I think what has been stated is enough to convince any one that the unbelief of the Jews with regard to Jesus was in keeping with what is related of this people from the beginning. For I would say in reply to this Jew of Celsus, when he asks, “What God that appeared among men is received with incredulity, and that, too, when appearing to those who expect him? or why, pray, is he not recognised by those who have been long looking for him?” what answer, friends, would you have us return to your[223] questions? Which class of miracles, in your judgment, do you regard as the greater? Those which were wrought in Egypt and the wilderness, or those which we declare that Jesus performed among you? For if the former are in your opinion greater than the latter, does it not appear from this very fact to be in conformity with the character of those who disbelieved the greater to despise the less? And this is the opinion entertained with respect to our accounts of the miracles of Jesus. But if those related of Jesus are considered to be as great as those recorded of Moses, what strange thing has come to pass among a nation which has manifested incredulity with regard to the commencement of both dispensations?[224] For the beginning of the legislation was in the time of Moses, in whose work are recorded the sins of the unbelievers and wicked among you, while the commencement of our legislation and second covenant is admitted to have been in the time of Jesus. And by your unbelief of Jesus ye show that ye are the sons of those who in the desert discredited the divine appearances; and thus what was spoken by our Saviour will be applicable also to you who believed not on Him: “Therefore ye bear witness that ye allow the deeds of your fathers.”[225] And there is fulfilled among you also the prophecy which said: “Your life shall hang in doubt before your eyes, and you will have no assurance of your life.”[226] For ye did not believe in the life which came to visit the human race. Footnote 223: The text reads ἡμῶν, for which Bohereau and the Benedictine editor propose either ὑμᾶς or ἡμᾶς, the former of which is preferred by Lommatzsch. Footnote 224: κατ’ ἀμφοτέρας τὰς ἀρχὰς τῶν πραγμάτων ἀπιστοῦντι. Footnote 225: Cf. Luke xi. 48. Footnote 226: Cf. Deut. xxviii. 66. Chapter LXXVI.