A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.

CHAP. V.

From the Writings and Practices of Strangers it is ••••vident that there were such Jewish Usages and C••••remonies as these, viz. The Observation of 〈◊〉〈◊〉 Seventh Day: Washings and Purifications: Pa••∣ing of First-fruits and Tithes: Abstaining from cer∣tain kinds of Food: Peculiar Garments for th•• Priests: Bearing the Tabernacle and Ark: T•• High-Priest's going once a Year into the Holy of H••∣lies: Sacrifices, with several things that belong'd to them: The Mercy-Seat and Oracle: The Urim a•••• Thummin: the Scape-Goat: the Water of Iealo••∣sy: the Feast of Tabernacles: Nazaritism: Vnle••∣vened Bread: Circumcision: the Law of Cherem: Lots: Cities of Refuge: New-Moons: Iubilee▪ Mysteries and Types. Ample Testimonies out of Profane Authors are added concerning Moses.

VI. THe Mosaick Ceremonies, and the prevailing of them (as very antient) are vouched by the very Practice of the Pagan World. To in∣stance in some, (for it would be too tedious to mention all) and first in the dividing of Time in∣to Weeks or Seven Days, and the observing a Se∣venth Day as sacred: thus Hesiod called it

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the Seventh Holy Day, because among the Gentiles this was a Day of Solemn Worship, set apart for Religious Offices. It is observ'd by* 1.1 Lampridi••

of Severus the Emperor, that he used to go to the ••pitol, and frequent the Temples on this Day. Yea, the very word Sabbath was used by some of them: thus* 1.2 Suetonius saith, Diogenes the Gram∣••arian used to hold Disputations at Rhodes on the Sabbaths. And from† 1.3 Lucian, we learn that the Seventh Day was a Festival, and a Play-day for School-Boys. From these, and several other Instances which we may find in‖ 1.4 Clemens A∣lexandrinus and* 1.5 Eusebius, it might be proved that the more Solemn Services of Religion among the Gentiles, and their Cessations from Work, were on the Seventh Day of the Week. Now, no wise Man will assert that this Custom was founded on Nature; for no Light of Reason could dictate this Division of Days into just seven, and no more: therefore 'tis reasonable to think that the general Agreement of the World in this A∣rithmetick, was derived from the Jews, who were particularly signalized by their Observation of the Seventh-Day, which was enjoin'd them by God himself, as in Exod. 20. 9. Six Days shalt thou la∣bour, and do all thy Work; but the Seventh Day is the Sabbath of the Lord thy God: In it thou shalt not do any Work, &c. And in other places the Institution and Observation of this Particular Day are men∣tion'd. Or, I might have traced the Original of this yet higher, and found it dated from the very Creation, from the beginning of all things, when we read of God's resting on the Seventh Day, Gen. 2. 2. and his Blessing the Seventh Day, and Sanctifying it, v. 3. From whence, without doubt, the Custom among several Gentiles of observing some Seventh Day in the Week, had its first rise.

Again, the Gentiles took their several 〈◊〉〈◊〉, Lustrations, and Purifications from the 〈◊〉〈◊〉 of which the Books of Moses treat. When 〈◊〉〈◊〉 Contents of these Writings, or the Practice of 〈◊〉〈◊〉 Jewish People came to be known to the Pa•• they presently set themselves to imitate them, 〈◊〉〈◊〉 most of the Washings and Purifyings used by 〈◊〉〈◊〉 Jews, came to be part of their Religion. The Jew•• Priests washed their Hands and Feet before th•• went about their Sacred Office, before they sa••••ficed and touched Holy Things: and they had 〈◊〉〈◊〉 the Temple Lavers for that very purpose. Like••wise they used Aspersion toward others, and we•• enjoin'd to cleanse and purify them from th•• Defilements which they had contracted. In a wo•• every Thing and Person belonging to the Jew•• Service and Worship were hallow'd and cleans 〈◊〉〈◊〉 by certain ways of Purification prescribed by 〈◊〉〈◊〉 Law. Hence we read of frequent Washings 〈◊〉〈◊〉 Sprinklings among the Pagans:

* 1.6 Idem ter socios purâ circumtulit undâ, Spargens rore levi, & ramo felicis olivae, Lustravit{que} viros.

And† 1.7 Macrobius assures us that the Gentile De••∣tionists, when ever they addressed themselves 〈◊〉〈◊〉 their Gods, whether Celestial or Infernal, prep••••red themselves before-hand by using of Wat•••• more or less. Hence it became a Maxim amo•• them, that‖ 1.8 all Sacred Things must be sprinkled wi•••• pure Water. And they had Vessels for this purpose▪

which contained that Consecrated Element. It might be proved from good Authors (as you may see in the Learned Dr. Spencer) that they for the most part sprinkled the Worshippers as they went into their Temples. The truth is, these Rites of Washing and Purifying, which were used both by Iews and Gentiles, are so like one another, that we cannot but conclude either the Gentiles took them from the Jews, or these from them. The latter is in no wise probable, because it is unworthy of God, and of the Religion which he instituted a∣mong the Jews, to imagine that he would take Example from the Pagans, and make their Religi∣on the Standard of that which he gave to his own People, (though it is true the Jews often imita∣ted the Pagans in their Customs and Rites, but ne∣••er by the Command and Order of God, but ab∣solutely against it:) therefore the former is most likely and reasonable, viz. that the Pagans in way of Imitation took their Ceremonies of Washing and Lustration from the Jews. The same Argu∣ment may be used in all the Particulars which we shall mention afterwards under this Head: by this we may prove that those Ceremonious Observan∣ces, commanded the Jews, were not originally from the Gentiles, but first of all were enjoin'd by the True God. But concerning these Purifications which we are now speaking of, see what was the ••udgment of Iustin Martyr of old; who producing the Prophet Isaiah's words, Wash ye, make ye ••••an, chap. 1. ver. 16. and commenting upon ••hem, adds this,* 1.9

When the Devils heard of this Washing, spoken of by the Prophet, they caus'd this to be the effect of it, namely, when∣ever

they go into their Temples, or approac•• near them, or are about to be employ'd in their Sacrifices and Offerings, they sprinkle Water 〈◊〉〈◊〉 themselves.

This Learned Father was clearly of the Opinion that this Rite of Aspersion whic•• the Gentiles used, was stolen from the Jewi•••• Church, and not that this stole them from the Heathens. With whom agrees a late Learned Antiquary, who, speaking of the particular Mo∣saick Lustrations, or Purgations used by the Jewi•••• Priests, viz. of Washing themselves before they entred into the Temple, saith thus,* 1.10

This kind of Purgation was taken from the Jews by the People of other Nations, who when they entre•• into their Temples, had their Lustrations and Rites of Washing in Imitation of the Jews.

