[Book Y. Testimony of Elisha, as a Man beyond all Exception. But (a) we bring twelve Witnesses, whose Lives were unblameable, (b) of Christ's ascending into Heaven, and many more of Christ's being seen upon Earth after his Death; which, if they be true, the Christian Doctrine must of Necessity be true also; and it is plain that the Jews can say nothing for themselves but what will hold as strong or stronger for us. But, to pass by Testimonies; (c) the Writers of the Talmud and the Jews themselves, own the miraculous Things done by Christ; which ought to satisfy them: For God cannot more effectually recommend the Authority of any Doctrine delivered by Man, than by working Miracles.

SECT. III.

An Answer to the Objection, that those Miracles. were done by the Help of Devils.

BUT some say, that these Wonders were done by the Help of Devils: But this Calumny has been already confuted from hence; that as soon as the Doctrine of Christ was made known, all the Power of the Devils was broken. What is added by some, that Jesus learned Magical Arts in Egypt, carries a much less Appearance of Truth, than the like Objection of the Heathen against Moses, which we find in (d) Pliny and (e) Apu

(a) We bring twelve Witnesses, &c.] Mark xvi, 19. Luke

xxiv. 52. Acts i.

(b) Of Christ's ascending into Heaven, &c.] Matt. xxviii, Mark xvi. Luke xxiv. John xx. xxi. 1 Cor. xv.

(c) The Writers of the Talinud, &c.] See what is quoted, Book II.

(d) In Pliny, &c.] Book XXX. Chap. 1.

(e) And Apuleius, &c.] In his second Apology.

leius. For it does not appear, but from the Books of his Disciples that Jesus ever was in Egypt; and they add, that he returned from thence a Child. But it is certain that Moses spent a great Part of his Time, when he was grown up, in Egypt, both (a) from his own Account, (b) and the Relation of others. But the Law of each of them strongly clears both Moses and Jesus from this Crime, (c) because they expressly forbid such Arts, as are odious in the Sight of God. And if in the Times of Christ and his Disciples, there had been any such Magical Art any where, either in Egypt, or other places, whereby those Things related of Christ, could be done; such as dumb Men being suddenly healed, the Lame walking, and Sight given to the Blind; the Emperors, (d) Tiberius, (e) Nero, and others, who would not have spared any Cost in inquiring after such Things, would undoubtedly have found it out. And if it be true, (f) what the Jews report, that the Counsellors of

(a) From his own, &c.] Exodus ii. iv. and following.

(b) And the Relation of others, &c.] Manethon, Charemon, Lysimachus in Josephus's First Book against Appion, and Justin and Tacitus.

(c) Because they expressly forbid such Arts, &c.] Exod. xxii. 28. Levit. xx. 6.7. Numb. xxiii. 23. Deut. xviii. 10. 1 Sam. xxviii. 9. 2 Kings xvi. 21. 6. Acts xiii. 8, 9, 10. xvi. 18. xix. 19.

(d) Tiberius, &c.] Tacitus; Annal. XVI. Suetonius in his Life, Chap. 63, and 69.

(e) Nero, &c.] Concerning whom Pliny, Book XXX. Chap. 11. in his History of Magic, says, "He had not a greater "Desire after Musical and Tragical Singing." And afterwards: "No Man favoured any Art with greater Cost; for these Things he wanted neither Riches, Abilities, nor Disposition to learn." Presently after, he relates how he was initiated into the magical' Suppers of King Tiridates.

(f) What the Jews report, &c.] See the Talmud, entitled, Concerning the Council; and that concerning the Sabbath.

the great Council were skilled in Magical Arts, in order to convict the Guilty; certainly they who were so great Enemies to Jesus, and so much envied his Reputation, which continually increased by his Miracles, would have done the like Works by some Art; or have made it plain by undeniable Arguments, that his Works could proceed from nothing else.

SECT. IV.

Or by the Power of Words.

SOME of the Jews ascribe the Miracles of Jesus to a certain secret Name, which was put into the Temple by Solomon, and kept by two Lions for above a thousand Years, but was conveyed thence by Jesus; which is not only false, but an impudent Fiction. For, as to the Lions, which is so remarkable and wonderful a Thing; neither the Book of the Kings, nor the Chronicles, nor Josephus, mentions any Thing of them: Nor did the Romans, who before the Times of Jesus entered the Temple with Pompey, find any such Thing.

