of a Future and Aweful Judgment and do what lay in their Power to gain the Favour of the Blessed God the Creator and Supream Disposer of the Universe I say do's it stand to Reason that such a one so serviceable to promote the Glory of God and the Welfare of precious and immortal Souls shou'd be so far from being born in a miraculous Way as to be of a base and illegitimate Extraction I ask the Greeks and particularly Celsus who whether he be a Platonist or no thinks he has sufficient Authority for what he says if he do's but quote a Passage out of the learned Plato whether it be not a Reflection upon one who holds the Doctrine of the Transmigration of Souls and by 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 engag'd in so difficult and important a Work instructed so many ignorant and seduc'd Persons and happily and suddenly recover'd 'em from that Deluge of Immorality in which they had been so long and so deeply plung'd Is it not more rational to think according to the Opinion of Pythagoras Plato and Empedocles on the Testimony of which learned Authors Celsus himself do's very much rely that there are some secret Reasons why every Soul shou'd have a Body appropriated to it self that is a fit Receptacle for it and suited to the good or bad Qualities which it had in its State of Pre-existence Is it not just and reasonable that a more than humane Soul that do's more Service to the World than many Thousands of others to say no more lest my Discourse shou'd be thought to savour of Prejudice shou'd be united to a Portion of Organiz'd Matter that is more excellent than the Generality of Bodies are For if those Souls which by the Virtue of some secret Causes are of too noble a Nature to be united to an inanimate Creature and are not worthy to animate a Body that is compleatly form'd have one that is adapted to 'em the Head of which being disproportionable to the rest of its Members do's in a great Measure hinder the free Exercise of Reason and others that are more perfect act a Body that is more duly dispos'd and so others according to the several Degrees of their native or acquir'd Excellencies are sent into more or less perfect Bodies why may not a 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 distemper'd Mind In short if we give any Credit to them who are skill'd in Physiognomy such as Zopyrus Loxus Polemon and others who have directly handl'd that difficult Subject and pretend to find out extraordinary Mysteries by observing the Rules which that 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 it self and form'd for such great and truly-generous Designs as the Humane Soul of our Blessed Saviour shou'd animate a Body which as Celsus represents the Matter was begotten in Adultery by a wicked Souldier on the Body of a lustful Female One wou'd rather think that a Mad-man or a Person who prov'd a constant Plague to the Age and Place he liv'd in or a Teacher of Intemperance and Injustice and an impudent Encourager of all Manner of Vice shou'd owe his Birth to so impure a Copulation and not a Teacher much less an eminent Practicer of Temperance Justice and all other Virtues CHAP. XXX THIS was plainly foretold by the Prophet and exactly agrees with the promis'd Sign that we read of in the Prophecy of Isaiah where 't is said That our Blessed Saviour wou'd by the Course of his Actions make good his Name and prove himself to be Emmanuel God with us And I think it may not be improper to mention the Prediction of the fore-mention'd Prophet that our Saviour shou'd be born of a Virgin which Celsus takes no Notice of tho' he pretends to be perfectly acquainted with what the Christians hold either not having read it or cunningly concealing his Knowledge lest he shou'd unawares overthrow his own belov'd Opinions and advance any Thing to the Prejudice of the Cause which he espouses and uses his utmost Endeavours to maintain The Words of the Prophecy are these Moreover the Lord spake again to Ahaz Isaiah vii 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 O House of David is it a small thing to weary Men But will ye weary my God also Therefore the Lord himself shall give you a Sign Behold a Virgin shall conceive and bear a Son and call his Name Emmanuel That Celsus discover'd his Malice in not mentioning the fore-going 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 appear'd at the Nativity of our Blessed Saviour But if the Jew whom Celsus personates being us'd to make critical Remarks on Words shou'd tell us that the Word which is translated Virgin shou'd be render'd Young Woman I answer the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint translate Virgin tho' Others favour his Meaning of the Word is understood of a Virgin in the Book of Deuteronomy If a Damsel that Deu. xxii V. 23. is a Virgin be betroth'd to an Husband and a Man find her in the City and lye with her then ye shall bring 'em both out to the Gate of the City and ye shall stone 'em with Stones that they dye the Damsel because she cry'd not being in the City and the Man because he has humbl'd his Neighbour's Wife So thou shalt put away evil from among you But if a Man find a betroth'd Damsel in the Field and the Man force her and lye with her then the Man only that lay with her shall dye But to the Damsel thou shalt do nothing there is in the Damsel no Sin worthy of Death But not to dwell too long upon the Hebrew Word which perhaps few Persons understand I shall endeavour to prove from the Context that according to the Prophetick 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 't is said that this Sign was to be giv'n Behold a Virgin shall conceive and bear a Son But what Sign cou'd a young Woman's Conceiving be if it was not meant of a Virgin And to which of the two
by what I shall seasonably produce in its Defence provided I am able to confute his Errors I resolv'd to obey your most just Command and to return an Answer to the Book you were pleas'd to send me the very Title of which viz. A True Relation will hardly pass for such with them who are no great Proficients ev'n 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 fore-mentioned 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 O Lord thou hast deceived me and Jer. 20. v. 7. I was deceiv'd thou art stronger than I and hast prevail'd But in my Opinion what Celsus publish'd do's want ev'n that plausible Appearance to render it worthy to be call'd deceitful which is to be found in the Writings 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 offor'd for a Demonstration be in it self false and dangerous but it must have some Colour of Truth or it can never deceive and engage ev'n the most faint Endeavours of one who wou'd 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 Vse 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 't wou'd 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 intend it for those Christians who are fully satisfy'd in their Judgment 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 diff'rent Design in answering Celsus in the gross from what I had in Answering the Beginning of his Book For at first I design'd no more than to mention some of the Principal Heads and content my self with a meer Compendium But after mature Deliberation I thought t wou'd be much more proper to gather my Discourse as it were into a perfect System or Body Then I was satisfy'd from the reason of the Thing that I shou'd be at a needless Expence both of Time and Pains and contented my self with what I had writ against the Beginning of the Book which Celsus publish'd But in the remaining Part of my Apology which if I may modestly say it of my own Performance is much more elaborate I determin'd to bend all my Forces against him and to return a full Answer to every Thing that seem'd to be material and ev'n to some of his most trifling Objections I must therefore desire my Reader to discover a more than ord'nary Candor in passing his Judgment on what I have done especially on that Part of my Apology which immediately follows this Epistle And if the other Parts shou'd have no better Effect upon him I hope he will there also be extreamly favourable in the Sentence which he may pass upon me And if you Virtuous Ambrosius desire a more compleat 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 Judgment than that to which I lay my most humble Claim and are better qualify'd 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's Performance and being furnish'd 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 pâ—â—usible Arguments of the most Celebrated Hereticks 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 liv'd and to which as he thinks they ought to be entirely subject He distinguishes Meetings into Publick and Private the Publick Meetings which were establish'd by Law and the Private and Separate Meetings which were kept up by Schismaticks And his Design herein is to cast Reproach on the Love Feasts of the Christians which were appointed to prevent a common and threatning Danger and were far more binding than the sacred Tye of mutual Oaths can be suppos'd to be I say he reproaches 'em as if they manifestly and grosly interfer'd with that due and indispensible Loyalty which as they were Subjects they ow'd and ought as he imagines to pay the National Establishment Since therefore he makes his Boast that he has the Law on his Side and wou'd intimate that the separate Meetings of the Christians did countenance and promote Schism and Sedition I answer that as a Stranger who has his Lot providentially cast among the Scythians who are govern'd by most wicked Laws and has not a fair Opportunity to make a safe Escape wou'd be esteem'd by that ignorant and unciviliz'd 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 dissent from the Establish'd Religion which introduc'd Image-Worship and a whole Rifraff of the Mock-Deities of the Heathens and abounded with more horrid Impieties than were ever practic'd by the most barbarous Nations of the World For as the Inhabitants of a City may lawfully defend themselves against a Prince who has made an unjust Descent upon their Native Country So the Christians might warrantably violate the Laws of Satan that great Usurper to free themselves and Others from his worse than Scythian Tyranny CHAP.