Thirdly, The Gentile Custom of offering First••fruits and Tenths was borrow'd from the Jews, and the Old Testament. That it was a general Usage among the Pagan Worshippers to offer their First-fruits to some of their Deities, is amply testified by† 1.11 Censorinus. And that the Custom of paying Tithes was as general and antient, might be pro∣ved from the respective Histories which speak of this Matter. This was a considerable Part of the old Romans Religion, who (as Plutarch writes) were wont to bestow a tenth Part of the Fruits which the Earth yielded them, and of other Goods and Profits, on their Sacred Feasts, Sacrifices and Temples, in honour of the Gods: but this was not every Year, or by any compulsive Law, but free∣ly and out of Gratitude. He tells us that Camil•• faithfully pay'd to Apollo the Tenth of his Boot•• and Spoils taken from the Enemy; and that Lu∣cullu••

grew rich because he religiously practis'd that laudable Custom of paying Tithes to Hercules. That the Greeks also paid Tithes, appears from that Dictate of the Oracle to them,—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and from that Delphick In∣scription,

* 1.12〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

From whence Apollo was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣mong the Persians also this Custom prevail'd; for Cyrus (as Herodotus saith) offer'd Tithes to Iupiter after a Victory obtained. And this might easily be proved of other Nations: it was grown into an universal and fixed Custom to offer the Tenths to some God or Goddess, post rem bene gestam, as * 1.13 Servius speaks, after any considerable Success either at home or abroad. Insomuch, that at last it came to be an indispensible Part of the Gentile Religion; and thence (as Suidas observes) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Greeks, was as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consecrare. Now this Sacred and Religious Rite of Dedicating just a tenth Part to their Gods, is no Law of Nature. Though this might put them up∣on offering part of their Increase to those from whom they thought they received the whole, yet this particular Quota is no Dictate of Nature. They were not bid by the Law of exact Reason to consecrate the Tithe of all to the Gods. It is as reasonable and accountable to give a ninth or e∣leventh Part to them as the Tenth: Therefore this must proceed from some positive Law and par∣ticular Institution. And hence I gather that the Pagans received this Rite and Custom from the

Iews, who were under a Law of Tithes by the special Command of God, as the Scripture informs us. And though a late* 1.14 Author of great Lear∣ning, reckons Tithes to have had their Rise from the Pagan World, yet he cannot but be sensible that the contrary is universally imbraced by the Learned. Selden particularly proves that the Phoe∣nicians and Egyptians, and others, who were near Neighbours to the Jews, received that Custom from the Jewish Nation; and that afterwards it was transmitted from those neighbouring Heathens to others farther off, as the Greeks, Romans, &c. Or, if it could be found that some Heathens before the Jewish Dispensation offered Tithes, we might reasonably assert that some of the Patriarchs before the Law gave occasion to the Heathens to do so. But this can no where be found; but on the con∣trary, the antientest Instance of giving Tithes is that of Abraham: we read that after a great Vi∣ctory he devoted the Tithes of all the Spoils to the Priest of the most High God. From this and the like Practice, the offering of Tithes among the Heathens took its beginning.

Fourthly, Abstaining from certain kinds of Fo•• among the Jews, caused (it is probable) the sam•• Custom among other Nations. The Distinction 〈◊〉〈◊〉 Clean and Vnclean Meats was derived from the Jews to the Egyptians: thus† 1.15 Herodotus and‖ 1.16 Plu∣tarch report that these eat no Swines Flesh; yea▪ if they do but touch it, they wash themselves. S•• it is related concerning the Phoenicians, Cretian•• and Syrians, that they abstain'd from this sort 〈◊〉〈◊〉 Flesh. These last also eat neither Fish nor Pigeons▪ Some of the Greek Philosophers observ'd this Dif∣ference

of Meats very strictly, as Diogenes, Pytha∣goras, Apollonius, Tyanaeus; as Laertius, Plutarch and Philostratus assure us. The Old Pythagoreans ab∣stain'd from several kinds of Food, especially they refrain'd from eating of Fish. What God tacitly forbad in Sacrifices, as the Brain and the Heart, (for neither of these are commanded to be sacri∣ficed unto God) those Philosophers openly forbad at their Tables. And they derived from the He∣brews their not eating things that died of them∣selves, or that had Blood in them. In many other Usages it might be shewed that the Pythagorean Way was an Imitation of Judaism.

Fifthly, The Heathen Priests Garments were in imitation of those which the Jewish Priests wore. The Pagan Pontiffs wore a Mitre on their Heads, as* 1.17 Philostratus testifies: and a White Vest, or Li∣nen Ephod, was the usual Apparel of their Priests in their Holy Service, as† 1.18 Valerius Maximus and others inform us. A worthy‖ 1.19 Writer before mentioned, asserts that the Priests Vestments of Linen were a Ceremony taken from the Egyptians, and quotes Authors to prove that the Egyptian Priests used such a sort of Vesture. But it is more probable that the Egyptians and other Nations had it from the Jews. I am not singular in this: it was the Sense of the Antients (as* 1.20] Photius inti∣mates) that the Worshippers of Idols, in imi∣tation of God's Priests, clothed theirs with a pe∣culiar sort of Garments, which were after the fashion of the Ephod. With which agrees the

Learned‖ 1.21 Bochart:

The Egyptians (saith he) being in many things followers of the Jews, permitted their Priests to wear no other Vest∣ments but Linen ones.

And again in the same Place he saith,

Plutarch doth greatly philoso∣phize concerning the Linen Garments which the Egyptians wore, but more subtilely th••n solidly, he being ignorant that many Rites and Usages of this nature were derived from the Jews to the Egyptians.

And† 1.22 Huetius is po••i∣tive in this Notion, saying,

The Priests of Is••, i. e. the Egyptian Priests, wore Linen, and therein imitated the Linen Garments of the Hebrew Priests.

Sixthly, The carrying of the Heathen Gods in little Tabernacles, Tents, or portable Temples, (as you read of the Tabernacle of Moloch, Amos 5. 25. and Acts 7. 43.) was taken from the Jews carrying the Ark, which was the Symbol of God's Presence. So‖ 1.23 Gas∣par Sanctius:

The Tabernacle (saith he) of Moloch was a certain Bier on which Moloch was carried about in solemn Pomp; whom the Jews, after the fashion of the Gentiles, carried with them, whithersoever they went, in a Religious Manner, and for Protection-sake, making him the Companion and Guide of their Travels: even as the Jews of old (observe that) carried the Ark, and in it the Divine Oracle, through the Wilderness. Thus Dr.* 1.24 Godwin:

The bearing or taking up of this Tabernacle ••ay seem to have its Original among the Heathens from an unwarrantable Imitation of Moses's Ta∣bernacle, which was nothing else but a portable ‖‖ 1.25

Temple, to be carried from place to place as need required: For (as he goes on) it cannot be denied that many Superstitions were derived unto the Heathen from the true Worship of God which he himself had prescribed unto his People.

But the worthy Author afore-cited is of another Opinion, telling us,

That the Ta∣bernacle of Moloch was the first Original of tho Tabernacle of God. God saw that the Pagans took up on their Shoulders the Tabernacle of Moloch, and thereupon made a Tabernacle for himself, and an Ark to be born upon Shoulders.

Thus he. And if you would see the Parallel be∣tween Moloch's Tabernacles and God's Tabernacle, take it from that Learned Pen thus:* 1.26 Moloch's Tabernacle was portable; therefore God's was so. Moloch's Tabernacle contained in it his Image: so the Tabernacle of Testimony had in it the Ark, and a pair of Images, viz. the Cherubims. In Moloch's Idolatrous Temple Moloch shewed him∣self present by his Image, and by giving Answers thence: Accordingly in the Jewish Tabernacle the True God inhabited, and exhibited frequent∣ly a sensible Testimony of his Presence. The Ido∣latrous Tabernacle was called the Tabernacle of Moloch, i. e. the King: Semblably the Mosaick Ta∣bernacle was accounted and held to be the Palace and Mansion of the Highest King, i. e. God. The Tabernacle dedicated to Moloch, represented the Sun placed in its Celestial Tabernacle: In imita∣tion of this, Moses's Tabernacle was a Represen∣tation of the Heavens and the Stars, and the whole World. Seeing the Learned Author was pleased to publish this Parallel to the World, I hope it is

