which might be added, that it is beyond the power of magic to perform such works as were done by Jesus.' 6 This objection has been considered, and well answered by Grotius. I need only transcribe a part of what he says, referring my readers to the rest. That Jesus was in Egypt, is known only from the writings of his disciples, who also say, that he returned thence when he was still an infant. And if in the time of Christ and his apostles, 'there had been in Egypt, or any where else, any magical art, by which the blind might be made to see, the lame to walk, the dumb to speak, and all kinds of maladies might be healed on a sudden, as they were by Jesus Christ; the emperors Tiberius and Nero, and others, who were very 'curious and inquisitive, would have spared no cost to ob'tain it.' 6 6 6 6 e 15. The Jew goes on: How should we take him for a God, who, as we have understood, performed none of those things which were promised? [that is, as I apprehend, did not accomplish the worldly deliverance which the Jews expected.] But when we had judged him guilty, and would bring him to punishment, though he shamefully hid himself, and fled away, yet was taken, being betrayed by those whom he called his disciples. But it became not a God to flee, nor to be taken, and executed; least of all did it become him to be deserted and betrayed by his companions, who knew all his secrets, who followed him as their master, who esteemed him a Saviour, and the Son and messenger of the Most High God.' This passage assures us of many things, agreeable to the gospels which we now have, and from which Celsus manifestly takes his accounts, whilst he endeavours to form conclusions to the disadvantage of Jesus. This passage, then, assures us, that the Jews disliked Jesus, because he did not answer their carnal expectations; that he met with unkindness from his disciples; by one of whom he was betrayed, and by the rest forsaken; that the Jews plotted against Jesus, and that he was taken and put to death by them. But what Celsus insinuates, that Jesus absconded, is false. He was apprehended, and died volun d Nam fuisse Jesum unquam in Ægypto, non constat, nisi ex discipulorum libris, qui addunt, infantem adhuc inde rediisse -Tum vero, si Christi et ejus discipulorum tempore, usquam aut in Ægypto, aut alibi, extitisset ars ulla magica, quâ possent fieri, quæ de Christo prædicantur, muti omnes subito sanari, claudis gressio, cæcis visus dari; Imperatores, Tiberius, [Tacit. ann. vi. 20.] Nero, [Sueton. ejus vita. cap. 56.] atque alii, qui ad inquirenda talia nullis impendiis pepercerunt, haud dubie eam deprehendissent. Grot. De V R. C. lib. v. sect. 3. e L. ii. sect. 9. p. 62. tarily; though he had at some times retired for safety, "his hour not being yet come:" and the garden, in which he was apprehended, was a place whither he often went with his disciples. We learn also, that the christian accounts of that time were, (agreeable to our gospels,) that the disciples had conversed intimately with Jesus, and that they owned him for their master, and Saviour, and the Son and messenger of the great God. We learn, finally, that the cross of Christ was matter of offence and scandal with many. 16. Hef then finds fault with the disciples, as if it were their fiction, that he foresaw and foretold the things which befell him. But that this is true, we can show, whether • Celsus will or not; for we can allege many other things foretold by our Saviour, which happened to the christians his followers in after times. Who can forbear to admire these words: "And ye shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles?" Matt. x. 18. For if any men were to be 'brought before governors and kings for their doctrine, who should be more likely than the Epicureans, who deny a providence ?——And who, that shall in his mind place himself near Jesus, must not wonder when he hears him say: "And this gospel shall be preached in the whole world, for a testimony to them, and to the gentiles," [Matt. xxiv. 14.] And yet it has been fulfilled; and the 'gospel of Jesus Christ has been preached to all men under heaven, Greeks and Barbarians, wise and unwise; for the ' word preached with power has subdued all mankind; nor is there any sort of men that has refused to accept of the 'doctrine of Jesus. And let the Jew in Celsus, who denies that Jesus foresaw what would happen to himself, consider, how it should come to pass, that when Jerusalem was standing, and the Jewish worship was performed in all its 'splendour, Jesus should foretell all that would happen to it from the Romans. Nor can they say, that the disciples preached the doctrine of the gospel by word of mouth only, and did not deliver to their disciples any written nucmoirs concerning Jesus; but in them it is written: "When ye shall see Jerusalem compassed with armies, then know, that the desolation thereof is nigh," Luke xxi. 20. There were then no armies near Jerusalem, to sur'round it, and besiege it; that first began to be done under Nero, and continued to Vespasian, whose son Titus levelled Jerusalem with the ground.' f Εγκαλεί δε τοις μαθηταις, ως πλασαμενοις. κ. λ. L. i. sect. 13. p. 67. 6 h 17. But Celsus says, that the disciples of Jesus, the thing being too manifest to be denied by them, have bethought themselves to say, that he foreknew all these things. But they are very weak in thinking to vindicate Jesus by writing these things of him. As if one should affirm a man to be righteous, and show him to be wicked; say, he is a good man, and show that he has 'committed inurder; say, he is immortal, and show him dead; [This last is the point which he is arguing, the ' other instances are only for illustration ;] prefacing, however, continually, that he foreknew all these things. For 'neither do you say, that he seemed to wicked men to suffer 'these things, when he did not suffer; but you openly and expressly say, that he did suffer.' It is certain, then, that Jesus died; otherwise his disciples would not have related it; and it is as certain, that he foretold both his death and his resurrection. And it may deserve to be taken notice of, that the christians of that time, with whom Celsus argued, did not say, that Jesus only