in his second Republic, says, in a Manner prophetically, that for a Man to appear truly good, it is necessary that his Virtue be deprived of all its Ornaments, so that he may be looked upon by others as a wicked Man, may be derided, and at last hanged: And certainly to be an Example of eminent Patience is no otherwise to be obtained.

"have his Hands cut off, his Eyes plucked out, will be "bound, condemned, and burnt.' Lactantius in his Institutions, Book VI. Chap. 17. has preserved this Place of Seneca: "This is that virtuous Man, who though his Body suffer Tor66 ments in every Part; though the Flame enter into his Mouth, though his Hands be extended on a Cross; does not regard "what he suffers, but how well." Such an one Euripides represents to us in these Verses:

Burn, scald this tender Flesh; drink your full Glut
Of purple Blood. Sooner may Heaven and Earth
Approach each other, and be join'd in one,

Than I on you express a flattering Word.

To which that of Eschylus, mentioned by Plato, in the forscited Place, exactly agrees:

He strives to be, not to be thought, the best;
Deep-rooted in his Mind he bears a Stock,
Whence all the wiser Counsels are derived.

BOOK

BOOK V.

SECT. I.

A Confutation of Judaism, beginning with an Address to the Jews.

Now we are coming out of the thick Dark

ness of Heathenism; the Jewish Religion, which is a Part and the Beginning of Truth, appears to us, much like Twilight to a Person gradually advancing out of a very dark Cave: Wherefore I desire the Jews, that they would not look upon us as Adversaries. We know very well, (a) that they are the Offspring of Holy Men, whom God often visited by his Prophets and his Angels; that the Messiah was born of their Nation, as were the first Teachers of Christianity: They were the Stock into which we were grafted; to them were committed the Oracles of God, which we respect as much as they; and with Paul put up our hearty Prayers to God for them, beseeching him that that Day may very speedily come, (b) when the Veil which now hangs over their Faces, being taken. off, they, together with us, may clearly perceive (e) the fulfilling of the Law; and when, according to the ancient Prophecies, many of us, who are

(a) That they are the Offspring of holy Men, &c.] This, and what follows, is taken out of the ixth, xth, and xith, of the Romans; to which may be added Matt. xv. 2.

(b) When the Veil, &c.] 2 Cor. iii. 14, 15, 16.

(c) The fulfilling of the Law, &c.] Cor. iii. 24. viii. 14. X. 4. xiii. 24.

Strangers,

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Strangers, shall lay hold of (a) the Skirt of a Jew, praying him, that with equal Piety we may worship that one God, the God of Abraham, Isaac, and Jacob.

SECT. II.

That the Jews ought to look upon the Miracles of Christ as sufficiently attested.

FIRST, therefore, they are requested not to esteem that unjust, in another's Cause, which they think just in their own: If any Heathen should ask them, why they believe the Miracles done by Moses; they can give no other Answer, but that the Tradition concerning this Matter has been so continual and constant amongst them, that it could not proceed from any Thing else but the Testimony of those who saw them. Thus, (b) that the Widow's Oil was increased by Elisha, (c) and the Syrian immediately healed of his Leprosy; (d) and the Son of her, who entertained him, raised to Life again; with many others; are believed by the Jews for no other Reason, but because they were delivered to Posterity by credible Witnesses. And concerning (e) Elijah's being taken up into Heaven, they give Credit to the single

(a) The Skirt of a Jew, &c.] Zechar. viii. 20. and following. Isaiah ii. 2. xix. 18. and 24. Micah iv. 2. Hosca iii. 4. Rom. xi. 25.

(b) That the Widow's Oil was increased, &c.] 2 Kings, Ch. iv. (c) And the Syrian immediately healed, &c.] Ch. v. (d) And the Son of her, who entertained him, &c.] In the forementioned ivth Chapter.

(e) Elijah's being taken up into Heaven, &c.] Chap. ii. of the forecited Book.

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 Talmud, &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.

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(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 xvii. 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.