no Offence to repeat it here, and with submission to so accomplish'd a Person, to deliver my Thoughts freely of it. He will not permit it to be said, that the Devil apes the Almighty: this he discards and brands as a* 1.27 Vulgar Error. But I crave leave to ask this Question, Is not this more tolerable, yea more credible, than to say that the Cursed Fiend is imitated by God himself? Can we think that the True God is so careful and precise in following the Idolatrous Gentiles? Can we believe that he so exactly emulated every Point of Idolatry be∣longing to Moloch's Tabernacle? Surely this can∣not be thought worthy of that All-wise Being, this cannot be consistent with what we read of him. Wherefore let us consult the Place in Amos; Have ye offered unto me Sacrifices and Offerings in the Wil∣derness, forty Years, O House of Israel? But ye have born the Tabernacle of your Moloch, and Chiun your Images, the Star of your God which ye made to your| selves; chap. 5. 25, 26. Here God reproves and upbraids the Israelites for their gross Idolatry, and particularly for bearing the Tabernacle of Moloch. Whatever Disputes there be about other things in these Words, this is undeniable, and beyond all Controversy, that bearing the Tabernacle of Moloch was a piece of Idolatrous Service, it being oppo∣sed here to offering Sacrifices and Offerings unto God. With this Idolatrous Worship of theirs Gods was provoked and incensed, and tells them in the next Verse, they shall go into Captivity for this very thing. Is it then probable that this bearing of the Taberna∣cle of Moloch was the Original of worshipping the True God in the Tabernacle? Is it reasonable to believe that he made this manner of Worship his

Own, and instituted it as one of the chief and ••rincipal Parts of the Solemn Religion of the ••ews? Were all things to be done by the Jews in their Religious Service, according to the Pattern in ••••e Mount? How then can the bearing of the Taber∣••••cle of Moloch among the Gentiles, be the First Pattern (as that Learned Author expresly saith) ••f Tabernacle-Worship among the Jews? God was * 1.28 grieved with the Generation of the Iews in the Wil∣derness, as he saith himself; he was exceedingly displeased with them for this their Idolatrous Worship: but behold! he soon changed his Mind, and took a liking to this Way, and set it up among the Israelites, and caused it to be the Choicest and most Sacred Piece of Divine Worship. Thus God's Worship was a Transcript from Moloch, in∣stead of being the First Original Pattern. I must needs confess I cannot prevail with my self to ••n∣tertain such Thoughts as these, and to frame such a Notion of God. I rather choose to embrace that Vulgar Error, (as he is pleased to stile it) that a great part of the Ceremonies which the Pagans used in their Religion, was taken from the Wor∣ship prescribed by God himself in the Old Testa∣ment, and particularly that the Tabernacle of Mo∣loch, i. e. the Seat in which he was carried up and down to be worshipp'd, the* 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of that Idol, (as St.† 1.30 Luke calls that of the God Remphan) was in imitation of the Iewish Tabernacle, or portable Temple, wherein Iehovah was present; and that from the Ark in that holy Place, the Gentile Wor∣shippers borrowed their Chests, and Boxes, and litttle Houses, wherein they carried their Gods up and down. I shall afterwards have occasion to

account with the Learned Author who oppo•• this, and the Doctrine which leads to it; th•• fore I shall add no more here.

Seventhly, The Heathens followed the U•• of the Jews in some things which were done their Consecrated Places and Temples. It was a 〈◊〉〈◊〉 stom, saith an* 1.31 antient Writer, to go but on•• Year into some of those Places, and it was 〈◊〉〈◊〉 unlawful to visit some of them at all.† 1.32 P••∣nias instances in particular Temples which 〈◊〉〈◊〉 opened but one Day in a Year: and of Or••us's 〈◊〉〈◊〉 saith,‖ 1.33 None was permitted to enter into it 〈◊〉〈◊〉 the Priest. This any Man may see was borro•• from the Divine Constitution among God's Peop•••• that the High Priest only was to go into the 〈◊〉〈◊〉 of Holies, and that but once in a whole Year. T•• this likewise I may adjoin, that the Adyta a•• Penetralia among the Pagans, were taken from t•••• Holy of Holies among the Jews. Those Pla•• (which were the same also with their Delu•• were (as* 1.34 Servius explains them) Secret R••∣cesses in their Temples; they were hidden a•••• remote Apartments that were inaccessible to all 〈◊〉〈◊〉 their Priests, and therefore they had the name 〈◊〉〈◊〉 Adyta, as† 1.35 Caesar observ'd. This is a pl•• Imitation of the Sanctum Sanctorum, that In•• Part of the Sanctuary among the Hebrews, w•••• ther (as hath been said) the Chief Minister 〈◊〉〈◊〉 Religion only could have access.

Eighthly, The Pagan Sacrifices, and many Rites, Usages and Circumstances about them, were bor∣rowed from the old Patriarchs and Jews, of whom the Old Testament gives us the Rela••ion. The Sa∣crifices of the Gentiles are sacrilegious Imitations of the Hebrews, saith* 1.36 St. Austin peremptorily; and at several other times he professedly declares that many of their Religious Observances were from the Jews: I might observe that their Immolation, (so called from a Cake of Flower which the Priest, when he came to sacrifice, laid on the Head of the Beast) and their Libation, or Tasting the Wine, and Sprinkling it on the Beast's Head, and likewise their Eating and Drinking part of the things which were sacrificed, making merry with the Remains of what was offered, were plain Imi∣tations of what the Hebrew Priests did. The using of Salt in Sacrifices is another thing which may be mentioned here; for this also was derived from the same Fountain. Hence Homer gives Salt the Epithet of† 1.37 Divine: and Plato observes that Salt is well accommodated to sacred things; where∣fore it is call'd by him‖ 1.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, as* 1.39 Plutarch transcribes it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most acceptable to the Gods. Of what Authority and Worth Salt is, you may learn, saith† 1.40 Pliny, from its being constantly used in holy Things by the Antients. Whence had they this Notion and Practice but from the Hebrews, among whom Moses, or rather God, ordered all things that were offer'd in Sa∣crifice ‖ 1.41 to be seasoned with Salt: and thence it is call'd, in the same place, Salt of the Covenant, be∣cause they were bound as by Covenant to use it in

all Sacrifices: to which our Saviour refers, (ap••plying it to another Sense)* 1.42 Every Sacrifice 〈◊〉〈◊〉 be salted with Salt. To pass to some other Ci••••cumstances relating to the Gentile Sacrifices, 〈◊〉〈◊〉 which sprang from the Old Testament: In i••tation of the Perpetual Fire on the Altar among 〈◊〉〈◊〉 Jews, the Assyrians and Chaldeans kept a Fire 〈◊〉〈◊〉 ways burning, and accounted it a very sacred 〈◊〉〈◊〉 choice Treasure. This is Nergal which we 〈◊〉〈◊〉 mention'd in 2 Kings 17. 30. according to the o•• pinion of a very† 1.43 excellent Man. And so•• think this sacred Fire was kept in that City whi•••• they call'd Vr, from Vr, ignis. The Persians 〈◊〉〈◊〉 had their Perpetual Fire, which they religious•••• 〈◊〉〈◊〉 kept, as‖ 1.44 Strabo relates. So it was ordered 〈◊〉〈◊〉 the Greeks, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be kept 〈◊〉〈◊〉 the Temple of Apollo at Delphos, and in that 〈◊〉〈◊〉 Minerva in Athens: this Fire was call'd by the•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence the Latin Vesta. And the Roman•• as well as the Grecians observed this Custom•• a Continual Fire was kept in the Temple of Ves•• at Rome, as Virgil, Ovid, Valerius Maximus, and several other of their Writers acquaint us. The Virgins (thence call'd Vestal Virgins) who had the care of it, suffer'd it not to go out, unless in time of Civil War: at all other times they continually attended and watched it, constantly repaired and recruited it. If by any strange Accident the Fire was extinguish'd, it was not to be rekindled by ordinary Fire, but by the Rays of the Sun; which was done by Instruments on purpose. This Sacred Fire thus perpetually kept burning, and which was in order to the Sacrifices, was in em••∣••••tion

