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he have spoken to this effect, if | been in After Ages such a fort of there had been in his time fo re Hypocritical Gentlemen, profesmarkable an Evidence of the Di- fing themselves to be Christians, vinity of Jesus Christ in the who pretend to see farther into the Works of Fosephus , as that Defects of the Ancient Champions which is now extant therein. of the Chriftian Religion, than
A. These are Origen's words, any of their Acutest Heathen Soyua són 'ESTY ÓTI TÒY exosy i wr š Adversaries could ever do, cnKetadişajero sivo Xessor is er deavouring to evacuate this Teftiήτιον Ιάκωβω Δικαικουνην εμαρ- mony of doepbus, in which the τύρησε τοιαύτην.
great Eusebius Triumphs over 'Tis evident that Origen's mean the professed Enemies of the Gofing is this, that 'tis a wonderful pel. Hift. Eccl
. Lib. 1 Cap. 11. thing that ofepbus, being not The high Encomium that Foseconverted to the Chriftian Religion, plus gives of St. Fobn Baptif, should give so ample a Testimony, is another Argument to prove that That St. James was a moft Juit he had such an Honourable Opiniand Upright Man. We fay, as on of our Saviour, as iş exprest Origen did, that 'tis a wonderful in those words which we have unthing: And we are confident chat dertaken to demonstrate to be it did proceed from the Operation His What Theodoret says, is so far of the Spirit of GOD, who alone from Invalidating our Affertion, (as the Psalmist speaks) doth great that it plainly confirms it : His wonders.
words are these. Comm. in Dan. “ Theodoret (says Dupin) has Cap. 12. ol toege Indroy Tawo Mc“ also observ'd, that Josephus région Aanna Mézesov dosrdíasv “ knew not our Saviour. But no nespátur, faepiu's džióxpaws lã.
thing is more confiderable than ontmo Elegio, id vir xpsthe filence of Photsus, as to this sayıxdy i naduar Kueyja, matter,who making an exact E. Thod eandcar ugurlex sx eroxé
pitome of theBooks of Josephus, uero, &c. We fay, as Theodoret “ takes no notice of this Páfage does, that Josephus did not pro
concerning Jesus Christ, which fess the Christian Religion ; which
he would not have omitted, if it is all that can be made of these " had been then found in all the words, Tà Xpistanındy š Arędusro
Copies of the Writings of Fose. Kósuyua. And we say also, as he “pbus, andif he had believed it does, that nevertheless he would written by him.
not forbear to declare the Truth A. Photius has these very words, Tird aan geluy xpúrley óx dushaving spoken of the Death of St. xóuer John Baptist; Kata rõTOY [rov We shall conclude with the TeXpóver ] xj Ewráecor &3&gÁVe Tic. Aionony of St. Hierom: In Cata60 ; about the same time was logo Scriptorum Ecclefiafticorum : the passion of our Saviour. And Scripfit aurem de Domino in bunc There's no doubt but Photius modum: Eodem tempore fuit would have idlifted longer on this Jesus, Vir Sapiens, fi iamen ViReflection, if he could have i. rum Eum oportet dicere: Erat magin'd here could ever have enim mirabilium patrator Ope
rum, & Do&tor eorum, qui liben- true, you might have forgiven him ter Vera suscipiunt, &c.
