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Dan. 4.

the Simplicity of former Times with a novel Invention of Weights and Measures, and exchang'd the Innocency of that primitive Generofity and Candour, for the new Tricks of Policy and Craft. All which plainly supposes Men before ADA M.

HE fays, The Ifraelites Paffage of the Red Sea was the fame that happen'd to the Macedonians under the Command of ALEXANDER at the Pamphilian Sea: in which there was nothing miraculous, if † ALEXANDER himself is to be believ'd.

WHEN he relates the miraculous Appearance of God at || Mount Sinai, he adds, That the Reader may take this as he pleafes.

INSTEAD of relating the Hiftory of NEBUCHADNEZZAR like DANIEL, who fays, He was driven from Men, and did 33,34,36. eat Grafs like Oxen, and his Body was wet with the Dew of Heaven, till his Hairs were grown like Eagles Feathers and his Nails like Birds Claws: JOSEPHUS tells the ftory thus; **That NEBUCHADNEZZAR after feven years spent in Solitude, and no one daring, during that time, to make any attempt on his

* Ibid. l. 2. c. 16.

+ Litere Alexandri, apud Plutarchum in vita Alex.
Jewish Antiq. 1. 3. c. 5.
**Antiquitys, I. 10. c. 11.

Govern,

Government, God was prevaild on to reinstate him in the Exercife of his Kingly Power.

I COULD cite many other Paffages of the like nature, but that I may not be tedious, I will give you only one more; and that fhall be the most remarkable Paffage in his whole Works, out of his fecond Book against APPION, as it is tranflated by the Reverend Dr. WILLES: That MOSES from his Juftice and Piety might very well judg that he had God for his Guide, and when he was once perfuaded of that himself, he did well to perfuade the People to think so too; just as the Greeks pretended to have their Laws from APOLLO, whether they really thought fo or no, or thought that the best way to make them receiv'd of the People.

TO account for this Free-Thinking of JOSEPHUS, the Priests themfelves have recourse to as free a Solution. Our Reverend and Learned † GREGORY fays, JoSEPHUS being defirous that his Work might find Acceptation with the Gentiles, took diligent heed to make the Difpofition of his Hiftory of fuch a Temper, as that nothing should be propos'd fo incredible, as not to bear fome congruity with fuch things which had been known before and were like to be hereafter.

First Difc. on Jofephus, P. 3.

+ Gregory's Pofthuma, p. 32.

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(14.) OR I

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(14.) ORIGEN (who was the first Chriftian that had any general Literature, and whofe great Abilitys, according to a Reverend * Divine, wip'd off a very popular Objection against Chriftianity, That none but Fools were Chriftians; and on whofe Learning and Piety EUSEBIUS employs the whole fixth Book of his Ecclefiaftical History) was a very great Free-Thinker; and for that reason was not call'd Saint, like fome other Fathers who had the true Title to that Appellation, from their Want of Learning and Excefs of Zeal. He has likewise another noble Teftimony of his Free-Thinking from the great Debate in the Chriftian Church, Whether he was damn'd or no; which was at length determin'd by the fifth † General Council in the affirmative, upon the Vision of a holy Old Man who dreamt he faw ORIGEN in Hell, and upon the Requeft of the then Emperor to have ORIGEN and his Opinions damn'd.

(15.) MINUTIUS FELIX, another polite and learned Father of the Church, has left us an Apology for the Chriftian Religion, which a Reverend | Author thinks one of the best Books next the Bible; wherein he, as all understanding Chriftians muft be, appears to have been a great Free-Thinker.

Reeve's Apol. in the Notes, vol. 2. p. 325. ·
+Binet du Salut. d'Origené, p. 191.
Reeve's Pref. before his Apologys, p. 1.

HE

*

HE has fuch a noble Idea of Christianity as to fay, That either the Chriftians were all Philofophers, or all the old Philofophers were Chriftians.

AND to the Heathen Objection, † Why the Chriftians had no Altars, no Churches, no publick Preaching, nor publick Assemblys; he anfwers like a true modern Latitudinarian Free-Thinking Chriftian: What Church Should I build for God, when the whole World cannot contain him? And when I, who am only a Man, live unconfin'd, fhall I confine the Majefty of God in a little House? Is it not more becoming the Deity to have a Church in our Minds and in our Hearts? Shall I offer Sacrifices and Oblations to the Deity of thofe things he has made for my use, as if I turn'd

Aut Chriftianos Philofophos effe, aut Philofophos fuiffe Chriftianos. Min. Felix, notis var. p. 155. + Cur nullas aras habent, nulla templa, nunquam palaci loqui, nunquam liberè congregari? p. 91.

Quod templum ei extruam, cum totus hic mundus eum capere non poffit? Et cum homo latius maneam, intra unam ædiculam vim tantæ Majeftatis includam? Nonne melius in noftra dedicandus eft mente? In noftro imo confecrandus eft pectore? Hoftias & victimas domino offeram, quas in ufum mei protulit, ut rejiciam ei fuum munus? Ingratum eft; cum fit litabilis hoftia, bonus animus, & pura mens, & fincera confcientia. Igitur qui innocentiam colit, Domino fupplicat; qui juftitiam, Deo libat; qui fraudibus abftinet, propitiat Déum; qui hominem periculo fubripit, opimam victimam cædit. Hæc noftra facrificia, hæc Dei facra funt. Sic apud nos religiofior ille eft, qui juftior. Ibid. p. 313.

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back on his hands the Prefents he has made me? This is Ingratitude; fince all the Sacrifice he requires is fuftice, Purity, and Sincerity. Therefore he who lives innocently, worships him. He who does justice, facrifices. He who abftains from injuftice, gives full Satisfaction to the Deity and he who faves another from danger, kills the nobleft Victim. These are our Sacrifices, this is our Divine Service; fo that we esteem the honefteft Man among us the most religious.

AS MINUTIUS FELIX, by the foregoing Paragraph, thought it part of the nature of the Chriftian Worfhip to be without an Altar and Sacrifice; fo confiftently with himself he must have thought a proper Priesthood inconfiftent with the Chriftian Religion. And accordingly he has painted out in very lively colours the mischief of fuch a Priesthood, and fhown how happy the World was when there was none. Says he, Where are there more Affignations made, more Pimping, more Adulterys concerted, than by Priefts in their Churches and at their Altars? And there is more flaming Luft perpe-.

* Ubi magis à facerdotibus quam inter aras & delubra conducuntur ftupra, tractantur lenocinia, adulteria meditantur? Frequentius denique in ædituorum cellulis, quam in ipfis lupanaribus flagrans libido defungitur. Et tamen ante eos, diu regna tenuerunt, Affyrii, Medi, Perfe, Græci etiam, & Ægyptii, cum Pontifices & Arvales, & Salios, & Veftales, & Augures non haberent. Ibid. p. 238.

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