of God's express Command to his own Peo∣ple in Lev. 6. 13. The Fire shall ever be burning on the Altar: it shall never go out. And if you re∣member the Original of this Fire, namely, that it came down from Heaven, when Aaron the first time offer'd Sacrifice in the Desart, you will be farther confirmed that the Pagans had this Usage from the Jews: for herein also they imitated them, as was suggested before; they renewed this Fire from Heaven whenever it chanced to go out. The Vestal Fire was borrowed from Celestial Heat, not kindled by any Earthly Flame: which shews that the Iews Heavenly Fire, which they kept always burning, and wherewith they set on fire their Sa∣crifices, gave occasion to this of the Heathens. And what if I should say that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (of which Vesta is but a Corruption) is of Hebrew Original, and is as much as Esh Iah, Ignis Domini, i. e. the sacred Fire of God's own appointing? Next, the making of Leagues and Covenants by Sacrifice and by Blood, which was an usual Custom among the Pagans, was derived from Scripture-practice, of which there is* 1.45 mention more than once. We read that among the old Romans their Solemn Com∣pacts were both made and confirmed with the Ce∣remony of Striking, Killing and Cutting up the Sacrifice; whence perculere, ferire foedus, to strike a League, was no uncommon Phrase. More espe∣cially the Killing and Sacrificing of a Swine were most in use among them, as appears from† 1.46 Livy and‖ 1.47 Virgil. And this Custom was in use among the Grecians, as is to be seen in Homer often; and thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was the word to signify not only

the Ceremonial Libations at their Sacrifices, b•• so the Compacts which were made at such a tim•• and (as* 1.48 Eustathius observes) the Sacrifices 〈◊〉〈◊〉 the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Covenants given the•• This Practice was in other Nations, (though 〈◊〉〈◊〉 a mixture of some other Ceremonies and proph•• Usages): when they swore to one another, a•••• made Bargains in a solemn Mann••r, they used 〈◊〉〈◊〉 slay some Animal and sacrifice it; and this w•••• reckon'd as a Testimony of their mutual Agree∣ment. For as a Sacrifice was a Federal Obla••••on, whereby Men made a League and Cove•••••••• with God, and entred into Communion a••d Friendship with him; so the same Ceremony wa•• used as a Signification of Humane Friendship, as •• Token of Covenanting between Men and M•••• And because Sacrificing was accompanied with •• friendly Eating and Drinking with one another, there∣fore also it hath been the Custom of all the World (of which it is unnecessary to produce Instances) to make Leagues of Friendship, and to contract Covenants in that sociable way. Eating and Drinking together have been not only a Sign, but a Pledg of Amity and good Agreement. Which you will find to be originally derived from the Practice of the Antient Patriarchs, and others in the Old Testament. Thus† 1.49 Iacob and Lab••, ‖ 1.50 Isaac and Abimelech,* 1.51 David and Abner, en∣tred into League and friendly Correspondence, and confirmed their Alliances with one another. To which I will only add this, that Salt, which was used in Sacrifices (as you heard before) was a Symbol of Friendship and Covenanting; and with

••eference to this (besides the Reason before na∣••••d) was call••d Salt of the Covenant: whence, a∣••ong the Pythagoreans, Salt was a Representa∣••ive of amicable Correspondence; and the Dura∣••on and Lastingness of it was fitly signified by ••his, which is a Preservative against Putrefaction. 〈◊〉〈◊〉 short, among the Heathen Nations this was ge∣••erally a Token of Friendship, and was used to ex∣press a Familiarity and Agreement among Persons. This we may conjecture was derived from the Jewish Practice, and particularly from Melach Be∣••rith, the Salt of the Covenant. Shall I add under this Head, that it may be the Greeks giving the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Gifts and Presents which were consecrated to their Gods in their Tem∣ples, had its rise from those Sacrifices and sacred Gifts call'd in the Old Testament Terumoth, Heave-Offerings; which had that Name because they were heaved or lifted up in honour of God, to whom they were brought? for those* 1.52 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Imitation of these, were call'd so from being lifted and hung up on some high Place in their Temples to their Gods. It seems these Heathen Devotio∣nists would have their Heave-Offerings, their Ele∣vated Presents, their Exalted Gifts, which were borrow'd from the Jews.

Ninthly, The Heathen Oracles, and giving of Answers in difficult Cases, were of Jewish Extraction. They were borrowed from God's Holy Oracle in the inmost part of the Tabernacle, and afterward of the Temple. You may easily trace them to the Mercy-Seat, whence God gave Answers to the High-Priest. This we may learn from the Name which is given it, viz. Debir, 1 Kings 8. 6. Psal. 28. 2.

which in Latin is Oraculum. This hints to us 〈◊〉〈◊〉 the Thing it self, as well as the Word, is tak•• from the Jews. There is an* 1.53 Ingenious Man h•• labour'd to shew that the particular Shape or fa∣brick of Apollo's Temple at Delphos, and the 〈◊〉〈◊〉 of that Place, with the Ceremonies used there, 〈◊〉〈◊〉 from the Old Testament. Though he hath so 〈◊〉〈◊〉 things which may seem a little too fanciful, ye•••• the main may be true and solid, viz. that the P••∣gan Oracles were fetch'd from the Divine Ones 〈◊〉〈◊〉 Scripture. Under this Head I will add, that 〈◊〉〈◊〉 not improbable that the Poetical Conceit of sphi•••• which used to utter Riddles and aenigmatical Say∣ings, was taken from the Sacred Oracle of the Jews, and from the Cherubims which were over the Prs∣pitiatiory whence Answers were given by God. For the Sphinx was (as the Poets feign'd) a multifor•• Creature, but had a Humane Face, and moreover had Wings: and so likewise those Sphinxes which were placed without the Egyptian Temples, were pictured with Wings. This is exactly according to the Representation which hath been given of the Cherubims; they were of a mixt and various Shape; but 'tis generally agreed they had the Countenances of Men, and that they were winged: and 'tis well known that these Creatures hovered over the Mercy-Seat, which was the Place of the Holy Oracle. So that upon these accounts, it seems to me very likely that some part of the Sacred History, concerning the Oracle and Cherubims, lies disguised under these Poetical Fictions: but let e∣very one think as he pleaseth.

