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. VIII.

The Antiquity of the Writings of the Old Testa∣ment asserted. The way o•• communicating Scrip∣tural Truths and Historie•• to the Pagans, viz. by the Commerce which the Iews had with other Nations; by their being dispers'd over all the World; by the Translation of the Bible into Greek; by the Travels of Philosophers and other Studious Men among the Heathens. How the Sacred Truths▪ but especially the Historical part of the Old Testament, came to be misunderstood and corrupted, viz. by the confusion of Tongues; by being Transmitted to Barbarous People; by length of time; by passing through many hands; by the Supersti∣tion and Idolatry of the Receivers; by the affectation of Mysteries and Abstrusities; by the Grecian Humour of Inventing and Ro∣mancing; by Mens being Timerous; by Igno∣rance of the Jewish Religion and Affairs; by a•• Averseness and Hatred to the Jews. It was thought by some dangerous, to insert the Holy Text into their Writings. What designs the Devil had in corrupting the Scripture, and mixing it with Falsities i•• the Books of the Pagans.

BUT not withstanding all I have said, there are some who will by no means entertain this Discourse, but with great earnestness and

violence oppose it. I am obliged therefore in the next place, to fortifie it by Reason. I will discover to you the Foundations on which my O∣pinion is built, and give you a Rational Account, how it comes to pass, that the Heathens bear witness to the Old Testament. This I will do, first, by shewing you how they came by these Traditions and Truths: Secondly, whence, and how they disguis'd and corrupted them.

For the First, It is not likely the Gentiles could light on these things by Natural Reason, for those discoveries concerning the Creation, and the Paradisiacal State of Man, and the particular mann••r of his Fall, and several other things which I mention'd, are beyond Nature's Ken, they are not such things as fall within the cognizance of Men, as they are Rational Creatures; therefore they must be particularly Revealed to Mankind: And the Authentick Body of Divine Revealed Truth being the Bible, we cannot but infer, that those things were borrowed from that Sacred Volume. And as for Matters of Fact, relating to the Old Patriarchs, and other Eminent Men in former days, on which I have asserted, that many of the Pagan Stories and Fables depend, these were Recorded in those Sacred Books first of all, and therefore these Books are the Foun∣tains from which the Heathens took these Relati∣ons. This Argument, I take to be unanswerable, namely, that the Old Testament is the First and Antientest Book that ever was extant, and there∣fore, when the Pagan Writers mention things in this Book, they took them thence, or from those Persons who had them out of these Writings. Here then it is necessary, to insist a little on the

Antiquity of this Holy Volume. That Moses's Writings were long before all others, is proved by several of thea 1.1 Fathers of the Christian Church. You may reckon the Date of his Books, to be about A. M. 2460, which was above 400 Years before the Trojan War, before which we do not hear of any Writers whatsoever: Yea, it was above a Thousand Years after it, that the Antientest Historian (unless you will reckon those Fabulous ones, Dares Phrygius and Dictys Cretensis) appeared. Without controversie, Mo∣ses was the Oldest Historian either Natural or Ec∣clesiastical. The Antiquity of his Works is be∣yond all other Books; they all begin long after him. And as for some other Books of the Old Te∣stament, they were before the Writings of any Heathens. To begin first with the Antientest Egyptian Writers, some tell us, that in Moses's time flourish'd those Excellent Philosophers, Zo∣roastres, and Mercurius Trismegistus; but wh••n yo•• come to Examine this, you find no less than four Zoroastres's, and to which of these the Writings are to be attributed, and what date they bear, i•• uncertain, so that we can conclude nothing there. There are also great Disputes about Her••os or Trismegistus, namely who he was, and when he Lived▪ and at what time the Writings that go under his Name were written, and whether they be genuine. Kircher holds them to be such, but Casa••bon attemp•••• the contrary. His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is quoted by 〈◊〉〈◊〉

••artyr, Lactantius, and Augustin, and therefore 〈◊〉〈◊〉 Ancient: but his Antiquity cannot be proved 〈◊〉〈◊〉 be equal with that of the Holy Writers. Manetho, or Manethos, who writ the Egyptian History, lived but in Ptolomaeus Philadelphus's time. Then, for the Phaenician Antiquities, which San∣••athon writ in the Phaenician Tongue, and which Philo Biblius (who lived in Adrian's time) ••••rn'd into Greek, (of which Version Eusebius hath ••••eserv'd us a Famous Fragment) though Scali∣•••• hath labour'd to prove them Supposititious, 〈◊〉〈◊〉 some others reckon them not as such, and ••••rticularly the Learned Bochart hath Comment∣•••• upon them, as true and Genuine Writings. 〈◊〉〈◊〉 as for the An••iquity of this Phaenician Histo∣••••••n and Theologer, though it may be acknow∣••••dg'd to be great, yet without question he was ••oses's junior by many hundred years. And so was the Author of the Babylonian or Chaldean 〈◊〉〈◊〉; for Berosus, who is said to compile ••••••m, lived at the same time that Manetho did. And though perhaps Frier Annius hath imposed 〈◊〉〈◊〉 the World by the Name of this Author, as a 1.2 some think, and accordingly bring several Arguments to prove this new Berosus a Cheat, 〈◊〉〈◊〉 it doth not follow that the old one, of ••hom both Iosephus, and Eusebius have preserv'd the fragments, was such. Some Greek Writers plead great Antiquity next; Orpheus, and Mu∣••••••s, the Ancientest of them all, are ••aid to have b 1.3 Lived in Gideon's days, which was about 200

