cerning the Occafion of our Saviour's Death; and refers to the fame place for them. 'Tis true indeed, Jofephus fays not a few things of John Baptift. He tells us (pag. 626.) That the Jews believ'd Herod was overcome by Aretas (King of the Arabians) for taking away the Life of that Perfon: That he was a good Man, and one who Stir'd up the Jews to the study of Piety and Justice, &c. But all this is nothing to his being call'd a Prophet; which is what the foremention'd Authors declare fofephus exprefly confelles. We have another Example of this alfo, from Suidas, relating to Jefus Chrift himself. This Author (in 'Inos) tells us, by way of Quotation from Jofephus, That Jefus facrific'd with the Priests in the Temple. Ευρομεν εν Ιώσηπον - συγγραφέα Ο αλώσεως Ἱεροσολύμων δ μνήμίω πολλών ευσέ βιῷ ὁ Παμφίλε ἐν τῇ Ἐκκλησιασικῇ αὐτὸ Ἱστρία ποιείται) φανερῶς λέγοντα ἐν τοῖς του Αιχμαλωσίας αὐτὸ ὑπομνήμασιν, ὅτι Ιησες ἐν τῷ ἱερῷ μετά τ ἱερέων ήγίαζε. What put Suidas upon fearching Jofephus, to find whether it were true, that he had thus afferted, That our Saviour facrific'd with the Priests in the Temple; this, I fay, may be feen in the foremention'd place. The Story is remarkable, as well for the very plain and particular manner in which it is told, as for the fubject Matter of it. However, being a very long one, and not directly to my purpose, I fhall forbear inferting it here; tho I think it well worth every curious Man's reading. And thus much may fuffice, as to this celebrated Testimony of Jofephus. My Business was, to relate Matter of Fact, as I have found it. Every Man may draw what Conclufions from thence, he thinks fit. At the fame time, I shall take the liberty to offer what appears reafona ble Part III. ble to me in this matter; which others may either affent to, or diffent from, according as they find just cause. First, There are fewer Difficulties, in fuppofing this Teftimony to have been fome time or other, ftruck out of fome Copies by the Jews; than in fuppofing, that it was ever deceitfully foifted into any, by the Christians. Secondly, That it is (at least) as easy to anfwer that Question (which fome feem to lay fo much stress upon) viz. Why should thofe Copies of Jofephus, which Origen, &c. made use of, want the Teftimony concerning Chrift, and have that of James; when our Copies want that of James, and have that concerning Jefus Chrift? as it is to answer the following Question: Why should so many credible Writers, who do not appear to have taken the thing upon Trust from one another, and fome of whom must needs have expos'd the Caufe they maintain'd, to the laft degree of Infult and Contempt, by afferting a thing which all Mankind could have confuted them in: Why, I fay, fhould they all agree, in appealing to an Author, and that in the moft particular manner that can be, for fuch or fuch a Paffage; if they had not really found those words in him, which they recited? Ti O the foremention'd Teftimonies concerning Jefus Chrift, we may add those of fome of the Pagan Writers themselves. Sueto *Suetonius takes notice of him, under a Name better known to the Latins and Greeks, than Chriftus was; and therefore, instead of that, we find him call'd in this Author's Hiftory, by the Name of Chreftus. The Account we have from Tacitus, is much more exprefs and particular; for he mentions the Death of Chrift, as alfo the Emperor Tiberius, and the Governor Pontius Pilate, under whom he fuffer'd. Pliny, who takes no notice of these things, fhews however, what Divine Honours were paid to Jefus Chrift, by the Chriftians in his Days; whofe Manners he makes to be ftrictly regular and inoffenfive; their worst Fault, being only an invincible Obftinacy in adhering to their Religion. But (leaving thefe which are more vulgarly quoted upon this Occafion) we find the Fact of the Crucifixion of Jefus Chrift, exprefly taken notice of by ** Lucian, who jears both him and the Chriftians his Worshippers, on that account: * 5 ανεσκολοπισμένον ἐκεῖνον σοφις, &c. This Man feem'd to reckon it an unaccountable piece of Nonfenfe and Stupidity, that they should have no regard to fuch a pompous Train of Gods and Goddeffes, as he and his Greeks (a wife and learned People) ador'd; but instead of that, should turn all their Devotion, to a Perfon, who was diftinguish'd from the reft of Mankind, by an infamous and accurfed Death. *Sueton. in Claudio. Tacit. Ann. Lib. 15. Plin. Lib. 10. Epift. 