But the Devil especially brought in Oracles in imitation of the Ephod, and its Vrim and Thum∣••im,

that great and celebrated Oracle among the Jews. This questionless was not unknown to the Gentiles; for a Proof of which, there are some al∣ledg what* 1.54 Diodorus the Sicilian, and† 1.55 Aelian deliver, viz. that the Chief Judg, or Lord-Chief Justice (who was also the Chief Priest) among the Egyptians, wore at his Neck an Image hanging at a golden Chain, and made of precious Stones, and the Name of it was Truth. The Egyptians ••••d this, say‖ 1.56 Grotius and* 1.57 Vossius, from the H••∣brews, as many other things; for Thummim is ren∣dred Truth by the Septuagint: and thence it is likely the Image of Truth, which hung at the Neck of the Egyptian High-Priests, alludes to the Pre∣cious Stone, or rather that Set of them which hung at the Breast of the Jewish High-Priest, in which were the Vrim and Thummim. Indeed thus far I am willing to grant, that the Egyptians might borrow the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hence, and apply it to that excellent Jewel which was made of a True Right Saphir, and therefore they used the word Truth: but I cannot proceed, and say (with some) that there is any proof hence that the Thummim was an Image. I grant that the Egyptians might have heard of the Vrim and Thummim, and it may be fancied them to be some little Images made of Precious Stones, the Vrim and Thummim being ••••dged in the same place with the twelve famous Gems which the High-Priest wore; and from t••ence perhaps the Mistake was propagated a∣••ong the Gentiles, that those Oracles of the Jews were a sort of Images: I say it is probable that this false Notion concerning the Divine Oracles

of the Hebrews, was propagated among the ••••••thens: and in pursuance of this, I will add 〈◊〉〈◊〉 Conjecture, viz. that the Ancilia among the Romans, which were said to be from Heaven, 〈◊〉〈◊〉 in which the Fates of the City were contain'd 〈◊〉〈◊〉 lodged, (which really were but one, though 〈◊〉〈◊〉 to be many) had some reference to the Jews 〈◊〉〈◊〉 and Thummim, that Divine and Heavenly 〈◊〉〈◊〉, on which the Fates of all Persons depen•••••• who repaired unto it, and consulted it; and 〈◊〉〈◊〉 was indeed but one single Oracle, (as I have 〈◊〉〈◊〉 in another place) though by the different 〈◊〉〈◊〉 it seem'd to be more. And these Ancilia 〈◊〉〈◊〉 from Heaven, being in the Shape of short 〈◊〉〈◊〉 or Bucklers that are to cover the Breast, seem on 〈◊〉〈◊〉 very account to have reference to the holy 〈◊〉〈◊〉 Plate; in which, you know, the Vrim and T••••••mim were deposited. And further, to 〈◊〉〈◊〉 this Notion, let it be remembred that those 〈◊〉〈◊〉 were always in the keeping of the Salii, a 〈◊〉〈◊〉 sort of Priests; and the Badg of their 〈◊〉〈◊〉 was a brass Plate or Covering on their Breasts, 〈◊〉〈◊〉 they wore over a rich Partie-coloured Vest: w〈◊〉〈◊〉 latter seems to be in imitation of the Iewish 〈◊〉〈◊〉 Priest's gaudy Vestment, as the former of the 〈◊〉〈◊〉 Plate, wherein the Vrim and Thummim were 〈◊〉〈◊〉.

Thus, without any straining, it appears that 〈◊〉〈◊〉 Pagans had some notice of that Great Ora••le of 〈◊〉〈◊〉 Hebrews, though they were very much 〈◊〉〈◊〉 in conceiting it to be some pretty Image, or 〈◊〉〈◊〉 strange thing sent from Heaven. Whereas 〈◊〉〈◊〉 most facile and obvious Account ••hat can be 〈◊〉〈◊〉 of the Vrim and Thummim, is, that they were not Things, but Words, i. e. they were those 〈◊〉〈◊〉 words, URIM and THUMMIM, written or ••••∣graven

in some small Plate of Gold, and put into 〈◊〉〈◊〉 High Priest's Pectoral. And I am apt to think 〈◊〉〈◊〉 some of the more understanding Gentiles had 〈◊〉〈◊〉 apprehension of this, and that thence we read so often in Authors of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which 〈◊〉〈◊〉 an Imitation of the Hebrew Letters or Writing ••hich made up the Vrim and Thummim. From 〈◊〉〈◊〉 sacred Scripture in the Ephod those Ephesian 〈◊〉〈◊〉 were borrowed, which they used in Magi∣•••••• Art, and whereby they did any thing that they 〈◊〉〈◊〉 a mind to do. In all Businesses they fled to 〈◊〉〈◊〉, and consulted them. so that they were a 〈◊〉〈◊〉 of Oracle unto them. This I conceive was 〈◊〉〈◊〉 Allusion to the Hebrew Oracle which consisted of 〈◊〉〈◊〉 or Writing.

T••nthly, The Scape-Goat, (Gnazazel, from gnez 〈◊〉〈◊〉 Goat, and azal he w••nt, as much as to say the W••ndring Goat) dispatched into the Wilderness with 〈◊〉〈◊〉 Sins of the People, and repeated Curses on his Head, 〈◊〉〈◊〉 occasion for the like Practice among the Gen∣••••••••. Thus the Greeks used in a formal manner to dismiss some Animals with a Curse; whence 〈◊〉〈◊〉 devoted Creatures were call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by them, because they were thus sent away. The ••••mans did the like sometimes upon occasion: so 〈◊〉〈◊〉 speaks of some Horses that Caesar* 1.58 had ••••us dealt with when he pass'd the Rubicon. After 〈◊〉〈◊〉 same manner the antient Arabians devoted to 〈◊〉〈◊〉 Gods Sheep and Goats. But the Practice of 〈◊〉〈◊〉 ••gyptians is most remarkable of all, who (as 〈◊〉〈◊〉 relates) used to heap Execrations on the 〈◊〉〈◊〉 of a devoted Beast or Sacrifice selected for 〈◊〉〈◊〉 purpose, that if any Evil hung over them, it

might be turn'd on the Head of that Sacrif•••• * 1.59 They curse, saith he, the Heads of the Sacri•••••••• with these words, If any Mischief threaten the 〈◊〉〈◊〉 in particular, or all Egypt in general, let it 〈◊〉〈◊〉 light upon the Head of this Animal. And when 〈◊〉〈◊〉 had loaded him with all their Imprecations, 〈◊〉〈◊〉 used to hurry him headlong into the River 〈◊〉〈◊〉 be drowned, or they sold him to a Greek or 〈◊〉〈◊〉 other profane Man, to derive all those Maled••••••••ons from themselves to the Belly of that Per〈◊〉〈◊〉 This Egyptian Expiation was taken from 〈◊〉〈◊〉 or the Scape-Goat, Lev. 16. 21, 22. where 〈◊〉〈◊〉 said, Aaron was to lay both his Hands upon it, 〈…〉〈…〉 ••••••••rael, putting them on the Head of the Goat: and 〈◊〉〈◊〉 he was to send him away by the hand of a ••it Man 〈◊〉〈◊〉 the Wilderness: and the Goat was to bear upon him 〈◊〉〈◊〉 their Iniquities into a Land not inhabited. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word used by the LXX to express 〈◊〉〈◊〉 Hebrew word Azazel; and accordingly the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that were thought to avert 〈◊〉〈◊〉, and the A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were 〈◊〉〈◊〉 offer'd by the Heathens to avert impendent 〈◊〉〈◊〉 are related to this.

Eleventhly, From the Water of Iealousy in 〈◊〉〈◊〉 among the Jews, (Numb. 5. 12, &c.) where••w•••••• they tried the Honesty of a suspected Wife, 〈◊〉〈◊〉 like Custom came to be used by the Gentiles. 〈◊〉〈◊〉 † 1.60 old Greeks tried their She-Priests, or Nuns, 〈◊〉〈◊〉 were suspected of Whoredom, with a 〈◊〉〈◊〉 which they tendred to them to drink; and if 〈◊〉〈◊〉 Party were guilty, she presently was struck 〈◊〉〈◊〉 They had also (as we learn from‖ 1.61 〈◊〉〈◊〉

••other Water, to try Perjury, which might be of the same Original.

