those Persons, who espoused 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 entertained? Yet here no less a Person than a GOD is supposed to be betrayed. Nay, a GOD (which greatly aggravates the Matter) is supposed most grossly to entrench on the sacred Laws of Civility, and common Friendship, and by his Divine Prediction, 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 Objection. Celsus entertains a fond Conceit, that whatever is foretold by a GOD, does 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 Prescience, even upon the Supposition that he's GOD, does in the least interfere 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 Abundance of pregnant Instances, from the Sacred Scriptures, and from the Histories of the Greeks themselves, to show, that Future Events are not owing to Predictions, but fall out always in such a Way, as perfectly agrees with the Liberty of the Humane Will. And either my Notion of this Matter is just, or what the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be no Sophism at all, though the contrary be very apparent, to any Learned, and Judicious Person. To render this Matter as intelligible as may be, I shall instance in the Prophecies concerning Judas, which the Sacred Scriptures do furnish us with, and shall produce one remarkable Instance of the Truth of my Assertion, from the History of the Greeks, viz. The Answer of the Heathen 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 Supposition, without doing the least Prejudice 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, concerning that Traitor Judas, Hold not Psal. cix. V 1. thy Peace, OH God of my Praise, for the Mouth of the Wicked, and the Mouth of the Deceitful are opened against me. And if you take diligent Notice, you'll find, that throughout the Psalm, the Prediction must be understood, in a Sense consistent with the Crime of the Traitor, and his deserving all those heavy Curses, that are there mentioned by the Psalmist. Let 'em fall upon him, says he, by ibid. 16. a Spirit of Prophecy, because he remembered not to show Mercy, but persecuted the poor and needy Man, that he might even slay the broken in Heart. 'Tis plain, he might, if he would, have remembered to show Mercy, and was not forced, to persecute the poor, and needy Man, though he misemployed that Power, which God Originally gave him, and actually betrayed his Master, and so rendered himself most justly obnoxious to those dreadful Curses, which are mentioned in that famous Prophecy. And as for the Answer, that the Oracle returned to Laius, which I mention in Favour of the Greeks, 'tis related by one of their Ancient Tragedians to this Effect. Seek not vain Man in Spite of Destiny, Eurip. Phoenis. 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 itself shall ill-requite thy Pains, And dreadful Mischiefs on thy Household bring. Here 'tis plain, that Laius was under no Necessity of begetting an unhappy Son, but if due Care were wanting, a Tragical Scene would present itself, and Oedipus, and Jocasta, and their two Sons, would suffer all those grievous Calamities, which as the History acquaints us, did afterwards befall 'em. The same Sophism is frequently made Use of as an Argument against taking Physic, for the Recovery of our Bodily Health, and Strength; If God has decreed, says one, that I shall be effectually cured of my Distemper, I shall certainly recover my former State of Health, whether I use any Remedies or no; and if he has decreed, that I shall not be recovered 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 after the following Manner, If the Fates have decreed, that I shall have a Son, I shall certainly have him, whether I am ever concerned with any Woman or no; and if they have decreed, that I shall never have a Son, I shall never have one, whether I live in the Use of Means or no; and therefore whether they have decreed, that I shall have a Son, or have determined the contrary, no carnal Copulation will ever have the desired Effect. But as 'tis highly absurd to refuse Physic, which is the usual, and proper Method, for the Recovery of our Bodily Health: So 'tis no less absurd, to abstain from Carnal Copulation, if a Person be desirous of a Child, since 'tis the ordinary, and proper 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 predicted 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 Prescience does, in some sense, necessitate the Event, I readily grant it, and this I think, I may vigorously maintain, and at the same Time assert, that 'twas very possible, that Matters might have happened otherwise. But I think, he's far from proving what he boldly asserted, viz. That on the Supposition of the Divine Prescience of our Saviour, 'twill Naturally follow, that he made his Disciples turn Traitors, and Cowards, and so was justly chargeable with their aggravated Gild. 'Tis true, that since the Heart of Judas was, as it were, Open, and Transparent to his All-piercing Eyes, our Blessed Lord was fully apprized of the Hellish Design, which he had formed, and plainly perceived, that the Respect which he had for his Master, was not sufficient, to secure him, from the Fatal impression of a covetous Disposition. 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 Absurdity, and Falsehood, of what Celsus says, 'Tis unusual, says he, for Persons to betray their Friends, to whose Table they are welcome, yet here even a God is supposed to be betrayed. On the contrary, 'tis too well known, that Persons, who have been engaged, by the most Sacred, and endearing Ties, have often and most shamefully betrayed their intimate Friends, and liberal Benefactors. The Histories both of the Greeks, and Barbarians do furnish us with abundant Instances of the forementioned Practice. This is what the famous Poet, who dwelled at Paros, and is so much admired for his jambick verses, reproaches Lycambe with. For speaking of his entrenching on the Laws of civil conversation, he says, Thou hast dissolved the Sacred Band of Archilochus. 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 applied their Minds, to the Study of History, both Sacred, and Profane. Then Celsus, as if he had undeniable Arguments, for what he offers, has the following Words, Nay a GOD (which highly aggravates the Matter) is supposed, to entrench upon the Rules of Civility, and common Friendship, and to make his Disciples turn Traitors, and Cowards. But this is more than he can ever prove, unless we must allow the Consequence, which he draws, to be Natural, and just, which I am sure is so very weak, that any Child almost would see through it, and be ready to expose it. CHAP. XVII. THAN says Celsus, If your Saviour suffered 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 supposed Agonies, he should have had so quick a Sense of Pain. But here, though he don't perceive it, his Words imply a plain, and very gross Contradiction. For he will not deny, that our Saviour suffered 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 reconciled, even to the calm Dictates of impartial Reason. And if he thinks that all Sense of Pain is immediately excluded, where there is a partial, or even an entire Consent of the Humane Will, why does he acknowledge that our Saviour ever suffered? In Truth he hadn't resembled us in all Things, Sin only excepted, had he assumed the Humane Nature, without those many Infirmities, and Miseries, which are its common, and almost inseparable Attendants. So that after his Voluntary Incarnation, he was under some Sort of Necessity to suffer, and in some Respects, the Calamities to which he was exposed, were occasioned by the Malice, and unwearied Endeavours of his cruel Enemies. And indeed, as I have already shown, if he hadn't given his Consent, it had been impossible, that One who was GOD as well as Man should suffer, but he willingly, and even cheerfully embraced the most painful, and shameful Death, from a deep, and most affecting Sense of the vast Advantage, that would redound from it, to a degenerate World. Then Celsus granting what he would seem to deny, has the following Words, Pray why does he make such horrid Complaints, and so earnestly desire, that his Sufferings may be prevented? For he says, Father, if it be possible, let this Cup pass from me. But here Celsus does 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 Write of the Evangelists, (who might, if they had pleased, have omitted this Passage, which he thinks does make so much for the Interest he espouses, but were induced by several very urgent Motives, to relate it) I say instead of admiring the Sense the remarkable Integrity, which appears in the Write of the Evangelists, he takes their Words in a Sense, in which they never understood 'em, and adds some Things, that are owing to his own Invention, and takes no Notice of what immediately follows, from whence he might have learned, how submissive our Saviour was, to the All-disposing Will of his ETERNAL FATHER. Nevertheless, says he, not as I will, but as thou wilt. And Celsus seems to have never read those other Words, (which plainly show, how submissive a Temper our Blessed Lord discovered, under all the grievous Calamities, which his Father was pleased to bring upon him,) I mean those Words of St. Matthew, Nevertheless if this Cup cannot pass Mat. 26, V 42. from me, not my Will, but thine be done. Here Celsus acts the Part of those, who horribly pervert the Scriptures, and are not ashamed, 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 wilfully Deut. 32, V 29. overlook the following Words, I make alive, which Passage of Scripture plainly intimates to us, that though God does 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 Spiritual, 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 Isa. 57, V 17. 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 Indisposition, 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 mentioned 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 discover the entire Resignation of our Blessed Lord to his Father's. Commanding, and all-disposing Will. Here a large Field of Discourse presents itself, which would be of considerable Service, to those, whom St. Paul calls perfect, We preach Wisdom, says he, to them that are perfect. But this I shall reserve to a more convenient Season, and a more proper Place, and only perhaps just touch upon it, as I pass along. I have already, and I think more than once observed, that sometimes our Saviour's Expressions must be understood of the Person of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first born of the Creation, as for Instance, when he says, I am the Way, the Truth, and the Life, and sometimes must be restrained to his Humane Nature, as when he says, You 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 before 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, Nevertheless not my Will but thine be done. And 'tis observable, that he gins 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 oftenest 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 Saviour foreseeing what Calamities would befall the City of Jerusalem, and not only so but the whole Nation of the Jews, on the Account of that unjust and barbarous Treatment he should meet with at their Hands, had such a tender Compassion, for this sinful, and miserable People, that he desired to be excused from Suffering, that he might prevent 'em, from being forsaken of God, and exposed to those threatening 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 Protection, 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 would fain have us to believe, it was impossible they should, upon our own Hypothesis; I should be glad to know, how he could set his Followers a bright Example, of Patience under the most grievous Sufferings, for the Sake of their most Holy Religion. CHAP. XVIII. THAN Celsus' 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 Sense, to give 'em the least Colour of Reason, to recommend 'em to the World. To this I answer, the Evangelists could easily have omitted these Things, if they had pleased, and then there had been no Room for this horrid Slander. For how could our Enemies, unless they would 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 suffered 'em, as it were, to sleep in an eternal 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 prevailed with, to look upon him to be no less than a God, and the very Person that was so frequently, and so expressly Foretold by the Jewish Prophets, and at the same Time be convinced in their Consciences, that all that they writ concerning him (at lest what seemed to favour him) was made up of Fictions, that were entirely owing to their fruitful, but unhappy Invention. But 'tis plain, that either they were Men of Integrity, and published nothing, but what they firmly believed was true, or else their Gospels are filled with trifling Fictions of their own, and by Consequence, they couldn't possibly be persuaded in their Minds, that our Saviour was a GOD. Then Celsus' Jew asserts, That even 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 altered the Original Text of the Gospels, so that they may admit of various, and almost infinite Readins. 