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Seet.3. “ this, adds the fame Author, they
“ were not to be blâm'd for sparing « themselves the Labour of reasoning “ more exactly than we find they « commonly did. That Truth and Falfhood should be determind by a Majority of Voices, or certain Perióds of Time,seems to me to be the most ridiculous of all Follies.
39. But if Antiquity can in good earnest add any worth to an Opiniori
, I think I need not fear to stand to it's Decision : 6 For if we consider the « Duration of the World, (says and “ther celebrated * Writer) as we do " that of Man's Life, consisting of 66
Infancy, Youth, Manhood, and old
Age; then certainly such as liv'd “ before us were the Children or the " Youth, and we are the true Antients “ of the World. And if Experience “ (continues he) be the most consi“ derable Advantage which grown « Persons have over the younger sort, “ then, questionless, the Experience
of such as come laft into the World
* Monsieur Perrault dans ses Parallelles des Anciens
"must be incomparably greater than Ch. 3. :'
only all the Stock of their Predecef-
40. Yer seeing I am not likely to live till that time, it cannot be amiss to make it appear that these same Fa thers, who have the good luck to be at once both the Young and the Old of the World, are on my side. ?Tis not out of any Deference to their Judga ments, I confess, that I take these Pains. I have freely declar'd what Value I set
upon their Authority in the Beginning of this Book: but my Dea sign is to fhew the Disingenuity of those, who pretending the highest Ve neration for the Writings of the Fas
ries; in that Book, I say, he puts the. 114 Christianity not Mysterious. Seet. 3. ther's, never fail to decline their Sena mtence when it futes not with their Hu
mour or Interest.
41. Clemens Alexandrinus has every where the fame Notion of Mystery that I have, that the Gentiles had, and which I have prov'd to be that of the Gospel. In the 5th Book of his Stros: mates, which merits the Perusal of all that are curious to understand the Na. ture of the Jewish and Heathen MysteMatter out of all Doubt, and quotes several of those Texts of Scripture, which I have already alledg'd to this purpose. Nay he tells us, that the Christian Discipline was called * Illumination, because it brought hidden things to light, the Master (CHRIST) alone removing the Cover of the Ark, that is, the Mosaick Vail. He adds in express Words, of that those things which
were mysterious and obscure in the Ch. 3.
42. Every one knows how the Pris
Sect. 3. ses’s Hands during the Battel with w the Amalekites in Rephidim, was a
Type or Mystery of Christ's Cross, 'whereby he overcame Death, as the · Ifraelites there did their Enemies : and then he adds the following Remark;
* This is to be consider'd, says he, 1 concerning those two holy' Men and * Prophets of God, that neither of them was able in his fingle Person to carry both MYSTERIES, I mean the Type of his Cross, and that of being calld by his Name. In the fame Dialogue he calls the Predictions of the Prophets of SYMBOLS, PARA. BLES and MYSTERIES, explain’d by the succeeding Prophets
. 43. When Tertullian in his Apology justifies the Christians from those
* Ην δε και στο επ' αμφοτέρων ή αγίων ανδρών εκείνων και προφητών το στε, νοήσαι γεγενημένον οι αμφότερα τα μυσήeια εις αυτών βασασαι οκ ήν δυνατος λέγω δε τον τύπον τι σαυξε, και τον τύπον τ τε ονόUUTIS Conanotus. Pag. 338. edit. Col. 1686.
+ Ει μη π τετο εκ όπισαθε, ώ φίλοι, όπ πολλές λύγες τις αποκεκαλυμμένως και εν αραβολαις ή μυζήειους και εν συμβόλοις έργων λελεγμένες, οι μετ' εκεινες τες είποντας ή πράξαντα γινόμενοι προφήται εξηγήTarto. Pag. 294.