years after Moses. And 200 years after this Li∣ved Dares Phrygius, and Dictys Cretensis, who wrote the Trojan War. And 100 years after this, Homer wrote his Poem, who Flourish'd not 'till at least 150 years after David the Divine Poet. This is observable, that the Greeks, as soon as they had gain'd any knowledge of Let∣ters, and Arts, fell to inventing of incredible Stories, and writing of meer Fictions. Whence a 1.4 Eusebius complains, that there were nothing but meer Fables in the Greek Histories (if they may be call'd Histories) before the beginning of the Olympiads, that Famous Greek Epoche, or Com∣putation, which began from the Instauration of the Olympick Games by Iphitus: but when this was, is not very clear, for some say it was in the time of Azariab King of Iudah, above two hundred years after the Death of Solomon, others say in the Reign of Vzziah King of Iudah, A. M. 3173. Others fix it A. M. 3189, eight years before the Birth of Romulus and Remus, four hundred and seven years after the Destruction of Troy. Others place the Olympiads lower, about A. M. 3228, others A. M. 3256, about seven hun∣dred and fifty years before Christ. Varro's Divi∣sion of Times into Vnknown, Fabulous? and Histo∣rical, the last of which he begins not 'till the Greek Olympiads, proves this very thing. The most Ancient Greek Historians were Archilo••us, Ari∣steas, Proconnesius, Hecataeus Milesius, Charon Lampsacenus, &c. but nothing of their Writings is preserved. Herodotus is the Ancientest Greek

Historian we have extant, and therefore is called the Father of History: but he begins his Hi∣storical Relations but a little before the Pro∣phetick Histories of Ezra, Nehemiah, and Da∣niel make an end.

You will find this Argument prosecuted by a 1.5 Clemens Alexandrinus, who shews that the Learning and Knowledge of the Hebrews was before that of the Greeks, as much as the Iewish Nation was before the Seven Wise Men, and the Sacred History before the Argolick. He shews that Thales, and Solon, two of their Wise Men, lived about the forty sixth, and the fiftieth Olympiad, and Pythagoras about the sixty second, than which the Iews were much older by the confession of Philo Pythagoreus, Aristo∣bulus Peripateticus, and Megasthenes. He com∣pares the Age of Moses with Bacchus, the Se∣ven Wise Men, and some of the Grecian Gods, and proves that he was above six hundred years before any of these. He demonstrates from Chronological Computations, that H••ggai a••d Zachary were Elder than Pythagoras, and that Solomon was much Seniour to the Wise Men. And all this is in order to this, that the Greeks, (as well as the Chaldeans and Egyp∣tians) had their Knowledge from the Hebrews, and not these from them. Seeing then that the Ancientest Pagan Writers are short of the Holy Scriptures, seeing all Authors and Wri∣ters are after Moses (for he indeed was before all the Great things that are in Pagan History, 400

years before the Trojan War, which is the first starting of History with the Greek and Roman Au∣thors. His Laws had the precedency of all others whatsoever, yea, the very name of Law was scarce extant at that time: in all Homer you can't find the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they had no writ∣ten Rules to direct their Manners by, the will of their Princes was the only Law,) since these things are thus, the Transcendant Antiquity of the Writings of the Old Testament is hence undeniably proved. These are the ancientest Memorials in the World, these are the oldest Monuments of Truth, and consequently the Iews were the first People that had these things set before them, and, as a consequent of that, all others took from them. From this com∣paring the Antiquity of Writers, it is clear that Moses's Laws and the Customs of the Pa∣triarchs were not borrowed from the Pagans (as some have imagin'd,) but that the Chaldeans, Phaenicians, and Egyptians, yea, that the Ara∣bians and Persians (as might have been shewn, and as the Learned Dr. Stillingfleet, now a wor∣thy Prelate of our Church, hath proved in his Admirable Discourse on this Subject) and that the Greeks and Latins have derived their Mysteries from the Hebrews, and that all the Gentile Theologers borrowed their Great Truths from the Books of the Old Testament: for these being the ancientest and first Records, it is most reasonable to believe that those that came after them took from them, and that these Sacred Writings yielded matter to those others. This is the first Reason to prove that

the Pagan Historians, Philosophers, and Poets were beholding to the Scriptures.