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 Martion, Valentinus and Lucian. Besides '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 concerned in the Fact, aught by all the Laws of Justice to answer for it. And as 'tis no solid, though a plausible, and popular Argument, against the Heathen Philosophy, that Sophists, Epicureans, and Peripatetics have used their utmost Endeavours, to delude the World, with their false, and dangerous Opinions: So 'tis no convincing Argument against the Truth of the Christian Religion, that some Persons have had the horrid Impudence to corrupt the Gospels themselves, and so have given an unhappy Rise to numerous▪ and most impious Heresies. CHAP. XIX. THAN Celsus' Jew finds Fault with the Christians again, for misapplying, as he fond imagines, the Scripture-Prophecies to our Blessed Saviour. But I think, I have spoke sufficiently to this Point already. Besides, if the Conviction of his Reader was the End which he proposed to himself, he ought to have given us a Key, for the right understanding of the Jewish Prophecies, and might have offered, one would think, some solid Reasons, why they can by no Means be fairly accommodated to our Saviour, and really he needned 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 applied. But Celsus, it seems, isn't sensible at all, that though such extravagant Discourse as this might become one, who is an utter Stranger to the Prophetic Oracles; yet 'tis very improper, to come from the Mouth of any rational, and sober Jew. Indeed, a Person of the forementioned Character, will do what lies in his Power, to evade the Interpretations of Scripture, which we Christians give, but he'll never grant what Celsus says, viz. That there are Abundance of Persons, to whom the Prophecies may more fitly be applied, than to our Blessed Saviour. I have already observed, 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 Sovereign of the Universe. CHAP. XX. WHAT he adds, that God never destgned to bring so great a Plague upon the World, as the Christian Religion, does strongly savour of the Malice 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, introduced by one, who reclaimed so many Persons, from the most scandalous Vices, and effectually engaged 'em, to enter upon a virtuous Course of Life, did deserve so scornful a Title, as that which the Jew bestows upon our Holy Religion. Celsus adds with equal Inadvertency, No one, says he, but a Mad Man, would take your Saviour to be God, or the Son of God, who instead of carrying the awful Stamp of Divinity, bore all the Marks of Infamy and Disgrace, and especially since this Doctrine is entirely built on some forced, and even ridiculous Interpretations of Scripture. But he ought to produce some Instances of these forced 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 sufficient Answer, if they thought the Matter did require it. He says, That as the Sun, enlightening every Thing by its piercing Rays, does immediately discover itself 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, would have resembled 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 Righteousness did but begin to shine, and its dazzling Rays were intercepted, by a dark, and sullen Cloud, Justice seemed to regain its native Seat, the Neighing of Horses, the Clangor of Trumpets, 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 Confusions. The Alwise GOD so ordered Matters, that he prepared 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 hindered, as otherwise they might have been, in observing the Orders, which their Blessed Lord had given 'em, to teach all Nations. For how would this have been practicable, (I won't say easy to be done) if People of different Countries had lived under Princes of their own, had wanted a mutual, and fair Correspondence, and had not lived 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 Yoke, and made Mankind, almost, as it were, one Body Politic. This manifestly, and greatly conduced 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 dreadful Wars, which, we have Reason to believe, would avoidable have happened, if all the Nations of the Earth hadn't been united, under one common Empire. For before the Reign of Augustus, the Athenians waged War with the Peloponnesians, and many Parallel Instances, if it were needful, might easily be produced from History. And the strict, and most peaceful Religion, which the Christians embrace, would never; in all Probability, have been established in the World, as, Blessed be God, it is, if our Saviour hadn't been seasonably born, in a Time of profound, and universal Tranquillity. 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 unanswerable. Because (says he) instead of that Pure, and Holy Word, which we expected they would 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 could possibly have sufred. But this Objection has been already answered, and I have plainly showed, that The Firstborn of every Creature was pleased 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 concerned in its honourable, and speedy Execution, was no other than the LIVING, and COETERNAL WORD. And since my Business at present is to talk to a pretended Jew, I shall quote a Passage out of the Old Testament, viz. He sent HIS WORD, Psal. 107, V 20. and healed 'em, and delivered '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 hearty agree with you, is more than I ever heard any Jew acknowledge▪ though I have frequently conversed, and disputed, with their most Celebrated Doctors. I have already proved, 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 SAVIOUR. Here one would think, he might seasonably have mentioned the Disputes, 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 Mysteries of our Holy Religion, he hadned so much Policy, it seems, as that would amount to. He says, This Genealogy, which, it seems, is orderly traced up, to the reputed 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 would be so credulous, as to take any Notice of him. And (says he) 'tis a little odd indeed (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 herself should know nothing of the Matter. But pray what's this to the Affair in Hand? Suppose she was ignorant, 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 oppressed with Poverty, must of Course resemble him in Condition, and that all the Ancestors of a King did infallibly attain to Royal Dignity. But 'twould be Loss of Time, to return 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 unhappy Accident, or other, were soon reduced 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 formerly very inconsiderable, have been advanced, by some Sudden, and Remarkable Turn of Providence, to the Highest Pitch of External Grandeur. CHAP. XXII. THAN 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 Politic Measures? To this I answer, that we are told in the Gospels, that the Earth shook, the Rocks were rend, the Graves were opened, the Veil of the Temple was rend in two, the Sun suffered an Eclipse, and the Earth was covered with thick Darkness, even such as might be felt. These were some of the Awful Circumstances, that attended the most bitter Passion of our Blessed Lord And I think, Celsus would have discovered 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 admitted the Amazing Condescension of the ETERNAL WORD, who willingly become Incarnate, with this great Design, to recover a Degenerate World, from the sad Ruins of their First Apostasy. Another very considerable Circumstance, that makes for the Honour of our Blessed Saviour is this, viz. That even at this Distance of Time, His NAME has such an Admirable Virtue, 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, discovered, when the Sun of Righteousness itself was suffering a more dreadful Eclipse, which happened in the Reign of the Emperor Tiberius; and as for the stupid Earth, which trembled, when the God of Nature groaned, and was ready to expire; We have the concurring Testimony of Phlegon, if I mistake not, in the Thirteenth Book of his Chronicon. Then the Jew, thinking to ridicule our Saviour, quotes those Words of Bacchus in Euripides. — when e'er I please Euripid. Bacc. Heaven for my Rescue deigns 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 suppose our Jew, to differ from all his Countrymen, and to express a singular Affection, for the Learning of the Greeks. And I ask him, whether, according to the Rules of any Logic, that he ever read, it even seems to follow, that, because our Saviour didn't avoid his Sufferings, he couldn't have freed himself from 'em, if he pleased. 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 delivered him from Prison, and that Paul and Silas, who were put into the Stocks, at Philippi, a City of Macedonia, escaped out of Prison by a Miracle, and much more would the Power of God have been engaged, to preserve our Saviour, from the grievous Sufferings, which he underwent, if the Decrees of Heaven, and the Reason of Things hadn't conspired, if I may so say, to render 'em most highly necessary. For aught I know, Celsus would 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 would presently have resolved 'em, as he does our Saviour's Miracles, into the Power of Magic. Then Celsus has the following Words, The Person that condemned your Pretended Saviour, didn't endure a Punishment, comparable to that of Pentheus, who was deprived of his Senses, and torn to Pieces. But he's so horribly ignorant, as not to know, that Pilate, considered in his Public Capacity, was not so properly concerned, in Condemning our Blessed Saviour, as the whole Body of the Jewish Nation, which, we see, is for that Reason dispersed, over the whole habitable World, and suffers a far worse Distraction, than ever Pentheus did. But why does he make no Mention at all of the troublesome Dream, that the Wife of the Roman Governor had, insomuch that she said to her Husband, Have thou nothing to do with Matxxvii V. 19 that just Man; for I have suffered 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 Saviour'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 offered 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 could you learn these Things, but from those very Gospels, which you take the Liberty to reject at Pleasure? And if this be the true State of the Case, how comes it to pass, I beseech 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 Eternal Brand of Infamy on those, who had the horrid Impudence to insult him? I think, you should rather admire the Remarkable Integrity, which appears, in the Write of the Evangelists, and be filled with a Holy Awe, when you consider the Amazing Condescension of the Blessed Jesus, who sealed his Doctrine, with his most precious Blood. For we have no Account, that, after the Sentence of Condemnation was passed upon him, he made the least Complaint, or ever uttered a Word, that even seemed to be unworthy of the Greatest Hero, that the World could ever boast of. Then Celsus says, One would think, that now, if ever, he had a fair Opportunity, to give full Proof of his pretended Deity, and in the Face, if I may so say, of the whole habitable World, to be revenged of the Jews for the base Affronts, which you see were offered, both to him, and to his Dearly-beloved, and Highly-honoured Father. But here I ask those of the Greeks, who believe an Overruling Providence, and grant that Miracles have been wrought, Pray, why don't the injured Deity take that Advantage (as on your Hypothesis he might easily do) which is plainly given him, by those innumerable, and great Affronts, which are daily offered him, by the bold Assertors of a Blind Fatality. And when they return an Answer to this single Question, all the Arguments, which they bring, may easily be retorted on themselves. CHAP. XXIII. THAN says the pretended Jew, What! Shall we say, that this vile Fellow that was crucified t'other Day had Such Blood, as from th' immortal God does flow? Hom. Il. l. 5, v. 340 This we must suppose to be spoken by him, in his usual Way of Banter, which seems to me to be his peculiar Talon. But I shall show, that the Evangelists, 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 occurred, let Celsus say what he pleases, to the contrary. They acquaint us, that the Blood, which flowed from our Saviour's Body, was not fabulous, like that, which Homer speaks of, but that soon after he expired. One of the Soldiers with a Spear pierced his Side, and forthwith there came out John 19, V 34, 35. 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 Saviour was dead, Water, and Blood flowed from his pierced Side, in a preternatural Way. And if instead of putting an improper, and forced Sense, upon some Passages in the Gospels, and thereby seeking all possible Occasion, to reproach our Saviour, and his Followers, one would but diligently, and impartially consider the strange Events, which are there related, 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 Earthquake, and many other surprising Accidents, that happened at that Time) were struck with an unusual Terror, and said, Truly this Mat. 27, V 54. was the SON of GOD. Then our Bigoted Adversary, who only reads the Gospels, with a Design to pick up some Scraps of 'em here and there, which, as he fond imagines, do make for the Interest, which he espouses, ridicules our Saviour, on the Account of the Gall, and Vinegar, that was given 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 Saviour will admit of an Allegorical Sense, and must by no Means be consigned 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 foretold, under the Old-Testament-Dispensation. 