*. r ~' <'. 
 
 : '


 
 O F 
 
 JUDAISM: 
 
 O R, A 
 CRITICAL AND PHILOSOPHICAL ANALYSIS 
 
 OF THE 
 
 BY DUNCAN SHAW, D.D. 
 
 ONE OF THE MINISTERS OF ABERDEEN. 
 
 *Tbe Laiu is our fcboolmajler^ to bring in to Cbrijl, Gal. iii. 24, 
 
 .Slame not btfsre that* toft examined tb: trutb : underftandfirjl, and then relult, 
 
 Ecclus xi. 7. 
 
 EDINBURGH: 
 
 PRINTED FOR C. ELLIOT, EDINBURGH, 
 
 And C. ELLIOT, T. KAY, and Co. atDr Cullen's 
 
 Head, N 332. Strand, LON*DOJ,
 
 PREFACE. 
 
 WHETHER Chriflianity has gained 
 or fufFefed moft, by the aflaults 
 that have been made upon it by Infidels, 
 is a point flill problematical. However, 
 if J might venture to offer an opinion 
 upon it, I muft own, I am inclined to 
 think that it has, upon the whole, gained. 
 A local and temporary lofs it may have 
 fuftained, by the rude or fly arts that 
 have been ufed to deftroy its credit and 
 influence : But, that it has already reap- 
 ed many, arid will fHll reap more, advan- 
 tages from them, is highly probable. 
 
 One thing, abundantly evident frorri 
 the hiftory of infidelity, is, that, fince it 
 began to obtain any footing, thofe re- 
 cords which the votaries of Chriftianity 
 A efteeitr
 
 ii PREFACE. 
 
 efteern facred, have been examined by 
 its friends with more critical acutenefs 
 than ever they were before. The con- 
 fequence is, that the nature, evidence, 
 and obligations of revealed religion, have 
 been incomparably better underflood. 
 
 It muft, in juftice to the enemies of 
 revealed religion, be owned, that, in 
 attempting to run it down, they have 
 tried every art, from which policy could 
 fugged the leaft hope of fuccefs. Thofe 
 of fubtilty and cunning are generally 
 the mofl dangerous: And thefe have, 
 of late, been frequently adopted. Our 
 countryman, David Hume, Efq; feems, 
 in a particular manner, to have been 
 fond of this mode of attack. Thus, in 
 his EfTay on National Characters, he en- 
 deavours to hurt the influence of religion, 
 by the fufpicion he attempts to raife a- 
 gainrt the character of its minifters. In 
 his Effay on Miracles, he exprefles him- 
 felf in a manner that leads to the mofl 
 dangerous confcqueiices, and has a ten- 
 
 dencr
 
 PREFACE, m 
 
 ilency to fubvert the foundations, not 
 only of Chriftianity, but of all religion 
 whatever. And, in his EfTay on Super- 
 flition, how does he fiyly endeavour to 
 prejudice his readers againfl the Chriftian 
 religion, by the character which he gives 
 of the Jewifh? In the two firft of thefe 
 attempts, his defign has been expofed by 
 writers, every way equal to the tafk they 
 have undertaken*. 
 
 I have often wondered that none have 
 taken public notice of the thruft given 
 to Chriftianity in the third. It is true, 
 lie fays nothing directly againfl it. But 
 the wound is the more dangerous that it 
 is given obliquely 5 and he was fagacious 
 enough to know this. He faw very well, 
 that an open and avowed attack upon 
 the national religion, would, to fay the 
 leafl, have been coniidered as a public 
 affront to thofe who profefled it : And 
 A 2 therefore 
 
 * Dr Gerard's Synod Sermon, on the Influence of 
 the Paftoral Office on the Character ; and Dr Camp- 
 hell's Effay on Miracle?,
 
 iv PREFACE. 
 
 therefore, a deference to the voice of the 
 nation in its favour, as well as other 
 reafons, might have reft rained him from 
 any thing that might look like a direct 
 infult upon it. 
 
 But, when it is coniidered to what 
 confequences the attack upon Judaifm 
 leads, it has often aftonilhed me, that 
 none of the many friends of Chriftianity 
 have k attempted to prevent them, by ex- 
 poling the unfair methods by which he 
 has endeavoured to hurt it. 
 
 I waited long, in hopes that his con- 
 duel: in this matter would have beeri 
 placed in a proper point of light. But 
 as none, fo. far as I know, have yet at- 
 tempted any thing with this view, I have 
 ventured to undertake the tafk, difagree- 
 able as it may be. 
 
 I am abundantly fenfible, that the in- 
 
 veftigation of the fentiments of Mr Hume, 
 
 concerning the Jewifti, and, by confe- 
 
 2 quence^
 
 PREFACE. 
 
 quence, the Chriftian religion, may, by 
 fome, be thought ungenerous, now that 
 he is gone, and cannot anfwer for him- 
 felf. But, to this, I have two or three 
 things to offer in reply. 
 
 In the firft place, that I had formed, 
 in my own mind, the refolution of ma- 
 king this inquiry, long before Mr Hume 
 died, though, from a variety of incidents, 
 it was not in my power to execute it. 
 And of this, a not obfcure hint may be 
 feen in my Comparative View of the feve- 
 ral Methods of promoting religious Injlruction, 
 N I. of the Appendix, 
 
 In the next place, it has often been 
 &id, that, as foon as he became author, 
 he refolved never to make an anfwer to 
 any thing that might be written againft 
 him. And it is well known that he ne- 
 ver did. Any animadverfions, therefore, 
 upon his writings fince his de^th, are not 
 more fure of eicaping without a reply, 
 than they would have been before it. 
 
 A 3 To
 
 vi PREFACE. 
 
 To this let me add, as the principal 
 part of my apology, if any is thought ne- 
 ceflary, : -That the fly infinuations thrown 
 out againft religion ilill remain in his 
 "writings j and therefore that, while this 
 is the cafe, its friends are called upon to 
 put mankind upon their guard againft 
 them. Though dead, he Jlill fpe-aketh, and 
 in them continueth to plead the caufe of 
 infidelity. And I can fee no reafon, why, 
 from a falfe deference to his memory, 
 the friends of Chriftianity mould lie by, 
 and allow his mifreprefentations of it to 
 go current, without any animadverfions 
 upon them, as if no reply could be made. 
 De rnortids, nel nifi bonum, is, in the gene- 
 ral, a good maxim. But, like all gene- 
 ral rules, it admits of fome exceptions. 
 And, in the prefent cafe, I humbly ima- 
 gine there is no room for them, The 
 caufe of truth and religion, or, which is 
 the fame thing, the truefl interefis of 
 mankind, -,are here nearly concerned. 
 And, to furTer an attack^ either oblique 
 or direct, to be made upon thefe, and not 
 
 endeavour
 
 PREFACE. vii 
 
 endeavour to ward off the blow that 
 might be dreaded from it, would, in 
 thofe who behold it, betray a falfe deli- 
 cacy. 
 
 A great deal has been faid, fince his 
 death, by his admirers, to conciliate the 
 good opinion of the public, with refpect 
 to his character, both as a writer and a 
 friend to mankind. My iituation in life 
 did not 'allow me the opportunity of a 
 perfonal acquaintance with him. But, 
 fo far as I am acquainted with his wri- 
 tings, I own I am one of the many who 
 admire them, for that elegance, eafe, 
 fpirit, and beauty, for which they are 
 juftly diftinguifhed. I am not, however, 
 blind to their blemifhes. And among 
 thefe, I mufi take the liberty to. fay, 
 that the many inuendos, or oblique 
 hints, with which they abound againfl 
 Chriftianity, conflitute the mofl excep- 
 tionable part of his character as a writer. 
 And this part of his character, from, 
 whatever caufe it has proceeded, wjie- 
 A 4 ther
 
 viii P R E F A C E: 
 
 ther from a fceptical principle, a pride 
 ofunflerftanding, or a vain affect at ion of 
 originality of fentiment in all he faid, 
 can fcarce admit of a defence, though 
 fome of his zealous friends have attempt- 
 ed it. 
 
 In the courfe of the following work, I 
 Vas infenfibly led to animadvert upon 
 the calumnies and reproaches thrown out 
 againft revealed religion, by other mo- 
 4ern infidels, particularly by Tindal, 
 Lord Bolingbroke, and Voltaire. And I 
 muft own I could not read what they 
 have advanced on the fubject, without a 
 mixture (however harlh it may found) 
 of pity, .contempt, and indignation : 
 Pity, that men who were poflefled of 
 character, not only from their rank in 
 life, but alfo from their abilities as wri- 
 ters, mould allow themfelves to profti- 
 tute this character, in the ignoble fer- 
 vice of infidelity, from the filly ambi- 
 tion of being thought, by fome, men of 
 fuperior talents, and of a more liberal 
 
 way
 
 PREFACE. Sx 
 
 way of thinking than others. With 
 contempt of the difhonourable fhifts to 
 which they have often been reduced, in 
 defence of their favourite fyflem. And 
 with indignation, at that confpiracy 
 which they feem to have formed againfl 
 the trueft interefls of mankind in at- 
 tempting to unhinge their principles $ 
 and, by begetting doubts concerning 
 thefe, to rob them of the moft noble^ 
 grounds of comfort and improvement, 
 without fubrtituting any thing that can. 
 compenfate for the loifs. of them. 
 
 The character of infidels in private 
 ljfe ? we have nothing to do with, any 
 farther than they themfelves bring it in- 
 to view, in their writings addrefied to the 
 public. And accordingly in thofe ftric- 
 tures which I have offered, upon the in- 
 fidel writers who have come in my way, 
 J have kept clear of every thing that 
 might look like perfonal reflection. 
 
 But, though I wquld wifh to avoid 
 \vfyat may feem to ftrike at individuals, 
 
 I
 
 x PREFACE. 
 
 I hope I may be allowed to obferve in 
 general, That, however fair the charac- 
 ter of fome of them may be, in refpedt 
 of an abflinence from fome fafhionable 
 vices, and perhaps for the exercife of 
 fome rare virtues, it may be charged 
 \vith a very high degree of blame in 
 other refpects. For it ought to be re- 
 membered, that there may be many 
 vices, from which one is conftitutionally 
 averfe; and many virtues, to which, from 
 the motives of interefl or character, one 
 may be inclined. ,But there can be little 
 dependence upon their averiion to the 
 one, or their attachment to the other, 
 when the principles they profefs can give 
 ?io fecurity for either. 
 
 Befides, it ought to be confidered, that 
 there are different ways in which a man's 
 conduct may be criminal in itfelf, and 
 hurtful to others. He may hurt them 
 by his writings, as well as by his con- 
 duct and example in life. And there- 
 fore, did we know a man, who could fit 
 
 down
 
 PREFACE. xi 
 
 down and deliberately write, in a man- 
 ner calculated to "\yeaken the hatred of 
 vice and the regard for virtue, among 
 his fellow-citizens, would we call fuch a 
 one, a good man, or a good member of 
 the commonwealth ? No. On the con- 
 trary, Nve would not hefitate to pro- 
 nounce him a worfe, and more danger- 
 ous, member of the ftate, with all the 
 moft mining talents he could be pofTefTed 
 of, than many others who openly tran 
 grefled its laws. From fuch conviction 
 it was, that I have endeavoured, in the 
 following treat ife, to expofe the mean 
 arts, the grofs falfehoods, and ground- 
 lefs calumnies, with which the writings 
 of fome of our modern infidels abound, 
 againft revealed religion, 
 
 The reputation they have acquired as 
 writers, may make this attempt be cen- 
 fured by fome as bold. By others, per- 
 haps, it may be thought arrogant. But 
 it is the reputation which they have ac- 
 quired, that has made me think of it. 
 
 But
 
 xii PREFACE. 
 
 But for this, they would have been no- 
 \vife dangerous. The more confpicuous 
 they have become by their literary fame, 
 the more hurt they have it in their 
 power to do. And therefore it becomes 
 an office both of humanity and of reji-. 
 gion, to put mankind upon their guard 
 againft a mifplaced confidence in their 
 oracular decifions, 
 
 A vindication of the Jewifh religion, 
 of which fuch an unfair character is given 
 by Mr Hume, was all I, at firft, propo- 
 fed in this Treatife. But I had not pro* 
 ceeded far, in the execution of this part 
 of my defign, when I found it neceflary 
 to enlarge my plan, aad to confider the 
 feveral Difpenfations (as they are com- 
 monly called) of religion, in their con- 
 nection with, and relation to, one ano- 
 ther. In this point of light, I humbly 
 think, they ought ever to be conlidered. 
 For want of a due attention to this, a 
 fubjecl, the mod noble in itfelf, and the 
 mpft interefling to mankind, has been 
 
 very
 
 PREFACE. 
 
 Very improperly reprefented by fome, 
 and very imperfectly comprehended by 
 others. I fhall reckon the pains I have 
 beftowed on this fubject abundantly re- 
 warded, if what is offered in the follow- 
 ing meets, fhall be found to give the 
 candid reader, a more juft, enlarged, and 
 comprehenlive view of it, than he had 
 before. 
 
 After I had formed, and almoft filled 
 up, the plan, upon which the following 
 Treatife is written, Dr Lawman's Rational 
 of the Ritual of the Hebrew Worfhip fell in- 
 to my hands. I read it with all the 
 avidity and attention, that could be exci- 
 ted by a fimilarity of defign and a coin- 
 cidence of fubjecls : And, when I enter- 
 ed upon it, began to think it might make 
 the publication of this unneceflary. 
 
 It would be ungenerous, nay unfair, to 
 deny the merit of the performance. It 
 has a large mare of it, and well deferves 
 an attentive perufal from thofe, who are 
 
 defirous
 
 PREFACE, 
 
 defirous of information upon the {abject 
 of which it treats. But, when it is ob- 
 ferved, that the plan upon which this 
 treatife is written, is more comprehensive 
 than that of Dr Lowman, and that fo:ne 
 of the moft important fu bj eels handled 
 in it, are placed in a very different light, 
 from that in which they have been com- 
 monly viewed, the author hopes he will 
 he vindicated, by the candid public, from 
 fo much as the imputation of vanity, in 
 the offer which he makes of it to them* 
 
 In treating the fame fubjecl:, it was im- 
 fjoflible to avoid all coincidence of fenti- 
 ment. But where any fentiment is more 
 largely infilled on by Dr Lowman, I have 
 directed the reader to it by a note. 
 
 The author is abundantly aware, that, 
 for the fentiments advanced in this per- 
 formance, he is in danger of cenfure^ 
 from different clafles of his readers : 
 
 From Sceptics and Infidels, for the free- 
 dom \vith which he has offered a critique 
 2 upon
 
 PREFACE. xv 
 
 upon the writings of Tome of their moft 
 admired authors : And from a few of the 
 friends of revealed religion, for receding 
 from the generally received opinions, in 
 fome fpeculative points. But he hopes 
 both will examine with candour what he 
 has advanced, before they condemn any 
 part of it. If he is in an error, he will 
 be glad to be fet right by either; and can 
 allure them, that, whatever mail be offer- 
 ed with this view, mall receive the fame 
 candid regard from him, which he afks 
 from them.
 
 Page 
 
 INTRODUCTION, 17 
 
 TART I. 
 Of the Divine origin of the law, 23 
 
 CHAP. I. Of the conjiitution of the Jewifh church, 33 
 
 Seft. I. Of the char after of the Deity, 34 
 
 Se&. II. Of the worfbip required from Ifrael, 65 
 
 Set HI. Of the times devoted to the fervices of religion, 126 
 Seft. IV. Of the places of public worjhip, 138 
 
 Se&. V. Of the offices of religion, 160 . 
 
 Sc6t. VI. Of the preparation required for the fervices of 
 
 religion, 1 76 
 
 Set. VII. Of the jlyle and manner, in "which every thing 
 relating to religion under this economy -was 
 expre/ed, 18$ 
 
 CHAP. II. Of the political Jlate of Ifrael, as interwoven, 
 
 or connected with their religion, 207 
 
 Sel. I. Of the propriety of the refidence of the vifiblefym- 
 bol of the Divine Prefcnce among the Jfrael- 
 ites,for the purpofes both of religion and of 
 government, 2 08 
 
 Set. II. Of the happy correfpondence betwixt their civil 
 
 and religious government, 213 
 
 Sel. III. Offome of the mojl exceptionable parts (as they 
 are commonly reckoned) of the adminiftration 
 of the theocracy under which Ijrael lived, 219 
 
 P A R 'T II. 
 
 Of the Duration of the Mofaic economy, 240 
 
 Sel. I. That the Duration of it was never intended to be 
 
 more than temporary, 241 
 
 Seft.II. That the Mofaic difpenfation of religion was in- 
 tended to prepare the world far the recep- 
 tion of the Cbriftian> 252 
 
 PART
 
 16 CONTENTS. 
 
 Page 
 
 PART HI. 
 
 That the Gofpel is the loft difpenfatioh of 
 God's grace to mankind, in the 'way of 
 religious difcovery, 299 
 
 PART IV. 
 
 Contains fome general corollaries from the 
 fubjeft of the preceding treatife, 304 
 
 Seft. I. That the preceding view of the difpenfations cf 
 the Divine grace to mankind, exhibits to the 
 devout and contemplative mind, the richejl 
 fund of moral entertainment and improve- 
 ment t - - 30^ 
 
 Set. II. That the Jewifb religion is worthy of God for 
 its Author, and -was perfecllyfuitedto the pur- 
 pofts of its inflitution, the genius of the peo- 
 ple, and the circumjtances of the times, for 
 which it was principally intended, 311 
 
 Se&.III. That, if we would rightly underfland the New 
 
 Teflament, we mujl accurately fludy the Old, 339 
 
 Seft. IV. That aferious review ofthefubjeft of this in- 
 quiry, will enable us to adduce a proof of 'the 
 Divine origin, both of the Jewifb, and of the 
 Chriflian, religion, - 345 
 
 INTRO- 
 
 ERRATA. 
 
 page 67. line 29. After all men, add circumcifcd. 
 
 69. line i. n te, For be, read Abraham, had an, &c. 
 179. line 26. For exedunt, read excedunt. 
 201. line 26. note, For Tykes' s, read 
 270. line I. After off, add all* ^ 
 277. line 4. After as, add of.
 
 INTRODUCTION. 
 
 I 
 
 T is the great excellence of the Chriftian 
 religion, that the more it is ftudied, the 
 more its nature, defign, and tendency muft 
 be admired, and the more our faith in its di- 
 vine origin muft be confirmed. This, I know, 
 is a pofition that will not be admitted by 
 fome. Nay, the oppofition given to this re- 
 ligion, in an age of fo much knowledge, and 
 fo diftinguimed for accurate inveftigation, as 
 the prefent is, may perhaps be thought a 
 proof of the contrary. 
 
 The oppofition given to it, has indeed been 
 great. The pert Wit, the profligate Debau- 
 chee, the conceited Sciolift, the loquacious 
 Prattler, the afFededPyrrhonift, have, all of 
 them, made it the fubjecl of their cenfures. Nay, 
 it muft be owned, that the oppofition even of 
 the literary kind, which it has received in the 
 prefent age, has been great ; as great, if not 
 greater, than any it has met with iince its 
 firft appearance. 
 
 In the imagined force of this acknowledged 
 fact, the enemies of Chriftianity are apt to 
 boaft and exult. But there is no fuch caufe 
 for triumph as they may imagine. What 
 
 B oppofition
 
 i8 INTRODUCTION. 
 
 oppofition has been given to- it, may be eafiiy' 
 accounted for, without inferring any thing 
 prejudicial to its origin, evidence, or honour. 
 It has proceeded from a variety of caufes. Ir* 
 fonie, from a fceptical humour, which is be- 
 come fafhionable in a certain clafs of man- 
 kind, as if charaderiftic of a fuperiority of 
 genius and underftanding : In others, from 
 mere ignorance, or, at leafl, a fuperficiat 
 knowledge, of religion : In not a few, from the 
 check it would give to the indulgence of their 
 criminal purfuits : And, in all, from the pre- 
 judices they have fomehow contracted againft 
 it. An attention to thofe facls which fall 
 within our own notice, will juftify this ac- 
 count of the matter. 
 
 Influenced by one or other of the above 
 considerations, it is not to be expected that 
 they would be over-fcrupulous as to the mode 
 in which they chofe to carry on their attacks 
 againft Chriftianity. Neither, indeed, have 
 they been fo. Many are the pods which they 
 have feized, from which they have hoped to an- 
 noy it. But (how agreeable to obferve ?) all of 
 them fuch, as have mowed either their impru- 
 dence in the choice, or their weaknefs in the 
 defence, of them. What has been wanting in 
 ftrength, they have endeavoured fometimes 
 to fupply-in art and policy: Few of them 
 have had the honefty to throw off the mafk. 
 Though enemies to religion at heart, they 
 commonly appear i-n the guife of friends , and,. 
 
 under
 
 INTRODUCTION 7 . 19 
 
 Under pretence of vindicating, have often 
 wounded, its honour. 
 
 It is not my defign to trace them through 
 all their mazes and windings in the manner 
 of their attack upon Chriftianity, and to ex- 
 pofe all the unfair and ungenerous arts with 
 which it has been conducted. Such a defign, 
 were I equal to it, would open a large field 
 of controverfy, and require no fmall time and 
 labour to execute it properly. My defigu 
 mall be comprifed within narrower bounds. 
 
 I have often thought (and arn happy to 
 find a writer of diftiiiguifhed character in the 
 republic of letters of the fame opinion), that> 
 in the many defences which have been offer- 
 ed of Chriftianity, too little attention has 
 been paid to the doctrines and religion of the 
 Old Teftament. For " Chriftianity (as this 
 " author very properly exprefles it) is but the 
 " laft link in a chain of truth, that confifts 
 " of feveral others ; and he that would pre- 
 " tend to (how a chain of truth, muft mow 
 " not one link only, but feveral ; and ihow 
 " that they are linked with the firft, and 
 11 with one another*." 
 
 A fentiment fuch as this, was what firft 
 fuggefted the defign of the following meet?* 
 I foon became confirmed in my purpofe of 
 carrying it into execution, upon recollect- 
 ing the difrefpectful manner in which a cer- 
 tain writer is pleafed to exprefs himfelf with 
 
 B 2 refpexS; 
 
 * Barrington's Mifcellan, Sacr. Vol. III. Pref. p. 8.
 
 20 INTRODUCTION. 
 
 refpecl to the Jewifh religion j-, and the dan- 
 gerous influence which the character he gives 
 of it, might have upon weak and imfettled 
 minds. Nor are there wanting reafons for 
 the propofed inquiry into the nature of the 
 Jewifh religion, from the uncautious manner 
 in which (as mall be mown afterwards) even 
 fome of the friends of Revelation have fpoken 
 
 concerning it. 
 
 I had not proceeded far in my original deiign, 
 when I found myfelf led into a train of fen- 
 timents, which made an enlargement of my 
 original plan neceflary. And, if the whole is 
 but candidly examined, it is hoped the feve- 
 ral branches of it will be found to have a 
 clofe connection with each other. 
 
 The defign of Part 1. is to vindicate the 
 Jewifh religion againft thofe, who, by at- 
 tempting to expofe it, would, in an indired: 
 manner, make an attack upon theChriitian. 
 
 The Jews, taking the advantage of \vhat is 
 advanced in this part in favour of their reli- 
 gion, might perhaps improve it as an argu- 
 ment to juftify their conftant attachment to 
 it, and to reprefent Chriftians as criminal 
 in not fubmitting to it. The deiign, there- 
 fore, of Part II. is to mow, that, though the 
 Jewiih religion was originally from God, yet 
 what was properly poiitive in it, carried evi- 
 dent marks of only a temporary and local 
 obligation. 
 
 The 
 
 t David Hume, Efy 5 in his Effay on Superftition and En 
 thufiafm.
 
 INTRODUCTION. 21 
 
 The Jewifh difpenfation having, in confe- 
 quence of the primary deiign of God in it, 
 given place to the Chriftian ; it is propofed 
 in Part III. to fhow, that this is the laft dif- 
 penfation of the Divine grace to mankind, in 
 the way of religious difcovery ; and that no 
 other can be reafonably looked for. 
 
 The Fourth, or laft Part, is intended to 
 bring into view, fome of the many ufeful co- 
 rollaries fairly deducible from the preceding 
 inquiry. 
 
 From this fhort analyfis of his defign, the 
 Author Hatters himfelf that the Reader will 
 have a pretty diftind view of it. What may 
 be neceflary for the illuftration of it, mail, 
 for the fake of order, be arranged under the 
 following plan; and the propriety of the 
 manner in which the feveral parts are filled 
 up, is fubmitted to the review and judgment 
 of the candid Public. 
 
 B 3 TIfE
 
 THE 
 
 > F 
 
 JUDAISM. 
 
 PART I. 
 
 Of the Divine Origin of the Law. 
 
 'HOEVER is in the leafl acquainted 
 with the facred writings, cannot 
 fail to have obferved, that the word 
 Law, which frequently occurs in them, is of 
 very different acceptation. My delign does 
 not make it neceiTary to inquire into the fe- 
 veral meanings of it. Let it fuffice for our 
 prefent purpofe to obferve, that, by it, we are 
 here. to underftand that fcheme of religion, 
 which was publifhed to Ifrael by the miniftry 
 of Mofes, and profefled by them, through all 
 the ages both of their republican and regal 
 ftate. 
 
 B 4 When
 
 * 4 HISTORY AN-D PHILOSOPHY PART I. 
 
 When the Apoflle Paul fpeaks of it *, he 
 evidently takes the Divine authority of it for 
 granted j and therefore does not fo much 
 as offer, or attempt, a proof of it. He con- 
 iiders it as making a part of that original 
 plan, which the Divine wifdom had devifed 
 for promoting the religious inftruclion and 
 improvement of mankind. And this, allow 
 me to obferve by the by, was no fmall pre- 
 fumption in its favour. For, when it is con 7 
 iidered by whom this conceflioii was made, a- 
 more than ordinary degree of weight muffc be 
 allowed to it. 
 
 Our Apoflle had been educated in one of 
 the ftricteft feels among the Jews, and in the 
 fchool of one of their moft celebrated Rabbis. 
 Trained up in the profeffion of the Jewifh re- 
 ligion from his earlier]: infancy, it is well 
 known, he, for a confiderable \vhile, difcover- 
 ed the ftrongefl attachment to it. 
 
 When afterwards he faw caufe to. renounce 
 this, and adopt the Chriftian fcheme of reli- 
 gion, might it not have been reafonably ex- 
 pected, that, as his learning furnifhed him 
 with fufHcient ability to difcover the flaws of 
 it, had there been any, his zeal for that 
 which he had now embraced would have 
 prompted him to publiih them to the world ? 
 But when, in place of this, we find him admit- 
 ting the evidence and authority of that reli- 
 gion, even after he had renounced the profef- 
 on of it y what lefs can we infer from fuch 
 conduct, than that both appeared to him to 
 
 be 
 
 * Galat. in. 24.
 
 PART!. OF J U D A I S M. t$ 
 
 be of divine original ? But, whatever they 
 may have appeared to him, neither the one 
 nor the other will be admitted by fome to be 
 defending of this character, without a proof: 
 Nay, the claim of both to it has been warm- 
 ly controverted. 
 
 Not fatisfied with nibbling at the external 
 evidence that is adduced in fupport of it, they 
 are more bold. They have daringly attacked 
 the very nature and conftitution of it, and 
 roundly aflerted it to be incompatible with 
 the character of the Deity, from whom it is 
 faid to proceed, or thofe fentiments which 
 fober reafon would teach mankind to form of 
 Him. Nay, fome of them have gone farther. 
 They have attempted a proof of the charge 
 they bring againft this religion, by fingling 
 out, and endeavouring to expofe, a few of the 
 fsemingly exceptionable branches of it, or 
 events connected with it. 
 
 Among the moderns, tTindal, Voltaire, and 
 Bolirigbroke, have diftinguifhed themfelves, by 
 their rude attacks upon revealed religion. 
 And in the refpectful band of aflailaats, Da- 
 vid Hu?/ie, Efq; has always been ambitious of 
 the honour of appearing among the foremofr, 
 ever fince he has been capable of wielding an 
 offenfive weapon. His fentiments on this 
 fubjecT: are too remarkable to efcape the no- 
 tice of any who are acquainted with his wri- 
 tings. 
 
 In his Eflay on Superflition and Enthufiafm, 
 
 he calls Judaifm, one of the mofl abfurd and 
 
 unphilofophical Juperjlitions, which have yet been 
 
 3 known
 
 t6 HISTORY AND PHILOSOPHY PART*. 
 
 known in the world, that is, (according to the 
 definition he gives of fuperflition in the be- 
 ginning of the fame eflay), the moft abfurd 
 and unphilofophical fpecies offalfe religion. 
 
 It mufl, however, in juflice to Mr Hume, 
 be owned, that, though his opinion of this re- 
 ligion runs in the above terms in fome edi- 
 tions of his effays, he has been g racioujly plea- 
 fed to fofteii the manner in which he expref- 
 fes it, in others. 
 
 In the London edition, anno 1764, he is 
 pleafed to afErm this of Modern Judaifm only. 
 But why this reftridion here, which was not 
 in a former edition ? Does it not betray the 
 very defign which it was intended to conceal ? 
 Had he not, in a former edition, ufed the ex- 
 preflion of Judaifm in general, none would 
 have taken offence at what he fays of modern 
 Judaifm. For, if we may form our fentJ- 
 ments of it from their Talmud, which confifts 
 of the Milhnah and Gemara, and may be faid 
 to contain the whole of their religion ; it will 
 appear fuch a compofition as will juflify the 
 feverefl epithets that could be bellowed upon 
 it. But there can be no doubt that, by the 
 phrafe, Modern Judaifm, he meant only to evade 
 the ofFenfive appearance, which the reproach 
 thrown out againfl Judaifm in general had, 
 as it flood in a former edition. Thus he 
 might natter himfelf, that the flriclure he 
 makes upon Judaifm in this form, would be 
 lefs liable to cenfure than in the other. But 
 the veil he ufes, while it is thin enough to be 
 feen through by the penetrating eye of the 
 2 fceptic
 
 PART!. OF J U D A I S M. 37 
 
 fceptic and infidel, is too thin to conceal his 
 delign from thofe to whom he does not wifli 
 it to be made known *. 
 
 Were 
 
 * The fufpicion which Mr Hume lias excited againft him- 
 fdf, from the different manner in which he fpeaks of Ju- 
 daifna, in different editions of his Eflays, is greatly confirmed 
 by fome other parts of his \vritings, in which he feems to be 
 more off his guard, and which may ferve as a key to his mean- 
 ing in this. 
 
 In fupport of this remark, and for the fatisfacUon of thofe 
 who have not immediate accefs to the places alluded to, I beg 
 leave to quote them, and to b^ indulged a few obiervations 
 upon them. 
 
 In his Natural Hiftory of Religion, (London edit, anno 
 1 764, ) he introduces a dialogue between a 
 
 SorhGtiiji and a prieft of Sais. In this he makes the prieft to 
 own, that it would be mad to cut one anothers throats about 
 the preference of a cabbage or a cucumber, provided the Ca- 
 rhclic .would confefs, that all thofe are ftill madder, who 
 fight about the preference among volumes of fophifiry> ten 
 thoufand of which are not equal in value to one cabbage or 
 cucumber. And here he directs the re*ader to the following 
 note, at the foot of the page. 
 
 " It isftrange that the Egyptian religion, though fo abfurd, 
 " fhouid yet have borne fo great a refemblance to the Jewifh ; 
 <* that ancient wrkers, even of the grcateft genius, were not 
 " able to obferve any difference betwixt them. For, it is 
 " very remarkable, that both Tacitus and Suetonius, when 
 " they mention that decree of the fenate under Tiberius, by 
 ** which the Egyptian and Jewifh profelytes were banifhed 
 " from Rome, exprefsly treat thefe religions as the fame; and 
 < it appears that even the decree itfelf was founded on that 
 ' { hippofition. * Aclum et de facris Egyptiis, Judaicifque pel- 
 ;< lenidis : factumque patrum confultum, ut quatuor millia li- 
 " bertini generis eafuperftitisne infecla, quis idonea aetas, in 
 ** infulam Sardiniam veherentur, coercendis illic latrociniis; 
 " Et fi, ob gravitatem cceli interiffent, vile damnum. Cxteri 
 " cederent Italia, nifi, certam ante diem, profanes ritus exuif- 
 {< fent. Tacit, Ann, Lib. 2. cap. 85." 
 
 " Externas ceremonias, Egyptios, Judaiofque ritus compef- 
 " cuit, coaclis qui fuperltitioue ea tenebantur, religiofas veftes, 
 
 "cum
 
 a8 HISTORY AND PHILOSOPHY PART!. 
 
 Were the insinuations thrown out againft 
 this religion juft, we fhould have the beft rea- 
 fon to pity the vaft numbers who have been, 
 and ftill are, impofed on by it : Nay, to fufped 
 
 the 
 
 " cum inflrumento omni, eomburere, &c. Sueton* Tiber. 
 *' cap. 36. Thofe wife Heathens, obferving fomething in the 
 " general air and genius and fpirit of the two religions to be 
 " the fame, efteemed the difference of the dogmas too fri- 
 " volous to deferve attention." 
 
 From the above quotation, does it not appear highly pre- 
 fumable (not to fay more), that the Judaifm, which he calls 
 an abfurd and unphilofophical fuperftition, was the Ancient, 
 though, to cover his defign the better, he, in fome later edi- 
 tions, endeavours to foften the matter a little, by applying this 
 defcription to what he is pleafed to call Modern Judaifm ? 
 But, whatever may be in this conjecture, one thing is abun- 
 dantly evident, that the Jewifh religion, which he here com- 
 pares with the Egyptian, was that which was anciently pro- 
 fefled : And of this he fpeaks, in the way of fly infmuation, 
 with equal difrefpecl: as of the other. Here he brings them 
 into an invidious comparifon with one another, and from the 
 opinion of Tacitus, Suetonius, and the Roman fenate concern- 
 ing them, wouldinfinuatethattherewasTiodifcernibledrfFerence 
 betwixt them. Butwhatcan be more unphilofophical and uncan- 
 did than fuch a conduct in Mr Hume ? For, what though all 
 thefe fpeak of the two religions as pretty much the fame, this 
 can be no proof that they were fo. It amounts to no more, at 
 beft, than a proof of their opinion. But, what regard can 
 be had to this, when there is the greateft reafon to think it 
 was founded upon their ignorance of thefe religions, concern- 
 ing which they fo pofitively determine ? Neither is this a 
 mere aflertion, without evidence to fupport it. For, let any 
 one look into the account which Tacitus gives of the Jewifh 
 religion (Tacit. Hift. lib. 5.), and he muft be fatisfied, that he 
 was almoft an entire ftranger to the nature and genius of it. 
 And it is not improbable, but Suetonius and the Roman fe- 
 nate might have been equally fo. In them, fuch an opinion 
 might have been, in fome meafure, pardonable. From the 
 coincidence in fome points betwixt thefe religions, they might 
 imagine the refemblance which the one bore to the other 
 
 greater
 
 PART I. OF J U D A I S M. 29 
 
 the authority of that religion which we our- 
 ielves profeis, or rather to give it up all at 
 once, as an impofture likewife. They imift 
 {land or fall together, fo clofe is their con- 
 nection with each other. 
 
 To 
 
 greater than it really was, as it does not appear that they gave 
 themfelves the trouble of a minute inquiry into the nature or 
 genius of either. But as Mr Hume muft have been better ac- 
 quainted with both, does it not appear uncandid to mention 
 the opinion of thefe authors, in a manner that (hows his ap- 
 probation of it, and as if he thought, that it fhould form a juft 
 prejudice againft the Jewifh religion, that the Egyptian (which 
 he owns to have been abfurd) was thought to be fo like to it ? " 
 
 Mr Hume is equally inaccurate in the character he gives of 
 this religion, as in the epithet by which he would diftinguifh 
 it. The very phrafe of an unphUofophical religionis, fo un- 
 common, fo little authorifed by ufe, that it required an ex- 
 planation to give it currency, and yet .he has not been pleafed 
 to offer any. 
 
 I acknowledge the term unphUofophical is often ufcd in a 
 loofe manner for irrational. But when fuch a writer as Mr 
 Hume ufes a word of equivocal meaning, he ought, by a pro- 
 per definition, to fix it, otherwife he creates a fufpicion of 
 unfavourable defign 
 
 Perhaps Mr Hume may have thought, as certain legiflators 
 did of old, that every nation ought to be left at liberty to ex- 
 prefs their homage to the Deity, in that manner that appears 
 to them the moil proper ; and that religion fhould be deemed 
 more or lefs philofophical, in proportion as it appeared more 
 or lefs agreeable to the genius or circumflances of the people 
 for whom it was defigned, or that mode of government under 
 which they lived. What makes it probable that he confidered 
 the determination of the mode of religion, or rather, the mo- 
 delling the outward form of it, as the province of the philo- 
 fopher or magiftrate, and meant to fuggeft fome fuch idea, is 
 what he throws out in a note under this very efiay. Tiiere 
 fpeaking of clergymen, as an order of men fet apart fo- the 
 care of facred matters, and to conduct the public devotion 
 with the greater decorum and order, he confiders their defig- 
 nation to this office as a thing purely political. For, when 
 
 he
 
 3o HISTOkY AND PHILOSOPHY PART f. 
 
 To prove any fpecies of religion abfurd and 
 imphilofjpbical, it would be neceflary to make 
 it appear to be inconiiflent with the nature 
 and character of the Deity, imfuited to the 
 
 genius 
 
 he fpeaks of fuch designation being made by virtue of the laivs 
 (he furely means thofe of the ftate), wduld he not infmuate 
 that as this, fo every thing elfe that related to religion, was 
 to he fettled by thefe ? 
 
 To trace Mr Hume thus far, feemed necefiary to develops 
 the character he gives of Judaifm. I (hall be ibrry if I have 
 done injuftice to his meaning in the interpretation I have gi- 
 ven of it. I have obferved the rule univerfally approved in 
 the interpretation of all authors ; that is, I have endeavoured, 
 where his meaning was obfcure, to explain it by other places 
 where it was lefs fo. And I humbly imagine, that, if he be 
 allowed to be confiftent with himfelf, I have done him no in- 
 juftice in the comment made upon him. If we confider the 
 obfcurity as undefigned, it reflects upon him, both as a wri- 
 ter and a philofopher. For, in either of thefe characters, he 
 ought to have ftudied more accuracy and perfpicuity : Or if, 
 to avoid this imputation, his admirers will have it to be de- 
 figned, they do not mend the matter. They pay a com- 
 pliment to his head at the expence of his heart, and make 
 candor to truckle to mean artifice. But happy it is for the 
 honour of this religion, that the merit of it is not to be deter- 
 mined by the opinions of a Tacitus, Suetonius, or a Hume, 
 but by the decifion of reafon and the common fenfe of man- 
 kind j to the examination of which, it is, without fear, fubmit- 
 ted. 
 
 Since writing the above note, another edition of Mr Hume's 
 cfiays, publifhed at London anno 1770, has fallen into my 
 hands. Finding a variation in a former edition, I had the 
 curiofity to look into this, and was not a little furprifed to 
 find it differ greatly from ail the former. For, in this, the 
 obfervation concerning Judaifm and Popery (which, in for- 
 mer editions, had been called the moft abfurd and unphilofo- 
 phical fuperftitions that had yet been known to the world), is 
 entirely left out. 
 
 How to account for this, is fomewhat difficult. Had this 
 edition been pofterior to his death, the omiflion might have 
 
 been
 
 PART I. OF J U D A I S M. 3* 
 
 genius, fituation, and circumftances of thofe 
 whom it principally refpects or, inadequate 
 to the great ends propofed by it. Could this 
 be made appear in the cafe under coiifidera- 
 
 tioa 
 
 been fufpected to have been tlefigned by the Editor, to avoid 
 what might appear difrefpectful to religion, efpecially as the 
 infinuation contained in it fcems to have been wantonly in- 
 troduced. But, as this edition was p-ubliftied in the author's 
 lifetime, it is not to be imagined that any fuch freedom 
 would be ufed, without his knowledge and confent. And 
 fhould this be admitted, ftill it remains difficult to account for 
 the matter. 
 
 The infertion of the epithet, Modern, when fpeaking of 
 Judaifm, in his edition anno 1764, feems to indicate a de- 
 fign, by thus foftening the obfervation, to remove the offence 
 given by the firft manner of its appearance. And very pofli- 
 bly, finding that this alteration did not anfwer that purpofe, he 
 has, in the laft edition, omitted it altogether. But here I 
 rcuft beg leave to obferve, that there lies no fmall objection 
 againft his conduct, if confidered even in this point of view. 
 It muft have proceeded, either from a conviction of the impro- 
 priety of the remark, or a fear of offending by it. And nei- 
 ther of thefe principles are fufficient to juftify the part he has 
 acted. 
 
 If the laft was the principle upon which he ftruck out this 
 paragraph, as a philofopher and a candid inquirer, after 
 truth, he ought to have paid no regard to it. Satisfied of 
 the juftnefs of the remark, he mould have allowed it to 
 remain, affured that truth would, at laft, prevail j and in 
 hopes that the uncommonnefs of the fentiment, might 
 prove the means of exciting a proper inquiry into it, and 
 thereby eftablilhing it. Or if, in confequence of his own re- 
 view, or the fentiments of others, he faw reafon to alter his 
 opinion, to drop the remark was not enough. Upon the 
 fuppofition of an alteration of his fentiments, he ought to have 
 acknowledged his error. He could not but fee the unfavour- 
 able afpect, which the manner of expreffion ufed by him 
 had upon the character of the Deity, the generally allowed- 
 author of this religion, and upon the religion of Jefus fo clofe- 
 ly connected with it ; and therefore he ought, in juftice to 
 both, to have guarded all> with whom his opinion might have 
 
 anj
 
 32 HISTORY AND PHILOSOPHY PART I. 
 
 J . 
 
 tion, the moil ftrenuous fupporters of this re- 
 ligion would be obliged to give it up. To in- 
 quire how far it is fo, (hall be the defign of 
 the firft part of this Treatife. And here I 
 fliall endeavour, by an analylis of this reli- 
 gion, to evince, that, rightly underftood, there 
 is nothing in it derogatory to the character 
 of the Deity, unfuited to the genius of the 
 people to whom it was firft published, or 
 that age of the world in which it was inftitu- 
 ted : Nay, that it had an admirable propriety 
 in it, with refpecl: to all thefe ; while, at the 
 fame time, it ferved to prepare the world for 
 the reception of the Chriftian religion, to 
 which it was intended to be an introduction. 
 
 For evincing thefe things, it will be necef- 
 fary to take a narrow infpection of the parti- 
 cular ftru&ure of this religion, or, at leaft, of 
 thofe things in it which may be confldered as 
 diftinctive and characleriftic. And that we 
 may proceed in this examination with the 
 greater regularity, we mail digcft what may 
 be necefTary for this purpofe, under the fol- 
 lowing divifions. 
 
 CHAP. 
 
 any weight, againfl the dangerous tendency of it. It is not 
 enough, that, in fome editions, he kept out the exceptionable 
 and hurtful paflage. As long as it remains in former edi- 
 tions, its baneful influence will continue. 
 
 Nor would fuch an acknowledgement have reflected any 
 difhonour upon him, either as a philofopher or an honeft 
 man. Nay, in both thefe characters he would have gained 
 greatly by it. As the error he maintained had been made 
 public, and he had reafon to think, that, from its palatable- 
 jnefs and the fandlion of his name, it might continue to pro- 
 duct- the mod unhappy effe&s, he fliould have done all in his 
 jower to prevent them,
 
 I. O F J U D A I S M. 15 
 
 CHAP. I. 
 / 
 
 Of the Conjlltution of the Jtwljh, Church* 
 
 THE religious and civil polity of the Jews 
 were fo interwoven and blended toge- 
 ther, that he who would form a juft notion or 
 either, muft not view the one independently 
 of the other, but as they ftand clofely con- 
 heeled. 
 
 Never was there a church more exactly 
 formed than this was, upon a model that might 
 be called truly divine. Every thing that re- 
 lated to, or had the moil diflant connection 
 with, religion, was fettled by the particular 
 appointment of its glorious Author. Not on- 
 ly the great articles, but even the minutiae 
 (if I may life the word) of the religious fer- 
 vice of this people, *what related to the time, 
 place, and other circuniftances of it, were all 
 prefcribed by God : And all, in an evident 
 fubferviency to the honour and interests of 
 religion, the genius of the Jews in particu- 
 lar, and the fituation of the world in gene- 
 ral. 
 
 A candid view of it, is all that is necefTary 
 to fatisfy the inquilitive upon this fubject. 
 
 G S E G*
 
 34 HISTORY AND PHILOSOPHY PART f. 
 
 SECT. I. 
 
 * Of the Character of the Deity. 
 
 THE firft thing that naturally falls to be 
 confidered in any religion, is the character 
 it gives to that Being, whom its votaries are 
 taught to conlider as the object of their ho- 
 mage, worfhip, and fervice. And the reafon 
 is plain} becaufe the religion inuft ever be of 
 a piece with the fentiments, which fuch a 
 character is calculated to infpire. 
 
 To judge of the propriety of the views in 
 which this inftitution of religion reprefents 
 the Deity, it will be neceffary to lead back 
 your thoughts, not only to the sera of its com- 
 mencement, but a little farther. 
 
 The birth of the Jewifh church may be 
 confidered as having taken place at the call 
 of Abraham, whofe poflerity the Ifraelites, 
 or Jews, were. And accordingly we find, 
 from the facred hiflory, a mofl fignal provi- 
 dence exercifed over them, in the manner of 
 their defcent into Egypt, of their refidence 
 there, and of their triumphant deliverance 
 from it. But it was in the plains around 
 Sinai, that God firft appeared in the character 
 of their fupreme magi it rate, and formed them 
 into a civil and religious fociety, of which he 
 was himfelf to take the principal direction. 
 
 In fome of the more early, rude, and un- 
 cultivated 'ages of the world, God was pleafed 
 to maintain an intercourfe with mankind, 
 
 under
 
 CHAP.T. OF JUDAISM. 35 
 
 under fome vifible appearance. And, in 
 rhofe ages, when the feelings of mankind 
 were far from being tender, and their minds 
 were but little cultivated by fcience, fuch me- 
 thod of communication feemed very proper, 
 if not neceflary, as fliall be mown afterwards. 
 But when idolatry had gained a footing in 
 the world, and the notions and worfliip of the 
 true God had become greatly corrupted, per- 
 haps from an abufe of thefe fenfible appear- 
 ances, as well as from other caufes, then did 
 the erection of the church of Ifrael become 
 necefiary, for correcting the grofs errors that 
 obtained in the different fyflems of religion, 
 and, by reftoring the religion of the true God, 
 . for diffufing the knowledge of it in due time 
 through the world. 
 
 Accordingly, who that can read, but mufl 
 admire the propriety, as well as grandeur, 
 with which the foundations of the Jewifli 
 church were laid, by the defcent, the vifible 
 defcent, of God upon Mount Sinai ? The fce- 
 nery and apparatus for this equally illuftrious 
 and tremenduous event, were every way 
 worthy of, and proportioned to, the grand 
 occaiion. So full of awful majefly, that no- 
 thing could be better calculated to infpire the 
 minds of the attending Ifraelites with the moft 
 profound reverence and veneration, or, by 
 thefe means, to engage a moft refpectful ho- 
 mage and obedience to the dread Sovereign 
 of heaven arid of earth. Every thing in the 
 fceue itfelf, and the circumftauces that at- 
 tended it, were fuch as could not fail to be- 
 
 C 2 get
 
 $6 HISTORY Atn> PHILOSOPHY PART!, 
 
 get the mo ft fublime and exalted fentiments 
 of the Deity, in the minds of all who were 
 looking on, and to tranfmit the like fenti- 
 ments to thofe who mould afterwards hear of, 
 the folemn tranfadtion. 
 
 But, does' it not deferve to be taken notice- 
 of, that, while every thing was conducted 
 through the whole of this awful fceae, fo as 
 to excite the moft exalted idea of the great- 
 nefs, majefty, and holinefs of the Deity, 
 every thing was carefully avoided that could 
 give the leaft encouragement to idolatry, 
 that fin to which Ifrael was fo prone, and 
 which was fo difhonouring to God ? And 
 particularly, may it not be remarked, that, 
 left a bodily prefence upon- this occa- 
 lion might be conftrued favourably for it, 
 there was nothing like this to be feen ? A 
 circumftance this, which ought to have been 
 confidered by Ifrael as a ftrong hint againfi 
 idolatry, or the expectation of any vifible ap- 
 pearance among them. And accordingly, 
 from this time downward, if I miftake not, we 
 hear no more, or at leaft but feldom, of 
 fuch appearances. 
 
 Now let this tranfaction be properly confi- 
 dered, and does not every circumftance in it 
 appear worthy of that truly glorious Being 
 who makes the principal figure in it ? And is 
 it not accompanied with a folemnity, every 
 way proper to be obferved at laying the 
 foundations of a church, that was to be ho- 
 noured as the depofitory of the facred oracles, 
 and to become the happy inftrument of 
 
 fpreading
 
 . OF J U D A I S M. 37 
 
 fpreading the knowledge and triumphs of re- 
 ligion, through the world? 
 
 The Ifraelites having, by their long refi- 
 dence in Egypt, in a great meafure, forgot 
 the notions of Deity they had received from 
 their religious anceftors, it was no wonder, 
 that, by being accuftomed to hear among the 
 Egyptians, of the defcent of their gods in vi- 
 fible mape, their religious fentiments mould 
 have been much corrupted. With the great- 
 eft beauty, therefore, does God, who ho- 
 noured them by taking to himfelf the cha- 
 
 , racier of their God, while he defcended in a 
 vifible manner, to mow the concern he took 
 in them, defcendinfuch manner, as, in place of 
 leading to any mean fentiments of him, was 
 the beft adapted to raife their veneration and 
 efteem of him, to the 'higheii .degree they 
 were capable of. 
 
 Before we come to confider the difFerent 
 characters, under which the Deity was pleafed 
 to manifefl himfelf to this people, allow me 
 to take notice of a circumftance, which is not 
 generally attended to. W'hat I mean is, 
 that he did not all at once, nor in the didactic 
 way, manifeft himfelf to them, but by gra- 
 dual difcoveries, as they were able to bear 
 them. This obfervation the better deferves 
 our notice ; becaufe it will be found to be a 
 beautiful illuftration of the propriety of that 
 mode in which he chofe to inflrucl: them, in 
 
 the knowledge of his nature, perfections, and 
 
 cfoarader. 
 
 To this let me add, that the difcoveries 
 C 3 niade
 
 3 3 HISTORY AND PHILOSOPHY PART I, 
 
 made of himfelf, were always fuited to the 
 occafions upon which they were vouchfafed ; 
 while at the fame time, the occafions them- 
 felves, conlidered together with his manner 
 of acting, ferved to make every new charac- 
 ter he affirmed to be better underftood, and, 
 by confequence, to make their knowledge of 
 him be greatly enlarged and improved. 
 
 In fupport of this opinion, it might be 
 made appear, were it necellary, that the va- 
 rious names by which God was made known 
 to Ifrael, were all of them exprefiive of fom'e 
 particular excellence in his character, and 
 fuch as difcovered the utmoft propriety in the 
 application of them. 
 
 Names were not originally mere fimp\e and 
 arbitrary founds, impofed at random. As 
 foon as language was formed, and the mean- 
 ing of the words which compofed it was 
 fixed, names were generally expreflive of the 
 nature or quality of the things to which they 
 were applied. Inftances of this almoft innu- 
 merable occur in the facred hiftory *. 
 
 Nay, at fir ft, the impofition of names was 
 conndered, as the moft compendious and in- 
 ftru dive way of conveying the knowledge of 
 what was remarkable in the nature, qualities, 
 relations, or circumftances of the peribn or 
 thing to which they referred. Of this opi- 
 nion feem to have been fome of the ancients 
 of the moft rcfpedable character for know- 
 ledge and learning |. 
 
 Il 
 
 * Gen. 11.23. Ch. iii.2c.Ch. iv. 1,25. Ch.v. 29. Cb. xvii. 15. 
 J-Thus Pluto (in his Cratyl.) tells us ** TctravurT* o'; 
 
 '
 
 CHAP. I. OF J U D A I S M. 39 
 
 It is very true, we find, as early as Plato's 
 time, a very injudicious application made of 
 names, in To much that we mould run a rifk 
 of miftaking the. characters of the perfons to 
 whom they were given, were we to judge 
 merely by them. But this is no proof, that 
 they were not in earlier times coiiiidered as 
 characleriftic of fomething remarkahle in the 
 perfoii to whom they were applied. It is, I 
 think, a ftrong prefumption of the contrary. 
 Becauie it is not at all to he wondered, that 
 parents mould, from their partiality for their 
 children and the hopes they might entertain 
 from them, give them names of which they 
 might afterwards prove unworthy. The 
 judgment which, they might have obferved, 
 was formed of the characters of perfons, from, 
 the names by which they were called, might 
 account for the condud: of many of them in 
 this refpecl. 
 
 The Rabbis reckon up no lefs than ten 
 names, by which, they fay, God is fpoken of 
 in fcripture. And were we to make an etymo- 
 logical analyfis of each of them, we fhould 
 find them, as was hinted before, fignificant of 
 tome particular perfection, for which he is 
 diflinguifhed. 
 
 The firfl name by which we find the Deity 
 fpoken of is Elobim, which we render God, 
 About the meaning of this Englifh word, or 
 
 G 4. the 
 
 f$fa. In another part of his Cratyl. he fays r> > ev ^ a M^M* 
 
 .-i ffrj T srpay/iTCf ;TI <T jrou v.ai TO ovo^a //.i^wy-a, ;*;p TO ZuypxttiftK* 
 
 See a good deal on this fubjedl in Gale's Court of the Genr 
 tiles. Part I. Book i. chap. 10.
 
 4* HISTORY AND PHILOSOPHY PART!, 
 
 the idea to be conveyed by it, the learned are 
 not agreed. Some conlider it as expreflive only 
 of the fupreme excellence, or perfection of the 
 Divine nature- Others, as including alfo the 
 idea of dominion and authority, and, by con- 
 fequence, the relation of Lord and Sovereign. 
 My prefent purpofe does not make it neceilary 
 to fettle this point. It is not what he is cal- 
 led by us, but what he was called in early 
 time, and by the firft men, that we are to in- 
 quire into. 
 
 If we admit the Hebrew to have been the 
 primaeval language, \ve find that the word 
 Elohim was that by which the fupreme Being 
 was firft fpoken of. 
 
 It is true, it may remain a doubt (and a 
 doubt very difficult to refolve) whether this 
 namej or that of Elohim- Jehovah, that is, Lord 
 God, which was given him afterwards, were 
 the names originally given : Or, whether 
 they were only made choice of by the hifto- 
 rian, as what he judged the mod proper to 
 be ufed in the defcription he was to give of 
 his operations and government. The lafl (as 
 I mall endeavour to mow afterwards) is, I 
 humbly think, the mod probable. But, in 
 whichever of thefe views they are confidered, 
 whether as the original names given to the 
 Deity, or as a proof of the hiftorian's accu- 
 racy in the application of them, it is much the 
 fame to our purpofe, which is to mow that 
 names, according to their primary and moft 
 early ufe, were intended to convey fome tole- 
 rably
 
 CHAP. I. OP J U D A I S M. , 41 
 
 rably diftinct idea of the perfon or thing, to 
 which they were applied. 
 
 In the hiftory which Mofes gives of the 
 Creation, he is led to confider God only un- 
 der the character of the Creator. According- 
 ly it deferves to be noticed, that, through this 
 part of his hiitory, he fpeaks of him by the 
 name Elohim or Elbim, which, it is probable, 
 comes from a root that lignifies Jlrength or 
 power. And who may not obferve an admi- 
 rable propriety in the choice of fuch a name, 
 as expreflive of that very perfection, the ex- 
 ertion of which was particularly required for 
 the production of the Univerfe? 
 
 Every reader, who- is in the lealt acquaint- 
 ed with the idiom of the Hebrew language, 
 muft obferve from the termination of this 
 word, that it is ufed here in the plural num- 
 ber. It is almoft needlefs to take notice 
 (there are few that do not know) that, from 
 thence, fome have not hefitated to infer the 
 doctrine of a plurality of perfons in the God- 
 head, or divine Nature. This is but one in- 
 ftance, among many thoufands, of the un- 
 happy effects produced, in the interpretation 
 of Scripture, by a violent attachment to fy- 
 ftems. For why put a meaning, fo evidently 
 forced, upon the word, when it can, in per- 
 fect confiftence with the fubject upon which 
 it is ufed, admit of one much more natural? 
 
 The facred hiflorian having, in his account 
 of the creation, feen meet to fpeak of its 
 great Author, under a name expreflive of his 
 power, could there be any impropriety, 
 
 4
 
 4 a HISTORY AND PHILOSOPHY PART!, 
 
 nay, would there not be a great beauty, in 
 fuppofing that he ufed this word in the plural 
 number, to intimate that to him belonged all 
 Strengths; that is, that he was not only power- 
 ful, but omnipotent? I will not take upon 
 me to fay, that this was the original reafoii 
 for the ufe of the word in this form ; but I 
 cannot help thinking, that the idiom of the 
 Hebrew language feems to favour this ac- 
 count of the matter. And, if it does, there 
 can be no occafion for having recourfe to an 
 explication that feems quite foreign to the 
 fubjecl to which it refers. But to return 
 from this digrellion. To this let me add, 
 
 That in early time, long before his appear- 
 ance to Mofes, he was known to the Fathers 
 by the name of Sbaddai, which iignifies AI-* 
 mighty, or All-fufficlcnt : A name admirably 
 expreflive of his greatnefs, and calculated at 
 once to command the reverence, and encou- 
 rage the truft and confidence, of mankind. 
 
 When the world is formed, and creatures 
 are placed in it, and, on this account, the 
 exertion of his care and government became 
 neceflary, the facredhiitoriaii varies the name 
 by which he fpeaks of the fupreme Being. 
 He calls him not only God, but Jehovah, or 
 the Lords and often unites two titles into 
 one, thus, Elohim-Jebovab, Lord-God and El- 
 Sbaddai, God-Almighty. This he feems to 
 have done, as if he meant to give a character 
 of him, to point him out to his intelligent 
 creatures, as not only their Almighty Creator, 
 but alfo their Sovereign Lord ; and, at the 
 
 fame
 
 CHAP. I. e F J U D A I S M. 43 
 
 fame time, to convey to them this comfort- 
 able inftruclion, that he who made them 
 was not indifferent about them, but that, as 
 they were bound to reverence and ferve him, 
 from the relation which fubfifted betwixt 
 them, fo they might reft affured that he would 
 protect and defend them. 
 
 Had not the facred hiftorian meant to 
 convey fuch ideas as thefe, why ihould he 
 not have continued the ufe of the name under 
 which he firft fpoke of the Deity ? Or, why 
 ihould he change it at the only time, when 
 firft there could be any propriety in it ? Or 
 why not ufe thetn feparately, but thus com- 
 pounded ? 
 
 It muft indeed be acknowledged, that the 
 names God and Lord God feem afterwards, in 
 the courfe of this hiftory, to be ufed indifcri- 
 minately. And a very good reafon may be 
 afligned for this, namely, that the hiftorian 
 having, by the judicious application of them 
 at firft, mown the propriety of them, there 
 was no neceffity for a fcrupulous and critical 
 attention to the diftinction afterwards. 
 
 In forming our notions of the divine cha- 
 racter, we may be very ready to miftake, by 
 the deductions we draw from verbal criticiim, 
 or etymological difquiiitions. A more cer- 
 tain way to acquire a juft idea of it, will be 
 to confider the accounts, which, upon differ- 
 ent occailons, God is pleafed to give of hiin- 
 felf. And thefe are often minute and par- 
 ticular,, as if he would thereby teach us, that 
 the knowledge of him deducible from thence 
 
 was
 
 44 HISTORY AND PHILOSOPHY PART!. 
 
 was more to be depended on, than that 
 which is to be learned from the names by 
 which mankind chofe to fpeak of him. 
 
 In the firfl ages of the world, fome vifible 
 appearances of the Deity might be neceffary, 
 to afllft mankind in their conceptions of him. 
 But as their fentiments muft have been deri- 
 ved chiefly from the volume of creation un- 
 folded before them, (for yet they were in- 
 capable of comprehending the more fublime 
 notions which Revelation was to communi- 
 cate) he was often characterifed by the title 
 of, The Pqffeffbr of Heaven and of Earth* in 
 both which, as in legible characters, they 
 might read many of his divine perfections. 
 
 After the covenant entered into with Abra- 
 ham, God is often fpoken of under the cha- 
 racter of, 'The God of Abraham and the God of 
 Xfrael-\. And this alteration in the manner 
 of addrefs, is not without reafon. Duly at- 
 tended to, it will be found to have great 
 beauty and propriety in it. 
 
 When, in the progrefs of time, the world 
 had become fo corrupted in their notions of 
 religion and the Author of it, that they, in 
 a grea,t meafure, neglected the one and for- 
 got the other, God made choice of Abraham, 
 as a perfon proper on many accounts, for be- 
 ginning the fo neceflary reformation. What he 
 began, was to be carried on by his defcend- 
 ants. And therefore, that God might pre- 
 ferve upon their minds the deiign of this 
 choice, and excite in them an ambition of 
 
 promoting 
 * Gen. xiv. 19. f Exod. iii, 6*
 
 CHAP. I. o F J U D A I S M. 4 j 
 
 promoting it, he gracioufly condefcended to 
 be called, The God of their Fathers The God 
 of Abraham , T$ God of Ifaac, 'The God of Jacob., 
 and The God of Ifrael*. 
 
 I know thofe who are no friends to Reve- 
 lation, reprefent fuch a choice as partial, and 
 inconfiftent with that regard which might be 
 expected from God, confidered as the indul- 
 gent Parent of the imiverfe. But I muft be 
 excufed if I mould fay, that they have taken 
 but a very imperfect view of the fubject, who 
 can confider it in this light. It is fo far from 
 being an evidence of a defect of regard, that 
 it is a proof of a very high degree of it. For 
 it was then the moft proper, if not the only, 
 method of preferving a fenfe of the true reli- 
 gion in the world, amidfl the almoft univer- 
 fal corruption that prevailed. 
 
 It was, befides, admirably calculated, as 
 mail be mown afterwards, Part II. 2. to 
 draw mankind, without any force offered to 
 their reafon or liberty, to the knowledge of 
 the truth. 
 
 It is true, the Jews, elated with the di- 
 ftinction made betwixt them and the nations 
 around them, came, at laft, to confider thein- 
 felves as the fole favourites of Heaven ; and, 
 under the influence of this conceit, to treat 
 the reft of mankind with contempt. But 
 fuch conduct can prove no more, than their 
 inattention to the original deflgn of their fe- 
 lection from the reft of mankind. Hud they 
 
 but 
 
 * Exod. iii. 15.
 
 46 HISTORY AND PHILOSOPHY PART!. 
 
 but properly attended to this, it muft have 
 had a very different effect upon them. In 
 place of producing a fupercilious haughtinefs 
 of condudt towards them, it would have en- 
 gaged them to all the offices of kindnefs in 
 their power. 
 
 No doubt the diftinction made, betwixt 
 them and the nations around them, was a 
 plain indication of the divine pleafure, that 
 they mould avoid all unneceflary intercourfe 
 with them, fo long as the nations remained 
 addifted to idolatry, and the wicked courfes 
 which were the confequences of it. 
 
 But the reafon of this feparation was not 
 becaufe the nations around them, confidered 
 in a national capacity, were unworthy of be- 
 ing admitted into focial intercourfe with If- 
 rael ; but becaufe, from fuch intercourfe, 
 Ifrael would have been in danger of being 
 corrupted by them, and fo the very end for 
 which they were feparated from them would 
 have been defeated. And now, when, from 
 the event, we are enabled to judge of the 
 propriety of the meafure, mufl he not be 
 very blind, or very prejudiced, who does not 
 admire it ? 
 
 The great defign (as has been hinted al- 
 ready) of the feleclion of Ifrael was, that 
 they might be like a city fet upon a hill, 
 that they might become the objects of uni- 
 verfal obfervation, and that the reft of man- 
 kind might thereby be gradually allured to 
 the knowledge, worfhip, and obedience of 
 the true God. And if, from an acquaintance 
 
 with
 
 CHAP. I. OF J U D A I S M. 47 
 
 with human nature, and the hiftory of man- 
 kind in the fucceflive ages and different coun- 
 tries of the world, we may judge what pro- 
 bably would have been the confequence of 
 a more free intercourfe at that early period, 
 we fhall be forced to conclude, that the cor- 
 ruption, which was become pretty general, 
 would foon have become univerfal. At leaft, 
 there is reafon -to think, that a reformation 
 could not have been effected by any means 
 fo fui table to the nature of man, as thofe by 
 which it was brought about. Confidered, 
 therefore, in all thofe points of view, this 
 character of the Deity, which has afforded a 
 handle to our modern wits to difplay their 
 talents for obloquy and cenfure, ftands not 
 only fully juftified, but appears with a pro- 
 priety fufricient to recommend that religion 
 in which it is thus portrayed. 
 
 It is obfervable, through the whole facred 
 record, that, as the Deity is reprefented in a 
 variety of characters, fo always in that which 
 is beft fuited to the particular occaiion and 
 circumftances in which he is brought into 
 view. 
 
 Thus when Mofes, upon the firft intima- 
 tion of God's deiign to fend him into Egypt 
 to refcuehis people from the oppreilion which 
 they groaned under, aiked by what name he 
 would choofe to make himfelf known to 
 them, he anfwered, " Thou malt fay unto 
 ' the children of Ifrael, / am hath fent me 
 " unto you #." 
 
 It 
 
 * Exod. :u. 14.
 
 fc8 HISTORY AND PHILOSOPHY PART!, 
 
 It is well known, that, among the ancient^ 
 Jews, as well as Heathens, confidered the 
 knowledge of names as a moil important 
 fcience. They entertained a foolifh and fu- 
 perftitious conceit, that not only the nature 
 of the perfons and things to which they were 
 applied was to be learned from them ; but 
 alfo, that many of them were of fuch a 
 wonderful compofition, that they might, by 
 them, obtain oracles, cure difeafes, and per- 
 form a variety of miracles. Hence fome 
 have thought, that the reafon why Mofes was 
 fo deiirous of knowing the name of God, was 
 that he hoped, from fuch difcovery, to be 
 able to do the greatefl wonders by the ufe of 
 it. But this feems to be a conceit of much 
 later times, and it is highly probable never 
 once entered into the mind of Mofes. The 
 reafon of his inquiry (of which we are in- 
 formed verfe 13^) is much more rational. 
 
 The ancients (as I obferved before), and 
 particularly in the Eafl, feldom gave names 
 without fome evident defign. They were 
 originally expreffive of the temper, character, 
 or circumftances of the perfon to whom they 
 were given. 
 
 Mofes very reafonably conjectured, that > 
 upon his arrival in Egypt, Ifrael would in- 
 quire into the character of the God who fent 
 him , and therefore might conclude that he 
 would make choice of one the bell fitted to 
 convey to them the knowledge of him, and 
 thereby to make the deepeft impreflion upon 
 them. Nor were his hopes difappointed. For 
 
 he,
 
 I. orJUOAlSM; 49 
 
 he, with a condefcenfioiij and, at the fame 
 time, dignity worthy of himfelf, and fuch as 
 befpake a jufl fuperiority to every other, 
 calls himfelf, / am that (or who) / am. 
 
 Ifrael, from the obfcurity and fervitude in 
 which they had been kept in Egypt, had very 
 probably but narrow and contracted views of 
 the true God, having had but a very imper- 
 fect idea of him, from the revelations made 
 of himfelf to their anccftors, before their de- 
 fcent into this country. And therefore, had 
 Mofes only told them that the Lord God of 
 their Fathers had fent him to them, they 
 might have imagined that he was no more 
 than fome local and fubordinate deity, and 
 fo would have derived but little comfort from 
 thence. But when he tells them, that the 
 / am had fent him, he led them ferioufly to 
 reflect upon the meaning of this character, 
 and, by thefe means, gradually to develope 
 it. 
 
 This character, I am that lam, which God 
 aflumed to himfelf, founds, it inuft be owned, 
 a little uncouth, and does not, all at once^ 
 convey a determinate idea along with it. 
 But the very fingularity of it, and the ob- 
 fcurity that attended it, could not fail to have 
 the happy effect of fixing their thoughts up- 
 on it, and making them inquire into the (le- 
 iign arid propriety of it. 
 
 It is well known, that, according to the 
 genius of the Hebrew language, the meaning 
 of any important word may be fixed and de- 
 
 D termined
 
 50 HISTORY AND PHILOSOPHY PART?. 
 
 termined by a due attention to the root from 
 which it is derived. 
 
 Whatever fpeculations have been formed 
 concerning the word Jehovah (and they have 
 been many), all are agreed as to the deriva- 
 tion of it, and deduce it from a root which 
 fignifies To Be. And if, as critics allege, 
 and the Hebrew doctors allow, the original 
 word may be rendered fo as to apply to the 
 Pajlj Prefent, and Future time, and to fignify 
 I was, 1 am, I jhall be, then it is evident that 
 it was admirably fitted to convey the idea 
 not only of felf-exiftence and independence, 
 but alfo of eternity and immutability. 
 
 A flrong prefumption that, in this fenfe, 
 the word which we render/ am, was to be ta- 
 ken, is, The conftruction put upon the in- 
 fcription in the temple at Delphi. Plutarch 
 tells us, that, over the place where the ftatue 
 or image of Apollo \vas erected, the word El 
 was engraven in golden letters. After re- 
 citing the various conjectures concerning the 
 meaning of it in this place, he mentions the 
 opinion of Ammonius, which is, that, among 
 the many titles given to Apollo, this was one ; 
 that it was the ordinary form in which his 
 votaries fainted him when they entered into 
 his temple , and that it was intended to ex- 
 prefs their veneration for him, and the opi- 
 nion they had of his felf-exiftence, independ- 
 ence, and immutability*. 
 
 Similar to the infcription on the temple of 
 
 Apollo 
 
 * Plut. In Lib. El. apud Delph.
 
 CHAP. I. OF JUDAISM, /i 
 
 Apollo at Delphi, is that on the temple of 
 Minerva at Sais, I am whatever 'was, or is, or 
 fhall be, and my veil hath no mortal ever taken 
 off*. Now, is it not probable from both, 
 that this title of God, / am, was early and 
 well known, and that from it have been bor- 
 rowed the infcriptions juft now taken notice 
 of? 
 
 The interpretation given of this title of God 
 is rendered probable, not only by what has 
 been offered above, but alfo by the tranfla- 
 tion of the Septuagint, Ey /* . And here 
 perhaps it may not be unworthy of notice, 
 that thefe tranflators render the word in a 
 manner that conveys the idea of perfonality 
 and intelligence, as well as of felf-exiftence, 
 by ufing the mafculine, in place of the neuter, 
 gender. 
 
 Confidered in this view, it is not impro- 
 bable, that they meant to guard againft the 
 Pantheiftic fcheme, which had been adopted 
 by fome long before their time f , and which, 
 by reprefenting the Deity under the charac- 
 ter of the To EV or the To nv, led to confequen- 
 ces, not only the moft abfurd in themfelves, 
 but the moft hurtful to the interefts of true 
 religion. 
 
 But, while we offer thefe ftridures upon 
 the character or name by which God would 
 
 D 2 have 
 
 * Plut. de Ifid. & Ofirid : 7 a "A" * yi-yoios, *< ov, xcti 
 
 tfofttvov, Y.O.I rov (/uov rurXov ovSii( iro Ovro( anxaXu^fy. 
 
 f The Septuagint tranflation was not made till about 240 
 years before the Chriftian sera ; but we know that the Pan- 
 theiftic fcheme obtained long before that time.
 
 5 i HISTORY AND PHILOSOPHY PART I, 
 
 have Moies to announce him to Ifrael, it de- 
 ferves to be taken notice of, that the reft of 
 the anfwer which he gave to the inquiry 
 made by Mofes, feems to have been intended 
 to account for the, at firft, apparent obfcurity 
 of it, and ta ftrengthen their confidence in, 
 and expectations from, him. 
 
 For, when he thus fpeaks, does he not feem 
 to give a hint, that there was no being with 
 whom he could compare himfelf, and there- 
 fore that it was difficult to give fueh an ex- 
 planation of his nature as mankind could un- 
 derftand ? And while this hint ferved as a 
 proper check to their too prying inquiries 
 into the nature of the God of Ifrael, who 
 was the true God, did it not alfo ferve ta 
 expofe the preteniions to Deity made by the 
 Egyptian gods, whofe origin was fo well 
 known, that all could fay who, and what, they 
 were ? 
 
 And now, as the facred hiftorkm informs 
 tis *, that it was at this time God firft made 
 himfelf known by the name Jehovah f, may 
 
 we 
 
 * Exod. vi. 3. 
 
 f Y/ho does not know what whimfical conceits many of 
 the Jewifh Rabbis have entertained concerning the word 
 Jehovah) and what a mighty pother hag been made by the 
 cabbaliilicai writers, about the manner, lawfulnefs, and 
 wonderful effects, of the right pronunciation of it ? Some of 
 them alleged, that the right pronunciation of it,, after having 
 been communicated by God himfelf to mankind, had been 
 loft on account of their wickednefs. But it is no wonder 
 (without having recourfe to fuch a caufe for it) that the pro- 
 per pronunciation of it fhould not be agreed on. Becaufe, as 
 due entirely depends on the manner in which the vowels are 
 
 difpofed
 
 . OF JUDAISM. 53 
 
 we not difcern a preat propriety in the choice 
 of this feafon for the difcovery ? One reafon 
 is very obvious, The ideas of eternity, felf- 
 
 D 3 exiftence, 
 
 difpofed of, it is evident this muft be various. And accord- 
 ingly we find it is ib, among the different nations that uic 
 the word. -Neither, fo long as the fame idea is conveyed by 
 it, does this diverfity matter much. And when it is remem- 
 bered that they held it unutterable, not fo much on account 
 of their ignorance of the right pronunciation, as from the 
 imagined vmlawfulnefs of cxprefiing it, nothing can be more 
 abfurd than any difpute about the manner of doing it. 
 
 Foolifli as their conceits were concerning the lawfulnefs 
 and manner of pronouncing it, that, with refper, to the 
 u-onderful virtue afcribed to it, is no lefs fo. For, were you 
 to believe fome> the right pronunciation of this wonderful 
 name (or the Tetragraminaton^ as it was called, becaufe con- 
 fifting of four letters), was a powerful fpell, by which the 
 molt extraordinary miracles might have been performed. 
 Nay, fo ignorant and fupevftitious were fome of 'the Jews, 
 that they afcribed all the itupenduous miracles which were 
 performed by our Lord, to his having got pofieffion of this 
 profound fecret, by ftealing it out of the temple. 
 
 The Jews hold that this name is incommunicable, or, at 
 leait, never given by the facred writers to any but the true 
 God. In this they are right, though the reafon is not what 
 they allege, any fpecial fanclity that belongs to it; but that, 
 according to its original meaning, it can apply to none other. 
 It was, at the time taken notice of above, that God affumed 
 to himfelf the name Jehovah. It is very true, we find fre- 
 quent mention made of it, in the facred hiftory, long 'before 
 this time. And the reafon is obvious. The ufe of the name 
 "Jehovah had become familiar among the Ifraelites long before 
 Moles wrote the book of Genefis -, and therefore, as no title 
 could be more expreffive of the nature and feveral of the per- 
 fections of God, he often ufes it in the account he gives of 
 times, perfons, and events, long prior to the firil difcovery 
 of it, and in this followed the phrafeology of his own time, 
 and not of the times whofe hiftory he recorded. If the 
 reader would choofe to know more on this fubjec'r., he may 
 confult Calmet's Dictionary, under the article Jehovah^ and 
 the Ancient Univ. liiit. vol. iii. p. 356. edit. 8vo,
 
 54 HISTORY AND PHILOSOPHY PART!, 
 
 exiflence, independence, and immutability 
 (all which the title conveyed), were too ab- 
 ftract and profound to be early entered into. 
 