and receiv'd bim again to favour, Q. It was my fate sometime had you seen any Reason, bad you since to be courted by a young not especially excepted him out of Gentleman, who fo often vow'd the Act of Grace, but now you Love and Constancy, that he pre-can't entertain him again without vail'd with one not only to believe breach of your second Vow. bim, but to love him too; but Q I remember my self to have krowing our Love wou'd disoblige read some where or other, that our Friends, for which reason we the Jews bad a sort of a Scaredeferrid our Marriage, we yet crow a top of their Temple, to for Security, made mutual Vows fright away the Birds from fitting of Contancy to one another, as there ; this feeins to me but an well as Promises of Marriage, as untoward Ornament for a Sacred ftrict as Mortals could make, or Edifice. Pray let's have your O. Heaven could bear: However, the pinion of it, whether there were Spark Soon after grew Jealous of any such thing, or no? me: and was confirm'd in it by A. The Rabbys Fancies are like his Rival, who boasted favours be themselves in this matter, one of had never received ; nor would 'em tells us, “ That because of the be believe me protesting to the Holiness of theirft Temple and Contrary, though I gave him all the Shechina, or Divine Glory the Affurances of my Fidelity and dwelling therein, Birds flew not Affection that Vertue wou'd per. on it at all. But for the second mit, but resolved to discharge me Temple, becaufe they fear'd the from my Vow, and never see me Holiness of it would not be as the more; on which I also discharg. Holiness of the first, and left ed him bis, and so we parted. But Birds should fly over it, and (forSoon after he Courted me agaiv, footh) leave fome defilement upon as pailionately as ever. I defire it, therefore they set up an Image, your Fudgments whether 'ewas in to cause Birds to keep off the Roof our Power to make void so folemn of the Temple, and they called a Vow, and whether I may without it the Scare-crow; and this Image, Perjury, Marry any other during or Picture was such a one as they his Life, having since folemnly use to set up to preserve Corn. Á Vow'd never to Marry him. fine Rabinical business, wherein,
a. You both did ill to promise we suppose, they are just as near at first agaiott the consent of your the Truth as in twenty other StoFriends, especially of your
of your ries concerning the Temple. But Parents, as we have often declar'd Maimonides, who had more Sense our Judgments. However, when and Learning than a hundred of 't was done, you could not, wel 'em together, gives us such an ac. think, lawfully undo it, we mean, count of this matter, as seems to lawfully on both sides tho after he set it in a true Light and describes had unjustly unravellid his part, this terrible Scare crow to be no you could not be under any fur- | thing but a parp Pike of Iron, a ther Obligation, and were at ls y Cubit high, on the top of the Bate berty to Marry any other. 'Tis elements, going all round 'em,
on purpose to keep Birds from the Decency of these Talmundical
Tho'the best is, Poets are not o “ And he said, I will go forth
" the Mouth of all his Prophets; he follows, mut of neceflity be 6 and he said, Thou fhalt persuade iniltaken, for otherwise, our Lord" him, and prevail allo; go forth had wrought a Miracle for his own and do so.] Now i canfess Preservation, which the Tempter can't see how this can contiit all along delir’d, and this Miracle with the Truch, or Goodness had not consisted in tris cafting of God, to lead Men by a Lye himself down from the Temple, into Deftrufion, and to food the to which he advis'd him; but in Devil on purpose to tell that Lye Htanding upon it, which he alred- 'for that very reafor. Pray yoer
Opinion of this matter!
A. In the first place we are to For to apply this, It's plain that make a wide difference between Micaia's Speech here is a Prophecy the Propherical and Historical of Abab's Destrudion, and seems Writers of the Bible; what's to be something parabolically exwritten Historically must not be preit, as that of Nathan to David, suppos’d to admit of such a Lati: though we are apt to believe there rude, or such a manner of Ex was more in this than the former preffion as we find in the Prophets instance; the Lord fent Natban to cal, which have a quite different David, and Nathan said unto DeScheme of Speech, generally more vid, Thus faith the Lord God of figurar ive; and conlequently more Ifrael