seemed to die, or seemed to suffer; but, that he really suffered, and died. His attacks, therefore, were made upon the sounder part of the christians, not upon Docetæ, or any such like men. i 18. What god, or demon, or wise man, who foreknew that such things were to happen to him, would not have "avoided them, if he could, and not fall under the evils he • foresaw?' We learn hence, that the disciples' account of Jesus was, that he foreknew his sufferings, and that he suffered, and died, as we now see in our gospels: and we may obscrve, that whereas some while ago Celsus pretended, the disciples had been deceived by Jesus, now he makes them designing men, who had contrived to say, that Jesus' knew all these things.' And whereas just now he insinuated, that Jesus had fled, and absconded, but nevertheless was apprehended; here he endeavours to show the absurdity of coming in the way of sufferings that had been foretold. So that, after all, the account in the gospels, written by the disciples, was, as now, that Jesus had voluntarily submitted to the sufferings which he had foreseen: in which there is no absurdity. Origen reminds Celsus of Socrates, and other wise men, who underwent sufferings which they could have avoided. k 19. The Jew in Celsus still goes on, saying more 8 L. ii. sect. 15. p. 69. i L. ii. sect. 17. p. 74. h L. ii. sect. 16. p. 70. foolish things. "If he foretold who should betray him, and who should deny him; how came it to pass, that they • did not fear him as a God? so that the one should not ' dare to betray him, nor the other to deny him? But they betrayed him, and denied him: so little did they regard • him.' Here are more references to some of the material facts and circumstances attending the sufferings of Jesus, as recorded in our gospels; and they are all easily accounted for. Judas, the traitor, was a wicked, covetous man; and acted against his light and conviction. Peter, who denied Jesus, was exceedingly shocked by our Lord's being apprehended, and was overcome by fear, so as to disown his relation to Jesus. However, Judas soon afterwards was so sensible of the greatness of his guilt, as to fall into despair: and Peter soon after bewailed his weakness with many tears. So long as these facts which Celsus cavils at are in the gospels, they will be thought credible histories: they who put down such things, so disadvantageous to themselves, or their friends, and seemingly so dishonourable to Jesus himself, their Lord and Master, did not forge a story to aggrandize him, or themselves; but they wrote the truth impartially, without fear or favour; as is admirably shown by Origen in this context. 20. How1 frivolous and manifestly false is what Celsus says, that never any man betrayed another man with whom ' he sat at table; and how much less would any man, who was so favoured by a God, betray him?' Origen treats this remark with indignation, and calls it a falsehood; there being many instances of such things, both among Greeks and barbarians. It seems to me, that Celsus here not only argues from the intimacy of Christ and the disciples, but intends also to use some of the very expressions of the evangelists. Luke xxii. 21, "But behold the hand of him that betrayeth me is with me on the table." And see John xiii. 26, and 28. 21. But Celsus has pushed this argument still farther: which, perhaps, ought not to be omitted by me. Itm was God, says he, who foretold these things; therefore there was a necessity that they should come to pass. God 'therefore compelled his own disciples and prophets, with whom he ate and drank, to be wicked and abominable, 1 ότι ανθρωπῳ ὁ κοινωνησας τραπέζης εκ αν αυτή επιβελεύσειν. Ει δε ανθρωπῳ εκ αν επιβελεύσειε· πολλῷ πλεον ὁ Θεῳ συνενοχωθεις εκ αν αυτῳ EπißÜλoç EYEVETO. Lib. ii. sect. 21. p. 74. Vid. et sect. 20. L. ii. sect. 20. p. 72. 'for whose welfare above all others he ought to have been 'concerned. Never did man betray another with whom he 'sat at table. Here he who sits at table with God betrays 'him; and, which is still worse, God himself lays snares 'for those who sit at table with him, making them impious 'traitors.' To which Origen answers. 'Celsus thinks, that what ' has been foretold, comes to pass because it has been fore'told; to which we can by no means assent. For we do 'not say, that he who foretold something future, is the cause of its coming to pass; but whatever is future will come 'to pass, though it was not foretold; and therefore he who has the gift of foreknowledge foretells it.' 22. If he thought fit to undergo such things, and if in obedience to the Father he suffered death; it is apparent, 'that they could not be painful and grievous to him, he being a God, and consenting to them. Why then does ' he lament, and bewail, and pray, that the fear of destruc'tion may be removed, saying to this purpose: "O Father, if it be possible, let this cup pass away," Matt. xxvi. 39. Here Origen observes, that Jesus is not said in the gospels to bewail.' But we plainly see, that Celsus had our gospels before him; and in them Jesus is represented suffering in obedience to the Father, himself willing, and consenting thereto. And yet he prayed, that "the cup might pass from him." I need not stay to show the consistence of these things. P 23. Why did he not now at last, [when condemned] if not before, deliver himself from this ignominy, and do 'justice upon them, who reviled both him and his Father? Referring to the reproaches cast upon Jesus when hanging on the cross. Matt. xxvii. 39-44. Origen says, that the same answer will serve here, which is given by all others, who hold a divine providence, in answer to the objection, taken from God's not presently punishing wicked men. q 24. Celsus, as Origen says, selecting some passages out of the gospels, with a design to expose them, re'proaches Jesus with "the gall and the vinegar, as if he was mighty eager to drink, and was not able patiently to 'endure thirst, which common people often bear con"tentedly."" Celsus here plainly refers to Matt. xxvii. 34, "They gave • L. ii. sect. 24. p. 75. n L. ii. sect. 23. p. 75. P L. ii. sect. 75. p. 81. εκλαβων λεξεις. κ. λ. L. ii. sect. 39. p. 82. 9 Μετα ταυτα ὁ απο τε ευαγγελιο |