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 Person, recorded in any History, whether Sacred, or Profane, who had Gall, and Vinegar, given him to drink; or, let 'em freely acknowledge, that what is here related was predicted, as what would certainly befall that Person, whom we believe to be the TRUE MESSIAH, and then we come upon 'em, and ask 'em this natural Question, how comes it to pass, gentlemans, that you should be so loath, to see YOUR OWN PROPHECIES accomplished, for which you have deservedly so profound a Veneration? And methinks, an impartial Enquirer into Truth should scarce need any other Argument, to convince him, that our Blessed Saviour was the Person, who was all along foretold, than this, that in him all the Jewish Prophecies concerning the Messiah were so exactly fulfilled. CHAP. XXIV. THAN Celsus' Jew addresses himself to us, in the following Words, Do you really believe (even you who are so apt to swallow any Thing, that is proposed 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 SAVIOUR to be GOD, and not looking upon him, as one who sacrificed his Life, for the General Advantage of the Humane Race, with this great Design, 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 though they were born, in a Land of Light, and educated in the Knowledge of the Law, and the Prophets, which should have been Schoolmasters, 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 Unbelief, if the Grace of God don't seasonably, and remarkably interpose in their Behalf. Farther, we have great Cause to blame 'em ', because they will not see that the numerous, and great Advantages, which the Followers of our Blessed Lord did most certainly reap, from the Heavenly Instructions which he gave 'em, were an undeniable Argument, that he assumed Humane Nature, with a kind, and generous Intention, to promote our common Interest, and 'twas not his Design at his first Appearance in the World, immediately to distribute complete Rewards, and inflict the severest Punishments on Men, according to their good or bad Behaviour, but to have his Doctrine published to the most distant Parts, as the Prophets had most expressly foretold, and to that happy End to accompany the Preaching of the Apostles with an irresistible Power. Farther, they justly incur our Censure, by refusing to believe his Miracles, which so evidently carried with 'em the Stamp of a Divine Authority, and saying, That he cast out Devils, by Belzebub, the Prince of Devils. Lastly, We think they rendered themselves highly obnoxious to the just Vengeance of Almighty God, by treating him as a Slave, and a Vagabond, which was an odd Requital of the Kindness, which he showed 'em, in causing the Gospel to be preached, to every City, and Village, throughout the Land of Judaea. 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 liberal Hand, to such Persons, as were capable, of receiving Instruction from him. What Celsus' 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 punished, as I hope all the World is by this Time sufficiently informed. 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 followed our Blessed Saviour, even into Deserts, some of 'em being strangely charmed, with the sweet, and Heavenly Expressions, that dropped from his sacred Lips, and others convinced by the Miracles, which he had wrought, which filled the Minds of his most inveterate Enemies, with equal Malice, and Astonishment? And how apparently false are those Words, which follow, That he couldn't prevail with his own Disciples, to adhere to him, but they gave too evident Proofs, of the Frailty of their Nature, by their wretched Cowardice? For what Malignant Influence soever their irregular Fear might have upon their Minds, which were not yet duly fortified, against the violent Shocks, of outward, and approaching Calamities, they were fully satisfied in their own Minds, and were ready, for the most Part, to profess, that our Blessed Saviour was no other, than the TRUE MESSIAH. For St. Peter had no sooner denied his Lord, but struck with the Horror of his Crime, He went out, Mat. 26. V 74. and wept bitterly, as St. Matthew tells us, and those of his Disciples, that we read of, who retained a profound Respect for their Lord, and Master, but were a little amazed and for the present, shocked, by considering the sad Calamities, which befell him, regained that Native Courage, when he appeared to 'em, after his Triumphant Resurrection. Nay, they not only believed, he was the SON OF GOD, but were confirmed in the Christian Faith, and become more Courageous, 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 Doctrine, nor any Regularity, and Strictness, observable in his Morals, sufficient to advance him above other Men, but that, contrary to the Character, which he bore, he ought not to have died at all, or at least there should 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 Sense, even 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 Providence of God may call us, for the Sake of the True Religion, in Opposition to the ungrounded Prejudices, which the Generality of Men are too apt to labour under, who are Naturally ready to pay Divine Adoration, to the most insignificant Trifle, rather than the Supreme, and Truly-Adorable Majesty, and viewing Persons, and Things, in a false, or very imperfect Light, are wretchedly, and frequently mistaken in the Judgement, which they pass upon 'em. For the greatest Instance of the pretended Piety of these Bigots to Idolatry, is to levelly 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 Supreme Governor of the Universe. CHAP. XXV. THAN Celsus, in the Person of the pretended Jew, continueth his Charge, against our Blessed Saviour, in the following Words, Your Jesus couldn't keep himself free from Evil. But I think he would do very well, to instance in any MORAL EVIL, that might justly be charged 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 lie upon this vile Caviller, to name any one Vice. if he can, that ever stained the Life, and obscured the Bright Character of the HOLY JESUS. But if his Meaning be no more than this, that our Blessed Lord himself was exposed to many outward, and grievous CALAMITIES, such as Poverty, Persecution, the Treachery of wicked Men, and especially the shameful, and painful Death, which he suffered on the Cross, than 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 Virtue, cou'dned avoid falling into innumerable external Dangers. And how many of the Greek Philosophers could I easily name, who were not only oppressed with extreme 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 taken 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 contented, to spend his Life in a Tub; and yet no Man, I think, of common Sense, will, for that Reason, entertain hard Thoughts, of so excellent a Person. Then Celsus adds, That our Saviour 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 observed him, to do an unworthy Action, or if he refuses to rely on their united Testimony, I think, 'tis fit, he should acquaint us, with the Grounds, on which he builds his unjust, and heavy Charge. 'Tis very unlikely, (to say no more,) that our Saviour should 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 remarkable, and unlikely Events, which he foretold, at some Distance of Time from their Accomplishment, have exactly answered his Prediction, that his Doctrine is published, to all the Nations of the World, and that they, who have embraced it, have, merely on that Account, been brought before Governors, and Kings; we can't but be filled with a Holy Admiration, and encouraged, to have our firm, and entire Dependence, upon his Infinite Wisdom, Irresistible Power, and Universal Goodness. And sure I am; that Celsus himself can't reasonably desire, to have greater Evidence, of the Truth of any Doctrine, than that which our Saviour has given us, of the Truth of the Gospel, unless he be so wretchedly ignorant of the Incarnation of the ETERNAL WORD, as to expect, that the HUMANE NATURE, which was assumed by him, should not be subject to the common Calamities, which attend Humane Life, and by Consequence, to imagine, that we should want the Brightest Example, of Submission to the Will of God, that any Mortal ever gave. The only Reason, if it may be called so, that can possibly be assigned, for such an extravagant Conceit, is this, that Celsus esteems PAIN the GREATEST EVIL, and PLEASURE the HIGHEST GOOD. And here he goes a Strain, beyond most of the Philosophers themselves, I mean, of those that believed an Overruling Providence, and allow Courage, and Constancy, and the like Endowments, a Place among the MORAL VIRTUES, which are at once so Necessary, and so Ornamental. And our Saviour was so far, from subverting the Foundation of our Faith, by the various, and grievous Calamities, to which he was exposed, and which in the Event did befall him, that I think, he has taken the most effectual Method, to confirm it, if we can but divert our Thoughts, from the shocking Calamities, that attend Humane Life, to the Bright Objects, and Glorious Entertainments of the Future State, in which we shall look, with an Holy Disdain, upon Sin, Satan, and this lower World. CHAP. XXVI. THAN 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 itself, to see if he couldn't make Converts there. But our Saviour when he was here on Earth, had so many, and such zealous Followers, that, for that Reason, he had abundance of Enemies, and when he was stripped, 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 thereby of answering the DEEP DESIGNS, of his ETERNAL, and UNIVERSAL LOVE. What Celsus' Jew adds is, I think, very ridiculous. If (says he) after you have tamely suffered yourselves, to be led aside, like a Company of prodigious Fools, you think you need no other Apology, than a few pitiful Arguments, in your own Defence, Pray why mayn't all those Scoundrels, and Villains, (that like your JESUS have been publicly executed, according to the just Demerit of their Crimes) be accounted Persons, who had the Broad-Seal of Heaven? But nothing, in my Mind, can be more clear, than the wide Difference, between the Exemplary Sufferings of our Blessed Saviour, and the just Execution of those, who have been condemned as Impostors, or punished for some scandalous Crime. And sure I am, that no Man can show, with any Colour of Reason, that a Person can ever be reclaimed, from the most notorious Crimes, or indeed from any Immorality, by the Help of Magic. Then the pretended Jew, comparing our Saviour with a Company of Highway Men, says, That by a Parity of Reason a Person may have the Impudence, to say, that such a Highway Man, instead of being a Person of so infamous a Character, was no less than a GOD, because forsooth he acquainted his cursed Crew beforehand, that he should shortly suffer all those grievous Calamities, which in the Event did befall him. To this I answer, in the first Place, that our Believing our Blessed Saviour to be the True Messiah is not merely, or chief founded, on his Foretelling the dreadful Sufferings, to which he was exposed, and which for our sakes he readily underwent. In the second Place, I acknowledge, that the Holy Scriptures acquaint us, that though our Saviour was GOD as well as MAN; yet He was numbered with the Transgressor's, that Barrabas, a Robber, was released, and our Saviour crucified, and placed between two Condemned Malefactors. And I grant, that if our Saviour's Disciples bore any Resemblance to Thiefs, and if 'twas known in the Memory of Man, that Persons of that infamous Character did readily expose themselves to the greatest Contempt, and Scorn, and the worst Treatment, that Humane Wit, and Malice could invent, and if they can rationally be supposed, to do all this, from a just Regard to the Glory of GOD, and the Holy Precepts of our BLESSED REDEEMER; then I confess, Celsus would have had some Ground, for his bold, and most profane Comparison. But our Saviour, who laid down his precious Life, as a Sacrifice for the Sins of Men, and his sincere Disciples, (who, by their unparallelled Sufferings, bore an Honourable Testimony, to the Truth of his most Excellent Doctrine, and were the only Persons, whose bare Religion ever brought 'em into Trouble) underwent 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 conversed with him, in a Femiliar Manner, and seemed to listen to the Instructions, which he gave 'em, but withal, were so cunning, that, when they saw he was condemned to die, they would neither die with him, nor for him, and were so far, it seems, from putting in Practice that wholesome Doctrine, which their Master had taught 'em, viz. Cheerfully to encounter the greatest Difficulties, and Dangers, and to be ready even to die, for the sake of their Religion, that they shamefully denied 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 entered, into the School of Christ, nor mentioning one Syllable of their Recovery, from their grievous Falls, which was so remarkable, that they preached the Gospel boldly, and suffered abundance of Ill-treatment, at the Hands of the Jews, and had the Courage, to welcome, and even 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 John 21, V 18 V. 19 Words, This spoke he, signifying by what Death he should 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 killed John the Baptist with the Sword, because he bore Testimony to the Truth of Christ. Nor does 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 Acts 15, V 41. Presence of the Council, rejoicing, that they were counted worthy to suffer Reproach for his Name; wherein they vastly exceeded all that is related, in the Histories of the Greeks, concerning the Courage, and Constancy of their justly-admired Philosophers. So that we plainly see, that from the very Infancy of Christianity they who embraced 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 carried 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 