Secondly, I will prove it from the way of Communicating those Scriptural Truths and Hi∣stories to them. 1. This happen'd by reason of the Commerce which the Iews had with the Neighbouring Nations, Chaldeans, Phaenicians, Egyptians, and others. Especially in King So∣lomon's time there was a great Commerce be∣tween the Hebrews, and these latter: and then it is probable the Egyptians learnt many things of the Iews. As Solomon Married a Wife thence, so it is likely they affected some of the Rites and Manners of his People, and espoused their Customs and Usages, together with their Notions and Opinions. It must be remembred also, that the Chaldeans, Phaenicians, and Egyp∣tians were the Nations which Greece Traded with, and so this Country had an opportunity of receiving the Iewish Traditions and Customs at the second hand: and hence it is that you have the footsteps of them so frequently in the Greek Authors, as well Poets as others. Nay, to speak more generally, Iudea was very well ••ituated for the propagating of Laws and Usa∣ges to all other Nations, for it was placed in that Climate of the World which was fit for this purpose, viz. in the middle of the then Inhabited Earth: To which convenient situation perhaps the Psalmist refers, in Psal. 74. 12. God worketh Salvation in the midst of the Earth. And so that of Ezekiel concerning Ierusalem, I have set it in the midst of the Nations, Ch. 5. v. 5.

Secondly, A great part of the Hebrews being dispersed over all the World by Divine Provi∣den••e, had an opportunity of Communicating these things to the Gentiles. The main Body of them were sent into Assyria, and Babylon by Nehuchadnezzar, where they had converse with those S••rangers seventy years: and a part of them were carried at the same time into Egypt with Ieremiah. It is not to be doubted that they carried with them the Holy Writings which were then extant, and out of them they daily imparted the passages of the History of the Creation of the World, and Noah's Flood, and the Propagation of Mankind, and other the like particulars contained in those Books. After∣wards, when they were beaten by Pompey, and made Slaves, they were carried Captive into Egypt, Syria, Greece, Rome. Besides that, in the times of the Maccabees some had freely left their Country, and went into Egypt to make Proselytes there. When they were thus scattered into these Foreign Countries, it is no wonder that the People in these parts attain'd to some knowledge of the Sacred Books, and of the Traditions of the Iews. They must needs hear and learn something of those Mat∣ters, Conversing familiarly with the Iews.

3. The Iewish Notions and Customs might easily be Communicated to the Gentiles, seeing Moses's Writings were Translated into Greek in the time of the Persian Monarchy, if not before it (asa 1.6 Eusebius reports from Mega∣sibenes

a Man well Skill'd in History, and who lived with Seleucus, as Eusebius in the same place affirms:) seeing there was a Greek Tran∣slation of a considerable part of the Old Testa∣ment before Alexander the Great's time, as a 1.7 Clemens of Alexandria Testifieth. And ac∣cordingly Demetrius Phalereus, Library-Keeper to King Ptolomeo, Sirnamed Philadelphus, in an Epistle to him, whichb 1.8 Eusebius citeth, saith, that before the Septuagint Version many things were Translated out of the Bible. But this is most certain, and agreed to by all, that upon Alexander the Great his Conquests, the Iews and Greeks had converse with one another, and were no longer Strangers, being now United under the same Empire. And, as an effect of this, soon after Alexander the Great, all the Old Testament was entirely Translated into Greek by Seventy two Iews, whom the fore∣said King of Egypt appointed for that purpose. Hence the knowledge of those things contained in the Sacred Writings could not but be com∣municated to the Gentiles.

4. This Communication was made by the Travels of Philosophers, and inquisitive Men among the Pagans. Of Pythagoras we are told byc 1.9 Laertius, that

when he was young, and being very desirous to Learn, he left his Country, and was initiated into all the

Mysteries not only of the Greeks, but Bar∣barians.

And particularly he testifies that he Travell'd into Egypt, and Chaldea. Of the same Philosopher it is asserted by Origen, Cle∣m••ns the Alexandrian, Porphyry, and others, that he went into Chaldea in the time of the Captivity, where he had the opportunity of conversing with the Iews. Ludovicus Vives thinks that he Travel'd also into Egypt, and was acquainted with Ioremiah there. Mr. Sel∣don likewise holds that he went and visited Iudea, and there Convers'd with Ezekiel, with whom he was Contemporary, and learnt the Tetragrammaton, and other Mysteries of him. Concerning Plato, it was believ'd by many, saitha 1.10 St. Augustin, that he took a journey into Egypt, and was there the Prophet Iere∣••niah's Auditor, and read the Prophetick Wri∣tings; and though this Father himself was not inclin'd (as he declares) to believe this, because he thinks that Philosopher was born after that time, yet he most readily assents to this, that he had many things from the Books of the Old Testament; and to prove this,b 1.11 he ci∣teth several passages out of that Heathen Wri∣ter. It is most evident to all that have con∣vers'd with this Author's Writings, that there are sundry things in them above the strain of common Philosophy, as concerning the Creation of the World, the Formation of the First Man out of the Earth, the Innocent and

