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Sed et qui Crucis elimosos nos stilat. The primitive Christians a I aveaiready observexupo Justin artyr , sto signing them selves in baptism illithe signis the ross, and the constant se oscit almos in the mos commonactions os lis in honour of thei crucified Master, ere delamed by the eathensas orshippers of a ross. Tertullia there re in his place etsi imself to ipeos this scanda stom the Christians, and doescit as effectualty I thinh, as ordscanio it Andbet amelius is o ver sanguine a to assirin that this passage, howeve underStood, most certaini mahes for the worshi of the cross. Thatis, et Tertullian spea what he wil against the worshi of the rogs, et hemost certaini spealis for it but letos conside the case. Our author is here nolint answering hut retorting the objectio of worshippin a ros upo the objector themselves, an to this purpos mahes se of the argument ad hominena; and says that the of ali men ad the least reason to Charge the worshi os a Cros upo Christians, ecause there a no an image the erected ut halresemblexa cros in pari and the wit his usual smarines concludes that e ho orghip an entire cross, is, do orshimit, methinks have much the etteron it of ou, ho orshi it ni by halves. Is, do orshimit, V say this Commentator, is ni a is and war expression frequent illi the primitive Father fear, hadae confessed the worshimo the cros Deely, it might have confirmed the heathen in thei old idolatry. An thicis o true, nys amelius, that in thera cap. Tertullia durstio spea out that the Christians orshipped Christ, ut God only through Christ. But is reserves and wary XpreSSionS, and Such plous frauds, were strange things o primitive Christians Idolatry was the eigning in of these times, and what at the Christian apologist you illfin labour most of ali to expos and ridicule ut of the worid. Justin artyr
spend great par of his Fint solo in dolia so, plaint an publici assirming that the Christians orshippe one God ni in the Trinit os Persons, and
argue at the fame rate against orshippin os crosses a Tertullian here oes. Alinutius Felix does the ver sam likewise, an says in the person o Octavius,
Cruce etiam nec colintris, nec optamus; a sor CroSSes, we either destremor
worship them, ' p. 89. Andiu Tertullian is o bold a riter, o Dee and penin his confessions and so liberal of his satire pon ali occasions that he wouldbe the last man I should charge illi reserve and caution Therages ut distinctionbetween Latria and Dulia neve entered into his ea nor id any of the rst Father eve imagine that there asinnythin in the Christia religion hic is discovere might confirm theaeathens in thei idolatry. An in the ver chapter referre to by amelius, our author malae it his bufines to vindicate the Christians rom the charge of idolatry by provin Christo be the Logos, the Son o God, and trui an properi God, and that this hypostatic union of the divine illi the human nature a the Dundation os that divine orshipwhicli Christians aid o Christ to hicli excellent hapter I recommend tho
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in Alii la=ae timansus et verisimilius solem credant Deum norarum. Here againcit is ver observable though amelius thought it his est a no toobserve it that those ho objecte the worshi of the sun to Christians, id itwith greater appearance of truth tha those ho objecte the worshippin acrOSS. The ground of this tander o have in the texi but that hicli I hinhworth our notice is his that Tertullian in his place expressi Says that the Christians in his time orshippe toward the east he say the Same likewise in his book ad Nat. lib. i. cap. 3, and soloes Clemens Alexandrinus, Strom. 7. An algo Origeia, Hom. 3, in Nasmer cap. 4, p. 2ΙO. Their altar Were usuallyplace to the east, and when the worshipped the alway turne to the altar. And there re hen Socrates mentions the church of Antioch, in hicli e saysthe alta stood toward the west, he witha add that the siluatio of the altarwa inverteo. Via Socrat. His . lib. v. cap. 22. A the Jews therefore bowed themselves clown toward the mercy-seat, o di the Christians in ille mannerbo thei saces toward the oly table praying illi the publican God emercisu to me a sinner V ascis evident rom the liturgies of St. Chrysostom and St. Basil. o littie knowledge of antiquity, o so much illa disrespecto thebes Christians in the pures ages, do ome en ho in condemning the moSt primitive and reverentia ceremon of howing toward the table of the Lord.
