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ously contradicts the sentiments which Porphyry has delivered in those writings which are certainly his.

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In his work of Abstinence from Animals he starts an objection: If animals are not to be killed, we shall be deprived of the benefits of divination, which depends upon searching their entrails. To which he answers, that a philosopher abstracted from the world, seldom has occasion to go to demons, or priests, and diviners, and the entrails of animals. He rarely wants advice about marriage, a lost servant, commerce; and as for things of religion, he consults his own breast, and goes to God dwelling in him. Concernings such things as he is most desirous to know, no certain information can be had from diviners and the entrails of animals.'

After such a declaration, it seems improbable, that Porphyry should consult oracles concerning any point, especially about the christian religion, concerning which he had long ago formed his judgment, and had published it to the world in books written with great diligence and earnestness.

But passing over that, there is an instance of contradiction in the first quotation, which Eusebius makes after the preface to this work; it contains a long oracle in verse, and then the writer's explication and observations in prose, according to the usual method of this work.

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In this oracle Apollo himself reckons up the several kinds of deities, heavenly, aërial, earthly, subterraneous; and teaches what animals, and of what colours, ought to be offered to those several deities, and in what manner. After producing that passage, now,' says Eusebius, compare this discourse with what the same author has said in his books, which he entitles, Of Abstinence from Animals. For there he very rationally teaches, that sacrifices and incense are not to be offered to the God over all, nor to ' the divine and heavenly powers next after him; and pro'ceeds so far as to say, that they deserve not to be accounted gods who delight in such sacrifices. For the 'killing of animals is a great and detestable impiety, and 'therefore not acceptable to the gods. Whence it appears,' adds Eusebius, that his god is condemned; for, as he says, the oracle commanded animals to be sacrificed, not only to the subterraneous deities, but also to the aërial, and heavenly, and æthereal. Thus Apollo directs here. • But he, [in the other work,] citing also Theophrastus to f Abstinentia, &c. l. ii. cap. 51, 52. 8 Περι ών δε ζητεί, μαντις

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μεν εδεις, εδε σπλαγχνα ζωων μηνυσει το σαφές. Ib. cap. 52. h Pr. Evang. 1. iv. cap. 9. p. 145—–147.

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the same purpose, says, that sacrifices of animals ought not to be offered to gods, but only to demons. So that, according to himself and Theophrastus, Apollo is no god, ' but a demon. Nor are the other, who are called gods, any better, who are every where worshipped with animals by princes and people, in cities and villages.' Very right.

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Nevertheless, the present argumentation is of no weight. There ought first of all to be good proof of the genuineness of a writing, that contradicts the sentiments which an author has advanced in another work, evidently his, and that not by the by only, but on set purpose, and in a long series of arguments, of which he appears to be fully persuaded.

If the books De Abstinentiâ, &c. are Porphyry's, (as they undoubtedly are,) and if the sentiments therein taught contradict those of the Philosophy of Oracles, this last is not genuine. Indeed, this appears to be the work of some christian, who intended to decry the heathen worship, and all the whole system of heathen theology.

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I forbear to allege passages of these oracles at length, in which the gods are reviled in a manner very agreeable to the christian notions of them at that time. But I ought not to omit to observe, that they are here represented, as acknowledging themselves compelled to answer the questions put to them. One says, Hear me speaking unwillingly what necessity obliges me to say. In another of these oracles Apollo says: This is a powerful and hard necessity laid upon me.' When they have been brought down from heaven to answer the inquiries made of them, they! earnestly solicit a return, and to be let go away. The gods of this work likewise are made to teach the art of magic. But it is time to have done with these absurdities. Porphyry was not a christian, but a heathen philosopher, and an enemy to the christians, this work is not his.

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4. In this work are many things very favourable to the christian religion; therefore it cannot be Porphyry's, who wrote against the christians, and long afterwards lay under great reproach upon that account, as the worst and most abusive enemy they ever had.