Happy State of Mankind, the loss of that Pri∣mitive State, and the vile degeneracy of the Sons of Men, with many other Particulars which are fetch'd from the Sacred Writings. I might mention likewise how loftily he speaks of God, and his Nature, how admirably he Discourses of the Soul, how clearly he asserts a Future Life, and the Rewards and Punish∣ments of another World, how feelingly he treats of Vertue and Goodness, how Divinely he writes concerning Religion, which he re∣presents as Pure and Spiritual, and Purged from the Heathen Superstitions. This Sublime and Extraordinary Knowledge the Ancients think he gained by Travelling into Syria, Iu∣dea, and Egypt, and holding converse with those that understood the inspired Writings. And it is their Opinion, that though he Con∣vers'd with some of the Iewish Nation, and imbibed their Sentiments, yet he carefully a∣voids mentioning their Name, because they were odious to other Nations, and consequent∣ly those structures of true Theology which are in his Works would have fared the worse for it. But though he would not speak this out plainly, yet he seems to utter it in a disguised manner: Perhaps he hinteth that he receiv'd those Notions from the Iews, when he mentions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the Syrians and Phaenicians, who were the Neighbouring People to Iudea generally pass'd for Iews. That other Great Philosophers, as Solon, Democritus, Hera∣clitus, &c. Travel'd into Egypt, and Babylon, is testified by Diogenes Laertius in their Lives.

The same is attested bya 1.12 Diodorus con∣cerning Orpheus, Musaeus, Homer, Lycurgus, and other Wise Grecians, viz. That they went and visited those Foreign Parts, and thence came furnish'd with the Knowledge of those things which they had learnt in those Coun∣tries. The like is confirmed by the testimony of someb 1.13 Christian Fathers, who also add that those Chief Philosophers of Greece, when they sojourn'd among the Egyptians, learn'd many things of their Priests, which they had from the Tradition of the Iews who had been among them: And there they perused the Mosaick Writings, which were of great account among some of them. Hence the Religion, Rites, and Practices Recorded in those Books were divulg'd and spread abroad in the World. Indeed it is very probable in the Nature of the thing it self that this would happen: for the Iews being a People so Renowned for Re∣ligion, and their Fame and Glory being every where Celebrated, it could not be but that fo∣reign People, especially the most Philosophical and Inquisitive among them, should be desirous to confer with the Bible, or Iewish Authors, and to know their Laws, Ways, and Customs, and that whole Nations should be forward to imitate and make use of them. This is more than Prophetically intimated, in Deut. 4. 6. where 'tis said, that when the Nations shall hear all those Excellent Statutes given to the Iews,

They shall say, surely this great Nation is a wise and understanding People. If the Pagans should so admire and value the Iewish Customs and Ceremonies, they would (as the consequent of that) imitate and practise them. Thus you have a Rational Account of the Consonancy of Pagan Writings and Customs to the Sacred Scriptures, you see how they were derived from these Fountains.

In the next place, I am to enquire, how the Scriptural Stories and Truths came to be corrupted; whence it is, that they are mixed with Obscuri∣ty and Falsity in the Writings of the Pagans, how it comes to pass, that one thing is put for another, and that it is so hard oftentimes to un∣derstand what they deliver. I will give you an Account of this, in these following parti∣culars,

1. The confusion of Languages did not a little contribute to these Mistakes, Corruptions and Falsities. When the World was of one Tongue, the notices of things which were imparted by Speech, were very clear and intelligible; when they all joyn'd in one Language, they could easily apprehend one another, and there could arise no mistakes, by Ambiguity in the variety of words. But upon confounding the first I an∣guage, and dividing it into many, there follow'd a great disorder among Mankind, for then it be∣came difficult to understand one another. The Words being confused, the Conceptions and Things which were convey'd to Men by those words, were also confused, obscure, and uncertain. The variety and multiplicity of Words, begot mi∣stakes

and confusions; among so many millions of words, it was impossible, but that there should be a great many ambiguous and equivo∣cal, and thence the Phrases, Sentences, and Speeches, must needs be so too. This is one Reason, why the Sacred Truths of Scripture were corrupted, when they came into the Hands of the Heathens. The Eastern words and forms of speaking, were misunderstood by the Grecians; the Hebrew Dialect and Idiom were mistaken by the People of another Language and Country: The Oriental Expressions were misinterpreted by the Europeans, who were Strangers to the literal and proper Sense of them. Hence arose Fables, Fancies, and ground∣less Conceits, which they mixed with the Spiri∣tual Verities, and almost defaced and extinguish∣ed them.