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celebrate unda asin festiva and da of rejoicing, it is for a reason vasti distant rom that of orshippin the sun for e solemnigeth da aster Saturda in contradistinction to those ho ali his da thei Sabbath, and devote trio eas an eating, deviatin fromthe old Jewisti custonas, hiCh the are no Ver ignorantis But there is a strange edition o ou Go no exposed about the ity the picture a publiShe sirs by a rascali gladiator, ver notabi sor his dodgin triclis in Combatin with beasis, and published, I say, illi his inscription-Onochoetes the God of
Deus C ris ianorum OnoMoetes Concerning the various lections of this Word, se Rigaltius upon this place, and Voss. GV I lib. iii cap. 5 P. 563.
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whicli ori the Greelis catl by a Wor implyin beauty. Thissam God is invisibie, though e discern His infinite majest in
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BU in orde to bring men to a more perfeci an poWersulknowledge of the divine nature, an also of the method of His Wisdom, and the law of His ill God has adde to the light of nature an instrument in ritin of thes things for the instructionos hos Who are illin tot at the ain os inquiring after Him, an destrous to in Him in thei inquiries, an to belleve Himwhen Mund an servemim hen belleved For his end the ostjuSt an innoCent persons, suCh Who have live ii mos faithfullyto the instructions o nature, an Consequently the mos beComingor the est prepare subjecis for large Communications os divine knowledge, Such, I ay, ere Sent ut rom the eginning ithmight effusion of themoly Spirit to reach to the worid that thereis ut ne ni God that it is e lio create ali hings and formessima out of the earili forme in deed is the true Prometheus),who methodige the wori into his variet of easons, an in Succeedin ages publi Shed His divine majest an vengeancea a deluge of ater, and re, an brim stone sto heaven, ho haSpositivel determine the lawsme illi serve by is, Wil serve Him illi acceptanee ; hi h laws ou knowmo and willio learn but to the observers of them has destine rewards, who, hen He Comes to judgmen at the las Jay, havin raise at the deas that have been ea sto the eginning of the worid, and restore toeVer man his ody, and summone the whole ortu efore Himio examine an rende to allisCCordin to their orks, He illreCompense His true Orshippers illi life eternat but Wil senten Cethe wiched into perpetuat running Stream is ire evertasting.
Si qui velit de Deo inquirere, etc. Revelation a adde so the assistanceos corrupte nature, ut then it a So isel tempered with light an darkness, that hos only ho earch the Scriptures illi an honest eari, in orde to belleve an obe what the find will e the helter for them. Whoeve readsthem illi suci a disposition ill n himself necessitate to belleve them accordin to that of our Saviour, JDan man wil domis ili, he hallanow of the doctrine, hether ita os God o whether I spea of myseis. V Suscitatis om=ribus ab initio defunctis. Here again e fin Tertullian, Swel a Justin martyr, expressi against r. Dodweli' notion o a limited resurrectio foundedipo the natura mortalit of the foui.
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These hings ere ono the subject of ur it an drollery, asthe are no Ofjours; e have been heathens, S Ou are, O menare notiorn, ut ad Christians. As to thos excellent person- age Lmentioned, o extraordinarii assisted o preach the worid into the notion Pone ni God the were Called prophetifromethei ossice of fore teli in things o Come. The oracles the deli vered, and the miracles the wrought for the Confirmation o divine truth, Ore COnsigne d o writing, and the books treasuredip and are preserved to this da the mos leariae of the Ptolemys, urnamed hiladelphus, and the mos Curious an living in ali oris o literature, and rivallin Pisistratus, I suppose, in the glories of a library, amongother Choice pie Ces hich e litante after famed illier for theirantiquit o the rarities the Contained by the advice of his library-keeper Demetrius halereus, the Ost approved grammaria an d