Twelfthly, We read in several Authors, (some of whom you will find quoted in* 1.62 Caelius Rhodigi∣n••••) that Branches were used in the superstitious Rites of the Gentiles, and in the Worship of their Gods. Among the Athenians particularly there was a Festival which took its Name from Branches: and Plutarch and others tell us, that they went a∣bout with Boughs in their Hands in honour of Bac∣c••••••. If we compare this with what the Jews did in the Feast of Tabernacles, (as the† 1.63 Scripture testifieth, and as‖ 1.64 Iosephus relates) namely, that they sat under Booths which they shadowed with Branches; that they sacrificed to God, holding in their Hands Boughs of Myrtle and Palm; and that they went up and down many days with these in their hands, we may gather hence, that this He∣brew Rite was borrowed by the Gentiles, who were very apish; especially if we take notice that the Jews and Gentiles kept this sort of Feast at the same time of the Year. For the Feast of Taberna∣cles was celebrated on the ••ifteenth Day of the Month Tirsi, i. e. about the beginning of our Sep∣tember: then it was that they feasted, and made merry, and express'd it by all signs of rejoicing; and then it was also that the Pagans kept their great Feast in honour of Bacchus. I know* 1.65 Plu∣tarch derives that from this, and so makes the Jews imitate the Gentiles, as some of late have done: but I hope I have suggested sufficient reason alrea∣dy (and may do more afterward) to antidote a∣gainst this vain Conceit.

I pass on to other Particulars: the 〈◊〉〈◊〉 mong the Iews nourished their Hair for a time, 〈◊〉〈◊〉 then dedicated it to God; which was done by cutti•••• it off, and offering it in the Temple or Tabe••••••cle and then burning it with the Sacrifice, 〈◊〉〈◊〉 6. 18. That the Pagans imitated them in this 〈◊〉〈◊〉 evident: thus concerning the Greeks* 1.66 〈◊〉〈◊〉 testifies, that they dedicated the First-fruits 〈◊〉〈◊〉 their Hair to Apollo, Aesculapius, Hercules, 〈◊〉〈◊〉 and other Gods. The Romans likewise the 〈◊〉〈◊〉 time they shaved their Beards, and cut the Hair 〈◊〉〈◊〉 their Heads, offered them to some Deity, as 〈◊〉〈◊〉 be proved from† 1.67 Suetonius and other 〈◊〉〈◊〉 And not only the Greeks and Romans, but the Ass••••rians and several other Nations took up this O••∣stom, as you may satisfy your selves abundantly fro•• ‖ 1.68 some Criticks who have handled this Subject.

Several other things I might mention, as the Jews putting away all Leaven at the Passover: whe••ce perhaps Leavened Bread was not permitted to the Gentiles at some certain times; yea it was not law∣ful (saith Aulius Gellius) for Iupiter's Priests to touch Leaven. From the Jews the Custom of Cir∣cumcising went to several Nations, and not from them to the Jews, as* 1.69 Strabo,† 1.70 Celsus, and others conceited. But‖ 1.71 Origen confutes this Mistake, and shews that God himself first institu∣ted this Ceremony; that Abraham and his Race first practised it, and in imitation of them the Peo∣ple of the next neighbouring Countries took it up, as the Arabians and Egyptians. Of these latter, and the Ethiopians, the Persians, Phoenicians, the

Tro••lodytae, and those of Colchos,* 1.72 Herodotus,† 1.73 〈◊〉〈◊〉, ‖ 1.74 Strabo, testify that this Rite was used by them. Philostorgius relates the same of the antient Arabians. Pythagoras was circumcised, saith 〈◊〉〈◊〉. However, this is certain that this Jewish Practice came into use among several Nations, and it was originally from Abraham (who was first cir∣cumcised) and his Stock, who were Jews. I might add here, that the Jews at circumcising the Child gave it a Name: thence the Pagans took up the same Custom of giving Names to their Infants. Hence Dies Nominalis went along with Dies Lu∣stricus, and this was about the eighth or ninth Day among the Romans; which seems also to be in imitation of the Jews. Bigamy was forbidden to the* 1.75 Pagan Priests, as it was to the Jewish ones. So in compliance with the Mosaick Law, it was unlawful for their‖ 1.76 Priests to touch any dead Corps. From the same Sacred Fountain was their Aqua Lustralis, used in sprinkling of Sepulchres, and to purify those who had touched them, or came near them. From the Law of Che∣rem, the Anathema, the Thing or Person devoted to Death, Lev. 27. 28, 29. seem to be derived the Pa∣gan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Devota Capita. The neigh∣bouring Gentiles heard of the devoting to utter Destruction certain Cities and their Inhabitants; and 'tis likely they heard that this was done by the special Command of God. Hence they apishly and superstitiously imitated this Usage, (as you have seen they do in other things) and devoted certain Men to Death and Destruction, to please and pro∣pitiate their Gods. And this is the more credible,

because the very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which was sometimes confounded with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) was used by the antient Greeks to signify those miserable and execrable Wretches who were thus destined to the Infernal Ghosts. When any great Plague or Calamity broke in upon the Pagans, Men, as well as Beasts, were devoted to Slaughter, and given up as Propitiatory Offerings to their Dei∣ties: and these, I say, were by them termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Accursed, Devoted, Execrable Creatures, which answers to the Jewish Cherems, which were Things or Persons devoted to utter Destruction. This Pagan Usage was but a Transcript of the Hebrew one.

Perhaps the use of Lots among the Gentiles had its Original from what the Sacred Writings relate of this Practice. In Lev. 16. 8. two Goats (in or∣der to some Sacred Design) were chosen by Lot. Ioshuah found out Achan to be an Accursed Crimi∣nal by this means, Iosh. 7. 14, 18. The first Assig∣nation of Portions in the Land of Canaan, was by casting Lots, Josh. 13. 2. Saul was chosen King of Israel thus, 1 Sam. 10. 21. By the same Method Ionas was discovered to be the Cause of the Tem∣pest, Ionas 1. 7. From which antient Instances of Lottery it is probable the Gentiles borrowed the like Usage, and made choice of their Military and Civil Officers, and transacted other Matters in this way. In* 1.77 Homer some of the Great Commanders are made after this fashion, as Eurylochus and others. Some of the Athenian Magistrates were annually call'd to their Places by Lot; whence they were stil••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Particularly this was the manner of chusing Judges at Athens, as you may see in‖ 1.78 Cae∣lius

Rhodiginus. Yea, some were chosen into the Priesthood with this Ceremony, and therefore had the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle tells us in the fourth Book of his Politicks. They used Lottery on other accounts, as you may see in Suidas in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This also was in use among the Old Romans sometimes; and not only in the Ele∣ction of Publick Officers, but in other Affairs: more especially in their Divinations these Lots were made use of, as it were easy to prove. All which it is likely had its first Rise from the Old Testa∣ment, and the Practice of the Antients recorded there.

Is it not reasonable to think that the Cities of Re∣fuge among some Pagan Nations, whither Offen∣ders fled for Protection, had their Origine from those so expresly mentioned in Numb. 35. 13, 14, 15. Hence we read that Cadmus, when he built Thebes, founded a Place for all sorts of Criminals to repair to: and Romulus at the building of Rome erected a Sanctuary for Offenders to fly to. Further, I could observe that the New-Moons were celebrated by the Athenians and other Grecians. Concerning the first* 1.79 Plutarch is very positive: and as to the rest, that† 1.80 Proverbial Saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in use among them, shews that they so∣lemnly observ'd the first Day of the Month. The Romans likewise had the same Custom, as is mani∣fest from that of‖ 1.81 Ovid,

Vendicat Ausonias Iunonis cura Calendas.