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 't is most agreeable to the Dictates of Reason to suppose that so extraordinary a Person was conceiv'd by the latter in a strange and ev'n miraculous Way And if the Jew lays such a mighty Stress upon those Words Ask thee a Sign of the Lord thy God I shou'd be glad to know what Person was born in the Reign of Ahaz of whom it might be said This is Emmanuel which being interpreted is God with us And if no such Person can be found I think we may fairly understand this Text of our Blessed Saviour who as the Scriptures acquaint us was to be born of the Seed of David 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 Heav'ns that he might fill all Things CHAP. XXXI THIS I say to a Jew who if he observes his Character must give his ready and firm Assent to the Truth of the Jewish Prophecies And I ask Celsus and those of his Party did the Prophets foresee Things to come or did they not If they did not foresee 'em what shou'd make 'em speak with such an Air of Assurance and how comes it to pass that the whole Jewish Nation has all along look'd upon their Prophecies as divinely-inspir'd 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-inspir'd 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 cou'd 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. hearken'd to Observers of Times and to Diviners But to the Jewish Nation 't is said As for thee the Lord thy God has not suffer'd thee so to do Then it follows The Lord thy God will raise up to thee a Prophet of thy Brethren If therefore while other Nations had Men among 'em who foretold future Events whether by the flying or singing of Birds or by a narrow Inspection into the Entrails of Beasts or by the hollow Voices that were form'd in the Bellies of certain Persons or by the Childaean Horoscopes the Jews who had in common with others a Curiosity to know what shou'd come to pass were forbid to take the fore-mention'd Methods and had no Prophets of their own who were acquainted with Futurities they wou'd immediately have entertain'd 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 wou'd never have committed any Thing that was deliver'd by 'em to Writing but either have had Recourse to the Heathen Oracles or have practic'd something in Imitation of 'em in their Native Country And it was not in the least absurd that the Prophets for the Satisfaction of some Persons who desir'd it shou'd prophesy concerning Matters that seem'd to be of mean Importance as Samuel did concerning some Asses that 1 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 cou'd any that were zealous for the Jewish Law reprove them who consulted the Heathen Oracles As we read that Elijah reprov'd Ahaziah saying is it because there is not a God in Israel that ye go to enquire of Baal-zebub the God of Ekron I think then that I have sufficiently prov'd not only that our Saviour was to be born of a Virgin but also that there were divinely-inspir'd Prophets to whom the Jewish Nation might have frequent and satisfactory Recourse These didn't only in the general foretel some Things that wou'd come to pass with reference to our Blessed Saviour and the remarkable Revolutions of Empires and Change of the Face of Affairs in the Jewish Nation and Conversion of the Gentiles but sometimes did more particularly foretel some Things as that the Asses which Kish had lost shou'd be found and that Jeroboam's Son shou'd dye And I might give many Parallel Instances that we meet with in the Holy Scriptures CHAP. XXXII I Have this to say farther to the Greeks who wo'n't believe that our Saviour was born of a Virgin that the Creator of the World if he pleases can make ev'ry Animal bring forth its young in the same wonderful manner that is observ'd of some inanimate Creatures and nothing hinders but he may cause if he pleases the like unusual Productions in the World of Men. For among Animals there are some Females that bring forth their young without any previous Copulation with the Males as for Instance the 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 All-wise God designing to bless Mankind with an extraordinary and truly-divine Teacher shou'd so order Matters that our Blessed Saviour shou'd 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 then the first Man was not produc'd in the common Way but according to them by the Spermatick Vertue 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 concern'd with the Learned Greeks it may not be improper to make my Appeal ev'n to their own Histories that it may appear to the World that Others as well as the Christians must upon their own 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 shou'd be deliver'd of a Son whom she shou'd conceive by Apollo This is a meer Fable I confess invented in Favour of a Person whose uncommon Attainments made 'em inclin'd to think that ev'n his Body was of
return him a proper and sufficient Answer I have resolv'd to examine every Material Article tho' I cannot observe so strict a Method as I wou'd but am forc'd so far to comply ev'n with the Folly of my Adversary as to trace him thro' the Labyrinth of his confus'd Discourse Let us see then what he has to offer against the Descent of the Holy Spirit on our Blessed Saviour in the 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 appear'd to you at your Baptism but can you produce any credible Person that was present to see it Or heard the Voice from Heav'n by which you say you were declar'd to be the Son of God besides your self and if we may take your Word another Person of the same pityful Class But before I return him a direct and full Answer I must beg Leave to make one Remark that 't is very difficult and in some Cases impossible to give evident and undeniable Proofs of the Certainty of undoubted Matters of Fact Suppose any One shou'd say there never was such a Scene of Action as the Trojan War grounding his bold Affirmation on the seeming Impossibility of some of the material Circumstances which attended it and not conceiving how there shou'd be In rerum natura such a Person as Achilles is represented to us the Son of Peleus and Thetis the Goddess of the Sea or Sarpedon the Son of Jupiter or Ascalaphus and Jalmenus the Sons of Mars or Aeneas the Son of Venus how cou'd we convince him of his gross Mistake when so many Fables being interwoven with the Body of the History are so readily and so universally believ'd Or suppose any Person shou'd call into Question the Story of Oedipus and Jocasta and Eteocles and Polynices their Sons by reason of what is confidently related concerning the Sphinx a certain Monster that was half a Virgin how cou'd we demonstrate that the whole Account is true I might say the same concerning the second Theban War which was continu'd by the Posterity of them who had lost their Lives in the first tho' that be more free from the Appearance of Fiction than the former Story and concerning the Return of the Heraclidae to Peloponnesus and I might instance in many other Things of the like Nature which are recorded in the Histories of the Greeks But he who reads 'em without a Tincture of Prejudice and with a sincere Desire that he may not be deceiv'd will judge how far he is requir'd to yield his ready and firm Assent what Passages he must take in an Allegorical Sence and what he must reject as being writ in Favour of some particular Persons and will 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 wou'd lay down this Praeliminary with respect to the entire and amazing History of our Saviour's Life as 't is impartially related in the Gospels and I don't mention this as if I wou'd have the more intelligent and learned Sort of People to take Things on trust but to shew that the Reader has great Need of Candor joyn'd with a severe Application and must penetrate if I may so say into the very Spirit of the Authors if he wou'd take their Writings in their true Sence and utmost Latitude I answer then in the first Place that if the Person who rejects the Account that 's giv'n of the Spirit 's appearing to our Saviour in the Resemblance of a Dove was a Follower of