wilful Imposture, in the following Words▪ All that your pretended SAVIOUR could do, says he, was only to get ten wicked Mariners, and Publicans, to publish his Doctrine to the World, and ' Iwas more than he could do, after all his big Pretences, to convince even those credulous Animals of its Truth. For 'tis plain, even 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 Number, and that he wrought upon 'em; to so great a Degree, that they forlowed him into Deserts, which alone were capable of containing those vast Numbers of Persons, that through him did believe in GOD, and where they reaped great Benefit, from his Exemplary Life, and Engaging Conversation. I confess, the frequent Repetitions, which Celsus makes, do almost force me, to be guilty of wretched Tautology, and make me as impertinent as himself. For if I didn't, in some Measure, (though sorely against my Will) comply with his way of Writing, perhaps some weak Persons might suspect, that out of wicked Policy I passed by his Objections, being conscious to myself, that I was utterly incapable, of returning a satisfactory, or even tolerable 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 used all the little Arts he had, could gain no Followers in comparison, or at lest none of any Sense, or Rank, should after his Death, by the Ministry of his Apostles, so strangely influence a considerable Part of Mankind, as they are represented by some to do. But according to the Rules of strict Reasoning, which he pretends to be so great a Master of, he should have argued thus, if after his Death he furnished 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 Person, he made deep Impressions on the Minds, even of the greatest Barbarians, partly by his powerful Preaching, 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 personating 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 Importance, is built, I can assure him, on no single Argument, how persuasive soever it may be, but the concurring, and clear Evidence of several Motives, a few of which I have already mentioned. And I shall have Occasion perhaps, to make Mention of some other Arguments, on this Head, not only in my Answer to Celsus' Book, entitled A TRUE RELATION, but also in some other Treatises, if GOD shall be pleased 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 sufficient to prove, He was the Son of God, He says, What if he did really suffer, can't we instance in many others, that suffered 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 Religion has, who, when they read the History, of the Crucifixion of our Saviour, immediately imagine, that we FOND CANONIZE all Persons, who were ever so unfortunate, 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 utterly unable, to resist the clear Evidence, 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 mere Legerdemain, or rather by the Assistance of the Devil. But this pitiful, and Vile Cavil has been so frequently answered, according 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 cured the lame, and blind, and raised 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 itself 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 opened, and the Ears of the deaf shall Isa. 35, V ●. be unstopped, Then shall the lame Man leap as an Hart. And 'tis highly improbable, to say no more, that the Evangelists should forge the Account, they give us, of some, raised from the dead, because had they been given, to inventing Fictions, merely to serve a Turn, they would have given us more frequent Instances of that Nature 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 restored 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 INTRIEGVE. 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 recovered, out of tender Compassion to his disconsolate Mother, ordering the Coffin to be stopped. And Lastly in Lazarus, who had continued some Days in the Grave, as the Evangelist acquaints us; and I would 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 cured, 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 Persons died, when our Saviour was on Earth, but he only raised those from the dead, who, in some Sense, had QVALIFYED THEMSELVES for so SPECIAL A FAVOUR. And this I am apt to think he did, to typify something future, and give Mankind convincing Proofs, of the Truth and Excellency of that Doctrine, which he introduced into the World. And I may safely say, that according 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 opened by 'em, the Ears of those, who once were deaf to all the awakening Precepts of Virtue, and Religion, were unstopped, that so they might receive the Word of God, and the Promise of Eternal Life, and many, who were spiritually lame, were cured by the Gospel; insomuch that they don't only leap, but even leap as a Stag, which Animal, as Naturalists observe, is an Enemy to Serpents, and happily expels their Poison. They derived such a healing Virtue, from their Heavenly Physician, that they could immediately tread on those Serpents, and Scorpions, by which they were once most sadly crippled, without incurring the least seeming Danger. Nay, they were effectually steeled, if I may so say, against the strong, and too often fatal Impressions, which Vice, and Immorality are apt to make, upon the Minds of Men, and in a great Measure fortified, against the malicious, and vigorous Attempts of United Daemons. CHAP. XXIX. WHEN our Saviour admonished his Disciples, to avoid those designing Wretches, who confidently affirmed, they were the TRUE MESSIAH, and endeavoured by their cursed Enchantments, to draw Men after 'em, (for 'twas needless to admonish 'em, to avoid every trifling, and conceited Impostor) he directed his Discourse to 'em after the following Manner, If any Man, says he, shall say unto you, Lo! here is Christ, or there; believe it not. For there shall arise FALSE CHRIST'S, and false Prophets, and they shall show great Signs, and Wonders; Insomuch that (if it be possible) they shall deceive the very Elect. Behold I have told you before. Wherefore if they shall say unto you, behold he's in the Desert, go not forth. Behold he's in the secret Chambers, believe it not. For as the Lightning comes out of the East, and shines even unto the West; so shall also the Coming of the Son of Man be. In another Place he has the following Words, Many will say unto me in that Day, Lord, Lord, have we not prophesied 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 Miracles of our Saviour, with the-Enchantments of Men, breaks out into the following Exclamation, OH the Force of Truth! He himself don't stick to acquaint us, as even your own Write inform us, that many shall come, and do the same Miracles, that were wrought by him, and on that very score, OH monstrous 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 acknowledges, that 'tis so far from bearing the Stamp of a DIVINE AUTHORITY, that 'tis owing to a Dishonourable, and Unhappy Source, and not being able to resist the clear Evidence of Truth, does, 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 han't more Reason, to think, that they were Wicked Men, than that he himself was one of the Vilest Persons upon Earth. For he has plainly told us, that Actions of that Nature, were certain Indications of the most Notorious Deceit, and Impiety, and not of a Divine Power, accompanying the Persons, who performed 'em. But here 'tis obvious to observe Celsus' Malicious Misrepresentation of Matters, since our Saviour's Language is vastly different, from what the Pretended Jew would fain have it to be. Perhaps he might have had some plausible Pretence, sore his Profane Discourse, if our Saviour had admonished his Disciples, to avoid all those, who should make their Boast of Miracles, and had insinuated nothing of the unjust Claim, they laid, to the Title of the TRUE MESSIAH. 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 should be Persons, of very lose Morals, and should work such Miracles, as were vastly different from those, which were wrought by our Blessed Saviour, the Conduct of the Holy JESUS in this very Affair, is so far from carrying the Appearance of the least Imposture, that to me, 'tis a Convincing Argument, 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 prevailed with some deluded Persons, to believe, that their High Pretensions were most just, and reasonable. The Apostle Paul acquaints us, how The Man of Sin, and Son of Perdition, should be revealed, and exalt himself above 2 Thes. 2. V 3. all that is called GOD, or worshipped, so that as GOD, he sits in the Temple of God, showing himself, that he is GOD. And in another Place he says, Now ye know what withholds, that he might ibid. V 6 be revealed in his Time. For the Mystery of Iniquity does already work; only he who now lets will let, until he be taken out of the Way. And then shall that wicked One be revealed, whom the Lord shall consume, with the Spirit of his Mouth, and shall destroy with the Brightness of his Coming; even him, whose Coming is after the Working of Satan, with all Power, and Signs, and lying Wonders, and with all Deceivableness of unrighteousness, in them that perish. And he gives the Reason, why God would suffer him, to act his Hellish Part, upon the Stage of the World, viz. Because they received not the Love of the Truth, that they might be saved, that they all might be damned, who believed not the Truth, but had Pleasure in unrighteousness. Now let any one show, 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 should come after him, who should 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 DIFFERENCE, between the DIABOLICAL POWER, by which the Wise Men of the Egyptians were acted, and the DIVINE ASSISTANCE, which Moses had, when he wrought his Miracles, the Event sufficiently proving, that what the former did, was merely owing to the Force of their Cursed Enehantmenss, and what was performed by the latter, was manifestly owing to the INFLVENCE of the BLESSED SPIRIT: So there was the same between those of our SAVIOUR, and those of ANTICHRIST, and his Confederates, who counterfeited the Miracles of CHRIST, and his Apostles, and Followers, which had a most wonderful, and happy Issue, Mankind being thereby induced, to embrace the BEST RELIGION, that was ever introduced into the World. Celsus, I confess, discovers, that he isn't entirely ignorant of the Scriptures, when he makes our Saviour say, That Satan would be the Original Author, of that Cursed Art, by which false Prophets would impose upon the World, but is a little too hasty in drawing his pretended Consequence, viz. Our Saviour's Miracles, even according to his own free Confession, did bear no Stamp of a DIVINE AUTHORITY, but were such Works, as were to be performed, it seems, by some of the Vilest Persons, that ever breathed on Earth. For he makes no Difference at all, between those Things that are Homogeneous, and those that are Heterogeneous, 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, though there seems to be some considerable Resemblance between 'em, with respect to their Shape, and Tone of Voice, and the same may be said of a Stock-Dove, and a Pigeon: So what is done by the Help of Magic is not of the same kind, with what is performed by a Power, that is Truly-Supernatural and Divine. And if such wonderful Things, even in the Judgement of Celsus, are done, by the Assistance of Infernal Spirits, may we not rationally suppose, that Things, that are much more unaccountable, may be easily done, by the immediate Assistance of the Ever-Blessed God? Shall every Thing that is evil, be found among Men, and every Thing that is truly-good, be banished from the World? I think, there's much more Reason, to lay down this, as a General, and most Excellent Maxim, that wherever 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 Degree. And thus we may strongly argue, from Miracles wrought by the Help of Magic, to such as are performed, 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 directly opposite. He that will assert the one, without 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 Shows of Reason, should deny, that there's any such Thing, as true Logic in the World, which is widely different from 'em. So that I say, if we grant, that there is such a Thing as Magic, 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 naturally follows, that Almighty God is obliged, in some Sense, to exert his Power, in Performing such Miracles, as carry with 'em a convincing Evidence of the Truth, they were designed to attest. The next Thing, I take it, that we have to do, under this important Head, is to examine into the Life, and Conversation, of those, who pretend, they have a Power, to produce supernatural Effects, and to inquire, whether the wonderful Operations they perform, do any way tend, to the Temporal, and Eternal Advantage of the Souls of Men, and we must carefully distinguish between Magicians, who hold a Correspondence with the Devil, and those happy Persons, who are filled with the Holy Spirit of God, (whose Divine Impressions they experience both on their Souls, and Bodies,) who consult the true, and best Interest of Mankind, and endeavour to make Men Proselytes to the most Excellent Religion, that was ever revealed by a God. Now if an Enquiry of this Kind be necessary, to distinguish true Miracles from those which are false, to prevent us from making Miracles, where there are really none, and engage our Assent, to the Truth of 'em, when the Finger of God may very plainly be discovered, than we shall find, that the