 Previous to a proper conception of thefe, a 
 coniiderable improvement of the human mind 
 was neceilary. And though I will not fay, 
 that, when this character of the Deity was 
 made known to Ifrael, they could fully com- 
 prehend it ; yet it fo evidently conveyed the 
 idea of a vafl fuperiority to the gods of the 
 Egyptians, as admirably ferved to remove all 
 the fears they could entertain from them, in 
 the oppofition they might be fuppofed to give 
 to their removal. 
 
 Nay, to aflert a fuperiority over the gods 
 of Egypt, and thereby encourage their con- 
 fidence in him, who called himfelf The God of 
 their Fathers, does not feem to be all that was 
 intended by the appropriation of this name to 
 himfelf. It ferved to convey a flill more im- 
 portant inflruclion. His fuperiority might 
 have been allowed in perfect confiftency with 
 the fyflem of Pagan theology, which admitted 
 of different claffes or orders of divine beings. 
 Such an acknowledgment as this, had it been 
 made by the Egyptians, in confequence of 
 what they faw Mofes do in the name of his 
 God, would have been no great honour to 
 him. Nay, it would have been in fact a de- 
 gradation of him into a mere local and tute- 
 lary deity ; Und, in place of overturning, had 
 a tendency to confirm them in the erroneous 
 faith of Polytheifm. In the enunciation of 
 his commiflion to Ifrael, it deferves to be ta- 
 ken
 
 CHAP. I. OFJUDAISM. 55 
 
 ken notice of, that Mofes never defcends fo 
 low as to inilitute a companion betwixt his 
 God, and thofe of the Egyptians. In the cha- 
 racter under which he fpeaks of him, / am 
 that I am, or, as fome have rendered it, / am 
 he who am, he afTerts his fole and abiblute 
 right to the dominion and fovereignty of the 
 univerfe ; and thus, by what amounted to a 
 denial of the divinity of the reputed gods of 
 the Heathens, he undermined the very foun- 
 dation of idolatry, which was one great de- 
 iign of God in the feleclion of Ifrael, and the 
 many extraordinary diipenfations of his pro- 
 vidence towards them. 
 
 When God fpeaks of himfelf by a new title, 
 as the reafon for ailuming it is generally ap- 
 parent from the hiftory, fo the import of it 
 will be found to be, for the moil part, expla- 
 natory of it. A proof of this obfervation we 
 have in the next character of the Deity, which 
 we mall take under our confideration, and 
 which is as remarkable as the occaiion upon 
 which it was affumed. The Lord proclaims 
 this to be his name (Exod. xxxiv. 6, 7.), 'The 
 Lord, 'The Lord God, Merciful, &c. 
 
 A few days before this, Ifrael had, in a 
 moil provoking manner, difclaimed a regard 
 for the God who had done fo much for them, 
 by making a golden calf*, and falling down 
 
 D 4 before 
 
 * It may, to the unlearned, appear ftrange, that Ifrael 
 ihould have fallen into fuch a grofs fpecies of idolatry. But 
 when it is confidered that the Egytians, among whom they 
 Hved fo long, were v/ont to worfhip their gods, Ifis and Ofiris, 
 
 fpmetimc^
 
 56 HISTORY AND PHILOSOPHY PART I. 
 
 before it, to worfhip. No wonder that fo 
 rude an affront, from a people diftinguifhed 
 by Inch a feries of favours, mould kindle the 
 difpleafure of God againft them. Mofes in- 
 tercedes for them, and, as an evidence that 
 he had found grace in his fight, God makes 
 himfelf known to him by this name, The Lord % 
 The Lord God, &c. 
 
 No doubt, in circuftances of fuch aggrava- 
 ted guilt, they not only trembled when they 
 thought on God, but feared that they had for 
 ever forfeited his favour, and that he would 
 be gracious no more. 
 
 In fuch a fituation, how opportunely does 
 this declaration come from God himfelf, and 
 with what affecting iblemnity is it given ! In 
 this characler, every line may be conlidered 
 as forming a diftinct feature, and all unite to 
 give beauty, dignity, grace, and perfection 
 to it. 
 
 The reader will be pleafed to indulge me in 
 
 Sometimes under the emblem of a living bull and fometimes 
 under the image of it, this will account for their conduct in 
 this inilance, and for the choice they made pf this figure in 
 preference to any other. We are not to imagine, that by 
 this action Ifrael renounced all faith in the true God. It only 
 fhowcd their pronenefs to worfhip him under fome vifible 
 emblem, as the Egyjnians had been accuftomed to worfhip 
 their gods. But admitting this, which is the only apology 
 that can be offered for them, yet if we will confider the 
 .proofs they had of the divine prelence among them, -the fo- 
 lemn manner in which the Law had, but a few days before, 
 been delivered to, them, and the exprefs terms in which the 
 ufe of images was forbidden in the worfhip of God, their 
 conduct muft appear not only highly abfurd, but equally 
 criminal, and deficient in regard to him,
 
 CAH?. I o F J U D A I S M. 57 
 
 a few pafling obfervations upon it. The 
 Deity calls himfelf 'The Lord, The Lord God, or 
 The 'Strong God, that, by reminding them of 
 this part of his character, he might fecure 
 their reverence and refped, and mow them 
 that it was not for want of power that he did 
 not punifh them. 
 
 The perfection of Power, which command- 
 ed refpect, was alfo fit to encourage confi- 
 dence, efpeci ally when they were, at the fame 
 time, told that he was merciful and gracious. 
 He calls himfelf merciful, to mow that he was 
 difpofed, not only to pity their weaknefies, 
 but alfo to pardon their fins, and to relieve 
 them from the miferies which were the con- 
 fequences of them. But, at the fame time, 
 left they mould, from that pride for which 
 they were fo remarkable, imagine that any 
 merit in themfelves was the fpring of the 
 mercy fliown them, he tells them, that, in 
 all this, he acted from pure grace and favour, 
 or benignity of nature. 
 
 They had often offended him ; but he ap- 
 peals to themfelves, if tlrey had not found 
 him, in their experience, long-fuffering and 
 Jlow to wrath ; nay, abundant in goodnefs and 
 truth : poflefled of a goodnefs that triumphed 
 over all their unworthinefs, and equally ex- 
 ceeded their hopes, as it did their merit : A 
 goodnefs, the exercife of which was fecured 
 to them, not only from the pleafure of com- 
 municating it, but alib from a facred and in- 
 riplable regard to his promifes, made for 
 
 the
 
 5 3 HISTORY AND PHILOSOPHY PART!. 
 
 the encouragement of their faith and confi- 
 dence. 
 
 But as there was fome danger, that the 
 difplay of fo much goodnefs might, (though 
 intended to remove their fears) by an unhap- 
 py perverfion of it, beget prefumption, he 
 adds with the greateft propriety, that he 
 would by no means clear the guilty j that is, 
 thofe who continued fuch. How grand, and, 
 at the fame time, amiable, this account of 
 the Divine character ! Is it not fuch an ag- 
 gregate of perfection as muft render him to 
 whom it belongs, the deferved object of the 
 highefl reverence, efteem, confidence, and 
 hope, with thofe to whom he has thus mani- 
 fefled himfelf ? 
 
 Another title, under which we often find 
 God introduced in the facred hiftory, is, T^he 
 Lord of Hofts*, or Armies, 
 
 Abstractedly confidered, this may appear a 
 character of the Deity very ungracious, and 
 fuch as could only infpire terror, and fo unfit 
 the mind for that filial and ingenuous confi- 
 dence, that was neceflary to render the fervice 
 of his fubjects any way liberal. But the leaf! 
 acquaintance with the hiftory of this people, 
 to whom he makes himfelf known under this 
 character, will evince the propriety of aflu- 
 ming it. 
 
 The people of Ifrael, in order to effect 
 their fettlement in the land of Canaan, and 
 afterwards to maintain it, were obliged to 
 
 engage 
 
 * 2 Sam. vi. 2. 2 Sam, vii, '26.
 
 CHAP. I. OF JUDAISM. 59 
 
 engage in many bloody wars with its inhabi- 
 tants and the neighbouring nations. Compa- 
 red with thefe, they were but a handful. No 
 wonder, therefore, that, confcious of their 
 own inequality, they mould have been dif- 
 mayed, when, at any time, they found it ne- 
 cerfary to encounter them. In what terms, 
 then, could God addrefs them, better calcu- 
 lated to roufe their courage and engage their 
 confidence, than by calling himfelf "The Lord 
 of Ho/Is j and thus teaching them to confider 
 him as their Leader and General, interefled 
 for their protection, honour, and fuccefs? 
 Viewed in this light, how naturally would 
 they be led to take the field under his aufpi- 
 cious conduct, againft the mofl formidable 
 enemy that could ftart up to oppofe or difturb 
 them? 
 
 From the reafon juft now afllgned, it is 
 very probable, the title of fhe Lord of Hqfls 
 might have taken its rife. 
 
 I know there is another account given of 
 the matter, and, even according to that, the 
 propriety of it mufl be readily admitted. 
 
 We are informed that, very early, there 
 prevailed a grofs fpecies of idolatry in the 
 Eafl. " Indulging themfelves in fome of the 
 " mofl fanciful fpeculations concerning the 
 " nature of the univerfe in general, and of 
 " this world in particular, and the influence 
 " which the fun and moon had upon it, man- 
 " kind came at lafl to be perfuaded (or pre- 
 " tended to be fo) that the fun and moon were 
 " fo many deities. From an admiration of 
 
 " the
 
 60 HISTORY AND PHILOSOPHY PART t 
 
 " the grandeur of their appearance, and of 
 " their various phenomena, motions, and in- 
 u nuence, the tranfition to an adoration of 
 " them was very eafy. Nay, led away by a 
 " fpeculating humour, they, in procefs of 
 " time, aflumed into their apotheofis, fome 
 " of the moft illuflrious of their anceftors, 
 " who had, by their heroic and good iervices, 
 " deferved well of their country, and now be- 
 " gan to be thought upon with a kind of en- 
 " thufiaftic gratitude. And to this deifica- 
 " tion they might be ftrongly prompted, from 
 " a conceit they entertained, that, imme- 
 " diately after their death, their fouls remo- 
 " ved to fome of the luminous bodies they 
 " faw moving, in fuch awful majefty, over 
 " their heads, and that, as miniflers of the 
 " fupreme Deity, they might be highly fer- 
 " viceable to them*." " They had alfo their 
 " demons and genii, beings of an order far 
 " fuperior to men, but inferior to the celeftial 
 " deities f." 
 
 Now as thefe notions prevailed long before 
 the time of Mofes, it is not improbable, that, 
 to them, there might be a reference in this 
 truly grand title of the God of Ifrael, And if 
 we will but fuppofe, that thefe demons, dei- 
 fied heroes, and the heavenly luminaries in 
 which they were thought to have taken up 
 their refidence, were confidered as the holts 
 
 I of 
 
 * See Vol. I. Part i. Sel. 2. of the Comparative View of 
 the feveral Methods of promoting religious Inftruclion 3 from 
 the earliefl down to the prefent time. 
 
 f Vol. I. Parti. Sed 3.
 
 CHAI- . I. o f J U D A I S M. Ci 
 
 of Heaven (and there are many places of fa- 
 cred writ that feem to favour this conjecture*) 
 there muft appear a great deal of heauty and 
 dignity in this character of the Deity. It 
 not only diftinguimes him from the gods of 
 the nations, who were fome of this hoft, but 
 alcribes a fuperiority to him over them all. 
 This opinion concerning the origin and im- 
 port of the title, Lord of Hofls, has had fome 
 learned advocates for it j~, as well as the for- 
 mer. And whichever of them the reader mall 
 fee meet to adopt, he will, I hope, admit, that, 
 considering the circumftances of Ifrael at that 
 time, there was a great propriety in it. 
 
 There prevailed among the Heathen nations 
 an opinion of local deities. Hence the di- 
 flinction of, 'The Gods of the Hills, and 'The 
 Gods of the Plains J, as if each had his pro- 
 vince or department afUgned to him, and of 
 gods preliding over certain countries, as if 
 they were committed to their fpecial tutelage 
 and guardianfhip . 
 
 To counteract the influence of thefe opi- 
 nions, which had a tendency to difheartert 
 the Ifraelites, mould they, at any time, be 
 obliged to engage their enemies out of their 
 own country, or within the particular pro- 
 vince or jurifdiclion of any of the other gods, 
 their God does, in effect, tell them, that 
 
 he 
 
 * Deut. iv. 19. Chap. xvii. 3. Nehem. ix. 6. * Kings, 
 txii. 19. Pi", ciii. 20, 21. 
 
 f Mede's Works, Difc. on Luke H. 13, 14. 
 J i Kings xx. 23, 28. 
 2 Kings xviii. 34, 35,
 
 62 HISTORY AND PHILOSOPHY PART I. 
 
 he was the God of the hills as well as of the 
 plains, and that his government and fuper- 
 intendance extended equally to both. 
 
 Nay, to remove all ground of fear, from 
 the fuppofed interpoiition of any of thofe no- 
 minal deities in favour of their votaries, he 
 is reprefented to his people as 'The God of gods 
 and Lord of lords *j that is, as one to whom, 
 all, who were called gods, were to be conii- 
 dered as fubordinate and fubjecled. 
 
 The reader will, I hope, permit me to take 
 notice of one title or character more, which 
 God afiiimes to himfelf. The folemnity with 
 which it is introduced, and the comfort and 
 inflruclion with which it abounds, feem to 
 point it out, as particularly deferring of the 
 attention of thofe to whom he addrefles him- 
 felf. Thus faith The Lord, The King of If- 
 rael, and his Redeemer 'the Lordof Hojls, lam the 
 Fir/I, and I am the Lajl, and bejides me there is 
 no God f. To difcern the beauty and propriety 
 of this addrefs, it will be neceilary to recollect 
 the character of the people to w r hom it is 
 made. They had, upon many occafions before 
 this, difcovered a very flrong propenfity to 
 idolatry, and often fhamefully relapfed into 
 it, notwithstanding all the pains that had been 
 taken to guard them againft it. Here, there- 
 fore, God once more addrefles them in a man- 
 ner that led them to infer, not only the prio- 
 rity of his exiflence to that of every other 
 Being, but alfo that, as he derived it from 
 
 none 
 
 f Deut. x. 17. flfo. xliv. 6.
 
 CHAP.!. OF JUDAISM. 63 
 
 none other, fo it fhould remain for ever unim- 
 paired by the greateft length of time. All 
 this the Heathens, and thofe infected with 
 their principles, might admit, without any 
 prejudice to their fyflem of religion. For, 
 according to their Theogony , the acknowledge- 
 ment of one fupreme Deity, did not forbid the 
 belief of others whom they fuppofed to be ge- 
 nerated and fubordinate to him, whom, like 
 him, they believed to be immortal and with- 
 out end of time. With the greatefl propriety, 
 therefore, does God draw the conclusion to 
 which the preceding obfervations concerning 
 his nature did fairly lead, but which he knew 
 the deceitful influence of their prejudices 
 would prevent them from making, namely, 
 that befide.s him, there was no God, that is, none 
 who deferved the title, however the folly of 
 fome might dignify them with it. And here, 
 before I have finilhed the remarks proper to 
 be made upon this important paflage, is it not 
 deferving of notice, that the Prophet is at the 
 greateft pains to guard againft the application 
 of this character to any but him, to whom it, 
 of right, belonged ? And for this purpofe, 
 he tells thofe to whom his commiffion led him, 
 that it was, The Lord Jehovah, King of Ifrael, 
 Their Redeemer, 'The Lord of Hofts, and not any 
 other, who had thus pronounced concerning 
 himielf, / am the Fir/I, and I am the La/I, and 
 bejides me there Is no God. 
 
 There are feveral other characters under 
 
 which the Deity is prefented to the view of 
 
 Ifrael, all of which, were we to confider them 
 
 3 feparately,
 
 <$ 4 HISTORY AHD PHILOSOPHY PART I; 
 
 feparately, would be found to have the fame 
 propriety, which has, in fo ftriking a manner, 
 marked thofe already taken notice of. But it 
 is uimecefTary to mention any more of the 
 characters, by which he was known under 
 this difpenfation. Thofe already taken notice 
 of, may ferve for the purpofe on account of 
 which they are adduced. 
 
 Plato, informs us, that the great Socrates 
 wifhed for a difcovery of the true names of 
 the Deity, as the mofi probable way of ar- 
 riving at a juft knowledge of him *. What he 
 fo evidently defired, we find, front the above 
 induction of titles which form the character 
 of the Deity, the people of Ifrael have been 
 favoured with. A^d now, inftead of calling 
 fuch difcovery, or the manner in which it was 
 made, abfurd and unpbilofopbical, it is fubmit- 
 ted to the impartial reader, whether both do 
 not appear to be the reverfe. For furely, their 
 natural and direct tendency was, to beget in 
 the minds of the Ifraelites, the molt reipect- 
 ful fentiments of the Deity, to form their 
 tempers and lives for religion, as individuals,- 
 to nourifh their national confidence in him, 
 as a community, -and to do both in a manner 
 the moft promifing of fuccefs, becauie the bejft 
 adapted to their genius, the circumftances of 
 time and place in which they were fituated, 
 and the prejudices of various kinds, and of the 
 moft powerful influence, under which they 
 laboured 
 
 But, 
 
 * Tlipi fov wJ*v IC/KC;, vrs npt sturdy, Jrt jrie; TWV ivs^xrtfv, $,i1st x:rt 
 
 xtfr, &G. Plato in Cratyl,
 
 CH*P.I. OF J U D A I S M. t; 
 
 But, not to infift on obfervations of this 
 nature at prefent, as they may perhaps be 
 made with greater advantage afterwards, up- 
 on a reflex view of our fubjed:, we proceed to 
 the confideration , 
 
 SECT. II. 
 
 Of tie W or/hip required from Ifrael. 
 
 TT is impoffible to contemplate the character 
 -* of the Deity, without being led, by a na- 
 tural train of fentiment, to think of the wor- 
 fliip that is to be paid to him. This is an ho- 
 mage juftly due from creatures, who have an 
 immediate, conftant, and abfolute* dependence 
 upon him. The reafonablenefs of offering a 
 worfhip to the Deity being once admitted, the 
 next inquiry comes to be into the nature of 
 it, and the acceptable manner of performing 
 it. 
 
 Againfl the nature of the worfhip required 
 of Ifrael and the manner of performing it, 
 there are not a few objections railed by thofe 
 who are difpofed to cavil. They are at great 
 pains to reprefent it, in both thefe refpedls, as 
 unworthy of the Deity to recommend, be- 
 low him to accept, and fuch as muft miflead 
 thofe who are called to be engaged in it. 
 
 The charge is bold j and would need to be 
 well fupported, to deferve regard. For this 
 purpofe, they allege that no worfhip but what 
 is fpiritual can be acceptable to the Deity, 
 who is himfelf a pure Spirit j and therefore 
 
 E that
 
 66 HISTORY AND PHILOSOPHY PA*T \. 
 
 that a manner of worfhip fo loaded as this is, 
 with a multitude of external rites, can never 
 be fo : Nay, that it has a tendency to beget 
 in the minds of the worfhippers, the grofleft 
 fentiments of him ; and, by theie means, in- 
 ftead of improving, to corrupt both their 
 principles and manners. 
 
 Jr It is very readily admitted, that a worfhip 
 which is fpiritual, that is, which proceeds 
 from, and is animated by, a true devotion in 
 the heart, can alone be acceptable to a Being 
 fuch as God is. Nor does the Mofaic inftitu- 
 tion of religion, require, or approve of, any 
 other. This is an ailertion that will not, 
 I know, be admitted without a proof, efpe- 
 cially as, it muft be owned, appearances are 
 againft it. 
 
 The befl way to inveftigate this proof, is to 
 take a particular view of the worftiip enjoin- 
 ed. And when we have done fo, we mall, I 
 hope, in the ifTue, find that it is no other, 
 than what fober and unbiafled reafon mull 
 approve. The mode of performing it, may, 
 at rirft, appear incompatible with this charac- 
 ter of it ; but if it can be made appear (as I 
 hope it can) that it was perfectly fuited to -the 
 genius of the people of Ifrael and the circum- 
 liances of the times in which it obtained, and 
 alfo admirably calculated to promote that fpi- 
 rit of devotion, which it was intended to ex- 
 prefs, it will be readily allowed to be juflly 
 deferving of the character I have given of it. 
 
 Before we enter on the confi deration of the 
 ' nature and manner of the Jewiih worihip, the 
 
 rite
 
 CHAP.!. OF J U D A I S M. 6f 
 
 rite of circumcifion claims our attention. This 
 was the rite of initiation into the Jewifh 
 church, and falls very properly to be inquired 
 into, before the examination of its particular 
 fervices. 
 
 Concerning the origin of tjiis rite of the 
 Jewifh religion, various opinions have been 
 entertained. Among the ancients, Herodotus, 
 Diodorus Sicnlus, Celfus, and Julian, and among 
 the moderns, Mdrjbaiu, Shaft ejbury, Middleton, 
 Voltaire, and others, have maintained (for 
 what reafon is hard to fay, if not to difparage 
 it) that it did obtain in Egypt, long before it 
 was pradliled by Abraham. 
 
 That it did obtain pretty early among the 
 Egyptians is not denied ; though I humbly 
 think, not near fo early as the advocates for 
 this opinion would allege. 
 
 What moll of the ancients, and all the mo- 
 derns, have advanced on this fubjecT:, has ta- 
 ken its rife from what Herodotus and Diodorus 
 have written concerning it. 
 
 That the reader may judge for himfelf, it 
 may not be improper to lay before him, in a 
 mort extrad, the fentiments of both upon it. 
 Herodotus fays (to give his opinion in Englifh, 
 for the fake of thole who may not have accefs 
 to the original), " That the Colchians, Egyp- 
 " tians, Ethiopians, are alone, of all men, 
 " cHr'a^D? from the beginning. And that the 
 
 Pheiiicians and Syrians who were in Pale- 
 [ ftine, acknowledge they were taught this 
 " rite by the Egyptians. But, with - refpect 
 ' to the Egyptians and Ethiopians, I cannot 
 
 E 2 " take
 
 68 HISTORY AND PHILOSOPHY PART I. 
 
 " take upon me to fay which of them received 
 " it from the other, for that it feemed to be 
 " of ancient Handing*." 
 
 Diodorus, writing of the Jews and Colchians, 
 both which he feems to have conlidered as 
 colonies from Egypt, obferves in fupport of 
 this opinion, " That their children were cir- 
 " cumcifed according to an ancient cuftom 
 " which obtained in Egypt, and was borrow- 
 " ed by them, from thence f." 
 
 That the fentiments of thefe writers, are, 
 by no means, decifive upon this fubjecT:, will 
 evidently appear from the following remarks. 
 
 In the firfl place, may it not be obferved as 
 to Herodotus, that he fpeaks not a word of 
 the Jews ? And it can with no degree of cer- 
 tainty, be inferred that he meant them, by 
 the Phenicians and Syrians in Paleftine. But, 
 ihould this be granted, pray, where is the 
 proof of the fact he alleges ? It reils folely 
 upon his ipfe dixit, or, at leaft, upon the infor- 
 mation of the Egyptian priefts, to whom he 
 was obliged for all his intelligence in this 
 matter. But who can admit this authority to 
 be fufficient to fupport fuch an opinion, when 
 it is coniidered that it is, if not exprefsly con- 
 tradicted by the Jews themfelves, rendered 
 improbable from a variety of coniiderations, 
 which all feem to indicate a quite different 
 origin of this practice J ? 
 
 Who 
 
 * Herodot. lib. 2. cap. 104. f Diodor. Sicul. lib. i. 
 
 % Jofephus obferves ( Antiq. Jib. i. cap. 8) that, by the in- 
 dulgence
 
 CHAP. I. OF J U D A I S M. 69 
 
 Who that is, in the leafl, acquainted with 
 the national character of the Egyptians, can 
 be ignorant of that pride for which they were 
 diftinguifhed ? And is it not probable that 
 they might be, from thence, prompted to af- 
 fe6t the honour of originality in this, as in all 
 the other religious rites which they practifed? 
 To have acknowledged that they derived 
 them from any other, would have been a coii- 
 defcenflon not to be expected from them. 
 
 But why infill, from this paflage of Hero- 
 dotus, that the practice of circumcifion was 
 derived from Egypt ? There is no neceflity 
 for fuch an interpretation. It needs imply no 
 more, than that the practice was a very early 
 one. So indeed he, in efTed, himfelf explains 
 it. It is true, he fays, this practice was 
 among the Egyptians, r'f#if. But this does 
 by no means imply that they were the firft 
 who ufed it ; but only that the ufe of it was fo 
 early among them, that they could not fix the 
 precife time of its origin. And that Herodo- 
 
 E 3 tus 
 
 dulgence of Pharoah, he had an opportunity of converging 
 with the mofl learned in his kingdom that he was high in 
 reputation among them for his knowledge; and that 'he took 
 the opportunities thus given him, to fet them right, as to 
 many of their rites and ceremonies in religion; and therefore 
 is it not more probable that they would have borrowed from 
 him, for whom they had fuch a veneration, than that he mould 
 borrow from them ? 
 
 It is true, it may be alleged that the authority of Jofephus 
 upon this point is but of little weight. On a point of fuch 
 antiquity, it may be confidered as no more than the authority 
 of Rabbinical traditions. But furely it deferves as much re- 
 gard upon the one fide, as Herodotus and Diodorus do on the 
 other. '
 
 79 HISTORY AND PHILOSOPHY PART I, 
 
 tus meant no more by this phrafe, is prefurhe- 
 able from the reafon he affigns for the diffi- 
 culty of determining, whether the Egyptians 
 learned it from the Ethiopians, or the Ethi- 
 opians from the Egyptians, namely, that it 
 feems to have been of ancient ftanding. And 
 might not the Egyptian priefts have laid, with 
 the greateft propriety, that it was of ancient 
 ftanding, when they gave this information to 
 Herodotus, even though we mould fuppofe it 
 introduced into Egypt, long after it was 
 praclifed by Abraham and his defcendants *? 
 
 Diodorus, it mufl be owned/ is more exprefs. 
 But it is evident, that the account he gives 
 of the origin of this practice in deducing it 
 from Egypt, proceeds upon a miftake. He 
 fuppofes the Jews, as well as the Colchians, 
 to be a colony from Egypt ; and from thence 
 concludes, that, becaufe the Colchians very 
 probably borrowed this rite from the Egyp- 
 tians, fo did the Jews alfo. 
 
 Thus, from thefe few remarks, the boafled 
 teftimonies of Herodotus and Diodorus, muft 
 evidently appear to be far from dec ill ve upon 
 this point. But, were they even as explicit 
 as could be deiired, would there not be a de- 
 gree of unfairnefs in giving credit to them, 
 becaufe they favour a particular hypothefis, 
 while yet a very different account of the mat- 
 ter is given by another author, who lived 
 
 much 
 
 * Circumcifion was inftituted in the ppth year of Abraham's 
 age, that is, A. M. 2107, or ante Chrift:. 1893. And Hero- 
 dotus was not born till an. ante Chrift. 484, that is 
 years, after the inftitution of circumcifion,
 
 CHAP. I. OF J U D A I S M. 71 
 
 much nearer the times and events of which 
 he writes, and who had the fulleft informa- 
 tion with refped: to every thing he records 
 concerning them ? 
 
 But, to pafs over what thefe ancient au- 
 thors have faid upon the fubjedr, \vith thefe 
 few curfory remarks, let us examine the mat- 
 ter in another light, and we mail rind that 
 there are the ftrongeft prefumptions againil 
 their alleged origin of this practice. 
 
 It muft be admitted, becaufe evident rom 
 the Mofaic hiflory, (unlefs its authority could 
 be discredited) that Abraham went into 
 Egypt upwards of twenty years before we 
 hear any thing of circumcifion *. And as it 
 is not to be doubted but he would become 
 acquainted, during his flay there, with the 
 great lines of their religious fyftem f , might 
 it not be imagined, that this very circumftance 
 would have determined him againfb the ufe of 
 the rite, he is fuppofed to have borrowed 
 from them ? 
 
 It is evident that his journey into Egypt, 
 
 was not till after his call from Haran, in 
 
 Chaldea. And if we fuppofe him, as fome 
 
 E 4 have 
 
 * Abraham was 75 years of age when he left Haran and tra- 
 velled into Egypt, but it was not till he was 99 that he circum- 
 cifed Ilhmael, &c. See Gen. xii. 4. compared with Gen. xvii. 
 -3, 24. 
 
 f His acquaintance with the Egyptian fyftem of religion, is 
 prefumable from what has been obferved in note, p. 68. But, 
 left this account, as coming from a Jew, might be fufpeded, 
 let me obferve that it is, in the great lines of it, confirmed by 
 Melo and Nicolaus Damafcenus. See Shuckford's connection, 
 Ice. Vol. II.. p. 34,35.
 
 72 HISTORY AND PHILOSOPHY PART I. 
 
 have done, to have been expelled his own 
 country for his averfion to idolatry *, or, ac- 
 cording to the fcripture account of the mat- 
 ter, chofe'n to be the fupporter of the religion 
 of the true God, againft the fpreading influ- 
 ence of idolatry, is it to be imagined that he 
 would make choice of a rite from the religion 
 of fuch grofs idolaters, efpecially as there was 
 nothing inviting in it, but,^ on the contrary, 
 every thing that could difluade from it? Or, 
 if we could fuppofe that Abraham might, 
 from fome motives unknown to us, have been 
 determined in favour of this rite, I would alk, 
 Is it to be imagined that God, to pleafe 
 Abraham, would have adopted it into that 
 religion, which, by the means of his family, 
 he was to teach the world ? Is there not ra- 
 ther reafon to think, that the ufe of it among 
 the Egyptians would have determined him 
 againft it ? efpecially as it is well known, that 
 one reafon, and a principal one too, of the 
 choice of Abraham and of the laying the 
 foundations of his church in his family, was 
 to counteract the influence of that idolatry, 
 which was then like to overfpread the world. 
 The only objection of weight that feems to 
 prefs hard upon this account of the origin of 
 circumciiion, is the fuppofed improbability 
 
 that 
 
 * Jofephus tells us (Antiq. lib. i. cap. 7.) that he was the 
 firft who taught openly that there was but one God, the crea- 
 tor of all things ; that becaufe he defended this opinion, and 
 enforced it upon others, the inhabitants of Chaldea and Me- 
 fopotamia rofe feditioufly againft him, and that to avoid their 
 outrage he fled to the land of Canaan. 
 
 See alfo. Judith v. 8.
 
 CHAP. I. o t J U D A I S M. 73 
 
 that the Egyptians would have borrowed it 
 from the Ifraelites. Thus fome would repre- 
 fent the matter. " Confidering the high con- 
 " tempt which the Egyptians entertained of 
 " the Ifraelites, and their religion : Of the 
 " one, on account of the fervile flate to which 
 " they were reduced; and -of the other, on 
 " account of the impious and impure abomi- 
 " nations, with which, in their opinion, it 
 " was (luffed ; is it not extremely improbable, 
 " fay they, that they w 7 ould adopt fuch a 
 " bloody rite, from fo detefted a religion, and 
 " tranfmit it, as facred, to their defcendants?" 
 
 In the objection, thus ftated, it muft be al- 
 lowed, there is fomething very plaufible. But, 
 at the fame time, it is humbly contended, there 
 is nothing concluiive. 
 
 It is readily granted that the averiion which 
 the Egyptians had to the Ifraelites at firft, 
 joined with the nature of the rite itfelf, might 
 have greatly prejudiced them againfl it. But 
 when, under the aufpicious and popular admi- 
 iiiflration of Jofeph, the Egyptians came to 
 think better of the Ifraelites, might they not 
 have become better difpofed towards their re- 
 ligion alfo ? And if, as Philo hints, they 
 could be either weak or fuperflitious enough 
 to imagine, that the great increafe or popula- 
 tion of Ifrael was owing to the ufe of this 
 rite, we can eafily conceive how their pride 
 might ftoop fo far as to adopt it into their re- 
 ligion. 
 
 Nay, another reafon may be alfigned for 
 the Egyptians adopting this rite from the re- 
 ligion of the Ifraelites. It is well known that 
 
 the
 
 74 HISTORY AND PHILOSOPHY PART!. 
 
 the Heathens admitted an intercommunity of 
 worfhip, in honour of each others gods. And, 
 upon this principle, might not the Egyptians, 
 according to their fyflem, have joined with 
 the Ifraelites, in the ufe of this rite prefcribed 
 by their God ? Or, if xjthe averfion they had 
 to the Ifraelites would have prevented their 
 mowing this mark of rerpecl to their God, 
 might it not, according to another principle 
 of their religion, be accounted for, even from 
 the terror of his greatnefs ? 
 
 They had received many irrefragable 
 proofs, not only of the great power, but alfo 
 of the fuperiority, of the God of Ifrael to 
 their own Deities, efpecially, in the manner, the 
 triumphant manner, in which he wrought their 
 deliverance from the bondage under which 
 they groaned. Might they not, therefore, 
 have adopted this rite of his inftitution, (if we 
 fuppofe the adoption of it fo late) in hopes 
 that, by fuch a mark of honour and refpect, 
 they might be able to court him over from 
 their enemies to themfelves, as was often at- 
 tempted in other cafes, by evocatory facri- 
 fices ? 
 
 I do not fay upon which of thefe princi- 
 ples, or if upon any of them, the Egyptians 
 adopted the rite of circumcifion. But I hum- 
 b)y imagine any of them is fufficient to remove 
 the force of the objection, which would deny 
 its derivation from the Ifraelites, on account 
 of the alleged improbability of it. 
 
 But mould it ftill be infilled on, that, for the 
 
 reafons mentioned in the objection, it is impro- 
 
 I bable
 
 CHAP. I. o F J U D A I S M. 7; 
 
 bable that the Egyptians mould have bor- 
 rowed this rite from the Ifraelites, yet, why 
 fliould it from thence be inferred that the If- 
 raelites borrowed it from them ? Such an 
 opinion mud reft upon the authority of 
 Herodotus and Diodorus; and yet, it con- 
 cerns the advocates for it, to ailign a good 
 reafon, why a greater regard mould be paid 
 to the teftimony of thefe in fupport of it, than 
 to that of Mofes againft it. And till they do 
 fo, I cannot underfland why a preference 
 mould be claimed. 
 
 But not to infill on a larger proof of the 
 Divine origin of this practice *, let us attend 
 to the delign of it ; and the propriety of infti- 
 tuting fuch a rite, will be found to fland juf- 
 tified, againft all the torrent of ridicule that 
 has been directed againft it. 
 
 To underfland the deiign of it the better, 
 it will be necefTary to attend to the time and 
 occafion of its appointment. 
 
 A certain writer f, juftly celebrated for 
 his learning and his regard for religion, en- 
 tertains a very fingular opinion, as to both. 
 
 He fuppofes it to have been one of the ori- 
 ginal inftitutions, appointed immediately af- 
 ter the fall; and that though retained here 
 and there, it had been left off in Abraham's 
 
 country, 
 
 * Sec what relates to the origin of circumcifion largely 
 handled by Dr Findlay, in his vindication of the Sacred Books, 
 againft the cavils of M. Voltaire. 
 
 f See Forbes' s Thoughts, concerning religion, natural and 
 revealed, and the manner of underftanding revelation, tend- 
 ing to flio%v that ChfilUanity is, indeed very near, as old a* 
 UK creation.
 
 7 5 HISTORY AND PHILOSOPHY PART!. 
 
 country, where idolatry began to prevail ; and 
 therefore, that it was renewed when he was 
 ielecled to be the father of a people, who 
 were to become the keepers of the facred ora- 
 cles. 1 " He alfo fuppofes that the original in- 
 tention of it was, to be a memorial to man- 
 kind of the evils brought upon them by an 
 improper gratification of appetite, and thus 
 to guard them againfl an undue indulgence of 
 it for the future. 
 
 But, great as the regard is which is due to 
 jfuch an author, I mufl be allowed to fay, that 
 there feems to be no foundation for this opi- 
 nion, in the facred hiflory. Every circum- 
 fiance in the appointment of this rite to Abra- 
 ham, feems to indicate that particular time to 
 be the aera of its inflitution. 
 
 We have an account of the inflitution of 
 circumcifion Gen. xvii. 10. &c. From this, 
 it evidently appears to be connected with the 
 covenant which God had before entered into 
 with Abraham, and had confirmed at this 
 time. 
 
 The promife of a fon made to Abraham, at 
 fo advanced a period of life, was not more 
 acceptable to him, than the accomplimment 
 of it muil have appeared improbable. Accord- 
 ing to the ordinary courfe of nature, appear- 
 ances feemed to be againft it. No wonder, 
 therefore, if his faith mould need fomething 
 to confirm it. 
 
 Abraham, from the very firil mention of 
 the promife made to him, feems to have en- 
 tertained no doubt of the accomplimment of 
 3 ^,
 
 CHAP. I. OP J U D A I S M. 77 
 
 it, in due time. Accordingly we are told 
 (Gen. xv. 6.) that " he believed in the Lord, 
 " and he counted it to him for righteou- 
 " nefs." But though, at receiving the pro- 
 mife, he feems to have given full credit to 
 the performance of it, yet as, betwixt the ma- 
 king of this covenant and the renewal of it, a 
 conliderable time had intervened, without 
 any appearance that looked more favourable, 
 than when it was entered into, he afks God, 
 verfe 8. whereby he might know that he 
 mould inherit the promiied land. This he 
 did, not fo much from any diffidence he yet 
 had in the Divine promife, as from an appre- 
 henfion or fear, that a delay in the accorn- 
 pliihinent of it, might, at fome unguarded 
 moment, and in fome difadvantageous fitua- 
 tion, flagger his faith in it. 
 
 From a gracious regard, at once to the fin- 
 cerity and weaknefs of his faith, God is plea- 
 fed to grant him what he aiked. And, for 
 this purpofe, he appoints the ufe of a rite, 
 which might, at once, ferve as a memorial of 
 his promife and a confirmation of that faith 
 in it which was required, and was neceflary 
 to animate all the fervices of religion. 
 
 It is evident from the facred hiftory, that 
 the covenant God entered into with Abraham, 
 included his poilerity. And as, from thence, 
 a long fucceiiion of ages became neceflary .to 
 carry the feveral parts of it into accoinplifh- 
 ment, did not this circumilance require the 
 inftitution of a rite, that mould continue till 
 it did take place, that fo a remembrancer of 
 
 God'5
 
 )* HISTORY AND PHILOSOPHY PART I. 
 
 God's promife might, at no fubfequent pe- 
 riod, be wanting ? 
 
 " Be it fo, but (may it be afked) might not 
 " a rite lefs liable to exception have been 
 " pitched upon for this purpofe ?" To this it 
 might fuffice to reply that the choice muft 
 be allowed to belong to God, without his be- 
 ing under any obligations to aflign the parti- 
 cular reafons of it. But, though we do not 
 pretend to guefs all the reafons which there 
 might have been for it, we may difcern enough 
 to vindicate the inititution. 
 
 I already obferved, that one great delign of 
 the inftitu,tion of this rite, was to confirm not 
 only the faith of Abraham, but of his pofte- 
 rity, in the promifes made to him. From this 
 consideration, there arifes an evident ground 
 of propriety in it. Had God pitched upon 
 any fign that mould but rarely occur, or was 
 not always to be feen, we may conceive, that, 
 in many cafes, where the afliftance of it might 
 be needed, it might be wanting. Whereas, 
 by carrying about this fign in their very 
 flefh, they never could be in circumftances, 
 where they had not ftill prefent to them, 
 what was furricient to confirm their faith in 
 the Divine promifes, made to their anceftors. 
 
 Clofely connected with their faith in the 
 Divine promife, was the influence it was cal- 
 culated to have upon religious practice. To 
 this, fuch a rite was admirably fubfervient. 
 Like every other rite in this religion, it had 
 an important moral couched under it. It re- 
 minded them of the promife of God, and fo 
 
 encouraged
 
 CHAP. I. OF JUDAISM. 79 
 
 encouraged them in- his fervice. It, at the 
 fame time, not obfcurely hinted to them the 
 nature of it, and the obligations they were 
 under to mortify every irregular appetite, by 
 reprefenting the indulgence of theie as incom- 
 patible with the character of a people devoted 
 to God, or who would hope that their fervices 
 would be acceptable to him. 
 
 It had an excellent moral tendency in ano- 
 ther point of view. 
 
 In the circumftances in which it was ap- 
 pointed to Abraham, it not only ferved as a 
 proper confirmation of his faith, by being a 
 memorial of the Divine promife. It was alfo 
 an excellent proof and illuft ration of his faith 
 and piety, in fubmitting to an operation of fo 
 much pain and danger, and at a period that 
 feemed to fruflrate all the great hopes which 
 the Divine promife was calculated to raife in 
 his mind. Now, let it be confidered, that 
 the deiign of God in the feledion of Ifrael, 
 was not fo much to diltinguifh them by their 
 defcent from Abraham according to the flefh, 
 as by the imitation of his faith and other vir- 
 tues. And what could be better calculated 
 for this purpofe, than fuch an exhibition of 
 them ? As often as they thought on this rite, 
 fo extraordinary in itfelf, it is almofl impoflible 
 but they muft have thought on their illuilrious 
 anceilor, who firft fubmitted to it. And as 
 in this inftance of his obedience, they were 
 naturally led to difcern the faith, piety, and 
 devotion that animated his conduct, were they 
 not from thence led to the imitation of him 
 
 in
 
 80 HISTORY AND PHILOSOPHY PART!. 
 
 in thofe virtues, which fo eminently dignified 
 his character, and rendered him fo great a fa- 
 vourite of Heaven ? This could not fail to re- 
 call him often to their remembrance, and to 
 beget in their minds fentiments of the highefl 
 efteem and refpect for him. And nothing can 
 be more natural, (if they did not fufFer them- 
 felves to be feduced by the influence of paf- 
 lion) than to copy the manners of one they 
 had fuch juft reafon to admire. And now let 
 us but reflect upon the circumflances of thofe 
 early ages, -that the revelations yet vouch- 
 fafed to them were but few, that the ufe of 
 letters was probably altogether unknown a- 
 mong them, and, confequently that any 
 knowledge they had of religion, could have 
 been communicated only by tradition, and it 
 is humbly fubmitted, if, in fuch a lituation, 
 this inftitution was not admirably expreffive of 
 the above purpofes intended by it. 
 
 Befides the reafons for the inftitution of this 
 rite, which hate been already taken notice of, 
 there is another which muft not be overlooked, 
 and that is,- that it feems to have been in- 
 tended as a badge of diftindion, betwixt the 
 defendants of Abraham and the nations around 
 them*; which, by the by, is a ihrewd pre- 
 fumption, that, when the practice was begun 
 
 by 
 
 * This is not only evident from the facred record, and from 
 the tellimony of Jofephus ; Tacitus alfo fhows the general 
 opinion in his time, concerning the defign of it, w hen he fays 
 Circumcidere genitalia inftituere, ut diverfitate nofcantur." 
 Hift. lib- 5-
 
 . OP J U D A I S M. 8t 
 
 by Abraham, it did not obtain in Egypt or 
 any where elfe. 
 
 Before that time mankind were pretty much 
 agreed in the worfhip of the one true God> 
 and therefore fuch a rite, coniidered as a badge 
 of diftin&ion, was unnecelHiry. But when, 
 now, they became divided into the worfhip- 
 pers of many gods, there muft appear an evi- 
 dent propriety in it, as the ufe of it ferved for 
 a virtual acknowledgment of the true God, 
 and their determined refolution to adhere to 
 his fervice. That in this fenfe it .was to be 
 underftood by thofe who fubmitted to it, feems 
 evidently to have been the fentiments of the 
 Apoftle Paul (Gal. v. 3.), who fays 'That 
 every one who is circumcifed becomes a debtor to 
 the whole law. 
 
 We may alfo be able to trace fome not ob- 
 fcure hints of fuch a deiign by this rite, in the 
 practice of mbfequent ages, which feems to 
 have a reference to it. We know that the 
 votaries of particular deities, were diftin- 
 guimed by their fpecial fignature; fuch as, a 
 thunderbolt for Jupiter, an ivy-leaf for Bac- 
 chus, &c. And thefe marks or brands, which 
 were efteemed facred, were coniidered as pub- 
 lic marks of their confecretion to the fervice 
 of that deity *. Could we imagine that this 
 cuflom had obtained before the inftitution of 
 circumcifion (and of this kind fome think 
 
 F were 
 
 * See Spencer de Legib. Ritual. Hebrceor. lib. ii. cap. 14. 
 Mede's Works, p. 51 r. See alfo fohiethingon this fubjeft, 
 though applied tD a different p'urpofe, Lovvirian's Rational, 
 &c. p. 236.
 
 Si HISTORY. AND PHILOSOPHY PART!. 
 
 were the rites, alluded to Levit. xix. 28. pradi- 
 ied by the Heathens at the funerals of their 
 friends, and with a view to render the infernal 
 deities propitious to them), we fhould be apt to 
 think, that it had been intended as a counter- 
 diflindion of the worfhippers of the true God. 
 But, as there is reafon to think, that the ufe 
 of fuch fignatures, punclures, or marks, is of 
 a much later date, or, at leaft, that fuch an 
 application of them is fo, the probability, I 
 think, is that it had taken its rife from the 
 practice of circumcifion. And fo it becomes 
 a prefumptive evidence, that one of the original 
 defigns of it was, to ferve as a diftinction of 
 the worihippers of the true God, from thofe 
 of the fictitious deities around them. 
 
 It is true, this rite, by being afterwards 
 adopted by other nations, ceafed to be any 
 longer charadteriftical of the Jews. But it 
 was not, on that account, to be fuperfeded. 
 This was but one end of its institution. The 
 ufe of it was continued for its fubierviency to 
 the other ends propofed by it. And it de- 
 ferves to be taken notice of, that, as it was 
 neceflary to preferve fuch a diftinclion betwixt 
 Jews and Gentiles as fhould keep the former 
 from being corrupted by the latter, fo, when 
 eircumciiion (for the reafon juft now men- 
 tioned) ceafed to be mfficient for this purpofe, 
 a pompous ritual was inftituted, which, at the 
 fame time that it ferved for other valuable 
 purpofes, anfwered equally well for keeping 
 up this diflindion. 
 
 This much feemed neceflary in vindication 
 
 of
 
 . OF J U D A I S M. $3 
 
 of the original, and in illuflration of the de- 
 fign, of this rite, by which mankind were to 
 be initiated into the church of God, under a 
 part of the Abrahamic and the whole of the 
 Mofaic difpenfations *. And as, from what 
 has been offered on the fubject, the reafon- 
 ablenefs of it, will, I hope, be admitted, let 
 us now addrefs ourfelves to the particular bu- 
 finefs of this fection,~the confederation of the 
 religious worfhip required of Ifrael. 
 
 This may be confidered as confifting of two 
 parts, ^the more ordinary and ftated, and ; 
 the more folemn and occasional. 
 
 At firft fight, neither df thefe feems to have 
 a very favourable afpecl: upon a pure and ra- 
 tional devotion : But a more narrow infpec- 
 tion will remove thefe prejudices, and give us 
 quite different fentiments concerning them. 
 
 The fubjecT: of facrifice is one of thofe upon 
 which the learned have bellowed great atten- 
 
 F 2 tion, 
 
 * When, in the courfe of this work, I fpeak of what arc 
 commonly called, The Patriarchal, Alrahamic, Mofaic, and 
 Chrijlian difpenfatioils of religion, it may be proper, once for 
 all, to inform the reader, that I do not confider them as fo 
 many different difpenfations, independent of, and unconnected 
 with, one another, but as fo many parts of a great, whole : 
 though, to avoid the trouble that would neceffarily afife from 
 the frequent mention of this diftinftion, I ufe the ordinary 
 and vulgar mode of exprefiion, with refpe& to them. Pro- 
 perly fpeaking, there has been but one difpenfation of God's 
 grace to mankind, from the beginning, but one religion that 
 has derived its origin from God : What is called the different 
 difpenfations^ or, if you will, modifications of it, being no 
 more than the gradual openings of his plan, as the circum- 
 ftances of the world, and the improvements of mankind, would 
 admit, and feemed to require.
 
 fy HISTORY AND PHILOSOPHY PART I. 
 
 tion, and yet have run into very different 
 fentiments. 
 
 In an inquiry of this nature, the principal 
 defign of which is to judge of the propriety 
 and importance of the rite, our firfl concern 
 fhould be to be fatisfied of its origin, for, if 
 it is of human, and not of divine, inftitution, 
 we have nothing to do with it. 
 
 The antiquity of the practice is univerfally 
 acknowledged, but the origin of it differently 
 accounted for. 
 
 A certain author*, not only to difcredit 
 the practice, but to reach a ftroke againft re- 
 ligion, reprefents it as the pious fraud of fome 
 defigning prieils, who, taking the advantage of 
 the ignorance, fuperflition, and credulity of 
 the people, promoted the trade of fo gainful 
 a butchery, from the hopes of referving fbme 
 of the choice pieces for themfelves. To this 
 purpofe he exprefles himfelf upon the fubjecl:. 
 " It is probable that the Heathen priefls, who 
 " fliared with their gods, and referved the 
 " beft bits for themfelves, had the chief hand 
 " in this, as well as in all other gainful fuper- 
 " flitions, while the deluded people, who many 
 " times iuffered by the fcarcity of proviiions, 
 " were at vafl expence in maintaining thefe 
 " holy butchers, whofe very trade iafpired 
 " them with cruelty. And it is probable, 
 " that this abfurd notion prevailed, like all 
 " other abiurdities, by degrees ; and that, at 
 ' firft, facrifices were only religious feafts, 
 
 '* either 
 
 * Chriftbnity as old as the Creation, Vol. I. p. 79.
 
 I. or J U D A I S M. 5 
 
 " either in commemoration of fome national 
 " benefit, where, after God, their great Be- 
 " nefaftor, was celebrated, they commemora- 
 " ted their particular benefa&ors : or elfe, 
 " feafts were made on a private account by 
 " the matter of a family, upon {hearing his 
 " fheep, gathering in the fruits of the earth, 
 " &c. where thole who afllfted him were en- 
 " tertained, and joyfully joined in giving 
 " thanks to the Author of thofe bleffings,with- 
 " out deftroying or burning any part of the 
 " creature given for their ufe : And the ma- 
 " fter of the family, was, no doubt, mafter 
 " of the ceremonies, at his own feaft. But 
 " this fimple method not pleafmg certain 
 " perfons, who were refblved to have the beft 
 " fhare in all thofe religious feafts, they per- 
 " fuaded the people, that it was rieceffary 
 " fome part of the flefli of animals mould be 
 " burnt to feed the hungry noftrils of the 
 " Deity, delighted with the fweet favour of 
 " burnt flem; and the better part to be refer- 
 " ved unburnt for themfelves, to whom the 
 " flaying of the animals and the offering them 
 " up, was appropriated." 
 
 This indeed is fuch a fhamelefs, and, at the 
 fame time, fuch a weak, attack upon religion 
 and its minifters, that it is perhaps doing it 
 too much honour to take notice of it. Few 
 words are neceffary to expofe, either the igno- 
 rance or malevolence from which it proceeds. 
 It affords fcope for many fevere ftriclures. 
 I beg leave, however, to difmifs it with one 
 remark, that had the author but allowed 
 
 F 3 -himfelf
 
 6 HISTORY AND PHILOSOPHY PART*. 
 
 himfelf to confider, that the practice, even of 
 animal facrifice, was in ufe long before the 
 inflitution of a regular prieflhood (though he 
 would, to ferve his purpofe, jnfinuate the 
 contrary), he might have been afhamed to 
 ailign it, either to the avarice or luxury of the 
 priefts. 
 
 Others, viewing this as a practice glaringly 
 abfurd, have fuppofed that it took its rife 
 from an opinion that the objects of worfhip, 
 were of like paflions with thofe who offered 
 it. From thence they imagined that mankind, 
 in their early, rude, and uncultivated ftate, 
 imparted to their great and common Bene- 
 factor, a mare of thofe things in which they 
 rnofl delighted themfelves, not doubting, be- 
 caufe they were pleafed with them, but he 
 would be fp too, 
 
 This is the opinion of the author of Phile- 
 mon to Hydafpes, or T'he Hiftory of falfe Reli- 
 gion. In fupport of this hypothefis, he has 
 offered very little, though, I humbly think, 
 it would require a great deal, to gain credit 
 to it, much more indeed than is necefiary t6 
 vindicate that which it oppofes. 
 
 Other fchemes have been adopted to ac- 
 count for the origin of this practice, which, 
 though more plauiible than any of the for- 
 mer, do not appear to be well founded. I 
 mail mention one of them. 
 
 Som'e have fuppofed the practice to be co- 
 eval with, or, at leaf!, to have commenced 
 foon after, the fall of man, and to have con- 
 tinued, without any appointment of God, to 

 
 CHAP. I, OF J U D A I S M. 87 
 
 be the mode in which mankind chofe to ex- 
 prefs their devotion, till, foon after giving the 
 law, it received the divine fan&ion. Then, 
 fay they, God was pleafed, by a fpecial ap- 
 pointment of it and the whole ritual that 
 concerned it, to indulge Ifrael in a practice 
 of which they feemed pallionately fond, and, 
 by introducing a reformation, to guard them 
 againft the abufes into which they were apt 
 to run. Dr Spencer argues warmly in favour 
 of this opinion *. So does alfo Grotius f. 
 And both feem to think, that a very clear 
 hint in fupport of it is given by the prophet 
 Jeremiah, chap. vii. 22. 
 
 I muft own I am greatly furprifed to find 
 fo great a ftrefs laid upon this paflage, by fuch 
 learned men. For furely, if it is but candid- 
 ly attended to, it muft be allowed to contain 
 nothing againft the Divine inftitution of facri- 
 fice, long before the time they would fix for, 
 
 *t. 
 
 It is acknowledged, that, prior to the gi- 
 ving of the law, or rather the worfhip of the 
 golden calf, we find no account of the infti- 
 tution of facrifice : But the reception it had 
 from Ifrael, long before this time, is no fmall 
 prefumption in favour of a much more early 
 origin. This of itfelf feems to contain a tacit 
 acknowledgment, that both Moles and Ifrael 
 were fully fatisfied of its divine origin, though 
 the time of it was fo far back, that they could 
 
 F 4 not 
 
 * Vide Spencer Diflert. 'fecund, de Origine Sacrificiorum 
 4 Grot, de Veritate, &c. lib. v. cap. 8.
 
 88 HISTORY A*P PHILOSOPHY P*AT I. 
 
 not eafily fix it, elfe it would not have had To 
 much regard paid to it, by either. 
 
 A pofitive decifion in favour of the Divine 
 inftitution of facrifice, fo early as we find the 
 firft mention made of the practice, we do not 
 pretend to. But if, in a cafe (fuch as this) 
 where we have an account of the practice, but 
 none of the origin of it, the greater degree of 
 probability ought to determine our judgment, 
 we muft, I humbly think, give it in favour of 
 its Divine origin. Every circumftance in the 
 early hiftory of this practice, feems to plead 
 for this opinion. 
 
 The firft inflances of facrifice which w r e find 
 any mention of in fcripture, (the oldefl hiftory 
 we have) are thofe of Cain and Abel. And 
 with refpect to them, the attentive reader can- 
 not but obferve, that, when they addrefs 
 themfelves to this ad of religion (for fuch it 
 evidently was) there is no hint, either from the 
 hiftory or their practice, that would give us the 
 leaft caufe to fufpect that it was of their inven- 
 tion. But, if we could imagine them forward 
 enough to venture, in the firft tranfports of 
 their zeal, to worfhip God, without any di- 
 rection from him, is there the fmalleft reafon 
 to think, that animal facrifice would have 
 been the mode they would have pitched upon ? 
 Perhaps there might appear fomething plan- 
 fible in the oblation of the fruit of trees, cakes 
 of bread, honey, 8cc. as a tribute of gratitude, 
 to God, confidered under the character of their 
 generous Benefactor. But how it fhould ever 
 into the human mind to imagine, that 
 
 the
 
 CHAP. I. OF JUDAISM. 89 
 
 the effufion of the blood of an innocent animal 
 could be acceptable to the Deity, muft, inde- 
 pendent of an appointment of God himfelf for 
 this purpofe, be ever difficult to reconcile 
 with any principle of reafon. Let this faci be 
 but duly attended to, and it will be found to 
 plead ftrongly for the divine origin of facri- 
 fice. For, confidering how different the tafle, 
 fentiments, temper, and intereils of mankind 
 are, it is humbly fubmitted, whether it be, in 
 the leafl degree, probable, that, had this been 
 no more than a human invention, there Ihould 
 have been an univerfal, or, at leaft, next to 
 univerfal, confent in it? This is what has 
 never happpened in any other inftance or 
 mode of worfhip. And what reafon can be 
 afligned, that is even plausible, why it mould 
 have happened in this ? Nay, were there not 
 many reafons, which (abltracling from a 
 higher than human authority) would have 
 made them ilrike out againft it ? Or, could 
 we fuppofe mankind (from what principle no 
 matter) to have adopted this practice, yet 
 what reafon could we have to imagine that it 
 would have met with the Divine approbation? 
 And yet do we not find the moft exprefs de- 
 claration of fuch fervice being accepted in 
 many inftances, and, in fome, in a manner 
 that feems not obfcurely to indicate the Di- 
 vine appointment of it ? 
 
 Thus, with refped: to the very firft facri- 
 fices we have an account of, are we not told, 
 that God had refped to Abel and his facrifice, 
 fcecaufe (according to the information of an 
 
 apoftle)
 
 90 HISTORY ASD PHILOSOPHY PART I, 
 
 apoftle*) he offered it through faith, that is 
 (for it can mean no lefs), in dutiful obedience 
 to the Divine command that required it, and 
 in humble dependence upon the Divine blef- 
 fing which was promifed to reward it? Nor 
 is this all. We have an inftance, even of a 
 direct command from God himfelf, with re- 
 fped to facrifice, prior to the alleged inftitu- 
 tion of it in the plains of Sinai. It is in the 
 cafe of Abraham Gen. xxii. 13. I know it 
 may be faid that this was a particular cafe, 
 and that from it we can infer nothing with 
 refpect to the practice in early times. But if 
 we will confider how Mofes, by the fpecial 
 command of God, appointed the whole cere- 
 monial relating to facrifice, we cannot doubt 
 but Ifrael was before well acquainted with 
 the practice of facrificing. The manner in 
 which he proceeds is evidently fuch as pre- 
 fuppofes this f. 
 
 Having thus, from the moft probable rea- 
 fons, evinced the Divine origin of the prac- 
 tice of facrificing, it may not be improper, 
 before we offer a vindication of it, to take a 
 view of the original defign of it. 
 
 When, in theological writings, mention is 
 made of facrifice, it is often in a very inde- 
 finite fenfe. In the common acceptation of 
 the word, it fignifies. thofe animals that were 
 
 devoted 
 
 * Hefa. xi. 
 
 f See on the Divine Origin of Sacrifices, Shuckford's Con- 
 nection of facred and proph. Hift. v. i. p. 79. Shuckford on 
 the Creation and Fall of Man, Pref. p. 95. and Dr Richie on[ 
 the Particular Doctrines of Revel, vol. i. p. 144.
 
 CHAP. I. or JUDAISM. QI 
 
 4evoted to God, and actually offered up up- 
 on his altar. Strictly fpeaking, however, it 
 means any thing devoted to a holy and pious 
 ufe ; and fo includes all the offerings of a re- 
 ligious kind, that were made unto God. 
 
 The facrifices in ufe, under the Mofaic 
 reconomy, were of different kinds, and re- 
 ceived different denominations, according to 
 the feveral lights in which they were viewed, 
 or the purpofes to which they were applied. 
 The facred hiflory has not made an exact diflri- 
 bution of them, into their feveral claffes. They 
 may, however, all, or the moll remarkable of 
 them, be comprehended under the following 
 ^he Expiatory, Fcederal, Euchariftic, or Votive. 
 
 It is not neceflary to be very nice in the 
 feveral diftinctions under which they are to 
 be confidered. It will be of more importance 
 to afcertain the original deiign and intention 
 of them, 
 
 As to this, very different fentiments have 
 been entertained by thofe who have written 
 upon the fubject ; and into thefe they feem to 
 have been led, by too narrow and contracted 
 views of it, and an attachment to fome fa- 
 vourite fyftem derived from thence, in con- 
 formity to which they labour to explain every 
 thing that relates to it. 
 
 Thus, fome have confidered facrifice as no 
 more than a tribute paid by man, in humble 
 acknowledgment of his dependence upon, and 
 obligations to, God. Others have confidered 
 it as an oblation of prayer and praife, expref- 
 fed in the filent language of action, or, ac- 
 cording
 
 9 z HISTORY AND PHILOSOPHY PART!. 
 
 cording to the fimplicity of thofe early times, 
 in figns and fymbols. Many have confidered 
 them as a vicarious fubftitution of the animal 
 to be facrificed, in place of the offender,~the 
 instituted mode of a confeffion of fin, and the 
 means of obtaining the pardon of it. Not fa- 
 tisfied with any of thefe views of facrifice, 
 others have reprefented the defign of it to be 
 penal, and confidered facrifice as a muldl to 
 be levied upon the finner, with an intention 
 to lead him to repentance, and thereby pro- 
 cure him the remiillon of his paft offences, 
 and to deter him from the commiflion of the 
 like in future, by rendering it thus expenfive 
 to him. Some imagining that men would 
 choofe a method of engaging the friendfhip 
 of the Deity, fimilar to that which is pracli- 
 ied in contracting and maintaining friendfhip 
 with one another, look upon facrifice r as a 
 facred or religious entertainment, in which 
 the Deity vouchfafes to hold intercourfe and 
 correfpondence with them, as his guefls. And 
 there are not a few, who maintain that the 
 principal defign of facrifice was to be a myftic 
 hint, or typical reprefentation, of that great 
 facrifice that was to be offered to God, in the 
 death of his Son, for the reparation of his 
 injured honour. 
 
 My defign does not require that I mould 
 enter into a minute and critical examination 
 of thefe, and the other fchemes that have 
 been adopted by learned men, on this fubjecl:. 
 All of them feem to have confined their views 
 too much, in the confideration of it. None 
 
 of
 
 CHAP. I. OF J U D A I S M. 93 
 
 of thefe fchemes, can give either a jufl, or a 
 full, idea of the original defign. of this prac- 
 tice. Nay, if we will view it unwarped by 
 prejudice, we fhall find that it comprehends 
 more than them all. 
 
 The reafons for which men. might be defi- 
 rous to addrefs the Deity, may be eaiily fi- 
 gured out to be many, according to the va- 
 riety of circumftances in which we may fup- 
 pofe them placed. And facrifice was, in thofe 
 early ages in which it firft obtained, intend- 
 ed to be exprefGve of their devotion in all 
 thefe. 
 
 The Burnt-offering or Holocauft was, of all 
 others, the moil ancient, and, according to 
 feme, the only kisd that obtained before the 
 giving of the law at Sinai. What makes this 
 the more probable is, that, in the firfl ages 
 of the world, the fituation of mankind did 
 not admit a complicated fervice in religion : 
 And therefore it is reafonable to fuppofe, that 
 God would, in condefcenfion to the imper- 
 fection of their ilate, make k it as fimple as 
 poflible. 
 
 What the rites were, that, in this early 
 period, attended the oblation of burnt-offer- 
 ings, we cannot pofitively fay, becaufe we 
 have but little relating to this, handed down 
 to us. But one thing may be juftly prefumed, 
 and that is, that, as it was of Divine infii- 
 tution, the whole ceremonial relating to it 
 would be fixed by God. And if we will but 
 attend to what was afterwards enjoined in 
 the law of Mofes concerning it, we may from 
 
 thence
 
 94 HISTORY AND PHILOSOPHY PART!* 
 
 thence conjecture fome of the early ufes that 
 .were made of it. 
 
 According to fome, it was intended to he 
 a general acl: of devotion, an acknowledge- 
 ment of the honour and worfhip due to God^ 
 under the characters of their Creator, Gover- 
 nor, and Lord. And, according to others^ 
 it might be ufed in acts of particular devo- 
 tion, and anfwer all the purpofes which fa- 
 crifices of the expiatory, euchariftic, and 
 precatory kind, did afterwards : that is, might, 
 according to the temper and mood of the 
 worfhipper, anfwer as a folemn confeilion of 
 fin, and an oblation of prayer and thankf- 
 giving. Different inflances might be addu- 
 ced of fuch an application of it. But it is 
 unneceflary. Every one's own reading will 
 fugged many of them* 
 
 When mankind became greatly incrcafed, 
 and formed into focieties, and God faw pro- 
 per to enlarge the ritual of religion, the an- 
 cient mode of facrificing was ftill retained, 
 but became more reflricted in the purpofes 
 for which it was ufed. 
 
 Under the Mofaic ceconomyj the oblation 
 of burnt-offerings was prefented for fins in ge- 
 neral, confidered as an obftrudion of the 
 Divine favour. When they found it necefTary 
 to confefs their fins, with any particular fpe- 
 cification of them, fin^ojfe rings were appointed 
 for this purpofe. And as prayers generally 
 accompanied the one as well as the other, 
 both might, not improperly, be called preca- 
 tory. 
 
 2 111
 
 CHAP. I. OF JUDAISM. $$ 
 
 ; In the courfe of the Divine providence, 
 mankind were furnifhed with many occaiions 
 for thankfgiving, both as focieties and indi- 
 viduals ; and, to excite, inflame, and exprefs 
 a Spirit of gratitude, facrifices of the eucha- 
 riftic kind were appointed. Of this fort were 
 inoft of the peace-offerings. 
 
 In thofe early ages, when the world was, 
 as it were, in its infancy, and mankind flood 
 in need of every degree of tendernefs in the 
 manner in which they were to be dealt with, 
 God was gracioufly pleafed, the more fuccefs- 
 fully to engage their dutiful fervice, to deal 
 with them in the way of covenant. And that 
 the tranfadion might afFect them the more, 
 and the better fecure their obedience, by en- 
 couraging their faith in the promifed reward 
 of it, certain facrifices were appointed to ac- 
 company it, and from thence thefe have, by 
 fome, been denominated Feeder al facrifices. 
 
 The people of Ifrael could not but fee that 
 they, in a particular manner, owed the fruit- 
 fulnefs of the land in which they were fettled, 
 to the blefling of the Divine providence. Gra- 
 titude would naturally prompt them to ac- 
 knowledge this by fome act of religion. The 
 offering of the firjl-fruits was appointed for 
 that purpofe. 
 
 I might run through the confideration of 
 the other kinds of facrifice. But my defign. 
 does not make it necefTary to enter more par- 
 ticularly into this. All I propofe is only to 
 inquire into the propriety of the practice in 
 general, which has, by fome, been fo much 
 
 inveighed
 
 3<* HISTORY AND PHILOSOPHY PART!. 
 
 inveighed agamft. And therefore, to what 
 has been faid of facrifices adapted to pa-rticu- 
 lar occafions, I beg leave only to add, that 
 there was one fpecies which went under the 
 name of the daily facrifice, becaufe it was to 
 be offered every day, evening and morning. 
 And this was of that nature, that, having a 
 refped: to the whole fociety, it might be con- 
 fidered as an ad of national devotion, in an 
 humble confeffion and acknowledgment of 
 fin, and prayer for the pardon of it. 
 
 And now, from the imperfect view (and it 
 is no more) which we have exhibited of the 
 deilgn of this ancient practice, may I not, 
 with fome degree of confidence, appeal to the 
 candid reader, as to the ufefulnefs of it? 
 
 From this- account it is evident, that facri- 
 fice was offered to God by Ifrael, not, as the 
 Heathens imagined, from an opinion of the 
 pleafure he took in the ftreams of a victim, 
 the fmoke of an altar, or the fumes of a liba- 
 tion. No. They were offered to God, as a 
 very fignificant expreffion of the worfhipper's 
 devotion, of thofe pious fentiments which 
 pofTeiled his breaft and animated his religious 
 lervice. Thus, did they not contain an ac- 
 knowledgment of the greatiiei's and majefty, 
 the purity and holinefs of the Deity, their 
 conftant dependence upon and obligations to 
 him, their hatred of fin, their ibrrow for 
 h, their confidence in his mercy, and' their 
 hopes from thence of pardon, their deter- 
 mined refolution of a more faithful lervice 
 for the future, their delight in a religious 
 i intercourfe
 
 CHAP. I. OF JUDAISM. 97 
 
 intercourfe with him, and their defire of 
 doing every thing that appeared proper to 
 maintain and preferve it ? And now, confi- 
 dered in all thefe points of view, muft it not 
 be allowed to be a moft inflructive and figni- 
 ficant mode of devotion? This, I humbly 
 think, cannot be denied. But whether ano- 
 ther, lefs liable to exception and more proper 
 for thefe purpofes, might not have been de- 
 vifed, falls now to be confidered. 
 
 After having offered what may be conii- 
 dered a proof of the Divine origin of facri- 
 fice, fuch inquiry may appear unnecefiary. 
 And indeed, if the proof is admitted, here we 
 might allow the matter to reft. The pro- 
 priety of the inititution, is the natural con- 
 fequence of its being the appointment of un- 
 erring Wifdom. Any difficulties that might 
 attend the account given of it in the facred 
 hiftory, would be no good argument againfl 
 the wifdom of it. Many, wife and good, 
 might be the reafons of the Divine conduct 
 in this and many other cafes, though at pre- 
 fent they may be beyond the reach of our 
 weak and limited underftanding. But it is 
 one great excellence of all the Divine inftitu- 
 tions, that they carry fuch reafons along with 
 them for the appointment of them, as can 
 bear to be fcanned and canvaiTed, and muffc 
 approve themfelves to every impartial mind. 
 An abundant proof of the juflnefs of this ob- 
 fervation, we will, I hope, have, in an inve- 
 ftigation of the probable reafons of the irjfti^ 
 
 G tution
 
 9 8 HISTORY AND PHILOSOPHY PART \. 
 
 tution of facrifice. Thefe will appear to be 
 fuch, as are fufficient to juftify it. 
 
 Thofe who are difpofed to cavil, will per- 
 haps allege, that all the ends, above-men- 
 tioned, might have been anfwered equally 
 well without fuch an appointment ; and that 
 all, which, it is faid, was fignified by facri- 
 fice, might have been exprefled in the more 
 fimple language of words, either prefcribed 
 for this pnrpofe, or left to the choice and 
 difcretion of the worfhipper. But, if we will 
 look back to the times when this practice was 
 enjoined, we fliall find it could not. 
 
 In proof of this let me obferve, that, in the 
 early and rude age, in which this practice 
 firft obtained in confequence of a pofitive ap- 
 pointment, the ufe of letters was entirely 
 unknown, and confequently the communica- 
 tion of knowledge very difficult. And, there- 
 fore, nothing could be better fitted, in fuch 
 circumflaiices, for the attainment of thofe 
 ends, than that emblematical and fymbolical 
 method, which fo early obtained. When we 
 confider facrifices, with all their attendant 
 rites, as the appointment of God, and the 
 means of promoting the inftrudion, devotion, 
 and comfort of man, we cannot entertain the 
 leaft reafonable doubt, but God would, at 
 the firfl inflitution, explain and afcertain 
 the meaning of every part of it. And, if 
 this be admitted, the propriety of fuch 
 method of preferring and communicating 
 knowledge, will be abundantly apparent, 
 becaufe admirably adjufted to thofe early 
 
 ages,
 
 H Af. I. o F J U D A I. S M. 99 
 
 ages, which could fcarcely acjmit of any 
 other. 
 
 Let us reflect upon the fimplicfty of thofe 
 ancient times, and in what manner could the 
 fincere worfhipper better exprefs his devo- 
 tional Tentiments, the fentiments of a heart 
 ftrongly agitated with different paffions, 
 reverence, grief, fear, hope, joy, &c. than 
 in fome fuch manner as this? Actions, looks, 
 figns, are the firft language in which the 
 foul exprefles itfelf. 
 
 Beiides, let it be confidered, that, in thofe 
 early, rude, and uncultivated ages, the feel- 
 ings of mankind were far from being tender. 
 This made it difficult to make a deep impref- 
 fion upon their minds. Muft we not, there- 
 fore, fee a particular aptitude for this pur- 
 pofe, in the appointment of facrifice ? An 
 exhibition of this kind, could not but deeply 
 affect the fpectators, as well as the worfnip- 
 pers themfelves. By a pathetic addrefs to 
 their fenfes, it would lead them into a train, 
 of the moil ferious and devout reflections : 
 Such as were the moft proper not only to ac- 
 company this particular fervice of religion, 
 but alfo to have the moil powerful influence 
 upon the whole deportment of life : to be- 
 get in their minds the moft facred reverence 
 and veneration for the object of their wor- 
 fhip ; the moft implacable abhorrence of 
 fin, the caufe of his difpieafure, and of their 
 own danger, and^-the moft determined refo- 
 lutions againft it, ever after. That was the 
 natural and direct tendency of facrific/e, had 
 
 G 2 it
 
 100 
 
 HISTORY AND PHILOSOPHY .PART!. 
 
 it been performed without any, the leaft, ce- 
 remony attending it. 
 
 This was alfo the tendency of all the pomp 
 that preceded and accompanied it. Nay, this 
 was not only the tendency, but feems alfo to 
 have been the original defign, of the fpLendid 
 and coftly apparatus for this purpofe. 
 
 None can be fo weak as imagine, that the 
 many warnings and purgations enjoined, pre- 
 vious to the oblation of facrifice, were requi- 
 red for their own fake, or any intrinlic value 
 in them. There might, in the appointment 
 of them, be a regard had to-their fubferviency 
 to health, in the Eaftern countries, where an 
 attention to cleannefs was fo necefTary for 
 this purpofe. But, confidered as rites of re- 
 ligion, they muft have had a moral couched 
 under them. To the ignorant, this might 
 appear a piece of gaudy mow. But furely, 
 the more knowing, even under that dark dif- 
 penfation, would eafily fee, that it was in- 
 tended to infpire their minds with the mofl 
 refpeclful reverence for the Deity, and an 
 opinion of the neceffity of holinefs, in all 
 their approaches to him. 
 
 It is true, the Jews, degenerated from the 
 devotion of their pious anceflors, and mifta- 
 king the meaning of thofe ufages in which 
 they exprefTed it, came, at laft, to fatisfy 
 themfelves, with the fcrupulous, literal, ob- 
 fervance of their ritual. And for this, God 
 ftiarply reproved them : reproved them in a 
 manner, which mowed even to demonftra- 
 uon, that the devotion he required was very 
 
 different
 
 CHAP. I. . OF J U D A I S M. jci 
 
 different from what they performed, and 
 that they miftook the original intention of 
 the ritual he enjoined, when they refled in 
 the outward pbfervance of it *. 
 
 In thofe early ages, fuch a fymbolical and 
 emblematical language might be well under- 
 ftood, and could not fail to be very emphatic. 
 But it is eafy to fee, how, in the progrefs of 
 time, the original meaning might come to be 
 loft, and afterwards to be interpreted to quite 
 a contrary purpofe. This, by the by, is a 
 proof, that this oeconorny was intended to 
 be only of a temporary duration, and did 
 gradually verge towards a period. 
 