Epicurus Democritus or Aristotle there wou'd be some plausible Ground for his Incredulity because then I confess he wou'd 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 wou'd 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 wo'n't believe that the Holy Spirit appear'd 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 wou'd address this Jew after the following Manner Dear Sir you can't be ignorant that Ezekiel who is one of your own celebrated Prophets has these very Words The Heavens were open'd 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 acknowledg'd to be false because as you think they have not sufficient extrinsick 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 pityful Class Have we not more Reason to suspect that Ezekiel impos'd upon us when he said that the Heav'ns were open'd to his View And tho' the Prophet Isaiah says I saw the Lord sitting upon a Throne high and lifted up above it stood 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 deceiv'd nor will deceive us and are perswaded not only that the Prophet saw 'em but also that he was Divinely-inspir'd when he committed these Things to Writing But I ask which of these three is it most fit we shou'd believe Ezekiel Isaiah or our Blessed Saviour The two former did nothing that deserves to be compar'd or ev'n mention'd with what the latter has done whose Power was not only most gloriously display'd when he appear'd and dwelt on Earth but shines with a happy and remarkable Lustre at this Distance of Time in the Conversion and exemplary Reformation of those who believe in God thro' 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 Sence and yet the Harvest of Souls is great that is vast Numbers ibid. V 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 wou'd be very inconsistent with
the Opinions of the Philosophers among the Pagans and wou'd manifestly have had its Foundation laid in the Wisdom of Men rather than the irresistible Power of God Now what Person who looks on these Fisher-men and Publicans who were not so much as taught the very first Principles of Humane Literature as the Gospels acquaint us and as Celsus is ready enough to believe and yet had such a Presence of Mind that they were able not only to discourse to their Country-men the Jews concerning Faith in Christ but also to preach the same Doctrine to other Nations and were favour'd with most wonderful Success I say what Person who looks on these Fishermen and Publicans will not presently enquire whence they deriv'd this uncommon Power of Perswasion 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 accomplish'd in that Divine Power which accompany'd the Preaching of the Apostles 'T was this to which St. Paul has so plain a Reference when he says My Speech aad my Preaching was not 1 Cor. ii V. 4. with enticing Words of Man's Wisdom but in Demonstration of the Spirit and of Power that your Faith shou'dn't stand in the Wisdom of Men but in the Power of God For as the Prophetical Psalmist speaks who fore-told the Preaching of the Gospel The Lord gave the Word great was the Company of those that publish'd it Ps lxviii V. 11. and as it is fore-told in another Place His Word runs very swiftly Ps cxlvii V. 15. We see that The Voice of the Apostles was heard thro' all the Earth and their Doctrine and Fame too was spread to the most distant Regions They also who hear this Doctrine are fill'd with the Spirit of God who accompanies the Preaching of it as abundantly appears by the Disposition of their Minds the Tenor of their Conversations and their vigorous Defence of the naked Truth ev'n to the apparent Hazard of their Fortunes their Reputations and their Lives tho' it can't be deny'd but ought to be deeply lamented that too many who have tak'n upon 'em the Ministerial Function after all the Profession which they make of believing in God thro' Christ and after having seem'd to be wonderfully attracted by the bright and almost irresistible Charms of Gospel-Grace 't is to be fear'd did never feel the saving Impression of it on their Hearts attended with a suitable Influence on their Lives and Conversations And tho' I have already mention'd that Expression in the Gospel according to St. Mathew The Harvest is great but the Labourers are few Pray ye therefore the Lord of the Harvest that he wou'd send forth more Labourers into Mat. ix V. 37. the Harvest I think it mayn't be improper to repeat it to shew that our Saviour's Foreknowledge of the Entertainment which his Doctrine wou'd meet with in the World was a Divine Proof of its future happy and more than ordinary Effect upon the Minds of Men a Doctrine the good Success of which was far from depending on the Assistance of the most Learned Doctors but was owing to that Divine and Miraculous Power that accompany'd the Apostles in their SACRED MINISTRATIONS CHAP. LII AND because Celsus represents 'em not only as a Parcel of 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 oblig'd to acknowledge and reverance thâ—se Characters of Divinity which are so legible in their Writings But when he sees with what Faithfulness they relate ev'n those Things that seem to lessen their Esteem and manifestly expos'd 'em to the greatest Dangers he ought certainly to believe the rest as being divinely inspir'd and by consequence infallibly true and of the highest Importance to us Barnabas I confess in his Catholick Epistle from whence 't is probable that Celsus has borrow'd 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. V 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 tho' at last he became a most Eminent Apostle And I know not whether Celsus's Memory or his Judgment 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 't is probable he thought it wou'd not serve his Cause and that if he had tak'n Notice of him he had oblig'd himself to have giv'n a rational and distinct Account how a Person who once persecuted the Church of God spit his Venom and employ'd his most vigorous Endeavours in Opposition to the Christians insomuch that he thirsted for their Blood was so strangely alter'd on a sudden that he spread the Gospel from Jerusalem to Illyricum endeavouring to avoid building on the Foundation which another had laid and making it his Choice and Business to preach to them who had never heard the glad Tydings of Salvation by a Crucify'd Redeemer CHAP. LIII WHAT Absurdity is there then in supposing that our Saviour being desirous to shew Mankind what Sovereign Remedies he had and was willing to apply to the distemper'd Souls of Men shou'd make Choice of Persons that were notoriously wicked and work such a sudden and surprizing Change upon 'em that by the Purity of their Lives they became very honourable Examples to them who were afterwards converted by their Ministry If they who have reform'd their Manners must be upbraided with the Crimes which they formerly committed then we may as well bring in a most heavy Charge against Phaedon himself ev'n after he had devoted his Time and Strength to the Study of Philosophy because History acquaints us that Socrates took him from a Place where Debauchery was practic'd without Fear or Regret and put him upon rational and learned Studies in which in Process of Time he was far from being a mean Proficient We might also condemn Philosophy it self by Reason of the extravagant Courses which Polemon the Successor of Zenocrates had formerly tak'n But in Truth this Consideration do's greatly brighten and recommend their Character that by the Help of so Divine a Thing as Philosophy they cou'd be brought to resolve on a virtuous and severe Course of Life in Spight of those bad Impressions with which they were forc'd to struggle and over which they did with no small Difficulty obtain an honourable and happy