Miracles, which were wrought by Moses, and our Blessed Saviour, were owing to an Extraordinary Appearance of the Power of God, since they were Solemn Seals, by which the Truth of the Jewish, and Christian Religion was confirmed, each of which, we know, was embraced by a considerable Body, of very Wife, and Virtuous Men. Besides, how could Moses' Law, which forbids the Jews to worship Images, and teaches 'em, to raise their Minds above all created Being's, and fix 'em, on the Eternal God, the Great Creator, and Sovereign Disposer of the Universe, I say, how could such a Law derive its Original, from the Horrid Practice of Magicians. And since 'tis a Jew, that Celsus personates, I would humbly desire him, to resolve the following Question, How comes it to pass, that you (who firmly believe, that the Miracles, which Moses wrought, were performed, by the Extraordinary Assistance of the Spirit of God, and endeavour to defend 'em against those, who say, that the Wife Men of Egypt did strange Things, by the Help of Magic) can't be prevailed with, to acknowledge, that our Blessed Saviour performed 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 irreconcilable Enemies? For if we may be allowed, to judge of Miracles, by the Event, and argue in Favour of YOUR JUSTLY-CELEBRATED MOSES from his being raised 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 SAVIOUR, since the imperfect Moses isn't worthy to be named, with the HOLY, and SPOTLESS JESUS. For, as for Moses, 'tis obvious to remark, that he found, ready to his Hand, such Persons, among the Posterity of Abraham, as lived in a Religious 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, disposed, to receive his useful Instructions, and practise 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 Divine Authority, as You yourself acknowledge. But Our Saviour making, in some Sense, a much greater Attempt, introduced a Religion, that was in a Manner new, and caused it, to gain Ground continually, in Spite of all the rooted Prejudices of a different Education. And if 'twas highly necessary, that Moses should 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 Scriptures gives us an Account of, there was at least equal Reason, why our Blessed Saviour should take the same Method, to prove the Divinity of his Mission, since the People did naturally, eagerly, and very justly expect Signs, and Wonders, in such extraordinary Cases. Nay, 'twas evidently necessary, he should work far greater Miracles than Moses, to wean the bigoted Jews, from their Humane Traditions, and prove, by Dint of Argument, and plain Appeals to Sense, and common Observation, he was a Person, who was TRULY-DIVINE, and in a far more noble Sense, than any of their Ancient, and JUSTLY— CELEBRATED Prophets. And how was it possible, that he should be otherwise, when the Manifest Design of the Glorious Prophecies under the Old-Testament-Dispensation, was obscurely to reveal him, under the Character of the TRUE MESSIAH? And what Celsus' Jew objects, against the Christians, may every Whit as well be urged 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 following Exclamation, OH the Force of Truth! He himself acquaints us, as your own Write inform us, that many should come, who would perform the same Miracles, that he wrought himself, and on that very score, OH horrid Impudence! he has the Face to charge 'em, with being wicked Men, and most notorious Impostors. And a Greek, or Egyptian, or any other Infidel, may say thus to a Jew, OH the Force of Truth! Moses has told us plainly, as your own Write inform us, that many should come, who would 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 Deut. 13, V 1. he gives thee a Sign, or a Wonder, and the Sign, or the Wonder come to pass, whereof he spoke 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 ridicule, and insult him. But the Christians, or any Infidels, may as well allege, against his Celebrated Moses, that these Prophets, and Dreamers of Dreams would counterfeit his Miracles. The Jew says farther, That our Saviour's Miracles, even according to his own Confession, have no Stamp of a Divine Authority, but are such Works, as would be done, by the Vilest Persons upon Earth. But an Infidel may turn the Argument upon Moses, and say, that his Miracles, even according to his own Confession, have no Stamp of a Divine Authority, but are such Works, as would be done, by Persons of the most infamous Character. And the following Words, that our Saviour, not being able, to resist the Evidence of Truth, does, 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 Infamous Title of MAGICIANS? I say those Words of the Jew may be turned upon Moses thus, Isn't it, I beseech you, a most intolerable Thing, that from the same Actions He by all Means must be denominated 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, Even 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 turned 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 Characters, to such Persons, as were to work Miracles, as well as he, even 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 himself has told us, that such Actions were certain Indications of the most notorious Deceit, and Impiety, and not of a Divine Power, accompanying the Persons who performed 'em, may easily be retorted upon Moses. CHAP. XXX. THAN Celsus' Jew, speaking to those of his Native Country, who had embraced Christianity, asks us the following Question (for 'tis plain, he had his Eye upon us all along, though for a blind, he directs his Discourse to them) What in God's Name could induce you, to believe in your pretended Saviour? Was it his Foretelling, that he should rise from the dead? But this may be turned upon Moses thus, What induced you to believe in your most Celebrated Prophet? Was it his Foretelling the Circumstances of his Death, in the following Words, So Moses the Servant Deut. 35. V 4. 5. of the Lord died there, in the Land of Moab, according to the Word of the Lord And he buried 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 foretold, that he should 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 Sepulchre, unto this Day, with a politic Design, to render his Name Immortal. Then the Jew continues his Discourse, to those of his own Countrymen, that were Christians, in the following Words, Well, we'll suppose, says he, for once, that your pretended Saviour foretold, that he should rise from the dead. But pray, have not others made Use of the same pitiful Artifice, to take Advantage of the Weakness of some silly People? Zamolxis, Servant to Pythagoras, took this Method, to delude the Scythians, 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 given to History, played at Dice with Ceres, in the Region of the dead, and forced her, to give him a Handkerchief, she had, that was curiously embroidered. Orpheus did the same, among the People, who were called Odrysae, Protesilaus among the Thessalians, and Hercules, and Theseus among the Inhabitants of Toenarus. But here it deserves to be considered, whether any Person, that was really dead, did ever rise with the same Numerical Body. Do you, who look on the Accounts, that are given by others, as trifling Stories imagine, that the Catastrophe of your senseless 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 Outcry, when he lay at the very Point of Death, because there happened to be an Earthquake, and a more than ordinary Darkness? You boldly affirm, that he risen from the dead, (though it seems, he was far from being able, to secure his Person, while he remained on Earth) and showed upon his Body all the Marks of his Crucifixion, and the very Print of the Nails. But you yourselves acknowledge, that there was no Witness of the Truth of this Account, but one Fanatical Woman, and perhaps some Body else, of the same wretched Cabal, that was plainly deluded, by her own idle Whimsies, or too easily believed, what she would have to be true, as it frequently happens, 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 herself, 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 would 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 allege the Instances of Zamolxis, and Pythagoras, since the Jews, 'tis well known, are little conversant with the Greek Historians. The Account which he gives us; of Rampsinitus, and Ceres, would 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 forementioned Persons should play at Dice together, in the Region of the Dead, and that he, as a Proof of his Descent thither, should produce the embroidered Handkerchief, 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 following 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 Blessed Saviour? When you have heaped up all the Arguments, you can think of, in Defence of Moses, (though 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 forced, unawares to acknowledge. even according to those Arguments, which you yourselves make use of, that our Blessed Saviour did vastly, and indeed infinitely exceed him. But because Celsus' Jew makes mere 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 pretended DIVINE SORT OF ABSCONDING for a Time, and then coming back again, and making 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 Inhabitants of Toenarus entertained 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 Resurrection of Our Saviour. 'Tis obvious to remark, that these Fabulous Heroes could 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 crucified, in the open View of the Jews, and Romans, and after his Death, was taken down from the Cross, in the Sight of so many Witnesses, what Reason have we to imagine, that he feigned his Descent, into the World of disembodyed Spirits, and his Return to our World again, as the Greeks have feigned their Heroes, to have often done. Nay, I'm inclined to think, that from the Story of these Ancient Heroes we may be furnished, with an Argument, that will take away, in a great Measure, the SVPPOSED INFAMY of the CROSS of CHRIST. Had our Saviour died, in a common Way, and given 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, though he had really been loosed from the strong Bonds of the Grave, in which he was some Time held. I humbly conceive, therefore, that one principal Reason, why he died, in so public a Manner, was this, that no Person might have the least Umbrage of Jealousy, that he craftily retired from the World, and feigned himself, to be go down to the Region of the Dead, and took his own Time to appear again, making the World believe, that he was risen 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 exposed themselves to imminent Dangers, in publishing his Doctrine to the World, though they were not ignorant, of the rooted Prejudices of Men, against it. This certainly, they would never have been tempted to do, if their Lord's Resurrection had been no more than an emty Fiction, especially if we consider, they not only persuaded others, to lay down their Lives, for the Cause of Christ, but with the greatest Readiness would, if it were possible, have died Ten Thousand Deaths, to promote it. Then Celsus' Jew as if 'twas impossible, that any one should rise from the Dead, with the same Numerical Body, 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 would think, shou'dned come, from the Mouth of one, who bears the Character of a Jew, who is supposed to believe, what we find recorded, in the two Books of Kings, 1 Kin. 17. V 22. concerning two Children, one of which was restored to Life by Elijah, 2 Kin. 4. V 34. and the other by Elisha. And I believe, 'twas Matter of our Saviour's Choice, to be educated among the Jews, because they were accustomed to Miracles, that so by comparing what he did, with what had been done, in the former Ages of the World, they might be forced to acknowledge, that his Miracles deserved the Preference, by whom, and in whose Name, far greater Things were performed, than had been done, in the Memory of Man. Then the pretended Jew (having produced the Histories of the Greeks, to show us the strange Artifices, which the Ancient Heroes used, that People might imagine, that they were risen 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 given 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 adorn it, with some Fine Inventions, because your Crucify'd Jesus gave a most dreadful Outcry, when he lay at the very Point of Death? To this I answer, we believe, that the Account, which you have given, of the Ancient Heroes of the Greeks, is grossly Fabulous, but we are fully persuaded, and I think, on very rational Grounds, that the Account, which is given us, of our Blessed Saviour, in those Holy Scriptures, which are common to us both, and of which we make our Boast, as much as you yourselves, is far from deserving that contemptible Character, which this Gentleman is pleased 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 informed, 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 should; and one Thing, among others, that makes his Resurrection the more remarkable, and in which it excelled that of any other Person, is the following Consideration, that he wasn't raised from the dead, by a Prophet, such as Elijah, or Elisha was, but by the IMMEDIATE INFLVENCE of the GODHEAD. Hence it came to pass, that the happy Effects of his Resurrection were so Exrraordinary, and so General. Pray was the Resurrection of the two Children beforementioned, a great and diffusive Blessing to Mankind, as we know the Resnrrection of our Saviour was, when the Power of God did so eminently accompany the Preaching of the Gospel, and