me et nos risimus aliquando, de Destris fumaιs. From these ord we findilia Tertullia ha been alea then, and suci amne to asia made ver merrywith the Christia religion. Heia a quic an potnted a it, an a good aknach at allyin and ridicule a the est of them, an his talent this way, and his course of lise whichi his own confession was non os the chastest), no doubi provolae alliis satire against a doctrine so new, and so cros to his inclinations. However, pon Seriou Consideration, and weighin matters wel together, he was overpowered by the goodnes and eviden ei divine truth, in spite of his passions. An the libertines an unbellevers of ou own age who arei no mean beire-hand with ur Tertullian ither in potnt of wit o reason , oui the but Simpartiali examine the proos o Christianity the would findoliemselves asunablerio illistand them astur author consesses himself tote. Pisis rarum sinor, etc. The libraries of Ptolem and Pisistratus the tyrantare both mentione by A. Gellius, lib. vi cap. 7, ut Tertullia Spealis doubt-sult whether Ptolem Philadelphus erected his librar in imitationis Pisistratus orio, and not without reason, ecauserit is probabi that the kingi Pergamus, in imitatio of whom tolem set up his library, was Eumenes. At the ancient Fathers have belleve aster osephus an Philo that the versio nolint of the Pentateuch ut of the whole ibi commoni calle the Septuagint, a Com-pOSed by eventy-two Jews en to tolem Philadelphus, ho destre t have the Jewish books in reel to ador his magnificent librar at Alexandria, under the care an supervisa os Demetrius halereus, an Athenian. What the critics have since urge against his opinion of the athers, and against the authorit of Aristaeus an Aristobulus, po whom say they the ather took his stor intrusi, ouldie to tedious to infert here, and there re I refer the reade to thelearne Du Pin's preliminar Dissertation about the authors of the Bible, vol. i. Sec. 3, P. 33. HOWeVer, I annot ut a that I do verit belleve that there Was a Gree versio of the ibi made in the time o Ptolemyihiladelphusu forto merit does no seem credibi that the authors of the books hichias under the tities of Aristaeus and Aristobulus entiret forged the wholerator much more reasonable is it to helleve that thes authoi sint dressed uina certain matter of factwith some additions of their own. F. Simon conjectures that this version ascalle the Septuagint, hecauserit,as approved by the anhedrim; ut his, likemos of his conjectures, is ild, and without an foundation. Se likewis B. Stillinilfleet' Orig. ac lib. i. caP. 3.
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criti of his time, sent to the Jews for thei sacre writings in theirown mollier longue, and Whicli,ere in their and alone so the propheis ere aised p ut of this nation, and the prophecies addresse to them, S a peCuliar eople, ChoSen o God ut frespectri thei foresathers Those ho are o Calle Jews entheretofore by the nam os HebreWs, and rom enc is the ille of the Hebre longue. The Je s gratisie the in in the equest, an notini sent hi thei Bible, ut also for ea thei languageshould noti UnderStood, Sent eventy-two interpreter to translateit into Greeh. his is atteste by Menedemus, the amous assertoro a providence, horioine With the eae in his notion, and was agreat admirer of their ritings. e have like Nise the testimon os Aristaeus for the truth of this, ho Composed a book in re e uponthe fame subjeci. An in tolemy's librar nea the temple of
this day. An besides ali his, the Jews frequently an publiclyon very abbath rea the fame; the are tolerate to do it, and pay a tax for the toleration. Whoever ears them ill sin theworshil of ne God, and whoever ill e at the ain to under-
stan them illin himself necessitate to belleve them.
Primam nurumentis istis authoritatem summa Antiqetuitas vindicar Thestrongest an stirewdest adversar Christianit ever met with was the philosopher Porphyrius. He was a man to weli verse in antiquit to dependipo the vain preten es of the Graecians, and there re maderit his bufines to earch after themost ancient records, oin Somethinguo match the antiquit of Holy Scripture. An aster alliis earch, he could findis author o vie illi Moses but anchoni-athona and et lieni ha made the mos of him, he was sor exto allo himyounge than oses, though he ad hi olde than the Trojan wars Nay, he goes bout o prove the truthi Sanchoniathon's histor by the agreement ofit illi that of oses, concerning the Jews othis to their ame an placeS,andis this Goliath fel by his own word, and defende the cause he designedio destroy id Euseb. Evang. lib. X. CAP. 8 P. 285.