the Will of God and to accomplish such great Designs But 't is hardly worth my while to return an Answer to so ridiculous a Question For 't is just as if a Person shou'd say how is it possible that I who always preach'd up the Doctrine of Temperance shou'd be guilty of Debauchery or that I who in Discourse did always vindicate the injur'd Rights of Justice shou'd ever be guilty of violating its Sacred Rules And as nothing is more common than for Persons to talk in the Praise of Virtue and yet be openly guilty of the most scandalous Vices So the Jews who make the Prophetick Oracles the Matter of their continual Boast do yet shut their Eyes against the glorious Light of those Scripture-Prophecies which are evidently accomplish'd 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 discover'd I may safely say that 't was directly foretold by the very Prophets they so much admire For Isaiah says expresly 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 'T is plain they saw our Saviour but wilfully shut their Eyes against the piercing Rays of the SVN of RIGHTEOVSNESS and heard him discourse to 'em but cou'dn'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 't is 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 defac'd and lost insomuch that there is scarce one Sign of the Divine Presence among 'em except the severe Judgments which do so justly befall their Nation They have neither Prophets nor Miracles to attest the Truth of their Religion whereas the Christians ev'n at this Distance of Time have a Power of working Miracles conferr'd upon 'em some of which are not inferiour to those which were wrought when our Saviour was on Earth CHAP. IX THEN Celsus's Jew breaks out into the following Expression How can any one imagine that we shou'd treat a 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 Judgment which is one of the Articles of the Christian Faith the Jews will be punish'd in a more dreadful Manner than the rest of the World not only for rejecting the Messiah which was a horrid Crime but also for their barbarous and almost unaccountable Carriage towards the Prince of Peace Nay ev'n at this Day so remarkably do's 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 banish'd from their Metropolis and deny'd 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 expos'd 'em For no History can parallel their Villanies and especially those horrid Barbarities which they exercis'd towards our Blessed Saviour who came into the World to save 'em from Sin and Hell CHAP. X. THE Jew adds How cou'd we look upon him as GOD who on the one Hand did none of those Mighty Things which he pretended to effect and on the other was convicted and condemn'd to a severe Punishment was forc'd to abscond that he might not be taken running like a Vagabond from Place to Place and yet was at last apprehended and betray'd ev'n by one of his most eminent Followers who of all Persons in the World one wou'd think might have had the Grace to espouse his Master's Cause Was it in the least suitable to the Majesty and Wisdom of a GOD to flee like a guilty Wretch and to suffer himself to be apprehended and forsak'n by his intimate Friends who esteem'd him their Lord and Saviour THE SON OF GOD AND THE TRUE MESSIAH To this I answer that we are not so ignorant as to call THE BODY of our Blessed Saviour which was material and sensible by the VENERABLE NAME of GOD. Nay we don't attribute so much as this ev'n to the holy and spotless Soul of JESVS with respect to which he uses the following Words My Soul is exceeding sorrowful ev'n unto Death When we meet Mat. xxvi V. 38. with such Words as these in the Writings 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. form'd neither shall there be after me the Jews acknowledge that 't is 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 't is 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 JESVS 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 'T was 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 'T was 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 form'd in our own Fancies but we build our Faith in this important Affair on the concurring Testimony of those very Prophets who are readily own'd and extreamly admir'd by the Jews themselves For we are told expresly He commanded and they were created Now what created Being how noble soever cou'd execute the Command of the ETERNAL FATHER with Respect to the Creation of the World who but he who was the ETERNAL and LIVING WORD CHAP. XI BESIDES 't is 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 circumscrib'd within the narrow Limits of his Humane Nature John the Baptist foretelling that in a short Time the Son of GOD shou'd make his Appearance in the World speaks of him as a Person that was Omnipresent There stands one among 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 ev'n possible he shou'd apply these Words to our Saviour's Body or his Humane Soul And our Blessed Lord himself raising the Minds of his Disciples to more sublime Thoughts of the SON of GOD makes use of the following Expression Where two or three are gather'd 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 ev'n 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 Misterious Person of the ETERNAL WORD For if St. Paul teaches us that He that is joyn'd 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 assum'd 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 ev'n in the Presence of the Jews tho' they profess'd to entertain a most unaccountable Notion I can't imagine for my Part that it shou'd ever enter into any Man's Mind that he cast out Devils by Beelzebub the Prince of the Devils and Celsus we know ascribes 'em to the Power of Magick But our Saviour abundantly confuted this Absurd Conceit by shewing that the Kingdom of Satan was going to suffer a most violent Shock as evidently appears to them who read the Gospels with any tolerable Share of Judgment Let Celsus shew if he can wherein our Saviour fail'd in his great Design to destroy the Works of the Devil and bring convincing Proofs of the Truth or ev'n Probability of what he offers But this I 'm apt to think is what he will scarce be able to perform since the Objections that he raises against us are founded for the most Part on some Matters of Fact which are grosly misunderstood by him or some Passages in the Gospels which are shamefully misapply'd or some fabulous Accounts which are owing to the unhappy but fruitful Invention of the Jews CHAP. XII BUT because Celsus's Jew affirms that he was convicted and condemn'd after a Legal Process I desire to know how this can be prov'd to be true when 't is plain beyond all Contradiction that his Enemies were very zealous in suborning false Witnesses against him Perhaps they wou'd fain make us believe that our Saviour was convicted because his Accusers took great Advantage against him by that innocent and just Expression of his I am able to destroy the Temple of Mat. xxv V. 6. 1 God and to build it in three Days 'T is true indeed he spoke these Words of the Temple of his Body but they not knowing his Design imagin'd that they had a Reference to their Material and Pompous Temple for which they plainly discover'd a far greater Veneration than for that Glorious and Adorable Temple wherein the ETERNAL WORD the TRVTH and WISDOM of GOD did Personally tho' Mysteriously reside But since Celsus's Jew insults over us because our Saviour was taken I grant he was but this ought to be consider'd that it wasn't done without his own Consent For when his Time was come he surrend'red himself as an easie Prey into the Hands of his barbarous Enemies and abundantly made good the Character which is giv'n 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 answer'd him Jesus of Nazareth Jesus says unto 'em I am he And Judas also which betray'd him stood with em As soon then as he had said unto 'em I am he they went backward and fell to the Ground Then ask'd he them again Whom seek ye And they said Jesus of Nazareth Jesus answer'd I have told you that I am he If therefore ye seek me let these go their Way And when one of his Disciples stood by and smote the Ear of the High-Priest's Servant he said Put up thy Sword into its place For all they that take the Sword shall perish by the Sword Thinkest thou that I cannot now pray unto my Father and he shall presently give me more than twelve Legions of Angels But how then shall the Scriptures be fulfill'd that thus it must be Now