97. ad Trajan. **Lucian. de Morte Peregrini, Pag. 996. Edit. Par. 1615. Speaking of the Chriftians - Θεὸς τὰς Ελλωικὲς ἀπαρνήσωνται, ἃ δὲ ἀνεσκολοπισμρον ἐκεῖνον Copystar αυτήν προσκυνῶσι, καὶ καὶ τῆς ἐκεῖνο νόμος βιῶσι. Q Julian Part III. Julian (who had reafon to know more of Chrift and Christianity, than Lucian did) goes much beyond him, in his Accounts of this matter. Inftead of ridiculing Chrift's Death and Paffion, he endeavours to leffen the Reputation of his Life and Miracles: But how does he do this? Why by telling the World, That Jefus Chrift did nothing worthy of Note all the while he was here upon Earth (after all the Noife that was made about him) except a Man will reckon it a great Work, to open the Eyes of the Blind, to restore Limbs to the Lame, and deliver Perfons poffefs'd, from the Power and Enchantments of Devils. These were but trifling things; and Jefus Chrift did nothing worth talking of. But how came it about, that Julian fet fo light by these Works of our Saviour, which the greatest part of Mankind would undoubtedly call mighty and wonderful? Why, because he pretended (at leaft) to believe, that fome of his Heathen Virtuofo's could do as ftrange Feats as thefe; and (if occafion were) beftow a pair of Eyes or Legs upon them that wanted them? So that Chrift did nothing but what could be match'd by fome of them, and therefore deferv'd no more notice than what they did. A pretty Account! But, how did Julian come to be af fur'd of the Truth of thefe Facts? for 'tis notoriously plain, that he takes them all for granted. There can be no other reply made than this, That the Evidence was fuch, as extorted that Con ΕργασάμινΘ παρ' ὅν ἔζη χρόνον, ἔργον ἐδεν ακοῆς ἄξιον, εἰ μὴ τις διεται τὸς κυλλὲς κ τυφλὲς ἰάσαθαι, και δαι μανωντας εφορμίζειν ἐν Βηθσαϊδα καὶ ἐν Βηθανία ταῖς κωμᾶς, Megistr Eggov sival. Cyril. Alexandr. contra Julian. Lib. 6. Pag. 191. Edit. Par. 1638. feffion feffion from him. If fo, 'tis certain, That there was the fame Evidence for other Facts, as for these. The fame Proof that aflur'd Julian it must needs be true, That Chrift cur'd the Poffefs'd, Blind and Lame; would alfo fatisfy him, That he rais'd the Dead to Life, and fed feveral Thousands, with what would not have been a competent Allowance for fo many Scores. Nay, fome of those most miraculous Actions of our Saviour, being alfo the most open and publick ones; have a far more convincing Evidence to go along with them, than many others of lefs Fame. But the Business lay here: Thefe Problems of Raifing the Dead, &c. were infinitely too fublime for any of the Emperor's juggling Philofophers, even to pretend to meddle with. For there was no room for Legerdemain and Trick in fuch Cafes as thefe, fince the World must prefently discover it; and all Natural Arts and Skill could fignify nothing to the Production of Effects of fo grand a Nature. So that the only way was, never to make any mention at all of thefe Works of Chrift Jefus, but pafs them by in filence. Whereas thofe which Human Art could fhew fome fort of Refemblances of, fuch as making the Blind fee, and the Lame walk, c. thefe, that crafty Adverfary of Chriftianity (fince he must own fomething) thought it advisable enough to take notice of. For at the fame time, that he paid a little kind of Compliment to manifeft Truth; he took care to own no more than what he could have the Advantage of comparing, to fome effects of curious. Knowledg and Skill, abroad in the Heathen World. No wonder then, he gives fo flight an Account of the Miracles of Chrift Fefus. Indeed, all the fmarter Enemies of Christianity, were well aware of the Q 2 |