Here I shall produce those passages which ought to have

i Και παλιν αλλος, αναγκαζόμενος εφη Κλύθι μεν εκ εθέλοντος, επει με eπednoɑs avayeŋ. Pr. Ev. 1. v. sect. 8. p. 194. B.

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* Ουνομ' αναγκαιης το δε καρτερον, ηδ' ετι βριθυ. Ib. C.

1 Λυετε λοιπον ανακτα

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Cap. 14.

p. 202.

been alleged before, if it could with good reason be supposed, that this work was composed by Porphyry.

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In his Evangelic Preparation Eusebius writes thus: Porphyry," in the first book of the Philosophy taught by Oracles, brings in his own god bearing witness to the wis'dom of the Hebrews, together with other people, who 'were renowned for their learning and knowledge. It is Apollo,' says Eusebius, that speaks in this oracle, and it follows what had been before delivered concerning sacri'fices; and he demands especial attention, as to words full ' of divine wisdom. "The way leading to the gods is difficult and rough, and the entrance shut with brazen doors. The Phoenicians, the Assyrians, the Lydians, and Hebrews, have found out many ways to the seat of the blessed." [All that in verse.] To which the author subjoins; "The way leading to the gods is shut with brazen bolts, and is rugged and difficult. The barbarians have found out many paths; but the Greeks have quite wandered out of the way; and they who now prevail have corrupted it. But the god declared, that the finding it out was owing to the Egyptians, the Phoenicians, the Chaldæans, the Lydians, and the Hebrews.

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This passage of the author, subjoined to the oracle by way of explication, is also cited at length by Theodoret as Porphyry's, and from the same work, the Philosophy of Oracles.

It follows in Eusebius, immediately after what has been just quoted. And moreover, in another oracle Apollo says: "The Chaldæans only, and the Hebrews, have ' attained to wisdom, chastely worshipping the self-existent 'king and god."

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Upon the foregoing quotations I now make these re

marks.

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(1.) It is very strange that Apollo should say, The Hebrews had found out some of the ways to the gods, and to happiness' and that, when going to deliver such an observation, he should demand especial attention. It is as strange that Apollo should say, as he is afterwards made to

" Ο δε Πορφυριος εν τῳ πρωτῳ της εκ λογιων φιλοσοφίας αυτον εισάγει τον ἑαυτε θεον, τῳ Εβραιων γενει, μετα των αλλων των επι συνέσει βοωμενων εθνων σοφίαν επιμαρτυροντα. κ. λ. Pr. Ev. l. ix. cap. x. p. 412, 413. • Οἱ δε κρατεντες ηδη και διεφθειραν. p. 413. Β.

P Gr. Aff. Serm. i. T. iv. p. 471, 472.

9 Ετι δε προς τετοις εν ἑτερῳ χρησμῳ φησιν ὁ Απολλων. Μενοι Χαλδαίοι σοφιαν λαχον, ηδ' αρ ̔Εβραιοι, Αυτογενεθλον ανακτα σεβαζομενοι θεον άγνως.

Ib. p. 413.

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do, that the Chaldæans only, and the Hebrews, bad attain'ed to wisdom, chastely worshipping the eternal king and god.' And is this the work of Porphyry? Is Porphyry become so fond of the Jews, who, as Eusebius assured us not long ago, in his work against the christians, equally reviled us, and the Hebrews, and Moses himself, and the prophets after him? Or rather, is Porphyry, who wrote against the christians, and, as is generally said, with great virulence, become himself a convert, and concerned to make converts to christianity? For to recommend the Hebrews, and their principles, is at least preparatory to christianity. Theodoret therefore having made that quotation, as above observed, and as Porphyry's, goes on very rationally: If our greatest enemy chargeth the Greeks as in error, and ' ascribes the knowledge of truth to the Hebrews, and the Phoenicians, and Egyptians, and Chaldæans, and says that Apollo has so taught, why do you not hearken to 'your own philosopher, and receive the oracle of the Delphic tripod, and learn of the Hebrew prophets and apostles? and what follows. Very just reasoning!