if any Person shou'd be so weak as to imagine that these are only Fictions of the Evangelists have we not Reason on the contrary to think our Adversaries have been grosly guilty of that Practice with which they charge the Christians that so they might vent their implacable Malice against all those who profess to be the Followers of the Blessed Jesus and to believe that those Things are most certainly true which are related by Persons whose Integrity do's 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 shou'd embrace the most shameful and painful Death with undaunted Courage and heroick Constancy had they been the scandalous Inventers of the History which they transmitted to Posterity but on the contrary we must esteem 'em to be Persons who were fully perswaded in their own Minds of the Truth and Importance of what they publish'd to the World since they knew by Observation and Experience that Scorn and Infamy were the shocking Attendants and Persecution and Death almost the natural and 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 betray'd by his own Disciples he might learn from the Evangelists with this little Difference that whereas they acquaint us that he was betray'd by Judas he chooses to speak in the Plural Number that his Objection may seem to have the greater Force but hasn't the Curiosity I will not say the Conscience to enquire narrowly into the Account which we have of Judas whose Heart was miserably
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 Falshood of what Celsus says 'T is unusual says he for Persons to betray their Friends to whose Table they are welcome yet here even a God is suppos'd to be betray'd On the contrary 't is too well known that Persons who have been engag'd by the most Sacred and endearing Tyes have often and most shamefully betray'd their intimate Friends and liberal Benefactors The Histories both of the Greeks and Barbarians do furnish us with abundant Instances of the fore-mention'd Practice This is what the famous Poet who dwelt at Paros and is so much admir'd for his Iambick verses reproaches Lycambe with For speaking of his intrenching on the Laws of civil conversation he says Thou hast dissolv'd 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 apply'd their Minds to the Study of History both Sacred and Prophane 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 suppos'd to intrench upon the Rules of Civility and common Friendship and to make his Disciples turn Traitours and Cowards But this is more than he can ever prove unless we must allow the Consequence which he draws to be Natural and just which I am sure is so very weak that any Child almost wou'd see thro' it and be ready to expose it CHAP. XVII THEN says Celsus If your Saviour suffer'd freely in Obedience to his Heavenly Father 't is plain that since you say that he was GOD and that his Sufferings were entirely voluntary you must acknowledge 't was impossible that in the midst of his suppos'd Agonies he shou'd have had so quick a Sense of Pain But here tho' he don't perceive it his Words imply a plain and very gross Contradiction For he will not deny that our Saviour suffer'd freely in Obedience to his Father and then certainly he must feel some Pain which is inseparable from the Notion that we have of Suffering since 't is very ungrateful to Flesh and Blood as he can't but know and is not easily reconcil'd ev'n to the calm Dictates of impartial Reason And if he thinks that all Sence of Pain is immediately excluded where there is a partial or ev'n an entire Consent of the Humane Will why do's he acknowledge that our Saviour ever suffer'd In Truth he hadn't resembl'd us in all Things Sin only excepted had he assum'd 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 expos'd were occasion'd by the Malice and unwearied Endeavours of his cruel Enemies And indeed as I have already shown if he hadn't giv'n his Consent it had been impossible that One who was GOD as well as Man shou'd suffer but he willingly and ev'n chearfully embrac'd the most painful and shameful Death from a deep and most affecting Sense of the vast Advantage that wou'd redound from it to a degenerate World Then Celsus granting what he wou'd seem to deny has the following Words Pray why do's 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 do's plainly and not a little discover his impotent Malice against the Blessed Founder of our most Holy Religion For instead of admiring the remarkable Integrity which appears in the Writings of the Evangelists who might if they had pleas'd have omitted this Passage which he thinks do's make so much for the Interest he espouses but were induc'd by several very urgent Motives to relate it I say instead of admiring the Sence the remarkable Integrity which appears in the Writings of the Evangelists he takes their Words in a Sence 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 learn'd 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 shew how submissive a Temper our Blessed Lord discover'd under all the grievous Calamities which his Father was pleas'd to bring upon him I mean those Words of St. Mathew 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 asham'd to do it in the most open Manner Our Adversaries frequently take Notice of those Words I kill and reproach us with 'em but they willfully Deut. 32 V. 29. overlook the following Words I make alive which Passage of Scripture plainly intimates to us that tho' God do's destroy all them who live in a Course of Rebellion against him and are horrid Plagues to their Native Country yet at length he will make 'em Partakers of a 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 mention'd by em So Celsus dwells on those Words of our Saviour Father If it be possible let this Cup pass from me But don't mention the least Syllable of the following Words which plainly discover the entire Resignation of our Blessed Lord to his Father's Commanding and all-disposing Will Here a large Field of Discourse presents it self which wou'd be of considerable Service to those whom St. Paul calls perfect We preach 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 observ'd 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
Men after 'em for 't was needless to admonish 'em to avoid every trisling 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 CHRISTS and false Prophets and they shall shew great Signs and Wonders Insomuch that if it be possible they shall deceive the very Elect. Behold I have told you before Wherefore if they shall say unto you behold he 's in the Desart go not forth Behold he 's in the secret Chambers believe it not For as the Lightning comes out of the East and shines ev'n unto the West so shall also the Coming of the Son of Man be In another Place he has the following Words Many will say unto me in that Day Lord Lord have we not prophecy'd in thy Name And in thy Name cast out Devils and in thy Name done many wonderful Works And then will I profess to 'em I never knew you depart from me ye that work Iniquity But Celsus confounding the Miracles of our Saviour with the-Enchantments of Men breaks out into the following Exclamation O the Force of Truth He himself don't stick to acquaint us as ev'n your own Writings inform us that many shall come and do the same Miracles that were wrought by him and on that very score O 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 't is so far from bearing the Stamp of a DIVINE AVTHORITY that 't is owing to a Dishonourable and Vnhappy Source and not being able to resist the clear Evidence of Truth do's in the very same Breath condemn their Miracles and his own Now isn't it a most intolerable Thing that from the very same Actions he by all Means must be denominated a GOD and Others be branded with the Infamous Title of MAGICIANS So that his own Mouth condemns him and we ha'n't more Reason to think that they were Wicked Men than that he himself was one of the Vilest 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 perform'd em But here 't is obvious to observe Celsus's Malicious Mis-representation of Matters since our Saviour's Language is