And these New-Moon Festivals are referr'd to by

Horace more than once, as you may see in* 1.82 Tur••••bus. All which is of Hebrew Extraction. I could take notice that the Latin Iubilare, and Iubilatio (which are found in Varro and other old Romans) which signify great Rejoicing and Shouting for Joy, are from the old Jewish Law of† 1.83 Iubilee, a Time of exceeding Gladness, being the Year when Ser∣vants and Debtors were restored to their Liberty and Possessions, which occasioned great Rejoicing. And I could propound more Instances yet to prove that several Customs among the Heathens were ex∣tracted from the Holy Scriptures, and that Hea∣then Worshippers shaped New, Strange, and Pro∣fane Rites, and Ways of Worship out of the Pas∣sages they ••ead or heard of there; and that most of the Heathen Usages are corrupt Imitations of the Jews.

I will add to the several Particulars this one more, which though I will not confidently pro∣nounce was borrowed from the Jews, yet I propose it as a thing very probable: It is this, that the Hieroglyphicks of the Egyptians were in imitation of that People; for they were brought up under Sha∣dows, Types and Symbols, dark Representations, and mystical Rites: which might give occasion to the Egyptians to teach Religion and Morality by Hieroglyphick Figures. I am not positive here, (nor would I be any where else, unless I had good Grounds to go on) because I am not altogether cer∣tain that the Hieroglyphick Learning began after Moses. But there is great probability that it did, and consequently that it was derived from what

they observ'd among the Jews. This is the Per∣swasion of the Inquisitive* 1.84 Kircher, who without ••••y hesitation averreth, that the Symbolical and Hieroglyphick Learning was imbibed from the He∣brews. Nay, to go yet farther, now we are come thus far; there are those who conjecture that a great part of the Antient Gentile Philosophy was col∣lected from the Holy Book of Scripture. Among the antient Persians the Mosaick Religion might be ••iscovered in many Instances which might be gi∣ven of their Principles: and an Ingenious† 1.85 French Author hath lately proved that their Zoroastres was the same with Moses. And as for the Pytha∣g••rick and Platonick Philosophy, which consists much in Figures and Numbers, in Dark and Symbolical Precepts, it is evident that it was made up out of the▪ Sacred Hebrew Writings. The Platonists Books concerning God, the Genii, the Spirits and Souls of Men, though stuff'd with many Errors and Superstitions, discover a great Resemblance and Affinity with those things which the Bible delivers about the Nature of God, Angels, and Humane Souls. Eusebius particularly insists on this, and derives the Platonick Doctrines from the Scrip∣tures. Hence both he and Clement of Alexandria take notice of what Numenius, the Pythagorean Philosopher, said of Plato, namely, that he was ‖ 1.86 the Greek Moses. And indeed most of the anti∣ent Sages and Philosophers were obscure and my∣stick in their Stile, and way of delivering their

Notions, as the Sacred Writers are observ'd to be very often. Hence it is said by the antient Father whom I last quoted, That‖ 1.87 the way of Philosophi∣zing among those Pagans, was after the manner of the Hebrews, that is, Aenigmatical. But as to the Mat∣ter, as well as Stile, the chiefest of the old Greek Poets and Philosophers, as Orpheus, Homer, Hesiod, Thales, Anaxagoras, Parmenides, Empedocles, De∣mocritus, Socrates, (besides Pythagoras and Plato be∣fore named) agree with Moses. We may say of them all, as an Historian saith of the first of them, (after he had set down several Particulars of sound Philosophy in his Poems)* 1.88 They have pronounced many things concerning God and Man, which are consonant to that Truth which we, who are taught by the Holy Writings, profess. This may give light to what an Egyptian Priest told Solon,† 1.89 Yo•• Grecians (saith he) are but of yesterday, and know nothing of the Rise and Antiquity of Arts: there is not one of you that is Old, and there is no Lear∣ning among you that is Antient. His meaning was, that all their Knowledg was borrowed, and that the Sacred Mosaick Philosophy and Theology were the oldest of all. From this the Heathens took theirs, though sometimes they express it in different Terms. Thus we have gone through the Mo••aick Records, and in many Instances shew'd the Derivation of Gentile Philosophy, Principles, Pra∣••tices and Usages, from those Sacred Writings;

and consequently we have evinced the Truth and Antiquity of these Records.

Before I leave this Head of my Discourse, I will here add the Testimony of Pagan and Profane Au∣thors concerning this great Law-giver Moses, the first Penman of Holy Scripture: which is still in prosecution of what I undertook, to shew that the Writings of the Old Testament, and with them their Authors and Penmen, are attested by Profane Writers. It appears, first, from what these have said, that there was such a Person, and that he was what his Writings represent him to be. This is he that is called by Orpheus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alluding to his Name Mosheh, Exod. 2. 10. which was given him because he was drawn out of the Water. He is celebrated by Alexander Polyhistor, Philochorus, Thal∣lus, Appion (cited by* 1.90 Iustin Martyr,) by Mane∣thon and Numenius (alledged by† 1.91 Origen and‖ 1.92 Eu∣sebius,) by Lysimachus and Molon (quoted by‖‖ 1.93 Io∣sephus,) by Chalcidius, Sanchoniathon, Iustin, Pliny in Porphyrius. Moses is placed by* 1.94 Dio••orus the Sicilian in the Front of his famous Law-givers, only a little disguised under the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is there said to have received his Laws from Mercury. And why from Mercury? Perhaps be∣cause some Chronologers acquaint us that the Great Mercurius, stiled Trismegistus, (the antientest Philosopher among the Egyptians) was either con∣temporary with Moses, or is thought to have lived about his time. But St. Augustine tells us in his

Noted Book de Civitate Dei, that this 〈◊〉〈◊〉 was Nephew to another M••r••urius, whose 〈◊〉〈◊〉 was Atlas the famous Astrologer; and he it was belike that flourished in Moses's time. Wh•••••••• (if I may be suffered to give my Conjectur••) 〈◊〉〈◊〉 Poets did very ••itly relate how Atlas bore up 〈◊〉〈◊〉 Heavons; when in the mean time they meant 〈◊〉〈◊〉 Moses, who giving us the Authentick Records 〈◊〉〈◊〉 the World's Creation, and beginning his History with the Production of the 〈◊〉〈◊〉, is the T•••••• Atlas that supports the Spheres: nay, he may be rightly said not only to bear up the Heav••••s, 〈◊〉〈◊〉 the Earth, and to keep them from sinking into their first Chaos, by transmitting the Account and Memory of them to all Posterity. I question 〈◊〉〈◊〉 but that Moses was represented by He••••mes Trisme∣gistus; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no more than a very Great, i. e. an Excellent Man; and such none ca•• deny Moses to have been. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Interpreter, is appliable to none better than to Him, who was the first Sacred and Inspired Interpreter of the Mind of God in Writing. Letters were invented by this Hermes, saith* 1.95 Iam••lic••us from his Ma•••••••• † 1.96 Plato. Moses being the first Writer, may well be said to be the first Inventer of Letters. Di••∣dorus also tells us that this Moses was the first that gave the Egyptians (he should have said Iews, but those Mistakes are common with him and other Pagan Authors)‖ 1.97 Written Laws; and that ••e was* 1.98 a Man of a great Soul, and very power∣ful in his Life. And in another place he saith,

he was* 1.99 one that excelled in Wisdom and Valour. † 1.100 Strabo makes honourable mention of this Great ••••rsonage, yea speaks not only of him, but of the Religion establish'd by him, with great Respect. He ranks him among the best Legislators, and highly praiseth his Laws, and gives them the Pre∣eminence before all others. He reciteth some of his Sayings and Deeds, telling us that he left E∣gypt, and came into Syria, because he disliked the Egyptians for their making and worshipping of Corporeal Gods, of the Figure and Proportion of Brutes; and that Moses profess'd that God could not be represented by any Image or Like∣ness whatsoever. There are‖ 1.101 other Gentiles who speak of Moses, and his Laws and Constitu∣tions; and they would have been more favou∣rable in their Testimonials concerning him, if their Heathen Principles had not biass'd them to a more undue Character. Which is taken notice of by Philo in the Life of Moses:

Though (saith he) some Pagan Historians speak of him, yet they say but little, and that not truly neither. Out of Envy, it is likely, or because of the great Disagreement between his and the Laws of other Law-givers, they vouchsafe not to remember him.

