Origen supposed, therefore, that Celsus had read all our four gospels: which, indeed, appears to me to be very probable, from the collections which we have made. And their genuineness is here acknowledged. These histories of Jesus were written by his own disciples, the apostles and their companions, as we now say, and as has been said by all Christians in general from the beginning.

22. But Celsus, who has often derided a resurrection, which he did not understand, ⚫ not contented with what he had already said, adds, that we expect a resurrection of the flesh from wood: perverting, as I suppose, what is figuratively said: "By wood [or by a tree] came death and by a tree comes life. By Adam came death, but life by Christ." 1 Cor. xv. 22. Then playing upon the word, wood, he endeavours to expose it in two respects, and says, "that wood is honoured by us, either because our master was fastened to a cross, or because he was a carpenter by trade." In answer to which Origen says: That • Jesus himself is no where called a carpenter in any of the gospels received by the church.' Whence it came to pass that Origen said this is not certain: whether it be a slip of memory, or whether the copies used by him had carpenter's son: for in all the Greek manuscripts in general Jesus is called a carpenter, in Mark vi. 3. as in our version.

I suppose, that this passage may afford good proof, that Celsus had seen and read St. Mark's, as well as other gospels.

23. Some of them say: "Do not examine, but believe: and thy faith shall save thee: and the wisdom of this world is evil, and folly good."

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Afterwards Origen quotes from Celsus the same saying in this manner: Wisdom in life is evil, and folly good. In another place Celsus says, that we say: "Wisdom in men is foolishness with God:" whereas, says Origen, Paul says: "The wisdom of this world is foolishness with God."

Nor can it be questioned, that Celsus referred to St. Paul's first epistle to the Corinthians. See 1 Cor. iii. 19. And compare 1 Cor. i. 19—31.

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24. Here I may take a reflection of Celsus upon the Christians, which is in these terms. These, he says, are our institutions: Let not any man of learning come hither, nor any wise • man, nor any man of prudence; for these things, he says, are reckoned evil by us: but if any • man be unlearned, if he is ignorant, if he is silly, let him come without fear. Thus acknowledging, that these are the men who are acceptable to their God; and thereby manifesting, that they are neither willing, nor able to gain any but the foolish, the vulgar, the stupid, slaves, women

⚫ and children.'

To which, beside many other things, Origen answers.

• Celsus' without reason, chargeth us,

as if we said: Let not any man of learning, any wise man, any discreet person come to us. Yea, let the learned, the wise, the discreet come, if he will: but let him also come who is unlearned, ⚫ and uninstructed and ignorant, and foolish: for such likewise the word undertakes to heal, (or ' promiseth to heal) if they are willing, and will prepare themselves for the divine acceptance.'

For it is false, that the foolish, the ignorant, the vulgar, and slaves, and women, and children, are the only persons, whom the teachers of the divine word are desirous to persuade. Such indeed the divine word calls, that it may improve them; but it calls also those who are of very dif ferent characters: for our Saviour Jesus Christ is "the Saviour of all men, especially of them that believe," whether they are wise, or simple.' 1 Tim. iv. 10.

For certain, that is a misrepresentation of the Christian institution, wherein all who are willing, are called, and invited, to come, and learn, and partake of the blessings appertaining to it, as appears from Matt. xi. 22-30. See also Rev. xxii. 17. And presently afterwards Origen says, there is no harm in being learned: for learning leads to virtue.'

25. If says Celsus, those idols are nothing, what harm can there be to partake in their feasts? If they are dæmons, then no doubt they are of God; and they are to be believed and honoured according to the laws, and to be prayed to, that they may be propitious to us.'

Origen, with good reason, supposeth, that Celsus here has an eye to 1 Cor. viii. 4—10, 11. "As concerning therefore things offered to idols, we know, that an idol is nothing in the world." And what follows.

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26. Notwithstanding the many divisions and contentions which there are among them, says • Celsus, you may hear them all saying: "The world is crucified unto me, and I unto the world." Which are the very words of Gal. vi. 14.

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27. Some of them, he says, will neither give, nor receive a reason of the things which they believe.'

It is St. Peter's advice, 1 ep. iii. 15. " And be always ready to give an answer to every one that asketh you a reason of the hope that is in you." Whether Celsus alluded to that place, we cannot say positively; though it is not improbable.