vastly different from what the Pretended Jew wou'd fain have it to be Perhaps he might have had some plausible Pretence sor his Prophane Discourse if our Saviour had admonish'd his Disciples to avoid all those who shou'd make their Boast of Miracles and had infinuated nothing of the unjust Claim they laid to the Title of the TRVE 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 shou'd be Persons of very loose Morals and shou'd work such Miracles as were vastly different from those which were wrought by our Blessed Saviour the Conduct of the Holy JESVS in this very Affair is so far from carrying the Appearance of the least Imposture that to me 't is 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 prevail'd 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 shou'd be revealed and exalt himself above 2 Thes 2. V. 3. all that is called GOD or worshipp'd so that as GOD he sits in the Temple of God shewing himself that he is GOD. And in another Place he says Now ye know what with-holds that he might ibid. V. 6 be reveal'd in his Time For the Mystery of Iniquity do's already work only he who now lets will let until he be tak'n out of the Way And then shall that wicked One be reveal'd whom the Lord shall consume with the Spirit of his Mouth and shall destroy with the Brightness of his Coming ev'n him whose Coming is after the Working of Satan with all Power and Signs and lying Wonders and with all Deceivableness of Vnrighteousness in them that perish And he gives the Reason why God wou'd suffer him to act his Hellish Part upon the Stage of the World viz. Because they receiv'd not the Love of the Truth that they might be sav'd that they all might be damn'd who believ'd not the Truth but had Pleasure in Vnrighteousness Now let any one shew with any Colour of Reason that the Miracles of our Saviour and his Disciples which are related in the Gospels were done by such WICKED ARTIFICE as the Apostle speaks of and it may not be amiss to read the Prophecy of Daniel concerning ANTICHRIST But Celsus represents the Words of our Saviour to a Disadvantage when he makes him say That many shou'd come after him who shou'd do the very same Miracles with those which he wrought himself and yet be Wicked Persons and Notorious Impostors For as there was a VAST 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 perform'd by the latter was manifestly owing to the INFLVENCE of the BLESSED SPIRIT So there was the same between those of our SAVIOVR 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 induc'd to embrace the BEST RELIGION that was ever introduc'd into the World Celsus I confess discovers that he isn't entirely ignorant of the Scriptures when he makes our Saviour say That Satan wou'd be the Original Author of that Cursed Art by which false Prophets wou'd impose upon the World but is a little too hasty in drawing his pretended Consequence viz. Our Saviour's Miracles ev'n according to his own free Confession did bear no Stamp of a DIVINE AVTHORITY but were such Works as were to be perform'd it seems by some of the Vilest Persons that ever breath'd on Earth For he makes no Difference at all between those Things that are 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 tho' 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 Pidgeon So what is done by the Help of Magick is not of
being wicked Men and most notorious Impostors And a Greek or Egyptian or any other Infidel may say thus to a Jew O the Force of Truth Moses has told us plainly as your own Writings inform us that many shou'd come who wou'd perform the same Miracles which he did himself and yet be very wicked and designing Wretches For 't is 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 spake unto thee saying let us go after other Gods which thou hast not known and let us serve 'em Thou shalt not hearken to that Prophet or Dreamer of Dreams The pretended Jew goes on and makes our Saviour say That Satan will be the Original Author of their Cursed Art thinking thereby to ridicule and insult him But the Christians or any Infidels may as well alledge against his Celebrated Moses that these Prophets and Dreamers of Dreams wou'd counterfeit his Miracles The Jew says farther That our Saviour's Miracles ev'n according to his own Confession have no Stamp of a Divine Authority but are such Works as wou'd be done by the Vilest Persons upon Earth But an Infidel may turn the Argument upon Moses and say that his Miracles ev'n according to his own Confession have no Stamp of a Divine Authority but are such Works as wou'd be done by Persons of the most infamous Character And the following Words that our Saviour not being able to resist the Evidence of Truth do's in the same Breath condemn their Miracles and his own may every whit as well be retorted upon Moses And those Words of the Jew Isn't it I beseech you a most intolerable Thing that from the same Actions He by all Means must be denominated A GOD and Others be branded with the Infamous Title of MAGICIANS I say those Words of the Jew may be turn'd upon Moses thus Isn't it I beseech you a most intolerable Thing that from the same Actions He by all Means must be 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 Ev'n According to his own free Confession we have no more Reason to think that they were wicked Men than that he was a vile Wretch himself may be turn'd upon Moses thus what an Instance of Madness is it to look upon Moses as a Servant of GOD and more than ordinary Prophet and at the same Time to deny these honourable Characters to such Persons as were to work Miracles as well as he ev'n according to his own Prediction And those Words of the Jew which he thinks do give more Force to the Objection viz. That our Saviour 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 perform'd 'em may easily be retorted upon Moses CHAP. XXX THEN Celsus's Jew speaking to those of his Native Country who had embrac'd Christianity asks us the following Question for 't is plain he had his Eye upon us all along tho' for a blind he directs his Discourse to them What in God's Name cou'd induce you to believe in your pretended Saviour Was it his Foretelling that he shou'd rise from the dead But this may be turn'd upon Moses thus What induc'd you to 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 dy'd there in the Land of Moab according to the Word of the Lord. And he bury'd him in a Valley in the Land of Moab over against Beth-peor But no Man knows of his Sepulchre unto this Day If the Jew ridicules our Saviour because he fore-told that he shou'd rise from the Dead we may by a Parity of Reason expose Moses to Contempt and say that he was the Author of the Pentateuch and inserted that Passage No one knows his Sepulchre unto this Day with a politick Design to render his Name Immortal Then the Jew continues his Discourse to those of his own Country-Men that were Christians in the following Words Well we 'll suppose says he for once that your pretended Saviour foretold that he shou'd rise from the dead But pray have not others made Vse of the same pityful Artifice to take Advantage of the Weakness of some silly People Zamolxis Servant to Pythagoras took this Method to delude the 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 giv'n to History play'd at Dice with Ceres in the Region of the dead and forc'd her to give him a Handkerchief she had that was curiously embroider'd Orpheus did the same among the People who were call'd Odrysae Protesilaus among the Thessalians and Hercules and Theseus among the Inhabitants of Toenarus But here it deserves to be consider'd whether any Person that was really dead did ever rise with the same Numerical Body Do you who look on the Accounts that are giv'n by others as trifling Stories imagine that the Catastrophe of your senceless Drama is ever the more just or probable because you endeavour to adorn it with some fine Inventions because your Crucify'd JESUS gave a dreadful Out-cry when he lay at the very Point of Death because there happen'd to be an Earth-quake and a more than ordinary Darkness You boldly affirm that he rose from the dead tho' it seems he was far from being able to secure his Person while he remain'd on Earth and shew'd upon his Body all the Marks of his Crucifixion and the very Print of the Nails But you your 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 Caball that was plainly deluded by her own idle Whimsies or too easily believ'd what she wou'd 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 her Self with a Pretence for disturbing the World with Notorious and Vile Impostures But since 't is a pretended Jew that says all this I shall answer him accordingly and turn the Edge of his own Weapon upon Moses by desiring that he wou'd resolve me the following Question Pray how many gross Impostors have done Miracles to take Advantage of the Weakness of some silly People and yet you are forward to give Credit to Moses on the Account of the Miracles he wrought Besides methinks 't is somewhat unsuitable to the Character of a Jew to alledge the Instances of Zamolxis and Pythagoras since the Jews 't is well known are little conversant with the Greek Historians