 This method of religious worfhip, notwith- 
 {landing all that has been faid in defence and 
 illuftration of it, may appear to fome ftrongly 
 marked with impropriety. But fuch pro- 
 bably judge according to the ideas of modern 
 times, which are far from being a proper 
 flandard of judgment in the cafe. To form 
 a proper deciiion upon this point, it is necef- 
 fary to look back to thofe early ages in which 
 the inftitution took place, and to the genius 
 of the people among whom it firft obtained ; 
 and then, both the ieeming impropriety, and 
 the offence ariiing from it, will vanifli at 
 once. 
 
 I know it is alleged that the inftitution of 
 facrifice, which is generally afcribed to a Di r 
 vine origin, and was, at firft, confined to 
 brute animals, did, at laft, lead to the 'bar- 
 
 G 3 barous 
 
 * Ifa. i. 10 15,
 
 $5* 
 
 barous practice of human facrifices : And 
 particularly, that the command of God to 
 Abraham, concerning the facrifice of his fon 
 Ifaac, has been pleaded as the origin andex- 
 cufe of it*. 
 
 But what if it monld be granted, that the 
 facrifice of the human, did take its rife from 
 that of the brute, kind? This can argue no 
 more, at befi% than the abufe of an inftitu- 
 tion, originally wife and proper : and an. 
 abufe too, which might have been eafily a- 
 voided, had mankind but attended to the pri- 
 mary delign of the inftitution, and not pre- 
 tended, by affecting a fuperior wifdom, to 
 Improve upon it. Nothing can be fo reafon- 
 able, but mankind, if they will indulge a 
 proud and inventive imagination, may cor* 
 rupt. And as this has actually been the cafe, 
 In the following periods of this practice, no- 
 thing can be more unfair than the attempt 
 to difcredit the inftitution, from the alleged 
 bad influence, which, in the cafe of Ifaac, it 
 might have had upon the practice of the 
 Heathen nations around. 
 
 Whether human facrifices were, at that 
 early period, praclifed, is not altogether cer- 
 tain. Abraham's receiving the command, 
 without any apparent furprife, is no proof, 
 as is alleged by fome, that the practice had 
 been received and become frequent. His 
 
 conduct 
 
 * See Shaftefbury's Charaft. Vol. III. p. no. edit. 121710; 
 Chriftianity as old as the Creation, Vol. I. .p. 80, Ancient 
 Ifniverfal Hid. Vol. III. p. 336. edit. 8vo.
 
 CHAP. I o F J U D A I S M. 103 
 
 conduct might be eafily accounted for, with- 
 out any neceility of fuppofing this. But, 
 whether the practice of human facrifices was 
 prior or pofterior to the intended facrifice of 
 Ifaac, it could, with no degree of reafon, he 
 confldered as receiving the leafl countenance 
 from it. 
 
 If we frail fuppofe human facrifices to have 
 obtained (which indeed is not improbable) 
 before this period, what could be conceived 
 to be a ftronger difcouragement to the prac- 
 tice, than the flop put to the facrifice of 
 Ifaac, when the father's hand was lifted up 
 to perform it? Did not this mow that, unlike 
 the gods of the Heathen, his God took no 
 pleafure in altars ilained with human blood? 
 
 Little as the intercourfe of one nation was, 
 at that time, with another, it is not impro- 
 bable but many muft have heard of this re- 
 markable event. Abraham's rank in life, 
 his travels into Egypt, his victory over fome 
 confederate princes, who made an irruption 
 into the country, where his brother Lot 
 fettled, and carried him away captive, the 
 many natural connections he had formed with 
 fome, and ^the political alliances he had con- 
 traded with others, of the neighbouring 
 flates, could not but make them acquainted 
 with fo remarkable an. occurrence of his life, 
 point him out as a perfon of diftinguifhed 
 character to all around, and fo render them 
 in fomemeafure interefted in what concerned 
 him, and make them inquire after his profef- 
 
 4 lion,
 
 io 4 HISTORY AND PHILOSOPHY PART I. 
 
 fion, his hopes, and his religion *. And if 
 \ve can imagine (what indeed is very natural) 
 that they had, on this account, conceived a 
 veneration for him, is it not very probable, 
 that they would conflrue this interpofition of 
 Heaven, in the intended facrifice of his fon, 
 as a public check to a practice but too fre- 
 quent among them ? And fo, in place of en- 
 couraging, had it not a tendency to put a flop 
 to it? 
 
 But let us, for argument's fake, fuppofe the 
 practice of human facrifice to have taken place 
 pofterior to the order for facrificing Ifaac; 
 yet I humbly think it would be both unrea- 
 fonable and unfair to afcribe the origin of it 
 to this. For, if we fuppofe the neighbouring 
 nations to be acquainted with the occafion of 
 the injunction given to Abraham, they mull 
 have feen that there was nothing in it, that 
 could authorife them to plead his example as 
 a precedent in this practice. But let us fup- 
 pofe them ignorant of the original defign of 
 this injunction, and therefore difpofed to rea- 
 fon from the obligations upon him, to the ob- 
 ligations upon themfelves; yet furely we can- 
 not fuppofe them acquainted with the com- 
 mand of God that required, without fuppo- 
 ling them acquainted with his command, 
 equally exprefs, to put a flop to it. And 
 what good reafon can be afligned, why they 
 
 mould 
 
 * Dr Shuckford obfcrves (Connexion of Sacred and Pro/ 
 phane Htft. Vol. I. p. 308.) that the fame of Abraham had 
 Ipread far and near over the Eaft, and had reached to India; 
 and that probably all Perfia was full of it.
 
 CHAP. I. OF JUDAISM. iejr 
 
 mould pay fuch a deference to the Divine 
 command in the one cafe, and fo little in the 
 other ? When the command requires a fer- 
 vice that is agreeable, we wonder not that 
 it mould meet with a cheerful and ready 
 obedience. But this was fo much the re- 
 verfe, that mankind (it might be thought) 
 would naturally feek for excufes to juilify 
 themfelves in the neglect of it, and would 
 think themfelves fully authorifed to renounce 
 fuch practice, when they heard of a Divine 
 command, exprefsly forbidding it in the cafe 
 of Abraham. 
 
 What has been offered, in anfwer to this 
 objection thrown out againft facrifice, from 
 the alleged bad confequence of fuch an infti- 
 tution, has been more from a regard to the 
 imagined, than the real, force of it. There 
 is nothing, fo far as I remember, either in 
 facred or profane hiftory, that would feem fo 
 much as to infinuate, that human, was the 
 confequence of animal, facrifice. And it is 
 incumbent upon the advocates for this opi- 
 nion to afcertain the fact, before they can 
 plead any thing upon it. Nay, I may even 
 go farther, and fay, that could the fact be 
 eflablifhed, that the one took its rife from the 
 other, this would be no conclufive argument 
 againft the inftitution, but an evidence indeed 
 of the moft corrupt abufe, of it. Many are 
 the reafons that may be figured out (and fome, 
 though not all, we know) why God chofe to 
 call Abraham to fo fevere a trial, and they 
 are fuch as are fufficient to juftify this part of 
 3 the
 
 $6 HISTORY AHD PHILOSOPHY PART!, 
 
 the Divine conduct ; while the flop put to the 
 execution of the command, by an interpofed 
 prohibition, ferved to give a check to a prac- 
 tice he wimed to difcourage *. 
 
 I know that objections have been ftarted, 
 unfavourable to this part of the Mofaic infli- 
 tution, from the fuppofed countenance it gives 
 to the practice of human facrifices, in the law 
 relatingto things devoted to God (Levit. xxvii. 
 28, 29.), and in the approved conduct of Jeph- 
 tha, in confequence of a folemn vow he had 
 made (Judges xi. 30. and Heb, xi. 32.) But 
 my defign does not lead me to a minute con- 
 futation of all that has been thrown out 
 againft the practice of fl icrificing, as authori- 
 fed by God. And therefore I mall pafs over 
 what is argued from the topics juft now re- 
 ferred to, with obferving, that the places of 
 facred writ .upon which they are grounded, 
 may admit of a very ealy and natural interpre- 
 tation f, without giving the leaft countenance 
 to the practice, in behalf of which they are 
 pleaded. Such an application of them mows 
 the ftraits to which our modern infidels are 
 reduced, when they are obliged to have re- 
 courfe to fuch ihifts to extricate themfelves 
 from them. 
 
 Upon the whole, 1 hope it is evident, from 
 what has been obferved upon this fubject, that 
 the practice of facrificing, considering its ear- 
 
 * See an excellent difcourfe on the fubjeft of Abraham's 
 offering up his fon Ifaac, by Mr Grove of Taunton, Vol. II. 
 Serm. 7, 8, 9. 
 
 t See on this fubjeft, Grove's Works, Vol. II. Serm. 8.
 
 er JUDAISM, toy 
 
 ly origin, has nothing improper in the infti- 
 tution of it But, 011 the contrary, that it 
 Hands justified, from the confideration of the 
 age in which it at firft took place, the genius 
 of the people among whom it obtained, and 
 the ends intended by it. And therefore the 
 charge of abfurd and unphilofophical will not 
 apply to fiicrifice, confidered as a branch or 
 part of Judaifrn. But, to proceed, 
 
 Let us coniider the more folemn and extra- 
 ordinary parts of the Jewifh worfhip. Thefc 
 may be faid to confift in the obfervance of cer- 
 tain feftivals appointed by their law, and ce- 
 lebrated with a pomp proportioned to the 
 events to which they referred. Moil, if not 
 all, of them, were memorials of events fignal 
 in themfelves, and important in their confe- 
 quences to the commonwealth, and the re- 
 membrance of which, accompanied with cor- 
 refponding affections of foul, had a powerful 
 tendency to promote their improvement in 
 virtue andholinefs. This was indeed the na- 
 ture, deiign^ and tendency of every one of 
 them. They all pointed to the fame end, 
 though by different means. This will per- 
 haps befl appear by an induction of particu- 
 lars. 
 
 To begin with the confideration of the 
 Sabbath. 
 
 My defign in this fedlion, does not lead me 
 to inquire into the time of the inflitution of 
 this facred day. This will fall to be confi- 
 dered Sed. IV. It is fufficient for our pre- 
 ient purpofe, tfyat an appointment for the ob- 
 fervance
 
 toS HISTORY AND PHILOSOPHY PART L 
 
 fervance of it is admitted All we are here 
 concerned with, is the wifdom and propriety 
 of fuch an iiiflitution. 
 
 I need not obferve that, though the word 
 Sabbath is fbmetimes put for thofe holy days 
 in general, which, by an abftraction from or- 
 dinary bufinefs, were devoted to any of the 
 fervices of religion, we are here to under- 
 ftand by it, thefeventb day in the hebdomo- 
 dal of weekly revolution of time. 
 
 The original defign of the inflitution of 
 the Sabbath (whether we confider it to have 
 taken place at Sinai or fooner) feems to have 
 been to commemorate the accomplimment of . 
 the great work of creation. Some think the 
 deliverance of Ifrael from Egyptian bondage, 
 happened on the fame day which was origi- 
 nally devoted to this great purpofe. If fo, 
 the inflitution of this day would anfwer the 
 additional purpofe of being a memorial of 
 this illuflrious event alfo. But how far the 
 appointment of a particular inflitution for 
 this purpofe was proper, is what now claims 
 our attention. 
 
 Not to trouble myfelf, or the reader, with 
 Rabbinical conceits concerning the manner 
 of obferving the Sabbath, it is evident, from 
 the appointment of the facred reft to be ob- 
 ferved, the double facrifices to be offered, 
 and the holy convocation to be held upon 
 it, that it was the defign of the legiflator to 
 give every degree of folemnity to it, that 
 could render it duly honoured and refpecl- 
 ed. And if we will but refled: upon the grau- 
 
 deur
 
 CAHP. I. O'F J U D A I S M. toy 
 
 deur and importance of the events, the re- 
 membrance of which it was intended to per- 
 petuate, or the advantages that would na- 
 turally refult from the frequent and ferious 
 review of them, we can remain no longer in 
 any doubt about the propriety and ufefulnefs 
 of fuch an inftitution : Nay, both muft be 
 very apparent. 
 
 Let us confider, that man, from his very na- 
 ture, evidently appears to be defigned for re- 
 ligion, and was fent into this world to be 
 prepared, by its falutary difcipline, for a flate 
 of greater perfection and happinefs in ano- 
 ther. Now, what could more conduce to 
 promote this improvement, than thofe folem- 
 nities of devotion, into which the reflex view 
 of the great works of God would naturally 
 lead him, by an eafy train ? Would not the 
 firft of thofe glorious events, I mean that of 
 creation, have an admirable tendency to in- 
 fpire the mind, with a juft fenfe of the great- 
 nefs, wifdom, and goodnefs of God, of our 
 dependence upon him, and the obligations we 
 are under to honour and ierve him ? While 
 the latter, as an event in which the Jews 
 were particularly concerned, ferved to give 
 a noble elevation to their devotion, by mini- 
 ilering the mod proper fuel to their gratitude. 
 And, if we will but reflect, that, long before 
 the giving of the law at Sinai, a very grofs 
 fuperflition had begun to prevail, by which 
 angels and the planets were fuppofed to have 
 a very conliderable influence over the feveral 
 portions of our time, and the events which 
 
 happened
 
 tio HISTORY AND PHILOSOPHY PART!, 
 
 happened during any of thefe, according as 
 they fell under the rule of the one or the 
 other of them, may we not fee the propriety 
 of renewing the appointment with refpecT: to 
 the Sabbath, at this time ? Did it not ferve 
 to teach Ifrael, that the God to whom this 
 day was dedicated and whom they worfliip- 
 ped, was none of the imaginary Deities of 
 the Heathen, but the fame who created, and 
 continues to govern, all things ? 
 
 This much the remembrance of thefe 
 events was calculated to produce, even in 
 private. But, when we call to mind, that 
 this day was appointed to be obferved among 
 them as a holy convocation, it is eafy to con- 
 ceive how this circumilance might become 
 fubfervient to the purpofes of a more exalted 
 devotion, refined pleaiure, and proportion- 
 able improvement. 
 
 For what particular purpofes this convoca- 
 tion was required, is a point not agreed up- 
 on, either by Jews or Chriftians. In this, as 
 in moft other cafes, where there is room for 
 it, they have run into different opinions. 
 
 I muft own, that, to me, it appears probable, 
 that the devout Jews affembled on the Sab- 
 bath, to hear the fcriptures read and expound- 
 ed to them, and to join in ads of focial devo- 
 tion. 
 
 This we know, from the teftimony of an 
 
 Apoftle*, was early the practice, though, 
 
 according to fome, it did not begin till after 
 
 3 the 
 
 xiii. 27. and. xv. 31.
 
 F JUDAISM. in 
 
 the erection of fynagogues, in the time of 
 Ezra. It is very true, the inquiry which the 
 Shnnamite's hulband made into the reafoii of 
 her defiring to go to the prophet^ when it 
 was neither new-moon nor fabbath ), would 
 feem to indicate that there were ftated times 
 of aflembling at his houfe, and very probably 
 for the prppofes of religious inftruction and 
 devotion : And this was long before the days 
 of Ezra. 
 
 But it is not fo much upon either of thefe 
 places of facred hiftory that 1 build my opi- 
 nion, (though thefe feem greatly to favour 
 it), as upon the reafonablenefs of the practice 
 itfelf. For, when we conlider the Sabbath 
 devoted to the religious remembrance of thefe 
 two moft illuftrious events, the creation of 
 the world and the redemption of Ifrael from 
 Egyptian bondage, nothing could be more 
 reafonable than that the people, when aflem- 
 bled for this purpofe, fliould endeavour, by 
 proper acts of devotion, to ftir up each other 
 to a grateful celebration of the Divine prai- 
 fes. And if the reafonablenefs of this con- 
 jecture is admitted, who but muft fee the 
 propriety and advantage of fuch an inftitu- 
 tion ? For, muft it not be owned, that there 
 is fomething in a genuine, fpirited, and focial 
 devotion, that can fcarce fail to command re- 
 gard, to compofe and elevate the mind, to 
 kindle the fire of devotion, and fan it into a 
 lively flame, to make the deepefl impreflion 
 
 upon 
 
 * 2 Kings iv. 23-.
 
 ii* HISTORY AMD PHILOSOPHY PART I. 
 
 upon the fpectators, and excite fuch a holy 
 emulation in their breafls, as would be fatif- 
 fied with no degree of devotion in thefnfelves, 
 fhort of what they fo much admire in others ? 
 As live coals, when feparated, are ready to 
 die, but, when put together, not only pre- 
 ferve, bnt increafe, each others heat; fo pu- 
 blic devotion, when it appears eafy and natu- 
 ral, communicates its warmth to all who are 
 within the fphere of its influence, and renders 
 them fufceptible of 'the befl iinpreflions, by 
 giving them a talte and relifh for things fpi- 
 ritual and divine. 
 
 All thefe advantages, and many more, we 
 owe to the institution of the Sabbath. For, 
 without fuch an inftitution as this, it is high- 
 ly probable that mankind would never have 
 agreed upon any proper times for the exer- 
 cifes of focial devotion, And fo they would 
 have been either altogether neglected, or, at 
 leaft, but feldom and flightly performed. 
 What more is neceflary to be taken notice of 
 upon this fubject, will fall under confidera- 
 tion Sect. IV. The above is fufficient to vin- 
 dicate the ufefulnefs and excellence of the in- 
 ftitution, which is all that was propofed in 
 this place. 
 
 Another piece of the more folemn worfhip 
 of the Ifraelites, was that practifed at the 
 feftival of the pa/fiver*. Of the inftitution 
 
 itfelf. 
 
 * Whence this feftival derived its name, is generally admit- 
 ted. Some, however, have miftaken its etymology, and, con- 
 fidering it as typical of the fufferings of our Lord, have ima- 
 gined
 
 CHAP. I. OF J U D A I S M. 115 
 
 itfelf, the defign of it, the preparation re- 
 quired for it, and the rites which were to 
 attend the celebration of it, we have an hiflo- 
 rical account $ in the I2th chap, of Exodus. 
 
 From the facred hiftory we find that God, 
 in many inftances, chofe to perpetuate the 
 memory of the mod illuftrious events of his 
 providence, by fome rite or ceremony infti- 
 tuted for this purpofe. The ordinance now 
 under consideration, was of this nature, and 
 intended to be a memorial of an event, truly 
 great in itfelf, and important in its confe- 
 quences to Ifrael. 
 
 Let any but read the account given of this 
 inilitution without prejudice, and I will ven- 
 ture to fay, he mull admit nQt only the pro- 
 priety of the original defign, but alfo of the 
 continuance of it, through the fucceilive 
 ages of their commonwealth. The event 
 which gave rife to it, was one of the moft 
 grand recorded in hiflory, and carried after 
 it a feries of the moft beneficial coiifequences , 
 
 H and 
 
 gined that it was called the Paffbver from the Greek word 
 * x <X''>j which fignifies, " to fuffer;" becaufe, at the time appro- 
 priated to the celebration of this feftival, our Lord was cruci- 
 fied. This was the ignorant conceit of fome of the primitive 
 fathers. A much more natural derivation of the name is fug- 
 gefted from one of the inftructions given to the angel, who 
 was employed in the deftru&ion of the firft born of the 
 Egyptians, in the night which preceded the day of the march 
 of the Ifraelites out of Egypt. He was directed to fprinkle 
 the door-pofts of the houfes of the Ifraelites, with the blood 
 of a lamb, which (hould be a fign to him to pafs over thefe. 
 Hence the feftival, which was inititutedin commemoration of 
 this extraordinary deliverance, is called the paffover 
 from the Hebrew word, pafacb, " he parted by."
 
 IT* HISTORY AMD PHILOSOPHY PART!. 
 
 and therefore did it not deferve to be handed 
 down, to the moft diftant ages, by the infti- 
 tution of a proper memorial ? And is not 
 fuch an inftitution admirably calculated to 
 perpetuate the memory of an event, which, 
 however grand and important, would other- 
 wife, very probably, have been foon forgot- 
 ten? 
 
 Thofe who are difpofed to cavil at the pro- 
 priety of the inftitution, may allege that the 
 events referred to were fuch, that Ifrael could 
 never have allowed them to fall into obli- 
 vion; that they were fo nearly interested in 
 them, that they could never have let the im- 
 preffion made by them be effaced : nay, that 
 they could not fail to have tranfrnitted them, 
 from one generation to another, with every 
 mark of honour, efteem, and regard. 
 
 This, all this, would have been no more 
 than the deferved return for fuch diftinguifh- 
 ed kindnefs. But God, forfeeing how ready 
 they would be to forget them, inftituted this 
 ordinance to fecure them as much as pofliblc 
 againft it, and did not choofe to reft the 
 tranfmilTIon of fo glorious an event, upon Ib 
 precarious a foundation. Thofe of that gene- 
 ration who had fliared in this glorious falva- 
 tion, and been the witnefles of the dreadful de- 
 ftruction in which the. firft born of the Egyp- 
 tians were involved, could never forget an 
 event, productive of fuch a feries of bleffings to 
 them: Nay, it is probable they would not 
 fail to communicate it to their children. But 
 it is as probable, that, in proportion as the 
 times were removed from that in which this 
 
 happened,
 
 . or JUDAISM. 115 
 
 happened, the impreffion made by it would 
 become flill more faint, till, at laft, it would 
 be quite effaced and erafed from the mind. 
 A more effectual method, therefore, could 
 not be devifed to prevent this, than the an- 
 nual celebration of this feftival, and that on 
 (what may be called, though not firicHy, ac- 
 cording to the Jewiih computation of time) 
 the anniverfary of the day, on which it was 
 firft inftitutec}. The fo frequent return of it, 
 would ferve to renew the imprelllon, before 
 that which had been made upon a former oc- 
 cafion could be worn out. 
 
 It deferves to be taken notice of, that the 
 whole folemnity (including the feaft of un- 
 leavened bread, which immediately fucceed- 
 ed it, and is often confidered as a part of it) 
 required a fpace of feveral days. Very pro- 
 bably the defign was, that the duration of it 
 might, by the fucceflion of rites ufed on this 
 occafion, not only excite and inflame thofe 
 affeclions, with which it became them to re- 
 member fuch an event, but that, by conti- 
 nuing the impreffion fo long, it might alfo 
 make it the more deep and lafling; 
 
 Belides this general advantage which it was 
 calculated to afford, there were many others 
 of a particular nature which it could not fail 
 to produce. An attention to the feveral 
 parts of this emblematical fervice, would con- 
 vey the moral inftructioii intended by it* 
 Thus, for example, what could more fitly re- 
 prefent the neceffity of a careful preparation 
 for an approach to God, or of purity in the 
 
 H 2 fervices
 
 u6 HISTORY AND PHILOSOPHY PART!* 
 
 fervices of religion, than the courfe they 
 were required to go through, previouily to 
 their attendance 011 this facred inftitution ? 
 What could more properly remind them of 
 the grief and forrow with which they had 
 been obliged to bear their fervitude in Egypt, 
 than the bitter herbs with which they were 
 required to eat- the pafchal fupper? How 
 could they fet about eating it, with their 
 ftaves in their hands, &c. without reflecting 
 on the hafle with which they were obliged to 
 fly, from the grievous oppreilion of their 
 cruel tafk-maflers ? Or, how could they 
 think of the glorious Author of that deliver- 
 ance, of which this ordinance was intended 
 to be a memorial, without recollecting the 
 obligations they lay under to him, and thus 
 ihowing every proper religious regard to him, 
 from a principle of gratitude, of all others 
 the mofl liberal and ingenuous ? And if to 
 this we add, that feveral parts of the ritual 
 enjoined in this ordinance, were intended 
 (which is not at all improbable *) to produce 
 
 and 
 
 * It is certain that, before the inftitution of the Paflbver, 
 idolatry had rifen to a moft enormous height, among the Hea- 
 then nations, and particularly among the Egyptians. It is* 
 therefore, perfectly confonant to the wifdom of God to fup- 
 pofe, that, while he meant to preferve alive upon the minds 
 of the Ifraelites, by fuch an inftitution as this, a due fenfe of 
 their obligations to him for the deliverance he had wrought 
 for them, he mould, at the fame time, fo contrive the ritual 
 .to be obferved in it, as to guard them againft thofe rites which 
 difgraced the religious folemnities of the Heathens, and for 
 fome of which the Ifraelites might have perhaps difcovered 
 too great a fondnefs.
 
 CHAP. I. OF J U D A I S M, 1/7 
 
 and keep up in the minds of the Ifraelites, an 
 abhorrence of the impurities and fuperfti- 
 tions, which obtained in fome of the Hea- 
 then, and particularly the Egyptian, fefti- 
 vals ; what fervice of religion could be better 
 calculated, under fuch a difpenfation, to 
 raife admiration, to intereft the heart, 
 to excite all the tendereft, which are its 
 fineft, feelings, and convey the moft ufeful 
 moral inflruclion along with it? And, eonfi- 
 dered in all thefe points of view, mud not 
 the wifdom and propriety of this inftitution 
 Hand abundantly justified ? 
 
 The feaft of weeks was another grand and 
 folemn feftival among the Jews. This is 
 fpoken of in Scripture under different names, 
 and each carries the reafon along with it. 
 Thus it is fometimes called, thefeaft of weeks *, 
 becaufe it was to commence feven weeks af- 
 ter the firft day of thefeaft of unleavened bread-\ . 
 
 H 3 And 
 
 We are informed that the Egyptians, very probably in ado- 
 ration of the conftellation Aries y were wont to worfhip thaf 
 creature, about the time of the vernal equinox, when the fun 
 entered that figu. Hence, therefore, fome have thought, 
 that God appointed a lamb to be facrificed at this time, that 
 Ifrael might, from this, learn, what little regard was due to 
 the god that was thus reprefented. 
 
 Plutarch and others inform us, that the Heathens, in the 
 celebration of fome of their religious feftivals, were wont to 
 tear and eat the flefh of animals, and to confult the entrails 
 of thofe which were flain, for the purpofes of augury and di- 
 vination. And therefore, could we fuppofe God to have had 
 an eye to thefe practifes, it was not, without the greateft pro- 
 priety and beauty, that he enjoined a practice quite the re- 
 verfe of them, in that fervice which he required, at the Paflb- 
 ver. See Spencer de Rit. Hebraeor. cap. 4. DePafchate. 
 
 * Exod xxxiv. 22. -f Levit. xxiii- 15.
 
 n8 HISTORY AND PHILOSOPHY PART I. 
 
 And -it isczllz&thefeaftoflarvej}*, or of the 
 firft fruits t, becaufe this being the feafon of 
 harveft in that climate, the firft fruits of it 
 were required to be offered to God, accom- 
 panied with certain facrificcs of the animal 
 kind, that were appointed for this purpofe J. 
 
 From the name of the feafl of weeks, it 
 has, by Greek writers, been called Pen- 
 tecoft. Under this denomination it is fpoken 
 of in the New Teftament; and the reafon is, 
 becaufe it was the fiftieth day from the PafT- 
 over. And as the promulgation of the law 
 at Sinai, happened about the fiftieth day from 
 the departure of Ifrael from Egypt, (as may 
 appear from an eafy computation), hence it 
 has been conndered as a remembrancer to 
 them of that truly interefting epoch in the 
 annals of their nation. And, conlidered 
 in any of thefe lights, it muft be allowed that 
 neither the defign, nor tendency, of fuch an 
 jnftitution can, with any propriety, be deem- 
 ed abfurd or unphilofophical. 
 
 The fruits of the earth, efpecialiy thofe 
 which are the produce of a painful and labo- 
 rious culture, men are apt (if not reminded 
 of the contrary) to coniider as the efFecl: of 
 their own diligence or the reward of their in- 
 duftry, and fo, while they enjoy the gift, ei- 
 ther to forget the giver, or think themfelves 
 nowife obliged to him. It is eafy to fee how 
 the indulgence of either of thefe fentiments, 
 mud have had the mpfl baneful influence up- 
 on 
 
 . * Exod. xxiii. 16. f Numb, xxviii. 26. 
 
 J Leyit. xxiii. 10, 11, 13.
 
 CHAP. I. O F J U D A I S M. 119 
 
 on the human heart and conduct. And there- 
 fore what could he more wife than an inftitu- 
 tion, which had the mod direct tendency to 
 guard againd both', and infpire fentiments of 
 a conftant dependence upon, and of the 
 warmed gratitude to, God ? 
 
 To this let me add, that it is highly pro- 
 hahle, that, before this time, there prevailed 
 a notion among the Heathens, that the cle- 
 mency of the feafons, and the fertility of the 
 earth, were owing to the favour of certain 
 daemons, or inferior deities, who prelided 
 over them. And if this is admitted, mud 
 we not difcern an additional beauty and pro- 
 priety in fueh an appointment, as the diredl 
 tendency of it was to correct this error, and 
 turn lioth their attention and their gratitude 
 to the true God ? 
 
 Befides what has been already obferved,- 
 upon this part of the fubject, there is another 
 thing deferves our attention, and that is, that, 
 from a coincidence of the delivery of the law 
 with the time of their harveft, this inditution 
 was probably intended to be a memorial of the 
 firft as w r ell as of the lad. And if we will 
 but conlider the importance of the law itfelf, 
 and the awful folemnity with which it was 
 announced, will it not be admitted that it 
 mud have been a matter of the greated mo- 
 ment to them, to have been ever kept in 
 mind of both? And if fo, what could be 
 more proper for this purpofe, than the obfer- 
 vance of an inditution appointed with this 
 very view ? 
 
 H 4 There
 
 120 HISTORY AND PHILOSOPHY PART I. 
 
 There yet remains another great religious 
 feftival of the Jews, to be taken notice of, I 
 mean, that of "Tabernacles. The appointment 
 concerning the feaft itfelf, and the manner of 
 obferving it, may be feen Levit. xxiii. 36. It 
 lafted eight days j and the firft and lafl days 
 of the feftival which were called the Great 
 Hofanna*, they celebrated in many folemn 
 proceflions, and with great joy a/id mirth. 
 
 This facred feaft was called 'The Feaft of 
 "Tabernacles, becaufe Ifrael was required du- 
 ring the whole of this folemnity, to dwell in 
 booths, made of the branches of trees, and 
 adorned with the moft agreeable foliage. 
 This was intended to lead back their thoughts 
 to that important period, during which their 
 anceftors fojourned in the wildernefs, and to 
 remind them of the Divine providence, in de- 
 fending them againft the inclemencies of the 
 feafon, w r hen they had no other accommoda- 
 tion but what their humble tents afforded 
 them. Many were the emotions of piety and 
 devotion, which the remembrance of thefe 
 events, excited by this (if I may be allowed 
 the expreflion) fcenical reprefentatioii of them, 
 was calculated to nourifh in their minds : And 
 therefore fuch as muft lead the candid to an 
 approbation of the appointment concerning 
 it. 
 
 It 
 
 * The word Hcfanna (which is Hebrew) properly fignifies, 
 Save, I befeecb thee; and was an exclamation of joy, ufed at 
 the feaft of Tabernacles, and intended not only to exprefs 
 their gratitude at the remembrance of their deliverance from 
 Egypt, but alfo their hopes, according to fome, of future 
 greatnefs under the Mefiiah.
 
 CHAP. I. or J U D A I S M. 121 
 
 It does not fall within my defign to take 
 notice of the many flories of the Rabbis, with 
 refpecl to the manner of celebrating this fef- 
 tive fervice. I am concerned with no more, 
 than what received a fandion from the law of 
 Motes. Permit me, however, to take notice 
 of one thing, and that is, that, as the befl 
 inftitutions may be corrupted, this feems to 
 have been fo, in fome of the later periods of 
 the Jewiih ftate. For, according to the befl 
 information, in place of remaining facred to 
 a grateful and devout fervice of God, it be- 
 came proftituted to a frothy and giddy levity, 
 and prefented fcenes of the moft indecent 
 merriment. This I take notice of, becaufe 
 it may account for what Plutarch fays (in his 
 Sympof.) concerning the Jews, that they ce- 
 lebrated this feflival, in honour of Bacchus*. 
 This mows how little, even men of learning 
 among the Heathens, were acquainted with 
 the religion of the Jews, and how little re- 
 gard is to be paid to the reflections they often 
 throw out againfl it. Had Plutarch been as 
 well acquainted with the genius of the diffe- 
 rent religions that then obtained, as might 
 have been expected from his character, as a 
 prieft of Apollo, he might have eaflly avoid- 
 ed this error. He might have known that the 
 religion of the Jews did admit of Divine ho- 
 nours to none, but their own God. But igno- 
 rant, in a great -meafure, of the nature of 
 
 their 
 
 * The Author acknowledges himfelf obliged to Dr Jennings 
 for this obfervation, See his Jewifti Antiquities, Vol. II. p. 232.
 
 I2t HISTORY AND PHILOSOPHY PART I. 
 
 their religion, and not giving himfelf the 
 trouble to examine whether the tumult that 
 attended this, one of the fervices of it, was 
 enjoined by its ritual, or fuperinduced by the 
 fuperftition of its votaries, he ramly concludes 
 their feafl of Tabernacles to have been infti- 
 tuted and obferved in honour of Bacchus, 
 from the refemblance which he imagined the 
 one bore to the other, in the time and man- 
 ner of their celebration. But to return from 
 this digreffion. 
 
 Befides the particular advantages already 
 taken notice of, refulting from the devout 
 obfervance of each of theie inftitutions, allow 
 me to obferve that there were fame of a ge- 
 neral nature, which all the three were calcu^ 
 lated to promote. 
 
 Thefe were feafls which, according to the 
 law, could be no where celebrated but at Je* 
 rufalem, after God had creeled the temple 
 there, and which all the males oflfrael were 
 required to attend. What a wife inftitution 
 \vas this? Separated, in a manner, from all 
 the reft of the world, or, at leaft, having 
 but little intercourfe with them, what could 
 be of greater importance to them, whether 
 in a civil or religious fenfe, than a happy 
 union among themfelves ? And what could 
 have a more direct tendency to promote it, 
 than the frequent intercourfe which was 
 hereby encouraged, and the communion they 
 had in the offices of life and religion? 
 
 Befides thefe occalions, which were all of 
 the feflive kind, there was another feafon of 
 
 devotion,
 
 CHAP. 1. OF JUDAISM. 123 
 
 devotion, which defervedly challenges our 
 attention, in this review. The one I mean, 
 is The day of expiation or great atonement. It 
 was obferved as a day devoted to folemn faft- 
 ing, and on which they were called to afflict 
 their fouls. 
 
 You have an account of the inflitution of it, 
 Levit. xvi. 29. and xxiii. 27. From this it 
 appears that it was celebrated from the evening 
 of the ninth, to the evening of the tenth, day 
 of the feventh month, with the mod affect- 
 ing folemnity. 
 
 With refpect to this, as well as every other 
 part of the Jewifh worfliip and ritual, the 
 Rabbins, indulging a fruitful fancy, have, 
 offered many wild and extravagant conjec- 
 tures. Thus, for infhance, fome have alle- 
 ged, that the defign of the inflitution was to 
 be a memorial of the fall : Others, of the 
 defection of Ifrael, in the affair of the golden 
 calf. But there is no end to conjecture, 
 and here it is altogether unneceffary. If we 
 will attend to the words which contain the 
 inftitution, they clearly enough indicate the 
 intention of it, which was,' to call upon the 
 nation to take a ferious review of their con- 
 duct during the preceding year, to make a 
 public confeflion of their fins, and, by the 
 oblation of the mofl folemn facrifices and 
 prayers, to intercede for the pardon of them. 
 
 A fervice of fuch a nature could not but 
 appear highly interefling to every one con- 
 cerned. And that nothing might be wanting 
 $hat could tend to engage the hearts of the 
 
 fpectators,
 
 I2 4 HISTORY AND PHILOSOPHY PART I, 
 
 fpectators, and compofe them into a corre- 
 fponding devotion, (it is deferring of notice) 
 every part of the ceremonial gone through, 
 was pompous, folemn, and affecting. 
 
 In, the fervices of this day, the high-priefl 
 was called to aft. And fome of them were 
 competent for him only to perform, fuch as, 
 the confeilion of his own fins, and thofe of 
 the people, upon the head of the fcape-goat, 
 the immolation of the facrifices appointed 
 for this day, his entrance into the moft holy 
 place, his interceffion for the people, and, 
 in conclufion of the whole, the folemn bene- 
 didlion pronounced upon them. Add to all 
 this, the careful preparation required of the 
 high-prieft for this iervice, the attention 
 with which every part of it muft have been 
 performed, and the danger he run from the 
 leail mifcarriage; and it is fubmitted to all 
 who will allow themfelves to judge impartial- 
 ly, whether every circumftance and append- 
 age of this fervice, did not carry in them a 
 ftriking propriety. 
 
 To us who are accuftomed to lefs operofe 
 fervices, there may, at firft, appear an unne- 
 cefTary multiplicity of rites and forms, thro ? 
 the wliole of this facred tranfadion. But the 
 propriety of the whole, or of its feveral parts, 
 is not to be judged of, from an attention to 
 our particular tafte or fituation, but from an 
 attention to the genius of the people and the 
 age to which it referred. And in fuch cir- 
 cumftances, it will appear highly conducive 
 to the mofl valuable purpofes. For, was it 
 
 not
 
 CH*.I: os- JUDAISM. iff 
 
 not admirably calculated to inculcate upon 
 that people (and in a manner, too, the moil 
 fit to touch their hearts) their conitant de- 
 pendence upon God, both as a nation and as 
 individuals, the narrow infpection he takes 
 of their conduct,' the necefllty of a ferious 
 review of it themfelves, and of a deep contri- 
 tion of foul, for the tranfgrefllons of the Di- 
 vine law with which they were chargeable, 
 and, at the fame time, to engage their hum- 
 ble addreflcs to the Divine mercy, from the 
 encouragement they had to hope for pardon ? 
 And, confidered in thefe feveral points of 
 light, muft it not be admitted to be an ordi- 
 nance of religion, of the moft admirable 
 tendency ? 
 
 Thus I have confidered forne of the moil 
 remarkable branches of the religious worfhip 
 required under the Mofaic ceconomy. I know 
 there are other inilances, not a few, in which 
 a certain religious fervice was required of If- 
 rael, fuch as thofe which refpecled the obla- 
 tion of the firft -fruits, the firft-born, and 
 the obfervation -of the feail of trumpets, new- 
 moons, and jubilee. But as, in all thefe, 
 there was fomething political blended with 
 religion, I ihall pafs them over, at leaft, in 
 this place. And I hope it will fufFice for our 
 prefent purpofe to have mown, by the few 
 remarks we have made upon the inflitutions 
 that have come under our confidcration, that 
 they were all of them worthy of that wifdom 
 from which the Chriftian, as well as the Jew, 
 contends they are derived j that the deiign 
 
 which
 
 uS HISTORY AND PHILOSOPHY PART!. 
 
 which runs through them all, was kind and 
 gracious; and that the ceremonial which 
 accompanied each of them, had a congruity 
 in it, correfponding to the occafion and pur- 
 pofe of their appointment. 
 
 It is impoffible to confider worfhip inde- 
 pendently of the circumftances of time and 
 place, and therefore I proceed to treat, 
 
 SECT III. 
 
 Of the Times devoted to the Services of Religion. 
 
 "pROM the hiflory of the Jewifh church, it 
 * appears that there were certain times fixed 
 for the performance of every part of its fer- 
 vice, and that thefe returned according to 
 the determined rotation. 
 
 We have already confidered fome of the 
 moil remarkable branches of their worfhip. 
 The time for the performance of each, or, at 
 leaft, moft of them, was fixed with a pre- 
 cifion that could not eafily admit of a mif- 
 take. 
 
 There have been more difputes concerning 
 the Sabbath, the time of the inftitution, de- 
 lign and duration of this ordinance, than 
 about all the reft. 
 
 Some have thought that there was no DI* 
 vine appointment with refpecl to it, till it was 
 made in the, wildernefs to IfraeL And in 
 fupport of this opinion, they allege that the 
 
 4 words
 
 CHAP. I. OF JUDAISM, 127 
 
 words Gen. ii. 2, 3*. mould be interpreted, 
 not as containing the institution of the Sab- 
 bath, from the accomplishment of the work 
 of creation, but from the time in which the 
 obfervance of it was enjoined to Ifrael, of 
 which, fay they, God here fpoke by way of 
 anticipation. 
 
 \^hat fopms principally to have led to this 
 opinion, is the filence of the facred hiflory 
 upon this point, previous to the serajuft now 
 mentioned. But I muft own I have often 
 wondered, that men of learning could lay fo 
 much ftrefs upon a circumftance of fo little 
 importance. 
 
 Many others there are of incomparably 
 greater importance, which plead for the early 
 inftitution of the Sabbath. Among thefe I 
 might take notice of the mention made of 
 weeks f, or a feptenary divifion of time, which 
 obtained long before the promulgation of the 
 law. And, as this muft be admitted, it will 
 be no eafy matter to account for it upon any 
 other fuppofition, than that of the fo early 
 exiftence of this inftitution, becaufe there is 
 no natural divilion of time, from the revolu- 
 tion of the fun, o$ any of the planets, that 
 could have fuggefled it. 
 
 The 
 
 * " On the feventh day God ended his work which he had 
 " made, and he refled on the feventh day from all his works 
 " which he had made. And God blefled the feventh day and 
 < fandlified it, becaufe that he had rcfted from all his works? 
 " which he had created and made.-" 
 
 f Gen. xxix. 27,
 
 , 2 8 HISTORY AND PHILOSOPHY PART!. 
 
 The allotment of a certain portion of time 
 for the worftiip of God, may be confidered as J 
 a didate of the light of nature itfelf. And, 
 as we cannot imagine that man, immediately 
 after his creation, when a fenfe of the Divine 
 kindnefs was frefh upon his mind, would ne- 
 glect a proper acknowledgment of it, by ads 
 of homage fuited to the fimplicity of tnofe 
 early times ; fo nothing could be more natu^ 
 ral than to imagine, that he would allot cer- 
 tain periods, which, by their regular revolu- 
 tion, would call upon him to this religious 
 fervice. And, if we will but fuppofe man to 
 be acquainted with the hiflory of the crea- 
 tion, the order of the Divine progrefs in it, 
 and the folemn refl that enfued upon the 
 accomplimment of it, there would be nothing 
 improper, if I mould fay, that he might con- 
 lider this as a hint for his choice of the time 
 to be obferved in commemoration of fo glori* 
 ous and interefting an event, and as proper 
 as any other for the purpofes of religion. 
 
 What appears reafonable in theory, it is 
 highly prefumable, was true in fad. For, let 
 it be obferved, that, when Mofes makes men* 
 tion, for the firfl time, Exod. xvi. 23. of the 
 Sabbath, he does not drop the leafl hint from 
 Which it could be inferred that it was a novel 
 inflitution, that had never before been heard 
 of. On the contrary, he gives reafon to think 
 that they were well acquainted with it, iiiicc 
 he offers . little more with refped to the ob- 
 fervance of it, than what related to the man- 
 ner in which they were to behave about the 
 
 4 manna.
 
 CHAP:!. OF JUDAISM. 129 
 
 manna. And this he does for a reafon, which 
 would have induced him to be equally minute 
 and particular as to the obfervance of the 
 Sabbath, had the circumftances relating to it 
 been the fame, that is, had it been a thing 
 quite new to them. 
 
 Nay, does not the injunction to remember 
 the Sabbath day to keep it holy, hint at the 
 inftitution of it, long prior to the command 
 at Sinai? And is not this conjecture greatly 
 confirmed by Deut. v. 12. where, to the 
 command enjoining the religious obfervance 
 of the Sabbath, it is added, As the Lord, thy 
 God, hath commanded theef When? It can 
 only refer to the primary inftitution of it, at 
 the creation. 
 
 The opinions have not been more various 
 about the time of the inftitution of this ordi- 
 nance, than about that fixed for the obfer- 
 vance of it,- whether the feventh day in ro- 
 tation from the creation of man, or one day 
 in feven, without regard to this particular 
 order. 
 
 If we will allow the words Gen. ii. 3. to 
 contain the inftitution of the Sabbath from 
 the eaiiieft beginning of time, it is, I think, 
 probable that it was the intention of God, 
 that the feventh in fucceflion mould be facred 
 to the memory of the ftupenduous event of 
 the creation, and thofe exercifes of devotion, 
 which the remembrance of it would natu- 
 rally lead to ; and that, accordingly, it was 
 fo obferved by the pious in the patriarchal 
 age. 
 
 I But
 
 i 3 o HISTORY AND PHILOSOPHY PART!. 
 
 But as the Ifraelites might, during their 
 captivity in Egypt, be hindered from fuch a 
 religious obfervance of it as they could have 
 wifhed, and fo might, at lafl, be led into a 
 forgetfulnefs of it altogether, therefore fome 
 have thought that this might be the rea- 
 fon. for the Divine renewal of the appoint- 
 ment. 
 
 I muft own, this does not ftrike me as the 
 reafon of it. Grievous indeed was their op- 
 preflion in Egypt. But as, from the promifes 
 made to their ancestors, they had reafon. to 
 hope for a deliverance from it in due time, it 
 is not, I think, probable, that they would 
 have allowed themfelves entirely to forget an 
 appointment fo facred, and, they might be- 
 lieve, fo important, becaufe the firil which 
 God had given them. Nay, if we will fup- 
 pofe, according to an early tradition concern- 
 ing this ordinance, that a feptenary divifion 
 of time obtained fo early as this among the 
 Egyptians (and it is far from being impro- 
 bable), this, of itfelf, would, in a great mea- 
 fure, prevent the forgetting it. 
 
 A much more probable reafon may be af- 
 ligned, for the law concerning the Sabbath, 
 at Mount Sinai. It is fuppofed to have had 
 a particular reference to their deliverance 
 from Egyptian bondage, and to have been 
 appointed on the feventh day after their paf- 
 fage at the Red Sea, by which it was com- 
 pleted, as a memorial of this illuftrious event. 
 Many reafons there are which make this pro- 
 bable. 
 
 In
 
 . OF J U D A I S M. 131 
 
 In the firft place, we find that the feventh 
 day, counting backward from the appoint- 
 ment with refpecl to the Sabbath (Exod. xvi, 
 22, 23.) was not a Sabbath. For, on that day, 
 Ifrael, by the fpecial command of God, who 
 directed all their motions, made a march from 
 Elim to the wildernefs of Sin : And this, we 
 are fure, he would not have allowed them to 
 have made, had this been a Sabbath, on which, 
 by his own authority, he required men to 
 reft. Is not this, therefore, a flrong pre- 
 fumption, that, by this new appointment, he 
 made an alteration in the order of the feventh 
 day, to be henceforth obferved by the Jews 
 as their Sabbath ? 
 
 I know it is alleged by fome who admit the 
 early inftitution of the Sabbath, that, though 
 the obfervance of it was enjoined as a memo- 
 rial of creation, it was only at the giving of 
 the law, that a ftrict reft was enjoined to be 
 kept on this day *. 
 
 If this opinion is admitted, I acknowledge 
 it will greatly weaken, if it does not entirely 
 take away, the force of the above argument 
 for the alteration of the feventh day for the 
 Sabbath. But ftill there are Other reafons that 
 make it highly probable. 
 
 One day in feven feems to have been ap- 
 pointed by God, in commemoration of the 
 creation; and therefore the obligation of it is 
 continued. But what makes it probable, that, 
 at this time, he altered the day, and appoint- 
 
 1 2 ed 
 
 * Gj-otius de Veritate, &c. lib. v. $ i.
 
 i$z HISTORY AND PHILOSOPHY PART!. 
 
 ed the feventh from their paflage at the Red 
 Sea, is that he requires this appointment to 
 continue in force, through- all their generations*, 
 that is, during the continuance of their com- 
 monwealth f. 
 
 The revolution of the Sabbath once in feven 
 days, ferved to keep them in mind of the de- 
 iign of the original inftitution ; while the re- 
 volution of it in this particular order, ferved 
 to perpetuate the memory of the glorious 
 event of their deliverance. And if there was 
 no foundation for this opinion, with what 
 propriety could the Sabbath be faid -to be a 
 perpetual covenant and afign betwixt God and his 
 people^.? or why mould God require them to 
 remember that he brought them out of Egypt, 
 as often as they obferved the Sabbath ? 
 
 From this fome have imagined that the in- 
 flitution of the Sabbath refpecled only the 
 people of Ifrael. Had there been originally 
 no reafon but what regarded them folely, fiich 
 conjecture might be admitted. But the ap- 
 pointment of a day in {even for the purpofes 
 of religion, refpecls all mankind as well as 
 them. Accordingly we find it engrofled in 
 *thofe laws of a moral nature, and confequent- 
 4 ly 
 
 * Exod. xxxr. 13, i<x. 
 
 f That in this fenfe the phrafe may be here underftood, is 
 evident from the many other places where it occurs, and ia 
 which it cannot fo well be underftood in any other ; fuch as 
 Gen. xvii. 7, 9, 12. Exod. xii. 14, 17, 42. Exod. xvi. 32. 
 Exod. xxix. 4. Exod. xxx. zr. Exod. xl. 15. Levit.xxiv. 3* 
 
 $ Esod. xxxi. 13. Deut. v. 15,
 
 CHAP. I. OF J U D A I S M] 133 
 
 iy of a perpetual obligation, delivered by God 
 at Mount Sinai. 
 
 This hint, with refpect to what may pro- 
 perly be called the Jewifh Sabbath, the fe~ 
 venth day in fiicceffion from their paflage at 
 the Red Sea, fuggefts a reafon better than is 
 commonly given, for the alteration of the day, 
 {henceforth to be obferved) frpm the Jewifti 
 to the Chriflian Sabbath. By the particular 
 ordinance of God, the obfervance of that en- 
 joined Ifrael was only to remain during their 
 generations, that is, during their common- 
 wealth; and therefore, the reafons of it being 
 peculiar to them, it was to ceafe with them. 
 And if there be any ground for the conjecture 
 of fome learned men, that our Sabbath is the 
 feveiith day, in the revolution of time from 
 the creation, there is a particular beauty and 
 propriety in the return to it from the Jewifh, 
 the obligation of which has now ceafed. For, 
 thus it becomes at once a memorial, of two 
 the moil illuftrious events recorded in hiflory, 
 the creation and redemption of man. 
 
 This much may fuffice with refpect to the 
 original inftitutijon of the Sabbath, and the 
 various changes in point of time, which it has 
 undergone. 
 
 Befides the feventh day devoted to the pur- 
 pofes already taken notice of, there were fe- 
 veral others to be devoted to the fervices of 
 religion. A part of every day was deiigned 
 for the oblation of the morning and evening 
 facrifice. And every folemn feftival was fixed 
 to Certain feafons, as may be feen by looking 
 
 I 3 into
 
 134 HISTORY AKD PHILOSOPHY PART!. 
 
 into the account which the facred hiftorian 
 gives of their inftitution. 
 
 I know fome exclaim greatly againfl this 
 religion, for the time necefTarily taken up in 
 the fervices of it. This they would reprefent 
 as incompatible with the duties of civil and fo- 
 cial life, and as the occafion of great and fre- 
 quent danger to their country, from the in- 
 fults of their troublefome neighbours to which 
 it expofed them. But it is only a fuperficial 
 view of things that can lead to this opinion. 
 A due attention to the temper and circum- 
 ftances of the people, for whom it was prin- 
 cipally defigned, will lead us to admire the 
 propriety of this ritual. 
 
 When Ifrael left Egypt, difficult was the tafk 
 which Mofes had to manage. He had not only 
 a religion, in a great meafure, new to teach 
 them. He had alfo all thofe prejudices to re- 
 move that could be fuppofed to arife from an 
 attachment to the old. All this was neceflary 
 before they could be fettled in the land deflined 
 for them, and required a considerable time. 
 The wildernefs was, in many refpeds, a very 
 proper fchool for acquiring this important 
 branch of knowledge. While in it, they \vere, 
 from the little intercourfe they had with the 
 people around it, not only in no danger of 
 being corrupted by them, but they were alfo 
 fupported, all this time, by the bounty of hea- 
 ven, in an extraordinary manner, and fo had 
 abundance of time to attend to it. It is true, 
 they were, during their flay in the wilder- 
 Jiefs, exempted from the more operofe and 
 
 expeniive
 
 CHAP. I. or JUDAISM. 13$ 
 
 expenfive fervices of religion, bccaufe their 
 lituation would not admit of them. But, ab- 
 ftracling from thefe, it furnifhed them em- 
 ployment enough. And indeed, confidering 
 the humour of this people, and the extraordi- 
 nary propenfity, which, upon many occafions, 
 they difcovered to idolatry, there mufl appear 
 an admirable propriety in its being made fo 
 much the objed: of their fludy and attention. 
 
 It may be alleged, that, mould this be ad-, 
 mitted to have been proper, during their refi- 
 dence in the wildernefs, it cannot be faid that 
 it was fo, after their fettlement in Canaan. 
 But this I am fo far from being fure of, that 
 the contrary appears to me very probable. 
 Even after their fettlement in Canaan, it is 
 well known, that, upon every the flighteft oc- 
 caiion, they were ready to be feduced into 
 the idolatrous practices of their Heathen 
 neighbours. What, therefore, could be more 
 wife than an inftitution of religion, which, 
 by employing their time at home, would al- 
 low them but little intercourfe with thofe 
 around them, fince it could almoft never be 
 indulged without manifeft danger of corrup- 
 tion? 
 
 Nor can it be alleged, with any juilice, 
 that this almoft continued fuccefllon of reli- 
 gious fervices did encroach upon the func- 
 tions of civil or focial life. Considered as a 
 nation, and circumftanced as they were, it 
 is evident that it was never intended, that 
 they mould enter into the bufy fcenes of an 
 extenflve commerce. Thus their views and 
 
 I 4 their
 
 136 HISTORY AND PHILOSOPHY PART!. 
 
 their fchemes were greatly circumfcribed. 
 Their own country, by the fpecial providence 
 of God, afforded them what was neceffary to 
 render them, not only eafy at home, but re- 
 fpe&ed abroad. And thus, exempted from 
 the hurry and buftle in which others around 
 them were involved, they were left more at 
 liberty, like a nation of priefts, to attend to, 
 and perform, the offices of religion. Nor 
 did the genius of their religion, had it been 
 rightly underftood, lay any reftraint upon the 
 exercife of benevolence, where circumftances 
 called for it, even upon the Sabbath-day, 
 more than any other. A proof of this we 
 have in many inftances, in the conduct of our 
 Lord. One very ftriking is-^-that, when the 
 J ews fought to flay him, becaufe he healed a 
 man upon the Sabbath-day, he, in vindica- 
 tion of himfelf, mows that the inftitution of 
 the Sabbath, did, by no means, forbid fuch 
 good offices ' :, and that, in this, he only aded 
 in imitation of his heavenly Father, who, upon 
 Sabbath-days, as well as others, exerted that 
 unremitting energy, upon which the being of 
 creation depended*. 
 
 It is acknowledged that, at certain times, 
 thrice in the year, and during the celebration 
 of fome of their grand feftivals, the attend- 
 ance of all the males was required, firft at 
 the tabernacle, and afterwards at the temple, 
 2nd that under the higheft penalties. This, 
 it mufl be owned, was a peculiarity in their 
 
 religion^ 
 
 * Jo. xv. 17;
 
 F JUDAISM. 137 
 
 religion, that could, with no propriety, be 
 transferred into that of any other people. It 
 would have expofed them to the greateft dan- 
 ger, from the inroads of troublefome neigh- 
 bours. 
 
 But, befides the reafons already taken no- 
 tice of, there was this to recommend the ob- 
 fervance of thefe feflivals, that there was 
 not the leaft danger from it, notwithftanding 
 the frequent return of the feafons for this 
 purpofe. They were under a theocratic go- 
 vernment, and God, who was their King, by 
 requiring this fervice, became engaged for 
 their fafety during their attendance upon it, 
 and their ab fence from their houfes for this 
 purpofe. Accordingly, it deferves to be re- 
 marked, that, in a long feries of ages, during 
 which this ceconomy fubfifled, there does not 
 occur a iingle inrtance in which their tran- 
 quillity was difturbed, during thefe facred 
 feflivals : A circumftance this which cannot 
 be accounted for, without calling in the in- 
 terpofition of Providence for the folution of 
 it, and fuch as, duly attended to, mould 
 have ferved to encourage their confidence in, 
 and obedience of, God. And here permit 
 me to add, that, admitting the nature of their 
 religion might carry fome difadvantages along 
 with it, and did, in fome meafure, feclude 
 them from a commerce with others, it had 
 the moll happy tendency to unite them among 
 themfelves, in the pleafing exercife of all the 
 focial affections, than which, fcarce anything 
 pould more contribute to their happinefs, 
 
 confidered
 
 r 3 8 HISTORY AND PHILOSOPHY PART I. 
 
 confidered either as a people, or as indivi- 
 duals. 
 
 From the confideration of the times devo- 
 ted to the fervices of religion, let us direct 
 our attention to the places of their worfhip. 
 
 SECT. IV. 
 
 Of the Places ofPubac Worjbip. 
 
 OUR inquiry leads us no farther back upon 
 this part of our fubjecT:, than to the com- 
 mencement of the Jevvifh commonwealth, 
 which we confider as coeval with the delivery 
 of the law at. Sinai. And, from that time, 
 we find the worfhip of God,reftricT:ed, firft 
 to the tabernacle, and afterwards to the 
 temple. 
 
 God having eftablifhed a facred polity a- 
 mong the Israelites, took care to provide for 
 the regular adminiflration of that worfhip 
 which he required of them. And that it 
 might be conducted with as much decorum 
 and eafe, as their uiifetiled fituation in the 
 wildernefs would admit, he gives orders to 
 Mofes for conftructing a tabernacle or tent, 
 which might be a kind of portable temple, the 
 archetype, or model of which, he had himfelf 
 given him. A defcription of it, with all its 
 furniture,, you have Exod. xxv. 10, &c. 
 
 From this defcription it is evident to every 
 
 perfon, that the plan upon which it was form- 
 
 I ed,
 
 CHAP. I. OF J U D A I S M. 139 
 
 ed, and the high finiming which was given to 
 it, were calculated to produce a noble eleva- 
 tion of fentiment with refpect to the glorious 
 Being, to whom its fervice was devoted. The 
 whole apparatus made ufe of in the fervice to 
 be performed in it, and the pompous ritual 
 that attended it, were equally calculated to 
 infpire the worfhippers with fentiments of 
 piety and devotion, and of the neceility of 
 purity in all their intercourfes with the 
 Deity, if they would hope to be accepted in 
 them. 
 
 To inquire into the particular reafons of 
 the appointment of every part of this facred 
 tent, and of every circumftance of the fervice 
 that was to be performed in it, would be un- 
 necefTary. It is fufficient to obferve in the 
 general, that every thing in the conftrudion, 
 apparatus, and fervice of it, has this uniform 
 tendency. One thing, however, in the de- 
 fcription of it, merits our particular atten- 
 tion, and that is the apartment called, The 
 Holy of Holies, and the furniture of it. Of this, 
 the mofl remarkable was, The drk of the Cove- 
 nant, fo called, becaufe in it were depofi- 
 ted (together with Aaron's rod and the pot 
 of manna, which were preferved as memo- 
 rials of very illuflrious events) The Tables of 
 the Law, which God gave unto Mofes, when 
 he made the covenant with Ifrael at Horeb. 
 I Kings viii. 9. 
 
 The cover of the ark was called, The Pro- 
 pitiatory or Mercy-feat, and was overfhadowed 
 with a bright cloud, the vifible fymbol of the 
 
 Divine
 
 I 4 o HISTORY AND PHILOSOPHY PART I. 
 
 Divine Prefence*, from which God was wont 
 to give audible refponfes to the High-Prieft, 
 as often as he confulted him, upon any im- 
 portant emergence connected with the mterefi 
 
 of the Hate. 
 
 Dunns: 
 
 Mr Toland (in his Hodegvs* or the Pillar of Fire and 
 , that guarded Ifrael, not miraculous] maintains, that 
 die cloud which refted on 'the mercy-feat, in the mofl holy 
 place of the tabernacle and temple, had nothing miraculous in 
 jt, and could, with no propriety, be confidered as a fymbol of 
 the Divine prefence. According to him, it- was no more than 
 artificial, and excited by the incenfe burnt by the high-prieft, 
 when he entered into it. In proof of this he appeals to 
 Levit. xvi. 12, 13. where the high-prieft is directed to take a 
 cenfer full of burning coals, &c. And from thence he in- 
 fers, that the cloud which covered the Mercy-Seat, was no 
 inore than a cloud of fmoke of the high-prieil's making. And 
 afterwards he adds " If any be defirous to know what that 
 " odoriferous inceufe was, whereof we read in the receipt 
 '* for making tlie/moke or cloud, there is a particular defcrip- 
 (t tion of it, according to the art of the apothecary, for the 
 * fervice of the temple, Exod. xxx. 34 38." 
 
 What might have been Mr Toland's defign in this attempt, 
 may be difficult to determine. But if we may judge from the 
 manner in which he manages it, we fhould be apt to imagine, 
 that it was not the moft favourable for the Mofaic inftitution 
 of religion, notwithftanding his profeffion to the contrary. 
 But, whatever it might have been, his reasoning in fupport 
 of his favourite fcheme, is not fq folid, as it may appear 
 plaufible. 
 
 It is very true, the high-prieft was required to bring a cen- 
 fer full of incenfe with him into the moft holy place, and to 
 burn it there, that the cloud of the incenfe might cover the Mercy- 
 Seat. But pray, what is there in this, incompatible with the 
 refidence of a vifible fymbol of the Divine prefence ? If this 
 \vas the cloud, which is reprefented as hovering above the 
 mercy-feat, and no other, then it is evident that it fhould be 
 found here, only when incenfe was burnt in it, and yet we 
 find it was otherviife. 
 
 Thus,
 
 F JUDAISM.- 14! 
 
 During the fojourning of Ifrael in the 
 dernefs, the relidence of the ark was deter- 
 mined by the feveral marches they were ap- 
 pointed to make. It accompanied them 
 wherever they went, as containing the fym- 
 
 bol 
 
 Thus, Exod. xl. 34. at the erection and confecration of 
 the tabernacle, we find that the cloud covered the tent of the 
 congregation) and that the ghry of the Lord filled the taber- 
 nacley before any incenfe appears to have been burnt, or fer- 
 vice performed in it. 
 
 In like manner we find that, upon the introduction of the 
 ark into the temple, built by Solomon, the houfe was filled 
 with a cloud, 2 Chron. v. 13. and this cloud is called, verfe 
 14, The glory of the Lord. And here it deferves to be re- 
 marked, that the houfe of God was filled with this cloud, not 
 afte'r the oblation of facrifice (for as yet there was none offered 
 in it), (but during the celebration of the Divine praifes, and 
 immediately after depofiting the ark in its proper place. 
 
 Nay, not only does it appear that, immediately upon lod- 
 ging the ark in the moft holy place, thofe who carried it re* 
 tired before there was time for burning incenfe, but we have 
 no mention at all of the prefence of the high-prieft, who 
 alone was authorifed to officiate at this fervice. And we may 
 well believe, that neither Solomon nor any of the inferior 
 priefts, would have dared to profane the temple, by the irre- 
 gular performance of any of its fervices, at the very time they 
 were aflembled to confecrate it. 
 
 To this let me add, that we find rio mention of this fymbol 
 of the Divine prefence in the fecond temple; and yet, if it had 
 confided only of a cloud, raifed by the fmoke of incenfe, burnt 
 by the high-prieft upon his entrance into the moll holy 
 place, it muft neceflarily have been there, as well as in the 
 firft. 
 
 What he fays, with fo much confidence, concerning the 
 receipt for making this odoriferous incenfe, is an unpardon- 
 able attempt to impofe upon his readers, by making them be- 
 lieve that the receipt he refers to had a connection with the 
 cloud that covered the mercy-feat. Let any one read Levit. 
 xvi. 12, 13. and compare it with Exod. xxx. 34 36. to 
 
 which
 
 I 4 z HISTORY AND PHILOSOPHY PART!. 
 
 bol of the Divine prefence with them, their 
 marches being directed by that Pillar of Cloud, 
 which conftantly hovered above it. And as it 
 always took up its place in the centre of their 
 camp, for the accommodation of all who .at- 
 tended it, fo to it they were obliged to repair 
 for the performance of every part of the Di- 
 vine fervice required of them. And during 
 their fo long flay in a vaft and howling wil- 
 dernefs, what could be better calculated to 
 fupport their fpirits, and keep them, from 
 either peevifhly turning back to Egypt, or 
 impatiently naming forward to .Canaan, than 
 the refidence of fuch a fymbol of the Divine 
 prefence among them ? 
 
 Was 
 
 which he fends us for the compofition of this pleafant per- 
 fume, and he will be convinced that they have no relation to 
 one another. 
 
 In Levit. xvi. T2, 13. we find nothing prefcribed to be 
 burnt in the moft holy place, but incenfe. In Exod. xxx. 34. 
 the perfume fpoken of, is a compofition of various, odorife- 
 rous, fpices. In the one cafe, the incenfe is required to be 
 burnt. In the other, the perfume is to be placed, fome of it, 
 before the teftimony, in the tabernacle of the congregation 
 And, if I might venture a conjecture, it might have been 
 placed there, as the name given to it feems to indicate, to 
 diffufe a pleafing odor through this facred place. And this 
 might be the more necefiary, becaufe, by the rare accefs to 
 it, as well as the clofenefs of the room itfelf which had no 
 windows, there would be no free circulation of air in it. 
 
 Upon the whole, from any thing that has been advanced 
 by Mr Toland, I humbly think, the commonly- received opi- 
 nion with refpeft to the fymbol of the Divine pxefence, de- 
 ferves to be admitted, and carries nothing improbable in it. 
 Nay, in the thing itfelf, there appears a great propriety on 
 many accounts. In proof of this, fee Part I. Chap. ii. r.
 
 . OF J U D A I S M. 143 
 
 Was not the motion of the Pillar of Cloud 
 and f re*, that conftantly attended them, a 
 proof that God undertook the direction of 
 every thing which concerned them? But of 
 this more afterwards. 
 
 During 
 
 * I know Mr Toland, in his ffodeguf, already mentioned, 
 gives an account of this matter, which, were it admitted, would 
 entirely invalidate the force of our remark. He maintains that 
 there was nothing miraculous in the whole tranfadtion. The 
 manner in which he attempts to explain it, is (hortly this. 
 He obferves that, in travelling through fuch vaft deferts as 
 Ifrael was obliged to pafs, and where there was no remarkable 
 objects to direct their courfe, but all was one continued 
 wafte, caravans had need of fome vifible guide : That, as 
 the magnetic compafs was not then difcovered, thofe who 
 conducted armies or large bodies, through fuch immenfe de- 
 ferts, were obliged to kindle a fire and erect it upon a large 
 pole : and that this, according to the fignals concerted, 
 would ferve to direcl their motions, in the day time, by its 
 fmoke, and, in the night time, by the brightness of its flame. 
 In proof of this, he quotes an inftance or two from hiftory, 
 and fhoxvs that Alexander the Great, in his war with the 
 Perfians, and that Cyrus and Cyaxares, in theirs with the 
 Babylonians, Lydians, and Egyptians, were obliged to ufe 
 fuch a method in conducting their vaft armies, through the 
 unknown and uncultivated countries they had to pafs. And 
 from thence, with the help of fome forced criticifms on the 
 hiftori^al narrative of Ifrael's march, he infers that it was, in 
 a fimilar manner, they were conducted through all the mazes 
 and windings of their long and tedious journey to Canaan, 
 even by a fire kindkd in fome pot or vafe, erected upon a 
 high pole, and placed upon the tabernacle, as the general's 
 tent. 
 
 It is not denied that there are feveral things abundantly 
 ingenious alleged by Mr Toland, in defence of his hypoihefis. 
 But, after all that has been faid by him, they appear to me to 
 be more ingenious, than folid. 
 
 I readily allow that it would be improper to plead for a mi- 
 raculous interpofition of Providence, where the ends of it 
 
 would
 
 M4 HISTORY ANO PHILOSOPHY PART!. 
 
 During the continuance of Ifrael in the 
 wildernefs, the ark mufl have been ambula- 
 tory and unfettled, as their own iltuation was. 
 Upon their fettlement in the land of Ca- 
 naan, though it was not entirely ftationary, it 
 
 was 
 
 could be effected equally without it. Nee Deus interfit> nifi 
 dignus vindice, &c. is a pofition that reafon very readily a- 
 fents to. Bur, as fuch an extraordinary appearance in favour 
 of Ifrael, was calculated to produce the mod happy effetts to 
 them, and to fubferve the ends of Providence, I can fee no 
 impropriety in fuppofing it. 
 
 Befides, allow me to obferve that the fcheme, which Mr 
 Toland has adopted, will not account for the direction of If- 
 rael through the wildernefs, for this plain reafon. The 
 country, through which they had to pafs, was a mountainous 
 one, and therefore it cannot be imagined that they had it al- 
 ways in their power to pitch upon fuch a fpot of ground, as 
 would afford them a fight, either of the fmoke by day, or of 
 the flame by night, fufficient to diredl the motions of fuch a 
 vaft body as compofed their camp. 
 
 To this led me add, that, fuppofing it to be no more than 
 an artificial fire, (the ufe of which was well known) it would 
 have been very improper for Ifrael to have ufed it. Though 
 now the Egyptian army which purfued them, was destroyed, 
 yet they could not be ignorant, nay they had reafon to fear, 
 that, in the courfe of their marches through the vail tracfc cf 
 country they had to pafs, fome new enemy might oppofe 
 their progrefs, and therefore, in all good policy^ they fhould 
 have chofe fome other plan of conduct. The reafon is plain; 
 becaufe they could not but know, that the fame fignal which 
 informed the diftant parts of their own camp, when the cen- 
 tre was to move or itop, or whether they were to direct their 
 courfe, would have conveyed the fame intelligence to their 
 enemies. And to infer, that, becaufe fuch a practice was 
 ufual feverai ages after, therefore it obtained then, is not at all 
 logical, or good reafoning. Nay, what I think much more 
 probable is, that after ages, hearing of this wonderful phe- 
 nomenon, might from thence have taken the hint of the prac- 
 tice for which Mr Toland fo warmly contends. And if the 
 
 pro-
 
 CHAP. I. or JUDAISM. 145 
 
 was not fo often moved. For a considerable 
 time, we know, it was fixed firft at Miipah, 
 arid afterwards at Shiloh. In the neighbourhood 
 of this place it was, that the illuftrious Jofhua 
 ailembled the tribes of Ifrael, and made them 
 4 K renew 
 
 probability of this conje&ure is admitted, it becomes no fmall 
 prefumption for this hiftorical facl, as related by Mofes. 
 
 Here it likewife defervcs to be taken'. notice of, that the 
 file defign of the pillar of cloud and fire,' wa* not to conduct 
 Ifrael through the wildernefs. It anlwered other valuable 
 purpofes ^fee Part I. chap. 2, i i.) And therefore an arti- 
 ficial pillar would have been infuiTicient. 
 
 Mr Toland feems to lay great ftrefs upon the words of Mo- 
 fes to Hobab, Numb. x. 29. and, becaufe the word Angel 
 fignifies Meffenger, contends that Hobab was to be underftood 
 by the angel, whom God told Ifraei he was to fend before 
 them in the way, Exod. xxiii. 20. But it requires no more 
 than an ordinary degree of attention to the hiftorr, to be able 
 to confute this hypothefis. 
 
 It is readily acknowledged that the word Angel does fignify 
 Mefienger, whether it be a heavenly being that is fpoken of,- 
 or an earthly. And therefore, in which of thefe fenfes it is, 
 at any time, to be underftocd, muft be determined by the 
 context. Let us apply this obfervation to the prefent cafe, and 
 it will be eafy to fee how forced his interpretation is. 
 
 At the fame tiine that God told Ifrael that he was to fend 
 his Angel before him, he told them that his Name was in him, 
 that is (according to the very lowcft fc'ife that can be given to 
 the words) that he afted by his authority. Whereas, when 
 Mofes prefles Hobab to go along with him, there is not the 
 moft diftant hint, that he acted by any delegated power from God^ 
 as their guide. And indeed, if he had, his fo determined re- 
 folution of leaving Ifrael and returning to his own country^ 
 would have been not only indecent, but equally criminal, 
 without the Divine permiflion. And we may well believe that 
 Mofes would not have failed to have made ufe of fueh an ar- 
 gument to detain him: But we find not fo much as a word 
 to this purpofe from him. But what puts it beyond all 
 Uowbt, that the angel fpoken of was feme ether than Hobab, 
 
 it
 
 : 4 6 HISTORY AWD PHILOSOPHY PART L 
 
 renew their covenant with God, of which he 
 ere&ed a monument or memorial, under an 
 oak, that was by the fanduary of God. A 
 more fettled refidence of the ark became ne- 
 ceflary after their fettlement in Canaan, not 
 only to encourage a happy union among, 
 themfelves, by bringing them often together 
 for the exercifes of public and focial worfhip y 
 
 but 
 
 is what God fays of him, Exod. xxiii. 21. rt Beware of him. 
 and obey his voice, provoke him not- : for he will not par- 
 don your tranfgreflions, for my name is in him." Thefc 
 words evidently fuppofe him inverted, by a commiffion from 
 God, with power to punifh them, if they did not follow his- 
 inftruftions. 
 
 .It is true, Mofes fays Numb. x. 31. Leave us not, I pray 
 thee," &c. F*om thence Mr Toland infers the fervices he had 
 done them in conducting them hitherto, and the neceflity of his 
 continued directions in the wildernefs. But, in anfwer to this, 
 let me obferve, that fome learned men of confiderable note 
 have ( without the leaft view to this opinion of Mr Toland) 
 given another turn to the words, and one which, I humbly 
 think, they will very well bear. They confider this addrefs of 
 Mofes to Hobab, as an exprefiion of his gratitude to him, for 
 the {hare he had taken in their troubles, and the affiftance he 
 had given them in their marches, through the wildernefs, 
 and an acknowledgment that, that if he did not go along 
 with them, they were at a lofs to make him a proper requital 
 for all his fervices : Whereas, if he would accompany them 
 to the promifed land, he aflures him v. 32, that " what good- 
 * nefs the Lord fhould do unto them, the fame they would do 
 ' unto him." 
 
 To all this let me add, that there can fcarcelybe conceived' 
 a good reafon why they mould, from the imagined neceffity 
 of his fervices, urge Hobab to go along with them. For 
 might not Mofes, who had refided a long time in Median, 
 tending his father-in-law's flocks, be as well acquainted with 
 this- wildernefs as Hobab was ? This circumftance like- 
 wife tends to overthrow Mr Toland's conjecture.
 
 CHAP. L OF JUDAISM. 147 
 
 but alfo to prevent thofe corruptions in reli- 
 gion which might be apt to arife from every 
 one's being allowed to worfhip at a private al- 
 tar. It had befides a particular fitnefs to draw 
 them off from worfhipping God in groves and 
 high places, as the inhabitants of the coun- 
 try, whom they deflroyed or expelled, had 
 done. This, God was at the greateft pains to 
 guard them againft : Not from any impro- 
 priety there could be in thefe places of wor- 
 mip abftra&ly confidered, (for in fuch places 
 the Patriarchs were wont to worfhip in early 
 times, Gen. xxi.33.)but becaufe, had they been 
 allowed to worfhip in thefe places, which, among 
 the inhabitants of that country, were devoted 
 to idolatry, and polluted by the impure cere- 
 monies and practices that attended it, they 
 were in 110 fmall danger of being corrupted*. 
 