2. The Sacred History of Scripture, and the Traditions of the First Ages of the World, were easily corrupted, because they were Trans∣mitted to Ignorant and Barbarous People. God was pleas'd not to vouchsafe that Light and Know∣ledge to the Gentiles, which he bestowed on his own People, but he thought fit to leave them in that darkness and blindness, which their gross Sins had brought them to, and which were now become the just Punishment of them. Many of them were so besotted, that when they heard of those Holy and Mysterious Truths, they were not able to bear them, they could not apprehend the true meaning and import of them. But because some of them, who were the most Con∣t••mplative, would be exercising themselves a∣bout

them, they resolved to make something of them, or out of them: And accordingly, when they committed them to Writing, they applied them to some Person or Thing, which was known and famous among them; and thus an Historical passage in Holy Scripture, became a Story of their own, or a Divine Truth was turn'd into a Fable. By this means, the things which they borrowed from the Word of God, came to be D••praved and Disguised.

3. The long tract of Time and diversity of years, have partly introduced this corruption and alteration. For length of time blotted out some of the former Accounts, and defaced the Memoirs of things. The Antient Names of several Persons and Places are worn out, and others (quite different from them) are used in their stead. The true Original, Occasion, and Meaning of many things were forgotten, and in place of them, New, but False Relations, crept in. Then came to pass at last, (when the right Notions of things were worn out) that Men of Poetry and Invention, thrust upon silly People their own Fancies and Conceits, and per∣swaded them to accept of the most unlikely Sto∣ries for Truth.

4. The Historical passages of Scripture, and the strange Events which hapned among the Iews, being spread abroad, and passing through many Hands, or rather Mouths, could not but for that Reason be corrupted. By the great di∣versity of Relators they were changed, some adding to them, and others diminishing them,

so that at the last, they were quite different from what they were at first.

5. As Superstition and Idolatry increased, the greater Corruptions there were of True Histo∣ry, Men making that to Administer to their Idolatrous Worship. So that in those Coun∣tries, especially where there were the fiercest Bigots for the Pagan Devotion, there was al∣waies a more plentiful coyning of these Fables, under which were hid very useful Truths, taken out of the Old Testament.

6. This must be added, that it was the Custom of the Antient Pagans, to wrap up their Noti∣ons in obscure and dark Terms, and to represent them in an Aenigmatical way.a 1.14 Origen thinks Plato in one of his pieces, hath something of that Paradise, which Moses in the beginning of his Writings speaks of, and he gives this Reason why he thinks so, viz. because it is Plato's usual way to describe things obscurely, and to disguise the greatest and most excellent Verities, under the vail of Mysteries and Fables. And this was the guise of others, besides Plato, especially of the Pagan Poets; they affected obscurity and diffi∣culty of Stile; whence sprang several of the Fabulous Histories of the Gods, and other odd passages in their Writings. And so, when they took some things of moment from Scripture, or from those who were acquainted with those

Sacred Records, they cloath'd them with their dark and Mystical Expressions, in so much, that it was hard to know whence they had them.

7. The Grecian Humour, was to Invent and Romance; their Poets especially (who were their first Writers) were famous for this. They abused, mangled, jumbled, and confounded the Stories in Holy Writ, they turn'd those Sacred Things, into Magical Pranks sometimes, and from the Names of Holy Persons spoken of in the Old Testament, they took occasion to invent new Deities, and shape new Gods. Their fre∣quent practice was to piece out Scripture with their own Fancies, and to add something of their own heads. This is owing to the Greek Vanity, it is to be ascribed to the Levity and Capriciousness of these Fabulous Men, whose very Genius led them to affect Banter and Fictions. The Poets dealt with Sacred History, as the Legendaries do with the Lives of Saints; they have some general ground for what they say, but they make plentiful additions to it; there is perhaps something of Truth at bottom, but then you have their own Inventions besides. Thus the Grecian Writers counterfeited all along the shape of Real Truths, in most of their Fa∣bles, there was a medly of Falshood and Truth together.

8. This is also certain, that the Pagan Philo∣sophers, did out of fear sometimes disguise the Notions of Truth, which they received from Scripture. Plato, saith Iustin the Martyr, had learnt in Egypt the True Doctrine concerning

God, One only God, with several other Sacred Truths, but, lest some Melitus or Anytus should Accuse him, he would not divulge them to the People: For fear of incurring Socrates's Misfortune, he either conceal'd or disguis'd all. He dreaded the Poysonous Cup, and so would not discover those Sacred Things, but rather chose to lap them up in Poetick Conceits and Fables, in Mysteries and Riddles, which his Writings are full of. And this it is likely was the Case of other Philosophers and Writers among the Gentiles, they were Timorous, and dared not Transgress the Publick Laws, and incur the punishment due to Innovators in Reli∣gion; and therefore they spoke ambiguously and obscurely, and corrupted those Truths which they had received from the Holy Fountains.