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 Heav'nly Lustre of Moses and Elias who were to discourse with him in a familiar Manner So neither is there just Cause for any one to find Fault with the Account which we meet with in the Gospels viz. That he didn't expose himself after his Resurrection to the View of all but only of those whose Eyes were strong enough to bear the dazling Brightness of so glorious an Object And I think that the following Expression which is us'd by the Apostle Paul To this End Christ both dy'd Rom 14 V. 9. and rose and reviv'd that he might be Lord both of the Dead and of the Living may have a Reference to the Subject on which I am now 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 â— V. 52. says he shall sound and the dead shall be rais'd incorruptible Under the Term Living I conceive he comprehends not only those who shall be rais'd from the dead to an Immortal Life but those also who may be consider'd by us in a very different Capacity I mean those who will be alive at the Coming of our Lord and be chang'd He says We shall be chang'd which Words are brought in by him after he had said That the Dead shall be rais'd incorruptible And in his first Epistle to the Thessalonians he describes the Difference between the Dead and the Living in the following Words I wou'dn't have you ignorant Brethren 1 Thes 4. V. 13. concerning them which are asleep that ye sorrow not ev'n as others who have no Hope for if we believe that Jesus dy'd and rose again ev'n them also who sleep in Jesus will God bring with him For this we say unto you by the Word of the Lord that we who are alive and remain to the Coming of the Lord sha'n't prevent them who are asleep The Sence of which Verses I have giv'n according to the best of my Judgment in my Comment on the foregoing Epistle Now we needn't wonder that our Saviour after his Resurrection wa'n't seen by all that believ'd in him since the Apostle writing to the 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 crucify'd 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 expos'd himself to Publick View tho' ev'n here some Exceptions must be made but after he was ris'n from the Dead he was no longer 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 appear'd to Abraham and other Holy Men tho' 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 ris'n from the dead took a prudent Method not unlike that which God had before observ'd in making Discoveries of himself to the Ancient Fathers of the Jewish Church So that I have return'd an Answer according to my weak Ability and as far as I thought consistent with the Design of the present Treatise to the Objection which Celsus makes in the following Words If Christ says he had a Mind to exert his Divine Power he ought to have appear'd to his Enemies to the Judge who pass'd the Sentence of Death upon him and to the whole Body of the People who as it were took up Arms against him Sure I am that he acted wisely in not appearing to his Enemies or the Judge who condemn'd him For he happily prevented 'em from being struck blind like the Sodomites of old who lay in wait for the Angels who as the Scripture acquaints us were kindly entertain'd by Lot Gen. 19 9 10. The Men 't is said put forth their Hand and pull'd Lot into the House to 'em and shut the Door and they sinote the Men that were at the Door of the House with Blindness both small and great so that they weary'd themselves to find the Door The Design of our Saviour was to shew his DIVINE POWER in a Way suited to the Capacities of Men and the TRUE REASON why he refus'd to appear so publickly after he was ris'n from the Dead as before was this because he was then too bright an Object to be beheld by COMMON EYES Therefore Celsus as if he had wrack'd his Brains to the utmost cou'd hardly have thought of any Thing that had less Argument in it than the following Words What! was he afraid that he shou'd be hung upon the Cross again when if we may give any Heed to you he was no less than A GOD Besides I suppose you 'll hardly say that he came into the World on Purpose to ABSCOND But 't is 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 Vnrighteous and lay wallowing in their Filth and Gore and to act the Part of the best Physician that the World cou'd ever boast of in curing those whose Minds were attended with innumerable and great Disorders CHAP. XXXIII LET us see what Celsus adds Had he had a Mind says he to have giv'n a Proof of his pretended Divinity one wou'd think he shou'd have VANISH'D the very Moment he was nail'd to the Cross But this is just for all the World like the idle and prophane Talk of those who deny an Over-ruling 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 tho' many Things in their Hypothesis are
possible but still they add to the seeming Irregularities that we allow to have happen'd by their Fancyful 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 wou'd destroy the very Nature of Things and on both Accounts are perhaps equally guilty of apparent and gross Absurdities But to return a more direct Answer to Celsus I might acquaint him that our Saviour by Virtue of his Divine Nature cou'd have disappear'd if he pleas'd as soon as ever he was nail'd to the Accursed Tree This is self-evident to those who believe and know that he was GOD. And 't is 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 meer Fiction and Jargon that makes in the least against em St. Luke tells us that After his Resurrection he took Bread and blessed it and brake it and gave to Simon and Cleopas And when they Luke 24 V. 31. had tak'n it their Eyes were open'd and they knew him and he vanish'd out of their Sight But I cou'd easily shew that 't was inconsistent with the Design which he had in Coming into the World to vanish as soon as ever he was crucify'd And when we read the History of our Saviour we must not rest in the bare Literal Sence as if that were all that the Holy Ghost design'd For every considerable Circumstance that occurâ— in it contains or naturally leads us to some Mystery or other which a judicious Reader with some Difficulty may perceive For Instance the Crucifixion of our Saviour was a Representation of what is meant by the following Expression of the Apostle I am crucify'd with Gal. 2. V. 20. Christ And by those other Words God forbid that I shou'd glory save in Gal. 6. V. 14. the Cross of our Lord Jesus Christ by whom the World is crucify'd unto me and I unto the World His Death was necessary that we might say with the Apostle In that he dy'd he dy'd unto Sin once and that the righteous 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 design'd to represent our Conformity to his Death and our Crucifixion with him as St. Paul observes We are bury'd with him says he by Baptism into Death But I shall give a fuller Acount of his Burial of his Tomb and of the Person that buried him in a distinct Treatise on these important Subjects At present I shall only mention the Linnen Cloaths in which Divine Providence did wisely order that the Body of the Spotless Jesus