 K 2 And 
 
 * However, in the more early ages of the world, groves 
 might have been confecrated to the purpofes of pure devotion, 
 certain it is, that, in the progrefs of idolatry, they were em- 
 ployed in a manner that docs fufliciently juflify the prohibi- 
 tion of them. Many reafons (of which we are now ignorant) 
 may have concurred to vindicate this meafure. But ftill we 
 know enough to evince the reafonablenefs of it. 
 
 Some, grofsly ignorant of the nature of the Deity, may have 
 pitched upon fuch places from a foolilh conceit, that the near- 
 er the place of their worfhip was to heaven, the more eafy 
 would be their accefs to him. 
 
 When the practice of Hero- worfhip began, fome think man- 
 kind might have been induced to pay it in groves and high 
 places, where the remains of their heroes may have been de- 
 pofited, from an opinion that their departed fouls delighted 
 to hover about thefe places, and would be more attentive to 
 the devotions that were offered to them there, than any where 
 dfe. Thus, they may be confidered as places confecrated to the 
 
 manes
 
 1 4 5 HISTORY AND PHILOSOPHY PA*T I, 
 
 And having already too ftrong a propenfity to 
 the idolatrous fervices, which prevailed in 
 this and the neighbouring countries, it was, 
 not improbable but they might have been 
 foon led into the imitation of them, which 
 would have defeated the original dciign of 
 their reparation from them. Whereas, by re- 
 quiring Ifrael to cut down the groves, and to- 
 deiert the high places frequented by the for- 
 mer inhabitants of the country, a very ilrong 
 abhorrence of their manner of worfhip was ex- 
 cited and kept up. And what could be a more 
 powerful preferyative than this, againft the 
 infection to which they were expofed, or en- 
 gage them more clofely to adhere to the wor- 
 fhip of the God of their fathers ? The moil 
 nervous and pathetic diiluafives that could be 
 made ufe of againft it, might have had a tem- 
 porary effedfc, but they could have had no 
 more. They would have been foon forgot- 
 ten, and, even while remembered, would have 
 made but a flight impreflion upon the mind, 
 compared with this manner of procedure, 
 
 the 
 
 manes of their Heroes, and thither they were wont frequently 
 to repair, not only for the purpofes of devotion, but alfo to 
 confult them as oracles, with refpetl to future events. 
 
 How far thefe and the like opinions may have contributed 
 to the rife of this practice, I will not take upon me to fay. But 
 one thing I am fully perfuaded of, that the abominable vices 
 to which they became at laft proftituted, under the pretence" 
 of religion, was a principal reafon for the prohibition con- 
 cerning them, and is fuch as muft fatisfy every impartial per- 
 fon, of the wifdom and propriety of it. See on this fubje& 
 Dr Jenning's Jewilh Antiq. and the Ancient Univerfal Hiftorv. 
 Vol. UI. 8vo.
 
 CHAP. I. o F J U D A I S M. 
 
 the cutting down and deflroying the infignia 
 of idolatry. But fuch a teflimony as this of 
 the Divine difpleafure againft it, conftantly 
 exhibited to their very fenies, could not fail to 
 ftrengthen their abhorrence of it, and fo wean 
 them gradually from it. 
 
 For a long courfe of years after their ob- 
 taining pofTefllon of the land of Canaan,. If- 
 rael remained in a very unfettled flate. The 
 frequent difturbances they received from the 
 old inhabitants of it and the neighbouring 
 countries, kept them almofl conflantly enga- 
 ged in wars. During fuch a Hate of things, 
 it \vas fcarce to be expected that they mould 
 have much time, to turn their attention to any 
 thing not connected with the fecurity of the 
 poflellions they had already acquired, or the 
 conquefl of thofe parts or the country that 
 llill flood out againft them. The times of 
 peace, are the mofl proper for fetting about 
 what relates either to reformation or improve- 
 ment, whether in the civil or religious de- 
 partments of a kingdom. 
 
 At length, God having blefled them with 
 peace and opulence, the illuftrious David, 
 King of Ifrael, from the overflowing gratitude 
 of his heart for both, meditates the building 
 a temple to God, amamed that, while he him- 
 felf dwelt in an elegant palace, a maniion no 
 better than a tent mould be provided for his 
 Creator. This, however adapted to the un- 
 fettled flate of Ifrael, when it was firfl con- 
 ilrucled, feemed altogether unfuited to the 
 grandeur to which their nation was now rai- 
 
 K 3 fed,
 
 HISTORY AND PHILOSOPHY PART T, 
 
 fed, or the gratitude which it became him to 
 fhow to that God, who had, from the fmaUeft 
 beginnings, and through a feries of miracles 
 as well as years, brought him to fuch a happy 
 and flourifhing ftate. 
 
 David muft have allowed, that the taber- 
 nacle which God had planned for himfelf, 
 Jfor his Schecbinab *, was the moil proper reli- 
 
 4ence 
 
 * The wore! Schechinak is a technical term, ufed among 
 divines, to denote the vifible fymbol of the Divine prefence. 
 It needs not be obferved, that, confidering the immenfity and 
 fpirituality of the Divine nature, it could not, properly 
 fpeaking, be either confined to place, or reprefented under any 
 particular form or lhape. However, as the Deity faw 
 meet, in fome of thq earlier ages of the world, to difcover 
 himfelf to mankind, by one appointed to perfonate and repre- 
 fent him, it was neceffary he fhould do it in fome vifible man- 
 ner. And accordingly, it deferves to be taken notice of, that 
 he chofe to manifefl himfelf under the appearance, very often, 
 of a bright, refplendent, cloud, which was hence called a 
 Glory. The brightnefs or glory fometimes affumed the fhape 
 or fimilitude of a mar, and fometimes appeared without any 
 particular fhape or fimiiitude at all. In the firft of thefe 
 ways, the Deity was wont to appear in the more early ages of 
 the world ; and to this there is a manifeft allufion in the feve- 
 Tal modes ofphrafeology, in which the facred writers fpeak of 
 him. But when, in after times, mankind became greatly ad- 
 di&ed to idolatry, the Deity chofe the latter mode of appear- 
 ance, that h< might not feem to give the leaft encouragement 
 to it, which perhaps that of a human fhape or form might 
 nave been conftrued into. 
 
 Thofe bright and luminous appearances, by which the pre- 
 fence of the Deity was notified, might, very properly, be de- 
 nominated, according to the etymology of the word, the Sche- 
 chinah, that is (according to the Hebrew root, Schachan, from 
 which it is derived) the habitation of the Divinity ,- though ge- 
 nerally, among divines, it is reftriifted to that vifible and re- 
 fplendent cloud, which conducted the Ifraelites through the 
 wildernefs to Canaan, and afterwards took up its refidence, in, 
 
 the
 
 OF JUDAISM. 151 
 
 dence of his glory in time paft. But now, 
 imagining that their ideas of the Divine gran- 
 deur, fo far as they could be affected by any 
 external appearance, mould keep pace with the 
 improvements they had made in tafle and 
 elegance, he began to revolve 'in his mind the 
 fcheme of a temple for God, that might ferve 
 as a monument at once of his and the nation's 
 gratitude and veneration for him. What Dar 
 vid projected, having received the approba- 
 tion of God, his fon Solomon executed. And, 
 with a great profufion of expence, oranment, 
 and elegance, he reared up a fabric, which 
 juflly became the object of admiration to all, 
 who either faw or heard of jit. 
 
 It would be needlefs to enter into a minute 
 defcription of it. What was properly called 
 'The Temple, was but a fmall edifice. The refl 
 of the huge pile that went under this name, 
 confified of many courts or cloiflers, for the 
 accommodation of the Priefts and others, who 
 were obliged to attend there, in the way of 
 their office, or the difcharge of the duties of 
 religion reftrided to it. That part of the 
 temple, which properly refpecled the fervices 
 
 K 4 of 
 
 the mod holy place of the tabernacle and temple, above the 
 propitiatory, from which the oracles were given to the High- 
 Prieft. 
 
 The muiTelmen have entertained a great many ridiculous 
 conceits upon this f ; ubjer. See Calmet's dictionary, under 
 the article, Samuel. But what is related above, is the fub- 
 ftance of what we are authorized to fay concerning the fche- 
 chinah from the facred hiftory. See Differt. 2. in the Mifcel- 
 lan. Sacra, on God's vifible prefence. See alfo Lowman's Ra- 
 tional of the Ritual, &c. Part ii. chap. 2.
 
 15* HISTORY AND PHILOSOPHY PART!. 
 
 of religion, was built upon the model of 
 the tabernacle, and therefore it is unnecef- 
 fary to enlarge in an account of it. This, 
 in the fucceeding periods of their common- 
 wealth, like the tabernacle in the infancy 
 of it, was the place at which their public af- 
 femblies for devotion were held, in fo much 
 that their facrifices, and fome of their moft 
 folemn feflivals, could be folemnized no 
 where elfe. 
 
 This part of the inftitution was highly pro- 
 per, and admirably fitted, by fuch an union 
 of their religious fervices, to promote the moft 
 happy concord among themfelves. 
 
 Trite defignation of a court for the Gentiles, 
 had an excellent tendency to prepare Ifrael 
 gradually for the abrogation of the Mofaic 
 form of religion, however fond they might 
 be of it, by hinting to them, that the dura- 
 tion of it could only be temporary. It is 
 true, the diviiion of it from the court of the 
 Ifraelites, was a plain intimation, that, while 
 the Gentiles did not, in all refpecls, conform to 
 the religion of lirael, they were not to be ad- 
 mitted into a full communion of privileges with 
 them. But, in the meantime, the admiillon 
 that was granted them even into the outer 
 court, ferved to make them ftill better ac- 
 'quainted with that religion, and gave them 
 the hopes that a thorough knowledge of it, 
 would, in due time, pave the way for pulling 
 down the wall that divided betwixt them, and 
 fo form them into one religious fociety, or 
 
 From
 
 CHAP. I. o JUDAISM. 153 
 
 From the above account of the tabernacle 
 and temple, and the purpofes to which they 
 were intended to be fubfervient, the reader 
 may judge how far it is probable, that the 
 firit hint of both was borrowed from thofe 
 temples that fo early obtained in Egypt. 
 
 Dr Spencer * warmly contends, that the 
 Jewilh tabernacle and temple were no more 
 than imitations of the Egyptian. In fupport 
 of this opinion, he pleads the authority of 
 Herodotus and Lucian, who aicribe the firfl 
 eredion of temples to the Egyptians. But it 
 is evident this can, by no means, be admitted 
 as dec ili ve upon the point. Conlidering how 
 late thefe hiftorians lived, and that their in- 
 formation could not lead them far back, every 
 one mull fee that no great regard is to be paid 
 to it. A much more probable reafon for the 
 great antiquity of temples, may be derived 
 from the fuppofed original intention of build- 
 ing them. 
 
 It is the opinion of fome, that, when the 
 wormip of deified heroes was introduced, and 
 images were made to be memorials of them, 
 mankind would foon find it neceilary to build 
 temples for the reception and prefervation of 
 thefe. And as afterwards they fancied, that 
 by certain forms of incantation, they could 
 charm down their fouls to inhabit them, they 
 might choofe to build 'temples for their refi- 
 dence, that they might have the more eafy ac- 
 cefs to them, in cafes either of devotion or 
 
 danger. 
 
 f Sae Dr Spencer de Legib. Ritual^ &c. lib. iii. Diflert. 6,
 
 154 HISTORY AND PHILOSOPHY PART I. 
 
 danger. But what if all this mould be ad- 
 mitted, and that, upon this principle, the 
 Egyptians had temples long before the taber- 
 nacle was confirmed by Mofes, or the tem- 
 ple built by Solomon, it will, by no means, 
 follow that they afforded the hint or model 
 for either. Betwixt their refpe&ive defigns, 
 there feems to have been no correfpondence. 
 A much more rational account m^y be given 
 of the matter. 
 
 Neither Mofes nor Solomon confidered the 
 God they worfhipped, as no more than a lo- 
 cal deity, nor ever entertained a thought that 
 lie could be confined within the walls of the 
 place confecrated to his worfhip. This is evi- 
 dent from the form ufed at the confecration 
 of the temple. The r^afon for it feems to 
 have been very different, 
 
 In the more early ages of the world, it is 
 not improbable but the Schechinah, or vifible 
 fymbol of the Divine prefence, was generally 
 to be met with in the places facred to worfhip; 
 and therefore, in that unfettled itate of man- 
 kind, any one fixed place of refidence would 
 have been improper, It is more likely that 
 it mifted-.,as they did. 
 
 But when God had eflabliihed his church 
 among Ifrael, and meant to give them and the 
 world, the moil convincing proof of his ha- 
 ving done fo, one can eafily fee the propriety of 
 fuch an appointment, firft of the tabernacle, 
 in their ambulatory, and afterwards of the 
 temple, in their more fettled, ftate. And 
 what makes it probable th,at, from fome fuch 
 4 . views
 
 . I. OP JUDAISM. 
 
 views as thefe, the tabernacle and temple were 
 built, is that, till the erection of the Jewifh 
 polity, we hear nothing of either among the 
 ancient Patriarchs, And yet it cannot be 
 doubted, but they were as well acquainted as 
 Mofes could be, with the practice of the na^ 
 tions around them in^this point, and, if they 
 had inclined, might have copied it much more 
 early. But it is umieceflary to fpend morq 
 time in an inquiry of this nature, as it can be 
 of no great importance, whichever way it 
 may be determined. 
 
 The magnificent temple built by Solomon, 
 continued to be the place of the public wor- 
 fhip of the true God, till Jerufalem was fack- 
 ed by Nebuchadnezzar, and then it was rafed 
 ro the ground. 
 
 It is highly probable that there were no Sy- 
 nagogues among the Jews, till after the Ba- 
 bylonifh captivity. The firfl hint of them, 
 they may perhaps have received from Ezra's 
 afTembling them in the flreets of Jerufalem to 
 hear the law read to them, which, during the 
 captivity, had, very probably, been difcon- 
 tinued : From thence, I fay, may have ari- 
 fen their public aliemblies for religious in^ 
 ftruclion, and afterwards the erection of fyna- 
 gogues, for their better accommodation, in 
 attending on it. 
 
 Some have imagined that their Synagogues 
 and Profeuchae were the fame; and that the 
 place of meeting for the purpofes of religion, 
 received different names, according to the dif- 
 
 ferept lights in wjiich it was viewed : -That 
 *r * 
 
 it
 
 HISTORY ANI> PHILOSOPHY PART I. 
 
 it. was called a Synagogue, from its being the 
 place of rendezvous for worfhip; a Profeu- 
 cha, from the prayers that were performed in 
 it. But the more general, and, I humbly 
 think, the more probable, opinion is, that 
 they were different. The fynagogues were 
 commonly fituated in towns : The profeuchse, 
 in fome retired place, very often at the fide of 
 the fea or fome river, for the accommodation 
 of warning before they addrefled themtelves 
 to their devotions : The one, covered ; the 
 other, open : The one, for public ; the other, 
 for private, devotion. And to this let me 
 add, that, as they differed in thefe refpects, 
 fo alfo in point of antiquity \ it being highly 
 probable that the Jews had their profeuchae, 
 not only long before the captivity, but as ear- 
 ly as the days of the patriarchs themfelves, 
 for fuch feem to have been thofe retired 
 groves, in which they paid their devotions to 
 God. But not to enter farther into this in- 
 quiry. As thefe aflemblies feem to have been 
 eftabliihed, rather by concert among them- 
 felves, than by an exprefs commandment of 
 God concerning them, a more minute confi- 
 deration of them does not fall within our pre- 
 fent defign. 
 
 After the return of Ifrael from the Baby- 
 lon lib captivity, an unlucky fchifm obtained, 
 by erecting another place of worfhip, in op- 
 pofhion to the temple at Jerufalem. Nehe- 
 miah, in execution of the fcheme of refor- 
 mation which he had fet on foot, required 
 that ^fuch of his countrymen as had married 
 
 wives
 
 CHAF. I. er J U D A I S M. 157 
 
 \vives out of idolatrous families, mould Jn- 
 ftantly difmifs them, in order to prevent the 
 bad confequences that were juflly to be dread- 
 ed from fuch alliances. Manaflch, the foil of 
 Joiada, the high-prieft:, had formed fuch a 
 connection, but refufed to fubmit to this ap- 
 pointment. Being, upon this, expelled his 
 own country, he fled to Samaria, and put 
 himfelf under the protection of Sanballat, his 
 father-in-law, who was governor of it. San- 
 ballot, from views very probably of intereft 
 to his own country, as well as refentment 
 
 */ ' 
 
 againfl the Jews, formed the fcheine of fetting 
 up a temple upon Mount Gerizzim, in rival- 
 ihip to that at Jerufalem. And having ob- 
 tained a licence to this purpofe from Darius 
 Notbus, he conftituted ManaJJeb high-prieft, 
 and afforded an afylum to all refractory Jews, 
 many of whom came and fettled in Samaria. 
 But the authority of this inilitution was never 
 acknowledged by the Jews : Nay, for this 
 and feveral other reafons, the Samaritans 
 were had in the higheft abhorrence by them. 
 And as, notwithstanding- all that has been 
 faid in favour of it by the Samaritans, it mufl 
 evidently appear to derive its authority from 
 the appointment of a Heathen prince, we have 
 no farther concern with it. 
 
 Long after the eredion of, the temple of 
 Gerizzim, we find another built, by permit- 
 fioii of Ptolemy Pbilometer, in Egypt. This 
 temple was procured by the artful manage- 
 ment of one Onias, who had himfelf been a 
 candidate for the High-Priefi's office, but, dif-
 
 ; 5 8 HISTORY A*B PHILOSOPHY PART! 
 
 appointed of this, fled into Egypt. By his 
 diftinguiftied abilities and fine addrefs, he 
 foon infinuated himfelf into the good graces 
 of the reigning prince, and found it no diffi- 
 cult matter to perfuade him, that the permif- 
 fioii granted to the Egyptian Jews, to attend 
 fome of the feflivals of their religion annually 
 at Jerufalem, might be productive of many 
 inconveniences to them, and of great hurt to 
 his intereft. To prevent thefe, he propofed 
 that a temple, upon the fame plan as that at 
 Jerufalem, mould be built in Egypt, where 
 all the fervices of their religion might be per- 
 formed. Leave was accordingly granted to 
 him for this purpofe. The only obftacle now 
 to the execution of his fchemew T as, the opi- 
 nion that prevailed among the Jews, that Je- 
 rufalem was the only place in which, accord- 
 ing to their religion, it was lawful to perform 
 certain parts of public worihip. To remove 
 this difficulty, he refers them to the pro- 
 phecy of Ifaiah chap. xix. 19. and had art 
 enough to explain it in fuch manner as re- 
 moved their fcruples. Upon this, he fet about 
 building his new temple, and chofe a fpot of 
 ground at a little diftance from Heliopolis, up- 
 on which flood formerly the temple of Buba- 
 Jlis or Ifis, as the mo ft proper place for it *. 
 
 From the above account of this temple, as 
 well as that of Gerizzim, the reader will ea- 
 fily fee that a larger account of either, does 
 
 not 
 
 * See Trid, Conneft. &c. Vol. II. p. 264. edit. 8.
 
 , t *> J U D A I S M. 
 
 not fall within the defign, or plan, of this 
 treat ife. 
 
 In the Jewifh hiftory, we find mention 
 made of another inftitution, clofely connec- 
 ted with religion, that went under the name 
 of, The School of the Prophets. At what time 
 thefe fchools firft obtained, is uncertain* Sa- 
 muel is by fome thought to have been the 
 founder of them, though others make the in- 
 ilitution of a much earlier date. It is not 
 improbable but iuch fchools were planted in 
 different places, and that they were intended, 
 not only for the religious inftrudion of thole, 
 who might be afterwards employed in the im- 
 mediate fervices of religion, or in the execu- 
 tion of any commands from God to his people, 
 in the character of prophets, but alfo as femi- 
 naries of religion to all who chofc to repair 
 to them, either for the purpofes of inftruclion, 
 or devotion. But as thefe colleges feem to 
 have derived their inftitution, fo far as ap- 
 pears, not from any appointment of God, we 
 mall not enter into a more particular account 
 of them. 
 
 Now, from the curfory view we have taken 
 of the feveral places of worfhip under the 
 Mofaic difpenfation, and the Divine appoint- 
 ment concerning them, it is humbly fubmit- 
 ted to the candid and impartial, if there ap- 
 pears any thing from it, to juftify the impu- 
 tation of abfurd and unpbilofopbical, thrown 
 upon that inftitution of religion, the offices 
 of which were to be performed in them. 
 
 We
 
 ific. HISTORY AND PHILOSOPHY PART L 
 
 We are often apt to form our notions of 
 propriety from narrow and contracted views, 
 and, from a comparifon of the feveral pecu- 
 liarities of this religion with the circumftan- 
 ces in which we are ourfelves placed, to tax 
 it as abfurd and mphilofophical, becaufe, for- 
 footh, it does not correfpond with thefe, or 
 the fentiments we may have entertained of 
 propriety. Whereas, did we allow ourfelves 
 to think ferioufly, all that could be required 
 in this, or any other, mode of religion, is no 
 more, than that the nature, conftitution, and 
 tendency of it, mould be fuch as is worthy 
 of its Author, fuited to the .genius and cir- 
 cumftances of the people for whom it was 
 principally intended, to the great ends pro- 
 pofed by it, and thofe ages of the world, 
 through which it was to continue in force. 
 And from aught has appeared hitherto, there 
 is nothing in this repugnant to any of thefe. 
 
 Let us carry on our inquiry to the confide- 
 ration, in the next place, 
 
 SECT. V. 
 
 Of the Officers of Religion. 
 
 TN the public offices of religion, it is necef- 
 -* fary, for very obvious reafons, that fome 
 perfon fnould prefide 3 and, for the fame rea- 
 fons, that there mould be fome appointed to 
 do fo. So much does this appear to have its 
 
 foundation
 
 CHAP. I. O F J V D A I S M. j6i 
 
 foundation in nature, that we have never 
 heard of a public inftitution. of religion, that 
 wanted fuch. 
 
 Under the Mofaic ceconomy, there was fuch 
 an order of men. But, what was indeed pe- 
 culiar to it, that order was reftri&ed to a cer- 
 tain family ; none of any other, according to 
 the original plan, toeing allowed to he adopt- 
 ed into it. It became hereditary in the fa- 
 mily of Levi, And, in fuch a commonwealth 
 as that of Ifrael, in which the miniftrations 
 of religion were fo operofe, and fo much de- 
 pended upon the punctuality and exaclnefs of 
 all its fervices, and every the minutefl cir- 
 cumftance that attended them, there appears 
 an evident propriety in fuch a defignation. 
 
 During the patriarchal ages, to prefide iri 
 the offices of religion had been the privilege 
 of primogeniture. It is eafy to fee how, from 
 thence, might arife the greatefl corruptions 
 in religion. To remedy this inconvenience, 
 which was the almofl unavoidable coriiequence 
 of fuch a ftate of things, might have been 
 one reafon (and a very wife one it would have 
 been too) for the inftitution of the Mofaic 
 ceconomy, and the reflriction of the pontifi- 
 cal order to one particular family, who, in 
 all their miniftrations, mould be obliged to 
 conform to the directions they had received. 
 
 Beiides this advantage, fuch a meafure 
 would be attended with another very great 
 one. Thofe who were to officiate in the fer- 
 vices of religion, would probably be better 
 educated for them, than otherwife they would 
 
 L have
 
 iSz HISTORY AND PHILQSCTPHY PA-RT I. 
 
 have been. They would alfo be hereby en^ 
 gaged to give a due attendance upon them, .as 
 their fubfiftence depended entirely upon the 
 emoluments arifing from their refpedive offi- 
 ces ', for, in the general divilion of the land^ 
 there was no provifion made for them. 
 
 The fervants of God, who officiated in the 
 facred functions of religion, confifted of dif- 
 ferent clafles or orders. Each of them, the 
 High-Prieft, Priefls, and Levites, had their 
 feveral parts afllgned to theiti. 
 
 The High-Priefthood was made hereditary 
 in the family of Aarorr r and generally de- 
 fcended to the eldeft fort of the line of Eleazer, 
 after the death of Nadab and Abihu, who 
 left no ifTue, if no legal imperfe<Hon did dif- 
 qualify them, for holding it. 
 
 As the High-Prie$ was at the head of the 
 facerdotal order, no doubt he might, if he 
 chofe it, or any particular exigence required, 
 officiate in the functions of the inferior Priefls. 
 But there were two very great privileges 
 which belonged to him alone, and which it 
 would have been highly impious, and equally 
 dangerous, m any of the fubordinate prieils 
 to have ufurped. The one was the privilege 
 of officiating before God in the molt holy 
 place, upon the anniverfary of the atonement 
 or great expiation. The other was, the 
 confulting God in important matters, rela- 
 ting to religion, or the ftate, by Unm and 
 'Tbummim *.- 
 
 What 
 
 * ^Nothing can be more various, or lefs fatisfying, than ths 
 opinions of learned men, concerning the Urim andThummim, 
 
 For
 
 CHAP.!. of J U D A I S M. . i5j 
 
 What the original opinions were concern* 
 ing this kind of oracular confutation, may 
 be feen below. But one thing we mufl ob- 
 ierve there was, that difcovered the greateft 
 wifdom and goodnefs in the appointment of 
 it. 
 
 L 2 Mankind, 
 
 For gratifying the reader's curiofhy, more than for his infor- 
 mation, I fhall fubjoin the mod remarkable that have occurred 
 to me. The words Urim and Thummim y according to their 
 original meaning, fignify lights and perfections. This, fome 
 think, refers to the precious ftones in the High-prieft's breaft- 
 .^late ; and that when God fays (Exod. Xxviii. 30.) " Thou 
 " flialt give to the breaftplate of judgment, lights and perfec- 
 " tions," &c. he meant no more, than that they fhould pitch 
 upon ftones of the higheft value, and of the moil brilliant 
 quality, and give them the higheft polifli, in order to adorn 
 it. Others make the words to have a refpedl to the refponfe 
 that was to be givenj and to denote the perfpicuity, accuracy, 
 and perfection of it. The LXX translate thefe words Axfi/ 
 xai ocx^fiav, thus, manifeftation and truth. But this cafts little 
 light upon the matter. 
 
 Upon a fubject of this riature, as the fcriptures are not ex- 
 plicit, little more than conjecture can be looked for. Ac- 
 cordingly, a great deal of this has been offered. Some think 
 that the Urim and Thumrriim was no other than the Tetra- 
 grammaton, or facred name, engraved upon the breaftplate, 
 from which the High-prieft received the refponfe. Others 
 have maintained that the refponfe was collected, by the un- 
 common luftre, and fome, from the prominence, of the ftones 
 of the pectoral, and a combination of the letters engraved 
 on it, for the feveral tribes. And becaufe all the letters of 
 the alphabet are not to be found in it, the Rabbins, who are 
 never wanting in fancy* where the indulgence of it could 
 ferve a turn, fell upon an eafy device to fupply that defect. 
 They tell us that the names of Abraham, Jfaac, and Jacob 
 were engraven over the name of Reuben, and the words Shibleb- 
 Jah) that is, The Tribes of the Lord y under the name of 
 Benjamin, in order to make up the whole alphabet. Some 
 are of opinion, that the Urim and Thummim were the names . 
 
 o
 
 s64. HISTORY AND PHILOSOPHY PART!. 
 
 Mankind, very probably from the eafy ac- 
 cefs they had to the vifible fymbol of the Di- 
 vine prefence in the firft ages of the world, 
 had greatly abufed this privilege. God, there- 
 fore, to preferve a proper veneration in the 
 minds of men, in after ages, was pleafed, for 
 this among other wife reafons, to take up his 
 fpecial residence, upon the eredion of the 
 church of Ifrael, in that apartment of the ta- 
 bernacle, that was called, The Holy of Holies ; 
 
 and 
 
 -ef two precious ftones, fet in a gold collar, that -was hung 
 about the High-prieft's neck, in imitation of a golden chain, 
 which the chief officer of juftice among the Egyptians wore, 
 and to which were fufpended the emblematical figures of 
 Truth and Ju/t;ce, to keep him in mind of the regard he 
 .ought to have for both, in all his decifions. And there have 
 not been wanting fo-ne, who have maintained that the pecto- 
 ral had two golden figures, or little images, inclofed in the 
 duplicature of it, and that from thence the refponfe war> au- 
 dibly given. A writer of great learning gives it as hrs opi- 
 nion, that the Urim and Thummim, were not only different 
 in themfelves, but applied to quite different purpofes : That 
 the Urim was that part of the oracle that gave the refponfe 
 in doubtful cafes, and was a little image from which an an- 
 fwer was audibly given, and that it was much the fame with 
 the Terapbim, which had been ufed with the fame view, from 
 the earlieft nmes, and were (as is generally agreed) little 
 images, formed under certain conftellations, and fuppofed 
 cnpable of ad"ifing in doubtful cafes, from the heavenly in- 
 fluences thus received : And that the Thummim was that, by 
 which the Hi<;b-priefl: judged whether the facrifices offered to 
 God, were accepted or not. But, not to enlarge on this fub- 
 je<ft, on which it is impoffiblfi to arrive at fatisfaction, 
 
 Vv hoever would wifh to fee more on it, may confult Car- 
 met's Dictionary, under the words Urim and Thummim 
 The Ancient Univerfal Hiftory, Vol. III. p. 76. et feq. Dr 
 Jennings's Jewilh Antiq. VoL I. p. 233. Dr Spencer de 
 Ritualib. Judxor. de origine Urim & Thum-mkn, and Meda 
 on Deut. xxxiii. 8.
 
 CHAP.I. or JUDAISM. i5j 
 
 and to this the high-prieft alone was to have 
 accefs, and that but once a-year, let the ne~ 
 ceflities of the flate he ever fo urgent. 
 
 While the theocracy continued, fome other 
 method of confulting him, fcems to have been 
 necefTary, in extraordinary cafes. I know it 
 has been {aid, that if, in the interval, any 
 thing occurred that required the Divine oracle, 
 the High-Pried might, by repairing to the ta- 
 bernacle, and confulting God, \vith his face 
 directed towards the place where the Ark of 
 the Covenant was depoiited in the holy of 
 holies, receive an anfwer. But what if this 
 mould be granted ? Who does not fee that 
 there might occur cafes, and thcfe frequently 
 too, in which it might have been impracti- 
 cable to have accefs even to the tabernacle 
 itfelf? Such were the cafes mentioned, 
 i Sam. xxiii. 9 n. and chap. xxx. 7, 8. In 
 fuch, or fioiilar, cafes, where they could have 
 no accefs to the tabernacle, God feems to have 
 provided againft any inconvenience that 
 might have arifen from thence, by enabling 
 the High-Prieft to collecl: his anfwer with 
 certainty, in fome other way, which, though 
 unknown to us, might have been abundantly 
 determinate to him *. 
 
 L 3 Sub- 
 
 * However unwilling the enemies of revealed religion may 
 be to own the Divine origin and authority of it, do not the 
 many (Inking instances in which the Pagan religions mimic it, 
 give a very high degree of credibility to it? One inftance to 
 this purpofe, which I beg leave to mention, is that of the 
 heathen oracles, which, upon inquiry, will be found to be no 
 
 more
 
 |66 HISTORY AND PHILOSOPHY PART!, 
 
 Subordinate to the High Prieft, and devo^ 
 ted to the fervice of the tabernacle and tem- 
 ple, were the Priefts. Thefe alfo belonged to 
 that branch of the family of Levi, who def- 
 c ended from Aaron. We have feen which of 
 
 them 
 
 more than crafty inventions introduced into the fyflem of their 
 religion, to procure a regard to it, fimilar to what the oracles, 
 in the Mofaic, had procured to it. 
 
 I know a very different account is given of the matter, but; 
 it is fuch as can fatisfy none but the mod credulous. 
 
 We know that when mankind came to advance departed 
 heroes to the rank of inferior deities, they were ta,ught by 
 their defigning priefts, (who well knew how to make their ad- 
 vantage of their credulity) that oracular refponfes could be ob- 
 tained from them, by certain religious rites devifed for this 
 purpofe. \Ve know likewife, that, the people being once got 
 to believe that the heavenly bodies were inhabited by thefe 
 divine intelligences, their priefts found it no difficult matter 
 to perfuade them next, that they did, by certain elementary 
 influences, communicate a power of deliyering oracles to 
 thofe, who, by a proper difcipline, were prepared to receive 
 the prophetic influence. Such as this is the account which 
 Diodorus Siculus gives us of the origin of the Delphic oracle, 
 in the life of Philip. He fays that a fhepherd, tending fome 
 goats, at a place where now the temple of Apollo at Delphi 
 ftands, oblerved one of thefe animals begin to dance, in a very 
 extraordinary manner, upon his approaching_a den or cavity, 
 of great length and dark winding: That, afto,nifhed by this 
 phenomenon, he went up to it, and immediately found him- 
 lelf feized with the prophetic furor and began to prophecy : 
 That, upon difcovering this, the inhabitants of Delphi ere6led 
 a temple, upon that fpot, to their god Apollo, who, by com- 
 municating the afflatus to his prieft or prieftefs, feated upon 
 a tripod, that it might he the more eafily received, enabled 
 them to give refponfes to thofe who confulted them. 
 
 It is not at all improbable, but, in thofe ages of ignorance, 
 this tale, ridiculous as it is, and none can be more fo, might 
 have gained credit among a fuperftitious people. But who 
 ijiajr not fee, that this heathen practice might very probably 
 
 have
 
 . I. OF J U D A I S M. 167 
 
 them were appointed to the office of the High 
 Prieft. All the other fons of the family, were 
 confecrated to the fervice of the altar, in the 
 Station of inferior priefls. 
 
 It is eafy to obferve that, in procefs of 
 time, the number of Priefts muft become too 
 great to be able to attend, all of them, at 
 onee, at the national altar. Therefore, in the 
 reign of David, they were divided, into 
 twenty four companies. The commencement 
 of each company's fervice was to be deter- 
 mined by lot, and this order ever after to be 
 obferVed, all beginning their courfe upon Sab- 
 bath, and continuing it only for a week, at a 
 time. And as each courfe received its deno- 
 mination from the head or chief of the fami- 
 
 L 4 ly 
 
 have taken its rife from tlie Jewifh one under confideration ; 
 and that all this account of the miraculous manner of its dif- 
 covery, was artfully framed to procure the greateft refpect to 
 it, and profit to the priefts ? And what is a ftrong prefump- 
 tion of thi-s, is that when, in ages of greater improvement, 
 it could not bear examination, the pretended deity thought fit 
 to retire from his temple, or keep filence ia it. And when 
 his votaries were prefled to account for this, the manner in 
 which they attempted to do it, muft make us ftand amazed at 
 their weaknefs, or rather at their aflurance (for we cannot 
 fufpect them of fo much weaknefs), and at the credulity of the 
 people they had to do with. 
 
 Plutarch, who was himfelf a prieft of -Apollo, in his trea- 
 tife concerning the caufe of the ceafmg of oracles, is not aflia- 
 med to afcribe it to the decay of the prophetical exhalations, 
 which he fuppofed to fpring from the earth, occafioned by 
 floods of rains, which, he fays, might extinguifh, or peals of 
 thunder, which might difiipate, them. Does not fuch an ac- 
 count from a man of his learning, give reafon to fufpect his 
 ingenuity, and that he did not himfelf believe it ? See more 
 on this fubject in Gale's Court of the Gentiles, Part III. p. 60 
 Hnd in Shuckford's Connec~lio^, &c. Vol. II. p. 394.
 
 163 HISTORY AND PHILOSOPHY PART I. 
 
 ly, from which they were defcended,-*- thefe 
 were called, the Chiefs of the Priejls. The bu- 
 fmefs of the Pr lefts in waiting, was not only 
 to offer the victims proper for every particular 
 fervice, but alfo to attend to the other offices 
 of the tabernacle, to inilruct the people *. 
 to fandify the moft holy things, to burn in- 
 cenie before the Lord, to miniiler unto him, 
 and to blefs in his name for ever j. 
 
 A third clafs of Ecclefiaflics were the Le- 
 <vites. When we talk of the Levites as a fet of 
 men employed in the offices of religion, we 
 mean only that part of the tribe of Levi, who 
 were defcended from the families of Gerjhon 
 2nd Mrrar/, were fubordinate to the Priefts, 
 and defigned to ailifl them in the more labo- 
 rious parts of the tabernacle fervice. 
 
 From a consideration of the flate of Ifrael 
 in the wildernefs and that after their fettlement 
 in Canaan, it is evident, that the fervice of 
 the Levites mufl have been very different in 
 the one of thefe periods from w T hat it was in 
 the other. When the tabernacle obtained a 
 fixed refidence, their labour became greatly 
 abridged. And therefore, as the conflant at- 
 tendance of them all was not neceffary, they 
 were, like the Priefis, divided into twenty 
 four courfes. And during their ab fence from 
 the fervice of the tabernacle, it deferves to be 
 remarked, that they were difpofed of in fuch 
 manner, as contributed not a little to fpread 
 
 the 
 
 * Levit. x. ii. Deut. xvii. p. 10. Deut xxxiii. 10, 
 t Levit. in. 22. Numb vi. 23. Deut. xxi. 5.
 
 CHAP. I. OF J U D A I S M. 169 
 
 the knowledge and influence of religion. They 
 had no lefs than 48 cities afligned to them 
 among the feveral tribes : An inftitution this 
 truly admirable, as it converted thefe cities 
 into' fo many leminaries of religion, and af- 
 forded the people, whofe iituation would not 
 allow their frequent attendance at the taber- 
 nacle or temple, the opportunities of recei- 
 ving inftrudion. from their intercourfe.with 
 the Levircs \vho relided among them *. 
 
 I know the account we have given of thefe 
 facred orders, is far from being full and com- 
 plete. Neither was it necefTary to our defign 
 that it mould. If it can convey the idea of 
 the propriety of fuch an inftitution, it is all 
 that was intended by it. 
 
 Some may perhaps allege, that there was a 
 vain and oflentatious difplay of pomp, in the 
 feledHon of fuch a vaft number to the fervice 
 of the tabernacle and temple, and in that 
 external fplendor that attended every thing 
 which reipecled, at leaft, the two higher or- 
 ders, and particularly in the manner of their 
 defignatiou to their relpeclive offices,- their 
 qualifications for them, andr-the coflly veil- 
 ments, in which they were required to -offi- 
 ciate. But in this, as well as in many other 
 things relating to this religion, thofe who 
 make the objection, difcover their ignorance 
 of human nature, and of the defign of the 
 things they find fault with. That fimplicity 
 which they fo much applaud, and which may 
 
 not 
 
 * Nehem, viii. 7, 8,
 
 * 7 o HISTORY AND PHILOSOPHY PART I. 
 
 not be unfuited to the prefent difpenfa- 
 tion, would have been altogether unfuited to 
 that, under which Ifrael lived. 
 
 Mankind were then to be taught (if I may 
 life the phrafe) by a vifible language :~A fer- 
 vice exhibited before their eyes, and intend- 
 ed, by thefe means, to affect their hearts. 
 And indeed it had an admirable tendency this 
 way. Diverted of this external mow, reli- 
 gion, in thofe early days, would have made 
 but little impreffipn upon the minds or lives 
 of mankind. Whereas, the care that was ta- 
 ken, by the ritual that refpected the Priefls, 
 in the reftriction of the public offices of reli- 
 gion to one family, the alliances which they 
 were allowed to contract by marriage, the 
 folemn forms by which they were to be inau- 
 gurated, the various rites they were required 
 to ufe, previous to an addrefs to any of the 
 fervices of religion, and the fplendid gar- 
 ments in which they were to appear at the 
 performance of them : All thefe, J fay, were 
 calculated to have the moil happy effects, both 
 upon the Priefts themfelves, and the whole 
 body of the people. They had a tendency to 
 beget in the minds of the Priefls, a due fenfe 
 of the facred nature of their office, -the im- 
 portance of their character, an ambition to 
 fupport it with becoming dignity, and to 
 guard them againfl the indulgence of a wan- 
 ton imagination in the fervices of religion, or 
 any unneceffary conformity to the rites made 
 ufe of, in the idol or daemon worfhip of their 
 neighbours. They, at the fame time, ferved 
 
 tQ
 
 PHAP. I. OF J U D A I S M. m 
 
 to give the people the moll exalted fentiments 
 of that God they were called to worfhip, and 
 afforded the mofl inftruclive hints, many of 
 them, of that purity of heart and manners, 
 which it became all to cultivate, who would 
 reafonably hope to be accepted by him. 
 
 As the fervice of the temple required the 
 attendance of the facerdotal tribe, God raifed 
 up, when any particular exigence made it ne- 
 cefiary, fome who were called Prophets j and 
 thefe, by virtue of the commiflion they re- 
 ceived from God, may be juftly enough rec- 
 koned among the minifters of religion. Thefe 
 were commonly, though not always, taken 
 out of the Schools of the Prophets j having there, 
 by a proper novitiate, difcipline, and educa- 
 tion, been prepared for appearing with great- 
 er advantage in this character. 
 
 All who have read the facred hiflory with 
 attention, muft have obferved, that infpira- 
 tion was not always fuppofed neceflary, in the 
 character of a prophet. When he was to fore- 
 tell future events for the confirmation of the 
 faith of God's people, then, it is evident, it 
 was indifpenfably neceflary. But very often 
 this character implies no more, than that 
 of a preacher of righteoufnefs, or of one who 
 took upon him the religious mltruction of the 
 people *, or prefided in the praifes of God f . 
 
 The occafion of their appearance was ge- 
 nerally extraordinary. And if we will con- 
 
 iider 
 
 * I Cor. xi. 4, 5. and i Cor. xiv. I, 3, 4. 
 f } am. x. 5, 6. i Chron. xxv. i.
 
 172 HISTORY AND PHILOSOPHY PART!. 
 
 rider the manner and circumftances of it, we 
 {hall find them admirably fuited to the ends 
 propofed by it; which were, the eftabliftiment 
 of the faith of Ifrael, and their encourage- 
 ment from thence to adhere to the religion 
 of the true God, to revolt from which they 
 had difcovered but too often a fad and mame- 
 fill propenfity. 
 
 They are often reprefented, by the modern 
 enemies of revealed religion, in a light de- 
 fignedly the moll unfavourable, in order to 
 prejudice mankind againfl every thing that 
 may have come from them. Thus Lord Bo- 
 lingbroke reprefents infpiration as proceeding, 
 according to the notions of Pagan antiquity, 
 from an intoxicating vapour which blew into 
 the infpired perfons, or from the action of 
 daemons, or genii, upon their bodies. He 
 tells us, that the general effecl: of fuch infpi- 
 ration was, that the perfons fo infpired, ut- 
 tered their vaticinations in fits of madnefs, 
 that made their bodies to fwell and become 
 diftorted by convuliive motions *, fo that one 
 ihould be tempted to believe that the ancient 
 prophets anfwered the defcription given by 
 the poet of the Sybil. 
 
 Subito non vultus, non color unus, 
 
 Non comptae manfere comse, fed pelus anhelum 
 
 Et rabie fera corda tument ; majorque videri 
 
 Nee mortale fonans, afflata eft numine quando 
 
 Jam propriori Dei. Virg. Jneid. 6, 
 
 Had 
 
 * Bolingbroke's Philofoph. Works, Eflay 1. p. 145. Svo edit*
 
 CHIP. I. OF JUDAISM. 17} 
 
 Had he refled here, we fhould have confi- 
 dered him as intending no more, than to give 
 an account of the abfurd notions entertained 
 by the Heathens, of their Vates or Prophets. 
 But, afraid that his defign might not be per- 
 ceived by fome, and to put it beyond all doubt 
 with any, he adds " Now, nothing could 
 " more refemble a Heathen, than a Jewifh 
 " vaticination; and no wonder that it mould 
 " be fo. Egypt and the Earl were the great 
 " fchools of fuch philofophy and theology as 
 " I have mentioned. They abounded with 
 " Seers of vifions and Dreamers of dreams, 
 " with Prophets and Diviners, with Wizzards 
 " and cunning men, with theurgic, as well 
 " as natural, magic, and all the occult fcien- 
 " ces. The Greeks borrowed from hence 
 " almoft all the knowledge, real and ima- 
 " ginary, that they had, and fo did the Jews 
 " too*." 
 
 The words need no commentary. They 
 are plain enough, and lead us, without 
 danger of mi (lake, to infer the opinion he 
 entertained of the Jewifh prophets, by that 
 which he had of the Egyptian, and the re- 
 fpectable band with whom he clafles them. 
 
 Tindal affects not the lead difguife, but 
 plainly tells us, in fo many words, that fome 
 of them acted (if the command of God to 
 them was to be underflood literally) like 
 madmen or idiots *f. 
 
 2 Now 
 
 * Bolingbroke's Philofoph. Works, Eflay i p. 146. 
 + Chriftianity as old as the Creation, Vol. I. p,
 
 174 HISTORY AND PHILOSOPHY 
 
 Now, whence can fach reprefentatioris of 
 the conduct and characters of the Jewilh pro* 
 phets proceed? Whence, but from either a 
 malevolence of heart, or an ignorance of the 
 cuftoms of thofe early times? It is very true, 
 the manner of their life and drefs, joined 
 with the uncommon freedoms they ufed with 
 thofe in high life, gave offence fometimes to 
 them, and brought no fmall reproaches upon 
 themfelves : But they ferved, at the fame 
 time, to attract attention, convey inftruction, 
 and bring about reformation. And, accord- 
 ingly, we find many of them highly honour- 
 ed and refpected by the moft diftinguifhed 
 perfonages of thofe times * ;- a plain evidence 
 that there was nothing in their appearance or 
 manners, that was then thought fo ridiculous 
 as the prejudices of our modern infidels, or 
 the fancy of our faltidious wits, would repre- 
 fent them. 
 
 After prophecy had ceafed, and none 
 appeared any more in the character of pro- 
 phets, ftrictly fo called, there fprung up, in 
 the latter periods of the Jew r ifh ftate, others 
 who were employed in the offices of religious 
 inftruction. Such were the Scribes and Rab- 
 bins. The Scribes were a learned profellion or 
 body of men among the Jews, fo called for 
 their knowledge of the Jewifh divinity, for 
 their accuracy in tranfcribing, and their 
 (kill in interpreting the law, both oral and 
 written. We hear of no fuch denominatioa 
 
 of 
 
 * 2 Kings v. and viii. chap. Jerem, xxxix, ir. and ' 
 
 Xl. I, &C.
 
 GHAF. I. o F J U D A I S M. tj$ 
 
 of teachers before the days of Ezra, who is 
 himfelf called a Scribe, and therefore it is 
 probable that it was an office unknown before 
 that period. 
 
 Rabbins were another fet of teachers in 
 great vogue among the Jews, from the cha- 
 racter they had acquired for theological know- 
 ledge, and had ichools in which they read 
 lectures upon the law, to thofe who choofed 
 to attend them. Their fchools loon procured 
 them great fame. Then it was that they af- 
 fected to be called Rabbi, for they were not 
 fo from the beginning : a title in high efteem 
 among themfelves, and veneration among 
 their countrymen. 
 
 But however honoured thefe profeflions, 
 and they who occupied them, might have 
 been among the Jews, yet as neither of them 
 were of Divine inflitution, or in facred or- 
 ders, it does not fall within the deiign of our 
 plan, to treat more fully of them. 
 
 The fervices of religion, confidered as fo 
 many ads of homage to the Deity, muft be 
 allowed by all to be of a nature too facredj 
 to admit their being raflily and precipitately 
 undertaken. A previous preparation for them 
 is highly proper. To mow wherein it con- 
 lifted under the Mofaic oeconomy, is the de- 
 iign of the following fection. 
 
 SECT
 
 176 HISTORY AND PHILOSOPHY PART!. 
 
 SECT. VI. 
 
 Of the Preparation required for the Services of 
 Religion. 
 
 THE privilege which molt diftinguifhes the: 
 man from the brute, is the capacity 
 of worfhipping, ferving, and enjoying God. 
 Hence arife the obligations upon him to re- 
 ligion y and thefe are, at once, fo flrong and 
 natural, that we find them univerfaliy ac- 
 knowledged. For, however mankind may 
 have differed in the manner of worfhipping 
 God (and in nothing have they differed more 
 widely) yet all have agreed that fome worfliip 
 is due to him, and accordingly have paid it, 
 each in that manner that appeared beft. 
 
 And if we will confider the facred nature 
 of that mofl glorious Being who is the objed: 
 of worfliip, nothing can be more reafonable 
 than a felicitous concern to perform it in fuch 
 a manner, as may be mofl acceptable to him. 
 This, in the ifTue, will always be profitable 
 to the performer. It would ferve at once to 
 guard him againft thofe indulgences, however 
 agreeable to himfelf, which, he had reafon 
 to think, would be unfuited to the nature of 
 the Deity, and to make him embrace what 
 appeared moft rational and confident. 
 
 It is abundantly evident, that any inter- 
 courfe that can fubfifl betwixt God and man, 
 
 in
 
 OF JUDAISM. X 
 
 in the prefent flate, can only be in a way 
 fuited to the fpirituality of their refpecHve 
 natures, that is, in a moral and fpiritual way, 
 in the communication of the moft benign 
 influences upon God's part, arid the exercife 
 of fuitable affections upon ours. 
 
 It is true, God, who knows our frame, has, 
 in condefcenfion to the infirmities of it, beeii 
 pleafed to inftitute certain external ordinan- 
 ces, fuited to this our embodied flare, ill 
 which we receive our ftrongeft impre/fions 
 from fenfible objects :^Ordinances, which; 
 by the fcope they afford for tile exercife of 
 our feveral graces, in the objects they prefent 
 to us, and not by any phyfical influence they 
 can have, mufl tend to promote the improve- 
 ment of the devout worfhipper. 
 
 But, admirably adapted as the ordinances 
 of religion may be for this purpofe, a careful 
 preparation upon our part for an attendance 
 lipon them, is neeeflary to infure the wifhed- 
 for fuccefs. And fo fenfible have mankind 
 been of this, in all ages of the world, and 
 under all difpenfations of religion, that we 
 find them generally very obfervant of the 
 previous preparation for the fervices of it : * 
 an acknowledgment this, that God is greatly 1 
 to be feared and had in reverence by all that 
 draw neat to him. 
 
 The preparation required under the Mofaic 
 oeconorhy, previous to an engagement in any 
 of the facred fervices of religion, was multi- 
 form and various, and extended both to the 
 Priefts and to the people. It required in the 
 
 M firft,
 
 178 HISTORY AND PHILOSOPHY 
 
 firil, that, beiides feveral qualifications that 
 refpeded their family , perfon, and character, 
 they mould, in the mofl folemn manner, be 
 confecrated to the fervice of the altar, and 
 that, ever after, they mould pay the clofeft 
 attention to the rules prefcribed for their ap- 
 proaches to it. And of the people, it requi- 
 red an equally careful preparation, according 
 to the ritual enjoined. 
 
 Almtfft every particular fervice of religion 
 under this difpenfation, required a certain, 
 form of preparation for itfelf : But there were 
 fome things in which they all agreed. Thus, 
 for inflance, it was required, that all who 
 were to addrefs God in any of the duties of 
 religion, mould carefully abftain from every 
 thing that could infer the lead ceremonial 
 taint : from every thing, whether in itfelf, 
 or in the opinion of mankind, foul and un- 
 clean :- and if> by any means, fuch taint was 
 contracted, that it mould be removed by cer- 
 tain wafhings and purgations. Now, what 
 could be the defign of all this ceremonial 
 pomp? Few could have been fo ignorant, 
 even under that dark difpenfation, as to ima- 
 gine that it was inftituted for its own fake, 
 or from any intrinfic value or efficacy it 
 could have to fandify the worfhippers. It 
 muft have had a moral couched under it. It 
 was intended as emblematical of that purity 
 that was requifite to render their approaches 
 to the Deity acceptable, and of the obliga- 
 tions upon them to imprefs their hearts with 
 a fenfe of the glory and majefty, the purity 
 
 and
 
 .CHAP. I. OP JUDAISM. 179 
 
 and holinefs, of the God they worshipped, 
 to clifengage their hearts from all foreign 
 cares, -to ratfe and elevate their devotion, 
 and to put them into a temper and difpofi- 
 tion the nioft fit for offering a dutiful fervice 
 to God, and for receiving the largefl com- 
 munications of love and favour from him. 
 
 At the fame time that this ritual had a di- 
 recT: tendency to promote the valuable ends 
 juft now taken notice of, the fimplicity of it 
 might be alfo intended, and was admirably 
 calculated, to guard ifrael again!! the ufe of 
 thofe fuperftitious, and, fome of them, barba- 
 rous rites, that obtained, by way of luft ra- 
 tion, in the worfhip of their Heathen neigh- 
 bours* 
 
 The methods praclifed by thefe for purga- 
 tion, were various. The invention of man, 
 encouraged by fuperflition, knows no bounds. 
 They were particularly fond of purgations by 
 wind, fire, and water, confldering thefe ele- 
 ments as of a purifying nature. To this the 
 poet feems to allude, when he fays, 
 
 Quirt, et fupremo cum lumine vita reliquit, 
 Non tamen omne inalum miieris, nee funditus omnes 
 Corporese exedunt peftes, penituique necefie eft 
 Multa diu concreta modis inolefere miris. 
 Ergo exercenrur paenis, veterumque malorum 
 Supplicia expendunt. Aliae pendantur inanes 
 Sufpenfae adventos: aliis fub gurgite vafto 
 Infectum eluitur fcelus, aut exuritur igni. 
 
 Virg. JEn. lib. vi. lin. 735, &c s 
 
 It may be alledged that thefe words of the 
 
 poet could only have a reference to later 
 
 4 M 2 times
 
 3d HISTORY AND PHILOSOPHY PART I. 
 
 timesr But fhould this be allowed to be the 
 cafe, there are not wanting hints in the fa- 
 cred hi (lory, that feem to point to thefe and 
 fo'me other methods of purification pradifed 
 among the Heathens, before the infiitution 
 of the law. 
 
 It is generally thought, that, at firfl, no 
 more was intended by the practice of fome 
 Heathens, in making their children to pafs 
 through the fire to Moloch, than to purify 
 and confecrate them to the fun, whom fome 
 of them wor/hipped under the name of Moloch , 
 that is, The King, as they meant, of the 
 Heavenly Hofts. And indeed this is not im- 
 probable, though afterwards, by an eafy tran- 
 fition, they came to adopt the more barba- 
 rous practice of actually burning them, as a 
 facrifice to this idol. 
 
 To put a flop, therefore, to this grofs fli- 
 perftition, and the ablutions by water mixed 
 with fait, fulphur, fpittle, and I do not know 
 how many other things, which were very 
 frequent among the Heathen nations, God 
 enjoins the ufe of pure water. 
 
 borne have thought that this appointment 
 carried an aflufion in it to the flood, which 
 has been confidered by many as a kind of lu- 
 (tration, by which the earth, polluted with 
 vice, became, as it were, purified. 
 
 This was the opinion of fome phrlofophers, 
 and of many Jews and ChrifUans *. But I 
 humbly think, there was no necefiity for con- 
 cluding 
 
 * Spencer de Legib. Ritualib. Hebrxor, Differ t. Hi,
 
 CHAP. I. o* J U D A I S M. 181 
 
 4*1 
 
 eluding that the appointment either took its 
 rife from, or had any original reference to, 
 this. It might have been pracl:ifed, by way 
 of luftration, not only as a. thing they had 
 eafy accefs to, and that could be attended 
 with no expence, but alfo as a rite abundantly 
 iignificant of that purity, which they ought 
 to cultivate in all their religious fervices. 
 
 It is well known that the Heathens ufed 
 blood, and fometimes even human blood, by 
 way of luftration. They imagined that the 
 blood of their facrifices, was the favourite 
 food of their demons. For this reafon they 
 were at the greateft pains to preferve it for 
 them in fome veflel, or, when this was not at 
 hand, in fome hole in the ground. And then, 
 while they ate the fle^h, and the demon, as 
 they imagined, drank the blood, they hereby 
 not only declared themfelves his votaries, and 
 profefTed to hold communion with him, but 
 confidered themfelves as become purified*. 
 
 This opinion and practice fo frequent a- 
 mong the Heathens, very probably gave rife 
 to the appointment of, what is fometimes 
 called The water of fe.paration, and fometimes, 
 The water of purification. It was fo called, be- 
 caufe thofe who, by the touch of a dead body, 
 had contracted a ceremonial taint, and fo 
 were excluded, while under iiich taint, from 
 the fan&uary of the Lord, became, by being 
 fprinkled with this water, purified, and had 
 free accefs to it again. An aQcount of the 
 M 3 manner 
 
 * Spencer de Ritualib. Hebreor. lib. ii. cap. U. fed. I/
 
 j8a HISTORY AND PHILOSOPHY PART!, 
 
 manner in which it was prepared, and the 
 ingredients with which it was mixed, you 
 have Numb. xix. What the true reafons of 
 the appointment of this rite were, raid parti- 
 cularly, why it mould not he a Bullock, but a 
 Cow, and one too of a red colour, whole ames 
 mould be ufed on this occaiion, may be im- 
 poilible, at this diflance of time, to deter- 
 mine, Some, not improbable, conjectures 
 might be formed. But they can be no more 
 than conjectures. Thofe who wifh to be in- 
 formed of them, may confult Spencer de 
 JL/egib. Ritualib. Hebraeor. lib. ii. cap. 15. and 
 Bowman's Rational of the Ritual of the He- 
 brew Worfhip, p. 236. 
 
 It is, it muft be acknowledged, difficult, if 
 pot impoffible, to offer fuch an account 'of 
 the mode of inftrudion ufed under this ceco- 
 nomy, as will fatisfy all. Some who are dii- 
 pofed to object to it at all hazards, will be 
 apt to allege that it is, at leaft, doubtful, 
 whether the meaning of it, as we have inter- 
 preted it, could be then well underftood : 
 And, even if it could, that another mode, 
 better accommodated to the circum dances of 
 mankind, might have been devifed. 
 
 To the one or other of thefe conclufions, 
 the cavillers againft this difpenfation are ne- 
 cefTarily reduced upon this head. And in- 
 deed, could either of thefe be made appear, 
 the objection could not be denied to have 
 great weight. But if it can be evinced, that 
 this mode of preparation for the fervice of 
 religion, carried neither of thefe alleged im- 
 
 proprietie^
 
 CHAP. I. or J U D A I S M. 1*3 
 
 proprieties in it, nothing can be more unfair 
 than to object to the oeconomy, under which 
 it obtained, on this account. 
 
 That the intention of this fyrabolical ritual 
 was well enough underftood by thofe who 
 were to be regulated by it, I cannot allow 
 jnyfelf to doubt. It is very true, the con- 
 nection betwixt figns and the things lignified, 
 mti ft be allowed to be, in mod cafes, arbi- 
 trary. Bat, at the fame -time, mufl it not 
 be admitted, that, in many cafes, the con- 
 nection is fo far from being diflant and re- 
 mote, that -it may be called, natural. Of this 
 :kind were mod of the rites ufed for purgation, 
 liich as afperfion and warning with water, 
 &c. In thefe instances, it is abundantly evi- 
 dent ; and I doubt not but, were w well ac- 
 quainted with the ufages of thofe times and 
 the ideas affixed to them, it would appear 
 equally evident in the reft. For, as I obfer- 
 */ed already, p. it is not to be imagined 
 that God, who appointed the rites, would 
 (Leave the interpretation of them to uncertain 
 conjecture. Nothing can be more probable 
 than that, at their original institution, cer- 
 tain and determinate ideas would be affixed 
 to them. 
 
 Neither is it any argument againft this, 
 that we find the intention afterwards forgot, 
 and the mere literal obfervance of them reft- 
 cd in. This, indeed, is not to be wondered 
 at. Many reafons might contribute to it. 
 Men of -a pragmatic turn and lively imagina- 
 tion might, were it only to difplay their ta- 
 
 Bl 4 lents.
 
 j4 HISTORY AND PHILOSOPHY PART!- 
 
 Jents, offer a meaning of them very different 
 from the original, and might have influence 
 enough with fome to adopt it. While others, 
 unwilling to fnbmit to that perfection of 
 purity which they recommended, might be 
 content even to deceive themfelves into a be- 
 lief, that a fcrupulous obfervance of the latter 
 was all that was required. 
 
 Nay, the growing obfcurity of the original 
 meaning of a fervice expreffed by fymbolical 
 rites, was the almofl unavoidable confequence 
 of their being continued in religion, after the 
 ufe of fuch iymbolical language had, by a 
 more general knowledge of letters, begun to 
 ceafe in the commerce of life. But, does it 
 not deferve to be taken notice of, that, to 
 remove all ambiguity that might arife from 
 this or any other fource, the prophets of God, 
 raifed up in a long and continued fucceflion, 
 not only pointed out the abfurdity of a literal, 
 but alfo the propriety of the original, mean- 
 ing of them ? 
 
 It is not more certain, that the defign of 
 this pompuous ritual was originally well un- 
 derftopd by thofe for whom it was intended, 
 than it is that there was an admirable pro- 
 priety in it, at the time of its inflitution. 
 
 Let it be remembered that, in thofe early 
 and remote ages, a fymbolical language was 
 that alone in which knowledge could be com- 
 municated to the prefent, or tranfmitted to 
 fucceeding ages 3 and this confideration will 
 be fufticient to juftify the original inilitu- 
 tion
 
 CHAP. I. or J U D A I S Mj j8j 
 
 tion complained of, through ignorance, by 
 many. 
 
 But, if to this we add the tendency which 
 fuch a ritual had, we mall be forced to own 
 the injustice done to this cecoriomy of reli- 
 gion, by all fuch objections. Let it be^onfi- 
 dered, that, by its addrefs to their fenfes, it 
 was calculated to make a deep impreflion up- 
 on the minds of the worihippers, and, by the 
 variety of which it confifted, to mow them 
 the neceility of a conflant fitnefs for the fer- 
 vices of religion, when called to them : Ami 
 inuft it not be owned, that the very ritual, 
 which, at firft fight, feemed to reprefent it 
 in an unfavourable point of light, does really 
 place it in. one rather beautiful and agree-, 
 able ? 
 
 But of this the reader will find more in the 
 fecjueJ, 
 
 SECT VII. 
 
 Of the Style and Manner, in which every thing rela* 
 ting to Religion, under (his Qeconomy, was ex- 
 prejfed. 
 
 npHIS, I know, has been matter of offence 
 -*- to many, who, becaufe they did not 
 thernfelves understand it, raflily concluded 
 that as little did thofe whom it principally 
 concerned. But that, in this, they miftake, 
 will, I think, be no difficult mateer to mow. 
 
 for
 
 i86 HISTORY AND PHILOSbPHY PART!. 
 
 For this purpofe it may not be improper to 
 obferve, that the progrefs in the manner of 
 communicating knowledge muft have been 
 {low, and different methods muft have been 
 ufed, the fucceeding method being always 
 considered as an improvement upon what 
 went before. 
 
 .From a variety of caufes that might be 
 afiignei:, it cannot be .denied, but \ve muft 
 be at a lofs concerning the nature and man- 
 ner of the firft writing, and the time of its 
 invention. However, from the remains of 
 ancient learning that have come down to us, 
 %ve may be able to deduce reafons fufficient 
 to vindicate the method ufed for the commu- 
 nication of religious knowledge, under the 
 Mo fa ic ceconomy, from the imputation of 
 impropriety, with which it is charged by 
 forne. 
 
 Here, in the entry on our deflgn, let me 
 obferve, that nothing has more contributed 
 to the unfavourable fentiments that have been 
 entertained by fome, concerning the manner 
 of conveying religious knowledge, under this 
 difpenfation, than an inattention to the cir- 
 cumftances of the time and place in w T hich it 
 firft obtained. Judging of it by the fenti- 
 ments or circumftances of the prefent times, 
 110 wonder it ihould appear uncouth and im- 
 proper. But who may not fee this to be an 
 unfair ftandard of judgment, and fuch as has 
 a tendency to miflead thofe who are to be de- 
 termined by it? 
 
 To what vimc or nation, the invention of 
 
 letters
 
 CKAP.L cr J U t> A I S !tf. r8? 
 
 letters fhall be afcribcd, it is very difficult, if 
 it be at all poffible, to fay. Many nations- 
 have claimed the honour of the invention, 
 without being able, any of them, to prove 
 their title to it. It is as difficult to afcertain 
 the time, as the original author, of this in- 
 vention. It is certainly of a very early date. 
 And hence very probably it is, that, for want 
 of proper information upon the point, it has 
 been afcribed to the gods. But the truth 
 leems to be, that the invention of writing; 
 by the ufe of alphabetic letters, is not to be 
 afcribed to any particular age. The advance 
 from thefirfi: method of communicating know- 
 ledge, till that by alphabetic characters or 
 letters, was probably gradual and progref- 
 iive. 
 
 The firfl, becaufe the moil fimple, method, 
 it is highly probable, notwithstanding all that 
 has been laid againft it by a learned divine of 
 our own country *, was a kind of picture- 
 writing. By tracing out the natural images 
 of things, mankind endeavoured to commu- 
 nicate their ideas of them to one another. 
 Thus, when they would exprefs the idea of a 
 bird or horfe, they painted or engraved the 
 figures of thefe animals. And becaufe thefe 
 writings, were probably at fkft employed in 
 the fervice of religion, they might have re- 
 ceived the name of Hieroglyphics. 
 
 It 
 
 * Dr Shuckford's Connex. of Sacred ar.d Proph. Hift, 
 Vol. I. p. 246. and Vol. II. p. 334*
 
 i8 HISTORY ANP PHILOSOPHY 
 
 It is eafy to fee, that this method of com- 
 municating knowledge, muft have been at- 
 tended with many inconveniences. One, in 
 a particular manner, is obvious,- that, as 
 their fcientific learning was, for a long time, 
 conveyed down, from one generation to ano- 
 ther, by a kind of picture-engraving upon 
 obeliiks or pillars, this method mufl have been 
 attended with great expence and labour. 
 
 This circumftance necefiarily fet their in- 
 vention at work, to find out fome more com- 
 pendious method, and one that might, at the 
 fame time, in fome meafure, not only exprefs 
 thofe things which were the objects of fenfe, 
 but alfo their abftract ideas, or mental con T 
 ceptions. And the method they are thought 
 to have chofen for this purpofe, was the ufe 
 of certain analogic or fymbolic characters, of 
 which, were it necelTary, many instances 
 might be given. 
 
 The obfcurity, which was the neceflary 
 confequence of the imperfection of all thefe 
 methods of communicating knowledge, obli- 
 ged them to feek after one {till more perfect, 
 and feems, at laft, by an eafy tranfmon, to 
 have led them to thofe arbitrary marks, which 
 afterwards came to be called Letters, or al- 
 phabetic characters. And as thefe could not 
 be fuppofed to arrive at a high degree of per- 
 fection all at once, it is generally fuppofed 
 that, in the formation of fome of the earlieft 
 alphabets, they adopted fome of the hiero-* 
 glyphic figures of the analogic or fymbolic
 
 CHAP. I. OF J U D A I S M ,^ 
 
 kind, which they had heen accuftomed to ufe 
 before *. 
 
 From this fhort account of thefe early ages 
 of the world, while we fee the admirable pro- 
 priety of the hieroglyphic method of inftnic- 
 tion, the various improvements which it re- 
 ceived, and its aptitude to thofe times in 
 which it obtained, we may, at the fame time, 
 fee the great imperfection of it. 
 
 But had it been incomparably more perfect 
 than it was, there were very good reafons for 
 a change from this to what may be called, 
 The ritual method of inftruction, made ufe 
 under the difpenfation of Mofes. 
 
 In thofe early ages, they had no accefs to 
 religious knowledge, but from their columns 
 and pillars, the repofitories of their leapi- 
 ing. And therefore it is evident, that the 
 dirTufion of knowledge, by means of thefe, 
 could be neither extenfive nor quick. 
 
 Befides, there might be another reafon for 
 the alteration of the method of infraction 
 at this time. It is the opinion of fome, and 
 not an improbable one, that their hierogly- 
 phics, or the analogic and fymbolic fculptures 
 upon their pillars, which were, at firft, in- 
 tended for inftruction, came, at length, to be 
 abufed to the purpofes of idolatry, and proved 
 the occalion of the ufe of idols or images in 
 the worfhip of their gods. And, if there be 
 any ground for this conjecture, may we not 
 
 2 fee 
 
 * See a great deal on this fubjeft, in Dr Warburtorfs Div. 
 Legation of Mofes, Vol. III. p. 70, Src,
 
 i9o HISTORY AKD PHILOSOPHY PART I, 
 
 fee a very good reafon for laying aiide this, 
 and beginning the ritual, method of inftruc- 
 tion? 
 
 It is' true, it may be alleged, that, before 
 this time, the alphabetic method of writing 
 had come into ufe j and that this was not 
 liable to the objection juil now mentioned, 
 againft the hieroglyphic manner. But, let it. 
 be remembered, that, in the fir ft periods of 
 alphabetic writing, (and it is uncertain if 
 they were fo early as this) there was a great 
 mixture of the hieroglyphic kind $ and dill 
 the propriety of the ritual method of inftruo 
 tion will be apparent, as a guard againfl the 
 danger that might arife from a pailion for the 
 other. 
 
 /With the fame view, fome have thought 
 that Mofes, agreeably to the fpirit of the fe- 
 cond commandment, did alter the form of 
 many of the Egyptian letters, which ftill re- 
 tained a ftrong refemblance to the hierogly- 
 phic characters from which they were bor- 
 rowed, And, if this be admitted, it becomes 
 -another reafon for the introduction of the 
 ritual iriftitution at this time. Being for- 
 bidden the ufe of hieroglyphic characters, and 
 little acquainted with the new alphabet which 
 Mofes had formed, what other mean had Ifrael 
 of religious inftrudtion? 
 
 It is not improbable, that Mofes, about this 
 time, began to teach them the ufe of letters; 
 and it is no unnatural conjecture that what 
 are called, 'The Lettered Mountains, in the 
 neighbourhood of Sinai, were engraven by 
 
 the
 
 CHAP. I. o F J U D A f S M. I 9 , 
 
 the liraelites, as a kind of practice for acqui- 
 ring a knowledge of letters, and a facility of 
 reading, while they were encamped in. the 
 plains round that mountain. 
 
 I know this conjecture is exploded by form* 
 learned men, and their opinion- is, that the 
 writing found on thefe mountains, is no more 
 than the names of thofe travellers who liave 
 viiited them. But this opinion, I humbly 
 think, is (till more improbable than the for- 
 mer, and that for two reafons. The one is, 
 that the extent of the writing is incompa- 
 rably greater than can be fuppofed to have 
 been done by travellers, whole, flay in fucli 
 a defart could be but Ihort. The other is, 
 that the characters are fuch as are entirely un- 
 known, unlike any ancient character that 
 has come down to us, and not imderftood 
 even by the Arabs, who live in the neigh- 
 bourhood. And when we coniider, that the 
 practice of travelling to and vilking thole 
 mountains is no more than modern,- it may 
 juftly appear ftrange that the characters fliould 
 fo foon become unintelligible, had they, ac- 
 cording to the fuppofition under confidera- 
 tion, been fo lately engraved. 
 
 But though the difcovery of fuch a method 
 of communicating knowledge, as we have 
 been fpeaking of, muft have been attended 
 with many and great advantages, yet the 
 progrefs of knowledge by means of it could, 
 at firfl, be but flow. For, let it be c en fide r- 
 ed, that Mofes, having received the hint of 
 this manner of writing from God, vcrv pro- 
 
 bably
 
 X 9 * HISTORY AND PHILOSOPHY PART I. 
 
 bably in the Mount and by the writing upon 
 the tables of ftone, mufl, for a long- time, 
 have been the only perfon among the many 
 thoufands of Ifrael, who was capable of 
 teaching this ufeful art. And the people muft 
 have been the longer of underftanding it, that 
 neither the improvements of the time, nor 
 their fituation in the wildernefs, afforded 
 them any confiderable advantages for the ac- 
 quifition of it. 
 
 I am aware that a good deal of what has 
 been obferved above, concerning the early 
 ufe of hieroglyphics, the prohibition of them 
 among the Israelites, and the introduction of 
 a new character by Moles, may to many ap- 
 pear hypothetical ', and I acknowledge that, 
 in fome meafure, it is fo. Neither needs this 
 be wondered at, coniidering the little infor- 
 mation we have concerning thofe early ages. 
 But, though no pofitive evidence can be ad- 
 duced for every thing that has been advan^ 
 ced on this part of the fubjecT:, yet it mufl, at 
 the fame time, be owned, that there is nothing 
 improbable in the conjecture : Nay that, from 
 the fragments of ancient learning that have 
 come down to us, there are feverai things that 
 make it more than probable, that fome fuch, 
 as we have fuppofed, was the matter of facl. 
 
 We who know a more cafy and expreffivG 
 way of communicating our fentiments, are 
 apt to think and fpeak of this, with a certain 
 degree of contempt. But they only can in- 
 dulge in this, who do not allow themfelves to 
 think of the final! progrefs that had then been 
 
 made
 
 CHAP. I. -OF JUDAISM. i 95 
 
 made in the improvement of the writing art. 
 No wonder the eflays in it, mould have been 
 yet but rude. It is a long time, before, in 
 any art, a tolerable degree of perfection can 
 be acquired. At firft, nothing can appear 
 more uncouth and enigmatical, than the 
 meaning of a great part of the Jewifh ritual; 
 yet it is not to be doubted but it was abun- 
 dantly well underflood, ideas precife and de- 
 terminate being affixed to every part of it. 
 
 It may be alleged, that though, for the rea- 
 fons ailigned, the ritual method of inftruc- 
 tion, might, at the firfl inftitution of it, have 
 been admitted, it ought to have ceafed, 
 when greater improvements had difcovered a 
 better. But there are not wanting reafons, all 
 of which juftify the continuance, as well as 
 the firft ufe, of it. ! 
 
 Let it be remembered, that the people 
 for whom it was firft intended, retained very 
 much of the fame national character (owing, 
 no doubt, in a great meafure, to their little 
 commerce with the nations around them); and 
 what elfe could be expected, but that there 
 mould remain the fame, or, at leaft, many of 
 the fame reafons for the continuance, that 
 there were for the original inftitution, of it? 
 
 Befides, does it not deferve to be taken no- 
 tice of, that an alteration in this, would, up- 
 on the whole, have been equal to a repeal of 
 their inftitution of religion? For this old 
 mode had become fo wrought into the forms 
 of teaching it, that it was, in Ibme meafure, 
 efiential to it. and could not be feperated from 
 
 N it,
 
 HISTORY ANb PHILOSOPHY PART!. 
 
 it, without modelling it anew. But any im- 
 provement of this nature, was not of impor- 
 tance fufficient to bring about fuch a change. 
 
 By continuing the original platform of their 
 religion and the manner of explaining it, ano- 
 ther advantage was gained. They became 
 hereby reminded of the rude and uncultivated 
 ftate in which their anceftors were; and fo, 
 by obferving the progrefs of improvement to 
 which they were themfelves advanced, were 
 naturally led to a proportionable gratitude to 
 God for it. 
 
 And to this let me add, that any obfcurity 
 that might be gradually fuperinduced upon 
 the ritual method of teaching, was, in fome 
 meafure, compenfated for, by the teaching of 
 a fucceilion of prophets, who appeared to 
 carry on, together with the original ufages of 
 religion, the important interefts of it, by the 
 particular initruclions they were charged 
 with from God. 
 
 I know it will be objected, that the flyle 
 in which they delivered themfelves, was often 
 as dark and enigmatical, as that of fymbols 
 which obtained at the firft inftitution, and of 
 rites which took place in the fucceeding pe- 
 riods, of their commonwealth. 
 