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tions, e re any of ou form o government, besore the oldest ofyou books, and the original of many nations and Mundation ofmany amous Cities, and the very greyes of historians and lastly, before the invention o letters the interpreters of things, and themos fatilissi repositories of action), and hitherio, methinhs, I have sal but litile, I say therefore efore the very being of Our godS,
years than Danaus, the oldest in Our histories. About a thousandyears besore the destruCtion o Troy or as ther reChon, bout
sive hundred years besore Homeri the res of the propheis, thoughlater than oses, et the lates of them fati in illi ome of the sirstof your SageS, laWgivers, an historians. The proo of these hingsis no a matter of much dissiculty, ut ni it ould wel this
Issas denique e ies iterarum, etc. Besore the ery use oranowledge of letters It is generali acknowledged by Herodotus, hilostratus, and the ostlearne of the Greeks that the Graecians received their ver letters sto the Phoeniciansi Cadmus and artus, the author of the Gree Chronicie in theΜarmora Arundeliana, mahes Cadmus' comin into Greece to e in the timeos Hellen the sonis Deucalion, hicli accordin to appellus as Anno un. 2993, though r. Selden et it Something lower, in the leventi generationaster oses, about the time o Samuel; and that the Gree alphabet came Domthe hoenician or Hebre , is evident Do the very found of the ames of theletters as et a thei sor an order Thus the Gree αλφα answers to the Hebre aleris, βητα to et , γαμυμ α to ginael, δελτα to Ealoth, etc., ali hicli, bothis to Orm, order, an name, o ma se in a diagram exhibite by the grea Bochari Gog r. lib. i. cap. O. An so anything of histor in Greece, we meet with nothing e re the eginning of the Olympiads, when the worid was above three thousand years standing. Quingentis a litis et Homerum. Five hundred ear hesore Iom. Josephus in his firs book against Apion says that the Graecians os alliations, though the boaste so much of antiquity had the least reason to do it forthe were ut of esterda in respect of the gyptians, Chaldeans, and Ρhoenicians, and that notwithstanding the boaste of the invention o letters seo Cadmus, ye Could the no produce an inscriptioni signis letters in his time, and that Homer a the mos ancient book extant among them nor asthis test in riting, ut earn onl by hear like ther Songs, and there re e fine so an fragment an incongruities in his ortis hen the came to e Committe to ritin Do bare memory. ut herein Josephus is thought toliave traine the oin to far, ecause of the inscription o Amphitrio at Thebes, in the temple of Apollo Ismenius in the old Ionio letters, and wo
other of the fame age to e See in Herodotus, an for ome ther reaSonS.
Viae Bochari Geom. lib. i. cap. O. ut howeve this e certaincit is that e findi record of histor in reec tili the world was fiat three thousan years
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discourse beyon the bound of an Alaology, it is more tedious than hard sor abundance of Olumes are to e Caresulty earChed into, to mahe the Computatio by a disserent gestur of the fingers. λWe must unlo C the archives of the moSt ancient eople, of the Egyptians, Chaldeans, an Phoenicians. e must appea tothe writers of thos Countries h oblige posterit With the knowledge of these things, nam ely, anethon the gyptian, Berosus the Chaldean, Iromus the licenician, Κin o Tyre, and thei followers, Ptolem os endes, an Menander the EpheSian, and Demetrius Phalereus, and in Juba, and Apion, and Thallus, and Josephus, acie isti riter of Jewisti antiquities, ho
I for the reasons foresai I have been horte than o might expect in m proof of the antiquit o Hol Scripture, I hali
Mustis instrumentis cum Ggisorum sussa artis gesticulis adsidendum St. Abundance of volumes are to e searche into to make the computatio bya different gestur of the fingers. The multiplicatio table performe by adisserent gestur of the fingeriis no almost known to verybod but whetherit as in se in Tertullian' time, an reserre to here by him I illiso Say; but Suret he has exacti expresse it. An the reason sor calling the figureSilio I digiis, I belleve, as rom this computatio by the fingerS. Manethon raptius, et Berosus Chaldaeus, et romus Phoenix, Sectator quoque eorum Mendesius Protemseus, et Menander Ephesius et Demetrius Phalerus. Concerning this passage, and the antiquit an credibilit of these historians, I destre the reade to consul Bochartus, de Linguo Phoeni et Pun. lib. ii cap. I . and likewis B. Stillingfleet' Orig. ac lib. i. cap. 2, 3, etc.
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presignified by the fame Spirit illi these hicli e se fulfillingevery ay. The very ord an Character of both ere indited by the impulse of the ver same spirit; and this propheti spiritSees Verythin alWay an at onCe, though me See ni by pieces an SUCCeSSion o time, an are sor exto distinguisti belween thebeginning of a prophecy, and the sulfilliniit, o Separate present