shou'd be wrap'd and the New Sepulcher that was hewn in Stone or cut out of a Rock by Joseph of Arimathea wherein as St. Luke and St. John observe no Man was ever laid before It may not be amiss to consider whether the Account of the Sepulcher 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 Sence of Scripture ought not to seek for some Mystical Reason why our Saviour shou'd be laid in a New Sepulchre as St. Mathew and St. John acquaints us and why it shou'd be such a one as St. Luke and St. John mention wherein no Man had ever been Mat. 27. V. 60. laid before him For 't was highly requisite that one whose seemingly John 19. V. 41. Tragical End was grac'd with so uncommon Circumstances and such Marks of Honour that our Saviour who after he was dead gave Signs of Life I mean the Water and Blood that flow'd from his pierced Side shou'd have something that was very remarkable in his Burial that as he was free from the least Stain 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 compos'd of many Stones joyn'd 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 rais'd my Thoughts much higher in Contemplation of those sublime Things which they faintly represent But they wou'd afford such vast Plenty of most excellent Matter as wou'd very well deserve a distinct Discourse and a considerable Volume by it self At present I shall only say 't was fit that he who had design'd to hang upon a Cross and to dye like a Man shou'd be bury'd in such a Manner as was suitable to his Mysterious Death and so answer his Character to the last But suppose the Evangelists had acquainted us that our Saviour vanish'd as soon as ever he was nail'd to the Cross then Celsus and the Infidels so hard is it to please em wou'd have come upon us and have said Good Sirs What Crotchet came into his Head that he shou'd stay 'till he was nail'd to his Cross before he thought fit to vanish or how came he to forget to take this Matter into his serious Thoughts before he came to the Place where he was shamefully executed If therefore they find Fault with the Evangelists for not telling us that our Saviour vanish'd when he was going to be crucify'd but giving us an impartial Account of Matters we have more Reason to blame them severely for not believing that our Saviour rose from the dead and after his Resurrection appear'd to his Disciples tho' The Doors were shut John 20 V. 19. and gave Bread to two of 'em and vanish'd as soon as he had done discoursing with em CHAP. XXXIV BUT I can't conceive why Celsus shou'd say that our Blessed Saviour did ABSCOND What Ambassador says he did ever affect to conceal himself when One wou'd think 't is plain enough that his Business was to deliver his Embassy But this is a meer Slander as is sufficiently evident from the Words of our Saviour to those who endeavour'd 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 needlesly repeats I shall content my self with the Answer which I have already giv'n He goes on and says Did your pretended Saviour in his Life-Time teach his Doctrine in a most Publick Manner and after his Resurrection only appear to one Fanatical Woman or some others who belong'd to the same wretched Cabal because when he was living the World had more Sence than to give Credit to him but every one forsooth must believe the Doctrine of the Resurrection of Course But that he appear'd only to one
Woman is most notoriously false For St. Mathew has the following Words In the End of the Sabbath as it began to dawn towards the first Mat. 28. V. 1. Day of the Week came Mary Magdalen and the other Mary to see the Sepulchre And behold there was a great Earth-quake for the Angel of the Lord descended from Heaven and came and roll'd back the Stone from the Door and sat upon it A little after he has these Words Behold Jesus met them i. e. the two Marys saying All hail And ibid. 9. they came and held him by the Feet and worshipped him And I have already answer'd what Celsus objects in the following Words When he was crucify'd says he there were Witnesses enough but when he rose from the dead at most he appear'd only to a small Company of Scoundrels I have sufficiently shown that our Saviour cou'dn't be seen by all and I shall only add at present that all Persons were capable at Times of seeing him with respect to his Humane Nature but to discern the Bright Rays or ev'n the least Glimmerings of his DEITY was what exceeded the Capacity of the Generality of Men. I speak now of his Humane and Divine Nature in Contra-Distinction to each other and not as having a mutual Reference and close Connexion But pray observe how weakly Celsus talks having said That our Saviour appear'd only to one Fanatical Woman or perhaps a few Others of the same wretched Cabal he adds the following Words When he was crucify'd says he there were Witnesses enough but when he rose from the dead he appear'd but to a few whereas had he had any Brains he must have tak'n the quite contrary Course But I wou'd fain know what he means by the latter Words According to his weak Judgment our Saviour must have tak'n such Methods as were plainly impracticable and grosly absurd viz. He must be crucify'd forsooth in the Sight but of a single Person and have appear'd to all Men PROMISCUOUSLY when he was ris'n from the dead for those Words He shou'd have tak'n the quite contrary Course will bear no other tolerable Sence if I am capable of making a Judgment upon any Thing Our Saviour has acquainted us with the Person that sent him in the following Words No Man knows the Father save the Son and in these Words No Man has seen God at any Time but the only Begotten Son who is in the Bosom of the Father he has declar'd him He it is who reveals the Things of God to his true Disciples and we endeavour to form our Scheme of Divinity upon his most excellent Model who sometimes tells us that GOD is Light and in him is no Darkness 1 Joâ—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 Writings 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 Compleat 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 ev'n 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 Heav'n saying that he was the SON of GOD. And if he hadn't a Mind to ABSCOND then why did he suffer and dye He imagines I perceive that the Accounts which we meet with in the Gospels are inconsistent with themselves not being able with all his pretended Sagacity to comprehend or frame any just Idea of the Design of our Blessed Saviour which was neither to lye hid altogether and so be entirely useless and a meer Cypher in his Own Creation nor to have his Bright Side if I may so say I mean his DIVINE NATURE KNOWN to many of those very Persons who had the Honour to see him with their Bodily Eyes The Voice that came to him from Heav'n saying This is my Beloved Son in whom I am well-pleas'd isn't said to be heard by the Multitude as Celsus's Jew imagines and the 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 Heav'n that it can only be heard by those for whom God is pleas'd for wise Reasons to design it I don't speak here of the meer Vibration of the Particles of the Air or any Philosophical Account that may be giv'n of a Voice but of a Spiritual Senfation whereby one who has Spiritual Senses exercis'd do's hear God speak when one who is deaf to all the awakening Precepts of 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 offer'd 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 suffer'd and dy'd Then Celsus's Jew is pleas'd to draw a Consequence which is very unnatural and unjust For it do's by no Means follow that because our Saviour by his Sufferings has taught us to bid Defiance to Death it self therefore when he rose from the Dead he shou'd have order'd the whole World to make a General Rendezvouz and have publickly 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 siâ—ful 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 preach'd upon the Mount concerning the Beatitudes and his Discourses on several other Subjects which are annex'd 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 Rhetorick 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