 Perhaps this objection may appear with 
 more ftrength, than it is really pofTefled of, 
 from an inattention to the genius of the lan- 
 guage in which they wrote. It was indeed 
 a language highlv figurative; but, though, on 
 this account, it may appear obfcure to us, it 
 trill not follow that it did fo to them. 
 
 A
 
 CHAJ.L OF JUDAISM. , 95 
 
 A learned author has ingenioufly obferved 
 that the pompous and figurative ftyle of 
 the ancient Aiiatics, had probably been fa- 
 fhioned to the mode of hieroglyphic writing, to 
 which they had been early accuftomed. Thus, 
 he obferves, that the expreffions of fpotted 
 garments were ufed, in the prophetic language 
 of the facred writers, to denote iniquity : 
 ihefwordandbow, a warrior: balance, weights, 
 and meafures, a Judge or Magiftate : Thefun, 
 moon, andjlars, Emperors, Kings, and Nobles : 
 Stars falling from the firmament , the deftruclion 
 of the nobility : In a word, that the prophe- 
 tic ftyle feems to be no more than a /peaking 
 hieroglyphic. And from this remark, he ob- 
 ferves, we may be enabled to vindicate the 
 character of the Old Teftament writings, 
 from the illiberal cavils of modern libertines, 
 who have foolilhly miftaken the colouring 
 complained of, for the peculiar workmanfhip 
 of the prophet's heated imagination, while it 
 was no more than the fober, eftablifhed, lan- 
 guage of their times *. 
 
 But though what has been juft now obfer* 
 ved may convince the candid, that the obfcu- 
 rity charged upon the facred ftyle of the Old 
 Teftament was not fo great as the conceited 
 Sciolift of modern times may imagine, it is 
 not denied that a certain degree of it, hung 
 upon almoft all the writings of the prophets. 
 Neither in this was there any impropriety. 
 It was what neceflarily arofe, not only from 
 N 2 the 
 
 See the Divine Legat of Mofes, Vol. III. p- 163*
 
 196 HISTORY AND PHILOSOPHY PART I. 
 
 the nature of the writings themfelves, which, 
 in many places, looked forward to times and 
 events then future, and therefore fuch as could 
 not, in many cafes, be well understood; but 
 alfo from the defign of them, which was not 
 intended to be then fully developed. And the 
 reafon is very plain. A full difcovery of it, 
 in fome inflances, would have made the Jews 
 ut lefs pains to preferve writings, In which 
 they were made to fee that the character of 
 their long wifhed for Mefliah did not corre- 
 fpond with the notions they had formed of 
 him, and fo would, in a great meafure, have 
 defeated the very intention of the prophecy, by 
 preventing the accomplimment of it *.- 
 
 Prophecy 
 
 * Many are the inftances which the facred hiftory fur- 
 nifhes, in proof of the juftnefs of this obfervation. Thus 
 every one who is acquainted with the hillory of Ifrael, muft 
 fee how clofely connected with the fate of Jofeph, was that 
 wonderful feries of events that concerned the church of God. 
 And is it not now abundantly evident, that, if the prediction 
 concerning his elevation had been fully underftood by his en- 
 vious brethren, fome of them would, in a furly mood, have 
 prevented the accomplimment of it, by cutting him off? 
 
 Who can read the furprifing manner of the prefervation 
 and advancement of Mofes, fo connected with the deliver- 
 ance of Ifrael, and either doubt of a Providence, or the pro- 
 priety of the manner in which its operations were conducted 
 in this matter? Some time before his birth, Pharoah iflued 
 out a decree, enjoining the {laughter of all the males of Ifrael, 
 as foon as they were born. This barbarous order took its rife 
 from his own guilty fears, and was, no doubt, intended to 
 remove them, by removing the dreaded caufes of them. But 
 God, who fees from heaven, laughs to fcorn the defigns of 
 the wicked, when they would oppofe thofe of his Providence, 
 and in this inftance, makes the very fcheme intended for 
 the deftrudlion, tnrn out for the deliverance, of Ifrael. By 
 
 thi s
 
 CH.AP. I. OF JUDAISM. i 97 
 
 Prophecy had a double intention. The 
 one refpeded the prefent : The other, future 
 times. So far as regarded the times that then 
 were, it mufl be owned, it was abundantly 
 intelligible. And with refped to that part, 
 which looked forward to future times, it was 
 enough that the arrival of thefe afforded a 
 key, by which to open and explain it 
 
 It is very common to allege, as a farther 
 apology for the fymbolical and ritual fervice 
 of the Jews, and the highly figurative wri- 
 tings of the prophets, that there was fcarce 
 any thing in either, but was to be confidered 
 as a type * of fomething correfponding to it 
 
 N 3 under 
 
 this means Pharoah's daughter becomes the inflrument of Ca- 
 ving the life of Mofes, when he was in the utmoft danger of 
 lofing it, and nourifhed and educated him who was to be the 
 deliverer of Ifrael, from the bondage to which they were fub- 
 jetted in Egypt. But this, it is probable, Ihe would not 
 have done, had fhe known that he was the perfon deftined to 
 be 'employed in the accomplifhment of fuch a defign. 
 
 Another linking illuftration of this remark, we have in 
 rhe cafe of our Saviour's nativity. Who may not fee that it 
 was the Roman cenfus, or taxing appointed by Auguftus, 
 that brought up Mary to Bethlehem, and at that critical time 
 that was fixed, by ancient prophecy, for the birth of our 
 Lord ? But mufl it not, at the fame time, be owned, that, 
 had the Jews imagined, that a Son to be born of Mary, and 
 at this place, was to lay claim to the honour of Meffiah, and 
 to plead prophecy as an evidence of his title to it, they would 
 1 considering their expectations of a temporal prince, and the 
 little hopes they could have of finding fuch in him) have done 
 every thing in their power to prevent the accomplifhment of 
 it, by either altogether hindering, or retarding, her journey 
 to Bethlehem ? 
 
 * There is, I humbly imagine, fcarce any doctrine thathasbeen 
 explained, with lefs accuracy, than that of types. And t!u-r*> 
 
 art,
 
 198 HISTORY AXO PHILOSOPHY PART I. 
 
 under the gofpel djfpenfation. But they flan4 
 in need of no fuch apology. Nor do I think, 
 that their moft zealous friends ought to ufe 
 it. There is no fmall danger in pufhing this too 
 far. I am difpofed to believe, and do readily 
 acknowledge, that fome of them were to be 
 
 Con- 
 are few, a miftake in which has been attended with worfe 
 confequences. 
 
 The word Tu*-o f occurs frequently in the New Teftament, 
 and under very different meanings. In its original and pri- 
 mary meaning, it properly fignifies the mark or impreffion. 
 'made by one thing upon another; and fometimes, in a more 
 lax fenfe, that general likenefs or refemblance, which one 
 thing may bear to another. And hence, becaufe a lively and 
 inventive imagination has difcovered a very ftriking likenefs 
 betwixt many of the perfpns, rites, and ufages. under the law, 
 and thofe under the gofpel, they were early fancied to be 
 types, the one of the other. A conceit of this kind, pleafmg 
 the firft authors of it, as a valuable difcovery, or a proof of 
 genius, it gained credit wirh others j fo that, at lafl, having 
 obtained the fanction of thofe who honoured themfelves with 
 the character of orthodox, fcarce any, till this enlightened 
 age, have ventured to find fault with it. And, even in it 
 fuch an attempt is beheld with an evil eye, by fome. 
 
 The general doctrine concerning types is, that Chrift vras 
 prefigured by almoft every thing under the law. Under the 
 influence of this principle, did not many of the primitive Fa- 
 thers give into the moft myftical and allegorical comments 
 upon the Jewifh fcriptures ? It is true, many of the moderns 
 allow, that they carried this allegorizing humour too far, and 
 yet fome of themfelves have fallen into it. Let me fingle 
 out only one. Let any one confult Witfius de CEconom. Feeder, 
 in his chapter, De Typis, and there he will find a pretty 
 large fpecimen of types, which he divides into three clafles, 
 what he calls, Natural, Historical, and Legal. Thus he- 
 tells us, that Abel, Noah, the Ark, Mofes, Aaron, &c. were 
 all types of Chrift. We may admire his fancy and piety : 
 the one in the connections he traces', the other, in the ap- 
 plication he makes of them. But furely we cannot admire 
 his talents as an interpreter'or commentator. We may, in 
 
 the
 
 CH'AF. I. o JUDAISM. r 99 
 
 confidered, in this light. But I am humbly of 
 opinion, that they were thus to be conliclered, 
 only in To far as a hint was given of iuch in- 
 tention. Thus much the gofpel hiftory feems 
 to admit. But to attempt to flretch the mat- 
 
 N 4 ter 
 
 the inftances he takes notice of, trace a {hiking analogy and 
 icfemblance in many things, betwijct, what is called, the 
 Type and the Antitype. But, upon what authority, are we 
 thence warranted to confider them as thus related? To this 
 let us take his anfwer in his own words. " Quando in anti- 
 " typo aliquod reperitur, in quo cum typo fimilitudinem ha- 
 " bet, mertto afieritur, Deum, qui oinnia ab initio novit, 
 " typum ita difpofuifle, ut earn, quae in antjtypo eft, verita* 
 ft tem prsefignificaret. Nifi quis Hatuere mallet, fimilitudiT 
 nem, quae inter artificiofam pi&ursm et rem dcpiclam inr 
 ' tercedit, cafu potius, quem ex artificis in en ione, efle: 
 " quod ab omni ratione alienum." But who th.u is in the 
 leaft acquainted with the nature of juft reafoning, may not 
 difcern the grofieft paralogifm in this ? Though the point 
 which he endeavours to eftablifh is the exigence of types, yet 
 here he takes it for granted, from the fancied refcmblance 
 which certain things and pevfons bore to one another, that 
 they flood in the relation of correlates, and that, becaufe he 
 is pieafed to make the one, the antitype, the other mufl be 
 the type. 
 
 In the chapter concerning types, he lays down certain ca- 
 nons for the interpretation of them. But, let the im- 
 provement he has made of them, be a proof of their import- 
 ance. 
 
 That this humour of difcovering types in almoft every thing 
 in the Old Teftament, took its rife', in fome meafure, from 
 the indulgence of a lively fancy, I have already obferved. To 
 this, another caufe may have alfo contributed, a miftake of 
 the meaning of the facred writers in many places, and parti- 
 cularly of the ApoftlePaul, in his Epiillc to the Hebrews. 
 
 The young converts to Chriftianity to whom it is addrefled, 
 retained a itrong paflion for the laws of Mofes, on account 
 of the fplendor that attended its ritual and lervice, and were 
 for blending its inftitutions with thofe of Jefus. One part of 
 
 IRC
 
 203 HISTORY AND PHILOSOPHY PART I. 
 
 ter farther, may be, nay, I am afraid, has al- 
 ready been, produ&ive of hurtful confequen- 
 ces to religion. 
 
 It is eafy for a lively and inventive imagi- 
 nation to trace a rcfemblance in many things 
 
 be- 
 
 the Apoftle's defign was to {how them, that there was no rea- 
 fon for a fuperior efteem of the law, on this account. In exe- 
 cution of this part of his defign, he runs a parallel, in many 
 inftances, betwixt thefe two difpenfations of religion, and 
 evinces that the fuperior excellence belonged to the gofpeh 
 This he does by fhowing them, that the great things they fo 
 much admired under the law, were no more than Jhadoivs of 
 (till greater things that were then to come, and had fince ac- 
 tually come under the gofpel ; that is that they were of a far 
 inferior value, and could no more compare with them, than 
 empty fhadows can with the mod important realities. If 
 thofe who lived under the difpenfatidn of Mofes, had a temple, 
 facrifices, an altar, High-Prieft, &c. to boaft of, fo had the 
 Chriftian, that is, ibmething fimilar to thefe, which, there- 
 fore, in condefcenfion and compliment to their dialect, he 
 calls by thefe names. 
 
 Thus his figurative language, or rather the argument con- 
 tained in it (which, by being mifunderftood, has given rife to 
 a mifconltrudlion of the doctrine of types) was, properly fpeak- 
 ing, no more than an argnmentum ad kominem, and an accom- 
 modation of his phrafeology to that, for which they had a pre- 
 conceived fondnefs. And, therefore, till this excellent epiftle 
 is more ftudied and better underftood, than, I am afraid, it ge- 
 nerally is, a correction of the prevailing miftake in the doc- 
 trine of types is not to be looked for. 
 
 That there are types in the Old Tcftament, is not denied. 
 But thefe are much more rare, than is generally imagined. To 
 conftitute any thing a type of another, I humbly imagine it is 
 neceflary> that it be not only well calculated, but really intend- 
 ed, to prefigure or prefignify fomething future ; elfe, with what 
 pr- priety, could it, in the common acceptation of the word, 
 be tonfidered as a type of it ? Nay, if the obfcurity of the 
 type was fuch as to obltruct the view of the thing prefigured, 
 what v/as the ufe of its appointment ? would it not feem to 
 
 reflect.
 
 SOI 
 
 CHAF. I. OF JUDAISM. 
 
 betwixt the law and the gofpel. But, to in- 
 fer from thence, that the one was intended to 
 be a type of the other, leaves it to every one 
 to give that interpretation he pleafes of the 
 icripture, and of the defign of the Mofaic in- 
 flitution, and at the fame time to infill that 
 the interpretation he gives is a juft one *. 
 
 From 
 
 reflect both upon the author and inftitution of it, were the 
 word type to be underftood in the common fenfe of it ? For 
 a type, not to be underftood, till the thing prefigured takes 
 place, is almofl the fame thing as no type at all. 
 
 But ftiould thofe things that are called types, be denied to 
 be fuch in the common acceptation of the word, this will by 
 no means deftroy their ufefulnefs or importance in religion. 
 Be fides the original intention of the institution to thofe among 
 whom it obtained, they would, from the coincidence in refem- 
 blance and defign t ferve tojboiu that they -were but parts of one 
 great difpenjation> and that both proceeded from the fame Divine 
 original. I am fenfible that, in this opinion, 1 differ from 
 fome, for whofe judgment, upon fubje&s of this nature, I have 
 the higheft refpecl; but I can fee no bad tendency to be dread- 
 ed from it, unlefs that be reckoned bad, that it ftrikes at the 
 favourite and admired fyftem of fome. But, if what has been 
 advanced on the fubjecl:, be the truth, no matter. Let every 
 fyftem fall, that cannot ftand in confidence with it. All the 
 author aims at, in fo fhort a note, is no more than to excite an 
 inquiry into a fubjer, but yet very imperfectly unden'tood, in 
 hopes of doing thereby an eflential fervice to the caufe of ra- 
 tional religion. And if he is in a miftake, he will be > equally 
 glad to be fet right. Any attempt to this purpofe, conducted 
 with temper, and upon the principles of folid criticifm, he will 
 liften to with candour and gratitude. See a good deal on this 
 fubjet of types, in Dr Tykes's Paraphrafe on the Hebrews, 
 Introd. p. 43. and his notes on chap. ix. 24. 
 
 * A ftriking inftance of this humour for allegorizing, we are 
 furnifhed with in Jofephus. Speaking of the tabernacle and 
 its furniture, he fays (I give you a tranflation, to fave the 
 trouble of tranfcribing the original)" If any man will con- 
 M fider the ftrufture of the tabernacle, the facerdotal veftments, 
 
 "and 

 
 ae2 HISTORY AND PHILOSOPHY PART!. 
 
 From this conceit, and the unlimited indul- 
 gence of it, have fprung thofe many figura- 
 tive and allegorical commentaries, difquifi- 
 tions and fermons that made their appearance 
 in the lafl century, and fome, much earlier. 
 
 A 
 
 *' and the vcffels that are made ufe of in facrifice, he will find 
 *' reafon to call our lawgiver a pious man. In thefe he will 
 " find an image or reprcfentation of the univerfe. The ta- 
 " bernacle of thirty cubits is divided into three parts, two of 
 (t which are for the Priefts, and to thefe all have accefs. The 
 t( third is referved for God himfelf. By the twelve loaves of 
 " fhew-bread placed upon the table, he would intimate to us 
 " that the year is divided into twelve months. The feventy 
 " pieces of which the candleftick is made up, refer to the 
 " twelve figns, through which the feven planets move in their 
 ' courfe. The curtains, with the four colours wrought into 
 " them, reprefent the nature of the elements. The fine linen 
 ** fignifies the earth, out of which the flax grows. By the 
 ** purple we are to underftand the fea, from the blood of the 
 u fifh, which gives it the tindlure. The hyancinth is the 
 " fymbol of the air, and the fcarlet of the fire. The linen gar- 
 < ment of the High-Prieft, is alfo intended to reprefent the 
 * earth the violet colour, the heavens. The pomgranates 
 ** anfwer to the lightening, and the noife of the bells, to the 
 ** thunder. The four-coloured ephod, bears a refemblance 
 " to the nature of the univerfe and the interweaving it with 
 gold, feems to me to have a regard to the rays that give us 
 light. The peftoral, placed in the middle of it, intimates 
 ' the pofition of the earth, in the centre of the world. The 
 ** girdle, about the Priefts body, is as the fea about the globe 
 " of the earth. The two fandonyx ftones, are a kind of figure 
 * of the fun and moon. The twelve other ft ones, may be 
 '< underftood either of the twelve months or the twelve figns of 
 *' the Zodiac. The violet-coloured tiara fpeaks a refemblance 
 *< of heaven, and it would have been an irreverence to have 
 * written the facred name of God, upon any other colour, 
 " This is a plain illuftration of thefe matters." Antiq. lib. iii. 
 cap. 8. A ftrange fpecimen this, of the wild flights in which 
 
 one may bewilder himfelf, if he will allow fancy to direct. 
 * T^r..
 
 CHA*.T. r J tf D A I SM, 
 
 A drain of piety and devotion muft be gene- 
 rally allowed them : but it muft be, at me 
 fame time, admitted, that they difcover little, 
 if any critical, acutenefs ; and that, in place 
 of calling any light upon the facred text, 
 they have generally obfcured it, at leaft, left 
 it involved in the fame darknefs, in which 
 they found it. This, will always be the con- 
 fequence of the indulgence of fuch an hu- 
 mour, and happy it is for the imerefts of ra- 
 tional religion that it begins to decreafe. 
 
 Though it muft be, and readily is, allowed 
 that the inftitution of Mofes looked forward 
 to that of Jefus, we cannot imagine that it 
 was principally intended to elucidate it. No. 
 It was primarly defigned to anfwer the pur- 
 pofes of religion to thofe who lived under it, 
 fo far as was iuited to their age of the world, 
 and the opportunities they enjoyed. To 
 them, it had an immediate: To us, only a 
 remote refpecl:. And therefore I am humbly 
 of opinion, that, to underftand properly the 
 meaning of what are now called types and/- 
 guresj it \vould be proper to fuppofe ourfelves 
 
 in 
 
 Thefe {befides the ignorance of Aftronomy, or tta fyftem of 
 the univerfe, which they betray) are fo wild, that one can 
 fcarce bring himfelf to imagine that Jofephus was in earneft. 
 But the truth is there is all the appearance of his being in 
 earned in what he fays; and the occafion upon which he intro- 
 duces it, will not allow us to fufpedt otherwife. And if we 
 will confider that he was himfelf a Prieft, I think we may be 
 warranted to fay, that, if he fo egregioufly miftook in decy- 
 phering the meaning of the feveral things relating to the taber- 
 nacle, the vulgar would be itill more liable to err, by indulging 
 the fame humour.
 
 o 4 HISTORY AND PHILOSOPHY PART I. 
 
 in the fituation in which the Jews were, in the 
 feveral ages in which any of them took place: 
 And, from the writings of thofe ages, and not 
 from the ideas of this, we are moft likely to 
 derive the real meaning of them. 
 
 It is true, there are but few writings upon 
 the fubjecl of religion, extant, of great anti- 
 quity. There are none of near fo great anti- 
 quity as the very lateft of the books of the 
 Old Teftament. Some of the books of the 
 Apocrypha are the oldeft : I fay fonie of them ; 
 for others of them are not Jewifh, but a 
 Chriflian forgery. Their next oldeft writers 
 are Philo and Jofephus, who were cotempo- 
 raries with the Apoflles. There are alfo ex- 
 tant, what are called, the Jerufalem and Ba- 
 bylonifh Talmuds : The firft compiled about 
 the clofe of the fourth, and the latter about 
 the beginning of the fixth, century. Dr 
 Lightfoot has availed himfelf of thefe Jewifh 
 writings, and from them caft confiderable 
 light upon the fcriptures. Were others to 
 purfue the fame trad:, fome more, ufeful, dif- 
 coveries might be yet made, though indeed, 
 it muft be owned, the labour necefTary for ma- 
 king them, would be great and difagreeable. 
 
 Perhaps the New Teftament is the beft com- 
 mentary that can be applied to, for rightly un- 
 derftanding the Old. The writers of the New, 
 it may be mppofed, would be well acquainted 
 with the phrafeology of the Old. The long 
 life in which it had been had, and the connection 
 of it with the rites of the Jewifh religion, necef- 
 fariiy introduced a great deal of it into their 
 writings, efpecially fuch of them as were ad- 
 
 dref-
 
 CHAF.I. OF JUDAISM. 205 
 
 dreffed to the Jews, and, at the fame time, 
 rendered an illuftration of them lefs needed! 
 
 There is, however, illuftration enough, had 
 it been attended to, to have prevented many 
 of the miftakes into which fome-divines have 
 fallen. But the misfortune with many of 
 them has been, that, in place of looking into 
 fcripture, that, from thence, they might de- 
 duce their fyftems, they have fearched into 
 it for a confirmation of thofe they had previ- 
 oufly adopted, and, in the interpretation 
 they have offered of it, did not fcruple to bend 
 it to their favourite opinions. 
 
 Thus fome, having embraced the opinion, 
 that a great deal of the religious fervice which 
 obtained under the Mofaic difpenfation, was in- 
 tended to be typical of that which was to be 
 required under the gofpel, have found out 
 a thoufand fanciful likenefles betwixt them. 
 Into this error fome have been led, and in it 
 others have been confirmed, by the frequent 
 ufe that is made in the New Tefla- 
 ment, of thofe modes of fpeech which 
 were fo common in the Old. But, had they 
 duly attended to the occafion and manner in 
 which they are introduced, they might have 
 eafily perceived that the defign of the facred 
 writers never was, to offer a proof of their 
 beloved hypothefis by the highly figured lan- 
 guage in which they expreffcd themfelves. 
 Nay, they might have found that they adopt- 
 ed this, becaufe particularly accommodated 
 to the genius of the Jewifh nation, which, 
 from its very infancy, had been accuftomed 
 <, ' to
 
 HISTORY AND PHILOSOPHY PART!. 
 
 to it. And with this obfervation (which 
 might be illuflrated by many inftances) con- 
 itantly in their view, they might have efcaped 
 the violent pailion they have contracted for 
 the doctrine of types and figures. 
 
 In the above account we have caft toge- 
 ther, what may fuffice to give a tolerably full 
 view of what is distinctive and characterise 
 in the Jewifh religion. We have alfo endea- 
 voured to mow, that the rites and ufages of 
 it, were not mere arbitrary appointments, but 
 all of them admirably adapted to the age of 
 the world and genius of the people, for whom 
 they were principally intended. 
 
 Here I might reft the proof of the injuftice 
 done to this religion, by reprefenting it as 
 an abfurd and unphilofopbical fuperjlition. Were 
 there no more to be offered in vindication of 
 it, enough, it is hoped, has been faid to fa- 
 tisfy the candid and impartial. But, before 
 we proceed to the concluiion which we mean 
 to draw from the inquiry, in which we are 
 engaged in favour of this religion, it may not 
 be improper to take a more comprehenfive 
 view of it, and of fome things in the admi- 
 ni ft ration of their government, that feem to 
 be connected with it. 
 
 PART
 
 CHAP. II. OF JUDAISM. 
 
 CHAP. II. 
 
 Of the pclitlcal State cflfrael, as interwoven or 
 conne&ed with their Religion. 
 
 IT is well known to all who are in the leafl 
 acquainted with the hiflory of Ifrael, 
 that, from the time they can be denominated 
 a nation or people, God may be confidered 
 as their King, Ruler, or Supreme Magiftrate. 
 Viewed in this light, it will be pleafant to 
 obferve the correspondence which there is 
 betwixt the religious and the civil part of 
 their confHtution, how each fupports the 
 other, and both unite in forwarding the 
 grand deiigns of God's providence and grace 
 to mankind. 
 
 My defign does not require, that I iliould 
 give a regular, hiftorical, account of the na- 
 ture of that government under which Ifrael 
 lived, in the feveral periods of their exiftence as 
 a ilate : Nor that 1 ihould inquire into the fe- 
 veral departments of their government, and 
 the manner in which the adminiftration of 
 it was conducted. It leads me no farther 
 than to point out the wifdom of its compila- 
 tion, and of fome of the feelingly moR excep- 
 3 tionable
 
 208 HISTORY AND PHILOSOPHY PART I, 
 
 tionable parts of its adminiftration; and to 
 iliow how admirably adapted the one was to 
 the genius and circumftances of the people 
 who were to be the fubjefts of it, and the 
 other, to promote the interefts of that reli- 
 gion, which God had eilablifhed among them. 
 And of thefe I mall treat in the following 
 fections. 
 
 SECT. I. 
 
 Of the propriety of the Rejidence of the vifible 
 
 of the Divine Prefence among the Israelites, for the 
 Purpofes both of Religion and Government. 
 
 r T^HIS ftate was evidently founded on reli- 
 -* gion, and was to fland or fall by the re- 
 gards that were to be mown to it. 
 
 The fcheme of religion which God taught 
 Ifrael by the miniftry of Mofes, differed fo 
 widely in its nature and tendency from every 
 other that had obtained in the world, and 
 particularly from that of the Egyptians, of 
 which they were paffionately fond, that it 
 required fomething extraordinary to recon- 
 cile them to the thoughts of embracing it, at 
 the expence of renouncing all attachment to 
 any other. And yet this was indifpenfably 
 necefTary to the fuccefs of it. To this end, 
 the perfonal refidence (as it were) of God, 
 in a vifible, glorious, appearance, among 1 them, 
 had an excellent tendency. 
 
 In
 
 CHAP.!** OF 1 IT B A t s M. 209 
 
 In that early age of the world, neither the 
 Mature of evidence, nor the manner of inve- 
 ftigating It, nor tlie art of judging of the 
 weight of it, were well underftood. A 
 vifible proof, *one palpable to fenfe, became, 
 therefore, necelTary to overcome the preju- 
 dices they might entertain in favour of a re- 
 ligion, of which they feem to have been 
 fond, and which, it is probable, laid them 
 under lefs feftraints, than that to which God 
 called them by his fervant Mofes. 
 
 Without fome fiich thing as this, it would 
 have been no eafy matter to have perfuaded 
 Ifrael, notwithstanding the high veneration 
 they had for Mofes, that the religion he 
 taught them was fron* the fupreme God, when 
 fo different from, nay, fubveriive of, that 
 which, in Egypt, they had always- heard re- 
 prefented as true. They would hare beeri 
 apt to fufpect, that all the affectionate regard 
 he fli owed for them, was only intended to 
 covet fome deflgn he had upon them ; and 
 that the extraordinary talents of which he 
 was poffefled, improved by an education in 
 Egypt, (then one of the moft celebrated 
 fchools of learning in the wtirld) had fuggeft- 
 eel the plan for their deception, and eminently 
 qualified him for the execution of it. But 
 when God, from whom, as he informed 
 them, he had received it, continued to refide' 
 among them, and thus to give them the mpft 
 inconteftable evidence of his prcfcnce with 
 them, there could be no .room for a- doubt 
 
 roncerninff it. 
 
 Thi*
 
 zio HISTORY AND PHILOSOPHY PART I. 
 
 This circumftance, which tended fo much to 
 confirm their faith in this new religion, tended 
 equally to fupport their fpirits under the dif- 
 advantages of their fituation, and Mofes in the 
 adminiflration of government over them. 
 
 Imagine with yourfelves fuch a vaft body 
 of people upon their march through a path- 
 lefs deiert, to a country (as they were infor- 
 med) flowing with milk and honey, that is, 
 the moft pleafant and fertile that could be 
 imagined, incefTantly expofed to dangers, 
 and harafTed with fatigue, and to appear- 
 ance, often in danger of perifhing for want, 
 and you will be fatisfied that nothing but a 
 feries of miracles could fupport them. 
 
 Nay, it had been no wonder, had their 
 dangers and wants preffing upon them, proved 
 even too ftrong for all the miracles that were 
 wrought among them, and made them, in 
 fome of the pangs of their diflrefs, fufpecl:, 
 that, however God had hitherto been with 
 them, he had now feparated from them, 
 and left them to perifh, unlamented, in the 
 wildernefs. Such a thought as this, would 
 naturally arife in minds alarmed with con- 
 flant fears of danger, nay, broken with a 
 long feries of repeated diftrefies. In fuch a 
 fituation, fome conftant and vifible fymbol 
 of the aufpicious prefence of God with them, 
 feemed necefTary. Without this, it had been 
 no wonder had they deemed their fituation 
 forlorn. Now, fuch a fymbol as this was the 
 Schechina. 
 
 Neither was it more ncceflary to encourage 
 
 the
 
 CHAT. II. OF JUDAISM. 
 
 21 
 
 the hopes of the people, than it was to give 
 Mofes the due management of them. In a 
 multitude confuting of fo many trioufands, it 
 is not to be doubted that there muft have 
 been many of a refradlory fpirit, many who, 
 from jarring- paffions and interfering interefts, 
 would be difpofed to raife commotions, and 
 flir up a people, not at all indifpofed to it, to 
 mutiny and rebellion. 
 
 In fuch circumftances, how great mnft be 
 the tendency of the vifible fymbol of the 
 Divinity to keep them in awe, and procure 
 their dutiful obedience? Tender as the con- 
 cern of Mofes was for them, great as the 
 facrifice was which he had made, in renoun- 
 cing all hopes of increasing honour at the 
 court of Pharoah, by the favour of his daugh- 
 ter, who had taken care of him in his early 
 years, and charged herfelf with his education, 
 -refolute as his appearance was in working 
 their deliverance, and affiduous as his care 
 was in conducting them through the wilder-- 
 iiefs, this, all this, would not have fufrlced 
 to fecure their allegiance. And, in fact, we 
 find it did not. Often they grumbled, and 
 fometimes they rebelled; and what lefs than 
 an immediate interpofition of the Deity re- 
 iiding among them, could have reduced them 
 to order? Coniidering the complexion ot the 
 people,- the many hardihips they had to pals 
 through, and the many arduous exploits 
 they had to achieve, for the accomplishment 
 of his defign in their feledion from the na- 
 tions around them, it was neceflary he fhould 
 A O 2 take
 
 ttt ttlST'ORY Atf PHILOSOPHY PART!. 
 
 take them under his immediate government. 
 Any other guardian, they would never have 
 fubmitted to. But, when he vouchfafed to 
 take them under his fpecial tutelage and pro- 
 tection, whafc ftronger, and, at the fame 
 time, fweeter, inducement could they have, 
 to a faithful fubjedtion and allegiance ? How 
 would this naturally infpire them with a re- 
 folution, that might render them fuperior ta 
 every danger or enemy to which they could 
 be expofed ? And, in circumftances fuch as 
 theirs, what could be more necefTary? 
 
 By their long refidence in Egypt, they 
 were not only never called to the exercife of 
 courage, which is neceflary toftrengthenit,but 
 their (pints were fo broken by the cruel and in- 
 human triage they received in that country, that 
 it were no wonder if the very mention of an 
 enemy or danger mould have intimidated 
 them. But what undertaking could appear 
 fo arduous, that they mould think of decli- 
 ning it, when they considered themielves as 
 conducted to it, under the aufpices of fuch a 
 Leader ? And if a degree of courage was ne- 
 ceflary to fecure the pofleflion of the country 
 after they had obtained it, equal to that 
 which was at firft necefTary to the conqueft of 
 it, furely nothing could be better calculated 
 to infpire that courage, than the choice God 
 made of them,- his refidence which he had 
 eftablifhed among them, and the characters 
 under which he was pleafed to make himfelf 
 known to them, fo iuited to their circum- 
 ftances,
 
 I 
 
 L o> JUDAISM. 2IJ 
 
 fiances, and encouraging to their confidence 
 in him. 
 
 SECT. II. 
 
 Of the happy Correspondence betwixt the Civil and 
 . Religious Government. 
 
 N the firfl period of their government, 
 Mofes, who was, under God, the Founder, 
 was alfo the Adminiftrator of it, or their 
 chief Magiftrate. In the management of the 
 complicated ta/k affigned to him, he came to 
 feel the weight of government too heavy for 
 his moulders alone to iupport. For his relief, 
 therefore, in the executive part of it, God 
 delired that he might gather unto him " Se- 
 " venty men of the elders of Ifrael, whom 
 he knew to be the elders of the people, and 
 officers over them, and bring them unto 
 the tabernacle of the congregation, that 
 they may ftand there with him. And, fays 
 he, I will come down and talk with thee 
 there ; and I will take of the fpirit which is 
 upon thee, and will put it upon them; and 
 they mall bear the burden of the people 
 " with thee, that thou bear it not thyielf 
 " alone." Numb. xi. 16, 17*. Thefe were 
 
 O 3 intended 
 
 * Moft of the Rabbinical, and fome Chriftian, writers, 
 \rho have treated of the Tewifh Sanhedrim, have
 
 214 HISTORY AND PHILOSOPHY PART!. 
 
 intended to be fo many coadjutors, or affiftant- 
 counfellors to him, during their unfettled ftate 
 in the wildernefs. 
 
 After their fettlement in Canaan, it became 
 necefTary that government mould be eftablifh- 
 ed upon fo ne certain and fettled foundation. 
 And as then the bufinefs of the ftate became 
 more various, extenftve, and complicated, 
 certain officers were appointed under the 
 name of Judges. 
 
 But, in all the different modifications of 
 their government, one thing deferves to be 
 taken notice of, that the High-Prieft, Priefts, 
 and Levites, bore a confiderable mare in the 
 adminiilration, and were employed in matters 
 of a forenfic nature *. And what could be 
 
 more 
 
 to trace the inftitution of it, as far back as the time of Mofes; 
 to found the erection of it upon this command of God to 
 him; and to allege that it continued to fubfift, through all 
 the intermediate periods of their ftate, till a full flop was put 
 to its jurifdiclion by Titus, upon the reduction of the city of 
 Jerufalem. 
 
 The pride of the Jews made them fond of afcribing to it 
 fo high an original. But, befides that this command to 
 Mofes, feems only to refer to the inflitution of a temporary 
 relief to him - t there are many things that will not allow us to 
 carry it fo far back, and fome things that would induce us to 
 carry it -no higher than the government of the Afmodean fa- 
 mily, or the time of the Maccabees. 
 
 See the Author's DifTertation on the conduct of the Jewifh 
 Sanhedrim, and the advice offered by Gamaliel," in the fa- 
 rnous trial of the Apoftles, Ads v. 17 41. confidered as an 
 argument for the truth of Chriftianity. 
 
 * I know there are fome who confider the office of the fe- 
 veral orders of the facerdotal tribe, as reftrifted to the fervices 
 of religion, and who allege that any jurifdi&ion allowed them, 
 
 extended
 
 CAP.IT. OF JUDAISM. 2 |- 
 
 more wife, than thus to raife the reputation 
 and influence of thofe who were to prefide in 
 the exerciies of religion, upon the obfervance 
 of which the very being of their ftate may 
 be faid to have depended, becaufe it was 
 the foundation upon which the fabric was 
 reared ? 
 
 Many of the political laws may, to a fuper- 
 ficial reader, appear nugatory, but, carefully 
 examined, they will be found to have a quite 
 different appearance. They were all of them 
 fuch as tended to promote a flourishing flate 
 of their commonwealth. But flill religion 
 was their principal aim, and their fubfer- 
 viency to this end far from being obfcure. 
 
 Thus, let us look into their code of laws, 
 and we fhall find one law which forbids the 
 hufbandman to muzzle the ox that trode out 
 the corn : Another, that requires to bring 
 back the ox into the way, that had ftray- 
 ed out of it : A third requires, that, in har- 
 O 4 veft 
 
 extended no farther than to things relating to religion. But 
 nothing can be more evident, from many parts of the Jewilh 
 hiftory, than that there were fome of them appointed to 
 aft in the charader of Judges. To this purpofe fee Deut. 
 xvii: 8, 9. Deut. xix. 17. Deut. xxi. 10. i Chron. xxiii. 4. 
 2 Chron. xix. 8. And though there may be many wife 
 reafons, why, under a civil eftablifhment of religion, its mi- 
 nifters ftiould, as little as poffible, interfere in the adminiftra- 
 tion of matters relating to the policy of the ftate, yet, when 
 it is confidered that the Jewifli ftate was, in a particular man- 
 ner, founded in religion, and had its civil interefts connefted 
 with the regard fhown to it, one may eafily difcern the pro- 
 priety of the facerdotal order having a (hare in the admmiitra-
 
 HISTORY AND PHILOSOPHY 
 
 veft or vintage, the fields mould not be too 
 narrowly cjeared of all that grew upon them, 
 
 Were we to confider theie laws feparately 
 hy themfelves, and independently of the mo- 
 ral delign of them, we ihould be apt to tax 
 an attention to them, as too little even for an 
 ordinary legiflator. But who does not fee, 
 that the defign of God in enacting thefe, ex- 
 tended far beyond the letter of them ; and 
 that he meant by thefe, and laws of a limilar 
 nature, to recommend the exercife of huma* 
 nity, charity, and benevolence, in their in- 
 tercourfe with one another, wherever the 
 proper opportunities offered ? And here it 
 may not be unworthy of notice, that the fub- 
 jeds of this ilate are taught the exercife of 
 theie virtues, by the injunction of ads of 
 mercy to the brute creation. 
 
 This manner of inflruction the Divine Le- 
 giflator might pitch upon, not only to reilrain 
 thofe ads of cruelty and violence to them, in 
 which they were but too apt to indulge them* 
 felves, but alfo with a higher view : Even ta. 
 guard them againft an infenfibility to the mi- 
 ieries and diftrefles of one another, which he 
 well forefaw would be the confequence of a 
 total want of compailipn, even to creatures of 
 an inferior order. 
 
 ^ In fome of the la\vs given to the people of 
 Ifrael, the defign is abundantly pbvious. Of 
 this fort are thofe jufc now taken notice of. 
 In others, the defign is more pbfcure, for 
 want of an acquaintance with thcfe rites or 
 to which they had a reference^ Thus A
 
 t. o F J U D A I S M. tt y 
 
 for infiance,' God forbad the rounding the 
 corners of their heads, or marring the cor- 
 ners of their beards*? He alfo prohibited ii\ 
 garments the ufe of fluff made of lint and 
 wool f. Confidered abftraftedly, neither of 
 thefe could be faid to deierve the attention of 
 u wife legiflator. But, as things in them- 
 felves indifferent, and even trifling, may 
 fometimes derive importance from the cir- 
 cumflances that attend them, fuch was the 
 cafe with refped to thofe things which were 
 the fubjects of the laws under confideration. 
 
 Among many of the ancient idolaters, it 
 was a cuflom to cut off bme of the hair of 
 their heads and beards, and to flrow this up- 
 on the bodies of their deceafed friends, when 
 they were about to confign them to the grave, 
 in hopes that the infernal deities, to whom 
 this was devoted, would be thereby rendered 
 more propitious to themj. 
 
 No conceit can be fo abfurd and ridiculous, 
 but it may gain credit with a people given up 
 to fuperilition. Accordingly we are told, 
 that fome of the idolaters of ancient time, 
 imagined that the increafe of their wool and 
 flax was owing to certain, lucky, fiderial in- 
 fluences > and therefore that they were wont 
 to wear garments into which both had been 
 wrought, and thus to exprefs their regard and 
 gratitude to the flars, to whom they confi- 
 dered themfelves indebted for them. 
 
 It 
 
 Levit. xix. 27. and xxi. 5. f Levit. xbc. 19, 
 
 | Spencer de Legib, Hebrtfor. 1ft. ii. cap. 12. 2.
 
 tiS HISTORY AND PHILOSOPHY PART!. 
 
 It is eafy to fee how Incompatible with a 
 pure and rational religion, fiich doctrines as 
 thefe were : Nay, that, in proportion as they 
 gained credit, they muft necefTarily have a 
 mofl baneful influence upon its votaries. And 
 therefore, what could be more worthy of the 
 Deity than to forbid, in a religion of which 
 he was the Author, the ufe of rites which 
 were accounted facred among idolaters, and 
 which, if once allowed to. mingle with his, 
 -would directly lead to principles and practices, 
 neither of which he could approve ? 
 
 1 might take notice of many other of their 
 laws, and mow you that the tendency of them 
 all, was to form the minds of this people to 
 the love, and their lives to the practice, of 
 virtue. But thefe already taken notice of, 
 may fufEce for this purpofe. 
 
 The multitude and minutenefs of their po- 
 litical or judicial laws, may, with fome, be 
 an objection againft the wifdom of the Legi- 
 flator, and feem calculated to diftract the at- 
 tention of the fubjects. But thofe who think 
 fo mould confider, that the fame code of laws 
 will not anfwer for all; and that thefe muft 
 be varied, according to the temper, fituation, 
 and circumftances of thofe who are to be go- 
 verned by them. And if this is but properly 
 attended to, I am humbly of opinion, that the 
 wifdom of the Jewifh Legiflator will be very 
 readily admitted. For, confidering how grofs 
 the underftanding of this people was, fuch a 
 minute particularity was neceflary. And the 
 weight of that yoke, which would have been 
 
 galling
 
 CHAP. II. OP JUDAISM. 
 
 galling to thofe of a more gentle difpofition, 
 was neceffary to keep them in proper fubjco, 
 tion. 
 
 SECT. III. 
 
 Of f owe of the mq/l exceptionable Part* (as they are 
 commonly reckoned'} of the Adminiftration of the 
 Theocracy, under which Ifrael lived, 
 
 A SUPERFICIAL view of any fiibject, feldom 
 -*-* fails to lead to a wrong judgment con- 
 cerning it. Never perhaps did the juftnefs of 
 this obfervation appear more glaring, than in 
 the politive and dogmatic decifions that have 
 been given upon the Divine conduct, in the 
 adminiftration of the government exercifed 
 over Ifrael. 
 
 Many have prefumed to take it under their 
 cognifance, and have as decifively determined 
 upon it, as if they were, in every refpect, com- 
 petent judges. 
 
 The theocracy of the Jews has afforded 
 ample fcope for the humour of Sceptics and 
 Infidels to difplay itfelf. 
 
 Some, more difpofed to blame than to com- 
 mend, have affected to find fault with the fe- 
 ledion of Ifrael, and the gift of fuch extraor- 
 dinary privileges beflowed on them. This 
 conduct they reprefent as incompatible with 
 that philanthropy, which is ever one of .the 
 diflinguifhing characterises of the Deity, 
 
 and
 
 HISTORY AMD PHILOSOPHY PAKT !. 
 
 and as favouring more of the partiality of a 
 local Deity, than of the benignity of him, 
 who lays claim to the character of the Parent, 
 as well as Lord, of all. 
 
 Could we even fuppofe the privileges which 
 diflinguiihed the nation and people of Ifrael, 
 to have been beftowed upon them folely for 
 their own fakes, there could be no juft ground 
 of blame, on this account. It might be eaiily 
 vindicated on the principles of reafon. 
 
 Is not life itfelf the gift of God? Are not 
 all the comforts with which it is enriched, 
 derived alfo from the fame fource ? And is he 
 not at liberty to beftow them in what propor- 
 tion and meafure he pleaies ? We may ob^ 
 ferve, in the fcale of being, a vail and beau- 
 tiful gradation, one order and rank of crea- 
 tures rifing above another, from the meaner! 
 reptile upon earth, to the brightefl Seraph in 
 heaven. We may obferve a great difference 
 in natural and intellectual abilities,' in local 
 connections and advantages. But, who that 
 pretends to the leaft degree of wifdom, ever 
 took it into his head to arraign the goodnefs 
 of God, becaufe he made not the whole crea- 
 tion, Angels? Or becaufe, if fuch a fpecies as 
 man mur): have a place in it, he did not endue 
 every one of the fpecies with all the abilities 
 of a Sir 1/aac Newton,~-the riches qf a Croefus, 
 or the dominion vw&dhx<wdcr3 No better 
 reafon have they to complain who find fault 
 with the larger diftributioii of the Divine 
 bleillngs, which, in thofe early ages, fell to 
 the lot of Ifrael or the Jews. The differences 
 
 juft
 
 ail 
 
 CHAP.!!. OF JUDAISM. 
 
 juft now mentioned, are fo far from being an 
 evidence of a defedl of goodnefs in the Author 
 of them, that they are a proof of the difFufivc 
 nature of his goodnefs, and become the means 
 of producing a greater fum of happinefs upon 
 the whole, than there could have been with- 
 out them. 
 
 In like manner, no more ground was there 
 to complain of the diftindtion which was 
 made betwixt the Jews and the Gentiles, the 
 two ciafTes into which the world was, in early 
 times, divided. 
 
 It was not any partkular attachment to 
 the Jews, that influenced God in the choice 
 of them. Such fondneiTes are generally the 
 indications of weaknefs, and therefore not to 
 be afcribed to God. Every pan of his con- 
 duel is connected with the ends of his moral 
 government, and intended to be fubfervient 
 to them. And fo was this, in an eminent 
 manner, though it has not been fo much at- 
 tended to, as it ought. 
 
 This very choice of Ifrael, which has given 
 fo much offence to fome, as favouring of par- 
 tiality and biafs, was intended as the means 
 of the moft difFufive beneficence, in due time, 
 to the very nations from whom they were fe- 
 parated, and of accelerating, inftead of re- 
 tarding, the fpread of the true religion among 
 them. 
 
 Did thofe who are fo apt to cavil, confkler 
 the matter in this point of light, ^ they would 
 have the greatefl reafon to admire what be- 
 fore they were fo eady to cenfure, and would 
 
 be
 
 *u HISTORY AND PHILOSOPHY PART I. 
 
 be furnifhed with the means of vindicating, 
 the ways of God to man. 
 
 At the time when God fet up the Jewifh 
 commonwealth, and took the people who 
 compofed it under his fpecial tutelage and 
 protection, vice had grown to an enormous 
 iize, and religion, which mould have been the 
 means of reformation, had become ftrangely 
 corrupted. A fignal interpofition of Provi* 
 dence became neceflary to provide for its 
 fupport in the world, in a way honourable to 
 God and ufeful to man. And if God mould 
 choofe the method complained of, as the mofl 
 fubfervient to this end, who that allows him- 
 felf to judge with candour, but muft admit 
 the propriety of it ? 
 
 How their feparation from the nations 
 around them, conduced to the purpofes of 
 the intended reformation, will be the fubiecT: 
 of inquiry in Part II. 2. I mail therefore 
 content myfelf with obferving at prefent, that, 
 but for the diftinction now under confidera- 
 tion, Ifrael would probably, according to the 
 ordinary courfe of things, have been invol- 
 ved in the fpreading corruption of religion. 
 Whereas, by being made the depofitories of 
 certain facred oracles delivered to them, they 
 became, in a variety of ways, as I mall mow 
 afterwards, the happy inilruments of prepa- 
 ring the nations around them for receiving 
 the knowledge of the gofpel, and fo of com- 
 municating it, till it fhould become univerfal. 
 And if this can be made appear, the formi- 
 dable
 
 CHAP. II. of JUDAISM. 21J 
 
 dable objection above-mentioned vaniflies all 
 at once. 
 
 If the objection from the particular choice 
 of Ifrael, is not admitted againft the good- 
 iiefs of the Divine adminiftration, their flow 
 marches towards Canaan, and their long Jlay 
 in the wildernefs, will, they think, furely be 
 conclufive againft the wifdom of it. 
 
 " Why (they afk) keep fuch a vafl body, 
 
 1 fo long in a howling defert, and, inftcad of 
 " conducting them by a direct courfe, lead 
 
 1 them, by fo many windings and traverfes, 
 " to the land of promife? Has this, fay 
 " they with an air of triumph, the appear- 
 " ance of Divine conduct ?" Yes. It un- 
 doubtedly has. 
 
 No doubt it had been eafy for Mofes to 
 have conducted Ifrael into Canaan by a much 
 fhorter courfe than that he took. But that 
 he -did not, is of itfelf no fmall prefumption 
 of his acting under a Divine agency. For, 
 what elfe but a confcioufnefs of this, could 
 have prompted him to the courfe he followed, 
 fo oppoiite to the meafures which human pru- 
 dence can be fuppofed to dictate ? Or, how 
 could he otherwife have flattered himfelf with 
 fo much as the hopes of being able to fupport 
 fuch a vaft body of people, in fuch a defert 
 country, through fuch tedious marches, and 
 for fo long a time ? 
 
 Befldes the argument in favour of the mea- 
 fure complained of, drawn from the conlide- 
 ration of its uiicommonnefs, allow me, that 
 you may the better difcern the propriety of 
 
 it,
 
 2*4 HISTORY AND PHILOSOPHY PARTI* 
 
 it, to take notice of another circumflance of 
 no finall weight. 
 
 Ifrael Had, by their long; flay In Egypt ^ 
 contracted a ftrong paffion for the mode of 
 religion profefTed in that country; and there- 
 fore had God led them direclly to, and fet 
 them in poiTefllori of, the land of Canaan* 
 with iiich an attachment in them to idolatry., 
 they would have run ten thoufand rifks of 
 being immediately fechiced by the religion of 
 that country, which, in its principal features y 
 bore a very ftrong refefnblance to that of the 
 country which they left. In fuch circum- 
 itances, the wildernefs became a very proper 
 fchool, in which they were to be trained up 
 in the new religion which Mofes taught them* 
 Here they had no intercoiirfe with other na- 
 tions, and therefore had not the influence of 
 their example to ftruggle with* They were 
 fo entirely at leifure to attend to the inftruc- 
 tions they might receive with refpecl: td reli- 
 gion, that, were it only to avoid the wear 5- 
 nefs that muft have arifen from the want of 
 occupation, it mufl of neceility, if not choice, 
 have become their bufinefs. While, in the 
 mean time, every thing in -the Divine admi- 
 niftration towards them, and particularly the 
 manner of their fubiiftence, and the feries of 
 miracles which were wrought to provide for 
 it, ferved to confirm them in their attach- 
 ment to this religion, and the Divine Author 
 of it. 
 
 Nothing could be more difficult than to get 
 the better of prejudices in favour of a fyftem 
 
 of
 
 CHAF. IT. . o r ] U D A I S M. 225 
 
 of religion which probably dazzled the ima- 
 gination, gratified the tafte for external 
 fplendor, and laid little or no reftraint upon 
 the paflions and appetites of its votaries. To 
 effect this, required no inconfiderable time. 
 Every check which I frael received from the 
 purity of this new religion, would, inapeevifh 
 mood, make them think of falling in with 
 the religion of the country they had come 
 from, which left them more at liberty. It 
 muft be time and patience that could get the 
 better of fuch propenfities, and enable them 
 fo coolly and deliberately to confider the na- 
 ture, and weigh the evidence, of the religion 
 offered to them, as to make them not only 
 embrace, but alfo adhere to it, in the {harp 
 trials they had to pafs through. 
 
 Befides, let it be confidered that the If- 
 raelites were a headftrong and obftinate people, 
 impatient of controul, violently addided 
 to idolatry, and prone to rebellion. And 
 who but muft fee that there would have been 
 the greateft impropriety in leading a people, 
 under the influence of fuch pailions, imme- 
 diately into the land of Canaan ? How far 
 muft fuch a meafure as this have gone to de- 
 feat the very defign of their fettlement in it, 
 or, at leaft, to retard the execution of the 
 Divine plan ? Much farther, furely, than all 
 their journeyings in the wildernefs. Their 
 poffeflion of it, therefore, was put off till that 
 race mould die out. At leaft, none of them, 
 who came out of Egypt, remained but two, 
 Jofhua and Caleb, who, in honour and re- 
 
 p ward
 
 '.-26 HISTORY AND PHILOSOPHY 
 
 ward of their fidelity, were preferved to con- 
 duct their countrymen into Canaan. 
 
 All thofe who were allowed to fettle there, 
 not only received their birth in the wilder- 
 nefs, but, being educated and difciplined in 
 this fchool, were happily prepared to en- 
 counter the many hardships they had to un- 
 dergo, before they could obtain the peaceable 
 porielllon of the land defined for them. And, 
 in the mean time, the vifible prefence of God 
 among them, the remembrance of his juft 
 feverity to their fathers, and his indulgent 
 kindnefs to themfelves, ferved to invigorate 
 their fpirits under all the difficulties of their 
 iervice,- and to attach them, with the warmeft 
 gratitude to him. 
 
 Thefereafons, were there none other, would 
 
 be iufficient to vindicate the Divine conduct, 
 
 from every imputation of the want either of wif- 
 
 dom or goodnefs, that could be thrown upon 
 
 it, for the fo long time that Ifrael fpent in the 
 
 wildernefs^ and might fhow. how vain, as 
 
 well as ram, are the cenfures of ignorance and 
 
 prejudice. But they ftop not here. Both 
 
 ihow themfelves again in the fevere ftridhires 
 
 t hey make upon the conduct of Ifrael towards 
 
 the inhabitants of Canaan, after their fettle- 
 
 ment in it \ or rather upon the adminifiration 
 
 of God, their fupreme magiflrate, who, they 
 
 allege, authorised it. " To deftroy and flay, 
 
 1 without mercy, the inhabitants of a coun- 
 
 1 try, wlio had provoked them in no other 
 
 ' way, but that they did not tamely yield to 
 
 1 them the poueilion of it, when they inva- 
 
 " ded
 
 CHAP. IT. OF J U > A I S M. 217 
 
 ( ded it, is a conduct too fhockitig for any 
 
 1 policy, that makes the lead pretenfions to 
 
 ; humanity. What then (hall we fay (to ufc 
 
 ( the words of a much admired writer *) of 
 
 1 the order of God to the Jews, when thc-y 
 
 " were fugitives from Egypt, to immolate 
 
 " feven or eight fmall nations, whom they 
 
 ' did not know, and to dedroy all the wo- 
 
 " men, all the old men, and even the children 
 
 " at the bread, referving none but the little 
 
 " girls." 
 
 In this objection, the raftinefs, to fay no 
 more, of thofe who make it, difcovers itfelf. 
 No doubt, God is both merciful and jud ; and 
 therefore we may be fure there can be nothing, 
 in the commiflion which he gave to Ifrael 
 with refpect to the inhabitants of Canaan, in- 
 compatible with this character. Nay, duly 
 attended to, it will be found to be perfectly 
 confident with both parts of it. 
 
 From the hidory we have of this country 
 it evident!/ appears, that its inhabitants 
 were addicted to the mod abominable crimes f, 
 thefe mixing themfelves with their religious 
 fervices , fo that, as one emphatically expref- 
 fes it, " It was become piety with them, to be ex* 
 ceedingly wicked." To this excefs of vice they had 
 given themfelves up for more than 400 years} 
 for we find they were remarkable for it, even 
 when the promife of their country was made 
 
 P 2 tO 
 
 Voltaire's Philofopliy of Hift. chap, xxxvi. 
 
 f We are told, Wild' xii. A, 5. vhat ibme of theirvicci
 
 228 HISTORY AND PHILOSOPHY PART I. 
 
 to Abraham *. And therefore what ground 
 could there be to complain, if God, after fo 
 long a fpace given them for repentance and 
 reformation, but neglected by them, mould 
 punifh them with an awful feverty, and fo not 
 only put a flop to their abounding wickednefs, 
 but thus make others, and particularly thelf- 
 raelites, who were to occupy their country, 
 ftand in awe, and dread the danger of imita- 
 ting them ? 
 
 Confidered in this light, the havock made 
 among them, muft appear to be no more than 
 a juft exprefiion of the Divine difpleafure, 
 againfl their atrocious wickednefs. 
 
 Thofe who Hart the objection againfl the 
 Divine adminiftration, paint it too ftrongly, 
 when they reprefent the conduct of Ifrael, as 
 not only cruel but unjuft. The Ifraelites 
 were to be confidered, in this matter, as no 
 more than the inftruments of the Divine ven- 
 geance, not of their own private refentments. 
 If the earth is the Lord's and the fullnefs 
 thereof; if the portion allotted to any natioa 
 or people is the gift of God ; upon what prin- 
 ciple can it be denied that he may recall it 
 when he pleafes ? or deprive thofe of it, who, 
 by the moft ungrateful abufe, have forfeited 
 it, and rendered themfelves unworthy of the 
 continuance of it ? Had God feen meet to 
 deflroy them, as he did the old world, by wa- 
 ter - 9 or, as he did Sodom and Gomorrah, by 
 fire from heaven; we would have revered, 
 
 without 
 
 * Gen. xv. 13, 16.
 
 CHAP. II. OF JUDAISM. tlg 
 
 without daring to blame, fuch a tremendous 
 difplay of juftice and power. But if, in this 
 cafe, he mall choofe to employ any of his ra- 
 tional, initead of his inanimate, creation, to 
 execute the purpofes of his providence, where 
 is the material difference? In both cafes, his 
 conduct is equally juftifiable. 
 
 Nor can it lie as an objection agaiuft this 
 mode of procedure, that it has a tendency to 
 encourage the mo ft licentious and barbarous 
 ravages in thofe, who, prompted by avarice, 
 ambition, or a luft of power, fhallwifhto pof- 
 fefs the property of others, and have but abi- 
 lity to do fo. 
 
 In this cafe there was evidently fomething 
 very fmgular, that muft for ever prevent its 
 being pleaded as a precedent. A fpecial com- 
 miflion is received from God for[this purpoie; 
 and the execution of it becomes not only ad- 
 mirably fubfervient, but even necefTary, to 
 the accomplishment of his delign, in the fet- 
 rlement of this land. And, with refpect to the 
 warrant under which they acted, they could 
 be in no doubt, becauie they had this, not 
 only in commiflion from the fervant of God, 
 who, under his aufpices, had been their deli- 
 verer from Egypt, and their conductor 
 through the wildernefs, but they had even 
 fenfibie evidence for it, in the countenance 
 and affiftance which God all along gave them. 
 So that, till others can pkad the lame, or a 
 licenfe, it would be molt impious, as wd] 
 inhuman, to venture upon the like co^ 
 Thus far we have argued the matter upon
 
 s$o HISTORY AND PHILOSOPHY PART I. 
 
 the fuppofition that a real excilion of the Ca- 
 naanites was enjoined, and have mown that 
 this meafure might have been juftified, in their 
 circumftances, upon the principles of reafon 
 and religion. But I humbly imagine \ve are un- 
 der no neceffity, from the facrecl hiftory, of 
 adopting an interpretation that would oblige 
 ,us to underfland it, in its utmoft latitude; 
 
 It is true, Mofes, by commiffion from God, 
 gives it in charge to Ifrael, that, " when the 
 " Lord, their God, fliould deliver thefe na- 
 " tions to them, they mould finite them and 
 " utterfyde&toy them : that they mould make 
 " no covenant with them, nor mow mercy unto 
 " them, neither make marriages with them *. 
 In another place, he fays " Of the cities of 
 " thefe people which the Lord, thy God, doth 
 " give thee for an inheritance, thou malt fave 
 " alive nothing that breatheth : But thou 
 " malt utterly deilroy the Hittites, and Amo- 
 " rites, and Canaanites, and Perizzites, the 
 u Hevites, and the Jebufites, as the Lord, thy 
 ; God, hath commanded thee, that they 
 " teach you not to do after all their abomina- 
 " tions which they have done unto their 
 " gods, fo fhould ye fin againft the- Lord, 
 " your God f." 
 
 Let us take the whole of the charge toge- 
 ther, and I humbly imagine, it will be evi- 
 dent to the candid reader, that the words 
 which contain it, were not to be underftood 
 in their utmcft extent. And, if one part of 
 
 the 
 
 *Dsut. vii. 2, 3. fDsut. xx. 1 5, 17, 1 3.
 
 CHAT. II. OF JUDAISM. 2jl 
 
 the commiflion is allowed to explain the other, 
 (which it i$ but reafonable it ihould) are 
 not led to conclude, that it could mean no 
 more, than to deftroy them from being a na- 
 tion, or a feparate people by themielves, thav 
 fo, by thus reducing them into a ftate of con- 
 tempt, they might not be hurt, either by the 
 force of their arms, or the influence of theiv 
 example ? And what makes this conftruciion 
 the more probable and juft iSj that, with the 
 very fame breath, with which he charges If- 
 rael to deftroy them utterly, he tells them that, 
 they were not to allow them to dwell in the 
 land, nor were they to make any covenant 
 with them, nor enter into any marriages with 
 them. And would not all thefe have been 
 imneceflary cautions, if the command to dc- 
 ftroy them, admitted of no foftening? 
 
 It is true, the words of the command arc- 
 very exprefs and peremptory : Thou malt 
 " fave alive nothing that breatheth, but fliali 
 " utterly deftroy them." But, belulcs whai 
 has already been offered to ihow that ^they 
 ought to be underftood in a reftricted fenlr, 
 allow me to obferve, that, if they are cunli- 
 cle-red, as they ought to be, as making a pan 
 of the inftrudions given to Ifrael for their 
 conduct towards thole they might have occa- 
 iion to be engaged in war with, the edge of 
 the objection is, all at once, blunted. 
 
 One general inftrudion given them v, 
 ver. ic. that, before they commenced hoiti- 
 lities againft any city, whether of the coun- 
 try in which they were to fettle or any other, 
 
 P 4- tticy
 
 232 HISTORY AND PHILOSOPHY PART!. 
 
 they fhould make them overtures of peace, 
 upon reafonable terms. After laying down 
 this general rule of conduct, the facred hifto- 
 rian proceeds to inform them, how they ought 
 to behave to thofe cities that might be at a 
 diftance from the place where they were to 
 fettle : that, if they accepted the terms of- 
 fered to them, they might enter into alliance 
 with them, hecaufe, from their diftance, 
 there was little danger to be dreaded from it : 
 but that, even in this cafe, though they were 
 to take them under their protection, they 
 were to treat them as tributaries. In this 
 manner were they to behave to them, in cafe 
 of a fubmiilion. But if they flood on their 
 defence, and put the iflue of the liege upon 
 their conduct and valour; in that event, they 
 were to finite every male thereof with the 
 edge of the fword ; but the women and little 
 ones, and the cattle, and all that was in the 
 city, even all the, fpoii thereof, fays he, thou 
 ihalt take unto thyfelf. 
 
 With refpect to the cities which belonged 
 to the feven petty flates, whofc country they 
 were to poflefs, he tells them, they were to 
 behave in a very different manner, if they 
 liftened not to the terms propofed to them. 
 To thefe they were to give no quarter. All, 
 without exception, were to be cut off. And 
 the reafon feems to be, Becaufe, difcovering 
 by fuch conduct (I mean a refufal of tht 
 overtures of peace) the moil hoftile difpofi- 
 tion to Ifrael, they had the greatell reafon to 
 every pqffible Jiurt from them; and 
 
 therefore
 
 CHA?. II. r J U D A I S M. 
 
 therefore were called upon, by a principle of 
 felf-prefervation, as well as of religion and 
 found policy, to provide for their own fafety, 
 by deuroying thofe, who were implacable 
 enemies to it. 
 
 From this account of the matter it is evi- 
 dent, that it was only in cafe of an abfolute 
 refufal of the terms offered to them, and the 
 reduction of their cities by ftorm, that the 
 Jfraelites were required to deftroy them utter- 
 ly. And as the command was reftridcd fole- 
 ly to this cafe, would it not feem to intimate 
 that there were other cafes, in which their 
 prefervation was perfectly compatible with 
 the regard they owed to the Divine com- 
 mand ? The danger which Ifrael had to dread 
 from incorporating with the inhabitants of 
 thefe feven nations, or allowing them to dwell 
 among them, while they remained obflinate- 
 ly attached to idolatry, was that they might 
 be foon infected with it. But if they renoun- 
 ced their idolatry, and the abominable prac- 
 tices into which it led, as the danger from 
 them would then ceafe, fo there is nothing in 
 the Divine command that made an excifion, in 
 that cafe, necerTary. 
 
 And now, if we receive this comment, who 
 but mufl admit the lenity of the meafure to 
 the Canaanites, as well as the wifdom of it, 
 to the Ifraelites ? If the Canaanites met with 
 deftruclion from the victorious fword of If- 
 rael, they had themfelves only to blame. By 
 complying with the reafonable terms propofed 
 to them, "it was in their power to have pre- 
 
 vente4
 
 HISTORY AMD PHILOSOPHY PART! 
 
 vented it. Lefs than what was appointed to 
 be done to the inhabitants of this country, 
 could not have fecured Ifrael againft danger 
 from them, and more was unneceflary. 
 
 By thus degrading them into a fervile ftate, 
 (for it is probable they ftill lived tributaries 
 to the Ifraelitrs) God fecured Ifrael againft all 
 corruption from their example, not only by 
 the contempt in which they would necef- 
 farily hold them, but alfo from a conftant ex- 
 hibition before their eyes, of the danger to 
 which they would expofe themfelves by an 
 imitation of it. 
 
 Upon the whole, let this objection againft 
 the Divine adminiftration be but confidered 
 in a proper light, and, formidable as it may, 
 at firft fight, appear, it dwindles into nothing. 
 
 From what has been offered above, the rea- 
 der is left to judge of the candor of M. Vol- 
 taire, in the reprefentation he has given of 
 this matter. What a pity is it, that one of 
 abilities fo diftinguimed as his were, mould 
 not have made a better ufe of them. Lucky 
 in one refpecl for the caufe of revelation, has 
 been the zeal which the friends of infidelity 
 have fhown againft it. It has feldom failed 
 to difcover, and thereby to defeat, their de- 
 iign in it. 
 
 M. Voltaire is not more unfair in the con- 
 ilruclion he puts upon the commiflion, above 
 mentioned, given to Ifrael, than he is in the 
 alleged refervation, with refped to the young 
 girls, faid to be contained in it. 
 
 It requires no great penetration to fee his 
 3 defign
 
 CHAP. II. OF JUDAISM. 235 
 
 dengn in this remark. But he ought to have 
 been afhamed of having made it, \tithout fo 
 much as the lead apparent ground -for it, in 
 the charge given to Ifrael, as mufl be evident 
 to every one who takes the trouble to read it. 
 Such a flrange freedom as this in the reprefen- 
 tation of an hiflorical fad, efpecially when 
 the tendency of it is to beget the moil unfa- 
 vourable fentiments of the Deity, is inexcu- 
 fable in a writer of any character. To afcribe 
 it to inattention, is but a poor apology for 
 him. And yet could we fuppofe this to be the 
 cafe, it would be the beil that could be offer- 
 ed. 
 
 The objections already taken notice of, 
 againft the Divine adminiftration in the ma- 
 nagement of this people, are not all that have 
 been made. When a- captious humour is once 
 indulged, it is hard to fay where it will Hop. 
 The long and miferable captivity, to which 
 this people of God were fubjecled in Babylon; 
 and, at lafl, the definition of their nation, 
 city, temple, polity, and government; have 
 been reprefented as incompatible with^thofe 
 aufpices, under which the foundations of their 
 church and ilate were laid, and that particu-^ 
 lar care which God was faid to have taken of 
 both. But, in this, there will be found to be 
 as little force as in any of the former. \ T ay, 
 the conduct complained of, becomes at once 
 a proof and limitation of God's deiign in the 
 original choice of this people, and an excel 
 lent mean of accomplifhing it. 
 
 In fupport of this opinion, it may not be 
 
 improper
 
 J3 S HISTORY AND PHILOSOPHY PART!, 
 
 improper to remind the reader, that the efta- 
 blifhment of this Hate was founded in reli- 
 gion, and defigned to be fubfervient to the 
 purpofes of its honour and intereft. And 
 therefore, whenever this people, forgetting the 
 original defign of its inftitution, indulged in 
 practices incompatible with it, their governor 
 was called upon to interpofe for its fupport, 
 as long as its fubfiftence was neceflary. And 
 if, in the mode of his adminiftration, he mould 
 choofe to employ any of the neighbouring na- 
 tions as inftrurnents for correcting them, may 
 we not be able to trace fome reaions more 
 than fufncient, to vindicate his conduct ? 
 
 He had, at the firfl erection of their flatc, 
 and often afterwards, told them, that, while 
 they continued a virtuous, they mould con- 
 tinue a profperous and happy, people, the en- 
 vy of all around them. But that, as foon as 
 they degenerated from piety and religion, and 
 indulged themfelves in courfes incoiiliftent 
 with thefe, they mould become fubjected to 
 the very people they fo much defpifed. The 
 firfl they had experienced, in the long and 
 profperous fuccefles they enjoyed. And when, 
 elated with thefe, they forgot or difregarded 
 their God, what could be more reaibnable, 
 than that, for the punimment of their folly 
 and ingratitude, they mould feel the effects 
 of his diipleafure, in the latter? Befides, let 
 it be confide red, that their punimment had 
 a tendency to bring about their reformation, 
 and an accomplimment of the plan of the Di- 
 vine Providence: The one, by convincing- 
 
 them,
 
 CHAP. II. OF JUDAISM. ^ ? 
 
 them, from their own fad experience, of the 
 danger of a departure from God, and a daring 
 opposition to his government: The other, 
 by carrying the knowledge of their religion 
 into thole countries, whither they were tliem- 
 felves carried captive; and fo, by difFufing 
 it, preparing the world, in due time, for the 
 reception of that religion, which was to be- 
 come univerfal. 
 
 Such reafons as thefe, mow that the very 
 captivity of the Jews was nowife incongruous 
 to the original defign of God, in the choice 
 of this people. And it cannot but be agree- 
 able to obferve, that, as the plan of Providence, 
 which required the fepa'ration of this people, 
 was not yet accomplimed, he, once and again, 
 brought about their return to their own 
 country, and the reiteration of their religion 
 and liberty : And that both continued to 
 fubfift, though with evident marks of de- 
 cline, till the definition of their city, which 
 was the feat of their government, and of 
 their temple, which was the centre of their 
 public worfhip. Thus the one became an evi- 
 dence that a period was put to their polity : 
 The other, to their religion : And both, to 
 the. diflindion that had long fubfifted betwixt 
 them and other nations, neither of them be- 
 ing any longer neceffary. 
 
 At firft indeed, upon reading the hiftory 
 of the many miferies and calamities, in which 
 this people were involved through a feries of 
 acres, and particularly by the long fiege of 
 their city, and the dreadful carnage that fol- 
 lowed
 
 238 HISTORY AND PHILOSOPHY PART I. 
 
 lowed the reduction of it, the tender and 
 feeling heart becomes very fenfibly affected, 
 *nd we are apt to lament their unhappy fate. 
 But, when we confider the acount, which Jo- 
 fephus *, an hiftorian of their own nation, 
 and a Prieft of their own religion, gives of 
 their enormous wickednefs, (not to fay any 
 thing of what we have in the facred record 
 concerning them) we muft pronounce thein 
 a people ripe for deltruction, and fuch as the 
 vengeance of God could not allow to pafs 
 any longer unpunimed. 
 
 From the view we have taken of the Divine 
 adminiflration towards this people, I hope it 
 is evident, that nothing but ignorance or pre- 
 judice can make any entertain an unfavour- 
 able opinion of it : Nay, that it appears to 
 have been conducted by the mod confummate 
 wifdom, with the ftricleft regard to the true 
 intereft of this people in particular, and of 
 mankind in general; and that it was, in the 
 whole of its tendency, mofl admirably fub- 
 fervient to both. 
 
 It would argue an unpardonable levity and 
 inattention, after fuch a minute review of 
 the Divine conduct to the church and people 
 of Ifrael, to difmifs the fubjecT:, without any 
 ferious reflections upon it. If the importance 
 
 of 
 
 * De Bel. Jud. lib vl. cap. 16. "I am perfuaded, fays he, 
 " that, if the -Romans had delayed the punifhment of this 
 " wicked people, their city would either have been drowned, 
 " or fwallowed up with an earthquake, or have been deftroy- 
 " ed with thunder and lightning, like Sodom; for, of the 
 " two, the Jews were the much more wicked people."
 
 II. o F J U D A I S M. 2 J9 
 
 of any fubjeft can render it deferving of fuch, 
 this may. But, rather than enter upon thefe 
 at prefent, it may not be improper to delay 
 a little, till, by taking a more comprehenfive 
 view of the fubject, in the following Parts, 
 we are enabled to make the proper obferva- 
 tions upon the whole, and then they will 
 appear with greater advantage. 
 
 PART
 
 240 
 
 HISTORY AND PHILOSOPHY PART U 
 
 PART II. 
 
 Of the DURATION of the MOSAIC Oeconomy. 
 
 TH E Mofaic inftitution of religion, may 
 be coniidered as comprehending laws, 
 moral, political, and commercial. And all 
 thefe, during the fubiiftence of the Jewifh 
 c-ommonwealth, had a very clofe and natural 
 connection, and did unite in the great delign 
 of their promulgation, which was to promote 
 the intererts of religion, upon which their 
 very ftate was founded. 
 
 It is almoft unneceflary to obferve, that, 
 when we inquire into the duration of this 
 ceconomy, there can be no queftion made 
 about the obligation and continuance of that 
 part of it, which was of a moral nature. The 
 laws with refpecl: to it, muft be allowed to be 
 of eternal obligation, becaufe equally binding 
 upon all, and not intended for certain, peculiar, 
 lituations and circumftances. 
 
 With
 
 PART II. OF JUDAISM. 241 
 
 ^ With reaped to their political and munici- 
 pial laws, it cannot be alleged that thefe re- 
 main in force any longer than the ftate fub- 
 Ms, for which they were originally defigned. 
 Our inquiry, therefore, is reduced into a 
 very narrow compafs, and relates only to the- 
 ceremonial of their religion. And of this un- 
 der the following fedjons. 
 
 SECT I. 
 
 bat> tie Duration of it was never intended to be more 
 than temporary. 
 
 H E pofition which is to be the fubjecl 
 of this fection, the Jews are necefTanly 
 obliged to impugn. And arguments, more 
 plaufible than folid, have been made ufe of 
 by them, in fupport of their opinion. From 
 the Divine origin of the Mofaic law, and the 
 immutable perfections of its great Author, 
 they argue in favour of the continued force 
 and duration of it. They infift, that, had he 
 ever entertained a defign of fuperfeding that 
 facred ritual, which was the diftinguiming cha- 
 racleriftic of this religion, the intended repeal 
 of it would have been clearly mentioned, and 
 mankind not left to gather it from obfcure 
 hints, or forced interpretations, of the Di- 
 vine oracles. 
 
 In this manner the Jews reafon in defence 
 'the Deroetuitv of their religion. But I 
 
 humbly
 
 -43 HISTORY AND PHILOSOPHY PART!!, 
 
 humbly imagine, a more than abundant proof 
 of the contrary, may be ealily brought from 
 a conilderation of the nature of this difpenfa- 
 tioii of religion, the plainer! hints of the fa- 
 cred oracles, and the condud of the Divine 
 providence, with refpecl to it. 
 