But that Testimony which we have is sufficient, and we may thence be sa∣tisfied that Moses was the most Authentick Hi∣storian, and the Antientest Law-giver; and we may gather from what they say, that his Laws

were the first, and gave beginning to all other••▪ The famous Law-givers and Politicians among the Grecians, as Lycurgus and Solon, had the main of their Politicks from Moses's Laws, whence af∣terwards the Romans took some of theirs. And as Moses received his Laws immediately from God, so in imitation of him the greatest Law∣givers said they had theirs from some Deity; as Numa from Aegeria, Minos from Iupiter, Ly∣curgus from Apollo, Zabeucus from Minerva, &c. Still this establisheth our Notion, that the Wri∣tings and Practices of the Jews gave rise to ma∣ny things among the Pagans, which I will yet far∣ther pursue.

Notes

• * 1.1

  In Alexand. Severo.
• * 1.2

  In Tiberio, cap. 32.
• † 1.3

  In Pseudolog.
• ‖ 1.4

  Strom. l. 5.
• * 1.5

  Praepar. Evang.
• * 1.6

  Virg. Aen. 6.
• † 1.7

  Constat Diis superis sacra factarum corpo∣ris ablutione purgari: cùm vero inferis litandum est satis 〈◊〉〈◊〉 si aspersio sol•• contingat. Saturn. l. 3. c. 1.
• ‖ 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Halicarn. l. 7.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Apol. 2.
• * 1.10

  Mr. ••heringham in Cod. Jom. cap. 2••.
• † 1.11

  De die Natal. 〈◊〉〈◊〉.
• * 1.12

  In Aeneid. 8▪
• * 1.13

  In Aeneid. 8▪
• * 1.14

  Dr. Spencer, de Leg. Hebr.
• † 1.15

  Lib. 2.
• ‖ 1.16

  Sympos. l.••••
• * 1.17

  Lib. 3.
• † 1.18

  Lib. 1. cap. 1.
• ‖ 1.19

  De Legib. Hebraeorum.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. 192.
• ‖ 1.21

  In Comm. in Act. 7. 43.
• † 1.22

  Demonst. Evang.
• ‖ 1.23

  In Comm. in Act. 7. 43.
• * 1.24

  De animal. Sacr. Pars 1. lib. 2.
• ‖‖ 1.25

  Mos. & Aaron. l. 4. c. 2.
• * 1.26

  De Legibus Hebraeorum, Lib. 3. cap. 3. Dissertat. 1.
• * 1.27

  Lib. 3. cap. 2.
• * 1.28

  Psal. 95. 10.
• * 1.29

  〈…〉〈…〉
• † 1.30

  A••ts 7. 43.
• * 1.31

  Quaedam fana semel anno adire permittun••, quaedam 〈◊〉〈◊〉 toto nefas visere. Minut. Faelix.
• † 1.32

  In Baeoticis.
• ‖ 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eliac. 2do.
• * 1.34

  Secreta Te••∣plorum. In Aen. 2.
• † 1.35

  Pergami in occultis & remo•• Templi, qu•• praeter Sacerdotes adire fas non est, quae Gr•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellant. De Bell. Civ. l. 3.
• * 1.36

  Cont. Faust. l. 22. c. 17.
• † 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iliad. 1.
• ‖ 1.38

  In Timaeo.
• * 1.39

  Sympos. l. 5.
• † 1.40

  Maxima salis authoritas è sacris vete∣••m intelligitur. Nat. Hist. l. 31. c. 7.
• ‖ 1.41

  Lev. 2. 13.
• * 1.42

  Ma•• 9. 49.
• † 1.43

  Mr. Selden, de Dis Syr. Syntag. 2. cap. ••.
• ‖ 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 15.
• * 1.45

  Gen. 21. 27. Exod. 24. 6, 7, 8.
• † 1.46

  Decad. 1. lib. 1.
• ‖ 1.47

  —Cae•••• jungebant foedera porcâ. Aen. 8.
• * 1.48

  In Iliad ••.
• † 1.49

  Gen. 26. 30.
• ‖ 1.50

  Gen. 31. 46.
• * 1.51

  2 Sam. 3. 20.
• * 1.52

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sustollere, suspendere.
• * 1.53

  Dr. Dickinson 's Delphi Phoenicizantes.
• * 1.54

  Lib. 1.
• † 1.55

  Var. Hist. l. 14. c. 34.
• ‖ 1.56

  De veri••. Christ. 〈◊〉〈◊〉 l. 1.
• * 1.57

  De 70 Interpretib.
• * 1.58

  〈◊〉〈◊〉 consecraverat, ac vagos & sine custode dimi••era••. 〈◊〉〈◊〉 Iul. c. 81.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Lib. 2. 〈◊〉〈◊〉
• † 1.60

  Pausanias, lib. 7.
• ‖ 1.61

  Vit. Apollon. l. 1. c. 4.
• * 1.62

  Lib▪ 7. c. 29.
• † 1.63

  Lev. 23. 40.
• ‖ 1.64

  Antiqu. l. 3. c. 10.
• * 1.65

  Sympos. 4. 3.
• * 1.66

  In Theseo.
• † 1.67

  In Nerone.
• ‖ 1.68

  Meursius in Graec. Ferial. l. 3. ••ipsii Comment. in Tacit. Montague against Selden's Hist. of Tit••es. Casaubon in Theophrast. charact. Heinsius in Sil. Ital.
• * 1.69

  Lib. 〈◊〉〈◊〉 7.
• † 1.70

  Orig. contr. Cels. l. 1.
• ‖ 1.71

  Ibid.
• * 1.72

  Lib. 2, & 3.
• † 1.73

  Lib. 3. c. 32.
• ‖ 1.74

  Lib. 16, & 17.
• * 1.75

  Liv. Decad. l. 1. 10.
• ‖ 1.76

  Dio. Hist. lib. 54.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• ‖ 1.78

  Antiqu. Lect. lib. 22. c. 18.
• * 1.79

  Quaest. Rom.
• † 1.80

  Hesych.
• ‖ 1.81

  Fast. l. 1.
• * 1.82

  Advers. lib. 15. c. 19. & l. 24. c. 45.
• † 1.83

  •• evit. 25. 9, 10, 11.
• * 1.84

  Obelise. Pamph. lib. 2. c. 7.
• † 1.85

  Huet. Demonst. Evang. P••op. 4.
• ‖ 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Praepar. Evang. lib. 11. c. 6. Clem. Alex. Strom. l. 1.
• ‖ 1.87

  'O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Strom. l. 1.
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cedr••••▪ Hist. Compend.
• † 1.89

  Plato in Tim••••o.
• * 1.90

  Orat. contra Gent.
• † 1.91

  Contra Cels. lib. 4.
• ‖ 1.92

  Praepar. Evang. lib. 9. c. 6.
• ‖‖ 1.93

  Cont. Appionem, l. I.
• * 1.94

  Lib. I.
• * 1.95

  De Myster. Egyp••.
• † 1.96

  In Phileb.
• ‖ 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• * 1.98

  A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eclog.
• † 1.100

  Geograph. lib. 16.
• ‖ 1.101

  Dionys. ••onginus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Trogus Pomp. & ex ••o Justin. lib. 36. Tacit. Hist. lib. 5.