caused it to make so deep, and lasting an Impression, upon the Minds, of so many of his Hearers, who at first were strangely prejudiced against him? CHAP. XXXI. THE pretended Jew goes on, and is ready to split his Sides with Laughing, at the Earthquake, and ridicules the more than ordinary Darkness, that were the AWFUL CONCOMITANTS of our Saviour's Sufferings. But this I have already answered, according to my weak Ability, and produced the Testimony of Phlegon, who acknowledges, that these wonderful Events did really happen, at the Time of our Saviour's Passion. Then the Jew has the following Words, You say, that he risen from the dead, (though he was far from being able, to secure his Person, while he remained on Earth) and showed upon his Body all the Marks of his Crucifixion, and the very Print of the Nails, with which his Hands, and Feet were pierced. But what does this Gentleman mean, by saying, He wasn't able to secure his Person? If he means, that our Blessed Saviour wasn't able to secure himself, from the common Contagion of Vice, and Immorality, what he says, is absolutely, and manifestly false. For he never spoke a Word, or did an Action, that was in the least indecent, or unworthy of an INCARNATE GOD. He was led, as a Sheep, to the Mat. 27 V. 2 Slaughter, and as a Laneb before her Shearers, was dumb; so he opened not his Mouth. Viz. By way of Complaint, or Uneasiness, as St. Matthew acquaints us. But if Celsus means, that he didn't exert his Power, to secure himself, from the outward Calamities, to which he was exposed, which morally considered, were neither Good, nor Evil; I have proved already, from the Gospels, that he submitted to 'em with the greatest Readiness imaginable, and showed the Reasons, which justified his Conduct. Then the pretended Jew, having spoke of our Saviour's showing 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 risen from the dead, as we are told in the Gospels, and because we are informed, 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 Epicurean Hypothesis, when he endeavours, to show, how a lively Idea of a deceased Person may be formed, in the warm Imagination, in the following Words, Who was deluded by her own idle Whimsies, or too easily believed, what she would 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 Language. But even from hence we may be furnished, with an Argument, to prove the IMMORTAL SUBSISTENCE of HUMAN SOULS, 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 Dialogues, about the HUMAN SOUL, there are certain Images of dead Persons, that are seen near their Tombs, than they must be owing to some Cause or other. And no Cause can be so rationally assigned, as the Soul of the deceased Person, that assumes a Body, which is adapted to it. But Celsus, who advances the forementioned Notion, would make People dream, while they are thoroughly awake, and have their Senses about 'em, and says, They too easily believe, what they would have to be true. Such Dreams, indeed, as he talks of, are common, when the Bodily Senses are locked up by Sleep, but I think, we can't easily account for 'em, when Persons are awake, unless they be troubled with Melancholy, or fallen into a Fit of the Frenzy. Celsus, it seems, wasn't ignorant of this, and that made him call Mary Magdalen, a Fanatic, though the Scripture-History says nothing like it, and our Saviour's Appearing, after he was risen from the dead, and showing all the Marks, that were made in his Crucify'd Body, must, according to Celsus, be solved by the Doctrine of the Images of deceased Persons, but, according to the Scripture-Account, (which he's so cunning as to use, when he thinks that it serves his purpose) the Matter of Fact stood thus. Our Saviour called one of his Disciples to him, who cou'dned for his Life believe, that he was risen from the dead, with the same Body, I say, with the same Body. For the Appearance of Humane Souls, after Death, don't seem to be the least Matter of his Doubt. Therefore, 'tis remarkable, that he dos'ned say, Except I see him, but Except John 20. V 25▪ 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 believe. He didn't question, but that the Soul of a deceased Person might animate a Body, which would be visible 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 clothed. Hom. Il. Book 23, V 67. Therefore our Saviour called Thomas to him, and said, Reach hither thy Finger, and behold my Hands, and reach John 20, V 27. hither thy Hand, and thrust it into my Side, and be not faithless, but believing. And by the Way, 'twas agreeable, to the many Prophecies, which we meet with concerning him, the many evident Miracles he wrought, and unusual Accidents, that befell him, that he should rise from the Dead, and that this considerable Circumstance should, as it were, crown, and complete 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 Psalm 16, V 9 suffer thy Holy One to see Corruption. And the Body, with which our Saviour risen from the Dead, did neither consist, of such gross Matter, as it consisted of before, nor of such subtle Matter, as that with which separate Souls are clothed, when an Apparition appears. Therefore St. John has the following Words, His Disciples were within, and Thomas with 'em. Then came Jesus, 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 Luke 24, V 14. that had happened to him, Jesus himself drew near, and went with 'em. But their Eyes were holden, that they should 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 Chapter he has these Words, And their Eyes were opened, and they knew him, and V 35, he vanished out of their Sight. And though Celsus compares this Account, which the Gospels give us, of the Appearance, which our Saviour made, after he was risen 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 furnished with a Capacity, to make nice Inquiries, will be forced to acknowledge, there was something in the Case before us, that was very remarkable, and surprising. CHAP. XXXII. THAN Celsus offers an Objection, which does a little deserve to be considered by us, If Christ had a Mind, says he, to exert the Divine Power, which he pretended to have, certainly he ought to have appeared to his Enemies, to the Judge, who passed the Sentence of Death upon him, and to the whole Body of the People, who risen up, as it were, in Arms against him. And indeed we don't go about to deny, that the Scripture plainly acquaints us, that after he was risen from the dead, he refused to appear so publicly, and to all Persons promiscuously, as he did before. He was seen of the Apostles forty Days, and spoke Acts 1, V 3. 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 wasn't continually with 'em, but sometimes after the Interval of eight Days, appeared in the midst of 'em, when the Doors were shut, and at other Opportunities appeared to 'em, in a very different Manner. And St. Paul, intimating to us, that he dided so frequently appear then, as he had done before, has the following Words, I delivered unto you first of all, that which I also received, how that 1 Cor. 15. V 3, etc. Christ died for our Sins, according to the Scriptures▪ And that he was buried, and that he risen 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 present, but some are fallen 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 does occur, that requires the closest Application, and that not of ordinary Christians, but of those, who have attained to the greatest Eminency, in the School of Christ, viz. Why our Saviour refused, to expose himself to public 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 Religion, 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 Satisfaction, in this difficult Affair. Tho' our SAVIOUR 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 Senses. That there were several Capacities, in which Mankind did consider him, is plain from such Expressions as these, I am the Way, the Truth, and John 14, V 6. the Life. I am the Bread, I am the Door; and many other Expressions, John 6, V 35. that I could easily name, if Occasion John 10, V 9 offered. That different Persons saw him, in very different Senses, 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 could bear the Brightness of so glorious a Sight, behold the dazzling 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, Mat. 5, FIVE 1. and instructed his Disciples, concerning the Beatitudes, he didn't appear to those, who were brought to him in the Evening, at the Foot of the Mountain, and were cured of their Distempers, I say, he didn't appear to those, who were indisposed, and stood in need of his healing Power, in the same Manner as he did to them, who enjoyed a confirmed State of Health, and were able to go up with him to the Mountain. And as he privately explained 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 conveyed too often, but an empty Sound: So I believe, there was some considerable Difference, in their spiritual, and even their corporeal Sight. 'Tis farther plain, that our Saviour wasn't seen by all Persons, after the same manner, from the Instance of Judas, who being about to betray him, said to his Accomplices; He whom I shall kiss is he, intimating Mat 26. V 48. they didn't know him. And that Expression of our Saviour, I sat daily with you, teaching in the Temple, and ye laid no hold on me; does manifestly favour the Opinion, which I have here laid down. Since therefore, we have such Apprehensions of our Saviour, not only with respect to his Divinity, which was more latent, and undiscerned by the Generality of Men, but also with respect to his Humane Body, the Form of which, I believe, he changed, when ever he thought fit to do it; We think, that before his Death (by which he spoiled Principalities, and Powers) he was, in some Sense, discernible by all, but afterwards even many of those, who had formerly seen him, had not Senses, that were adapted to the Sight of a risen Jesus. 'Twas therefore an Instance of his Condescension to the Weakness of Men's Capacities, that he didn't expose himself to Public View, after he was risen from the dead, to Public View, did I say, when ' twa'ned without frequent Intervals, that he appeared even to his Apostles, and Disciples? For after he had honourably, and happily accomplished the Work of our Redemption, we have Reason to believe, that his Divinity shone with much brighter Rays, through the Glass, if I may so say, of his Humane Nature. Cephas, who was, as it were, the First-Fruits of the Apostles, was the first, that saw him, than the Twelve (Mathias being chosen, in the Room of Judas) then five Hundred Brethren at once, than 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 used the following Expression, in his Epistle to the Ephesians, Unto me, who am less than the least of Eph. 3. FIVE▪ 8, all Saints, is this Grace given. 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 Reason, 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 Heavenly 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 Resurrection, to the View of all, but only of those, whose Eyes were strong enough, to bear the dazzling Brightness of so glorious an Object. And I think, that the following Expression, which is used by the Apostle Paul, To this End Christ both died, Rome 14, V 9 and rose, and revived, 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 discoursing. The Dead, over whom he has a rightful Power, are they of whom the Apostle speaks, in his first Epistle to the Corinthians, The Trumpet, 1 Cor. 1 ● V 52. says he, shall sound, and the dead shall be raised incorruptible. Under the Term Living, I conceive he comprehends, not only those, who shall be raised from the dead, to an Immortal Life, but those also, who may be considered by us, in a very different Capacity, I mean those, who will be alive, at the Coming of our Lord, and be changed. He says, We shall be changed, which Words are brought in by him, after he had said, That the Dead shall be raised incorruptible. And in his first Epistle to the Thessalonians, he describes the Difference, between the Dead, and the Living, in the following Words, I would'nt have you ignorant, Brethren, 1 Thes. 4. V 13. concerning them which are asleep, that ye sorrow not, even as others, who have no Hope, for if we believe, that Jesus died, and risen again, even 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, shan't prevent them, who are asleep. The Sense of which Verses I have given, according to the best of my Judgement, in my Comment on the foregoing Epistle. Now we needned wonder, that our Saviour, after his Resurrection, wasn't seen by all, that believed in him, since the Apostle, writing to the Corinthians, as Persons of mean Attainments, has the following Words, I determine, 1 Cor. 4. V 4. to know nothing, among you, save Jesus Christ, and him crucified. And says in another Place, Hitherto ye 1 Cor. 3. V 2. were not able to bear it, neither yet now are ye able, for ye are yet carnal. I confess, the Scriptures, in which the Characters of infinite Wisdom are so legible, do acquaint us, that our Saviour, before his Death, exposed himself to Public View (though even here some Exceptions must be made) but after he was risen from the Dead, he was no longer promiscuously seen by all, but according to the Direction of Heaven, consulted the Capacities of those, to whom he thought fit to appear. As we read in Scripture, that God appeared to Abraham, and other Holy Men, though there were considerable 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 risen from the dead, took a prudent Method, not unlike that, which God had before observed, in making Discoveries of himself, to the Ancient Fathers of the Jewish Church. So that I have returned 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 Divine Power, he ought to have appeared to his Enemies, to the Judge, who passed 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 condemned 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 entertained by Lot. Gen. 19, 9, 10. The Men, 'tis said, put forth their Hand, and pulled 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 wearied themselves, to find the Door. The Design of our Saviour was to show his DIVINE POWER, in a Way, suited to the Capacities of Men, and the TRUE REASON why he refused, to appear so publicly, after he was risen from the Dead, as before, was this, because he was then too bright an Object, to be beheld by COMMON EYES. Therefore Celsus, as if he had wracked his Brains, to the utmost, could hardly have thought of any Thing, that had less Argument in it, than the following Words, What! was he afraid, that he should 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 comparitively, and many of those, who saw him were, in a great Measure, Strangers to the Bright Rays of his Divinity. 