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28. After these things, says Origen, he speaks to us in this manner: Surely, you will not 'say, that when he could not persuade those that were here, he went to Hades, to persuade those who are there.'

St. Peter says, 1 ep. iii. 19, 20. "By which also he went, and preached to the spirits in prison, which some time were disobedient," and what follows. There seems to be a reference to this text. And Celsus was aware, they would say something like to what he says, surely you will not say:' and his apprehension might be built upon this text. And in Origen's next section there follows a quotation from Celsus, which may confirm this supposition; but it would be too prolix to enlarge farther here.

29. Celsus chargeth the Christians with having gross apprehensions of God: He says, we expect to see God with the eyes of the body, and to hear his voice with our ears, and to handle him with our sensible hands."

St. John says, 1 ep. i. 1. "That which was from the beginning: which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life." And iii. 2. “We shall see him as he is." Whether Celsus referred to either of those places, I cannot say positively.

30. I shall allege no more passages from Celsus concerning the books of the New Testament: many more references to them will appear in the next section. In those already cited are plain references to the gospels, and to several of St. Paul's epistles, if not also to the epistles of St. Peter and St. John. We are assured by Celsus, that there were histories of Jesus, written by his disciples:' and that these books were well known, and in high esteem with Christians. We have seen plain references to the gospels of Matthew, Luke, and John: and probably, he had read, and was acquainted with Mark's also. Nor is there so much as a pretence or insinuation, that the later Christians, of Celsus's age, had forged those histories to do honour to Jesus. He only says, that they had altered some things: but of that he produced no proof.

SECTION IV.

Passages of Celsus concerning Christian Facts, chiefly such as are recorded in the New Testament.

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1. Ir is but a few years, says Celsus, since He [Jesus] delivered this doctrine, who is now reckoned by the Christians to be the Son of God.'

Never the worse for that: if Jesus had not been acknowledged to be the Son of God, soon after his coming, he ought never to have been so acknowledged. But he was esteemed to be so, when the evidences, which he produced might be examined. As there were many in divers parts of the world, who soon owned his divine mission and character, notwithstanding many outward discouragements, there is reason to believe, that they had good evidences of it.

Origen answers very well: That Jesus had by his doctrine so affected many in different parts of the world, Greeks and Barbarians, wise and unwise, that they had contended for Christianity ' even unto death.'

2. In another place Celsus calls Jesus the first author of this sedition.'

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3. After this,' says Origen, he brings in his Jew, arguing against Jesus in this manner. • First, that he pretended, he was born of a virgin: then he reproacheth him with his birth in a 'Jewish village, and of a poor woman of that country, who subsisted by the labour of her hands. And he says, she was put away by her husband, who was a carpenter by trade, he having found that she was guilty of adultery. Then he says, that having been turned out of doors by her husband, she wandered about in a shameful manner, till she had brought forth Jesus in an obscure place, and that he being in want, served in Egypt for a livelihood; and having there learned some charms, such as the Egyptians are fond of, he returned home: and then valuing himself upon those charms, [powers,] he set up himself for a God.'

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4. Farther, Origen says, that this fictitious person of a Jew says, that the mother of Jesus, being great with child, was put away by the carpenter, who had espoused her, he having convicted her of adultery with a soldier named Pantheras.' But Origen seems not to give us here the words of Celsus exactly. However, afterwards Celsus goes on: Was the mother of Jesus handsome, that God should be in love with her beauty? It is unworthy of God, to suppose him 'to be taken with a corruptible body, or to be in love with a woman, whether she be of royal descent, or otherwise.'

5. In another place Celsus says: But if God would send forth a spirit from himself, what • need had he to breathe him into the womb of a woman? For, since he knew how to make men, he might have formed a body for this spirit, and not have cast his own spirit into such filth.'

6. From all which we learn, that there did then obtain among Christians such an account of the miraculous conception of Jesus, as we now have in the gospels: that he was born of a virgin, by the power of the Highest: that her husband was a carpenter, that Jesus was born in a village, or town of Judea, which was not then of any great extent, and also that he was in Egypt, and returned thence: and that there were some extraordinary works related to be done by him afterwards: upon account of which he was in the highest veneration with many. See Matt. i. and ii. Luke i. and i.