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Surely it is altogether incongruous to suppose, that Porphyry should place the Greeks the lowest of all nations in the search of wisdom, and say, that the barbarians had found out many paths to it, whilst the Greeks had wandered quite out of the way.' It is as improbable, that Apollo should give the honour of this invention to the Hebrews, and others, rather than to the Greeks.

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(2.) This book was written after the establishment of christianity by Constantine; for the author, as we have just seen, speaks of the christian as the prevailing religion. They who now prevail, have corrupted it:' or, according to a different pointing, they who prevail, have already corrupted it.' There is no reason to believe, that Porphyry lived to the time of Constantine's conversion to christianity. The composer of this work here forgot the character which he had assumed; he pretended to be Porphyry; but did not now consider, that Porphyry had died before the christian could be called the prevailing religion,' or the christians the men that prevailed.' However, it must be owned, that in what the author here says, he is upon his guard, and he casts a reflection upon these men as having corrupted philosophy, or the knowledge of wisdom; but it is a thin disguise, easily seen through.

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- Ει δε και παντων ἡμιν εχθιτος κατηγορεί μεν Ελληνων, ὡς πλανῃ δεληθεντων-τι δηποτε μη τῳ φιλοσοφῳ πείθεσθε τῷ φιλοσοφῳκαι τας ακοάς τους ̔Εβραίων προφηταις και αποτόλοις παρέχετε. Gr. Aff. Serm. i. p. 472.

I make no more remarks upon what is already transcribed, but proceed to another passage of this work.

5. In his Evangelic Demonstration, Eusebius expresseth himself in this pompous manner.

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But if none of these things will convince you, hearken 'to your demons and gods speaking in their oracles, who impute to our Saviour, not imposture, as you do, but piety ' and wisdom, and ascent to heaven. What more credible assurance can you have of this than the testimony of our eneiny, who in the third book of his work, entitled, Of the Philosophy taught by Oracles, speaks in these very words: "It will perhaps seem strange to some which we are about to say. For the gods declared Christ to be most pious, and to be made immortal, and they spoke honourably of him." him." And presently after he says: "When we inquired concerning Christ, whether he be a god, the answer was; That the soul is immortal after the death of 'the body, knows every body who is favoured with wisdom. Butt the soul of that man is most eminent for piety. Him 'therefore he declared to be most pious, and his soul, like the souls of others, after death made immortal, which" the ignorant christians worship. Then, when we asked, why he was put to death, the oracular answer was; The body is always liable to slight torments; but the soul of the 'pious escapes to the heavenly country." And after the oracle he adds: "He therefore is pious, and is gone to Heaven, as the pious do. Him therefore you are not to blaspheme, but to pity the ignorance of men." Thus writes Porphyry.'

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Here the composer of this work was upon his guard; but not so Eusebius, who receives all without hesitation. The author was aware, that what he was about to say was very unlikely; he therefore introduceth it with that preface: It may seem strange which we are going to say.' And he afterwards throws in a reflection upon the christians, as if they carried their respect for Christ too far. However, he and his god bear an honourable testimony to Jesus, as

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we have seen.

Porphyry, in this work, and his gods, as Eusebius says, impute not to our Saviour imposture, but piety and wis

αλλα συγε, καν των σαυτε δαιμονων, αυτων δη των χρησμῳδων θεων ακέε, τῳ σωτηρι ήμων εχ' ώσπερ συ γοητειαν, αλλ' ευσεβειαν, και σοφίαν, και εις ερανες ανοδον μαρτυρέντων. Dem. Ev. l. 3. cap. 6. p. 133, 134. αλλαγε ψυχη

Ανερος ευσεβίη προφέρετατη ετιν εκείνε,

" ήν εβειν ανοώντας τες χρισιανες.

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