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 Egyptian 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 Unrighteous, and lay wallowing, in their Filth, and Gore, and to act the Part of the best Physician, that the World could ever boast of, in curing those, whose Minds were attended, with innumerable, and great Disorders. CHAP. XXXIII. LET us see, what Celsus adds, Had he had a Mind, says he, to have given a Proof, of his pretended Divinity, one would think, he should have VANISHED, the very Moment, he was nailed to the Cross. But this is just for all the World like the idle, and profane Talk of those, who deny an Overruling Providence, and are erecting new Schemes, in their warm, and fruitful Imagination, for the more regular Government 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 effectually consulted, than now it is, though many Things in their Hypothesis are possible, but still they add to the seeming Irregularities, that we allow to have happened, by their Fanciful Schemes, or they suppose that to be done, which, in some Respects, might have a Natural Tendency, to the Advantage of the Universe, but go, on so many, and such weak Hypotheses, as would 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 Answer to Celsus, I might acquaint him, that our Saviour, by Virtue of his Divine Nature, could have disappeared, if he pleased, as soon as ever he was nailed, to the Accursed Tree. This is self-evident to those, who believe, and know that he was GOD. And 'tis plain to them, who consult 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 mere 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 broke it, and gave to Simon, and Cleopas. And when they Luke 24, V 31. had taken it, their Eyes were opened, and they knew him, and he vanished out of their Sight. But I could easily show, that 'twas inconsistent with the Design, which he had, in Coming into the World, to vanish, as soon as ever he was crucified. And when we read the History of our Saviour, we must not rest in the bare Literal Sense, as if that were all, that the Holy Ghost designed. For every considerable Circumstance, that occurs 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 crucified with Gal. 2. V 20. Christ; And by those other Words, God forbidden, that I should glory, save in Gal. 6. V 14. the Cross of our Lord Jesus Christ, by whom the World is crucified unto me, and I unto the World. His Death was necessary, that we might say, with the Apostle, In that he died, he died unto Sin once, and that the righteous, Rom. 6. V 10. being made conformable to his Death, might say, with the Apostle, If we 2 Tim. 2, V 4. be dead with him, we shall also live with him. So his Burial was designed, to represent our Conformity to his Death, and our Crucifixion with him, as St. Paul observes; We are buried 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 Linen Cloaths, in which, Divine Providence did wisely order, that the Body of the Spotless Jesus should be wrapped, and the New Sepulchre, 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 Sepulchre 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 themselves, to the Allegorical Sense of Scripture, ought not to seek for some Mystical Reason, why our Saviour should be laid, in a New Sepulchre, as St. Matthew, and St. John acquaints us, and why it should be such a one, as St. Luke, and St. John mention, wherein no Man had ever been Mat. 27. V 60. laid before him. For 'twas highly requisite, that one, whose seemingly John 19 V 41. Tragical End was graced 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 flowed from his pierced Side, should have something, that was very remarkable, in his Burial, that as he was free from the least Slain of Moral Impurity, being born out of the ordinary Way, of Humane Generation: 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 composed, of many Stones, joined together, according to the Rules of Art, but was one entire Piece, cut out of the Rock, made hollow, and every Way adapted for the Purpose. I might have made several other Remarks, and from these outward Signs have raised my Thoughts much higher, in Contemplation of those sublime Things, which they faintly represent. But they would afford such vast Plenty, of most excellent Matter, as would very well deserve a distinct Discourse, and a considerable Volume by itself. At present I shall only say, 'twas fit, that he, who had designed, to hang upon a Cross, and to die, like a Man, should be buried, in such a Manner, as was suitable to his Mysterious Death, and so answer his Character to the last. But suppose, the Evangelists had acquainted us, that our Saviour vanished, as soon as ever he was nailed to the Cross, than Celsus, and the Infidels, so hard is it to please 'em! would have come upon us, and have said, Good Sirs, What Crotchet came into his Head, that he should stay, till he was nailed 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 vanished, when he was going to be crucified, but giving us an impartial Account of Matters, we have more Reason to blame them severely, for not believing, that our Saviour risen from the dead, and after his Resurrection, appeared to his Disciples, though The Doors were shut, John 20, V 19 and gave Bread to two of 'em, and vanished, as soon as he had done discoursing with 'em. CHAP. XXXIV. BUT I can't conceive, why Celsus should say, that our Blessed Saviour did ABSCOND. What Ambassador, says he, did ever affect to conceal himself, when One would think, 'tis plain enough, that his Business was to deliver his Embassy? But this is a mere Slander, as is sufficiently evident, from the Words of our Saviour, to those, who endeavoured to apprehend him, I sat daily, says he, with you in the Temple, and Mat. 26. V 55, ye laid no hold on me. As for what Celsus needlessly repeats, I shall content myself with the Answer, which I have already given. He goes on, and says, Did your pretended Saviour in his Life-Time, teach his Doctrine, in a most Public Manner, and after his Resurrection, only appear to one Fanatical Woman, or some others, who belonged to the same wretched Cabal, because, when he was living, the World had more Sense, than to give Credit to him, but every one, forsooth, must believe the Doctrine of the Resurrection of Course? But that he appeared only to one Woman, is most notoriously false. For St. Matthew has the following Words, In the End of the Sabbath, as it began to dawn, towards the first Mat. 28. V 1. Day of the Week, came Mary Magdalen, and the other Marry, to see the Sepulchre. And behold there was a great Earthquake, for the Angel of the Lord descended from Heaven, and came, and rolled 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 Ave-maries) saying, All hail. And ibid. 9 they came, and held him by the Feet, and worshipped him. And I have already answered what Celsus objects, in the following Words, When he was crucified, says he, there were Witnesses enough, but when he risen from the dead, at most he appeared, only to a small Company of Scoundrels. I have sufficiently shown, that our Saviour couldn't be seen by all, and I shall only add at present, that all Persons were capable at Times, of seeing him, with respect to his Humane Nature, but to discern the Bright Rays, or even 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 Connexion. But pray observe, how weakly Celsus talks, having said, That our Saviour appeared only to one Fanatical Woman, or perhaps a few Others of the same wretched Cabal; he adds the following Words, When he was crucified, says he, there were Witnesses enough, but when he risen from the dead, he appeared but to a few, whereas had he had any Brains, he must have taken the quite contrary Course. But I would fain know what he means by the latter Words? According to his weak Judgement, our Saviour must have taken such Methods, as were plainly impracticable, and grossly absurd, viz. He must be crucified, forsooth, in the Sight but of a single Person, and have appeared to all Men PROMISCUOUSLY, when he was risen from the dead, for those Words He should have taken the quite contrary Course, will bear no other tolerable Sense, if I am capable of making a Judgement, 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 declared 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 Darkness 1 Jo●n 1 V 5 at all, and at other Times, That God is a Spirit, and they that worship John 4. V 24. him, must worship him in Spirit, and in Truth. And any one, that will, may learn, for what End, God sent his Son into the World, if he will but consult the Prophecies, relating to our Saviour, and the Write of the Evangelists, 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 Complete, and Eternal Happiness hereafter, and to take a most BLESSED ADVANTAGE, if I may so say, of the HORRID IMPIETY, and continual PROVOCATIONS of Impenitent, and daring 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, even to the vilest Rebels. Then says he, If he had so Singular a Fancy to ABSCOND, what Need was there, I wonder, of a Voice from Heaven, saying, that he was the SON of GOD. And if he hadn't a Mind to ABSCOND, then why did he suffer, and die? 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 comprehend, or frame any just Idea, of the Design of our Blessed Saviour, which was neither to lie hid altogether, and so be entirely useless, and a mere cipher 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 Heaven, saying, This is my Beloved Son, in whom I am well-pleased, isn't said to be heard by the Multitude, as Celsus' Jew imagines, and the other 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 Heaven, that it can only be heard, by those, for whom God is pleased, for wise Reasons, to design it. I don't speak here, of the mere Vibration of the Particles of the Air, or any Philosophical Account, that may be given of a Voice, but of a Spiritual Senfation, whereby one, who has Spiritual Senses exercised, does hear God speak, when one, who is deaf, to all the awakening Precepts, of Virtue, and Piety, is entirely ignorant of what is said, I mean, as to any valuable, and lasting Purpose, that it serves. This I think, is a sufficient Answer, to those Words of Celsus, What Need was there, of a Voice from Heaven, saying, that he was the SON OF GOD? And what I have already offered, concerning the Sufferings of our Saviour, 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 Planet, or else he had never suffered, and died. Then Celsus' Jew, is pleased to draw a Consequence, which is very unnatural, and unjust. For it does by no Means follow, that because our Saviour, by his Sufferings, has taught us to bid Defiance to Death itself, therefore when he risen from the Dead, he should have ordered the whole World, to make a General Rendezvouz, and have publicly acquainted '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 sinful World. For this he had already done, when he said, Come unto me, all ye that labour, Mat. 11. V 28. and are heavy-laden, and I will give you Rest. This he had also done, in the long Sermon, which he preached upon the Mount, concerning the Beatitudes, and his Discourses on several other Subjects, which are annexed to it, and in his useful Parables, and frequent 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 Artificial Colours of Humane Rhetoric, or a graceful Elocution, and happy Gesture, as of those Divine, Important, 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 Uncommon Authority, as always engaged the Attention, and Affections, and raised the Admiration of the Listening Audience, many of whom, did, as it were, hang upon his precious Lips, and could 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 borrowed, from your own approved Authors, so that I needned produce any other Testimonies, since the Edge of your own Weapons, is sufficiently turned upon yourselves. But I have already shown, that when he directs his Discourse to our Saviour, or to us, he is pleased, to interlard it, with Abundance of ridiculous Stories, that I'm confident, the Evangelists never thought of, and it remains, to be proved, that we are wounded by our own Weapons, unless his fond Imagination must always pass, for a clear, and sufficient Proof, of one of the greatest Untruths, that was ever broached in the World. CHAP. XXXV. THAN Celsus breaks forth into the following Exclamation, Good God Can we imagine, that a God should come down, from Heaven to Earth, and yet that Men should 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 passed the Red Sea, and had the Pillar of Cloud, and of Fire, to conduct 'em, and when the Law was declared to 'em, in a very public Manner, and with Circumstances of the most Awful Solemnity, and yet they, who were Eye-Witnesses, of these amazing Instances of an Overruling Providence, and of the special Care, which Heaven took of them, were guilty of the grossest Infidelity. For had they really, and firmly believed what they had seen, and heard, they had never been so infatuated, as to have made the Calf, to Have changed their Glory, into the Exod. 32. V 4. Similitude of an Ox, that eats Grass; or to have said to one another, speaking of the Calf, These be thy Gods, OH Psal. 106. V 20▪ Israel, which brought thee up, out of the Land of Egypt. And 'tis too plain, that the Carriage of the Jews, when God appeared so often to 'em, and wrought so many Miracles for 'em, and especially when they were wandering, in the Wilderness, as we learn, even from their own Sacred Write, and their proud Contempt of the Doctrine, which our Blessed Lord introduced, though he delivered it, with the greatest Authority, and confirmed it by Miracles, I say, 'tis too plain, that the Carriage of the Jews, upon these various, and astonishing 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 profound a Veneration. Then Celsus asks, What God, I beseech you, did ever appear among Men, and wasn't credited by 'em, especially if he was so Politic, as to send 'em Word of his Coming? And how could the Jews themselves, as stupid as they always were, be ignorant of a Person, whom, 'tis well known, they had for many Ages expected? But I would fain know of the Jews, which were the greater Miracles, those that were wrought in Egypt, and the Wilderness, or those that were performed by our Saviour, in the open View of his cruel, and malicious Enemies. 