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unmanly, nay profligate devifes. Not to look abroad for the methods of undermining and denigration, exercis'd by the feveral religious Orders of the Roman Church against each other; nor minutely to rehearse the atrocious calumnies of the Conftitutionists against the Anticonftitutionists in France, the poverty and plague now reigning there, being imputed by the former to the latter; what thameful examples, I fay, of fuch foul practices cou'd I produce here at home? what tale-bearing, what infinuations, what pumping, what wrefting, what ftraining of words or actions, both among Church-men and Diffenters, on the aecount or pretenfe of Religion? The examples are too flagrant, the fubjects too notorious, for me to defcend to particulars, whether I wou'd avoid envy or decline partiality. But what by the mifrepresentations and invectives of enemies, or the angry frowns and defertion of friends; what by the fufpenfions, deprivations, and expulfions of thofe, who are fuperior either in force or authority (not to mention incapacities and fufferings of diverfe other kinds) men are become fufpicious of each other,referv'd in opening their minds about most things, ambiguous in their expreffions, fupple in their conduct; wherby not onely all mutual confidence, but likewife all laudable improvement, are in danger of being totally extirpated. To what fneaking equivocations, to what wretched thifts and fubterfuges, are men of excellent endowments forc'd to have recourfe thro human frailty, merely to escape difgrace or ftarving? and this very frequently on the fcore of Metaphyfical abftractions, or chimeras that never had any exiftence out of the hollow noddles of waking dreamers. The confideration of thefe things, fufficiently exprefs'd in the work it felf, induc'd me to publish CLIDO-; PHORUS: that they of our modern times may, in the hiftory of former ages, behold their own pictures drawn to the life; and learn the caufes as well as the cure of their distemper, yet without expecting thanks or reward for the Phyfician. But exceffes of a nature beyond thofe I have hitherto related, as endeavors to mob, if not even to worry men of learning and virtue, on account of their diffent from others in fpeculative opinions, made me write the life of HYPATIA. I was mov'd to undertake this work in a particular manner, by the unlawful and unchristian ufage, that Mr. WHISTON receiv'd from Dr. SACHEVERELL, who wou'd needs forcibly thrust

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him out of the Church in the midft of divine Service; tho the one fail'd of his attemt, and the other came off with no more harm, than being call'd Rogue by the pious. old women, faid to look like one by the fage Alms-men, and hooted (as I heard) by fome boys instead of learning their Catechifm. But Mr. WHISTON may (next to God's providence) thank the good nature of the English people for his prefervation for in fome other parts of the world he had, upon much fewer threats and remonftrances from two Priests, not to speak of the pulling and haling of their officer, been torn to pieces for all his gown and his innocence. For the reft, there never was a story better attested than that of HY PATIA, whether you confider the authority of her contemporaries SYNESIUS, SOCRATES, PHILOSTORGIUS, and DAMASCIUS; which laft, if not her schoolfellow, was certainly her father's fchollar or whether you confider the fubfequent accounts of PHOTIUS, SUIDAS, HESYCHIUS, NICEPHORUS Calliftus, NICEPHORUS Gregoras, and others; between whom there's fcarce any variation, and not the leaft appearance of contradiction, either as to her inimitable character or her unparallel'd murder. Itroble not the Reader with what modern authors occafionally write to her advantage or difcredit, fince they can form no judgment but by the authorities I have us'd; and that every one therfore may do as much for himself, without being byafs'd by the prepoffeffions or interested views of others.

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III. MANGONEUTES, or the fourth Differtation, I wrote in defense of another Treatife of mine, intitul'd NAZARENUS. For what defign I compil'd this laft, and what right I had to do it, is fo fully fet forth in the beginning of the first, that I need fay but little of it here. The fame apology holds good, as to my addreffing MANGO NEUTES to the Lord Bishop of London: who, I have reason to hope, will be as ready to procure me juftice of thofe fubjected to his government; as a Gentleman wou'd be fure to show his displeasure against a fervant, that shou'd affront any man, for which he must be otherwife accountable himself. One of my Adverfa

12. See Mr. WHISTON'S account of this affair in the Political State for the Month of February 1718-19.

ries

ries has dedicated his book to his Lordship, another (not to infift here on the reft) is his domestic Chaplain; and confequently his fervant, for all Mr. COLLIER wou'd make him the master, at least of a Layman. Both of 'em have not onely wilfully mifreprefented, but directly bely'd me; particularly Dr. MANGEY, who not only in diverse instances makes me fay things of which I never thought, but many things exprefly contrary to what I have written, which muft caufe no fmall amazement to equitable readers: for as to others, who neither fhow themfelves men if they will not hear both fides, nor Christians if they receive an accufation against any man without weighing his defenfe; for fuch, I fay, I neglect their cenfure, as much as all others ought to defpife them. That pragmatical pertnefs, which is the individual concomitant of fuperficial reading; that nibling at incidents, where fofid argument wou'd break the teeth of finatterers; that railing which fupplies the want of reason, and that malice which betrays the narrowness of Party, I leave to be collected from the examples I have mark'd: tho I have purpofely overlook'd many more, being too mean for others or my own confideration; and a generous adverfary wou'd · think 'em unworthy his notice, were they all reall mistakes. Nor wou'd I troble the world with any kind of anfwer (having a nobler occupation for my thoughts and time) but as thereby a handle was given me, to add further proof and illuftration to the fubjects wher of I had been treating: for, as I hinted juft now, I neither dreaded the judgement of fuch as wou'd read both fides; nor valu'd the opinion of fuch as might applaud my anfwerers, without ever seeing my book. But Dr.MANGEY, over and above his eternal chicanery and fcolding, has manifefted fuch fhameful ignorance in profane and facred hiftory; as was fit his Patron, for his own reputation, fhou'd know, who might be impos'd upon by his affuming and confident air. This will appear, in the first place, by what I have reply'd to his pofitive affertion, that I falfely faid it was the conftant and general belief of the Mahometans, that the Pentateuch, the Pfalms, the Gospel, and the Alcoran, conftituted the foundation of their religi on, and that fome of 'em therfore call'd it the RELIGION OF THE FOUR BOOKS. The paffages which I have here added to thofe in NAZARENUS, for proof of these facts, may probably be acceptable to the curious; as I know my apology for RELAND and others, about

