of what he fays, even before he speaks it.

Secondly, It may be farther obferv'd, That this way of affaulting Chriftianity, is not at all a new thing. The modern Deifts may perhaps have improv'd it confiderably; however, their Predeceffors, in the more early Ages of Christianity, manag'd the Controverfy much after the fame manner. They banter'd the Doctrine of the Refurrection, purfa'd it with Scoffs and Laughter, inftead of fair Reasonings against the Credibility of it. They did not think it enough to deny it themselves, but they endeavour'd to render it as infamous to all the World as they could: And therefore loaded it with the opprobrious Names of † Abfurd, Abominable, and Impoffible: As if a Torrent of hard Words and Reproaches, without any Arguments, had been fufficient to bear down all the Credit of the Doctrine; and perfuade those who had believ'd it, to treat it with the fame Contempt, that the profefs'd Enemies of it did.

I am fenfible, that in the laft mention'd Paffage out of Origen, the Criminator Celfus brings in fome Chriftians, as afperfing the Doctrine of the Refurrection in thefe vile Terms; and makes them talk after this manner, of the grand fundamental Article of their own Religion. But this being fo far from all Probability, and only afferted in general Terms, without particular Proof; and befides, the very Notion of a Refurrection being (in the fame Place) fo abominably misreprefented and perverted into quite another Senfe, than the Chriftians ever took it in:

* Μυςήριον γελώμβυον 7 άπιςων. Orig

† Απόπλυτον ἅμα και αδύνατον. Cell. apud Orig. Lib. 5. Pag. (mihi).240.

'Tis plain, that this was Celfus's own Calumny; or at least 'twas what other Enemies (as inveterate, and as little converfant in what they oppose, as he was) had vented, to render the Doctrine contemptible amongst Mankind.

Nor were they more fparing of their Invective against that of the Refurrection of Jefus Chrift in particular. And therefore they reprefented the whole Scene, as mere Illufion and Dream; and those who believ'd it, as Perfons poffefs'd with a phanatical Fury, or under the Power of fome magical Incantation.

*

The Appearances of Chrift after his Refurrection, they compar'd to thofe of Spectres and Apparitions, which, how much foever believ'd by the Vulgar, were notwithstanding only the Diverfion of thofe, who had the Character of being wife and fenfible Men. And fo they expos'd the Difciples, who affirm'd they had feen and convers'd with Jefus Chrift; if not as wilful Lyars and Impoftors, yet as weak crazy People, that made a noife of ftrange Things, which had no existence but in their own Imaginations.

And these are some of the fame Things, which our modern Deifts fay now. But Reproaches and precarious Affertions, are (as I faid before) of all the Arguments in the World, the leaft expenfive, both to those who oppofe, and those who defend a Cause.

Now the Ufe which (I think) we may justly make of fo early an Oppofition to Christianity, carried on after this manner; is very confide

* Κοινοποιειν πρὸς ἕτερα φαντάσματα, και άλλες φανά πενίας, τα και Ιησεν, καὶ τῆς ἰδόντας αυτόν, μετὰ τω avásagır. Pag. 98. Ibid.

rable,

fiderable, and ought not to be pafs'd by without notice. For did the Enemies content themfelves with bare fcolding and railing, at that Time of the Day? Did they go this way to work, when the Religion was fo young, when the main Matter of Fact was new and fresh in the World, when it was fo easy to trace Things, and run them up to a Head, by careful and accurate Enquiries? Was this all they thought fit to do fo near the very Time, and (as I may fay) upon the very Spot, when all Mankind were full of the Difcourfe, and the Thing lay open to every Body's Examination; when the learned Greek and the invidious few, might both have had their fill of fearching, and the World would have thank'd them for the Discovery of the Imposture? What (I pray) could this be the Effect of, but only their having nothing else to fay? For would they have fpar'd Chriftianity, had it lain at their Mercy? Did they fhew fuch a Fondness for it by all their unwearied Malice and Calumny, that they would have forborn telling dangerous Truth, out of a concern for its Reputation? One fubftantial Argument that fhould fairly have fhewn, that our Saviour's Miracles and Refurrection were nothing but mere Juggle, and the Apostles a Company of Impoftors, would have done the Bufinefs. Nay, an Argument that fhould (upon folid and rational Grounds) but have made out a juft Sufpicion to Mankind, that they were Cheats; would have done it to incomparably more Advantage, than all the falfe Philofophy, the bad Logick, and the worfe Rhetorick, that Celfus, Porphyry, Julian, or any of that Tribe employ'd against Chriftianity, did, or

fore, I fay, could poffibly do. And there

'tis one Confirmation of the

Faith of a Chriftian, That the worst Enemies, in thofe Times when they should and might have faid moft, faid only that which made it plain to all the World, that they had nothing to the purpose. to fay.

H

SECT. III.

AVING premis'd these things, I fhall now proceed to obferve; That this Argument drawn from the Refurrection of Jefus Chrift, as 'tis concife, and brings the whole Controverfy into a very small Compafs; fo it is very pofitive and decretory; and will fo fully determine it, that there will be no room left for any farther Difpute. To evince this, and at the fame time to per fuade each of the contending Parties to examine, with the utmost Care, a Doctrine which fo nearly concerns them; I fhall here enumerate those Confequences, which will affect either the Chriftians or the Deifts, according as we fuppofe the Refurrection of Chrift to be either true or false. I am willing to put it both ways, that I may proceed in every step of this great Enquiry, in fo fair and impartial a Manner, that the Gentlemen of the contrary Opinion may have no juft Reason to object any thing of unequal Proceeding, or a voluntary fly Concealment of what may seem to make for the Disadvantage of the Chriftian Caufe. I declare, that I know of no danger Christianity is in, by any Freedom which can be us'd, confiftent with Truth and Juftice: If I did, I would abandon the Profession of it. For no Religion which is Divine, can ever poffibly need Falfhood and Deceit to fupport it.

Falfe

falfe Colours, and pious Frauds, may poffibly be very useful or needful in the Management of fome Religions, that are, or have been in the World; which, without fuch Helps, would difcover themselves too far, to attract the Zeal and Devotion of Mankind any longer. The Poet tells us, that fuch Services as these were acceptable to his Jupiter; and there would be a Time, when the Doers of them would be † rewarded.

*

But Chriftianity neither needs or encourages any fuch Methods, nor would the Author of it think himself ferv'd by them. As his Religion is all plain and fincere, fo it needs nothing but Truth to defend it. I fhall therefore not fcruple at any time to make fuch Conceffions, be they what they will, as Juftice, Truth, and right Reason require fhould be made.

1

I

F the Refurrection of fefus Chrift be a Truth:
Then it follows,

First, With refpect to the Chriftians;

(1.) That the great Difpute concerning the Divine Authority of the Chriftian Religion, muft be decided entirely in favour of them. For if Chrift rofe from the Dead, then he was a Perfon fent from God, to do that, Work in the World, which he pretended he came about: Because the Majesty of Heaven would never have

* Απαλης δικαιας εκ αποςατει ΘΕΟΣ.

† Ψευδῶν δὲ καιρὸν ἔσθ' ὅποι τιμή ΘΕΟΣ. Vid. Opufcul, Mytholog. D. Gale. Pag. 720.

Archyl.