 The Jews themfelves admit, (and indeed it 
 is evident from the whole ftru&ure of their 
 -religion) that, fo far as it was ritual, it had 
 an immediate reference to them, and thofe, 
 who, by being profelyted to it, mould con- 
 form to all its precepts f. And niufl not 
 
 every 
 
 f Though the Mofaic religion prohibited its votaries from 
 having any unneceffary intercourfe with their heathen neigh- 
 bours, while they continued fuch, it, at the fame time, pro- 
 vided for their reception into the Jewifh churchy and, in con- 
 fequence of this, their admiffion to all the privileges of native 
 Jews. The terms required of fuch as were candidates for ad>- 
 mifllon into the church of Ifrael, were that they mould fub- 
 mit to circumcifion, which implied in it a virtual fubje&ion 
 to the precepts, doctrines, and rites of this religion. And 
 when we confider the danger that attended a compliance with 
 this rite to adult persons, we cannot but fee the propriety of 
 its appointment in this cafe, as it mult have excluded all who 
 had not a high value for this religion, and a thorough convic- 
 tion of the purity, both of its dodlrines and precepts. 
 
 The Rabbins have made the form of admimon very tedious 
 and folemn : But, as this feems to have no foundation in 
 Icripturc, I have nothing to do with it. 
 
 Thofe who were profelyted to this religion, were called 
 Profelytesof the Covenant or of Right eoufnefs, andProfelytes of the 
 Gate. The firft were fo called, beeaufe they became bound 
 to the obfervance of the whole law The other, by way of 
 diftindion from them, have been called Profelytes of the Gate, 
 feecaufe they were allowed to dwell within their gates, upon 
 their fubmiffion to, what are commouly called, the feven pre- 
 cept* of Noah, and their abftinenee from every thing that 
 
 might
 
 PART II. o? JUDAISM. 
 
 2 43 
 
 every one, who does not entertain the moft 
 narrow and contracted notions of the Deity, 
 fee that a religion of fuch a texture as this, 
 was never intended to be of univerfal obliga- 
 tion, or of perpetual duration ? For, are there 
 not many things in it, which indicate its in- 
 compatibility with either ? For inftance, do 
 we not find that, in the reign of Solomon, a 
 temple was built at Jerufalem, and, by the 
 fpecial command of God, appointed to be the 
 centre of the public fervices of their religion, 
 the place to which the tribes of God were 
 appointed to go up, at leaft, three times a, 
 year, and where alone it was lawful for them 
 to perform fome of the moft facred and fo- 
 leinn parts of their worfhip ? Duly attended 
 
 2 to, 
 
 might appear affronting or injurious to the religion of thofc 
 they lived among. 
 
 It muft be owned, there is -not the lead evidence, from tl 
 facred hiftory, for the appointment of what is called, the 
 Noahic precepts * ; ftill lefs for the neceffity of a fubmiflion to 
 them, in order to the privilege of a refulence among the II 
 raelites. And even if there was any evidence for this, they 
 could, with no propriety, be called Profelytes, who fubmitted 
 to this and no more; becaufe fuch fubmiflion had little mort 
 connexion with the religion of Ifrael, than with that of any 
 other nation. So that, upon the whole, it ie prefumable, that 
 the diftindion of Proftlvtes of the Gate, is only d* taver 
 of later times, and of Rabbinical fancy. 
 
 the cSz of ftcfr S the blood, o; while the animal was abfe.
 
 *44 HISTORY AMD PHILOSOPHY PART.IL 
 
 to, what could be a flronger hint than this,- 
 that fuch an inftitution of religion, was never 
 intended to be of perpetual, no more than 
 of univerfal, obligation ? One reafon for fuch 
 an interpretation of this part of their ritual, 
 is very obvious. For, fho-uld the nation of 
 the Jews have increafed, in a courfe of ages ? 
 as might have been expected, and fo been 
 obliged to remove from Judea into other 
 countries, in queft of fettlements, who might; 
 not fee, that they could not, whhont the mofl 
 manifefl inconvenience, attend at Jerufalem, 
 during the molt folemn feftivals of their re- 
 ligion, which they were required to celebrate 
 annually, and yet could celebrate no where 
 elfe? 
 
 It is true, it may be alleged, that this does 
 not conclude againft the perpetuity of this 
 religion. For^ though in the cafe fuppofed, 
 the increafe of the nation of the jews, the 
 obligations of it ceafed with regard to thole 
 to whom the obfervance of its ritual became 
 impracticable, yet they might ftill continue 
 in force with refped: to thofe who were not 
 in fuch a fituation. 
 
 It is readily granted, that Nemo tenetur ad 
 impaflibile. This is a maxim of common fenfe. 
 And is it not from thence prefumable, that 
 this religion was never intended to remain 
 longer in force, than while its votaries were, 
 from their local fituation, capable of per- 
 forming the fervices of it, and that, when 
 this ceafed to be the cafe, by their difperflon 
 into different and remote countries, it was to 
 
 give
 
 Jf JUT IL OF JUDAISM. a 4 | 
 
 gi-e place to another mode of religion, that 
 recui'-ed no fuch reftrictions as thefe impofed? 
 
 Eefides, let me obferve, that, could we 
 fuppofe this religion to become univerfal, by 
 a continual acceffion of profelytes from all 
 nations, the duration of its obligation would 
 carry another evident impropriety in it. It 
 would require of many nations, in the obfer- 
 vance of thefe feflivals, an acknowledgment 
 incompatible ?.vith truth, an acknowledgment 
 jof the moft Signal interposition of Providence 
 in behalf of their ancestors, who yet bad no 
 -connection with them. -And if, to avoid this 
 difficulty, it iliould be alleged, that this reli- 
 gion \vas intended only for the people of the 
 Jews, exclufive of all others, I fubmit to every 
 impartial perfon, if fuch an opinion (however 
 flatter in-g it might be to the pride of the Jews) 
 would not carry in it a charge of partiality, 
 highly affronting to the Deity. Would not 
 this be to fuppofe, that he took a moft tender 
 care of this people, while he feemed to ne- 
 glect the reft of mankind, and fo have a ten- 
 dency to four their tempers, beget in their 
 minds the moft unfavourable fentiments of 
 him, and make them throw off all religious 
 regards to him? Thefe, and fuch as thefe, 
 are the reflections, which the Jews and others 
 were naturally led to make, from an atten- 
 don to the conflitution of this religion. 
 
 But, that they might not remain ignorant 
 of his deiign, through perhaps an inattention 
 to thefe hints, God was pleafed to fpeak to 
 them in a manner, which, while it guarded 
 
 them,
 
 24 5 HISTORY AKP PHILOSOPHY ART II. 
 
 them againft an indifference for this mode of 
 religion from the temporary duration of it, 
 was too plain to be mi funder flood, had it 
 been duly attended to, plain enough to check 
 their viojent pailion for it, from its imagined 
 perfection and the perpetuity of its obliga- 
 tions. Thus faid he, by a fucceffion of Pro- 
 phets " To what purpofe is the multitude 
 " of your facrifices ? Behold, to obey is bet- 
 " ter than facrifice, and to hearken, than 
 " the fat of rams : That, when the Moun- 
 tain of the Lord's houfe mail be eftablifhed, 
 all nations mail flow into it :-r-That, when 
 the fceptre mould depart from Judah, the 
 Sbiloh mould come, and that to him mould 
 the gathering of the people be : That His 
 " houfe mould be called a Houfe of Prayer 
 " for all people : That he would give the 
 " Mefliah, the Heathen for his inheritance, 
 " and the uttermojl part of the earth for his 
 " pofTeffion : That, from the riling of the 
 c fun, even to the going down of the fame, 
 c his name mould be great among the Gen- 
 ' tiles: That he would give him to be a 
 : light to the Gentiles, that he might be his 
 " falvation to the ends of the earth." And a 
 great deal more to the fame purpofe. 
 
 Here indeed I might reft the proof of our 
 proportion. The places referred to are all fo 
 much in point, that they muft be allowed, by 
 every candid reader, to be decifive. But it 
 may not be unpleafant to behold how the 
 events of Providence, connected with this 
 ioheme of religion, all fecm to indicate its 
 
 temporary
 
 PART II. o? JUDAISM. 347 
 
 temporary duration like\vife. I fhall take no- 
 tice only of a few, which can be accounted 
 fbr, upon no other fuppofition. 
 
 We find, from the hiftory of this people, 
 that their temple was early reduced into the 
 hands of their enemies. Was not this of it- 
 felf a plain hint to them, that the obligation 
 of the ceremonial of their religion, which 
 was to be performed there, could not be of 
 perpetual force, elfe the obfervance of it 
 would never have been made to depend upon 
 a circumftance, fo extremely precarious as 
 the polTeffion of a temple confecrated to it? 
 
 It is true, as the ends of this difpenfation 
 were not yet anfwered, God allowed the 
 temple to be rebuilt, after it had been feveu- 
 ty years in ruins. But, does it not deferve 
 to be remarked, that this new temple was 
 not honoured with the fymbol of the Divine 
 Prefence, which was the glory of the firft ? 
 And, in what light could this be confidered, 
 but as an intimation, that this oeconomy, like 
 a conftitution gradually worn out by age, 
 was fail decaying, and would, at laft, die 
 away ? 
 
 This temple, after it was rebuilt, remained 
 600 years, becaufe the ends of erecting it, 
 and of that institution of religion_to which it 
 belonged, were not yet accompliflied. 
 as foon as they were, did not God then bring 
 about the final definition of it, as a demon.- 
 .ftration that their polity, religious as we 
 civil, was now come to an end ? For furely, 
 had God intended that the obligation of
 
 24 8 HISTORY AND PHILOSOPHY PART IT. 
 
 Mofaic ceconomy mould continue to bind, he 
 would not have permitted any human power, 
 by deftroying the one, to put a period to the 
 other. 
 
 It is very remarkable, that, a confiderable 
 time after the definition of the temple by 
 Titus, an attempt was made by Julian to re- 
 build it. But the awful manner in which it 
 was defeated, we know. Than this there 
 could fcarce be given to the Jews a ilronger 
 intimation, that the manner of worm ip there 
 wont to be performed, was not to be reftored, 
 and, by confequence, that it had given place 
 to another mode, which, though lefs fplen- 
 did, was better calculated to become univer- 
 fal. And to this, may I not add, (what indeed 
 feems to be a corroboration of the remark) 
 that, as long as this inflitution of religion 
 continued in force, fo long the Jews conti- 
 nued to refide in Judea and the countries ad- 
 jacent to it, which made their attendance on 
 the fervice of the temple, not only practi- 
 cable, but practicable without great difficul- 
 ty. But no fooner did the obligations of it 
 ceafe, than they were difperfed through the 
 different nations of the world. This was not 
 merely in puniihment of their extraordinary 
 wickednefs. It was alfo intended as a gra- 
 cious notice of the abolition of that ceconomy 
 of which they were fo fond, and- perhaps as 
 a happy mean of preventing their final ruin, 
 by engaging them to adopt that fcheme of 
 religion, which had fucceeded it.
 
 PART IT. c r J U D A I S M. 
 
 From what has been offered above, we are 
 furnifhed with the moft unequivocal marks 
 that this inflhutioii of religion, was never 
 intended, by the Divine Author of it, to be 
 either of univerfal or perpetual obligation. 
 
 Nor does all this, or any part of "it, if but 
 rightly understood, carry the imputation of a 
 defect, either in the wifdom or fteadinefs of 
 the Divine counfels. A wrong conception of 
 the nature of the Divine difpenlations to 
 mankind, could alone give rife to fuch an 
 idea. 
 
 Some are apt to figure out every branch of 
 the Divine administration, as a diftinct dif- 
 penfatioii of God's providence and grace to 
 mankind. In this view, they confider every 
 alleged repeal of any of them, as an affront 
 to the Deity, becaufe, fay they, an imputa- 
 tion upon his wifdom, as if he had been un- 
 able, at firft, to have devifed the fchemes 
 moil proper for the execution of his purpofes, 
 and therefore was obliged to patch and alter 
 his plan, as after occurrences feemed to re- 
 quire. Could we be made to believe every 
 difpenfation of the Divine grace, to be inde- 
 pendent of, and unconnected with, the other, 
 there might be fome appearance of juitnefs 
 in the reaibning. But, even in this cafe, it 
 would be no more than the appearance of it. 
 Becanfe, upon this fuppofition, the perfection 
 which it would be necefTary to afcribe to ir, 
 would be relative rather than abfolute : No 
 more than was necefiary to anfwer the parti- 
 cular ends intended by it. And confequent-
 
 -jo HISTORY AND PHILOSOPHY PART II. 
 
 ly, if, at any period, we can fuppofe thefe to 
 be attained, it can be no reflection upon the 
 Divine wifdom, to fuppofe the obligation of 
 it to ceafe. Nay, it would be an imputation 
 upon it (and a very jufl one too) to fuppofe 
 the continuance of it, when it is no longer 
 neceflary. Such a notion as this of the Divine 
 adminiflration, which fuppofes, at different 
 periods, fo many diflinct ceconomies or dif- 
 penfations, is loaded with many difficulties, 
 from which it is not eafy to relieve it. It 
 has alfo been the fource of many illiberal re- 
 flections, which have been thrown out againft 
 it by thofe, wh6, to juftify their own con- 
 duel:, are obliged to find fault with the Divine. 
 Whereas, did we, unwarped by the doctrines 
 of ancient fyftems, accuftom ourfelves to 
 think more freely, we mould, I apprehend, 
 think more juflly, on the fubject. We mould 
 confider each of, what we call, the Difpenfations 
 of God to mankind, rather as connected with, 
 than independent of, one another ; rather 
 as fo many parts of one grand fcheme or dif- 
 penfation, than fo many diftincl ones by 
 themfelves. And indeed, if we will but at- 
 tend to the hiflory of the Divine adminiflra- 
 tion to mankind, from the earliefl hint given 
 of it to the original Pair in Paradife, to the 
 completion of its defign in the life, death, 
 refurrection, and afceniion of our Lord, we 
 mall find the feveral parts of it connected : 
 fo connected, that they may be refolved into 
 and confidcred as fo many under-parts of one 
 
 grand
 
 PART II. OP JUDAISM. 
 
 grand defign, which required fuch a fuccef- 
 lion of ages to unfold it. 
 
 Now let us confider the matter in this 
 light, and it will be eafy to fee how this pan 
 of the Divine fcheme is, all at once, freed 
 from the difficulties, which, upon the other 
 hypothefis, feemed to encumber it. 
 
 In this view, the Mofaic oeconomy is no 
 more than a fingle branch of a vail and com- 
 plicated fcheme, for the redemption of man* 
 kind. However proper, therefore, it muft 
 be allowed to be, during the period aifigned 
 for its continuance, yet, being intended to 
 be no more than a preparation for another 
 more perfect, the abolition of the one be- 
 comes the natural confequence of the com- 
 mencement of the other. And fo, what was, 
 at firft, thought to be an objection to the 
 Divine wifdom, becomes, in the ifTue^ a bright 
 illuftration of it, and affords matter of the 
 higheft wonder and praife in the contempla- 
 of it. 
 
 SECT.
 
 HISTORY ASD PHILOSOPHY 
 
 SECT. II. 
 
 That the Mofaic Difpenfation of Religion, was intend- 
 ed to prepare the World for the Reception of the 
 Chriftian. 
 
 W 
 
 HEN I fpeak, in this fection, of the 
 Mofaic and Chriftian difpenfations, I 
 fpeak according to the ordinary and vulgar 
 mode, though, in the preceding feclion, I 
 have confidered them, rather as fo many parts 
 of one great whole, than different difpenfa- 
 tions. And this manner I choofe to follow, 
 though not quite accurate, to avoid the 
 trouble of a frequent repetition of the di- 
 flmction, that I may not be miflaken. 
 
 It has been the cuflom of many, and a cu- 
 flom authorifed by long ufe, to reprefent. the 
 people of the Jews, as the fWouritq and pe- 
 culiar people of God, as if they were fuch in 
 contradiflinclion to others, with refped; to 
 whom he was comparatively indifferent. But 
 this, to fay the leaft, is a very vague way of 
 peaking, and has a tendency to create very 
 Unfavourable fentiments of the Divine admi- 
 niftration, in the minds of the weak and the 
 ignorant. 
 
 ^ It is very true, they are reprefented as a 
 kingdom of Priefls, and a holy nation *. But 
 
 whq 
 
 * Exod. xix. 6.
 
 FART II. OP JUDAISM. 
 
 who does not fee that this charader of them 
 is not to be interpreted, fo as to favour the 
 notion of a partiality and bias, but was in- 
 tended to exprefs the choice which God made 
 of them, and their confecration, in confe- 
 quence, to the profeffion of religion, and all 
 for accompliming the purpofes of the Divine 
 grace, to the reft of mankind, as well as to 
 themfelves ? 
 
 For elucidating the defign propofed in this 
 fection, it will be neceflary to keep this re- 
 mark in view. It will the better difpofe us 
 to liften to what may be offered in fupport of 
 it. 
 
 Before we attempt a proof of the connection 
 betwixt theMofaic andChriftian difpenfations, 
 or the fubferviency of the one to the interefts 
 of the other, it may not be improper to carry 
 our views a little higher, and mow the con- 
 nection of the Mofaic difpenfation with what 
 went before, as well as with what followed 
 after it. Or, in other words, it may be pro- 
 per to mow, that, as the difpenfation of 
 Mofes feems to have been neceflary to ufhef 
 in the difpenfation of the Goipel, fo there 
 were other difpenfations which were equally 
 neceflary to prepare the world for the recep- 
 tion of it, and that all of them occupied, 
 with the greateft propriety, the time and place 
 afligned to them. 
 
 As this inquiry comprehends a large trad 
 of time, it may not be improper, for the fake 
 of order, to arrange what mall be thought 
 neceflary to obierve upon it, under the fol- 
 lowing
 
 254 HISTORY AND PHILOSOPHY PART II. 
 
 lowing divifions, which point out to us fo 
 many remarkable epochs, as it were, in the 
 hiftory of mankind. 
 
 $ i. THE firft naturally includes that pe- 
 riod of time, which pafled from the creation, 
 to the definition of the old world. 
 
 If we will attentively confider the nature 
 
 of man, we mufl own that the obligations of 
 
 religion, or, if you will, his' obligations to 
 
 the worfhip and fervice of God, confidered as 
 
 the fountain both of his life and happinefs, 
 
 were coeval with his creation. But if we 
 
 will, at the fame time, confider what muit 
 
 have been the fituation of mankind, in fome 
 
 of the firfl and earliefl ages of the world, we 
 
 mail find that " While the condition of 
 
 ' mankind was fimple and rude, his reafon 
 
 1 (as a celebrated writer of our own country 
 
 c obferves) would be but little exercifed. His 
 
 : intellectual powers are extremely limited. 
 
 What among polifhed nations is called 
 
 1 fpeculative reasoning or refearcb, is altogether 
 
 c unknown in the rude ftate of fociety, and 
 
 * never becomes the occupation or employ- 
 
 1 ment of the human faculties, until man be 
 
 ( fo far improved, as to have fecured, with 
 
 1 certainty, the means of fubfiftence, as well 
 
 as the pofTeffion of leifure and tranquillity. 
 
 The thoughts and attention of a Savage are 
 
 confined within the finall circle of ob- 
 
 jeds, immediately conducive to his pre- 
 
 fervation or enjoyment. Every thing be- 
 
 ; yond that efcapes his obfervation, or is 
 
 3 " perfectly
 
 PART II. ot JUDAISM. 255 
 
 " perfectly indifferent to him. The firfl 
 " ideas of every human being, muft be iuch 
 " as he receives by his fenfes. But, in the 
 " human mind, while in the favage ftate, 
 " there feem to be hardly any ideas but what 
 " enter by this avenue. His thoughts extend 
 " not beyond what relates to animal life. 
 " In fituations where the. extraordinary ef- 
 " fort either of imagination or labour is re- 
 " quifite, in order to fatisfy the fimple de- 
 " mauds of nature, the powers of the mind 
 " are fo feldom roufed to an exertion, that 
 " the rational faculties continue almoft dor- 
 " mant and unexercifed *." 
 
 " Whoever has had any opportunity of 
 " examining into the religious opinions of 
 " perfons in the inferior ranks of life, even 
 " in the moft enlightened and civilized na- 
 " tions, will find that their fyftem of belief 
 " is derived from inflruction, not difcovered 
 " by inquiry. That numerous part of the 
 ' human fpecies whofe lot is labour, whofe 
 " principal, and almofl folc, occupation is 
 " to fecure ujbfiftence, views the arrange- 
 " ment and operations of nature, with little 
 " reflection, and has neither leifure nor ca- 
 " pacity for entering into the path of refined 
 " and intricate fpeculation, which conduces 
 " to the knowledge of the principles of natu- 
 " ral religion. In the early and moil rude 
 " periods of favage life, fuch difquifuions 
 " are altogether unknown. When the intel- 
 
 " ledual 
 
 * Pr Robertfon's Hift. of America, Vol. I. p. 3 8 -
 
 4$6 HISTORY A* PHILOSOPHY PART IT. 
 
 " lectual powers are juft beginning to unfold, 
 " and their feeble exertions are directed to a 
 " few objects of primary neceffity and ufe : 
 " When the faculties of the mind are fo li- 
 " mited, as not to have formed abflract, ori- 
 " ginal, ideas; it is prepoflerous to expect 
 " that man mould be capable of tracing, with 
 " accuracy, the relation betwixt caufe and 
 " effect, or to fuppofe that he mould rife 
 " from the contemplation of the one to the 
 " knowledge of the other, and form juft 
 " conceptions of a Deity, as the Creator or 
 " Governor of the univerfe* The idea of 
 " creation is fo familiar, when the mind is 
 " enlarged by fcience and illuminated with 
 " revelation, that we feldom reflect how pro- 
 " found and abftrufe this idea is, or confider 
 " what progrefs man mufl have made in ob- 
 " fervation and refearch, before he could ar- 
 " rive at any knowledge of this elementary 
 " principle of religion. Accordingly feveral 
 " tribes have been difcovered in America, 
 " which have no idea whatever of a Supreme 
 " Being, and no rites of religious wormip. 
 " They have not in their language any name 
 " for the Deity. It is only among men, in 
 " the moft uncultivated ilate of nature, and 
 " while their intellectual faculties are fo 
 ' feeble and limited, as hardly to elevate 
 ' them above the irrational creation, that we 
 " difcover this total infeniibility to the im- 
 " prefllons of an Invilible Power. The hu- 
 ' man mind, formed for religion, feems open 
 " to the reception of ideas, which are defti- 
 
 " ned
 
 PART II. OF JUDAISM. 2 5 y 
 
 " ned, when corrected and refined, to be the 
 " great fource of confolation, among the ca- 
 " lamities of life *." 
 
 The account given, by this author, of the 
 ignorance of fome, and the wild notions of 
 others, with refped to religion, in thofe 
 countries which are the rubjed of his hiftory, 
 exhibits a very juft pidure of the human race, 
 in their rude and uncultivated flate : A pic- 
 ture which mows us, by the by, what a forry 
 length mere reafon would carry mankind in 
 matters of religion, and, by confequence, 
 what need, ho\vever fome may difclaim it, 
 they have of a revelation from God. 
 
 The mention of this remark brings to my 
 view, the propriety of the Divine difpenla- 
 tions to mankind, in the early ages of the 
 world. The cares of life would neceflarily 
 engrofs their attention, and the exercife of 
 their faculties, for the fupply of their wants, 
 and fo leave them but little leifure for reli- 
 gion, and yet, even in this flate, it was not 
 proper they fhould be without it. 
 
 What God did, in fuch a fituation, for their 
 inflrudion, mufl, in every point of view, be 
 allowed to be the moil proper. He vouchfafed 
 to communicate to them discoveries of his will, 
 as they were able to bear them, and in a man- 
 ner the beft adapted to make a deep impreifion 
 upon them. For this purpofe he was gracioufly 
 pleafed to affume a vifible appearance, and under 
 this to converfe with mankind, and give them 
 
 R fuch 
 
 l * Dr Robertfon's Hift of America, Vol. II. p- 3 8 -
 
 258 HISTORY AND PHILOSOPHY PART II; 
 
 fucli directions for the conduct of their life 
 and the fervice of religion,, as were moft pro- 
 per for them to obferve. And who does not 
 fee that, without fome fuch method as this, it 
 muft not only have been a considerable time 
 before man, by the exercife of hi-s faculties 
 or the refult of his obfervations, cou-ld have 
 formed any tolerable directory for hiinfelf in 
 cither, but alfo that, could we fuppofe a re- 
 velation of the Divine will to have been any 
 how communicated to him, fome fuch. method 
 as this feems to have been necefTary, to gain 
 credit and regard to it? The revelation of the 
 Divine will which claims our belief, ftands in 
 no need of a Divine appearance to prove the 
 authenticity of it. It has abundance of evi- 
 de-nce without this. But it is fuch evidence, 
 as a revelation, in that early age of the world, 
 was incapable of. Thus^ for inilance,, miracles,, 
 if they are fueh as lie under no fufpicion or 
 fraud, mufl be admitted as a fufficient evi- 
 dence that the perfori who performs them, 
 acts under the agency of a power fuperior to- 
 his own, and fo claim an attentive regard to 
 them, and, by juft confequence, to the doc- 
 trines which they were intended to fupport. 
 But it mufl be evident to every one who al- 
 lows himfelf to think, that they could li^ve 
 been of no fervice, as a proof of a Divine re- 
 velation, in that early period, in which we 
 fuppofe it to have been made. He who would 
 judge properly of the importance of miracles 
 offered with this view, muft be fuppofed to 
 be pretty well acquainted with the great laws 
 
 of
 
 PART II. o F J U D A I S M. , 59 
 
 of Nature : For it can only be by a knowledge 
 of thefe he can take upon him to lay, how 
 far an adion that would be confidered as a 
 miracle, is, or is not, agreeable to them. 
 And yet this very degree of knowledge by 
 which it muft be judged of, can only be the 
 acquiiition of conliderable time, labour, and 
 obfervation ; and therefore muft come too late 
 to be of fervice in the fuppofed early appeal to 
 miracles, in behalf of a revelation. 
 
 There is another argument in favour of a 
 revelation offered to us, deduced from the 
 evidence of prophecy. But this, it is evident, 
 alfo, could be of no fervice in the firft offer 
 of a revelation to mankind. The defign of 
 prophecy is to lead forward the views of man- 
 kind to future times, and, confidered as an, 
 argument for the truth of any fyftem of reli- 
 gion, it derives all its force from the comple- 
 tion of it, in the exact correfpondence betwixt 
 the event and the prediction. Hence, there- 
 fore, it is evident, that, in the cafe under 
 consideration, this could be of no avail either, 
 becaufe, in the interval (and perhaps a long 
 one too) betwixt the prophecy and the time 
 fixed for the completion of it, mankind muft 
 have been left in a very anxious and comfort- 
 leis fituation. This inconvenience, which 
 rfeither miracles nor prophecy could have pre- 
 vented, is, all at once, obviated by the viiible 
 prefence of the Deity. 
 
 It is true, it may be alleged that there wa 
 fomething miraculous in this. True. There 
 was fo. But this was men a miracle as man- 
 
 R 2
 
 2 6o HISTORY AND PHILOSOPHY PART II. 
 
 kind were well qualified to judge of, without 
 being pofTefTed of an extenfive and minute 
 experience. The very firft thoughts they 
 would beflow upon the Author of their ex- 
 iflence, would naturally prefent him to their 
 minds, as a being truly great and glorious ; 
 nay, the moil glorious of all beings : And 
 this very view which he is fuppofed to exhibit 
 of himfelf to mankind, joined with the fu- 
 blime and ufeful difcoveries which he would 
 make to them, ferved to confirm them in this 
 opinion. 
 
 It is not to be imagined that they could 
 have exacl ideas, if any at all, of the fpiritua- 
 lity of his nature. Neither were thefe the firft 
 which it was proper to give them. At firft, 
 all that was necefTary was no more, than to 
 teach them the dependence they had upon him, 
 and the obligations they were under to his 
 fervice. And what could be better fitted for 
 thefe purpofes, than fuch a difplay of his aw- 
 ful greatnefs, fuch a manner of Divine ap- 
 pearance? Of the effect this mould have upon 
 them, they were fufficiently qualified to judge. 
 And fcarce, from any other mean that can 
 be conceived, could they, in their fituation, 
 have judged, with fuch certainty, of the au- 
 thority and obligations of the revelations 
 communicated to them. 
 
 Befides, as this manner feems to have been 
 the moft eafy for communicating the know- 
 ledge of thofe important truths, which were 
 to be the bafis of their religious fervice, does 
 it not deferve to be taken notice of, that it 
 
 had
 
 PA*T II. o v J U D A I S M. ,6, 
 
 had a particular tendency, at the lame time, 
 to make the deepeft impreflion upon their 
 heart? And yet, without fiich impreflion, it 
 is highly probable it would have had but very 
 little influence upon their conduct in life. 
 
 It is not improbable, that, together with 
 any inftructions which God might have given 
 them in religious truths, he would alfo ap- 
 point certain inftitutions, which, tho' fiinple, 
 (becaufe fuited to that early period, when 
 an operofe fervice would have been highly 
 improper) would admirably ferve to recal 
 them to their minds, and, by the frequent 
 obfervance, to feed and nourifli thofe habits 
 of devotion, which they were calculated to 
 form. 
 
 The account we have of this early period, 
 is but very fhort. It deferves the name of 
 Annals, or a few Hints, rather than a Hiftory. 
 But fliort as it is, have we not reafon from it 
 to think, that, of this nature, were the infti- 
 tutions of the Sabbath, facrifice, and focial 
 worfhip; all which, it is highly probable, had 
 their origin as early as mankind began to be 
 formed into focieties ? 
 
 It is remarkable, that, though God chok% 
 in this manner, to make the firft difcoveries of 
 himfelf to mankind, yet he did not make 
 them very frequent. This referve feems to 
 have been neceflary, not only that he might 
 not leflen the reverence for the Divine ap- 
 pearances by rendering them too familar, bur 
 alfo that he might give room and leifure to 
 mankind to improve upon the hints he had 
 
 R
 
 *62 HISTORY AND PHILOSOPHY PART II. 
 
 given them. Thefe were never intended to 
 fuperfede, but to affift, the exercife of their 
 rational faculties. He always meant to deal 
 with them agreeably to the nature lie had 
 given them. 
 
 The firft difcoveries deferred their regard, 
 from the evidence they carried along with them 
 of their authority. But, though this was 
 ground fufficient to engage their attention to 
 them, what an additional pleafure would it 
 be, when, by the exercife of their reafon, they 
 found them to be, in their tendency, not 
 only agreeable to, but perfective of, their 
 nature? 
 
 The reality of a vifible Divine appearance 
 in early times, muft be allowed by all who 
 admit the authority of the facred record. 
 But learned men have run into different fen- 
 timents, as to the time when it firft obtained, 
 Dr Shuckford maintains, that, till the time 
 of Abraham, there was no fuch thing as a 
 yifible appearance of the Deity ever heard of 
 in the world, and that he was the firft who 
 was honoured with the fight of fuch appear- 
 ance : That, before this time, mankind wor- 
 fhipped the invifible God, whom no man had 
 ever feen or could fee ; and that, though he 
 often fpol^e to Adam, Cain, Noah, and others 
 of the antediluvians, there is no intimation 
 that^he was ever feen by any of them: That 
 the illuftrious Peribnage, who was afterwards 
 made flefh, and who, perforating- the Deity, 
 came to be called, " The God of Ifrael, and 
 ^ the God of Abraham, Ifaac, and Jacob," 
 
 appeared
 
 PART It. c F J U D A I S M. 2 $ 3 
 
 appeared to Abraham m vifible form : And 
 that, after this, there were two diftind Per- 
 fons known and worfhipped by the faithful, 
 namely, God whom no man had teen at any 
 time, and the Lord, who appeared at diver* 
 times to them. 
 
 This is the fubftance of the Dodor's opi- 
 nion upon this point. And all this he endea- 
 vours to fupport by fome criticifms upon tin- 
 facred text, and by obferving that it was nor 
 fcience, but a belief of fads, that had led the 
 Heathens into the theology of viiible appear- 
 ances. For, till the faith of thefe appearan- 
 ces had fpread and obtained in different coun- 
 tries, the dodrines concerning them had 
 never been adopted into any of their iy- 
 ftems *. 
 
 It is needlefs to enter into a minute exami- 
 nation of what Dr Shuckford has advanced 
 upon this fubjed. A few pafling obferva- 
 tions are only neceflary. 
 
 It would be ftrange if a man of his abilities 
 ihould adopt an opinion, for which he could 
 not advance fomething plauiible. It inuft be 
 owned he has done ib for this. And yet, 
 after all, I inuft confefs, I am far from being 
 fatisfied of the juftnefs of it. 
 
 We have feen already fome very good rea- 
 fons for a vifible appearance, as early as we 
 have iuppofed. And though indeed it muft 
 be owned, that we are not exprefsly informed 
 
 R 4 of 
 
 * -See Shuckford's Conneaion, &c. Vol. II. p. 446, 
 Vol. Ill, p- 47-
 
 z6 4 HISTORY AND PHILOSOPHY FART IF, 
 
 of any vifible appearance, yet the interviews 
 betwixt God and Adam, and Cain, and Enoch, 
 &c. and the phrafes and modes of fpeaking 
 ariling from thence, fuch as, " His face," 
 " His prefence," " Coming to him," and 
 " Walking with him," all evidently fuppofe 
 it. And to interpret thefe without admitting 
 it, would be to render the meaning of every 
 hiftoricai narrative precarious. Befides, it 
 mult be difficult to aflign a good reafon, why, 
 if it had been delayed fo long, it mould be 
 made at this particular time. It is true, the 
 notions of God that ftill prevailed were but 
 very imperfect. But, imperfect as they were, 
 there is reafon to think that they were lefs fo 
 at this time, than they were more early, and 
 confequently that the Divine appearances 
 were then more needed. 
 
 Dr Shuckford feems to lay too much flrefs 
 upon Gen. xii. 7. Becaufe there it is faid, 
 that Abraham built an altar to the Lord, who 
 appeared to him, he from thence infers that he 
 was the firjl to whom he did appear. But 
 might he not, with very great propriety, have 
 done all this, even allowing former appear- 
 ances ? If this was the firil appearance vouch* 
 fafcd to him, was it not highly becoming, 
 however frequent they might have been to 
 others before him, to have paid this piece of 
 refpedful homage to him? In fupport of this, 
 opinion, Dr Shuckford alleges, that, though 
 the Patriarchs before Abraham worshipped 
 only the iiivifible God, thqfe who fucceeded
 
 PART It or JUDAISM 
 
 him, worfhipped alfo the Lord who appeared 
 to many of them. 
 
 I muft own it does not, after all he has 
 faid, appear to me certain, that they wen* 
 acquainted with any fuch diftindion. This 
 would be to iuppofe an advance in theologi- 
 cal knowledge, which it is doubtful if ever 
 they attained, and feems to have been too 
 much for thefe early times. Whether they 
 had, fo early, any notions of the fpirituality 
 of the Divine nature, which would render 
 the Deity inviiible, is extremely doubtful. 
 And therefore might they not, very probably, 
 have confidered the glory they beheld, as the 
 peal Divinity ? Or, if they believed him to 
 be, in his nature, invifible to ferife, might 
 they not, without fuppofirig any extraordinary 
 advance in fcience, coniider the vifible, re- 
 fplendent, glory which they beheld, as that 
 particular form, in which he chofe to mani- 
 feft himfelf to, and converfe with, them? 
 And fo, in either of thefe cafes, there is no 
 neceility for fuppofing their knowledge of 
 this fecond Perfon; and indeed it does not 
 appear to me that they ever had it. 
 
 It is not improbable, that, for fome of the 
 firft ages, this vifible glory had a fixed refi- 
 dence, to which mankind might repair for 
 the performance of their religious fervices. 
 But, if this was the cafe, there is reafon to 
 think, that, when afterwards they became 
 better acquainted with the nature of God, 
 and confequently of religion, it did retire, 
 and only appear occafionally, till the efta- 
 
 blifhment
 
 HISTORY AVD PHILOSOPHY PART it 
 
 blifhment of the Jewifh church. And then 
 it took up its refidence with them, as a (land- 
 ing evidence of their felection from the na- 
 tions around them, and a happy mean of 
 training them up, to be fubfervient to the 
 purpofes of the Divine providence and grace, 
 to the reft of mankind. 
 
 The progrefs of the human mind in intel- 
 lectual improvement is but flow; and, conii- 
 dering the ftate of the world in its early ages, 
 muft have been flower in any fuppofed period 
 of them, than in any following period of the 
 fame length. The fituation of mankind af- 
 forded them but little time for fpeculation, 
 and therefore it muft have been a considerable 
 while before they could make any great ad- 
 vance in the knowledge of abftracl: truths. 
 For this reafon, not only did God, as we have 
 obferved already, favour them with certain 
 revelations and difcoveries by means of a vi- 
 fible appearance among them, but he was 
 pleafed alfo to lengthen out the life of man to 
 fo great an age. 
 
 This, it is probable, might have been one 
 reafon for this par* of the Divine ceconomy. 
 For, had the life of man, in thofe early ages, 
 beencircumfcribed within fuch narrow bounds 
 as it afterwards was, the improvements in re- 
 ligious, as in every other branch of know- 
 ledge, muft have been very flow. Had they, 
 foon after any difcoveries were vouchfafed 
 to them, been removed, before, by their 
 deductions from them, they had made any. 
 confiderable acquifition to their flock of 
 3 knowledge,
 
 XA*T II. OF JUDAISM. , 67 
 
 knowledge, it muft have been tranfmittcd to 
 fucceeding generations \vith very little, if 
 any, increaie, as they had no other method 
 of ^ preserving it but by tradition. Whereas, 
 by the longevity of mankind, and the confi- 
 derable time which thofe of one generation 
 were cotcmporary with thofe of another, both 
 the revelations made to them and their im- 
 provements in religious knowledge in confe- 
 qucnce of them, would be handed down, not 
 only with greater certainty, but with an ad- 
 ditional degree of brightncfs, proportioned to 
 the periods they pafled through. 
 
 A regard to the infantile ft ate (if I may 
 ufe the phrafe) of the human mind, made it 
 neceflary to proportion the degrees of light 
 and knov/ledge communicated to it, to the 
 expanlion of its faculties, or their capacities 
 to receive them. Accordingly it deierves to 
 be taken notice of, that both the nature and 
 degrees of the difcoveries made to mankind, 
 \vere faited to their circumftances, or the 
 progrefs they had made in improvement. 
 
 The firfl hints given them of religious 
 truths or doctrines, were not of the more 
 abftrufe kind, or of difficult conception. This 
 would, all at once, have defeated the delign 
 of making them, by turning away their at- 
 tention from them. They were fuch as would, 
 efpecially from the manner of their commu- 
 nication, immediately flrike the mind, and 
 fo gain an eafy admiflion into it. Accord- 
 ingly, may it not be obferved, that, no fooner 
 do we hear of the creation of man, than we 
 
 hear
 
 468 HISTORY AND PHILOSOPHY PART If. 
 
 hear of his Maker's intercourfe with him ? 
 He appears to him, and gives him fuch evi- 
 dence of .his deriving his being from him, and 
 depending upon him for the continuance of 
 it, as could not fail to procure his dutiful re- 
 gards, and, at the fame time, he received the 
 neceflary hints of the proper manner of ex- 
 preffing them. 
 
 Soon after the fad and difmal cataftrophe 
 of the fall, with what admirable propriety 
 does God manifeft himfelf to man ? Was it 
 not in a manner fuited to his unhappy fitua- 
 tion ? To give him time for reflecting upon 
 the guilt and dangerous confequences of his 
 conduct, he does not immediately appear to 
 him. He allows the unhappy discoveries he 
 made, and his own reflections upon them, to 
 punifh him in the firfl inftance. But when a 
 confcioufnefs of guilt and apprehenfion of 
 danger had fo alarmed him, as almofl to 
 overwhelm his fpirits, and fink him into de- 
 ipondency, then does he manifefl himfelf to 
 him. And after expoflulating with him the 
 reafon of his extraordinary conduct, Beholdj! 
 while man ftands trembling before him, in 
 the inoft dreadful fear of the Divine ven- 
 geance, then does he drop the hint of his 
 merciful intentions towards him: J fay, a 
 hint of this ; for who may not fee, that this 
 was all that he was then able to receive, or 
 capable to underftand ? To have immediate- 
 ly communicated to him, the whole plan of 
 his redemption through Jefus Chrifl, would 
 have anfwered fcarce any other purpofe than to 
 3 have
 
 PART II. o F J U D A I S M. 
 
 have aftonilhed. This is a fcheme too deep 
 in its contrivance, and too operofe and diffi- 
 cult in its execution, to have been tolerably 
 conceived by man, at this period. What was 
 imparted of it, was fufficient to (both his fears, 
 to revive his hopes, to encourage his con- 
 fidence, and thereby the future fervice of 
 his God. Any more would have been un- 
 fuited to his fituation, and therefore impro- 
 per. 
 
 And as the nature, fo alfo the degrees of 
 the difcoveries made to mankind, in thofe 
 early ages, were every way the moil proper. 
 They were made, not all at once, but in a 
 gradual manner, the former always tending 
 to prepare for the following. In this refpecl, 
 the progrefs of moral or religious light or 
 truth, reiembles that of natural. From a tbick 
 darknefs it proceeds to an obfcure dawn, and 
 from thence, by increafing degrees, as the 
 intellectual eye can bear it, to meridian iplen- 
 dor. 
 
 But not only was this gradual illumination 
 of the world, fuited to the weaknefs of its 
 ftate, but it was alfo the belt method to fit it 
 for ftill greater communications of light and 
 knowledge, by the fcope it afforded for deli- 
 berate improvements. 
 
 In the manner we have already hinted, ^(fid 
 God go on, inftruding mankind in religion, 
 as occafion required, till, at length, their io- 
 creafing wickednefs made it neceflary, for the 
 ends of his moral government, to give a check 
 to it by an overflowing deluge, which fwept 
 
 oiF
 
 2 7 o HISTORY AND PHILOSOPHY PART It. 
 
 off the inhabitants of the world at that time, 
 Noah and his family alone excepted. 
 
 2. BY the prefervation of Noah and his 
 family, the earth was peopled again. He be- 
 comes the parent of the New, as Adam had 
 been of the Old, world. And with him was 
 preferred the knowledge of what related to it, 
 fo far as was neceflary to be communicated 
 to after ages. 
 
 Had not, by the Providence of God, Noah 
 been fo long a cotemporary of Methufelah, 
 and he of Adam *, the revelations made to 
 them and others in the Antediluvian world, 
 muft have been loft. But, by thefe means, 
 they are preferred, and Noah ferves as a de- 
 pontory, not only of the Divine revelations, 
 but alfo of the knowledge and learning of the 
 old world. 
 
 His family thus preferved, in fo miraculous 
 a manner, while the reft of mankind were 
 fwept off, could not fail to inform the world, 
 as foon as it was peopled again, of the fignal 
 interpofitions of God to mankind before the 
 flood, and the awful tokens of his difpleafure 
 to the Antediluvians for their difregard of 
 
 them. 
 
 ^ * It evidnntly appears, Gen. v. 5. that Adam did not die 
 till the year of the world 930. From Gen. v. 22, it will ap- 
 pear, by a calculation formed upon the account given of the 
 preceding generations, that Methufelah was born in the 687th 
 year of Adam's life, and confequently was his cotemporary 
 for 243 years. And as, upon the fame principles of calcula- 
 tion, it muft appear that Noah was born A.M. 1056, and 
 that Methufelah did not die till A. M. 1656, he mull have 
 been cotemporary with Noah no lefs than 600 years.
 
 FART II. OF JUDAISM. 2 7 , 
 
 them. For this purpofe they were the bed 
 qualified, not only by their acquaintance with 
 the hiflory and fate of the old world, but alfo 
 by the communication of the new revelations 
 made to them, in confequerrce of the remark- 
 able alteration of circumftances which had 
 been fuperrnduced by the flood. 
 
 One would have thought that the account 
 of the awful deftru&ion of the Old World and 
 the caufe of it, which Noah would not fail to 
 make the New acquainted with, would have 
 fecured them againfl a deviation from the 
 prefcriptions of God in matters of religion, 
 left they mould be involved in a fimilar ruin. 
 But we find, from the hiftory of thofe early 
 times, that it was not long (not above 400 
 years), when, in place of the worftiip of the 
 only true God, they gave into the worfhip of 
 all the hofl of heaven. A temporary check 
 was given to the prevalence of this (in, by the 
 difperlion at the tower of Babel. But it foon 
 gathered ftrength again. 
 
 3. AND then it was, that Abraham was 
 pitched up'on, as the moft proper perfon for 
 checking its progrefs, and laying the founda- 
 tions of a church in his family, that might 
 preferve the religion of the true God, fpread 
 the knowledge of it through the world, and- 
 fo gradually prepare it for the reception of 
 the religion of Jefus, to which, when it had 
 anfwered the ends of its inftitution, it was to 
 give place, as the lad mode or form which it 
 was to aflume. And various, but all of them 
 
 indeed
 
 * 7 * HISTORY AND PHILOSOPHY PART-H. 
 
 indeed moft wife, were the ways which God 
 took to render this fcheme fubfervient to thefe 
 ends. 
 
 We are apt, at firft, to imagine that there 
 was a rigour and feverity countenanced by 
 this religion, that feemed inconfiftent with an 
 extenfive communication of it, or its doc- 
 trines. True. There was no fmall degree of 
 rigour required by it : Such a degree as ad- 
 mitted but little focial or commercial inter- 
 courfe with neighbouring nations, no allian- 
 ces with them by way of marriage, nor any 
 intercommunity of worfhip. But, though the 
 ftatutes which refpected thefe, muft be allowed 
 to have, in appearance, an unfavourable af- 
 pect upon the fpread of their religion, let it 
 be obferved, that, while they feemed indifpen- 
 fably neceflary to prevent all infection from 
 the corruption of their neighbours, they had 
 not, fo much as might be at fir ft imagined, 
 the effects of keeping other nations ignorant 
 of their religion. Nay, I am not fure, but 
 they became the early and principal means 
 of making them better acquainted with it, as 
 they would naturally make them inquire into 
 the genius, character, manners and religion of 
 a people, who afFeded a fuperiority over all 
 their neighbours, and would fcarce deign to 
 treat them with that civility, to which their 
 common nature intitled them. 
 
 But, if the circumftance of their fequeftra- 
 tion was any bar to the difFufion of the know- 
 ledge and influence of their religion, any in* 
 convenience that could arife from this, was 
 
 fufficiently
 
 PART II. OF JUDAISM. 273 
 
 fufficiently guarded againft by the means, 
 which feemed more immediately intended to 
 promote both. 
 
 We have already mown that the duration of* 
 this inftitution of religion was never intended 
 to be more than temporary ; and hinted that 
 it was, at laft, to give place to one, that 
 would be univerfal in its conquefts, and laft- 
 ing in its obligations. And now, to trace the 
 methods by which this, fo defirable an end, 
 \vas to be erFeded, may be an employment, 
 at once highly agreeable and ufeful. 
 
 At prefent I mall only obferve (becaufe I 
 may have occafion to illuftrate this remark af- 
 terwards) that this was an event, that could 
 not, all at once, be accomplimed. The at- 
 tachment of mankind to any ichcme of reli- 
 gion of which they have been fond, is too 
 itrong to be immediately diflblved. For, 
 though, by means of an external force impo- 
 fed upon them, their profelfion might be al- 
 tered, their faith would probably flill remain 
 the fame* Any change in this muft be the 
 confequence, not of compuliion, but of per* 
 fuafioii and conviclion. And were not the 
 methods which God made ufe of, the moft 
 proper for bringing thefe about ? 
 
 What all the reafons were which induced 
 God to the choice of Abraham, as the Foun- 
 der of this new and vifible church, it would 
 be prefumption in us pofitively to determine,, 
 fince he has not feen meet to inform us. But, 
 if I mijrht venture a conjecture, I would beg 
 
 ' leave
 
 374 HISTORY AND PHILOSOPHY 
 
 leave to take notice of fome, that feem abun- 
 dantly to juftify it. 
 
 If, as fome allege, Abraham was expelled 
 his own country, for his averfion to that 
 grofs idolatry which prevailed in it *, who may 
 not difcerii the propriety of the choice of fuch 
 a perfon, not only as the reward of his di- 
 flinguimed piety and unmaken fleadinefs in 
 the religion of the true God, but alfo as the 
 moft effectual check to the growing evil for 
 which he fufFered fo much ? 
 
 Beiides, let me obferVe that Abraham was 
 a very proper perfon on another account. He 
 feems to have been, not only of a diftinguifhed 
 rank in his own country, but alfo of a cha- 
 racter well known in others f . And there- 
 fore thefecircumftances could not fail to make 
 his religious fentiments be inquired into, ef> 
 pecially as they differed fo widely from thofe 
 which feem to have almoft univerfally pre- 
 vailed. 
 
 From the whole of his character, he evi- 
 dently appears to have been a perfon of the 
 
 moil 
 
 k Look back to the note p. 71. on this fubjec~l. 
 
 f Jofephus informs us (Antiq. Lib. I. cap. 8, 9.) that, by 
 the favour of Pharoah, Abraham had frequent opportunities 
 Of converting with the Priefts of that country; that he was 
 in high reputation among them for learning; and that he took 
 that opportunity of fetting them right, as to many of their 
 rites, ceremonies, and opinions in religion. 
 
 Dr Shuckford informs us, (Vol. I. p. 308. of his Connedion, 
 &c.) that Perfia and India were full of the fame of Abraham, 
 hee alfo a good deal.colleaed, as to the fame of Abraham for 
 learning, by Gale, in his Court of the Gentiles. Vol. II. 
 P- 9> 1Q> ix.
 
 PART. IL OF JUD A I S M. , 75 
 
 moil eminent piety, and as fuch would, no 
 doubt, be zealous in diffufing the knowledge 
 of the true God and his religion. The fre- 
 quent intercourfe with God, with which he was 
 honoured, the covenant entered into with 
 hj m> the diftinguifhed promifes made in it to 
 him and his family, and the profpecl of the 
 rnoft extenfive advantages from it, to the reft 
 of mankind, all thefe would, with united influ- 
 ence, operate in the moft powerful manner 
 upon him, and give life and fpirit to his en- 
 deavours in behalf of religion. 
 
 . 4.^ WHEN his family had become nume- 
 rous^ fome events happened, that not only de- 
 termined their defcent into Egypt, but their 
 refiderice in it, for a long courfe of years, 
 no lefs than 215*. This was no accidental 
 4 S 2 occur- 
 
 * It muft be owned that there is, in appearance, fome dif- 
 ficulty in reconciling the different accounts we have of the re- 
 fidence and diftrefs of Ifrael, in a ftrange land. The firft ac- 
 count we have is Gen. xv. 13. which runs thus:" Know 
 " that thy feed fhall be a ftranger in a (land that is not theirs, 
 *' and fhall ferve them, and they fhall afflict them 400 years." 
 The next account we have of them is to this purpofe, Exod. 
 xii. 40, 41. " Now the fojourning of the children of Ifrael, 
 " who dwelt in Egypt, was 430 years : And it came to pnfs, 
 " at the end of the 430 years, even the felf fame day it came 
 " to pafs, that all the holts of the Lord went out from the 
 " land of Egypt." 
 
 From thefe accounts there arife two difficulties to be clear- 
 ed up ; the one, refpedling the duration of the refidence : 
 the other, the duration of the diftrefs of Ifrael, in a ftrange 
 Jand. 
 
 With refpeft to the firft, there is an alleged contradiction 
 charged upon the facred record, the term of their refidence 
 being reprefented in the one place, as confiding of 400, and 
 
 in
 
 HISTORY AND PHILOSOPHY PART It, 
 
 occurrence in the hiftory of this people. It 
 was exprefsly foretold, and feems to have 
 been connected with the great defign of Pro- 
 vidence, now under confederation. And it 
 is eafy to fee how it became fubfervient to it 
 
 In the other of 430 years. But this difficulty appears formidable 
 only at a diftance. When narrowly examined, it immediately 
 vanifhes. For, let us attend to the seras of the commence- 
 ment of thefe periods, and we mall find them very different; 
 and from an attention to this fingle circumftance, thefe two 
 accounts may be eafily reconciled. 
 
 The account in Exodus feems to begin the computation of 
 the 430 years, from the covenant made with Abraham (fee 
 Galat. iii. 17.), which, as appears from Gen. xii. 4. was 
 when he was 75 years of age, from which to the giving of 
 the law was 430. This account is confirmed by the Samari- 
 tan copy of this text, which runs thus " Now the inhabi- 
 * ting of the children of Ifrael and their fathers, whereby they 
 " inhabited in the land of Canaan and in the land of Egypt, 
 ft was 430 years." From this account two things are evi- 
 dent. The one is, that what is here faid, is not confined to 
 the children of Ifrael, but extends to their fathers alfo, and 
 fo feems to lead back our view to the period from which wa 
 have begun the computation. The other is, that it does not 
 reftricl: their refidence in a ftrange land (as fome have ima- 
 gined) to Egypt, but takes in the time of their fir-ft fettle- 
 ment in Canaan. Now, if thefe obfervations are but attend- 
 ed to, the refidence in Egypt will be found, from the follow- 
 ing calculation, to be no more than 215 years, as in the above 
 account. Thus, 
 
 Years . 
 
 From the covenant entered into with Abraham aQ 
 the age of 75 years, to the birth of Ifaac, when 25 
 Abraham was 100 years old, Gen. xxi. 5 . 3 
 
 From the birth of Ifaac to that of Jacob. See ? , 
 Gen. xxv. 26. 6o 
 
 From that to the defcent into Eevpt, See Gen. 
 xlvii. 9. 
 
 Deduct
 
 o F J TJ D A I S M. 
 
 No doubt, Abraham would be at all pains 
 to inflrud his fon Ifaac, who was the darling 
 of his foul and the hope of his family, as weft 
 as the church of God, in the knowledge of 
 religion, and, at the fame time, to guard him 
 
 S 3 againft 
 
 'Deduft tlais from the 430 years, the term of their refidenee 
 in a ftrange land (for to this it feems to be precifely fixed by 
 vthe account in Exod xii. 40, 41. and Galat. iii. 17.) and there 
 remains 215 years for their refidenee in Egypt. 
 
 The other account which we have, that in Gen. xv. 13. 
 feems to limit the term of their refidenee in a ftrange land to 
 400 years. It is true, it does fo. But in this, there is no- 
 thing repugnant to the former account, if we will only con- 
 fider that the facred Hiftorian reckons in this, from a differ- 
 ent sera, even from the birth of Ifaa^:. What makes this 
 probable is, that what he here fpeaks of, is made to have a. 
 particular reference to the feed of Abraham, that is, to his de- 
 fendants by his fon Ifaac. Now let it be confidered, 
 
 Years. 
 That from the birth of Ifaac to that of Jacob was 7 ^ 
 
 (Gen. xxv. 26.) 5 
 
 From the birth of Jacob to his defcent into Egypt, 130 
 
 190 
 
 This added to the 215 years, the time of their refidenee in 
 Egypt (as appears from the preceding calculation) makes 405. 
 And as we know that the facred Hiftorians often omit the 
 mention of broken numbers in their computation of time, the 
 difference of 25 years will not affect the account. 
 
 The other difficulty, that concerning the diftrefs of Ifrael 
 in a ftrange land, arifes from the words in Gen. xv. 13. From 
 the want of a proper attention to them, fome have extended 
 their diftrefs to 400 years. From the manner in which the 
 account is given in our tranflation, a curfory reading might 
 fuggeft this idea; but a little attention is all that is necefiary 
 to correct it. 
 
 We are exprefsly told, upon the authority of an j 
 (Galat. iii. 17.) that, from the time of the covenant enterc 
 iiito with Abraham, to the giving of the law, was but 43'
 
 2 7 8 HISTORY AND PHILOSOPHY PART IX. 
 
 againft thofe corruptions which fo much pre- 
 vailed in the nations around him. And it can 
 be as little doubted that Ifaac would be at 
 equal pains to inflrucl: his children, and they 
 theirs; fo that, upon their defcent into Egypt, 
 they would carry their religion along with 
 them. Their attachment to it appears in their 
 application to the then reigning Prince, who 
 was favourable to them, for a place in which 
 they might worfhip God, according to their 
 own mode, as their religion did not allow 
 them to join in that of the Egyptians. 
 
 Oppofite as their fyflem of religion and that 
 of the Egyptians were to one another, it i 
 not improbable, that, from the mutual inter- 
 courfe they mull neceiTarily have had, they 
 would become acquainted with the nature, 
 doclrines, and rites of each other's religion. 
 And as the Ifraelites feem to have contracted 
 a taint from the religion of the Egyptians, it 
 is equally probable that they, on the other 
 
 hand, 
 
 years. Now of thefe, 215 were fpent before the defcent into 
 Eg)'?'* anc *> at l ea ft So years more under the aufpicious ad- 
 miniftration of Jofeph. For we find (Gen. xli. 46.) that he 
 came into favour with Pharoah at the age of 30, and (Gen. 
 1. 26.) that he died not till the age of no. So that, fuppo- 
 fmg their fervitude to have commenced immediately upon the 
 death of Jofeph (which is fcarcely to be imagined) it could 
 have lafted no more than 135 at moft. 
 
 But the truth is there is nothing in the words that feem 
 to fix the term of Ifrael's fervitude, but only their refidence 
 in a ftrange land. And if (as fome have fuggefted) the words 
 of Gen. xv. 13. are read as follows'* Know that thy feed 
 
 fhall be a ftranger in a land that is not theirs (and fhall 
 < ferve them, and they foal] afflift them) 400 years " the diffu 
 culty yanifhes all at once.
 
 PART II. O'F J U D A I S M. 279 
 
 hand, may have borrowed fomething from 
 that of the Ifraelites. And to this they might 
 be more eafily induced from the influence 
 which Jofeph had acquired among them. For, 
 during his adminiflration {which, as I obfer- 
 ved before, lafted 80 years) he had many 
 happy opportunities of making the Egyptians 
 acquainted with the religion of the true God ; 
 and we may well believe his zeal for it would 
 prompt him, as far as prudence could allow, 
 to make the proper ute of them. 
 
 In this country, Ifrael continued, as had 
 been taken notice of above, no lefs than 215 
 years. And though, foon after the death of 
 Jofeph, they feem to have been reduced to a 
 miferable fervitude, yet, all this time, they 
 -were preferved, by the good Providence of 
 God, a diftinft people, nowife incorporated 
 with the Egyptians, that, after fowing the 
 feeds of the true religion in this country, they 
 might become the inftniments of conveying 
 the knowledge of it to others. 
 
 5. ABOUT the 2i5th year of their rcfi- 
 dence in Egypt, an event happened which 
 became admirably fubfervient to this end. 
 Grievoufly opprefTed by the King of ^Egypt, 
 God heard the cries they put up to him; pi- 
 tied their diftrefs; and fent Mofes, one 
 their countrymen, who had left them a co 
 fiderable time before, and taken up his 
 deuce in Midian, to refcue them from it. 
 
 This was an event that gave birth 
 nes of the moft extraordinary and 
 
 S 4
 
 *8o HISTORY AND PHILOSOPHY PART II, 
 
 0u miracles : Such as feemed to call the at- 
 tention not only of Egypt, but of all the 
 countries about, which mould hear of them. 
 Egypt was, even as early as this, become 
 the feat of learning, of the arts and fciences; 
 and particularly was famed, all the world 
 over, for its knowledge in Theology, in fo 
 much that moll other nations feem to have 
 borrowed a great deal of their religious rites 
 from them. What, therefore, could be a 
 more proper fcene for thefe miracles ? What 
 a fitter theatre upon which the God of Ifrael 
 might difplay his fuperiority over all thofe 
 others, who were called, and honoured by the 
 Egyptians, as gods ? 
 
 The fame the Egyptians had acquired in 
 theological, as well as other, knowledge, 
 had, no doubt, brought many to vilit their 
 country. They had been accuftomed to re r 
 turn with a very high opinion of it. To keep 
 up this opinion, it is not improbable that the 
 Egyptians might pretend, that their gods 
 had a pre-eminence above the gods of other 
 countries. They evidently did fo in the com- 
 petition with the God of Ifrael, Exod. v. 2. 
 Who is the Lord that I ihould obey his 
 ' voice to let Ifrael go? I know not the 
 1 the Lord, neither will I let Ifrael go." In 
 this proud and haughty anfwer of Pharoah, 
 the God of Ifrael received, as it were, a chal- 
 lenge to mow, before the Heathen, that he 
 was God, and that, befides him, there was 
 properly none elfe. And this was the conclu- 
 fion, to which the competition betwixt Mofes 
 
 and
 
 OF JUDAISM. 2 9r 
 
 and the Egyptian magicians did nauirally 
 lead. Nay, this was the very inference \vhich 
 impartial reafon prompted Jethro to make, 
 when he had received from Mofes an account 
 of the great things God had done for Jfrael. 
 " Now I know (fays he) that the Lord is 
 " greater than all gods, for, in the thing 
 " wherein they dealt proudly, he was abovo 
 " above them." Exod. xviii. 4. Now, let any 
 one reflect upon the whole of this extraordi- 
 nary fcene, and muft he not fee the tendency 
 jt had to fpread the knowledge of the true 
 God? 
 
 Pharaoh himfelf, though he had a heart too 
 proud and obfiinate to acknowlege, feems to 
 have been convinced of, the fuperiority of the 
 God of Ifrael. Such miracles, fo extraordi- 
 nary in themfelves, and appealed to in a cafe 
 fo extraordinary, could not fail to make a deep 
 impreflion upon the hearts of all who witnef- 
 fed or heard of them, in that country ; nay, 
 and to make a great noife in all the countries 
 around. For, it is not improbable but an ac- 
 count of them would be carried to countries 
 the moil diftant, by ftrangers who had come 
 to this to be improved by the learning of it. 
 And would not all this contribute to difFufe 
 the knowledge of the God of Ifrael and his 
 
 religion ? 
 
 The miraculous interpofition in favour of 
 Ifrael, and of that religion of which they were 
 the votaries, did not end with their deliver- 
 ance from Egyptian bondage. It was conti- 
 nued in a manner admirably calculated to 
 
 fpread
 
 z8z HISTORY AND PHILOSOPHY PART II. 
 
 fpread the knowledge of it, wider and wider. 
 Pharoah had been obliged to confefs the fu- 
 periority of the God of Ifrael, to the gods of 
 Egypt, by confenting to the difmiffion of a 
 people, for whom he had fo fignally appear-r 
 ed. But, deeply affected with the lofs he had 
 Curtained : or, perhaps defirous to recover 
 his honour, which he might imagine affront- 
 ed by the manner in which he was obliged to 
 } r ield, he jnufters up an army that might have 
 been formidable to any but Ifrael, and, with all 
 expedition, he purfues them, in hopes of 
 gaining an advantage over them, from the difr 
 Acuities in which he forefaw they muft necef- 
 farily be entangled. He overtakes them at 
 the borders of the Red-fea. And, in that 
 very place, where he thought their overthrow 
 was inevitable, he himfelf receives one, equal- 
 ly difmal as it was unexpected. And was not 
 the manner of it fuch, as could not fail to 
 fpread the report of it far and wide, and raife 
 the character of the God of Ifrael, among all 
 who fhould hear of it ? 
 
 Relieved from the fears of fo powerful an 
 enemy, do the Ifraelites immediately inarch 
 to take poflefilon of the country promifed to 
 their Anceftors ? No. They are kept traver- 
 fing the^vaft and rueful defart that lay in the 
 way to it, for no lefs than 40 years. For this, 
 their fo long flay in the wildernefs, fome rea- 
 fons have already been affigned, Part I. Ch. ii. 
 .3- Bu t, though thefe might be fufficient to 
 Vindicate it from any imputation of impro- 
 priety, allow .me to obferve, that another very 
 
 wife
 
 PART II. or JUDAISM. 183 
 
 wife and good end was anfwercd by it, that 
 the notice which muft neceflarily be taken of 
 this extraordinary event, could not fail to 
 make the neighbouring nations acquainted 
 with the character of the true God, and the 
 hiftory of this people, whom he had taken 
 under his fpecial patronage and protection. 
 
 6. THE long interval of time betwixt 
 their fettlement in Canaan, and the ceafing 
 of prophecy at the death of Malachi, was fil- 
 led up with a variety of remarkable events, 
 all of them conducive to the fpreading of their 
 religious tenets, or, at lead, the knowledge 
 of them. 
 
 When, in the courfe of the Divine provi- 
 dence, they are at laft brought to the coun- 
 try deftined for them, the manner in which 
 they are ufhered into it, and obtained the 
 peaceable pofieffion of it, was fuch as could 
 not mils to be taken notice of, by all around 
 it. And what elfe was the tendency of this, 
 but to diffufe the knowledge of that God, who 
 appeared fo remarkably fuperior to any they 
 were acquainted with ? 
 
 After the eftablifhment, and during the 
 continuance, of the theocracy among them, 
 almoft every remarkable tranfaclion that con- 
 cerned them, had either an immediate, or re- 
 mote, tendency this way. Thus, every change 
 in the adminiftration of their affairs, every 
 war in which they were engaged,- every dc 
 feat they received, every vidory they ob- 
 tained , their profperity in their own coun- 
 try,
 
 HISTORY AND PHILOSOPHY PART II. 
 
 try, or their captivity among ftrangers, 
 their fettlement at home, or their difperfions 
 abroad, all contributed, though in different 
 ways, to publifh the knowledge of their reli- 
 gion, together with the knowledge of their 
 national character. 
 
 The fucceflion of Prophets raifed up among 
 them, the countries to which they were 
 lent, and the commiilions with which they 
 were charged, had alfo the fame tendency. 
 This the judicious reader will readily admit. 
 
 7. ABOUT 500 years before Chrift, died 
 Malacbi, the lafl of the Jewilli Prophets. To 
 account for the length of the interval, be- 
 twixt the ceafing of prophecy and the appear- 
 ance of the Mefliah, in a manner fatisfaclory 
 to all, may perhaps be no eafy matter. And 
 yet I humbly imagine, reafons may be affign- 
 ed fufficient to vindicate this part of the Di r 
 vine adminiltration, to mow that God was 
 not unconcerned about the interefts of reli- 
 gion, during this period; nay, that it was 
 filled up with events that ferved admirably to 
 prepare the world for the reception of the 
 Mefliah, and that religion which he was to 
 publifh. 
 
 Upon comparing the hiftory of religion be- 
 fore the commencement, and after the clofe,, 
 of this period, fome, without allowing them- 
 felves to think ferioufly, are apt to arraign the 
 Divine conduct, or, at leaft, to think that this 
 intermediate period might have been filled up 
 in a manner more ufeful to the interefls o 
 
 religion
 
 PART II. or J U D A I S M. *$$ 
 
 religion than it was. But it ought to be re- 
 membered, that, in every cafe, where the 
 Divine conduct falls under our confideration, 
 the greateft modefty becomes us in judging of 
 it ; and that, though the wifdom of it i 
 not be always apparent, we ought never -to 
 fufpect the want of it. 
 
 As God has not feen meet to inform us of 
 the reafons of this part of his admmirtration, 
 we muft, in all our inquiries after them, fu- 
 tisfy ourfelves with the molt probable conjec- 
 tures. And, from the hiftory of the Divine 
 providence, we may be enabled to form ibme 
 of no inconliderable weight. 
 
 Thofe who plead for precipitating the full 
 difcovery of the Divine will to mankind, 
 icruple not to call this interval too long. But 
 I hope it will appear in the fequel, that it 
 could not well have been (hotter, whether we 
 confider the reafons of it, with refpecl to the 
 Jews in particular, or the world in general. 
 
 The revelations made to the Jews, had they 
 been duly attended to, were fufficient for tlw 
 direction of their religious condud. But they 
 had, from the frequency and long continu- 
 ance of them, become, in fome meafure, 
 cheap among them : So cheap, that it is cer- 
 tain, they did not pay the proper regard to 
 them. And what could be better calculated 
 to recover their influence, than the manner 
 in which the Jews were punched for the ne- 
 glect of them? 
 
 During the continuance of prophecy among 
 them, they were, for aught appears to the 
 
 contrary,
 
 2SS HISTORY ASD PHILOSOPHY PART It; 
 
 contrary, happily united in their fyftem of 
 religious truth. Scarce any difference of fen- 
 timent could arife, but might be eafily deter- 
 mined by an appeal to fome Prophet, whofe 
 authority they all agreed in acknowledging. 
 When they had no longer any Prophet among 
 them, to determine points of controverfy, 
 fome pragmatic religionifl had the vanity to 
 fet up for the head of a new feet. Another, 
 either difliking his principles, or influenced 
 by iimilar vanity, feparates upon a different 
 plan of faith and conduct. And each had in- 
 fluence enough to draw after them many fol- 
 lowers. During this period, and upon fuch 
 principles as thefe, it was that the Sadducees, 
 Pharifees, Ejftnes, Herodians, and Zealots, fprung 
 up in the Jewifh church. 
 
 It does not fall within my defign to inquire 
 into the different tenets, or creeds, profeffed 
 by them. I take notice of the exigence of 
 thefe feels, only to mow the unhappy confe- 
 quences of the ceafmg of a fpirit of prophecy 
 from among them, and confequently the rea- 
 ibn they had from thence to wifh for the re- 
 turn of it. 
 
 The Jews had, from the nature of their re- 
 ligion and the privileges conferred by it, 
 become, even to a degree of fuperflition, 
 fond of it : So fond of it, that the moft di- 
 ftant hint of its intended abolition, fometimes 
 fired them with a rage againft thofe who da- 
 red to give it. Conlidering, therefore, their 
 genius, circumflances, and prejudices, it be- 
 came neceifary, in a gradual manner, to re- 
 concile
 
 PART II. Q F J U D A I S M . 2 f 7 
 
 concile them to the exchange of it for the 
 Chriftian, to- which it was, in due time, to 
 give place. And had not many things, which 
 occurred in this period, fuch a tendency ? 
 What think you of the withdrawing o f fome 
 of the tokens of God's favourable prefcnct-, 
 with which they had been formerly honour- 
 ed? What think you of the proftitution of 
 the moil facred offices of Pridt and Hi-h 
 Prieft, to the purpofes of avarice and ambi- 
 tion, thefe, in place of defcending; as they 
 ought to have done, according to the Divine 
 appointment, being difpoied of, by the arts 
 of policy and intrigue, to fuch of the family 
 of Aaron, as were the favourites or minions 
 of thofe in power ? W; re not theft, and 
 many other things that might be here taken 
 notice of, fo many hints to thein, that the 
 duration of that ceconomy, of which they 
 were fo fond, was verging to a clofe; that it 
 had a farther view than to them ; and was 
 only a kind of facred apparatus for one 
 ftill more grand, that was, in due time, to 
 open to the world ? In all this, is not the 
 wifdom of the Divine providence very confpi- 
 cuous ? The better the conduct of it is under- 
 ftood, muft it not be the more admired ? 
 This much may fufHce in vindication of the 
 Divine conduct towards the Jews, in the delay 
 of the Mefliah's appearance. 
 
 But, let us take a larger view of it, and 
 there will appear the greateft propriety in ir, 
 with refpect to the Gentiles alib. 
 
 It has been already fliown, the the dcfign 
 of the feparation of the Tews, was not con- 
 
 JL * { \ 
 
 lined
 
 2 8 HISTORY AND PHILOSOPHY PART II. 
 
 fined to themfelves. It was intended ulti- 
 mately to extend its beneficial effects to the 
 reft of mankind, and, by fpreading the know- 
 ledge of the true God and his religion, gradually 
 to prepare them for the reception of the mofl 
 perfect difcoveries of it, under the Chriflian 
 difpenfotion. Now let this be but attended 
 to, and you will eafily fee, that the fo much 
 wimed-for event of the Son of God's appear- 
 ance in the world, could not, with propriety, 
 have taken place fooner. 
 
 It is highly proper, that any fcheme of re- 
 ligion that lays claim to a Divine origin, and 
 as fuch challenges the regard of mankind, 
 fliould have evidence fufficient to fupport it. 
 It can be only on this foot, that they are bound 
 to receive it. If, in any cafe, we can fuppofe 
 a ftronger degree of evidence to be neceflary 
 than in another, the cafe of the Chriflian re- 
 ligion is that which requires it. It is intend- 
 ed to be of univerfal obligation ; and there- 
 fore it is highly proper that the nature of its 
 evidence mould be fo various and diverfified, 
 that none, to whom it is offered, might have 
 jufl caufe to pretend the leafl defect in it, as 
 an excufe for rejecting it. To render the 
 evidence fuch, it was, if not abfolutely necef- 
 fary, at leafl highly proper, that its publica- 
 tion to the world mould be fo long delayed. 
 From thence there arifes a very ftrong and 
 accumulated evidence, which it would other- 
 wife have wanted, all the evidence that 
 arifes from the accomplimment of ancient 
 prophecy. 
 
 No
 
 PARTIL OP JUDAISM. 
 
 No doubt there is evidence of another kind, 
 which this religion has to plead in fupport of 
 its claim to the faith of mankind : An evi- 
 dence too, which, fuppofing that from pro- 
 phecy to be wanting, would be fufficient to 
 produce conviction in every unprejudiced 
 mind. But flill it muft be owned, that the 
 evidence which arifes from this fource, is no 
 fmall acceffion to the degree of it, and -an 
 evidence it is of that fpecies (as mall be fhown 
 afterwards) that is particularly fatisfying. 
 
 Sufficient as the above reafons may be, to 
 account for the long interval betwixt the 
 cealing of prophecy and the publication of 
 the Chriftkin religion, there are not wanting 
 others that might be mentioned. 
 
 The world laboured under difadvantages, 
 fome of a political, others, of a moral, na- 
 ture, that rendered the more early publica- 
 tion of it improper. It is well known, that, 
 not only in the firft, but through many fuc- 
 ceeding, ages, the world was divided into 
 many petty, independent, ftates, and that be- 
 twixt thofe there was little intercourfe, but 
 almofl perpetual feuds and animofities. Thofe 
 early ages were not more diftinguiihed for 
 the ferocity of their manners, than for their 
 ignorance of true religion, and a blind, fuper- 
 ftitious, and bigotted attachment to that which 
 was falfe, under a variety of forms. In mch 
 a ftate of things, no words are neceffary to 
 mow that the publication of a religion, which 
 was intended to be of univerfal obligation, 
 would have met with but a forry reception. 
 
 The
 
 290 HISTORY AND PHILOSOPHY PART!!. 
 
 The world, it is evident, ought to be pre- 
 pared for fuch an offer, before it fhould be 
 made to it. It was only by degrees, that it 
 could be thus prepared. And it is not un- 
 pleafant to confider, how, during this period, 
 a variety of events obtained, which all con- 
 tributed to this defirable end. 
 
 During this period it was, that firfl the 
 Grecian and then the Roman empires ftarted 
 up; and who that knows the leafl of them, 
 can be ignorant of that extenfion of know- 
 ledge, that was the happy confequence of the 
 erection of both, and of fome lucky events 
 that fell out under them? 
 
 Alexander the Great, having, in the courfe 
 of his conquefls, fubdued Egypt, built a city 
 there, which he honoured with his own 
 name *, fent many of the Jews from their 
 own country to it ; and, to encourage their 
 fettling in it, he, befides many other advan- 
 tages beftowed on them, continued the free 
 ufe of their own laws and religion with 
 them. 
 