favoring

favoring Mahometanifm, will be fo to the candid. But, in the fecond place, I know feveral Churches, where Orders wou'd be refus❜d to any candidate for the Ministry, upon appearing no better acquainted with the origin of the word Nazaren, than the Doctor, without laying any stress on his visions touching the hiftory of the Nazarens. It is in effect to be fo farr ignorant of the history of JESUS of Nazareth, which, one wou'd think, is no recommendable quality in a preacher of his Gospel. After not knowing, or not taking notice, that it was prophefy'd of JESUS he fhou'd be call'd a Nazaren, he quibbles with me about ftiling my book NAZAREN US: wheras he pronounces ex cathedra, that Nazaraeus is the proper word; and that Nazaren, in the writings where it occurrs, is rather owing to the negligence of tranfcribers, than the judgement of the author. I have on the contrary prov❜d that Nazaren and Nazareas are originally and indifferently us'd for the self-fame thing; whether the words relate to JESUS himself, or to thofe denominated from him. NaMat. 2. 23. 2arean is but once in MATTHEW, and Nazaren is three Mar. 1. 24. times in MARK, as well as once in LUKE. Nazarean & 14. 67. appears often elfwhere in the New Teftament, accord& 16. 6. ing to the analogy of the Hebrew word 13 Nozeri, as Luc. 4. 34. Nazaren is according to the Greec and Latin forma+

tions. In our English tranflation we rightly exprefs both the words by the phrafe JESUS of Nazareth, acMat, 2. 23. cording to the reafon given by MATTHEW, that be fbou'd be call'd a Nazaren or Nazarean (it matters not which) from his dwelling in the City of Nazareth ; and therfore where one writer fays, JESUS the Nazaren or the Nazarean, the fame or another fays in other paMat. 21.11. rallel places JESUS from Nazareth, than which there John 1.46. needs not a clearer demonftration. The Doctor will perActs 10. haps fay, that his diftinction regards the writings of the 38. Fathers, to which I answer that the thing is the fame, the promifcuous ufe of the words the fame, in them as in Nagaper, the New Teftament; even after Nazaren or Nazarean had chang'd its original idea, and become odious also to. the Gentiles. JEROM in his Tranflation of the N. T. ufes Nazarean but once, and Nazaren eighteen times. The indifferent ufe of the words was warranted by the Apoftolical writings, of which I am forry any

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Ναζαρέτ.

13 More properly Notzeri, as may be feen in the 19th Note on MANGONEUTES, pag. 368.

Doctor

Doctor of Divinity fhou'd be ignorant. He has farther recourfe (as will be feen in MANGONEUTES) to a false or unfcriptural derivation of the word, adopted by fome moderns from the quaint conceits of certain venerable Fathers; and to fupport this criticifm he quotes three or four writers, who visibly mean the Old Teftament Nazarites or more properly Nazirites, whom in the fame places they distinguish from the Chriftian Nazareas or Nazareans. Thus in the forg'd Letter of the no lefs forg'd LENTULUS, a prefident of Judea (forfooth) JESUS is reprefented 14 like a Nazirite, which I fhow he never was: and that consequently the Doctor's derivation of Nazarean from the 15 root of that word, and the allusions of others to it, are not merely precarious, but absolutely falfe. Hafte will not permit me to make the remarks, that fo naturally offer themselves, on fome of his authors; among whom RICOLDUS (or RICHARD, if this name pleafes better) is by the juftly admir'd Dean of 16 Norwich, as well as by him, call'd judicious: by which I fuppofe the Dean meant lefs injudicious than fuch others, whofe books are stuft with more fables and falfities, wherof neverthelefs RICOLDUS has a competent fhare. One of his judicious arguments to prove the Alcoran not to be divine, is its being writ ten in 17 verfe; and then he denies that ever GOD spoke

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Pili capitis ejus vinei coloris ufque ad fundamentum aurium, fine radiatione et erecti, et a fundamento aurium ufque ad humeros contorti ac lucidi, et ab humeris deorfum pendentes, bifido vertice difpofiti in merem Nazaracorum.

15 He must mean Nazar to separate, tho he has not expreft it, Separavit. whence a Nazirite or feparated perfon; wheras the root of Naza

reth, and confequently of Nazaren, is 151 to ward or preferve; from Cuftodivit. whence Nazareth, by reason of its strong fituation on a hill.

16 In the catalogue of Authors fubjoin'd to his Life of MAHOMET and Letter to the Deifts.

17 Neque ftilum neque modum habet [Alcoranum] Legi divinae fimilem, aut convenientem; eft enim ftilo rythmicum, et affentatione plenum-Videmus enim in divina fcriptura Deum loquentem cum MOYSE et cum aliis prophetis, et nunquam ryth mis vel verfibus loquentem. MoYSIS autem Legem et Evangelium dicit MAHOMETES a Deo effe, et Deum illos libros MOYSI et CHRISTO dediffe: fed hi non funt metrici vel rythmici, et nullus aliorum prophetarum qui divinam vocem audi

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