Origen says very well, that the story of Pantheras is a silly and improbable fiction, the forgery of blind malice, to overthrow the credit of the miraculous conception of Jesus. And he appeals to Celsus, and all the Greeks and Barbarians in general, whether it was at all likely, that a person, whose great design was to deliver men from the corruptions of this world, and who had succeeded to a great degree, in converting men from their vices, should not have so much as a legitimate birth? It was much more likely that it should be of an extraordinary kind, such as that received by Christians.

However, it was no hard matter for malicious enemies, such as the Jews were, to whom Celsus had applied for scandal, to frame a different account from that of the disciples: concerning which I shall only say farther, that undoubtedly, at first, Mary only knew, that the child was conceived in her by a divine interposition, without the concurrence of a man. It is probable, that the account given by her is true, in that her husband was convinced of it, and fully satisfied about it, as appears from the evangelists. Their account is supported by all the great works done by Jesus, and by his resurrection from the dead, and by the miracles of his apostles, and by the wonderful success and great effects of his doctrine in the world. This is said for the truth of the miraculous birth of the Lord Jesus.

As to the fitness of it, I would observe, that there is no absurdity in the evangelists account of this matter: and we may do Celsus the justice to own, that he does not deny the possibility of it.

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7. After these things,' says Origen, the Jew in Celsus, instead of the Magians in the gospels, says: It was given out by Jesus, that Chaldeans were moved at the time of his birth,

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*to come, and worship him, as a God, when he was but a little child, and that this was told to • Herod the tetrarch; who issued out an order to have all killed, who had been born there about 'that time, intending to kill him with the rest, lest if he should live to mature age, he should 'take the government.'

It cannot be questioned, but that here is a reference to the history in the second chapter of St. Matthew's gospel. We are not to wonder, that Celsus, who was pleased to consider Jesus as an impostor, should say, that this, or some other things in the gospel, were given out,' or invented by Jesus himself, by whom therefore his disciples were deceived. But that is only said, not proved: for it is unreasonable to suppose, that the disciples should preach Jesus at the hazard of their lives, without any good evidences of his divine mission and character. There are many great things related of Jesus in the gospels, which the disciples must have certainly known, whether they were true, or not. Moreover, it would have been in vain for Jesus, or his disciples, at that time, to tell a story of Chaldeans, or Wise Men of the East, coming to Jerusalem to worship a new-born child, and of Herod's thereupon putting to death a great number of children in an adjacent village, unless it had been true, and matter of fact; especially with so many cir cumstances as are put into the narrative by St. Matthew.

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8. Afterwards the Jew in Celsus addresses Jesus, and says: "What occasion had you, when an infant, to be carried into Egypt, lest you should be killed? A God has no reason to be afraid of death. And now an angel comes from heaven to direct you and your relations to flee into Egypt, lest you should be taken up and put to death; as if the great God, who had already sent two angels upon your account, could not have preserved you, his own Son, in safety at • home."

Here is another manifest reference to the history in the second chapter of St. Matthew: but there is nothing solid in this objection of Celsus. Jesus, being a man, born of a woman, he was exposed to dangers, as other men are. And it was more agreeable to divine wisdom and goodness, that Jesus should sometimes decline dangers, than that his enemies should be de stroyed. See Matt. ii. 13. and compare ch. i.

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In another place Celsus has these words: But if he [Herod] was afraid, that when you was come of age, you should reign in his stead: why did you not reign when you was of age? But so far from that, the Son of God wanders about, cringing like a necessitous beg

gar.' Or, as some may choose it should be rendered: Skulking from place to place, as if he was afraid of being taken up.'

These expressions are very irreverent: but they contain another testimony to the second chapter of St. Matthew's gospel.

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9. But that it may not be suspected,' says Origen, 'that we pass by any chapters because we have no answer at hand: I have thought it best, according to my ability, to confute every thing proposed by him: not so much observing the natural order of things, but the order which he has taken himself. Let us see therefore what he says, denying that the Holy Spirit was seen by our Saviour in the shape of a dove. It is the Jew, who still goes on, addressing himself to him, whom we own for our Lord. "You say, that when you was washed by John, there lighted upon you the appearance of a bird." The Jew adds: "What credible witness has said, that he saw this? or who heard the voice from heaven, declaring you to be the Son of God, excepting yourself; and, if you are to be credited, one other of those, who have been punished like yourself."