 Soon after, Ptolemy Soter brought many 
 more, and fettled them in Egypt and the ad- 
 jacent countries. The Kings of Egypt, find- 
 ing Alexandria, from its fituation and other 
 circumftances, like to become a place of great 
 importance, were willing to aggrandize it as 
 much as they could. For this purpofe, they 
 thought it would be proper to make it a feat 
 of learning, as well as a mart for trade and 
 
 commerce, 
 
 * Alexandria was built about A. ante Chrift. 332,
 
 PART II. O F J U D A I S M. ^ 
 
 commerce. And accordingly Ptolemy Plnla- 
 delphus laid the foundation of "a Mufeum or Li- 
 brary, which afterwards became famous, all 
 the world over^ for the number and value of 
 its books. Sucli an inftitution as this could 
 not be fuppofed long to want a copy of that 
 book, which contained an account of the 
 Jewifh religion. A faithful copy of it \vas 
 applied for, and obtained from the Jewifh 
 High-Prieft. And that it might be the better 
 underftood; not only by the inhabitants of 
 the country into which it was brought, but 
 alfo by the Jews themfelves; who now, like 
 the other inhabitants, fpoke the Greek, it 
 was tranflated into that language : And, from 
 the number fuppofed to be engaged in the 
 tranflation of it, it obtained the name of the 
 Septuagint, which it has ever fmce gone under. 
 This circumftance, though feemingly of little 
 importance, became of the greateft fervice, 
 in making many acquainted with this religion, 
 who would have otherwife remained Grangers 
 to it. 
 
 While the tranfadHons of ancient times, or 
 the difcoveries of fcience, continued to be 
 written upon tables of wood, or dreiTed ikins 
 called Parchment, it is evident that the com- 
 munication of knowledge muft have been both 
 very difficult and very expenlive*. 
 
 T 2 About 
 
 * We may judge of the expence of writing on parchment 
 before this period, from what we are informed concerning it, 
 at a much later one, when an improvement in the art of i 
 king it, had, no doubt, greatly reduced the price of it. Frorfi
 
 2$ 2 HISTORY AND PHILOSOPHY PART II. 
 
 About the time that Alexandria was built, 
 it deferves to be remarked, that the Egyptian 
 Papyrus began to be ufed for writing. And 
 by this means many copies of the facred books 
 could be procured at an eafy rate. 
 
 What we have already taken notice of, are 
 not all the remarkable occurrences of this 
 period, which mowed God's gracious regard 
 
 to 
 
 the time of the difcovery of the papyrus, till the Saracens 
 conquered Egypt in the 7th century, it was generally ufed for 
 writing on. But then, all communication between that coun- 
 try and the different parts of Europe being taken off, the pa- 
 pyrus was no longer in ufe among them, and they were obli- 
 ged to betake themfelVes again to the parchment. And, a* 
 late as the 8th, gth, and following centuries, we are informed 
 that fo dear was the parchment, for want of other materials 
 for writing on, that, to make way for a performance that was 
 judged valuable, they were wont to eraie fome other that was 
 lefs efleemed From this circumftance, the reader will eafily 
 conclude that the number of books then written, could not be 
 great. Nay, fo fmall was it, that private perfons feldom pof- 
 feffed any whatever. And the price of the few that were, was 
 fo high, that perfons of a moderate fortune could not afford to 
 purchafe them. Let the price at which books then fold, be 
 judged of by that which was paid by the Countefs of Anjou, 
 for a copy of the Homilies of Haimon, Bifhop of Halbuftadt, 
 viz. 2oofheep, five quarters of wheat, and the fame quantity 
 of rye and millet. See more to this purpofe in Dr Robertfon's 
 Hift. of the Emperor, Chap. V. note 10. Vol. I. 
 
 From the above account, we may form a judgment of the 
 low Hate to which learning muft have been reduced at this late 
 period, for want of the papyrus, or fome other cheap mate- 
 rial for writing on , and, by confequence, what advantage mud 
 have been derived to learning, and the eafy communication 
 of knowledge in a move early period, from the difcovery of 
 the papyrus, whofe leaves, according to fome, or the fcaly 
 coats or pellicles of the ftem, according to others, fupplied, at 
 an eafy rate, the place of parchment. From this plant, the 
 fubftancc on which we now write, is called Paper.
 
 PART II. o P J U D A I S M. , 9J 
 
 to it, and contributed to ufhcr in the gofpel- 
 revelation with the greater advantage. 
 
 During this interval, when otherwife the 
 world would have been without public teach- 
 ers, did not God raife up a fuccelfion of emi- 
 nent philofophers ? And if thefe did not all 
 the fervice that might have been wiflied for, 
 on account of the many di fad vantages they 
 laboured under, did they not ferve to check 
 the rapid progrefs of vice, and, by the light 
 they diffuied, faint and glimmering as it was, 
 to point out to mankind the dangers they 
 ought to fhun, and, in fome meafure, the 
 path in which they ought to walk? Nay, 
 was not that fpirit of inquiry and inveftiga- 
 tion which they encouraged, of great ufe to 
 qualify mankind for judging of the nature, 
 evidence, and importance of Chriftianity, 
 when it did appear*. 
 
 Towards the clofe of this period, the power 
 of Rome was raifed to a degree of greatnefs, 
 unequalled by any that was ever heard of, 
 cither before or fince that time. The AiTyrian, 
 Grecian, and Perfian empires became ab- 
 forbed in the Roman. And if the Romans 
 had not then accomplished the conquelt of 
 the world, they had greatly enlarged ihe 
 boundaries of their dominions. Over the 
 Eafl, where the Chriftian religion firil made 
 its appearance, their fway was univerfal. Their 
 conquefts greatly facilitated thofe of Chri- 
 ftianity. 
 
 T 3 Many 
 
 * See the Comaprative View of the feveral methods of pro. 
 pjoting religious inflru&ien, &c. Vol. I. p, 123.
 
 ?94 HISTORY AND PHILOSOPHY PART II. 
 
 Many were the advantages it derived from 
 them, which it mull have wanted, had it ap- 
 peared more early. By the fuccefs of their 
 victorious arms, an univerfal peace was diifu- 
 fed over the world, an eafjr accefs to the 
 moft diftant parts of the empire was opened, 
 a connection of interefts among neighbour- 
 ing nations was eftablifhed, a frequent in- 
 tercourfe and commerce carried on, the 
 knowledge of different languages was acqui- 
 red, learning came to be encouraged and 
 cultivated, and leifure was afforded for an 
 attention to religion. Add to thefe, that, at 
 this time, there prevailed an univerfal ex- 
 pectation over the Eaft, that fome illuftrious 
 Pcrfonage was to be born among the Jews ; 
 that the Jews concluded the time was at hand, 
 when their long-expeded Meffiah mould ap- 
 pear ; and -that the reft of the world waited, 
 with anxious hope, for this great event : Let 
 thefe things, I fay, be confidered, and I dare 
 appeal to the candid reader, if this does not 
 appear to have been the feafon moft fit for 
 the publication of the Chriftian religion, and 
 therefore if it was not, with the greatell pro- 
 priety, referved to it *. 
 
 Had the religion of Jefus been offered to 
 
 the 
 
 * See a good deal on this fubjeQ in Dr Robertfon's Ser- 
 mon, before the Society for Propagating Chriftian Knowledge, 
 and m Gibbon's Hiftory of the Decline of the Roman Empire, 
 Chap. xv. and xvi. Vol. I. In the firft of thefe, many things, 
 truly excellent, occur. What a pity that in the laft, there 
 iould, under the appearance of a regard for Chriftianity, be fo 
 much obnque and fly infinuation againft it.
 
 the world fooner, it muft have failed of the 
 fuccefs it had, little as it was, becaufe, before 
 this time, the world was comparatively but 
 little prepared for it. 
 
 Befides, had it made its appearance more 
 early, its enemies would not have failed to 
 tell us, long ere this time, that it chofe to 
 make its appearance in fome age of ignorance, 
 to avoid the danger of a detedion. 
 
 Aware of this, and confcious of the inte- 
 grity of his own intentions, the falutury na- 
 ture of his doctrines, and the ftrength of the 
 evidence that fupported them, the Founder of 
 our religion delays the offer of it to the 
 world, till, become highly improved by all 
 the preceding difpenfations, they were fully 
 qualified to examine this. From fuch a m -n- 
 ner of condud, there arifes not only the 
 ftrongefl proof of fairnefs upon his part, out 
 alfo a flrong prefumption in favour of his re- 
 ligion: a prefumption, that, the more n.ir- 
 rowly it were canvafTed, the more thoroughly 
 it would be believed, and that, in the fame 
 proportion, the excellence of it would appear 
 to the greateft poflible advantage. 
 
 Thus we have carried down our obferva- 
 tions, on both facred and profane hiftory, 
 from the earlieft times till that of our savi- 
 our's appearance in the world ; and I hope that, 
 from the above deduction of fads, t'^e ten- 
 dency of them to fpread the knowledge of the 
 more early difpeniau >ns, and to prepare the 
 way for the Chriftian, which mould be the 
 
 T 4 completion
 
 2 y6 HISTORY AND PHILOSOPHY PART II. 
 
 completion of them all, is abundantly appa- 
 rent *. 
 
 Nay, this not only appears to be their uni- 
 form tendency, but the very effecl they have 
 produced. For, from the moft authentic 
 vouchers, we well know, that the great em- 
 pires of the Aflyrians, Medes, and Periians, 
 were early acquainted with the Jews. And 
 the E van gel i ft Luke informs (Ads ii. 5 -12.) 
 that, at Pentecoil (that particular time when 
 the Apoftles were filled with the Holy Ghoft), 
 there were dwelling in Terufalem, devout men 
 of every nation under heaven, Parthians, 
 Medes, c. Thus " the fall of the Jews be- 
 -"' came the riches of the world, and the di- 
 " minifhing of them, the riches of the Gen-* 
 " tiles f." 
 
 And as we find, that this was both the ten- 
 dency and effecl: of the fucceffion of events we 
 have taken notice of, are we not alfo natural- 
 ly led to conclude that it was one great de- 
 lign of them ? For, how can we behold fuch 
 a feries of events, and through fuch a fuccef- 
 lion of ages, all converging, like the radii of 
 a circle, to one common centre, and yet ima- 
 gine them unconnected with one another, or 
 foreign to the great delign they have confpi- 
 red to promote ? This would require a de- 
 gree 
 
 * See Br Law's Confiderations on the Theory of Religion, 
 and Dr Taylor's Scheme of Scripture-Divinity; to which I 
 own myfelf indebted for feveral of the hints in this feftion. 
 
 | Rom. xi. 12.
 
 PART II. o F J U D A 1 S M. 297 
 
 gree of credulity incomparably greater than 
 even Chriftians are accufed of. 
 
 It is true, any of thefe events taken fepa- 
 rately, will not authorife the concluiion \ve 
 have drawn. But this, furely, is no reafon, 
 \v*hy, accumulated, they iliould not. During 
 the progreilion of this great defign towards 
 its accompliihment, it was not neceflary that 
 the tendency of every part mould be difcern- 
 ed. It is enough, that it appears when (if 
 I may ufe the expreilion) the drama is con- 
 cluded. And I humbly imagine that, in the 
 cafe under consideration, it is abundantly dif- 
 cernible. 
 
 An oeconomy fimilar to what obtains in the 
 natural and intellectual, we may obferve in 
 the moral, world. The ends of Providence 
 are not to be precipitated in either. There 
 are feveral flages of progreflion in them all. 
 Any other courfe would have been unfuited 
 to the nature of man and of his prefent flate; 
 and, in place of arguing fuperior perfection, 
 would have been an evidence of the contrary. 
 
 The fubjed: we have been contemplating in 
 this feclion, is equally grand, pleafant, and 
 interefting. Let us paufe a little, and take a 
 review of It. And may we not compare the 
 feveral difpenfations of God's grace to mankind 
 to a piece of exquifite painting, fketched out 
 by the moft mafterly hand, the feveral parts 
 of which were not, all at once, but gradually, 
 filled up, the perfection of it requiring the 
 greateit length of time to finifti it, and to give 
 it that colouring, luftre, and expreflion, which 
 
 was
 
 298 HISTORY AND PHILOSOPHY PART II. 
 
 was originally intended? The companion, 
 fo far as it is carried, may be juft : But, it 
 mufl, at the fame time, be owned, that any 
 idea it can convey of the gradual progrefs, 
 and final perfection, of the Divine adminiftra- 
 tion in the glorious undertaking of man's re- 
 demption, is very defective. We fee enough 
 to make us admire the greatnefs of the defign, 
 nnd approve the propriety of the means ufed 
 in the execution of it; but our faculties muft 
 be greatly improved and enlarged, before we 
 can comprehend the height and depth and 
 breadth and length of that wifdom, goodnefs, 
 and power, which run through the whole of 
 this vaft, grand, and complicated fcheme. 
 
 PART
 
 PART III. OF JUDAISM. 
 
 PART III. 
 
 Tbat the GOSPEL is the LAST DISPENSATIONS/ 
 GOD'J grace to Mankind, in the way of Reli- 
 gious Difwvery. 
 
 W'H AT I mean by this propofition is, 
 that the gofpel is the moft perfect dif- 
 peniation we have reafon to look for, and, 
 therefore, the laft. This is a doctrine that re- 
 quires no laboured difcuffion. It admits of an 
 eafy and concife proof. All the difpenfations 
 of religion to mankind (except what may be 
 called, if the phrafe is allowed, the difpenfa- 
 tion of natural religion) mufl be the fubjedls 
 of pure revelation. From thefe alone it is, 
 that we can derive our knowledge of their 
 nature, fuccem"on, tendency, and refpeclive 
 completion. Taking therefore, for a mo- 
 ment, the facred record as an authentic hi- 
 of the Divine difpenfations to mankind, 
 
 we
 
 3 oo HISTORY AND PHILOSOPHY PART III. 
 
 we can be in no doubt where to fix both their 
 beginning and conclufion. 
 
 The firft difpenfation of God's grace to 
 man, coniidered as a finner, was the be- 
 nign interpofition in his behalf, to fufpend 
 the execution of the fentence of death, to 
 which he had fubjected himfelf, and to en- 
 courage his hopes of recovering that honour 
 and happinefs from which he had fallen. For 
 this purpofe, God promifes that the feed of 
 the woman ihould bruife the ferpent's head. 
 This firil promife, it muft be owned, was 
 fomewhat dark and obfcure. In the circum- 
 fiances in which it was given, it could not, 
 with propriety, have been otherwife. It was, 
 however, fufficient, eve?i then, to animate bis 
 fervice in the hopes of the Divine mercy. 
 And is fufficient, now that it has met with its 
 fulleft difplay, in the difcovery of the riches 
 of the Divine grace through Jefus Chrift, to 
 juflify the manner in which it was originally 
 given, 
 
 For, if it is allowed that our Jefus was the 
 Meffiah foretold and expected, there can re- 
 main no doubt, that by him the grand plan, 
 which had been for ages gradually opening 
 up, was to be clofed. An attentive eye, in 
 tracing the gradual progrefs of this amazing 
 fcheme, will be able to difcern a plain refped 
 to him in every part of it : And farther than 
 him, it does not lead us. Here the curtain 
 is dropt, and the fcene ihut up. 
 
 Nay, left mankind might natter themfelves 
 with the hopes, that the grace of God, which,
 
 PART III. o F J U D A I S M. 3 oi 
 
 in times ^paft, had made fuch abundant difco- 
 veries, in almofl every age, would favour 
 them with another, ft ill more glorious than 
 any of the former, we are exprefsly told, up- 
 on the authority of an Apoftle, that, could we 
 fuppofe an Angel to come from heaven and 
 preach another gofpel than this, we ought to 
 reject it. And the reafon is plain, becaufe, 
 this being intended to be the laft, we might 
 be aflured that any other would be an impof- 
 ture. And indeed, if the nature of the Chri- 
 ftian revelation is attentively confidered, it 
 will evidently appear to be the laft difpenfa- 
 tion, becaufe it is impoflible to fay what is 
 neceiTary to the improvement of our nature in 
 holinefs, or our preparation for happinefs, 
 that is not herein clearly difcovered to us. 
 
 I know the facred records fpeak of a future 
 period in the Chriftian church, truly glorious, 
 that mall continue, at leaft, a thoufand years. 
 This is that period, which, from its duration, 
 has been diftinguimed by the name of, the Mil- 
 lenium. 
 
 Concerning the doclrine that refpecls tliH 
 ftate (and which, as it has been fince explained, 
 was not known till the time of Papias, Biiliop 
 of Hieropolis in Phrygia, who lived in the- 
 fecond century), there'has been a great diver- 
 iky of opinions. 
 
 Some indulging their fancy, in the expli- 
 cation of certain figurative expreflions, in 
 which this happy ftatc of the church is defcri- 
 bed, have maintained, that, with thefe thou- 
 fand years, was to commence the temporal 
 
 reign
 
 3 o2 HISTORY AND PHILOSOPHY PART III. 
 
 reign of the Meffiah upon earth; that the 
 higheft pleafures of every kind, corporeal as 
 well as fpiritual, were to be enjoyed during 
 its continuance ; and that, for this purpofe, 
 the faints and the martyrs, who had diftin- 
 guifhed themfelves, by their zeal and fuffer- 
 ings for religion, while on earth, were to re- 
 turn to it, and live again in it, while it lafled. 
 
 Others again, difguftedwith the grofs fenfe, 
 in which the pafiage * concerning this happy 
 period has been interpreted, have expreiFed 
 their hopes of it, with fome degree of ibftcn- 
 ing. While almoft all who have written con- 
 cerning it, have differed as to the time of its 
 commencement. Some have maintained, that 
 it was not to take place till after the general 
 judgment : Others, not till after the confla- 
 gration : And fome, like Dr Whifton, that 
 it ought to have commenced fome time ago. 
 
 My defign does not lead me to inquire into, 
 or attempt a confutation of, thefe extravagant 
 opinions f . Let it fuffice for the purpofe, on 
 account of which I have introduced the fub- 
 jed, to obferve, that, from the paflage refer- 
 red to above, there is reafon to expect a pe*- 
 riod of this duration, in which the church of 
 God will enjoy great profperity. In this pe- 
 riod, our holy religion being allowed its full 
 efficacy, and perhaps accompanied with the 
 mod powerful and benign influences of the 
 Divine fpirit, fhall exalt it to as high a degree 
 
 of 
 
 * Rev. xx. t See Dr Whitby's Treitife on the Millen- 
 
 nium/
 
 PART III. OF JUDAISM. S oj 
 
 of perfection, and confequently ofhappinefs, 
 as the prefent flate can admit. But, what 
 though this fhould be allowed ? This is no 
 difpenfation different from the prefent; but 
 only the happy refult and confequence of a 
 fincere faith in the doctrines, and a fubmif- 
 fion to the precepts, of our holy religion : 
 A happy proof this, of what religion may, 
 and will do, if not obftructed in its influ- 
 ence : And confequently a proof, that ano- 
 ther difpenfation is unnecefiary, fince this 
 needs no more than to be allowed to operate, 
 according to its fpirit, to produce all the 
 effects that could be wifhed for. And, if this 
 is admitted, we furely have no reafon to look 
 for another difpenfation of light and grace to 
 fucceed the prefent. 
 
 PART
 
 S o 4 HISTORY AND PHILOSOPHY PART!V, 
 
 PART IV. 
 
 Contains fome general COROLLARIES, from the 
 fubject of the preceding Ire'atife. 
 
 HAVING finiflied the furvey we pro- 
 pofed to take of the nature and coiifli- 
 tution of the Jewifh religion, he mufl have 
 read it in a very curfory manner, who is not 
 led by it into a train of ufeful reflexions. 
 
 This fubjecl:, like an eminence in the midft 
 of a wide and exteniive plain, from which 
 one may defcry a beautiful landfcape, diver- 
 fified with grand and ftriking objects, opens 
 a field of contemplation, at once the rnofl 
 pleafant, and the moil inftruclive. 
 
 The reader will, I hope, indulge me t 
 
 little longer, while I lay before him a few of 
 
 the many hints, which this work, in the 
 
 courfe of it, has fuggefled to me; and then I 
 
 2 {hall
 
 PART IV. o r J U D A I S M. r . 
 
 ih all leave him to purfue the fubjed in that 
 tract, which fliall to him appear the moft pro- 
 per: And I mail reckon myfelf happy, if I 
 have advanced any thing, that may ferve, ei- 
 ther to direct his inquiries, or render them 
 in the progrefs, agreeable. 
 
 'SECT. I. 
 
 That the preceding T'lew of tbc Difpenfafwns offbe Di- 
 vine Grace to Mankind, e\lnbits, to tbe devout and 
 contemplative Mind, the ricbeft Fund of moral Enter* 
 ment and Improvement. 
 
 r ~pHAT the confideration of the Dhine 
 -*- Providence, (b far as it reipeds our im- 
 portant intereiis, both in this world and the 
 next, may become at once the mean of our 
 higheft rational entertainment and moral im- 
 provement, it will be neceflary that we fhuly 
 to form jufl conceptions of it ; and, in order 
 to this, that we view it in a true light. With- 
 out attending to the one, the other is not at- 
 tainable : The mofl beautiful object in na- 
 ture, viewed through an improper medium, 
 muft be feen to great diladvantage, and, in 
 fome cafes, may appear ugly and deformed. 
 
 In nothing, perhaps, has the jtfftnefs of this 
 obfervation appeared more ftriklng to the at- 
 tentive eye, than in the opinions which have 
 been formed, and the dcciiions which have 
 been given, upon the plan of the Divine 
 
 U ad mi niftration
 
 3 o<S HISTORY AND PHILOSOPHY 
 
 adminiftration towards mankind, efpecially 
 in their redemption. 
 
 Confidering the feveral parts feparately, 
 fome have too haftily concluded, and too un- 
 warily reprefented, them to be fo many diffe- 
 rent difpenfations, unconne&d with, and in- 
 dependent on, one another. And others, ta- 
 king the advantage of this account of the mat- 
 ter, have, with an impious pleafure, reprefent- 
 ed this fcheme of the Divine grace, as an ab- 
 jfurd and bungling one : -rude and undigefted 
 in its formation ; that needed to be mended 
 in the courfe of its progrefs, acording to the 
 occurrence of incidental circumftances ; and- 
 that required a feries of ages to bring it to 
 that degree of perfection which it has obtain- 
 ed. And what can have a ftronger influence 
 upon weak minds, than fuch a reprefentation 
 of the matter ? Has it not a tendency to be- 
 get unfavourable fentiments of the Divine 
 wifdom, and confequently to deftroy all con- 
 fidence in any of its fchemes ? And what elfe 
 is this, but to lead to downright infidelity and 
 irreligion ? Such a mode either of conceiving 
 or fpeaking of the Divine adminiflration, is, 
 it muft be owned, very inaccurate. For, from 
 the view we have given of the grand defign of 
 God in the redemption of mankind, I hope, it 
 appears, that what are called fo many difpen- 
 fations, are, properly fpeaking, but fo many 
 branches of one. It is true, each had a fepa- 
 rate end, which might be called the one im- 
 mediately in view. But then, it muft, at the 
 fame time, be owned, that all thefe were fub- 
 
 ordinate
 
 PART IV. o p J U D A I S M. 307 
 
 ordinate to one noble purpofe, and had this 
 as their object. 
 
 This is the view which the preceding in- 
 quiry into the Divine adminiftration, through 
 the fucceJLlive ages of the world, down to the 
 Chriilian aera, naturally prefents to us. And 
 one it is, which, the more we confider, the 
 more, I am perfuaded, we will find it to be 
 Juft. 
 
 No fooner had mankind finned, than a hint 
 of the Divine grace to be extended to them, 
 was immediately given. And to unfold, illu- 
 ftrate, and diffufe the knowledge of this, and, 
 by thefe means, promote their comfort and 
 improvement, in the various ftages of its pro- 
 grefs, feems to have been the defign of God, 
 in the diverfified manner of his conduct. 
 Every opening into the defign of God, 
 while it had this tendency, was fuited to that 
 period of time at which it was made, and to 
 the degrees of improvement in thofe whom it 
 refpeded. For, it is eafy to fee from the 
 above flridures, that a quicker method of 
 procedure, would have defeated the very end 
 propofed by it. The fublime difcoveries made 
 in later ages, had they been made much more 
 early, would have met with the fame recep- 
 tion, which the theological information given 
 by one of Don Pizzaro's Priefls to the Incas 
 of Peru had, that is, they would have been 
 inflantly rejeded as abfurd, becaufe they 
 would have been unintelligible. Let us then 
 confider what is commonly called the diffe 
 rent Difpenfations of God to mankind, only 
 as fo many parts of one great whole, all hap- 
 U 2
 
 308 HISTORY AND PHILOSOPHY PART!V*. 
 
 pily harmonizing, and leading, by infenfible, 
 but fure, fteps, to the accomplishment of a de- 
 fign worthy of himfelf and of fuch a vaft ap- 
 paratus. And what an exalted idea muft it 
 give us of the wifdom, power, and goodnefs 
 of its great Author ? 
 
 How deep, penetrating, and unfearchable, 
 muft have been that wifdom, that could, .at 
 the diftance of thoufands of years, have pro- 
 vided againft all the obftruclions that could 
 be thrown in the way of the completion of 
 his defign ? Nay, that could fo overrule thefe 
 feeming obftacles, as to make them become 
 the real means of advancing it*. Thus, that 
 very diversity, which fome, from an imperfect 
 view or conception of the fubjecl:, make the 
 grand objection againft the Divine wifdom, 
 turns out, in the iflue, to be a bright illuftration 
 of it. Every part of it appears to be perfect- 
 ly adapted, as was obferved before, to the 
 nature of man and the ftate of the world. 
 
 The power of God is no lefs confpicuous 
 in the acomplimment, than his wifdom was 
 in the contrivance, of this amazing plan. 
 Various (as appears from the hiftory), and no 
 lefs great than various, were the difficulties 
 which occurred during the progrefs of it : 
 Difficulties a-rifing from the pailions, preju- 
 dices, ignorance, and vices of mankind, from 
 the pride of Philoibphy, falfely fo called, the 
 oppofition of power, and the intrigues of 
 ftate: fometimes, from the one; fometimes, 
 
 from 
 
 * See the note p. 1 96. The inftances there taken notice 
 of, fcrve equally for the illuftration of this remark, as of that 
 for which they were adduced.
 
 . OF JUDAISM. 30* 
 
 from the other; and often, from them all 
 combined: Difficulties which, to the grtat- 
 eft human power, muft have appeared infur- 
 mountable, but were eafily triumphed over 
 by the Divine, and that in a manner which 
 clearly evinces the power to be deferring of 
 this character. For when, in the ordinary 
 courfe of things, his defign might feem to be 
 at a fland, who does not know that he often 
 interpofed, and, rather than permit this, fuf- 
 pended, for a while, the very laws, by which 
 he meant the world mould, at other times, be 
 governed? 
 
 But are the wifdom and power of God, 
 the only perfections that are difplayed in the 
 contrivance, progrefs, and execution of this 
 glorious plan? No. It was goodnefs that fet 
 both to work, and was the firft fpring of this 
 wonderful movement. It could be no other 
 than goodnefs and benignity of nature that 
 prompted to fuch a defign; for, an increafe of 
 honour, intereft, or happinefs to God, there 
 could not be. 
 
 Neither is it in the firft formation of 
 defign only, that his goodnefs appears, 
 diftinguifhed through all the fucceedmg pe 
 riods of it. For what but goodnels, and 
 in a decree peculiar to himfelf, could 
 made God perfevere in carrying it on, not 
 withftanding all the oppofition given to hi :n, 
 even bv thofe who were the objects o 
 Such caufeiefs difobedience, iuch fliameful 
 ingratitude,-iuchinfolent provocation,^ 
 have provoked any but a God, fuch as he is, 
 
 U ^ to
 
 s <o HISTORY AND PHILOSOPHY PART IV- 
 
 to have given up the whole human race, and 
 to have allowed them to remain in that mife- 
 ry, which they thus, as it were, pulled down 
 upon themfelves. -But his goodnefs triumphs 
 over all thefe, and does not defifl from its 
 defign, till it could be faid, It is finijhed.- 
 What an amiable character is here exhibited 
 of the Deity? A character, which, while it 
 commands reverence, mufl infpire love, en- 
 courage hope, and fweetly incline to a duti- 
 ful homage and obedience: a character of 
 the Deity, which mufl determine the complex- 
 ion of our religion, and make the fervices of 
 it liberal, pleafant, and improving. Hence, 
 therefore, we mould be perfuaded to fludy the 
 moil enlarged and extenfive views of the plan 
 of the Divine Grace, as we would either rights 
 ly underfland the nature and defign of it, or 
 confult our own comfort and improvement 
 by it. 
 
 A full difcovery of it, in all its parts, and 
 the manner in which each becomes fubfervi- 
 ent to the great defign of it, modefly forbids 
 us, at prefent, to afpire after. A dark cloud 
 hangs upon a part of it. Many things in 
 it lie beyond the reach of the mofl impror 
 ved human fagachy to comprehend. Angels 
 themfelves, though their intellectual powers 
 are far greater than ours, are incapable of 
 this. They mufl be improved to a degree, 
 far beyond what they are now pofTefled of, 
 before they can reach it. But this, though a 
 good reafon for checking our 'pride of under- 
 llauding, is no reafon for checking the exercife 
 
 of
 
 o i J U D A I S M. 3IJ 
 
 of it This, properly conduced, cannot fail 
 to be the fource of the richeft pleafure a; 
 well as the mean of our higheft improvement. 
 
 4 
 
 SECT. II. 
 
 That the Jewi/b Religion is worthy of God for its 
 Author and <was perfettly fuited to the Purpofes of 
 its Injtitutio^tbe Genius of the People, and the 
 Circumjlanccs of tbe Times, for ivbicb it was princi- 
 pally intended. 
 
 HPHE truth of the proportion contained in 
 the title of this fedion, has, in fome 
 meafure, been already evinced, in the preced- 
 ing part of this treatife. A farther illuftra- 
 tion of it, however, may not be improper, as 
 it will not only afford an additional confirma- 
 tion of it, but lead us to elucidate fome points 
 of importance, connected with our primary 
 defign, which did not fo naturally offer thcm- 
 felves to our confideration under any of the 
 former divifions of our fubjecl. 
 
 There can be nothing more apt to lead 
 into error upon any fubject, than either a 
 partial or prejudiced view of it. This will 
 ever prove a great obft ruction to a fuccefsful 
 investigation of the truth. And it feldom 
 fails to make thofe who indulge in it, betray 
 their ignorance, where they mean to difplay 
 their knowledge. Some very flriking inftan- 
 ces of this we have had in the opinions that 
 
 U 4 have
 
 3 i2 HISTORY AND PHILOSOPHY PART IV, 
 
 have been formed of the nature of the Mofaic 
 inftitution of religion. 
 
 Taking but a curfory and fuperficial view 
 of it, fome, becaufe they could not all at once 
 difcern the reafons of it, have attempted, 
 rather than acknowledge their ignorance, to 
 account for it in a way, which, could it be 
 fuppofed to be jult, would, inftead of honour- 
 ing, throw the greateft difhonour on that glo- 
 rious Being whom they admit to be the author 
 of it. 
 
 Thus, there have not been wanting who 
 have roundly affirmed that it was an inftitu- 
 tion merely arbitrary; or, at leaft, intended 
 with fcarce any other view, than to difplay 
 the power and authority of its Author, and 
 keep in fubjeclion a rough, ftubborn, and un- 
 cultivated people, by the rigor with which 
 he meant to treat them. 
 
 This is an hypothefis fo evidently abfurd, 
 that I mould affront the underftanding of the 
 reader^ were I fo much as to attempt a confu- 
 tation of it. The ungainly appearance under 
 which it prefents the Deity, and the unfa- 
 vourable fentiments of him which it is apt to 
 beget in the mind, are enough to make it be 
 rejeded, as foon as it is mentioned. 
 
 That fcheme is little better which would 
 reprefent this mode of religion, not fo much 
 as the refult of choice in the Deity, as of a 
 force impofed upon him, for the reformation 
 of his people, Ifrael. To this purpofe does 
 Lord Bolingbroke reprefent the matter. After 
 obferving that the firft reformers of mankind, 
 
 having
 
 PART IV. o * J U D A I S M. 3 r 3 
 
 having found them immerfed in fuperftition 
 and accuftomed to licentiouinets, were obliged 
 to make their profit of the former, in order 
 to cure them of the latter, he adds " God, 
 " therefore, \vzsforced to indulge them in fe- 
 " veralfuperftitious prejudices." And again, 
 " To draw them ofFthe more effectually from 
 -" ibme prejudices, he chofe to indulge the- a 
 " in others, to indulge error, ami liiited his 
 " inftitutions to the tafte of the age*. 
 
 It is unnecefjary to fpend much time in a 
 reply to thefe fentiments of the Noble Lord, if 
 they could be his ftntiments. They are far 
 from being noble; and, before he publifhed 
 them to the world, he ought to have conii- 
 dered, that, while they were intended to 
 throw a reproach upon the Deity, they really 
 brought reproach upon himielf for entertain- 
 ing, or pretending to entertain, them. They 
 contain an oblique compliment to the Deity 
 for his philanthropy or regard to mankind, 
 but it is paid at the expence of a very grofs 
 imputation upon his regard to truth and vir- 
 tue: and I may add, an imputation upon his 
 wifdom and power alib, as if he had been 
 forced to yield to this iieceflity, for want of 
 wifdom to devife a more proper fcheme for 
 this purpofe, or power to carry it into execu- 
 tion. 
 
 Some, even of the zealous friends of reve- 
 lation, and among the reft, the very learned 
 Dr Spencer, have been of opinion, that the 
 
 fewifla 
 
 * See his Philcfoph. Works, Vol. I. Eflay ii. p- 3 I2 > 3'3- 
 
 8vo edit.
 
 HISTORY AND PHILOSOPHY PAET!V. 
 
 Tewifh Religion was, in moft points, formed 
 upon the plan. of the Egyptian: That God's 
 defign in this new inflitution, was only to re- 
 form what was amifs in the other; and, even 
 in the parts that were altered, to preferve as 
 greatafimilarity as poflible, that fo he might 
 more eafily draw Ifrael off from what was 
 idolatrous in it, by making the difference be- 
 twixt them as fmall as poffible. Whereas, fay 
 they, had he attempted fuch alterations, as 
 might denominate it a religion formed upon 
 quite a new plan, they would have been apt, 
 all at once, to ftrike out againft it. 
 
 I mult confefs that Dr Spencer, in particu- 
 lar, has faid many things extremely plauilble, 
 in fupport of his favourite opinion ; but I muft 
 be allowed to fay, that they do not, after all, 
 appear to me to be concluiive. He does, in 
 a variety of inftances, trace a very ilriking 
 refemblance betwixt the rites of the Egyptian 
 and thofe of the Jewiih religion, and from 
 thence he deduces this general conclufion, 
 That the firfl had given rife to many of the 
 latter. 
 
 I will not take upon me to fay, that there 
 is no foundation, in any inftance, for this 
 conclufioR. But I cannot help thinking, that 
 he carries it too far. For the fimilarity 
 which he obferves betwixt them, will, by no 
 means, authorife him to infer, that the rites 
 of the Jewifh, were taken from thofe of the 
 Egyptian, religion. What if we mould infer 
 (would it not be as probable?) that the Egyp- 
 tians have borrowed from the Mofaic infti- 
 tution, anc * not tne ifraelhes from the Egyp- 
 tian?
 
 ?ART!V. or J U D A I S M. 3IJ 
 
 tian? What makes this appear to be the 
 truth, is that it is highly probable that God 
 would make a perfect difcrimination betwixt 
 them, as his great defign in the feleclion of 
 Ifrael and the erection of them into a pecu- 
 liar church for himfelf, was, that, by their 
 means, he might gradually reftore the wor- 
 fhip of the true God in the world, and banilh 
 idolatry from it. That God ftiould gratify 
 their tafie for external pomp, fo far as it could 
 be done with propriety, is no more than, in 
 their circum (lances, might be reafonubly ex- 
 pected, and teemed neceilary to the fuccefs of 
 their feparation. But this is all that could 
 be well expected: A plan of fymboiizing 
 with it, would have been the way to ftrengh- 
 en their attachment to the old religion, by 
 making them imagine that the difference be- 
 twixt them was very immaterial. Accord- 
 ingly, it deferves to be remarked, that, in 
 order to keep up their averfion to that idola- 
 trous religion from which they were called, 
 many rites and ceremonies were enjoined, the 
 very reverfe of what obtained in it. This 
 remark might be illuft rated from a view of 
 the whole of their ritual, were it neceflary. 
 But it is not. 
 
 The refemblance betwixt the two religions, 
 will, by no means (as has been hinted already) 
 fupport the conciuiion in favour of the greater 
 antiquity of the Egyptian rites, or the deri- 
 vation of the Jewifli rites from thefe. Could 
 it be made appear, that the rites and ufages 
 in the Egyptian religion, which are fo like to 
 the Tewifh, did gbtnin long before them, 1 
 J conrefs
 
 3 i6 HISTORY AND PHISOSOPHY PART. IV. 
 
 confefs it would fay a great deal for this hy- 
 pothefis. But, as it is certain that all our 
 accounts of them are long pofterior to the 
 writings of Mofes, the probability rather is, 
 that the Egyptians having, from their vici- 
 nity to and intercourfe w ith the Jews, become 
 acquainted with the leading features of their 
 religion, had been pleafed with them, and, in 
 ibme inftances, copied them, though, from 
 pride indifpofed to own this, they had blende^ 
 them with fuperftitions of their own, that it 
 might be more difficult to difcern wherein 
 they were obliged to them. 
 
 Upon the whole, after all that has been 
 advanced by Dr Spencer upon this head, I 
 am ftill apt to imagine, that, however it 
 ijiight have been one part of the Divine pur- 
 pofe to guard Ifrael againfl a corruption from 
 the Egyptian idolatry, by the institution of 
 the Mofaic ceconomy, this was not the prin- 
 cipal dengn of it. It feems to have been 
 equally liberal, and far more extenfive: Not 
 only to train up Ifrael by fuch a difcipline, in 
 the knowledge, worfhip, and fervice of the 
 true God, but alfo to make the flatutes he 
 gave them, the means of dirTuling what de- 
 i'erved to be called religion among the heathen 
 nations around. And of this Mofes gives a 
 very ftrong hint, when he fays " Behold, I 
 ; have taught you ftatutes and judgments, 
 1 even as the Lord my God commanded me, 
 1 that ye mould do fo in the land whither ye 
 ' go to poflefs it. Keep therefore and do 
 ; them; for this is your wifdom and your 
 : underftanding in the fight of the nations^ 
 
 " which
 
 PART IV. OF JUDAISM. n7 
 
 " which fhall hear all thefe ftatutes, and fay, 
 " Surely this great nation is a wife and vm- 
 " derftanding people. For, what nation i* 
 " there fo great, who hath God ib nigh unto 
 " them, as the Lord our God is in all things 
 ' that we call upon him for? and what na- 
 " tion is there ib great, that hath ftatutes and 
 " judgments fo righteous, as all this law which 
 " I fet before you this day*." 
 
 Thofe who have fat down to criticife this 
 religion, have not only run into different fen- 
 timents concerning the primary defign of its 
 inftitution, but fome of them have even gone 
 fo far as to arraign the tendency of it, and, in 
 plain terms, to call it bad. This they have 
 endeavoured to evince; fome, by an attack 
 upon the nature of its ritual; others, by ani- 
 madverfions upon the nature of its precepts. 
 
 With refpecl to the firft, it has been repre- 
 fented as inconfiftent, not only with the na- 
 ture of true religion, but alfo of man who is 
 the fubjed: of it: Inconfiftent with the na- 
 ture of the one, from the alleged tendency it 
 has to turn off his attention from things im- 
 portant and interefting, to things of an ac- 
 knowledged indifferent nature: Inconfiftent 
 with the" other, from the tendency \yhich it 
 has, on account of its t>perofe fervices, to 
 employ mankind in luch manner as to make 
 them incapable of attending to the other of- 
 fices of life. 
 
 This objection, which has often been urged 
 
 with 
 
 * Dcut. iv. 5, 6, 7,
 
 3 i8 HISTORY AMD PHILOSOPHY PART IV. 
 
 with great parade againft all inftituted re- 
 ligion in general, has been, in a particular 
 manner, pointed againfl the Jewifh. But it 
 is only a fuperficial view, that can lead to the 
 opinion contained in it; a thorough examina- 
 tion will immediately correct it. 
 
 It is readily granted that any religious fer- 
 vice or worfhip, that is to be performed to, 
 or accepted by, the Deity, muft be fpiritual. 
 An opinion contrary to this, can only proceed 
 from wrong notions of him. But this fenti- 
 ment, if rightly underftood, does, by no 
 means, forbid the ufe of external rites, but a 
 vain dependence upon them, in place of that 
 iincere and inward devotion that ought to 
 animate the ufe of them. 
 
 If we will allow God to be the only object 
 of religious homage, muft we not, at the fame 
 time, allow him a right to prefcribe the man- 
 ner of performing it, and, by confequence, a 
 right to prefcribe certain rites, if he mall fo 
 pleafe? When I fpeak of any mode of fervice, 
 as more acceptable to the Deity than another, 
 I need fcarce obferve, that it cannot be on its 
 own account. No. Thefe can be the fenti- 
 ments only of the ignorant. The manner of 
 worfhip is acceptable to God, in proportion 
 to the devotion with which it is animated, 
 the tendency it has to promote the great ends 
 of religion, and its fuitablenefs to the nature 
 and fituation of mankind. And who that 
 confiders thefe things, but muft fee the great 
 ufe of certain rites? 
 
 In the nature of man, there is a ftrong bias 
 
 to
 
 PART IV. or J U D A I S M. 
 
 to fomethlng fenfible in religion : and indeed, 
 till the improvements made in the knowledge 
 of it are become confiderahle, this feems, in 
 fome^meafure, neceflary. The refinement of 
 religion to a great degree of fpirituality, 
 would have been highly improper, at fo early 
 a period, and would have gone far to prevent 
 the attainment of the end propofed by it. 
 
 That God might reach the great purpofes 
 of religion with his people, it was, in fome 
 meafure, neceflary, that he mould condefcend 
 to their weaknefs, and, by the inftitution of 
 certain rites, adapted to the feniitive part of 
 their nature, not only recal the truths of re- 
 ligion to their remembrance, but give them a 
 more powerful influence, by making a deeper 
 imprellion, upon the heart. 
 
 Befides, if we will confider that the Mofaic 
 ritual was inflituted in a very early age, if 
 not before the knowledge of letters, before 
 the practice of writing was much in ufe, we 
 muft admit the propriety of it then, as almofl 
 the only permanent and fafe manner of con- 
 veying knowledge, from one generation to 
 another. 
 
 It ought to be remembered, that, at the 
 fame time religious rites were ufed for the 
 prefervation and communication of know- 
 ledge, they were alfo intended to exprels the 
 devotion of thofe who joined in the ufe of 
 them, 
 
 In the public fervices of religion (and of 
 thefe only we fpeak at prefent), a focial devo* 
 tion is required. Is it not, therefore, proper, 
 
 that
 
 3 20 HISTORY AND PHILOSOPHY PART IV. 
 
 that it (liould be concluded with a becoming 
 decorum and order? And yet, how^ could 
 this be done without foine initituted rites to 
 be obterved by the worfhippers ? Were there 
 none fuch, how would they run into a thou- 
 fand wild irregularities, each making his own 
 fancy the. rule of his conduct ? Nay, fo ap- 
 parent is the propriety of foine inftituted 
 rites, that no religion has ever been heard of 
 that wanted them. Had not God made fuch 
 an appointment, mankind would have done it 
 themfelves. 
 
 The Jewifli ritual is not only juftifiable up- 
 on the preceding coniideratioris, but alfo from 
 a regard to the temper and circumftances of 
 the people for whom it was principally defign- 
 ed. They had, from their long relidence iu 
 Egypt and the fplendor of the Egyptian wor- 
 fhip, contracted a tafte for pomp and parade 
 in religion; a tafte this, that was not, all at 
 once, to be got the better of. And as, during 
 their refidence in the wildernefs, it would, on 
 many accounts, have been improper to thwart 
 them in it, what could be more proper than 
 the courfe that was taken ? Did not the ap- 
 pointment of fuch a ritual, while it gratified 
 their paflion for external fplendor, at the fame 
 time guard them againft a growing pall; on 
 for the Egyptian idolatry, with which they 
 had been already a little infected, and were 
 in danger of being ftill more corrupted ? In 
 this point of view, it has often been obferved, 
 that the nature of the Mofaic ritual was not 
 merely arbitrary, but had a fpecial regard to 
 I the
 
 ?ART IV. o v J U D A I S M. 3 ai 
 
 the temper and circumftances of the people of 
 Ifrael, and was of fuch a particular ftrudture, 
 as to beget and keep up an averfion to the 
 Egyptian idolatry, from which, among other 
 valuable ends, it was intended to reform 
 them. 
 
 And now, after what has been faid in an- 
 fwer to this part of the objection, the reader 
 may judge, what ground Lord Bolinbroke 
 had for the impious fneer, with which he 
 fpeaks of the Jewim ritual, in the following 
 terms.: " In order to preferve the purity of 
 " his worfhip, he prefcribes to them a multi- 
 " tude of rites and ceremonies, founded in 
 " the fuperftitions of Egypt, from which they 
 " were to be weaned, or in fome analogy to 
 " them. They were never weaned entirely 
 " from all the fuperftitions : And the great 
 " merit of the law of Mofes was teaching the 
 " people to adore one God, much as the ido- 
 " latrous nations adored feveral. This may 
 " be czlledfon&ifying Pagan rites and ceremo- 
 " nies, in theological language : But is pro- 
 " faning the pure wormip of God, in the Ian- 
 " guage of common fenie." * 
 
 The objedions againft this inftitution of 
 religion have not been confined to its ritual. 
 They have been more bold, and levelled,, as 
 I obferved before, againft its dodrines and 
 morals. To judge of the regard due to fuch 
 a charge, it will be necefTary briefly to review 
 the reprefentationthat has been given of this 
 
 X religion, 
 
 SeeBolingbr. Philofoph. Works, Vol. V. p. 377.
 
 3 c HISTORY ASD PHILOSOPHY PART IV. 
 
 religion, and fee how its great and leading 
 articles are affected by it. 
 
 The complexion of religion depends, in a 
 great meafure, upon the character of that Be- 
 ing who is the Author of it. The one will 
 always be of a piece with the other. If the 
 fentiments entertained of him are unjuft or 
 erroneous, mean or grovelling, religion be- 
 comes tainted in its very fource ; and, by con- 
 fequence, all its parts, which, like fo many 
 ftreams, iffue from it, muft be fo too. 
 
 It deferves to be taken notice df, that, in 
 this oeconomy of religion, the Deity hath ta- 
 ken care to make all whom it concerned, ac- 
 quainted with his true character, by the titles 
 which he aflumed to himfelf, and which were 
 admirably expreilive of it. Upon this article, 
 one mould imagine there was no great room 
 for cavil or mifreprefentation. But it has not 
 efcaped the envenomed cenfure of a Lord Bo- 
 lingbroke. Hear how he would make Mofes 
 fpeak of the fupreme Being. According to 
 his reprefentation, if we would believe his 
 Lordfhip, " The fupreme Being condefcend- 
 " ed to be the tutelary God of Abraham, 
 Ifaac, and Jacob; and, under this character, 
 ' acted a part, which a fenfible heathen, not 
 c tranfported with prefumptuous notions of 
 : his own importance, nor by the impudence 
 1 of enthuiiafm, would have thought too 
 c mean and too low for any of his inferior 
 ' gods or demons *." " He loves with a 
 
 " ftrange 
 
 * Philofoph. Works, Vol. V. p. 374.
 
 ?ARTlV. OF JUDAISM. 333 
 
 " ftrange predilection and partiality for the 
 " Jews, who are not certainly the mod love- 
 1 ly of his human creatures. But, towards 
 1 mankind in general, his anger is often fu- 
 1 rious, his hatred inveterate, his vengeance 
 " unrelenting *." " The other nations of 
 " the earth were plunged in idolatry : he left 
 " them in it: he neglected them, and thought 
 " it enough to preferve the knowledge of 
 " himfelf, and the purity of his worfliip, in 
 " Palefline j- ." " Can any man now prefume 
 " to fay, that the God of Mofes is an amiable 
 " Being? He is unjuft, partial, and cruel, 
 " and delights in blood, commands aflaflma- 
 " tions, mafTacres, and even exterminations 
 " of people J." 
 
 Muft not one who is but tolerably well ac- 
 quainted with the genius of this religion and 
 the character it gives of the Deity, ftand afto- 
 nifhed at the effrontery, as well as impiety, 
 with which thefe bold aflertions abound ? 
 
 It is true, God is pleafed to call himfelf the 
 God of Abraham, Ifaac, and Jacob; and the 
 reafon for doing fo has already been taken 
 notice of. But it is by no means true, 
 that he is any where, through the facred wri- 
 tings, reprefented as their tutelary God, in the 
 reftriaed fenfe in which his Lordfliip would 
 have it underftood. . 
 
 It is equally unfair to reprefent him, from 
 his kindnefs to the defendants of thefe illu- 
 
 X 2 flnou" 
 
 * Ibid. Vol. V. p. 161. t tb'"K Vol. V. 3 
 
 ilbid. Vol. V.p- 217-
 
 324 HISTORY AND PHILOSOPHY 
 
 ftrious Patriarchs, as influenced by a predi- 
 lection for them, but cruel and unjuft to the 
 reft of mankind. Neither the one, nor the 
 other, is the cafe, as I hope has been mown 
 to the fatisfaction of the candid reader. Nay, 
 his conduct towards Ifrael, which is branded 
 with the imputation of a narrow partklity, 
 did really proceed from a true and moil ex- 
 tenfive philanthropy. And had his Lordfhip 
 ftudied to underftand hisfubject a little better, 
 before he fat down to write upon it, he would 
 not have expoied his ignorance or malevolence 
 as fee has done. 
 
 The charge of injuflice and cruelty in the 
 aiTaffina.tions and maffacres he is faid to have 
 commanded, is fo vaguely laid, that we are 
 left to conjecture what he means by it. If in 
 this he alludes to the treatment of the feveii 
 nations in Canaan, there is not the leafl force 
 in it, as has been mown already, whether 
 the commiflion with refpect to it be under- 
 flood, in a reftricted, or in an unlimited, 
 fenfe. Or if, in this bloody charge, he al- 
 ludes to any other part of the Divine conduct, 
 he fhould hare told us what it was, and I 
 mould not fear but it would be capable of 
 a vindication, equally eafy and fatisfactory. 
 Such a picture as this of the God of Mofes (as 
 his Lordfhip is pleafed to call him by way of 
 derifion) could be drawn only by a hand gui- 
 ded by prejudice. Neither the features nor 
 the colouring arc jufl. No wonder, therefore, 
 that it ihould not bear the leaft refemblaiice 
 to the fair and divine Original. 
 
 Let.
 
 PA*rIV. or JUDAISM 2 t; 
 
 Let any one but confider the character of 
 the Deity, as delineated by the pencils of the 
 facred writers, or as defcribed by himfclf, and 
 how different, nay how diametrically oppofitt*, 
 mufl it be to die account which his Lordfhip 
 has ftiamefuly .given us of it ? In place of 
 considering him in the light of an inferior or 
 generated God, or of one whofe government 
 was circumfcribed by the bounds of a fmall 
 province or country, are we not taught to 
 look upon him, as eternal, felf-exiflent, and 
 independent, unbounded in his dominion, 
 and fupreme over all ? 
 
 Before the Mofaic economy took place, 
 idolatry had gained a great footing in the 
 world : And mofl nations had become fo in- 
 toxicated with the theology that was then 
 current, which flattered their pride and footh- 
 ed their paflions, that they were become wor- 
 fhippers of the whole hofl of Heaven. One 
 great defign, therefore, of this inftituticn, 
 though not the only one, was to give a chec^ 
 to this growing evil, and to call mankind 
 back to "the worfhip and fervice of the one 
 true and living God. And this fo evidently 
 appears to be the uniform tendency oi it, that 
 there are but few who would have the har- 
 dinefs to deny, or fo much as to difpute, it. 
 This, however, has been done by the Author 
 
 lately cited. 
 
 Thus fays he," If we confider his (God s; 
 " laws, as means of preferring monothtilm 
 " or the purity of worfhip, in oppofuion t 
 " polytheifm and fuperftition, we (ball tmd 
 X ^
 
 32 HISTORY AND &ILOSOPHY TART IV, 
 
 t( that no means could be worfe proportioned 
 " to this end*." Here he feems to admit 
 that one part of the primary defign of the 
 Mofaic inftitutes, was to abolifh polytheifm 
 and fuperftition; but he makes a poor compli- 
 ment to the Author of this ceconomy, when, 
 however laudable his defignin it might be, he 
 fo flatly charges him with impropriety, in the 
 choice of the meafures adopted for thefe pur- 
 pofes. But we are, by this time, too well ac- 
 quainted with his Lordfhip, to take his ac- 
 count of any thing relating to this religion, 
 upon his ifje dixit. Let us examine the mat- 
 ter a little, and we mall find that the reproach 
 intended to be thrown upon the Author of 
 this inftitution for the appointment of fuch 
 means, rebounds upon his Lordfhip, for not, 
 perceiving, or rather wilfully milreprefent- 
 ing, the propriety of them, For furely, if, 
 in any thing, the intention of this ritual and 
 the revelation that attended it, is apparent, it 
 is in the difcouragement it gives to the belief 
 or worlhip of a plurality of gods. The unity 
 of God is not only afTerted, in the flrongefe 
 manner, at the delivery of the law, which 
 was accompanied with every circumftance of 
 awful folemnity, that was beft calculated to 
 ftrike Ifrael, and infpire them with fentiments 
 of reverence j- : But, as God knew that the 
 impreffion made by this fcenc would foon 
 wear off from that generation, and that the 
 
 account 
 
 * Bolingb. Philofoph. Works, Vol. V. p. -I'jr. 
 
 ' V? 1 1-v * J I J 
 
 - Exod. xx. 2, 3, Beut. vi. 3, 4.
 
 PART IV. or JUDAISM. 317 
 
 account of it to fucceeding ones wouM have 
 but little effccl upon them, the whole r: 
 of their religion was fo framed, as wit* heft 
 calculated to keep them ia mind of it. Thus, 
 what elie could be the tendency of bu: cue Al- 
 tar, one Temple, and the conftaut refidence 
 of the Schechinah there? Was not this, in 
 every refpecT:, fo different from the mode ob- 
 ferved by the nations around them, as plainly 
 intimates that the belief which influenced it, 
 was equally different? The Pagan theolf 
 while it admitted a plurality and lubordina- 
 tion of gods, did, at the fame time, admit 
 and authorife an intercommunity of worfhip, 
 and encourage thofe of one country to adopt 
 the gods of another into their apotheolis. 
 But the Jewiih religion gave no fiich licenic. 
 Nay, as often as the people of Ifrael attempt- 
 ed any thing of this kind, they never efcaped 
 without feeling the fevere ditpleafure of 
 their own God, who not only told them he 
 would admit of no rival, but took up a vifible 
 refidence among them, that his prefence 
 might ferve as a conftant caveat again/I a de- 
 fection from him, to the gods of the nations 
 around them. 
 
 Let thefe things be confidered, and 
 appeal to the candid and impartial, if 
 had not a moft admirable tendency to under- 
 mine the foundations of idolatry, and guai 
 Ifrael againfl a future infedion from 
 conveying to them this important mftrucli 
 that the Lord their God was one Lord 
 that, befides him, there was none that & 
 
 X 4 ved
 
 3 8 HISTORY ASD^PHILOSOPHY PART IV. 
 
 ved to be called God : And therefore, that 
 all the gods of the nations, of whatever 
 rank or order, were but falfe gods,- the fig- 
 ments of a wild fancy and imagination. 
 
 Not only does the Noble Lord, \vhofc 
 character of the Deity we are now coniider- 
 ing, reprefent him as defcending below the 
 dignity of a God, in the attention he paid to 
 Abraham and his family, and as encouraging 
 polytheifm, by the very means appointed for 
 abolifhing it : He reprefems him alfo as one 
 who delighted in fcenes of blood and cruelty. 
 
 Such a reprefentation as this is altogether 
 unpardonable, not only becaufe it is abfolute- 
 ly falfe, but becaufe he muft have known it 
 to be fo. How does it fland in direct oppo- 
 {ition to the character which God afliimed to 
 himfelf, ^Tbe Lord, 'The Lord God, merciful^ Isc, 
 Let us look back to the very occafion upon 
 which the God of Ifrael was pleafed to make 
 himfelf known to them by this name, and does 
 it not afford a ftriking proof of his title to it? 
 It is true, he gave them an awful proof of his 
 juft difpleafure againft Ifrael, for their daring 
 behaviour at the very foot of that Mount, 
 where he had fo lately manifefted himfelf to 
 them, in a manner equally expreflive of his 
 gracious condefceniion and tremenduous ma- 
 jefly. And, in this, was there not the great- 
 eft propriety ? Any thing lefs, would not 
 have been fufficient to fecure his authority 
 *>ver them. Such an early encroachment up- 
 on ir, required a check of this nature. But, 
 if he did then and afterwards chaftife this 
 
 people
 
 PART IV. OF JUDAISM. 
 
 people or his enemies, mufl it not be allowed 
 that it was never done but in vindication of 
 his honour and the authority of his govern- 
 ment, and always in a manner that fhowed 
 that judgment is hisjtrangc work, and fuch as 
 might beft promote the greater happinefs of 
 his creation ? To charge his conduct with 
 cruelty or injuflice, is to deny to the Gover- 
 nor of the world, a privilege that mufl be al- 
 lowed to the governor of the moil petty flate. 
 It is to condemn the exercife of it in a cafe, 
 in which, had he neglected it, he would have 
 been blamed for weaknefs and culpable indul- 
 gence. And the author of the prefent cen- 
 iure, would have been among the loudeft in 
 the cry againft him. 
 
 Having thus offered fome curfory animad- 
 verfions upon the vile infiuuations, or rather 
 the impious reproaches, thrown out againft 
 the character of the God of Ifrael, it is unne- 
 cefTary to enter any farther into a vindication 
 of it. Let the different traits of it, as they 
 have been (ketched out, Part I. Chap. I. $ i. 
 be attentively coniidered : Let the whole of 
 his conduct, either to the people of Ifrael in 
 particular or to the world in general, be ca 
 fully viewed in the connection and depend- 
 ence of its feveral parts, and he muft re- 
 nounce all preteniions to difcernment, who 
 is not charmed with the beauty, greatnefs, 
 dignity, and excellence of his charader. 
 
 It might be expetfed that any fy ftem of m 
 rals, of which fuch a Being was faid to be ] 
 Author, would be every way worthy of hit 
 
 And
 
 33 o HISTORY AND PHILOSOPHY PART IV. 
 
 And fuch indee 7 was that which he offered 
 to the world. But, pure and fublime as the 
 morals recommended by this religion are, they 
 have been ftruck at, by the impoifoned darts of 
 this virulent adverfary. " The law of the 
 " Jews (fays he) exaded from them all the 
 " duties neceffary to maintain peace and good 
 " order among themfelves : And if this be a 
 " mark of Divinity, the laws which Rappa- 
 " rees and Banditti eftablifh in their focieties, 
 " have the fame. But the firft principles and 
 " whole tenor of the Jewifli laws, took them 
 " out of all moral obligations to the reft of 
 " mankind : And if Mofes did not order them 
 " to have no benevolence for any who were 
 " not Jews, yet it is certain that their law, 
 " their hiftory, and their prophefies, determi- 
 " ned them to think themfelves a chofen race, 
 " diflind from the reft of mankind, in the 
 " order of God's providence, and that they 
 " were far from owing to other men, what 
 ' other men owed to them and to one ano- 
 : ther. This produced a legal injuftice and 
 " cruelty in their whole conduct : And there 
 " is no part of their hiftory wherein we mail 
 ' not find examples of both, authorifed by 
 ' their law, and prefled upon them by their 
 " Priefts and their Prophets." * 
 It is not denied that the Jews, elated with 
 pride, or an imagined fuperiority to other na- 
 tions, did often behave with a fupercilious 
 haughtinefs towards them. But can any 
 
 thin 
 
 Bolingbr, Philofoph. Works, Vol. V.p. 357.
 
 OF JUDAISM. 331 
 
 thing be more unfair than to charge this upon ' 
 their law? It is not the neceffary confequence 
 of any part of it. Nay, had they rightly 
 underlined the fpirit of it, or the defign in 
 giving it, they could never have indulged in 
 iuch conduct. 
 
 It is true, their law did forbiH a familiar 
 intercourse or correfponc ence with Idolaters. 
 But this it did, not from a principle of male- 
 volence or hatred, but to prevent their form- 
 ing any connections with them, that might 
 occafion their reduction from the worfhip of 
 the true God. Nay, fo far is it from being 
 true, that examples of injnftice and cruelty 
 are to be found in every page of their hiftory, 
 authorifed by their law and itsminifters, that 
 not fo much as a fmgle inftance of either can 
 be produced, that will bear examination. On 
 the contrary, nothing can be more exprefs 
 and in point againft fuch calumny, than that 
 part of their law which required that they 
 fhouid love their neighbour as themfelves. 
 And of fuch importance was this precept 
 judged to be, that their Rabbins acknow- 
 led?ed a regard to it to be of much greater 
 value in the Divine eftimation, than all their 
 ritual obfervances. And our Saviour 
 firms their judgment upon this point, by t 
 j no - us that to love God with all the heart, 
 and their neighbour as themfelves was more 
 than all whole burnt-offerings and facrifices *. 
 Not fatisfied with fuch an attack upon the 
 
 morals
 
 53* HISTORY AND PHILOSOPHY PART IV, 
 
 morals of this religion, he audacioufly repre- 
 fents the God of it, as glad to make the moft 
 mercenary bargain with his votaries. To fe- 
 cure their obedience and fervice, he fcruples 
 not to tell us, that he made life of motives 
 the molt mean and ignoble, and fome of them 
 even criminal. Thus he even dares to repre- 
 fent him, as becoming a party in their vices. 
 
 This is a charge fo grofs and impious, that, 
 one might imagine, no man in his fober fenfes 
 would have ventured to make it. But what 
 would not a Bolingbroke dare to do againft 
 religion? Thus he writes. " They (that is, 
 " the people of the Jews) are exhorted to 
 " keep the law, not for the fake of God, but 
 for considerations of another kind, and 
 wherein not only their wants were to be 
 fupplied, but all their appetites and paffions 
 to be gratified. If they hearkened dili- 
 gently to the voice of God, they were to be 
 fet ^on high, above all nations of the earth : 
 *' They were to be the head and not the tail; 
 ' to be above only, and not beneath.: All 
 ' the people of the earth were to fear them; 
 c all their enemies were to be fmitten before 
 1 their face; and they who came out againft 
 1 them one way, were to fiie before them fe- 
 : ven. Thefe were objects of ambition. 
 Their bafket and their ftore were to be 
 ' blefled: They were to grow rich: They 
 f were to lend to many nations, and to bor- 
 c row from none. Thefe were objeds of 
 ' avarice. They were to be blefled every 
 : where, in the city and in the field, in the 
 3 " fruit
 
 PART IV. OF JUDAISM. 333 
 
 " fruit of their bodies, in the fruit of the 
 " ground, and in the fruit of their cattle, and 
 " of their flocks of fheep. Thefe were ob- 
 " je&s of all their other appetites and paf- 
 " fions. God purchafed, as it were, the obe- 
 " dience of a people he had chofen long be- 
 " fore, by this mercenary bargain. It was 
 " ill kept upon their part, and the law with 
 " all thefe fanftions was continually violated, 
 " fometimes rejected, and had in no degree 
 " of force fufficient to maintain itfelf in ob- 
 " fervation and reverence*." 
 
 It is readily granted that the principles 
 which influence any piece of conduct, muft 
 be taken into the account in order to form a 
 juft eftimate of it. And could it be made 
 appear, that thofe propofed by this religoii 
 were unworthy of the Deity, we fliould not 
 hefitate a moment in rejecting it. 
 
 In the account which his Lordmip makes 
 of the matter, the Deity is reprefented as 
 willing to purchafe the obedience of this peo- 
 ple at any rate ; and, rather than want it, to 
 bribe them, not only by a connivance, but by 
 an adual indulgence granted, to their meanefl 
 paflions. But can this reafoning, in the cafes 
 alluded to, fupport the conclufion which he 
 draws, and would have his readers admit? 
 So far from it, that it ferves in fome things 
 to expofe his ignorance of human nature 
 of the ages under confideration, and, ihroug] 
 the whole of it, to betray the malignity of ms 
 heart. 
 
 Philofoph. Works, Vol. V. p> 35 8 -
 
 S 34 HISTORY AND PHILOSOPHY PART IV., 
 
 No doubt, the more liberal and ingenuous 
 the principle of conduct is, the more excel- 
 lent and praife-worthy it mud be allowed to 
 be. To ferve God from a pure Icve to him 
 and regard to virtue, would argue a very fub- 
 lime degree of it. But who, . that coniiders 
 the ftateofthe world at this early period, but 
 imift fee that fuch a pitch cf virtue was 
 fcarcely to be expected? At that time, the no- 
 tions which mankind had of the Deity were 
 but very imperfect : and, therefore, to have 
 urged religion merely from the liberal prin- 
 ciples of its internal worth and excellence, 
 would have had but little weight, coniidering 
 the manner in which the iervice of the gods 
 around them was promoted. 
 
 According to the fyftem of the Pagan the- 
 ology, they were made to expect clement 
 feafons, plentiful crops, aiid worldly profpe- 
 rity, from the fuperintendance of the gods 
 they worlhipped, over the elements and hea- 
 venly luminaries* And therefore, had not 
 God rewarded the fervice of llrael by fimilar 
 blefiings, it would have bce;i no eafy matter 
 to have drawn them ofF from the worfhip of 
 thofe falfe gods, or to have convinced them 
 of his fuperiority over them. Neither in this 
 was there any thing unworthy of the Deity. 
 It was no more than acting agreeably to the 
 nature he had given man, and gratifying the 
 paflions of ambition and intercft, (not avarice) 
 no fvmher than was perfectly coiififtent with 
 that fubordination in which they ought ever 
 to be kept to reafon: Or, in other words, it 
 2 wa?
 
 o f J U D A I S M. 33 j 
 
 was no more than (bowing them, in master 
 of fact and experience, that godlinefs .vas 
 profitable unto all things, and was the tne- 
 eft gain. And who that confiders the carnal 
 and grofs temper of thofe, to whom fuch 
 promifes were addrefled, but, in place or* find- 
 ing fault, muft approve the wifdorn of them? 
 
 It is in vain to urge as .1 defect in this in- 
 flitution of religion, that it knew nothing 
 of the doctrines of the immortality of the 
 foul, or of a future ftate of rewards and pu- 
 nimments, becaufe neither is urged as a fanc- 
 tion of thofe laws which required their obe- 
 dience. 
 
 The ritual of this religion was peculiar to 
 itfelf, and that which in a great meafure dif- 
 tinguifhed it from every other. There was 
 no neceffity, therefore, for ufmg a doctrine, 
 as a fanction to its laws, which was common 
 to every other mode of religion. It was 
 enough that it was the popular belief in all 
 nations and ages of the world : and fuch indeed 
 it was, however fome philofophers may have 
 reafoned themfelves into a doubt of it. It is 
 no objection againfl this, that the dodrine 
 is no where mentioned exprefsly in the Mo- 
 faic writings. Many things there are in them 
 that indicate the belief of it. Has not the 
 hiftory of angels and their intercourfe wit 
 the world, the tranflation of Enoch,- 
 prohibition of necromancy, fuch an afp<?6 
 But above all, was not the commiflion given 
 to Mofes, for delivering Ifrael from Egyptian 
 
 bondage,
 
 336 HISTORY AHD PHILOSOPHY .PART IVj 
 
 bondage, a proof of this*, if there had never 
 any been given before? Does not God, in 
 this, reprefent himfelf, as the God of Abra- 
 ham, Ifaac and Jacob ? and, as they had long 
 before this removed out of this world, what 
 lefs could this infer, than that they continued 
 to exifl in another, at prefent, inviiible to 
 fenfe? For certain it is, that God is not the 
 God of the dead, but of the living. This in- 
 ference is fo very obvious, that it could not 
 efcape any; much lefs, we may believe, did it 
 efcape Mofes. And yet Lord Bolingbroke 
 has, without the leaft heiitation, taken upon 
 him to allure us " That Mofes did not be- 
 " lieve the immortality of the foul, nor the 
 " rewards and puniihments of another life; 
 " though (as he adds) it is poflible he might 
 " have learned thefe doctrines from the 
 " Egyptians, who taught them very early f". 
 What a ftrange account is this which he 
 makes of Mofes ! He allows him, when it an- 
 fwers his purpofe, to have been abundantly 
 fagacious; but, at other times, he, without the 
 leaft blufh, makes him equally ftupid. But 
 we may know his character as well as he. 
 Let us judge of it from his own conduct, in 
 the circumflances in which he was placed. 
 From all the accounts we have of him in hi- 
 flory, he appears to have been a man of very 
 diftinguifhed parts and abilities. And if this 
 is -but admitted, Lord Bolingbroke, diftin- 
 guifhed as his were, would have found it dif- 
 ficult 
 
 * Exod. iii. 6. 
 
 | Philofoph. Works, Vol. V. p. 355.
 
 . o F J U D A I S M, 337 
 
 ficult to account for his condud upon any 
 other fuppofition than that which his Lord- 
 fhip denies, Mofes's belief of the immortality 
 of the foul and a future Hate. For, had Mo- 
 fes entertained the leaft doubt or fufpicion as 
 to thefe, it is not to be imagined that he 
 would have aded the part he did. None 
 could have had higher or more flattering 
 profpeds before him, than he had. The 
 pleafures of the moft brilliant court in the 
 world, the favour of a mighty prince, and 
 the hope of all that could be derived from 
 thence, were flrong arguments to difluade him 
 from taking any concern in Ifrael, efpecially 
 as he mufl have feen that he could take none 
 without forfeiting all thefe profpeds. And 
 yet no fooner did God intimate his intention 
 of making him the deliverer of his people, 
 from that bondage under which they groaned 
 in Egypt, than, regardlefs of every danger to 
 which it could expofe him, he undertakes it. 
 Now whence, pray, could he be prompted to 
 venture upon fo many fcenes of danger, as 
 the execution of this fcheme muft have pre- 
 fented to him ? It is in vain to fuppofe him to 
 have been animated in this arduous entcr- 
 prife, by the flattering profped, which the 
 expeded conqueft of a rich, plentiful, and 
 delicious country prefented to him. This 
 will, by no means, account for fuch extraor- 
 dinary condud. He muft have been quick- 
 fighted enough to fee the many and great 
 dangers that were infeparable from fuch an 
 y undertaking,
 
 33 8 HISTORY AND PHILOSOPHY PART IV. 
 
 undertaking, and the uncertainty of fuccefs 
 in it at laft. 
 
 But, putting thefe entirely out of the quef- 
 tion, let us fuppofe him certain of the pofief- 
 flon of this pleafant country, the alleged ob- 
 ject of his ambition 5 muft it not be admitted, 
 that, even in this cafe, he could hope for 
 nothing fuperior, nor indeed equal, to what 
 he renounced in Egypt ? And therefore, after 
 figuring out every apology for his conduct, 
 that imagination itfelf can fuggeft, we muft, 
 I apprehend, be obliged to refolve it into the 
 refpect he had to the recompence of reward, 
 in another world. Any other principle muft 
 be inadequate to fuch a greatnefs of behavi- 
 our. This is entirely equal to it. This ac- 
 counts for it in a moft rational manner, and 
 in perfect confiftence with that character for 
 wifdom, knowledge, prudence, and good fenfe, 
 which he feems to have fupported through 
 the reft of life. 
 
 But, to draw to a conclulion of this fection, 
 I hope I may now appeal to the candid read- 
 er, if there be any juft ground for the objec- 
 tions that have, with no fmall degree of viru- 
 lence, been thrown out againft the fubject of 
 it. Nay, I hope, I may, by this time, take 
 upon me to fay, that this religion, run down 
 as it has been by many, does carry the clear- 
 eft evidence of wifdom and propriety in the 
 inftitution of it ; and that it has the beft 
 tendency to infpire its votaries with reverence 
 for the great Author and Objed of it, and 
 powerfully to incline them to all the duties 
 
 of
 
 PART IV. OF JUDAISM. 
 
 339 
 
 of the moft refpedful homage and liberal 
 fervice to him. 
 
 SECT 
 
 That, if we would rightly underjland the New Tefta- 
 ment, we mujl accurately Jludy the Old. 
 
 T T is the obfervation of a learned writer, 
 A " That nothing can be more natural, no- 
 " thing thought more divine, than that, in a 
 " fyflem compofed of two dependent difpen- 
 " fations, the ftudy of the former fhould be 
 " made neceflary to the comprehenfion of the 
 " latter : And that the very uniformity of 
 " ilyle and colouring fhould admonifh us of 
 " the intimate connection, which each has 
 " with the other, to the end that we might 
 " the better conceive the meaning and fathom 
 " the defign of the Divine counfels in both*." 
 And the reafons that fupport this obferva- 
 tion, are both many and ftrong. 
 
 In the Chriftian difpenfation, that grand 
 fcheme has had its accomplifhment, which 
 had^been gradually unfolding under the Mo- 
 faic : And therefore ought not thefe difpenfa- 
 tions to be confidered as having the relation 
 of parts to one another? If we attempt to 
 explain them feparately, without any regard 
 
 Y 2 to 
 
 * See Dr Kurd's loth Sermon, at the Bifliop of Glouccaer'e 
 Lecture.
 
 340., HISTORY AND PHILOSOPHY 
 
 to one another, we muft inevitably run into 
 many errors. And from this fource, have 
 many of thofe errors proceeded, with which 
 moft of our commentaries abound. By a 
 proper attention to this obfervation, they 
 might have been ealily prevented. 
 
 But the connection betwixt thefe parts of 
 the Divine revelation, though a fufEcient rea- 
 fon to fhidy them as thus related, is not the 
 only one. There is another of very great 
 weight. A great part of the Old Teftament 
 was written in a very early period; the cu- 
 ftoms, ufages, and language of which, were 
 pretty well underflood in the Apoflolic age, 
 and therefore often brought into view in the 
 writings of the New, without any explanation 
 offered of them. But now it is otherwife. They 
 need it very much. This is, in a particular 
 manner, the cafe with every thing that re- 
 garded the facrifice-fervice of the Jews. 
 The practice of facrifice, and the rites 
 that attended it, had their origin in ages and 
 countries, both of them remote from that in 
 which we live ; and therefore it is no wonder; 
 if, in many things, we mould be at a lofs 
 with refped to the meaning of either. He 
 who would underfland it aright, ought to be 
 well acquainted with the import of that em- 
 blematical and fymbolical language, in which 
 every thing connected with this practice, was 
 . firft expreiTed. No doubt, when this iimple, 
 and, according to the genius of thofe times,, 
 energetic mode of expreffion was adopted, a 
 precife and determinate meaning was affixed 
 to every part of it. And, in proportion as 
 
 the
 
 FART IV. o r J U D A I S M. 54 , 
 
 the progrefs of improvement in language -was 
 flow, it would continue the longer in ufe. 
 
 There was another thing that contributed 
 to prolong the ufe of it ; and that is, that the 
 rites and ufages of this religion, which, at 
 firft, were adopted from a kind of neceflity, 
 an accommodation to the low Mate of improve- 
 ment in literary difcoveries, or of refinement 
 in the feelings and manners of mankind, be- 
 came, at laft, fo wrought into it, that they 
 made a part of its very conftitution. 
 
 This circumftance, befides many others 
 that might be taken notice of, fecured that 
 attention to them, that was neceffary to make 
 them underftood. But when, by the intro- 
 duction of a new fyftem of religion, the old 
 was abrogated, the meaning of a thoufand 
 things in it, which before were well under- 
 ftood, became in a mort time involved in ob- 
 fcurity, from which we mall find great diffi- 
 culty in extricating it. 
 
