A discourse concerning liturgies

[Greek or Hebrew]—

〈non-Latin alphabet〉—

Indeed the Christians came not far short of the Heathen herein, if they had not a design to overtake them.

Celsus objecting the secrets of Christianity, [Greek or Hebrew], as matter of accusation. Origen answers, it was not peculiar to Christians ([Greek or Hebrew]) to have some things reserved from common knowledge ([Greek or Hebrew]). The Heathen had their Mysteries also, and those both Philosophical and Devotional. He instanceth in both. For the former, Pythagoras (who himself was obliged to be circumcised, that he might procure admission to the Egyptian secrets. Clem. Alexandr. strom. 1.) had some hearers who learnt in secret, such things as were not fit for profane Ears, nor yet purified; [Greek or Hebrew], lib. 1. contr. Cels. p. 7. And for the latter, he says, all the mysteries every where, both in Greece, and amongst the barbarous were not blamed for being kept secret, [Greek or Hebrew], p. 8.^s. And Seneca before him mentions both, where he will have Lucilius observe the difference ⟨p. 31⟩between [Greek or Hebrew] & praeceptum, ep. 95. Idem dicere de praeceptis possum, aperta sunt; decreta vero sapientiae in abdito, sicut sanctiora sacrorum tantum initiati sciant, ita in philosophia arcana illa admissis receptisque in sacra ostenduntur; at praecepta & alia hujusmodi profanis quoque not a sunt, p. 794. None were admitted to the sight of their Mystical Rites, but the initiated; others were warned to withdraw^t