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This passage bears testimony to many things recorded in the gospels: our Saviour's baptism

"And that this was told to Herod the tetrarch."] Ka Ηρωδη τω τεραρχη τελο δεδηλωκεναι. I would here make two remarks upon Celsus mistaking Herod king of all Judea, in whose time Jesus was born, for his son Herod the tetrarch of Galilee. First, We see the great difficulty of any writer's taking upon himself the character of a more early age than that in which he lives, without committing some great mistakes. This instance may confirm the argument, so much insisted on for the credibility of the evangelical history, in the first part of this work: where the evangelists, freedom from all errors of this kind was largely shewn. Secondly, Since so learned a man as Celsus, about the middle of the second cen

by John: that John, as well as our Saviour, had suffered a violent death: that according to the disciples of Jesus, who had written his history, when he was baptised, the Holy Ghost descended like a dove, and abode upon him; and there was a voice from heaven, declaring him to be the Son of God, or the Messiah. Celsus may have referred to several of the gospels, but, as it seems, more particularly to John i. 32, 33. "And John bare record, saying:

I saw the Spirit descending from heaven, like a dove, and it abode upon him." And what

follows.

Origen's answer to this is prolix: toward the conclusion of which he says: I must add, that Celsus is mistaken, when he thinks, that Jesus himself told these things, the opening of the heavens, and the descent of the Spirit at Jordan, in the shape of a dove; forasmuch as in no text of scripture it is related that he said this. Nor did this great author consider, how little this suited him, who of the vision in the mount said to the disciples," tell this vision to no man, until the Son of man be risen from the dead." Matt. xvii. 9. It is not likely, that he who said this, should tell the disciples what had been seen and heard by John: and any may perceive from his whole life, how he declined speaking of himself. "If I bear wit 'ness of myself, [says he,] my witness is not true." John v. 31. He chose to shew himself to be the Christ by his works, rather than by words; so far was he from boasting.'

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10. Celsus says, that Jesus taking to himself ten or eleven abjects, vile publicans and sailors, went about with them getting his subsistence in a base and shameful manner.'

There is no doubt, that Celsus means the twelve disciples of Jesus, by whom he was usually at, tended: but he so much disliked the truth of the gospels, that he could not endure to put down the right number, though that be a point so indifferent: for the same reason, I suppose, he calls the disciples sailors' or mariners, instead of fishermen. Celsus gives ill language, and vilifies the disciples; but it does not appear, that he produced any instances of their wickedness. Publicans and sailors, or fishermen, are oftentimes bad men; but they are not all so. The original employments of the disciples shew, that they were not men of much learning, or of great and wealthy families; but they might be very honest nevertheless. The more despicable they were, the more evidently does the success of the gospel, preached by them, appear to be owing to its truth and importance, and the power of God attending it. That Celsus produced no proof, nor credible account, that the disciples were bad men, is apparent: because Origen conjectures, he might found this character upon what is said of them in the epistle of St. Barnabas, or else upon what St. Peter says to Christ, Luke v. 8. "Depart from me, O Lord, for I am a sinful man." And though Jesus subsisted in a mean and humble manner, it was not shameful: but it is great and shameful perverseness, to censure the life of Jesus, who, without external pomp and splendor, "went about doing good," as it is justly said, Acts x. 38. And who was sometimes at tended by thousands, whom he fed in desert places; who would have been his constant followers, with many others, if he would but have exerted his power for procuring to himself and them such worldly advantages, as they saw he was well able to do.

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11. I must not omit, that in another place the Jew in Celsus says, Jesus set out with ten profligate publicans and sailors.'

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12. After this,' says Origen, Celsus, well knowing what great works may be alleged to have been done by Jesus, pretends to grant, that the things related of him are true, such as • healing diseases, raising the dead, feeding multitudes with a few loaves, of which likewise large fragments were left, and whatever other things the disciples, who, as he thinks, delighted • in strange things, have written. And then adds: Well, then, let us grant, that all these things • were done by you.' After which he instanceth in the tricks of Egyptians, and other impostors: ⚫ and then asketh this question: Because they do such things, must we therefore esteem them 'to be God's sons? or must we not rather say, that these are artifices of wicked and miserable