9. Some out of meer Ignorance of the Iewish Religion and Affairs, misrepresent and corrupt those things. This is seen plainly in Strabo, and Diodorus the Sici••ian, who (as was hinted afore) make the Iews to be Egyptians, and a 1.15 Strabo particularly saith of Moses, that he was an Egyptian Priest. So Herodotus, because the Hebrews had lived among the Egyptians, saith those things of the former, which belong to the latter, and so perhaps, vice versâ. I remember he particularly saith, thatb 1.16 Circumcision was first of all used among the Ethyopians and Egyp∣tians, and from them went to the Phaenicians

and Syrians, and thence some thought Abraham receiv'd this Rite, and commended it to his Posterity. It is as easie to observe, how grosly the Latin Writers were mistaken; it was a com∣mon thing with them to confound Iews and Chri∣stians, and to make no distinction between them, as I have shew'd on another occasion.a 1.17 Tacitus's description of the Nation and Religion of the Iews, together with the Original of them, shews that that Excellent Historian, was extremely ignorant of the Affairs of that People. They were at first call'd Idaei, faith he, from the Mount Ida, and afterward by an addition of a Letter, they had the Name of Iudaei. Their Sabbath was Consecrated to Saturn, he saith; and many such false and fabulous passages are to be found in the Account which he gives of them. So Iustin shamefully errs in several things belonging to the Iewish History; he makes Abraham the third King of the Iews, Israel the Fourth, Ioseph the Fifth, and Moses (whom he reckons to be Ioseph's Son) the Sixth. In his whole Thirty Sixth Book, where he de∣scribes the Original and Increase of the Iewish Nation, he hath almost as many mistakes, as words. The rest of the Pagan Historians ex∣ceedingly mistake, when they Treat of that People, because they did not rightly inform themselves, and indeavour to have a perfect Ac∣count of the Iewish Matters. Thus Iosephus him∣self excuses in part the Heathen Writers, when

they speak of things done in Iudea, imputing their Errors to want of Knowledge and Infor∣mation. Yea, he wonders not that the Iewish Nation was not known to some of them, and that they write not a word of it; for the most dili∣gent Historians,a 1.18 saith he, were ignorant of France and Spain; and he instances in Ephorus, who he observes had so little knowledge of Spain, that he took it for one single City, and no more. We might observe likewise, that lit∣tle or nothing is mention'd of this our Isle of Britain, either by Greek or Roman Historians, before Casar's Commentaries. And in the same place he takes notice, that neither Herodotus nor Thucydides, nor any that were of that Age make mention of Rome, although it had been in great power a long time, and had waged so many Wars. He adds, that all Things of the Greeks are new, and of yesterday, giving this as one Rea∣son, why the Greek Historians make no mention of the Iewish Affairs. They were themselves but upstarts in respect of the Iews. But though they knew but little of them, yet they feigned many things, and represented them as they pleas'd. Especially their Poets? who were very ignorant of the Iewish Institution, and of the true meaning of the most things which they had from those of that Nation, or from their Books, yet took the liberty to invent and add, and to mingle their own Conceits and Fancies, with

that little which they had heard or knew of them.

10. Some, if not most of the Heathens, out of Averseness and Hatred to the Iews, perverted those things which had any Relation to that People. This was a Nation that was separated from all others, and was different from, not to say contrary to, the rest of the World in many things; wherefore they grew odious and dete∣stable, and the Pagans wilfully Misrepresented and Traduced them, and delighted to load them with all sorts of Calumnies. All Wri∣ters bandied against the Iews and Christians, they were all in League against these, however they disagreed among themselves. Hence it is, that when-ever they present their Readers with any thing concerning them, they generally shew that Ill-Will which they bore to them. Thus Manethon the Egyptian Historian, though he hath many things that agree with what the Scrip∣ture saith of the Iews, yet he mis-represents se∣veral particulars, and adds others in disgrace of Moses and the Israelites. And indeed from Egypt was the rise of those Malicious Calumnies against them, for the People of that Nation were sensible of, and retain'd in their Minds the many Plagues that were inflicted on them for their sakes, and the last Mortal Farewel in the Red-Sea, and they expressed their implacable prejudice against them, by reproaching them, and they taught others to do so too. Thusa 1.19 Iustin

(or rather Trogus Pompeius, whom he Epitomi∣zes) tells us, that the Iews were expell'd Egypt, because God had Reveal'd to the Egyptians, that the Plague which then raged among them, could by no other way be allay'd, than by that Na∣tion's being turn'd out. Diodorus the Sicilian, and a 1.20 Tacitus write, that the Iews were thrust out of Egypt by the Inhabitants, because they were Scabby and Leprous. Apion, with a detestable Impudence, rails against this People, and, out of meer malice, invents and forges Lies to disgrace them. He not only repeats the foresaid Ca∣lumny, viz. That they were expell'd out of that Country, because their Bodies were over-run with Leprosie, but he adds several others, and miserably perverts the History of Moses. b 1.21 Pliny avoucheth, that Moses was a Magician; andc 1.22 Strabo reckons him among Astrologers and Diviners. So Ioseph is said to have been skill'd ind 1.23 Magick Arts. Though perhaps it might proceed from Ignorance only, that some of the Pagan Historians reckon these in the number of Magicians, for they had heard of what wonderful things these Great Men had done in Egypt; the one, when he grapled with the Egyptian Sorcerers, the other, in Interpre∣ting of Dreams, and they concluded they were effected by Magick; accordingly, they repre∣sented them as Persons of that Character. But

even the mistakes of these Gentile Writers, concerning them and others, shew, that they had heard of such Men, and the things they did, and they are a Testimony of the reality of the History in general. Then, as for the Pagan Poets, the same prejudice and Hatred reigned in them, and discover'd themselves in Lies and Fictions about the Iews, and what is related concerning them in the Old Testament. When they refer to any passage in the Sacred Story, they malitiously desile it with their own Inven∣tions; they distort and falsly deliver the circum∣tances, and they blend it so with their own ridiculous Fancies, that they turn it into a Fable.