SECT. V.

That the Miracles of Jesus were divine, proved from hence; because he taught the Worship of one God, the Maker of the World.

NOW, if it be granted that Miracles were done by Christ, which the Jews acknowledge; we affirm, that it follows from the Law of Moses itself, that we ought to give Credit to him: For God has said in the xviiith Chapter of Deuteronomy, that he would raise up other Prophets besides Moses, which the People were to hearken

to;

to; and threatens heavy Punishments if they did not. (a) Now the most certain Token of a Prophet, is Miracles; nor can any Thing be conceived more flagrant. Yet it is said, Deut. xiii. that if any one declares himself to be a Prophet, by working Wonders, he is not to be hearkened to if he entices the People to the Worship of new Gods: For God permits such Wonders to be done, only to try, whether his People be firmly established in the Worship of the true God. From which Places compared together, (b) the Hebrew Interpreters rightly collected, (c) that every one who worked Miracles, was to be believed, if he did not draw them off from the Worship of the true God, for in that Instance only, it is declared, that no Credit is to be given to Miracles, though never so remarkable ones. Now Jesus did not only not teach the Worship of false Gods, but on the contrary (d) did expressly forbid it as a grievous Sin; and taught us to reverence the Writings of Moses, and those Prophets which followed him: So that nothing can be objected against his Miracles; for what some object, that the Law of Jesus in some Things differs from that of Moses, is not sufficient.

(a) Now the most certain Token, &c.] And the foretelling future Events, which may justly be reckoned amongst Miracles, Deut. xviii. 22.

(b) The Hebrew Interpreters, &c.] See Moses, Maimonides, and others quoted in Manasses's Conciliator, Quest. IV. on Deut.

(c) That every one who worked Miracles, &c.] And whose Prophesies came to pass; this Argument is strongly urged in Chrysostom's Fifth Discourse against the Jews; and in his Discourse concerning Christ's Divinity, VI. Tom. Savil.

(d) Did expressly forbid it, &c.] Matt. xii. 29, 32. John xvii, 3. Acts xv, 28. 1 Cor. v. 10, 11, 18. vi. 9. x. 7. xii. 2. 2 Cor. vi, 16. 1 Thess, i. 9. 1 John v. 21.

SECT.

SECT. VI.

An Answer to the Objection, drawn from the Difference betwixt the Law of Moses, and the Law of Christ; where it is shown, that there might be given a more perfect Law than that of Moses.

FOR the Hebrew Doctors themselves lay down this Rule (a) for the Extent of a Prophet's Power, that is, of one that works Miracles; that he may securely violate any Sort of Precept, except that of the Worship of one God. And indeed the Power of making Laws, which is in God, did not cease upon his giving Precepts by Moses; nor is any one, who has any Authority to give Laws, thereby hindered from giving others contrary to them. The Objection of God's Immutability is nothing to the Purpose, for we do not speak of the Nature and Essence of God, but of his Actions. Light is turned into Darkness, Youth into Age, Summer into Winter; which are all the Acts of God. Formerly God allowed to Adam all other Fruit, (b) except that of one Tree, which he forbad him, viz. because it was his Pleasure. He forbad killing Men in general, (c) yet he commanded Abraham to slay his Son; (d) He forbad some, and accepted other Sacrifices, distant from the Tabernacle. Neither will it follow, that because the

(a) For the Extent of a Prophet's Power, &c.] This Rule is laid down in the Talmud, entitled, Concerning the Council. Thus at the Command of Joshua, the Law of the Sabbath was broken, Jos. v. And the Prophets often sacrificed out of the Place appointed by the Law, as Samuel, 1 Sam. vii. 17. xiii. 8. and Elijah, 1 Kings xviii. 38.

(b) Except that of one Tree, &c.] Gen. ii. 17.

(c) Yet he commanded Abraham, &c.] Gen. xxii. 2. (d) He forbad some, and accepted others, &c.] As we said just before.

Law