. He feems to have been ars’d and sublime than the other; font by some inward Command, in order to make the stronger and or Inspiration only; whereas in inore latting impression on the the case of Micaia, here was an Minds of Men; and this affertion outward Representation,or Vision; is evident to any who is but in the 1 saw the Lord (says he politiveleaf tollerable measure vers’d in ly) fitting on bis Throne, &c. as the Sacred Writings. Let us a. he was afterwards seen by ifaiab, gain consider the manner of Ex: Ezekiel, and others. Now for prefion among the Ferws and Ea- the seeming barsloness of some jlern Nations, nothing being Expressions that follow, some almore common in the Scripture lowance,' we think, may be made than to ascribe that to God as the from the Prophetical, Mystical, and efficient Cause, which he does only Visionary Scheme of Things and permit, for the Punishment, or Notions which is bere used; and Trial of any Person: As, Is there as to what remains, 'twill
, if we evil in the City, and the Lord has miltake not, be sufficiently clear'd 310t done it? That is, permitted from our fecond. How is God's it, if coil of fin ; and indeed it Truth, or Goodness injur’d, by seems to do no more, in most o permitting a wicked Spirit to de ther Evils, even where they are ceive an Idolatrous King, who had Punishmen's This being granted, fold himself to work wickedness , and one thing more, that 'tis evi-l and tempt him to his own des dent, many things may be repre- itruction; any more than in persented in Vilion, in fomnewhat a mitting the same Spirit to work different manner from that wherein at this time, in the Hearts and they are really perform’d, nay, Tongues of Blafpbemers, Atheifts sometimes where they are not at and Unbelievers, though they all effected, as that of St. Peter's themselves are unfenfiblo of it? Sheet let down froin Heaven, ja. Let'em not mistake, God is cercob's Ladder, and several others. tainly Just as well as Good; nay, These Potilata being first efta. he could not be the former, if he blished, we think there will be were not the latter; and so they'll no great dificulty in clearing this find, as Alab and Zedekiah did, Text and others of the fame Na without Repentance Nor yet will. ture, por yet any danger of ma. they then have any more reason to king that a Parable which is a Hic blame his goodness than Ahab here,
who had such fair warning given
him, and had be taken it, might, , are of unhappy Children, ruii'!
Q.Wbat is Fondness? Wherber here intended, is that of Paren's it be possible for Parents to be o towards their children wijen ja ver-fond of their Children? and their Infancy, when the Honburi wherber the Humour of some of being a Father first comes Parents be not very Ridiculous, upon 'em, or when the little who are always Playing with Fools begin first to talk and play their Children, and talking of with the Great ones; and this their childish Employments and will be clear'd in the answer to A&tions.
the third and last Question, A. For Fondness, the very Now Whether their Humour ben't tation of the Word gives it but * sufficiently ridiculous who are an Indifferent Character; For always playing with their Chile it fignifies no more or less than "dren, and talking and laughing Plain Folly, as every one knows, at their Childish Employments; that has but the leaft Acquaint “Discourses and Ait ons? So ance with our Old English Wri which we reply, That to be always ters, being deriv'd from Fon, employ'd in this manner, to Plague which is a Fool, in Spencer, and others with the perpetual rea other Old Poets. Thus in Spen. lation of infipid Childish Follies, cer's Shepherd's Calendar, he or to betray an extravagant, brings in Thenot speaking to and immoderate affection towards Cuddy in Feb. “Thou art a Fon Children, all these Extreams are “ of thy Love to boaft------And equally Ridiculous. But then, Hobinol again in April: “Siker, Neither do we here Condenin a “I hold him for a greater Fon, very great Tendern:ss and Com&c. Whence Fond, and plaisance towards Children, not Fondness, which we now use even though it should sometimes much in the fame fenfe with be in private, expressed by such Ealmefs and Good Nature ; Actions as would, if more publ though something particular is lick, appear fufficiently divert. noted by it, by Fondness being ing. generally understood, either a Socrates told Alcibiades, who vitious or an extravagane kind- caught him playing with a Child; nefs towards any one, most and laugh'd at him heartly ; "That commonly some Relation " he'd do well to suspend his ceriand this open, and exposed to the “fures vill he was himníelf a Fan World.
terber, And every Body Now this being the sense of the knows what Answer the wise King Word there will be no great mat- Agesilaus, returned to his Friends, ter of difficulty in the Question, when they surpriz'd litn among his whether Pris pollible for Parents Children curvetting upon a Hobo to be too fond of their Children, by Horse. There have been alla since we have as many instances in our own Age, Persons of Pruto prove the affirmative, as there dence and rense enough ( parti.
eularly the Pious and Ingenicus dib