Again, if we may give credit toa 1.24 Deme∣〈◊〉〈◊〉 Phalereus, (Library-Keeper to King Ptolo∣〈◊〉〈◊〉 and who was the Man that first excited him to promote that notable work, of Tran∣〈◊〉〈◊〉 the Old Testament into Greek) there was this Notion among the Pagan Writers, that this Holy Book was not to be prophanely hand∣led, nor the Matters of it made common by every one that undertook to write; yea, that 〈◊〉〈◊〉 inserting of them into their Writings, was I gross Prophaning of them, and had met with •• suitable punishment. Thus, one Theopompus, who had inserted some passages of the Bible into his Writings, was struck with Madness; and

another named Theodectes, who made use of some place of Scripture, in a Tragedy of his, was almost deprived of his sight for it; but the former, when he was made sensible of his fault, was restor'd to a right mind again, and the lat∣ter, upon acknowledging the like Offence, re∣cover'd his Eye-sight. This was related, saith Iosephus, to King Ptolomee by the foresaid Demetrius, a very serious Man, and it was assigned as a Reason, why the Contents of these Sacred Writings, which were so Divine and Admirable, were but rarely mention'd by the Historians and Poets. These Examples had struck a terrour into some of them; having heard how some Prophaners of these Holy Things, were Animadverted upon, by a Divine Hand, they were afraid to Record any passages in the Old Testament. Therefore, some of them chose rather, to disguise the Sacred Stories, and to stuff them with Fabulous Narrations, that they might scarcely be known, to have been bor∣rowed from that Holy Book.

Lastly, the Devil hath a design in all this. Tert••∣lian's a 1.25 Words are remarkable; when he had said that the Things which are contrary to Truth, (i. e. the Heathen Fables, Rites and Usages) are made out of the Truth (i. e. the Holy Scriptures) he fur∣ther

adds, that this Imitating of the Truth, is wrought by the Spirits of Error, that is, the Devils, who affect sometimes to Ape God and what he doth. This is most apparent, that they are a Mimical fort of Creatures, and shew themselves sometimes diligent Emulators of the most Holy P••rsons and Things. Their great Subtilty and Craft, are to be discern'd here, for when they brought the Hebre•• Rites and Ceremonies of Gods own ap∣pointment, into the 〈◊〉〈◊〉 Worship and Ser∣vice, they did this to Prophane them, and ••o make them contemptible and ridiculous. They did it, that those Divine and Sacred Things might be despised, and that they might be turn'd into Superstition and Idolatry. So likewise, they cunningly mixed something of sacred Truth with Fables, that thereby they might make the things that are True to be suspected. Satban is desirous to pervert and even erase the whole Sacred Scripture and Antient Truth, but because he sees he cannot effect this, he there∣fore contrives how he may disguise the Scrip∣ture-Stories, he sets the Poets to work to make them into Fables, and thinks by that means to take off our Esteem of those Inspired Writings, and to diminish that Credit which we ought to give to those Sacred Truths. He pushed on those Grecian Wits, to obscure and deface the Old Names in Scripture, that the Original of them might not be known. He out of direct malice, moved those fanciful Men to invent Fables, to defame the Primitive Stories, to blemish the Sacred History, to obscure and pervert the Truth. The Poets turning the

Scriptures into Fabulous Narrations, was the way to invalidate the Testimony of them, and to make them seem a meer Poetick Fiction, a Dream, a Fansie, that hath no real bottom. It is no wonder then, that the Devil imped their Fancies, and assisted their Inventions, and help'd them to change the Truth into a Lie, that there∣by he might rob God and the Scripture of their Honour. This, I say, might be a device of that Evil Spirit, (as he hath Devices and Wiles of all sorts) to elude the Authority of Sacred History, and to take away the Credit of Divine Truth.

Again, as that Crasty Spirit designs by this means to disparage, yea, to null the Truth, so he thinks hereby to gain assent to Falshood, and to promote the greatest Impiety imaginable; for when Truth is mixed with Falshood, he hopes that this latter will be entertain'd for the sake of the former. And when Lewd and Viti∣ous Practices, are founded in those that are In∣nocent and Religious, he expects, that these should justifie those. Perhaps, when he added the Sacred Ceremonies of the Iews, to the pro∣phane Worship of the Gentiles, he thought thereby, to take away the difference between them, and to render them alike; so that Men should not be able to distinguish, between a True and False way of Worship.