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, should much more despise those, which, they think, are far inferior 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 performed, are equal, we needned wonder, that the Jewish Nation should, 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 published to the Jews by Moses, who acquaints us, that in those early Times, their Forefathers were chargeable with the forementioned Sin, and many other notorious Crimes. And when the New Law, and Second Covenant was first published by our Saviour, the Jews plainly showed, by their wretched Unbelief, that they were the genuine Offspring of those notorious Unbelievers, in the Wilderness, and we may justly apply to 'em, those Words of our Saviour, Truly ye bear Witness, that ye Luke 11. V 48. allow the Deeds of your Fathers. And those of the Prophet, Thy Life shall hang in doubt before thee, and thou shalt Deut. 28. V 66. 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 easily 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, Woe be unto you, and I foretell 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 Expressions, in the Law, and the Prophets, 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 Isaiah 5. V 8. Prophet Isaiah, that join House to House, Isaiah 5. V 8. that lay Field to Field. And again, Woe unto them, that rise up early, that ibid. V 11 they may follow strong Drink. And again, Woe unto them, that draw Iniquity with Cords of Vanity. And again, Woe unto them, that call Evil Good, V 20. and Good Evil. And again, Woe unto them, who are mighty to drink Wine. And abundance of Instances of the V 22. like Nature might easily be produced, if Occasion offered. What think you, of that Expression of the forementioned Prophet? Ah sinful Nation, a People laden with Isaiah 1 V 4. Iniquity, a Seed of evil Doers, Children that are Corrupters! Don't we meet with as bitter Invectives, in that Chapter, as any that our Saviour ever used? Your Country, says the Prophet, is desolate, your Cities are burnt with Fire: Your Land Strangers ibid. V 7 devour it in your Presence, and 'tis desolate, as overthrown by Strangers. I might also instance in that Place, in Ezekiel, where God says to the Prophet, Thou dwellest among Scorpions. Ezek. 2. V 6. 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 used 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 does often speak exactly after the same Manner, and thereby without Doubt, did sufficiently, and as it were, de Novo, authorise our Saviour, to use that Turn of Expression. And if there be any Force, in what he farther objects, viz. That our SAVIOUR wanted Power, to prevail with his Hearers; It makes as much against GOD Himself, who is frequently brought in by the Prophets, speaking, with the same Air of Severity, and any one who thinks, that the Jew has Cause, to blame our Saviour, for using the forementioned Expressions, would do well, I think, to consider, that we meet with abundance of Very dreadful Exprobrations in Leviticus, and Deuteronomy, and if the Jew, who is obliged, to defend the Write, which Moses published, can offer any Thing, to justify the Expressions 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 Defence of Moses, than the most bigoted Jew, since our Saviour has acquainted us, with its Spiritual, and Mystic Sense, though 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 threatening, and upbraiding Expressions as these, Woe unto you, or, I foretell you, and 'twould be horrid Blasphemy, to say, That the Alwise 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 Saviour, can give a rational Account, of those Threaten, and direful Exprobrations, which we meet with in the Scripture. And because Celsus pretends, to be so great a Philosopher, as well as so nicely versed in the Opinions, which the Christians hold, I shall just touch upon a few Things, that I think, very naturally occur. I would ask him, whether Mercury in Homer don't take such Methods, as were proper, to bring Ulysses to a Sense of his Duty, when he says, Wretch that thou art! what makes thee Hom. Od. lib. 12. v. 281. rove alone? For 'tis the Part of Sirens, to fawn, and flatter, who, — sit and chant 'mong dead men's Hom. Od. lib. 12. v. 145. Bones. And speak after the following soft, and soothing Manner, Ulysses, Glory of the Greeks, draw near. Hom. Od. lib. 12. v. 184. 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 would fain rescue, if 'tis possible, 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 requisite, that the Great God, or any other Person, who bears the Characters of Divinity, should merely consult the Dignity, of his own Excellent Nature, and act in such a Way, as would not be agreeable to the Capacities of Men, nor proper to persuade their Wills, and engage their best Affections. And how ridiculous does he render himself, when he says, that our Saviour wanted Power to persuade? I could produce many Parallel Instances, from the Write 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 Introduction to a regular Course of Virtue. CHAP. XXXVII. THAN the Jew, in Conformity to the Principles of Judaisme, says, We hope for the Resurrection of the Body, to Eternal Life, and shall be abundantly convinced, of the Possibility of it, by the Resurrection of the Expected Messiah, who will be the Glorious Pattern, according to which, we also, shall be raised 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' 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 Firstborn from Colos. 1 V. 18 the Dead; or can there be nothing in the Scripture, but what he's willing should be there? But since the Jew acknowledges the Resurrection of the Body, 'tis needless to bring Arguments, to prove it, (whether he does in earnest believe it, and is able to defend it, or no and therefore, as to this Matter, I shall return him no farther Answer. CHAP. XXXVIII. THAN says Celsus' 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 confirm 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 won't say, I suppose, that Almighty God appeared always to the Jews themselves. And why may not we be allowed to take the same Method, in Defence of our Saviour, who once risen from the Dead, and did so powerfully work upon the Minds of his Disciples, that their lively Hope of a Glorious Resurrection to an Immortal Life of Inconceivable Happiness, and spotless Purity, did revive their fainting Spirits, and support, and comfort 'em, under the most grievous Torments. Then he says, Did this Pretender come down from Heaven, on Purpose that we might reject him? As if he were fond of the Basest Affronts, that could possibly be offered him. I answer, No; but he foresaw, what Treatment he should have, and foretold the Unbelief of the Jews, and made use of it, as a Happy Occasion of the Calling of the Gentiles; Unhappy, Unhappy indeed for them, but very happy for us, who are not of the Posterity of Abraham. For their Fall, (as Divine Providence was pleased to order the Matter) was the Rising of the Gentiles, as the Prophetical Psalmist speaks, A Psal. 18. V 43 People, whom I have not known, shall serve serve me. As soon as they hear of me they shall obey me. And as the Prophet Isaiah says, I was sought of them, Isa. 65. V 1. that asked not for me: I am found of them, that sought me not. We know, what a Series of Temporal, and Dreadful Calamities the Crucifixion of our Saviour has entailed, if I may so say, upon the Jewish Nation. And their Mouths would be for ever stopped, should we upbraid 'em (but God forbidden, we should even seem to insult 'em) and should 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 Displeasure, and whether Almighty God didn't take a most unaccountable Method, if his Design were, to show the World, that the Jews were still his peculiar People (though too far from being zealous of Good Works) when he suffered such grievous Calamities to befall 'em, when their Metropolis was taken, and they were at once deprived of their Magnificent Temple, and all their Pompous Worship, and whatever they could offer, to allay the Native Darkness, of this MYSTERIOUS SCENE of PROVIDENCE, it might be largely insisted on, and improved to very valuable Purposes, by the Christians, who admire the Wise, and Deep Design of GOD, to make Use of the Horrid Impiety of those very Persons, who were Once his PECULIAR PEOPLE, as a Blessed Occasion of calling them, who were Strangers to the Covenants, and had no Right to the Glorious Promises, relating to the Messiah's Kingdom. This was foretold by the Prophets, viz. That GOD would 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 having Choose the Foolish Things of the World, he might give an ignorant People very clear Discoveries of important Truths, taking his Kingdom from the Jews, to bestow it on the Despised Gentiles. And I shall quote one Prophecy, concerning this surprising Turn of Providence, which is in Deuteronomy, where the Prophetical Historian introduces GOD, speaking after the following Manner, They have moved Deut. 32. V 21. me to Jealousy, with that which is not GOD, they have prvoked me to Anger, 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. THIRTY-NINE. THAN 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 Experience. But I can't for my Life conceive, how our Saviour, if he was no more than a Man, could ever be so weak, as to imagine, that his Doctrine would obtain, and much less meet with the desired Success, that he should honourably surmount all Difficulties, and Dangers, and prove in the Event superior 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 HUMAN NATURE, how can we account for his making so many, and so remarkable Converts, on a sudden, when the Disadvantages were so great, which he laboured under? Had they all been Men of Reason, that he had to deal with, I confess, the Wonder would 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 difficult to reclaim 'em from their exorbitant Vices. So that we must resolve this Matter, into his being the Wisdom, and the Power of GOD, let the Unbelieving 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, even at this Distance of Time▪ We shall therefore not only continue, by the Assistance of the Holy Spirit, to believe in God the Father, according to the Doctrine of his ETERNAL 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 deserves highly to be pitied, (though 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 aimed at, and Effectually consulted by us, who are honoured sometimes with being Instruments, in the Hand of ALMIGHTY GOD to reclaim 'em. By the GRACE OF GOD, with which, our sincere, and earnest, though weak Endeavours, do concur, they are prevailed 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 Superstition, and Folly, or at least are conducted into the Highway, if I may so say, that leads to the MOST SUBLIME, and MOST USEFUL WISDOM, They leave their Cowardly, and Sordid Temper, and are inspired, with the NOBLEST KIND OF COURAGE, which appears, on all just Occasions, but especially when they are called, 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 expressly foretold, even by the Jewish Prophets. My Antagonist therefore did not a little discover his Ignorance, 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 Judaisme, thinks fit, that he should break off here, (though indeed he adds a sew Things, that are not worthy to be mentioned) I shall here put a Period 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 called against the CHRISTIAN RELIGION, which Celsus thought fit to use, and endeavours with all his Might to maintain. FINIS.