Thirdly, the Devil's Design in introducing several Sacred rites and Customs, into the practice of the Heathens, was to conciliate

to himself a greater Authority and Esteem, a greater Glory and Repute among them. He commends those things to the Pagans which were Religiously used, and even by God's own People, and prescrib'd by God him∣self; this he doth to inveigle the Pagan World, and to bring them to Admire and Worship him.

Wherefore, an Answer may easily be return'd to that Objection, of a late Learned Writer, a 1.26

What advantage can the Devil have by his imitating the Divine Worship?

He ever Acts for some end that may be prositable to himself; but how can this prove so,

seeing it would be more advantageous to him, to insti∣tute a Worship and Ceremonies, that are Diametnically contrary to those in the Divine Law, that by those, as by so many proper and peculiar Characters, his Herd might be distinguished from the Flock of the Shepherd of Israel.

The Answer, I say, to this, is very easie and obvious, for there can be nothing more Advantageous to that Evil Spirit, than his emulating of Divine Worship, and appointing Ceremonies suitable to it, for by this means, his Kingdom is most sensibly advanced, and that with the greatest Artifice and Craft imaginable, be∣cause this Vile. Fiend is Adored, even whilst the

Divine Worship of the True God seems to be earried on. It was the Subtilty of this Great Mimick, to approach as near to God and True Religion, as he could, to make use of those things, which by God's own express Command were used in his Worship. This is a cunning way of gaining Proselytes, and increasing the number of his Worshippers. Thus he Acts for some End, and that a very Profitable one too; certainly much more Profitable to him, than if he had Instituted Proper and Peculiar Ceremo∣nies of Worship, for these would too palpably have distinguish'd his Herd, from the True Flock; whereas, those bring them into a kind of Rival∣ty with it. Besides, this fond Emulation in the Devil, is a gratifying of his first Proud Inclina∣tion, and aspiring to be like God. He is still Ambitious of Divine Honour, otherwise cer∣tainly, he would not have desired to be Wor∣ship'd by the Son of God himself. And he would be Worshipp'd in the same way, that God is, with the same Signs and Badges of Adorati∣on. Hence most of those Sacred Rites enjoyned by God himself, and made use of, in his Wor∣ship by the Iewish Church, were transferred by Sathan to his Idolatrous and Impious Wor∣ship. This is the effect of his Haughty Spirit, which thirsteth after Divine Honour, even such as is given to the only True God.

Thus I have amply shew'd you, how it came to pass, that the Rites and Practices, and the greatest Truths contained in the Holy Scrip∣ture, were corrupted, disguised, misapplied,

and abused by the Pagans. I have given you the Reasons and Arguments which may con∣vince you of this, and render you an account of the manner of it.

Notes

• a 1.1

  Tatianus, Tertullian, Clem. Alexandr. Just. 〈◊〉〈◊〉. Euseb. Praep. Evan. lib. 8. & 10. Cyril Alexandr. 〈◊〉〈◊〉 Julianum, Jul. Africanus.
• a 1.2

  Ludovicus Vive••, Melchior Can••s, Raphael V••lateranus.
• b 1.3

  Euseb. Chronic.
• a 1.4

  Praep. Evang. l. 10.
• a 1.5

  Strom. lib. 1.
• a 1.6

  Praep. Evang. lib. 9. c. 3.
• a 1.7

  Strom. lib. 1.
• b 1.8

  Praep. Evang. lib. 8. c. 3.
• c 1.9

  In vit. Pythag.
• a 1.10

  De Civ. Dei. 1. 8. c. 11.
• b 1.11

  De Doctrin. Christ. 1. 2. c. 28.
• a 1.12

  Lib. 2. Cap. ult.
• b 1.13

  Euseb. Praep. Evang. l. 10. Cyril. Alexand. contra Iuliarum. 1.
• a 1.14

  Contr. Cels. lib. 4.
• a 1.15

  Lib. 16.
• b 1.16

  Lib: 2. cap. 36. & 104.
• a 1.17

  Hist. lib. 5.
• a 1.18

  Contr. Apionem. l. 1.
• a 1.19

  Hist. lib. 36.
• a 1.20

  Hist. lib. 5.
• b 1.21

  Nat. Hist. 1. 30. c. 1.
• c 1.22

  Lib. 16.
• d 1.23

  Justin. Hist. 1. 36. c. 2.
• a 1.24

  Joseph. Antiq. Iud. 1. 12. c. 2.
• a 1.25

  Cmnia adversùs veritatem de ipsâ veritate construc•• sunt, operan••ibus 〈◊〉〈◊〉 mulalionem istam spiritibus Erroris. Apolog cap. 47.
• a 1.26

  Dr. Spencer, de Legib. Hebreorum. lib. 3. cap. 12. Dissert. 1.