 In thofe parts of the Apoflolic writings 
 which were immediately addrefled to the 
 Jews, the Jewifli phrafeology does greatly 
 abound; and therefore we muft conclude that, 
 at that time, it was fufficiently underftood. 
 But who that applies to the ftudy of thefe wri- 
 tings now, will not find it difficult to fatisfy 
 himfelf, not to fay others, as to the : true 
 meaning of them, in many places ? 
 mere novice in fuch exercifes, a mere fmat- 
 terer in the learning of thofe remote ages, 
 dogmatifes in proportion to his ignorance,- 
 boldy pronounces upon the meaning of
 
 34 i HISTORY AND PHILOSOPHY PART IV. 
 
 part of the facred text, and fometimes even 
 proceeds fo far, as to anathimatife him as a 
 heretic, who fhall dare to differ from him, or 
 even fo much as to hefitate. What Chriflian 
 church, or what particular period fince the 
 commencement of the Chriflian sera, has not 
 produced many fad inflances of this intole- 
 rant fpirit ? Early did the expounders of the 
 facred text, take up with fuch an interpreta- 
 tion of it, as, in the mean time, fuited their 
 own tafle and preconceived opinions, and fa- 
 ved them from the trouble of a laborious 
 fearch into the writings of antiquity, for the 
 true meaning of it. And having, by fome 
 lucky concurrence of circumftances, once ob- 
 tained a character for fandity and learning, 
 their fentiments were greedily fwallowed by 
 their admirers, and foon formed into fyftems. 
 The names of their Authors, the pride of 
 agreeing with them, and the fear of lofing 
 reputation mould they venture to differ, made 
 thofe fyftems very quickly become venerable, 
 nay be confidered as facred as truth itfelf. 
 And then it is eafy to fee what mufl have been 
 the confequence of fo much as an attempt to 
 deviate from them. 
 
 This proved an early bar to improvement 
 in theological knowledge. But now,-r-happy 
 times in which we live ! a more liberal fpirit 
 begins to prevail, and a freedom of inquiry 
 is encouraged. This, it mufl be acknow- 
 ledged, may, in fome cafes, lead into wild 
 conceits and extravagant flights of fancy. But 
 even thefe, however flrange it may feem at 
 
 firft
 
 PART IV. JUDAISM. 343 
 
 firft hearing, have not been without their ad- 
 vantage. They have often ferved to ftrike 
 out a new light, which has led others of a 
 more folid judgment into the moft ufeful dif- 
 coveries; while, at the fame time, the flights 
 complained of, have generally carried fiich 
 evidence of their whim along with them, as 
 was fufficient to prevent any danger that 
 might have otherwife flowed from them. 
 
 But ftill, notwithstanding all the advances 
 we have made in the cultivation of this fpirit 
 of inquiry and improvement, much, very 
 much, remains to be done. And, if I might 
 venture to offer what occurs to me on this 
 fubjed, I fhould fay, that, till ancient literature 
 is more ftudied, our modern difcoveries in the- 
 ology will be but few and trifling. And in 
 particular, it appears to me inclifpenfably ne- 
 ceflary to beftow more attention, than is com- 
 monly done, upon every thing related to the 
 Jews. 
 
 Belides the acquifitions that are to be made 
 from an acquaintance with fuch of the Jewifli 
 writings as have come down to us, there is 
 another fource of inftrudion, very valuable, 
 to which we have now more frequent and 
 eafy accefs than before. What I mean is, 
 The accounts we have of the Eaftern coun- 
 tries that border upon, and have always had 
 a communication with, Judea. Thefe have 
 hitherto remained pretty much fecluded from 
 the reft of the world, and, by the little mter- 
 courfe they have had with neighbouring na- 
 tions, have retained, in a great meafure, th 
 
 ancient
 
 344 HISTORY AND PIHLOSOPHY PART IV, 
 
 ancientcufloms and ufages of their own. Of the 
 advantages arifmg from an inquiry into the 
 manners of fuch a people, and the vefliges of 
 ancient learning to be found among them, 
 what ftriking inftances have we in MaundreFs 
 and Shaw's travels, through only a fmall part 
 of the Eaft ? Were the fcene of the travels of 
 learned men more diveriified,- could any plan 
 be concerted, by which the illuftration of the 
 fcripture hiflory would be one of the great 
 objects kept in view through the whole of 
 them, what advantages might we not look 
 for ? Might we not, once more, expect a 
 light from the Eaft, like the ftar that guided 
 the Magi, to conduct us into the knowlege of 
 the religion of that infant Saviour to whom 
 it led them ? Nay, in the anticipated profpect 
 of this Spreading light, I greatly rejoice, and 
 cannot but felicitate my country. 
 
 This pleafing light, like the harbinger of 
 the approaching fplendor for which we hope, 
 already begins to dawn. Providence feems 
 to be difpelling thofe thick fhades, through 
 which it would be difficult to penetrate, by 
 the laudable attempt of Dr Kennicot, in col- 
 lating all the manufcript copies of the Old 
 Teftament, that can be found in the origi- 
 nal language; and by the equally laudable 
 zeal, with \vhich Chriflians of all denomina- 
 tions, forgetting the little diflinctions of par- 
 ty, have contributed to promote it. An exact 
 copy, with the various readings, is now pub- 
 lifhcd. And when it comes to be read with 
 ,i critical, but unprejudiced, eye, valuable 
 } difcoveries
 
 or JUD A I SM. 34J 
 
 difcoveries will, I am perfnaded, be made 
 and a more perfect knowledge of the Scrip- 
 tures will be acquired. Such an acquifition 
 will greatly tend to illuftrate the nature of 
 true religion, to conquer the prejudices of 
 its enemies, and confirm the attachment of 
 its friends. 
 
 SECT. 
 
 That aferious review of the fubjett of this inquiry, will 
 furni/Jj a proof of the Divine origin, both of the Jew. 
 if} religion and of the Chriftian. 
 
 HP HAT the Mofaic inftitution of religion 
 * derives its origin from God, we are na- 
 turally led to conclude, whether we confider 
 the feveral parts of it feparately, or in their 
 union with one another. 
 
 The view we have taken of the nature and 
 genius of this religion, and its happy accom- 
 modation to the temper of the Jews, and the 
 circumflances of that early period at which it 
 firft took place, cannot but lead us into fa- 
 vourable fentiments of it. It might alfo, by 
 an eafy train of reafoning, lead us into a firm 
 belief of its Divine origin : becaufe, mould 
 this be refufed, it would be difficult to fay 
 upon what principled any one could have de- 
 viled fuch a fyfiem, and have got fo large a 
 body of people to fubmit to the heavy yoke 
 impofed by it, contrary to all the prejudices 
 
 they
 
 34 6 HISTORY AKD PHILOSOPHY 
 
 they entertained againfl it. But the proof I 
 mean, at prefent, to produce, is of another 
 nature. It is from the fads which conftitute 
 fome of the mofl mining parts of the hiftory 
 of this people. 
 
 If the authenticity of the record which con- 
 veys their hiftory to us is admitted, we mufl, 
 by confequence, admit the Divine origin of 
 the religion it contains; becaufe it will be 
 found to reft upon a feries of facts, which can 
 be accounted for in no other way. 
 
 To pafs over many things which might be 
 taken notice of, let our attention be reftrict- 
 ed, to the manner in which the people of 
 Ifrael were delivered out of Egypt, conduct- 
 ed through the wildernefs, preferved amidfl 
 the dangers of it, and at laft put in poflef- 
 iion of the land promifed to their anceftors; 
 and it will be evident to every one, that the 
 acknowledgment of a Divine conduct and di- 
 rection through all thefe fcenes, mufl be the 
 confequence of an admiflion of thefe facts. 
 . The adverfaries of revelation are fo fenfible 
 of this, that they, all at once, deny the au- 
 thenticity of the hiflory that conveys the ac- 
 count of thefe things to us, and labour with 
 all their might to bring it into difcredit. Of 
 them all, none have fpoke with lefs referve 
 on this fubject, than the author we have had 
 occafion fo often to cite already. " The au* 
 
 1 thority of the Pentateuch, to fay nothing 
 " of the other books of the Old Teftament, 
 " has been eftablifhed (fays he) entirely and 
 
 t >i affirmation j the affirmation of tho 
 
 Jews :
 
 PASLT IV. o p J U D A I S M. 347 
 
 " Jews: or, at bed, upon feeming and equi- 
 " vocal proofs, fuch as Jofephus brings, againft 
 " fuch evident marks of fallehood, as can be 
 " objected to no other writings, except to 
 " profeffed romances, nor even always to 
 " them * ." " Incredible anecdotes are not 
 " mentioned feldom and occasionally in them. 
 " The whole hiftory is founded on fuch. It 
 " confifls of little elfej and if it were not a 
 " hiftory of them, it would be a hiftory of 
 " nothing. When I fit down to read this hi- 
 " ftory, with the fame indifference that I 
 " fliould do any other, I am ready to think 
 " myfelf tranfported into a fort of fairy-land, 
 " where every thing is done by magic and 
 " enchantment: Where a fyftein of nature 
 " very different from ours prevails ; and all I 
 " meet with is repugnant to my experience 
 " and to the cleareft and moft diftind ideas 
 " I have. The hiftory of the Old Teftament 
 " is founded in incredibility. Almoft 'every 
 " event contained in it is incredible in its 
 " caufes or confequences, and I muft accept 
 " or rejecT: the whole f<" 
 
 My defign does not lead me to offer a par- 
 ticular anfwer to what has been thrown out 
 by his Lordfhip, with equal injuftice and fcur- 
 rility. We are no farther concerned with it, 
 than as it feems intended to affed the credi- 
 bility of the hiftory. 
 
 The Pentateuch, which was written by 
 Mofes, muft be admitted to contain the plat- 
 form 
 
 * Bolingbr. Philofoph. Works, Vol. V. p. 333- 
 tPhilofoph. Works, Vpl, V. p. 343- 344-
 
 34 HISTORY AND PHILOSOPHY 
 
 form of the religion and government of the 
 Jews ; and therefore we mall confine our in* 
 qniry, at prefent, to the credibility of it. 
 
 Our author, with a boldnefs and afiurance 
 that could be juflified only by demonflration 
 itfelf, afferts, that the authority of the Penta- 
 teuch refts entirely andfolely upon the affirmation 
 of the Jews, Such an after tion, one fliould 
 think, would need to be fupported with a 
 flrong proof, before he could expect it mould 
 be admitted. But it is pretty remarkable, 
 there is not fo much as any offered. Had the 
 credibility of the Mofaic hiflory refted folely, 
 as he alleged, upon the affirmation of the 
 Jews, I will not fay that this would have been 
 fufHcient of itfelf to have eftablimed it be- 
 yond all degree of fufpicion. Though even 
 in that cafe, it would have deferved conlider- 
 able regard, if nothing could be brought to 
 difcredit it. And the reafon is, becaufe it 
 is not eafy to conceive why they mould have 
 received it, unlefs they had evidence of a 
 proper nature and degree laid before them, 
 for the truth of it. 
 
 It would be to no purpofe to allege, that na- 
 tions have fondly admitted a hiftory, evi- 
 dently blended with fable, when the tenden- 
 cy of it was to flatter their pride, by afcribing 
 to them a high antiquity, and a diilinguifhed 
 rank among neighbouring flates. It is true, 
 there have been fome inftances of this. But I 
 cannot recollect an inflance, in which their 
 pride has had fo much the afcendent over 
 them, as to make them court the gratification 
 
 of
 
 PART IV. or J U D A I S M. J49 
 
 of it in fome cafes, at the expence of expo- 
 ling them in others, in which their national 
 character was flill more concerned. And 
 yet this was the cafe with the hiflory under 
 confideration. 
 
 But we are under no neceflity of refting 
 the authority of the Pentateuch upon this 
 foundation. 
 
 Let us confider it atttentively, and it will 
 be found to carry internal evidences of truth, 
 fufficient to procure it credit. If it be ad- 
 mitted, that this hiflory was delivered to If- 
 rael, in the lifetime of its author, is it to be 
 imagined that, by fuch a publication, he 
 would have appealed to thofe of that genera- 
 tion, who mufl have been intimately acquaint- 
 ed with many of the fads contained in it, if 
 he had not been confcious that the account 
 given of them, was fuch as could fland the 
 moft critical examination ? Few, if any, there 
 are, or have been, who would be fo hardy as 
 this. This would have been fuch a rifk of 
 character, as no man could be fufpeded of 
 running, who had the lead value for it, or any 
 thing depending upon it. Neither gratitude 
 for the favours he had done them, nor fear 
 of his refentment if they ventured to offend 
 him, will account for the reception of this 
 hiflory, upon any other fuppofition, than a 
 convidion of the truth of it. The charader 
 and condud of this people, mow that they 
 had no fuch blind attachment to, or fuch 
 timid refped for, him: Nay that, upon many 
 occafions, they were not indifpofed to difpute
 
 35 o HISTORY AND PHILOSOPHY 
 
 and even attempt to throw off, his authority 
 over them. And might it not have been ex- 
 pected, that, in fome of thofe furly moods, 
 the impoflure, if there had been any, would 
 have been laid open? Or, if we mail fuppofe 
 this hiflory not to have appeared till after 
 his death, what mould have hindered fome of 
 the many thoufands who furvived him, and 
 were capable of bringing a proof of the falfe- 
 hood of it, from doing it ? 
 
 It will be to equally little purpofc to al- 
 ledge, that the vitiation is of a much later 
 date. The later it is placed, the more incre- 
 dible it becomes. For certain it is, that, 
 at no time, could this have been attempted, 
 but it mufl have been difcovered, and confe- 
 quently eaflly prevented. Many are the things 
 which afford a fecurity againfl an attempt of 
 this kind. The religious reverence, which, 
 it is well known, the Jews had for their law, 
 -~the appointment for depofiting a copy of 
 it in the tabernacle, to be appealed to in all 
 cafes, where any corruption was fo much as 
 fufpected, the frequent perufal of it which 
 was enjoined, the commentaries offered up- 
 on it by the Levites, and the little feuds 
 that fometimes fubfifled among themfelves, 
 made the leaft attempt of a vitiation danger- 
 ous, and mufl have difcovered it before it 
 was capable of being carried into execu- 
 tion. 
 
 The writings of Mofes may, in a certain 
 fenfe, be confidered as an introduction to all 
 the other writings of the Old Teflament. 
 
 And
 
 PAiTlV. ov JUDAISM. 3Jt 
 
 And do not the latter afford a ftrong corro- 
 boration of the hiftory contained in the for- 
 mer? In every page of them, do we not find 
 their authenticity acknowledged, in the re 
 pect mown by all ranks of people, to the rites 
 and ceremonies of this religion, as laid down 
 by Mofes? And whence could this come, but 
 from an entire conviction of their Divine ori- 
 gin ? A perfonal regard or attachment to 
 Mofes, it is allowed, might be fuppofed to 
 work upon thofe of that generation among 
 whom he lived. But furely there could be no 
 room for fuch fuppofition, in the diftant pe- 
 riods of their commonwealth, upon any other 
 ground than this, that the account tranfmit- 
 ted to them of him was juft, and admitted to 
 be fuch. All this may be confidered as a 
 fpecies of internal evidence, fuch as arifes 
 from the writings themfelves. 
 
 It is true, it may be alleged, from the 
 difcovery of a copy of the law in the temple, 
 in the reign of Jofiah ; the attention which it 
 drew, and the aftonifhment it excited ; that it 
 was a perfeft novelty to king, priefts, and 
 people. And therefore, that, before this pe- 
 riod, a vitiation might have been attempted 
 and acompliihed, without danger of difcovery. 
 What has been juft now fuppofed, may, at 
 firft, appear fpecious and plaufible; but, upon 
 examination, will be found to have lefs weight 
 in it, than is imagined. 
 
 Whether the copy of the law found by Mil 
 kiah was the autograph or original manufcnpt 
 depofited by Mofes in the tabernacle and af-
 
 352 HISTORY AND PHILOSOPHY [PART IV, 
 
 terwards in the temple, or only an authentic , 
 copy of it : Whether the whole of the Penta- 
 teuch, or only the book of Deuteronomy, the 
 learned are not agreed. But whichever be 
 fuppofed, it does not matter much. It is 
 readily acknowledged, that, at this period, 
 the knowledge of religion had fallen very low ; 
 but it will, by no means, follow, from the 
 furprife with which the High-Priefl and the 
 king received the book of the law, that the 
 Knowledge of it was entirely loft. Nay, from 
 the character that is given of Jofiah, that he 
 did that which was right in the fight of God, 
 and the rites of religion flill obferved by the 
 Priefts and people, I humby think, there muft 
 have remained a more than tolerable know- 
 ledge of it. Without fuppofing this, it will 
 be difficult to fay how Jofiah could have re- 
 gulated his conduct, or the Priefts, the wor- 
 fhip of God. We need but fuppofe, that the 
 book of the law found by Hilkiah, was either 
 the original , or an authentic copy of that depofited 
 in the tabernacle by Moftsj and this will account 
 both for the furprife and joy exprefTed upon 
 this occafion. From the above mentioned 
 circumftances, it is, I think, highly probable, 
 that no material vitiation was made in the 
 facred text. And what gives additional 
 weight to this conjecture is,~-that we have 
 no mention made of fuch vitiation. Had there 
 been any, it would have been branded with 
 juft infamy. But mould a vitiation be ad- 
 mitted, may we not obferve, by the way, that 
 
 the
 
 PART IV. or JUDAISM. 3;3 
 
 the difcovery of this book of the law, would 
 have enabled Jofiah to fet all to rights again. 
 To what has been offered in fupport of the 
 authority and authenticity of the Pentateuch, 
 let me add what muftbe allowed to havecon- 
 iiderable weight in it, that the great and 
 leading facts in the Mofaic hiftory feem to 
 have been known to Pagan writers of the 
 greateft antiquity, and are handed down in 
 their works, with fuch evident refemblance 
 in their features, as mufl difcover the orignal 
 from which they were copied, notwithftand- 
 ing all the artful difguife which their pride 
 has made them life to conceal it. This ana- 
 logy betwixt fcripture-hiftory and heathen 
 mythology, learned men have traced in a 
 great variety of inftances; fqme refpeding 
 the Creation; and others, the Flood, Noah, 
 Abraham, Ifaac, Jofeph, Mofes, &c. * Or, if 
 it mould be alleged, that the Pagan writers of 
 Greece and Rome knew little of the Jews fo 
 early as, in their writings, they exhibit the 
 ilriking refemblanccs alluded to, and there- 
 fore could not have borrowed them from the 
 Mofaic hiftory, this will, by no means, weak- 
 en the argument from thence in iuyour of 
 the Divine origin of the Jewiih religion. It 
 \vjll lead to the fame conclufion, though by 
 an intermediate ftep. If thefc liktnci: 
 \vere not immediately derived from the 
 
 Z writings 
 
 * See a pretty large colleflion of thefe refemblanccs in, 
 Stillinefleet's Origines Sacrx, Book iii. chap. < 
 Vcritate Relig. Chrift. lib. i. cap. 1 6. and lib ,. 11: 
 Allix's Reflcftions, Vol. I. chap- 5. and Vol. IL tha
 
 354 HISTORY AND PHILOSOPHY PART-TV. 
 
 writings of Mofes, they muft have been de- 
 rived from the common fource of tradition. 
 And does not the exad correfpondence be- 
 twixt this and the Jewifh hiftory, fpeak very 
 ftrongly in its favour, becaufe it cannot be 
 fufpecled, nor was it indeed poftible, to have 
 proceeded from colluiion. Thus, without 
 having intended it, their works ferve as ex- 
 cellent evidences for the truth of the Mofaic 
 hiftory, and confequently for the Divine origin 
 of the Jewifh religion ; for, as I hinted already, 
 it is in vain to own the one and deny the 
 other. They muft ftand or fall together. 
 
 Let any one who admits the fads contain- 
 ed in this hiftory try, and he will find it dif- 
 ficult to account for them r in any other way 
 than Mofes does. Is it to be imagined that 
 Mofes, without any cornmiflion or afliftance 
 from God, had, if not art to perfuade, power 
 enough to oblige, Pharoah, to let Ifrael go, 
 notwithftanding all the lofs he muft have fuf- 
 tained, for the want of their labour ? That, 
 by a wonderful fkill he had acquired in magic* 
 he was able, when purfued by the Egyptian 
 hoft, to fave himfelf and the people under his 
 care, by making the Red Sea, that oppofed 
 their progrefs, afford a dry paflage to the one, 
 and a wet grave to the other? That he could 
 provide for fuch a numerous body, in a bar- 
 ren wildernefs, for no lefs than 40 years; and, 
 at length, introduce them into, and fecure 
 them in the pofleflion of, a country, full of 
 people, ftrong and warlike ? That he mould 
 be able, by his fole fkill, to contrive and di-
 
 PARTlV. or J UD A I S M. 3J5 
 
 geft a plan of religion and a code of laws, fo 
 different in their nature from every other in 
 the world, and yet fo rational in themfelvts, 
 and fo well adapted to the great defigns hi 
 view for this people? That, by his addrefs 
 and authority, he fhould be able to make this 
 numerous and refractory people, renounce a 
 religion of which they were fo pailionately 
 fond, and embrace another, to which, in ma- 
 ny refpecls at leaft, they were almoft equally 
 averfe? That not only his immediate fuc- 
 ceflbr, but thofe who followed him, fhould 
 adopt the fame plan, and concur in carrying 
 on the fame fraud upon Ifrael? That, all this 
 time, there mould not one flart up among 
 them, who had either the ability, or the 
 honefty, to difcover it? Nay, that all Ifrael 
 mould, through the fcveral periods of their 
 commonwealth, continue to act in a manner 
 that' mowed the ftrongefl conviction of the 
 Divine origin of this religion, though, accord- 
 ing to the fuppofition made, there was not 
 the leaft rational foundation for fuch a belief? 
 There are none fo credulous as to be capable 
 of believing thefe things. 
 
 It is true, it may be alleged that Mofes, by 
 his education in Egypt, had acquired fuch an 
 acquaintance with fcience, as might procure 
 him great fame among his countrymen the 
 Ifraelites, and make them, in hopes of reco- 
 vering their liberty, and, at laft, obtaining a 
 fettlement in fome better country, follow his 
 fortune through a wildernefs. But, what It 
 this fhould be allowed? Still new difficulties. 
 Z 2 equally
 
 3/6 HISTORY AND PHILOSOPHY PART IV. 
 
 equally unfurmountable as the former, prefent 
 themfelves to us. 
 
 In the firft place, will it not be difficult, if 
 3t all poflible, upon this fuppofition, to ac- 
 count for the conduct of Mofes, either in the 
 firfl fteps, or future progrefs, of his fcheme ? 
 By the flep he took, what could he propofe to 
 himfelf? He mufl, all at once, not only re- 
 nounce the flattering profpeels which prefent- 
 ed themfelves to him in Egypt, but expofe 
 himfelf to the refinement of its highly pro- 
 voked fovereign? and all he could hope for, 
 was no more than the frnall honour of being 
 at the head of a body of Haves, the greateft 
 difficulty in governing them, and- the dan- 
 ger of perifhing, at laft, with them, in an 
 howling wildernefs. Were not thefe, and 
 many fuch, the difficulties that feemed to em- 
 barrafs a fcheme of this kind? And were they 
 not too obvious to efcape the difcernment of 
 Mofes ? A fcheme, even as wild and romantic 
 as this, might have been adopted by one who 
 had nothing to lofe, and might have fome 
 hopes, however faint, diftant, and uncertain, 
 of gaining by it. But the fituation of Mofes 
 was, in every refped, fo different from this, 
 that it could not admit his fo miach as think- 
 ing of fuch an adventure^ upon any other 
 ground than that which he himfelf alligns for 
 it. Thus, his conducl:, viewed in every pofli- 
 ble light, juftifies the integrity of his inten- 
 tions and the Wifdom of his plan, and leads 
 us to infer, that the authority by which he r 
 all along, a&ed, was directly from God> and 
 
 that r
 
 TART IV. OF J U D A I S M. 35? 
 
 that, by confequence, fo was the religion 
 which he taught the Ifraelites. 
 
 Another conclufion to which we are led 
 from the preceding inquiry into the confti- 
 tntion of the church of Ifrael, is that the 
 religion of Jefus is derived from the fame 
 Iburce. The divinity of the latter, becomes 
 the juft confequence of a proof of the divini- 
 ty of the former. The manner of evincing 
 this, is not at all difficult. , They have a 
 t:lofe connection. It can fcarce efcape the 
 notice of any. And perhaps it is becaufe the ar- 
 gument fromthe divinity of the one, to that of 
 the other, is fo obvious, that fome, with more 
 malevolence than art, have denied it to the 
 firft. A variety of reafons, that may be eafily 
 figured out, might make them unwilling to 
 attack Chriftianity diredly. They take the 
 other equally fuccefsful, but lefs honeft, me- 
 thod of fubverting it. They know that, if 
 they can bring the evidence for the one into 
 fufpicicm, they, of courfe, leiren the regard 
 that is due to the other. 
 
 The train of reafoning that leads us to in- 
 fer the Divine origin of the Chriftian religion, 
 is neither obfcure nor operofe. We find the 
 Author of it and his firft minifters, when 
 pleading its caufe among the Jews, frequently 
 referring to the prophecies of the Old Tefl 
 ment, in proof of the religion contained in 
 the New. And indeed this argument, pro 
 perly purfued, muft be admitted to carry evi- 
 dence with it, next to irrefiftible; becaufc 
 the completion of the one, in the prmcipa 
 7 2 characters
 
 358 HISTORY AND PHILOSOPHY PART IV. 
 
 characters and events of the other, muft, for 
 ever, remain unaccountable upon any other 
 fuppofitron, than that he who fprefaw and 
 predicted the one, did alfo direct the other, 
 and fo may be conlidered as the author of 
 both. 
 
 I know that the argument derived from the 
 Completion of prophecy has (ftrong as it is 
 in itfelf) been objected to by many. 
 
 Difpoied to cavil at all hazards, there have 
 not been wanting fome who laugh at prophe- 
 cy, and reprefent it as a thing altogether ab- 
 furd: Some, who, admitting what is called 
 by this name, deny the confequence drawn 
 from it, and hold it to be no more than a 
 mrewd conjecture, founded upon an extenfive 
 knowledge, long experience, and a feries of 
 probabilities : And others, feeing that nei- 
 ther of thefe opinions are tenible, cut the 
 knot which they cannot loofe, and boldly 
 deny that there ever were any fuch prophe- 
 cies as thofe referred to, till of late, and that 
 they were fabricated to correfpond with the 
 events of which they fpeak. 
 
 From this account of the manner, in which 
 the oppofition to the argument in favour of 
 Chriftianity, from prophecy, has been carried 
 on, one muft fee a formed deiign to refift it 
 as long as pofiible. Driven from one en- 
 trenchment, thofe who carry on the oppoli- 
 tion retire into another, and from that into 
 a third, and all along behave like an adver- 
 iary who rights, not with theJiopes of fuccefs, 
 
 but
 
 PART IV. O F J U D A I S M. 3,9 
 
 but for the vain honour of not -yielding till 
 'he can hold out no longer. 
 
 The objections again ft prophecy juft now 
 mentioned, could any one of them be proper- 
 ly fupported, would indeed be decifive upon 
 the point. They are urged with uncommon 
 affurance. It may not be improper to exa- 
 mine them a little. And I hope that, in the 
 iiTue, we (hall find, that notwithstanding all 
 the boaiied force afcribed by fome to them, 
 they are pofiefied of very little. 
 
 Some, as I have obferved already, make 
 fhort work of the controverfy concerning pro- 
 phecy, by alleging that the very belief of it 
 is abfurd, becaufe, fay they, it is a thing in 
 itfelf impoflible. In their attempt to evince 
 this, they difcover fome art ; but it is fuch art 
 as betrays a confcioufnefs of weaknefs. They 
 employ all their invention and rhetoric in ex- 
 pofmg the ridiculous nature of Pagan infpira- 
 tion ; and then, by transferring the idea of it 
 to what is pleaded for among the Jews, they 
 hope to make it be confklered in the fame dif- 
 advantageous light. This is the unfair man- 
 ner in which Lord Bolingbroke has gone to 
 work. " The caufes of infpiration (fays he) 
 " were principally thefe, an intoxicating 
 " wind or vapour that blew into the infpired 
 " perfons, or the a&ion of demons or genii, 
 on their bodies, or in them." And in .the 
 very next page, he adds, ; Now nothing 
 " could refemble more a heathen, than 
 " Tewiih vaticination. Egypt and the E 
 f< were the great fchools of fuch pliilofophy 
 Z 4
 
 3fc> HISTORY AXD PHILOSOPHY PART IV. 
 
 " and theology. They abounded with feers 
 
 ( of vifions, and dreamers of dreams, with 
 
 " prophets and diviners, with wizzards and 
 
 f cunning men, with theurgic as well as na- 
 
 " tural magic, and all the occult fciences *." 
 
 And again he fays,-" That an hiflory of in- 
 
 ; fpiration, lijce one of divination, would be 
 
 ( a collection of fuch extravagancies and ab- 
 
 f furdities, as might be fufficient to make our 
 
 f fpecies forfeit the charader of reaibnable 
 
 " creatures, if it did not fliow, at the fame 
 
 ' time, that by a free ufe of their reafon, 
 
 ' men have detected, one after another, molt 
 
 c of the fallacies, the grofleft at leaf}:, that 
 
 " had been imppfed on them by Heathens, 
 
 Jews, or Chriftians, for even of thefe it 
 
 " cannot be denied f." 
 
 To this it might be fufficient to reply, that 
 fuch a mode of infpiration was never fo much 
 as alleged to have obtained among the Jews. 
 It is well known, that there were three ways, 
 in which, the Jews fay, the knowledge of fu- 
 ture events was communicated to them. The 
 firft was the refponfe from the oracle of Urim 
 and Thummim; and this, the.y allege, was 
 the common mode, during the fubfiflence of 
 the tabernacle and firfl temple. When this 
 was withdrawn, it was communicated either 
 by vjfion, that is, a fenfible reprefentation 
 before their eyes while awake : Or, by 
 dreams ? that is, an impreffion made upon 
 
 fPhilofoph. Works, Vol. I. p. 14$, 146. 
 j- Philofoph. Works, Vol. I. p. 152.
 
 PART IV. OF JUDAISM. 361 
 
 their imagination when afleep. The third 
 method was by what they called the Bath-fal, 
 that is, by a voice fpeaking to them in fome 
 audible and articulate manner. They called 
 it by this name, which fignifies, the daughter 
 of a voice, either to fignify its inferiority to 
 the oracle of Urim and Thummim, which 
 they conlidered as immediately from God : 
 or becaufe, according to fome of their Rab- 
 bins, it was commonly attended with- thun- 
 der, which they conlidered as the voice of 
 God, and was never heard till the peal was 
 over. 
 
 After the mention of thefe feveral modes 
 of prophecy among the Jews, the reader can- 
 not omit remarking the injuftice done to the 
 jewifh manner of infpiration, by reprefenting 
 it as ilmilar to that which obtained among 
 the Heathens, when no two things could be 
 well more different. 
 
 Concerning the firft of the Jewifh methods 
 of information, or rather, of prophecy, I 
 have fpoken already. And as to the laft, 
 it feems to have been the invention of fome 
 of their Rabbins in a late period, perhaps 
 to fave the honour of their nation, which 
 they confidered as differing by the want of 
 the prophetic fpirit, to which they had been 
 accuftomed in former periods. And 
 makes this the more probable is, that we 
 not only have no mention of fuch method 
 prophecy in the hiftory of this people but 
 dfo that we feldom hear of its being applied, 
 except to the purpofes of fuperflition, as 
 
 '
 
 62 HISTORY AND PHILOSOPHY PART IV. 
 
 fortes mrglliance were among the heathens *. 
 T ; he other method is that which we are prin- 
 cipally concerned with. 
 
 It will be needlefs to obferve to the reader, 
 than an explanation of the manner of the Di- 
 vine afflatus, impulfe, or call it what you 
 will, upon the mind, cannot fo much as be 
 looked for. It can only be fully understood, 
 by being felt. It will be enough to our pre- 
 fent purpofe, if it can be fliown that fuch a 
 communication betwixt the Divine Spirit and 
 ours, as is fuppofed, is not impofUble; and 
 that there were many wife reafons, for which 
 it might have been expected. . 
 
 Thofe who objecT: to prophecy, will not take 
 upon them to deny the Divine prefcience of 
 future events. The only difficulty is to ac- 
 count for the communication of this know- 
 ledge to mankind, by the inftrumentality of 
 fome employed for this purpofe. 
 
 It is readily acknowledged, that we are not 
 fo well acquainted with the nature and power 
 of created fpirits, as to be able to fay what is 
 -within, or what beyond, their reach. Much 
 lefs can we take upon us to determine with 
 refpecl to the Divine. And therefore, though 
 we dare not attempt an explanation of the 
 manner of the operation of the Divine Spirit 
 upon the human mind, it would be too for- 
 ward to deny the poflibility of it. For, are 
 there not a thoufand things, which every day 
 .occur to us in the natural world, the truth of 
 
 which 
 
 * Dr Prideaux's Connection, &c. Vol. II.. p. 328.
 
 PART IV. OF JUDAISM. 3 6 
 
 which we are (atisfied of though the man- 
 ner of exiftence remains a fecrtt to us? Nay, 
 upon the principles of reafon itfelf, may not 
 the poflibility of it he eafily vindicated? To 
 deny this, would be to fuppofe that God, ha^ 
 ving once made man, had referved to himfelf 
 no other poffible method of communicating 
 knowledge to him, but by the help of his ex- 
 ternal fenfes, and the exercife of his rational 
 faculties. But what is there in the conftitu- 
 tion of our nature, that can, upon the prin- 
 ciples of reafon, fupport jfuch a conclusion ? 
 Nay, is not the reverie what we would he ra- 
 ther led to infer ? Confidering the human 
 frame as the work of God, is it to be imagi- 
 ned that he mould have fo made it, as to 
 place it beyond the reach of his own agency? 
 We evidently fee the material part of it, not 
 only fubjeded to thofe temporary laws by 
 which his Providence is conducted, but, in 
 fome cafes, to the lefs common and extraor- 
 dinary interpofitions of it. And what reafon 
 can be afligned, why the fpiritual part of our 
 compofition may not be under a mode of go- 
 vernment, fomething fimilar and analogous 
 to this, and equally fuited to its nature? 
 From the notions we are taught to form of 
 pure fpirits, we muft admit, that, by their 
 natures, they are made capable of intercourfe 
 with each other. And why mould it be 
 thought impoffible that they might, either 
 by the intervention of our bodily fenfes, or 
 without them, make impreifions upon the hu- 
 man
 
 364. HISTORY AND PHILOSOPHY PART IV- 
 
 man mind, and communicate to it the know- 
 ledge of things and events, of which it was 
 otherwife incapable ? As it is by the means 
 of our fenfes that our firft ideas are received, 
 we too haftily conclude that the intervention 
 of thefe is neceflary for the communication 
 of knowledge to the human mind. Aud be- 
 caufe any other method is not fo familiar to 
 s as this, we are apt to deny the poflibility of 
 it ; not confidering, that the manner in which 
 one fpirit may act upon another, is not more 
 unintelligible to us, than the manner in 
 which body acts upon fpirit. Nay, if we may 
 reafon from analogy, mould we not imagine 
 that the operation of fubflances of an homo- 
 geneous nature upon one another, would be 
 much more eafy, than that of th-ofe which 
 are heterogeneous ? 
 
 It will be to no purpofe to object againft 
 the admiffion of this doctrine, that it would 
 give encouragement to the wildefl enthufiafm. 
 No doubt fome have miftaken emotions, which 
 were no more than the effects of mere mecha- 
 nifm and a bodily frame, for the motions and 
 influences of the Divine Spirit. But it will by 
 no means thence follow, that there can be no 
 characterise by which the one may be di- 
 flinguifhed from the other, -the motions of 
 the Divine Spirit, from the delufions of enthu- 
 iiafm, or the extravagancies of an overheated 
 imagination. On the contrary, if the thing 
 is admitted as poflible, we furely cannot 
 doubt but God might, nay we have reafon to 
 
 believe
 
 OF j U D A I S M. #$ 
 
 believe that he certainly would, give fuch evi- 
 dence of the genuinenefs of the communication 
 made, as would leave no room to fufpecl 
 whence it came. Nay, may we not advance 
 a ftep farther and fay, that fuch communica- 
 tions are not only pofllblc, but alfo that it is 
 highly probable that fuch have been made, 
 as*" there are many wife and good ends, that, 
 in the adminiftration of his moral govern- 
 ment, might be anfwered by them? And 
 therefore "may we not, in conclufion of what 
 has been advanced on this part of the fubjecl, 
 take upon us to affirm, that nothing can be 
 more unfair, than to allege, as Lord Bolmg- 
 broke does," That an hiftory of mfpiration, 
 " like one of divination, would be a colic 
 " tion of fuch extravagancies and abfurc L-S, 
 
 &C ? r 
 
 When driven from one poft, the adverfum 
 of revelation are glad to fly to another, w 
 than give up the caufe; and are not afliame< 
 to fay, that if fuch a thing as prophecy rm.l 
 le admitted, it is no more than a flirewd 
 endure 4'ith refped to future events, 
 
 ?ures "nd y the commentary put upon ,t, .n 
 tures, . no tn V;)lens the au . 
 
 pro
 
 3 66 HISTORY AKD PHILOSOPHY PART IV. 
 
 prophetic fpirit, without the neceifity of ad- 
 mitting a divine infpiration*. 
 
 Another inftance, thrown out with an air" 
 of ridicule againfl the argument in favour of 
 Chriftianity from the completion of prophecy, 
 is the famous prophecy (as it is called) of 
 Seneca f, concerning the difcovery of the 
 New, or American, World, upwards of 1400 
 years before it took place. 
 
 If thefe are admitted, it might be inquired^ 
 
 by what diflindive characters we can know 
 
 4 that 
 
 * The ftory, as quoted by Cicero, is as follows. 
 Certabant urbem Romarn, Remamne vocarent. 
 Omnis cura viris, uter eflet induperator 
 
 Cedunt ter quatuor de coelo corpora fanfta 
 Avium, prsepetibus fefe, pulchrifque locis danr. 
 Confpicit hide fibi data Romulus efle priora 
 Aufpicio regni ftabilita fcamma, folumque. 
 
 Cic. de Divin. lib* i, cap. 48. 
 
 One would think that nothing could be more obfcure or 
 general than fuch a prediction, if it deferves the name. But 
 let us fee how it is explained by Vetius Valens. Quot faecula 
 urbi Romx debeantur, dicere mecum non eft. Sed quod 
 apud Varronem legerim, non tacebo, qui libro Antiquitatum 
 du'odevicefimo ait, fuifle Vetium Romse, in augurio non 
 ignobilem, ingenio magno, cuivis doclo in defceptando parem : 
 Eum fe audiife dicentem, fi ita eflet ut traderent hiitorici, 
 de Romuli urbis condendag auguriis, & duodecim vulturibus, 
 quoniam CXX. Annos incolumis prateriiflet populus Roma- 
 nu's, ad mille & ducentos perventurum. 
 
 CENSORINUS deDie Natal, c. xvii.p. 47. 
 
 |- Venient annis 
 
 Secula feris, quibus Oceanus 
 
 Vincula rerum laxet, & ingens 
 
 Pateat tellus, Tiphyfque novos 
 
 Detegat orbes: Nee lit terris 
 
 Ultima Thule. SEN.
 
 PART IV. o JUDAISM. 
 
 that the Prophets in the Je\viQi (late fpake 
 by the Spirit of God. 
 
 It is readily granted, that, in a longfuccef- 
 fion or revolution of ages, there may happen 
 fuch a coincidence of circumftances, as may 
 fhow a wonderful likenefs, betwixt the wild- 
 eft random conjecture and certain events. But 
 could any thing be more imphilofophical, than, 
 upon fuch fimilarity, to found a relation be- 
 twixt thefe things, or to fuppofc that the one 
 had a view to the other*. Take a piece of 
 marble from the block, and, either in a la- 
 teral or horizontal fedion of it, you will per- 
 ceive, when it has received a polifli, fuch a 
 beautiful aflemblage of figures, that it would 
 feem to be the reprefentation of fome grand 
 fcene in miniature : Such exacl refemblances 
 of trees, flowers, &c. that, with fome, it has 
 >afled for a mere petrifaction of them. Nay, 
 what can be more beautiful and picturefque 
 than the fcenery upon our chamber-windows 
 in the morning, after a frofty night? Will 
 any one, from thence, take upon him to lay, 
 that a delineation, fuch as his inventive fancy 
 has made out, was intended in either of theie 
 cafes? Would he not rather ccmfider thefe as 
 altogether fortuitous, or, if you will, as the 
 effefts of thofe bold ftrokes of nature, which 
 are altogether inexplicable to us? 
 
 Upon a foundation, fimilar to thefe in fome 
 refpeds, are raifed thofe ilirewd conjedures, 
 
 which 
 
 * It may be worth the reader's pains to confult Dr Kurd's 
 Sermons, Vol. I. at the Bifhop of Gloucefter's leflure, 01 
 fubjedt
 
 3 68 HISTORY AND PHILOSOPHY PART IV, 
 
 which fome form to themfelves, and with 
 which they amufe the credulous part of man- 
 kind, with refpecl to future events. After- 
 ages, ftill as credulous as the former, are fond 
 enough to dignify them with the name of 
 prophecies, from an imagined refemblance 
 betwixt them and certain perfons, events, or 
 things, to which they make them look for- 
 ward. But who may not fee that fuch appli- 
 cation would be entirely fanciful ? And the 
 reafon is plain. Becaufe there is no ilandard 
 to which to appeal in the interpretation, each 
 is left to give that which to him appears beft. 
 without being able to prove, either to himfelf 
 or another, that he is right. But this is not 
 at all the cafe, with refpedt to the prophecies 
 of the Old Teftament. 
 
 In fome refpects, a certain degree of ob- 
 fcurity may, for wife reafons (as has been 
 obferved already) have hung upon them. 'But, 
 with refpecl to moll, if not all, of thenij 
 the general defign is abundantly evident. 
 One thing is remarkable of them, and that 
 is, That they are not to be coniidered as 
 unconnected, but all of them as fo many links 
 which form a great chain, and unite in for- 
 warding one grand fcheme or defign; and-^- 
 that the correfpondence betwixt the prophe- 
 cy and the events to which it has a relation, 
 is fuch as can fcarce apply to any other. Let 
 thefe things be but duly conlidered, and muft 
 they not be credulous to the highefl degree, 
 who can believe all thefe coincidences to be 
 
 no
 
 IV. o* JUDAISM. 3 5 9 
 
 no more than the effect of chance, or the 
 creatures of fancy and imagination? 
 
 There remains only one refource more for 
 infidelity upon this point. Being forced to 
 own the poflibility of prophecy, and that 
 thefe prophecies we have tranfmitted to us 
 are more than ihrewd conjectures concerning 
 the events referred to in them, infidels have 
 nothing left them but to deny their authenti- 
 city. And this fome of them have done, by 
 infinuating, that they have been fabricated 
 fince the events took place : Others, at a 
 more early period: And tome have fatisfied 
 themfelves with an inuendo of a vitiation or 
 corruption of the text, in general. Hints to 
 all thefe purpofes have been thrown out by 
 that candid inquirer after truth, LordBoling- 
 broke. " The Jewifh hiflory (fays he) never 
 " obtained any credit in the world, till Chri- 
 " ftianity was eftabliftied. The foundations 
 " of this fyftem, being laid partly in thefe 
 " hiflories, and in the prophecies joined to 
 " them or inferted in them, Chriftianity has re- 
 " fleded back upon them an authority which 
 " they had not before, and this authority 
 " has prevailed wherever Chriftianity has 
 fpread*." In another place, he fays- 
 " ancient manner of recording events made 
 " it eafy to pradife all thefe frauds. 
 " priefts in Egypt, Judea, and elfewhere, 
 " were intrufted to make and keep thei< 
 " cords; and they were under a double obh 
 
 A a gation 
 
 * Mifcellan. Works, on the Study of Hift. Vol. I. p. 5^
 
 570 ' HISTORY AND PHILOSOPHY PART!V. 
 
 " gation, if I may fay fo, "for fuch they 
 " thought it, no doubt, to keep them with 
 " greater regard to the fyftem of religion, 
 " whofe minifters they were, than to the truth 
 " of things. They were to keep up the ere- 
 " dit of ancient lies, and to invent as many 
 " new ones as were neceilary to propagate 
 " the fame fraud. By thefe means, and on 
 " thefe motives, the whole of hiftory was cor* 
 " rupted in thofe nations, as we may eafily 
 " believe that it could not fail to be, when 
 " we confider the connexity between civil 
 " and ecclefiaftic affairs, and their mutual 
 " influence upon one another*." 
 
 To render the objection againft prophecy, 
 from the alleged vitiation of the facred record, 
 of greater force, thofe who make it mould 
 have told us, if they could, when, and by 
 whom, thefe vitiations were made. Such 
 hints might have ferved as a clue to guide us 
 through an intricate inquiry: but, as they 
 have not favoured us with any fuch, we muft 
 make our way through it the befl we can. 
 
 Could it be made appear that the predic- 
 tions now contained in the writings of the 
 Old Teflament, did not exift till after the ap- 
 pearance of Chriftianity in the world, this 
 circumftance alone would jufily bring their 
 credit into queftion, or rather would entirely 
 deflroy it. But this, which indeed is almoft 
 the only thing that could invalidate the argu- 
 ment drawn from them in favour of it, has 
 
 been 
 
 * Philofoph, Works, Vol. V. p. 27;.
 
 IV. o p J U D A I S M. 371 
 
 been urged, fo far as I can recoiled, pofuive- 
 ly by none. Not that the adverfaries of 
 Chriftianity would have hefitated to urge it, 
 could they have hoped to ferve their cauie by 
 it y for, on other occafions, they have not 
 mown themfelves overfcrupulous: Butbecaufo 
 they faw, that an afTertion of this kind could 
 have gained no credit, 'or rather, could have 
 been eaiily refuted. Had any attempt to vi- 
 tiate the prophetic writings been made fmce 
 the introduction of Chriftianity, the Jews 
 would not have failed to charge its friends 
 with a fraud of this kind. But this they have 
 never done. Nay, they admit the fame pro- 
 phecies, and only differ from Chriftians in 
 the interpretation and application of them. 
 
 Befides, as a farther vindication of the 
 Chriftians from the fufpicion of fuch a defign, 
 it deferves to be taken notiOe of, that, before 
 the appearance of Chriftianity in the world, a 
 confiderable progrefs had been made in learn- 
 ing; and there are many books (till extant, 
 both of Jewifh and Pagan authors, which 
 unite in afcertaining the exiftence ot prophe- 
 cies long prior to this event. Here, then, J 
 mieht reft the caufe, and from the acknow- 
 ledged exiftence of prophecy before the event 
 of which they fpeak, proceed to make the 
 ufe we intend of it, m favour of 
 anity. But as the infmuations thrown on i 
 againft the authenticity of the writings of the 
 Old Teftament, may be apt to make 
 preffion upon fome weak minds, it may 
 II Improper to obferve, that, when they come 
 A a 2 IU
 
 372 HISTORY AND PHILOSOPHY PART IV- 
 
 to be examined, there appears to be no ground 
 for them. 
 
 That, in tranfcribing them, fome miftakes 
 may have happened, is not at all difputed. 
 But thefe are all fo trivial, as no way to afFecl: 
 the authority of the record. And could we 
 figure out to ourfelves any, whofe defign it 
 could have been to have vitiated them, it 
 might be eafy to mow that it was next to im- 
 poffible to have fucceeded in it. 
 
 I obferved to you already with refpecT: to 
 the Pentateuch (and the obfervation is of 
 nearly equal force, as to the other writings 
 of the Old and New Teftament) that the com- 
 mand for frequently reading it, was one great 
 fecurity againft a vitiation of it. The erection 
 of fynagogues, and the frequent performance 
 of their fervice, had the fame tendency. Moil 
 of the Prophets Ifred within a Ihort time of 
 one another. Betwixt Ifaiah, who began to 
 toprophefy in the reign of Uzziah, andMala- 
 chi, who died about 500 years before Chrift, 
 was no more than a period of about 300 years. 
 And is it to be imagined that their prophecies 
 could, during this interval, be fo little attended 
 to, as to give room for a defign to vitiate them, 
 if we could fuppoie any perfon to find his in- 
 tereft in doing it? The Prophets Were re- 
 quired, not only to deliver the meflages with 
 which they were charged, but alfo to commit 
 them to writing, that fo future ages might 
 not only have the benefit of them,, but alfo 
 that, by thus fecuring againfl all corruption, 
 
 their
 
 PART IV. o r J U D A I S M. 3 - 5 
 
 their confidence in them might be ftren: 
 ened. 
 
 It deferves farther to be remarked, that the 
 commiffions given to the Jcwiih Prophets, were 
 not always confined to the people of the Jews. 
 They often extended to neighbouring king- 
 doms, and led them to foretel the fate of fome 
 of thefe, fofar as it feemed connected with, or 
 might have any influence upon, that of Ifrael. 
 And was not the knowledge of the prophecies, 
 by thefe means, more extenfively diffufed, and 
 the corruption of them rendered much more 
 difficult? Theconnexity (to ufeLord Boling- 
 broke's dwii words) betwixt the civil and ec- 
 clefiaftic affairs of the Jews, and their mutual 
 influence upon one another, he takes notice of, 
 to give a credibility to the alleged vitiation 
 of their facred writings. But I humbly think 
 this argument makes againft him, and goes a 
 jrood way to eftablifti the authority of the 
 writmesl which it was intended to deftroy. 
 For as the hiftory of their nation and 
 was' warped with the hiftory of their rcli 
 it became the objed of every one's car 
 guardagainft any perfons taking thelea 
 dom with either. For reafons mentior 
 above, it muft be allowed highly probable 
 Sat no attempt to vitiate the prophecies coulc 
 have been made at an early period. .And 
 Sly there happened an event that muft 
 have effectually iecured aga inft uch at 
 
 of 
 
 , 
 
 A a 3
 
 c 
 
 374 HISTORY AND PHILOSOPHY 
 
 ment Scriptures was made out. From this a. 
 double advantage was derived. It ferved not 
 only to difFufe the knowledge of the religion 
 which it contained, but alfo,toput it out of 
 the power of any to interpolate or mutilate 
 thofe writings. For, by means of it, the Jews 
 and Heathens became a mutual check upon 
 one another, and both of them are become a 
 joint fecurity to us, for the faithful tranfinif- 
 iion of them to our times. 
 
 Every body knows the veneration, even to 
 a degree of fuperftition, which the Jews had 
 for their facred writings, and the care they 
 were at to preferve them pure and uncor- 
 rupted. There was a whole fociety, whofe 
 profeffion was to attend to the purity of the 
 Hebrew text. For this purpofe (they tell us) 
 they were at the greateft pains, not only to 
 fix the true meaning by the ufe of vowels, but 
 alfo to number the books, chapters, fedions, 
 verfes, words, and even letters of the text. 
 This was the buflnefs of thofe whom the Jews 
 called Mafforites *. But, whatever veneration 
 this inflitutioii might have been in among 
 
 the 
 
 * They received this name from the Hebrew word, Mafar t 
 which fignifies, Tradidit, in confequence of a tradition held 
 among the Jews. Their Rabbins maintain, that, when God 
 delivered the law to Mofes at Sinai, he not only delivered the 
 true interpretation, but alfo the true reading, of it: And that this 
 laft, as well as the former, was handed down, from one gene- 
 ration to another, by tradition, till, at laft, it was fixed by the 
 ufe of vowels and accents- And hence, fay they, this worl^ 
 was called Mafora, the hedge or fence of their law, as they 
 efteemed it,- and thofe who were engaged in it, Maforitet*
 
 PART IV. OF J U D A I S M. 37J 
 
 the Jews, I own I have no great veneration 
 for it, nor any great opinion of its ufefulnefs, 
 and therefore I choofe not to lay any flrefs 
 upon it. 
 
 In this induction of arguments in favour of 
 an incorrupted tranfmifllon of the Old Tefta- 
 ment record to us, I have, to avoid being te- 
 dious, barely mentioned fome things, which 
 might have been greatly enlarged on. But I 
 hope enough has been faid, to convince the 
 reader of the force and importance of the ar- 
 guments that have been made ufe of, and to 
 enable him to judge of the regard that is due 
 to what Lord Bolingbroke h:is advanced on 
 this fubject. And I perfuade myfelf, the can- 
 did reader will, by this time, think himfelf 
 fufficiently authorifed, to pronounce his Lord- 
 ihips audacious charge againft the writings of 
 the Old Teftament, equally incompatible with 
 the good manners, which might have been 
 expected from one of his rank, and with that 
 inviolable regard to truth that mould be paid 
 by all, and efpecially by thofe who profefs to - 
 inquire after it. But when one, hurried on 
 by the impetuofity of paflion and prejudice, 
 allows himfelf to forget the dignity of charac- 
 ter, and to mingle with fome of the meancft 
 fcribblers of the unbelieving tribe, in their 
 attacks upon Chriftianity, what that is hand- 
 Come or liberal can be expected ? 
 
 To draw near to a conclufion of this part 
 of our fnbj<a. If what has been offered upon 
 it is admitted as fufficient to fupport the 
 authenticity and credit of the Old Teftament 
 
 A a 4 re -
 
 3,76 HISTORY AND PHISOSOPHY PART. IV. 
 
 record againft all fufpicion of vitiation, the 
 conclufion we would draw from it, that the 
 Chriftian religion is of Divine, and not of 
 human, origin, will be found to be perfectly 
 juft and logical. Neither are we led to this 
 conclufion, by an intricate and tedious, but, 
 on the contrary, by an eafy and fhort, procefs 
 of argument. 
 
 Thus, we can eafily conceive how one well 
 verfed in aflronomy, and acquainted with 
 the laws of nature, may fortel all eclipfes of 
 the fun or moon, that may happen for a fe- 
 ries of years, nay, and of a'ges. In this, 
 there is nothing furprifing, becaufe it depends 
 upon fixed and invariable laws, and the accu- 
 racy of calculation. We can alfo fuppofe 
 that one, who, by years and experience, has 
 acquired a more than ordinary acquaintance 
 with human nature, the temper, genius, cir- 
 cumflances, and interfering interefts of diffe- 
 rent nations, may make fome very flirewd 
 and probable conjectures, concerning future 
 events relating to them. This contains as 
 little furprifing as the other. For, though 
 the principles upon which mankind ad:, are 
 lefs to be depended on than thofe general 
 laws, according to which the movement of 
 the heavenly luminaries is conducted, yet are 
 they, in certain iituations, fo uniform and fo 
 much the fame, that one who has been atten- 
 tive to them, may form more than a probable 
 guefs, how, in certain circumftances, they 
 Would act who are under the influence of 
 them. But that different perfons, in diffe- 
 rent
 
 PART IV. OT JUDAISM. 37 , 
 
 rent countries and ages of the world, and- 
 under circumftances the moft different, 
 fliould all unite in fpeaking of one Perfon, and 
 make what related to him the fubj eel of their 
 writings : that fome of them mould fix the 
 time and place of his appearance ; and that 
 others fhould give a particular defcription of 
 his perfon, character, and undertaking, the 
 manner of his life and death, the triumphs of 
 his religion, and incompatible as it might 
 appear with the account of his death, the 
 glory to which he fhould be exalted after if: 
 that, I fay, any fhould fortel fuch a feries 
 of important events with the utmoft precifion, 
 without a fpirit of prophecy ; would be a fup- 
 pofition much more unaccountable than the 
 gift of prophecy itfelf : And the reafon is 
 plain, becaufe there can be no principles af- 
 figned, upon which it was pradicable. For, 
 to finilh the argument in the words of an ex- 
 cellent writer upon the fubjed of prophecy, 
 may we not draw the fame conclufion he 
 does from premifes fimilar to thefe we have 
 been confidering ? " That, though fome co- 
 " incidences may fall out, by accident, an. 
 " more might be imagined; yet when to many 
 " and fuch prophecies are brought together, 
 and compared with their correfpondmg 
 " events it becomes ridiculous (becaufe 
 effect is, in no degree, proportioned to the 
 " caule) to fay of fuch coincidences, that 
 " they are the creatures of fancy, or cou 
 * have been the work of chance *." 
 
 * See Dr Kurd's Sermons at the Bifliop of Gloucefter'o 
 Serm. IV. ad fin.
 
 378 HISTORY AND PHILOSOPHY PART!V. 
 
 " phecies fulfilled, I mean, fuch prophecies 
 " as thefe in queflion, prove invincibly the 
 " Divine infpiration of the Prophets. But, 
 " if the Prophets were infpired, the Divine 
 " miflion of him, in whom the pred idled marks 
 of the Mefliah met, muft needs be acknow- 
 ledged. And what more is required to 
 prove the truth of Chriftianity ? Not even 
 the evidence of miracles performed by Chrift, 
 <( if the prophecies had not made them one 
 " mark of his character*." Thus, the tefti- 
 mony of Jefus is the fpirit of prophecy f. 
 
 * Kurd's Sermons. Serm. V. | Rev. xix. 10. 
 
 " 
 
 INDEX
 
 INDEX. 
 
 A 
 
 A BEL, the principle upon which he offered his facrifice to 
 
 * * God, p. i;o. 
 
 Abraham, why God was called his God, p. 45. Reafons of 
 his call, p. 45 et feq. 273. His call no evidence of a 
 partiality to his pofterity, inconfiftent with the regard due 
 to the reft of mankind, p. 221 et feq. 271. Converfed 
 v, ith the Egyptians upon the fubjccl of religion (Note) 68. 
 His fame through India and Perfia, (N.) p. 104. The in- 
 tended facrifice of Ifaac, not what gave rife to the practice 
 of human facrifices, p. 102 ro6. Particular reafonswhy 
 he might be pitched upon to be the Founder of a New 
 Church, in the world, p. 273. 
 
 Alexander the Great fent many Jews to Egypt ; this the 
 means of fpreading the knowledge of their religion, p. 290. 
 
 Alexandria, when built, p. 290 (N.) A mufcum or library 
 founded there, by Ptolemy Philadelphus, p. 291. 
 
 Allegorifmg humour, the danger of indulging it, p. 200. 
 
 Apollo, the infcription on his temple at Delphi, and the 
 meaning of it, p. 50. 
 
 Appearances, vifible, of the Deity, early vouchfafed to man- 
 kind, p. 34. Why there was no vifible appearance of the 
 Deity at Sinai, p. 36. Sometimes, in the fimilitude of a 
 man, and fometimes, without any particular fhape, (N.) 
 p. 1 50. In the firft of thefe ways, the Deity was wont to ap- 
 pear in the more early ages of the world, and to this there 
 are frequent allufions in the feveral modes of facred phra- 
 feology, (N.) p. 150. Why the manner of appearance a. 
 terwards changed, p. 150. The excellent tendency of fuch 
 appearances, p. 209. Admirably calculated to perfuade If- 
 rael, that the religion taught by Mofes was from the Su- 
 preme God, p. 209. To fupport their fpirits under the 
 difadvantages of their fituation, and Mofes in the admini- 
 ilration of government, p. 1 10 et feq. Neceflary, not only 
 to give mankind, in the early ages of the world, proper in- 
 ftruaion in religion, but alfo to gain credit to it, p. 257. 
 Calculated, not only for communicating the knowledge of 
 religion, with greater eafe and advantage, but alfo for 
 making a proper imprefllon upon the mind, p. 260. Why 
 {hefe appearances were not more frequent, p. 261. Abra- 
 ham
 
 380 INDEX. 
 
 ham, not the firft, as Dr Shuckford alleges, to whom they 
 were vouchfafed, p. 262, et feq. Appearance, 'Divine, the 
 propriety of the firft to man, p. 268. 
 
 Ark, why a more fettled refidence of it became neceffary af- 
 ter the Ifraelites had obtained poffeflion of Canaan, p. 146. 
 
 Afiatics, their language, why fo figurative, accounted for, 
 p. 195. 
 
 B. 
 
 Babel, the difperfion at it, a temporary check to idolatry, 
 p. 27 r. 
 
 Barrington quoted, p. rp. 
 
 Bath-Kol, what, p. 361. 
 
 Beards, cutting off and ftrowing the hair of them upon the 
 bodies of the deceafed, a funeral rite frequent among the 
 Heathens, to render the infernal deities propitious, p. 217. 
 
 Blood, ufed by way of luflration, among the Heathens, p. 1 8 1 
 
 Bolingbroke, Lord, quoted, p. 172, 313, 321,322,323,326, 
 
 33o,333> 33 6 > 347> 3 6o >3 6 9- 
 
 Books, the expence of writing and publifliing them, before the 
 difcoveryof the papyrus, p. 2pi,(N.) 
 
 C. 
 
 Calf, golden, the reafon of the Ifraelites worfhipping it, p. 55, 
 (N.) 
 
 Canaanites, the order with refpecT: to the deftru&ion of them, 
 reprefented as cruel and unjuft, p. 226. Vindicated from 
 fuch imputation, p. 227 et feq. The cornmifllon' with 
 refpet to them, no encouragement to the licentious ra- 
 vages of others, p. 229. Nothing in the Divine command, 
 that made an excifion necefTary, p. 230. 
 
 Chriftianity, the oppofition given to it, accounted for, p. 18- 
 
 Circumcifion, the opinion of Herodotus concerning the origin 
 of it, p. 67. The opinic-n of Diodorus Siculus, p. 68. 
 Remarks on thefe opinions, p. 68 et feq. What feems 
 to have been the opinion of Jofephus concerning it, p. 68. 
 (N.) When enjoined to Abraham, p. 7;, (N.) Arguments 
 againft the derivation of it from the Egyptians, p. 7 1 and feq. 
 Probable that the Egyptians borrowed it from the Ifraelites, 
 p. 72 and feq. Different opinions concerning the original 
 idefign of it, p. 75 and feq. The propriety of fuch an infti- 
 tution, p. 83 and feq. 
 
 Cloud, that covered the mercy-feat, a fymbol of the Divine 
 prefence, p. (N.) 140. The opinion of Mr Toland concern- 
 ing it, confidered, p. 140, (N.) te feq. Pillar of cloud and, 
 fire, the opinion of Mr Toland concerning it, p. 143, (N.) 
 
 2 ' D :
 
 INDEX. 381 
 
 D. . 
 
 Deities, local, believed by the Heathens, p. 61. Infernal, a 
 fanciful method of apeafing them, p. 217. 
 
 Demons, fuppofed to prefide over the feafons, p. 119. 
 
 Difpenfation, how to be underftood through this treatife, (N.) 
 'p. 83. Difpenfation of God\ providence and grace, the 
 feveral branches of it confidered by fome, as fo many di- 
 ftmcl: difpenfations, p. 249. This a very imperfect view 
 of the fubjecl:, p. 249. What are called different dif- 
 penfations, more properly fo many branches of one grand 
 fcheme or difpenfation, p. 250. Difadvantages arifmg from 
 the confideration of it, in any other point of view, p. 306. 
 The wifdom, power, and goodnefs of God, confpicuous 
 in the difpenfation of his grace to mankind, p. 307. 
 
 E. 
 
 E I, The infcription on the temple of Apollo at Delphi, the 
 meaning of it, p. 50. 
 
 Elohim, the name by which the Deity was firft fpoken of, 
 p. 39. The propriety of the ufe of it, p. 41. A plurality of 
 perfons in the Godhead, inferred from thence by fome, 
 p. 41. Why this word in the plural number, applied to God, 
 p. 42. Elohim- Jehovah, why God fpoken of by this title, 
 p. 42. 
 
 Empires, Grecian and Roman, the ereftion of them becomes 
 the mean of extending knowledge, p. 290. 
 
 Expiation, the day of, the defign of it, p. 123. The folem- 
 nities that attended it, p. 1 24. The propriety and ufeful- 
 nefs of it, p. 1 24. 
 
 F. 
 
 Feafts, folemn, of the Jews, advantages refulting from the re- 
 ligious obfervance of them, p. 115. 
 
 Flax and Wool, the increafe of, fuppofed by fome heathens, 
 to be owing to Siderial influences, p. 217. The reafon why 
 garments of thefe were worn by the heathens, ibid. Why 
 the ufe of fuch forbidden to the Jews, p. 218. 
 
 Forbes, Prefident of the College of Juftice in Scotland, his 
 opinion concerning circumcifion, p. 75. 
 
 Gentiles, court of the, inftruaion fuggefted by its appoint- 
 ment, p. 152. 
 
 Glory, that bright or refplendent cloud, m which the . 
 fometimes appeared, why fo called, p. 150. 
 
 God, the meaning of the word, p. 39. ' God, the Lore 
 merciful, &c. when God aflurned this title, p. 55. 
 
 and comfort fuggeited by it to Ifrael, p. 56 et
 
 332 INDEX 
 
 feq. God of the hills ancfrof the plains, whence this di (Unc- 
 tion took its rife, p. 61. God of gods, the reafon of this 
 title, p. 6 1. 
 
 Gofpel, the laft difpenfation of the Divine grace to mankind^ 
 p. 299 et feq. 
 
 Groves, why the Jews were prohibited to worfhip in 
 them, p 147, (N.) The purpoies to which they were de- 
 voted by the heathens, ibid. 
 H. 
 
 Heliopolis, a temple built near it by Onias, upon the fpot 
 where the temple of Bubaftis or Ifis Hood, p. 158. 
 
 Herodotus quoted, p. 67. 
 
 Hieroglyphics, what kind of writing was fo called, and why fo 
 called, p. 187. By fome thought to have given rife to idola- 
 try, p. 189. 
 
 Holy of holies, why God took up his refidence in it, p. 164. 
 
 Hofannah, the meaning of the word, and the application of 
 it, at the feaft: of feaft of tabernaclesj p, 1 20, (N.) 
 
 I. 
 
 Hofts, Lord of, the meaning of this title, and whence it took 
 its rife, p 56 et feq. 
 
 Hume, Mr David, quoted, p. 25 and 27, (N.) 
 
 Hurd, Dr, quoted, p. 339, 377, 378. 
 
 I Am, the meaning of this title, when applied to God, p. 50. 
 Explained by the infcription on the temple of Apollo at 
 Delphi, p. 50. By the infcription on the temple of Miner- 
 va at Sais, p. 51. By the tranflation of the Septuagint, ibid. 
 The reafon of this mode of tranflation, ibid. This name 
 intended to ftrengthen the expectations of Ifrael, from his 
 fuperiority over the gods of the Egyptians, p. 54. 
 
 I Am, the Firft and the Laft, fome observations on the beau- 
 ty and propriety of this character, p. 62. 
 
 Jehovah, the meaning of this title, p. 50. The propriety of 
 the time, when it was firft ufed, p. 5 2. Conceits of cabba- 
 
 . liftical writers concerning it, p. 52,(N.) 
 
 Jews, their captivity, and the deftru&ion of their temple and 
 polity, nowife inconfiftent with the regard which God had 
 ftiown for them, p. 23$. Good ends anfwered by thefe, 
 p. 236. Arguments ufed by them for the continuance of the 
 Mofaic ceconomy, p. 24 r . It was never intended to be of 
 more than a temporary duration, p. 242 etfeq. 
 
 Immortality of the foul, that it is not exprefsly mentioned in the 
 writings of Mofes, this no proof that it was not a dolrine 
 of the Mofaic inftitution of religion, p. 335. This inftitu- 
 tion of religion proceeds upon the acknowledged belief of 
 it, p. 335. 'Believed by Mofes, p. 336. 
 
 In-
 
 INDEX. 383 
 
 Infpiration, Lord Bolingbroke's account of it, p. 359. Such 
 as was acknowledged by the Jews carries no abfurdity in it, 
 p. 362. Gives no encouragement to enthufiafm, p. 364. 
 
 Inductions, the firft given to mankind, not of the abftrufe 
 kind, p. 267. Given in a gradual manner, and as they 
 could bear, p. 269. 
 
 Jofephus quoted, p. 68, 201. His character of the Jews, 
 p. 238, (N.) 
 
 Ifis worfhipped under the emblem of a bull, p. 55, (N.) 
 
 Ifrael, the {election of them, and the privileges beftowed up- 
 on them, reprefented by fome as incompatible with the cha- 
 racter of God, confidered as the parent of all, p. 220. The 
 Divine conduct in this vindicated, p. 220 et feq. The fe- 
 lection of Ifrael, the means of accelerating the fpread of the 
 true religion, p. 221 et feq. The different accounts of the 
 time of their refidence in a ftrange land, reconciled, p. 275. 
 Their defcent into Egypt, the advantages derived from it, 
 p. 276 et feq. The manner of their deliverance from 
 Egypt, had a tendency to fpread the knowledge of the God 
 of Ifrael and his religion, p. 280 et feq. Their long (lay 
 in the wildernefs, had a tendency to make the nations around 
 them acquainted with the character of the God of Ifrael, 
 p. 28 2. The manner in which they were ulhered into the land 
 of Canaan, and almolt all the remarkable events relating to 
 them during their fettlement in it, means of fpreading the 
 knowledge of religion, p. 283. 
 
 Judaifm, the character given of it by D. Hume, Efq; p. 25. 
 
 Judges, who they were, p. 214. 
 
 Julian, the Roman Emperor, the attempt made by him tore- 
 build the temple at Jerufalem, and the manner in which it 
 was prevented, a ftrong intimation that the worfliip wont 
 to be performed in it, was not to be rertored, p. 248. 
 
 K. 
 
 Kennicot, Dr, great advantages may be expected from his col- 
 lation of the Hebrew manufcripts of the Bible, p. 344. 
 
 L. 
 
 Law, the fenfe in which it is generally underftood in this 
 treatife, p. 23. The manner in which the Apoftle Paul 
 fpeaks of it, a proof of its divinity, p. 24. 
 
 Laws, political, of the Jews, fubfervient to the interefts of re- 
 ligion, p. 2 15 et feq. 
 
 Letters, the uncertainty of the time of their invention, p. 186. 
 The honour of it claimed by many, p. 187. Why afcribed 
 to the gods, ibid. Their progrefs from the hieroglyphic to 
 
 the
 
 384 INDEX. 
 
 the alphabetic kind accounted for, p. 188. Mofes fuppofed 
 to have altered the form of thole ufed in his time, and 
 why, p. 190. 
 
 Levites, the defign of their inftitution, p. 168. Cities of the 
 Levites, p. 169. Levites employed in matters of a forenfic 
 or civil nature, p. 214, (N.) 
 Literature, ancient, the ftudy of it neceflary to the right un- 
 
 derftanding the fcriptures, p. 343. 
 
 Longevity of mankind, in the early ages of the World, a rea- 
 fon afligned for it, p. 267. 
 
 M. 
 
 Malachi, the length of the interval betwixt his death and the 
 appearance of the Mefllah accounted for, p. 284 et feq. 
 Difadvantages the world laboured under, before this period, 
 for the extenfive publication of religion, p. 289. Events 
 which occurred, in this period, to facilitate it, p. 290. 
 Mankind, the fhuation of, with refpecl: to religion, in the 
 rude (late of fociety, p. 254. The inftrutljons vouchfafed 
 to them in the firft ages, proportioned to their circumflan- 
 ces, p. 2 5 7. 
 
 Maffora, what, and whence fo called, p. 374, (N.) 
 MaiTorites, who/ p. 374. 
 
 Millenium, what fo called, p. 301. Different notions con- 
 cerning it, p. ^or. 
 
 Minerva, the infcription on her temple at Saisj p. 51. 
 Miracles, could be no proof of a divine revelation, in the firfl 
 
 ages of the world, and why, p. 258. 
 Moloch, who, and why, fo called, p. 180. Why children 
 
 made to pafs through the fire to him, ibid. 
 Monotheifm, the Mofaic religion admirably calculated to 
 
 promote it, p. 326. 
 
 Mofes, a probable reafon why he inquired of God, by what 
 name he would choofe to be fpoken of to Ifrael, p. 48. The 
 difficult part he had to aft in the wildernefs, p. 210. Be- 
 lieved the immortality of the foul, and the exigence of a 
 future (late, p. 336. The authenticity of the account he 
 makes of the extraordinary things done for Ifrael, p. 348. 
 This account fupported by heathen writers, p 353. The 
 manner of his delivering Ifrael from Egypt, and conducting 
 them through the wildernefs, an evidence of the agency 
 under which he aled, p. 354 
 Mountains, lettered, near Senai, what they were, p. 190. 
 
 N. 
 
 Names originally expreffive of the nature or qualities of the 
 
 thing?
 
 INDEX. 39s 
 
 things to which they were applied, p. 48. Inftances of 
 this, p. 38, (N.) Names of God, no lefs than ten reckon- 
 ed up by Rabbinical writers, p. 39. Many of them thought 
 by Heathens, to be of fuch wonderful compofition, that 
 oracles might be obtained, difeafes cured, and miracles 
 performed by them, p. 48. 
 
 Noah, a mean of preferring the knowledge of the learning 
 and religion of the old world, p. 270. 
 
 Noahic precepts, what, p. 243. 
 
 O. 
 
 Onias's temple in Egypt, p. 157. 
 
 Oracles, heathen, whence their origin, p. 165, (N.) 
 
 Ofiris worfhipped under the emblem of a bull, p. 55, (N.) 
 
 P. 
 
 Papyrus, the difcovery of it contributed, and how, to the 
 extenfive communication of knowledge, p. 292. Gave 
 name to the fubftance on which we now write, p. 292, (N.) 
 
 Paflbver, whence fo called, p. 112, (N.) The wifdom of 
 fuch an inftitution, p. 11361 feq. The moral inftruc- 
 tion conveyed by it, p. 115. Among other reafons, it 
 might have been inftituted to 1 guard Ifrael againft being 
 corrupted by fome of the religious feftivals of the heathens, 
 which were celebrated annually about the fame time, p. 1 16. 
 
 Pentateuch, evidences of its authenticity, p. 348. 
 
 Pentecoft, whence one of the Jewifli feafts fo called, p. 1 1 8. 
 
 Philofophers, ancient, what great fervice they were of to the 
 interefts of religion, p. 293. 
 
 Pillar of Fire and Cloud, the opinion of Mr Tolland con- 
 cerning it, p. 143, (N.) 
 
 Plato quoted, p. 38, 64. 
 
 Preparation required for the fervices of religion, extended to 
 the priefts and people, p. 177. The moral defign of the 
 previous preparation required, p. 178.' Might be alfo in- 
 tended to guard Ifrael againft the fuperftition of their hea- 
 then neighbours, p. 179. 
 
 Priefthood, Jewif'h, hereditary in one family, p. 161. In the 
 Patriarchal ages, priefthood the privelege of primogeni- 
 ture, p. 161. What might have given rife to the inftitu- 
 tion of the Levitical or Aaronic priefthood, p. 161. 
 
 Prieilhood, high, hereditary in the family of Aaron, p. 162. 
 Great privileges belonging to it, p. 162. 
 
 Priefts, their bufinefs, p. 168. The chief of the priefts, why 
 fo called, p. 168. The external fplendor that attended 
 
 B b every
 
 386 INDEX, 
 
 every thing relating to them, vindicated, p. 169. Employ- 
 ed in matters of a forenfic nature, p. 214, (N.) 
 
 Promifes of worldly bleilings, the propriety of them, under 
 the Mofaic economy, p. 334. 
 
 Prophecy could be no proof of a Divine revelation, in the 
 firft ages of the world, and why, p. 259. The ceafing of 
 prophecy had a tendency to recover their regard for it, 
 p. 285. The belief of it includes nothing abfurd, p 362. Dif- 
 ferent kinds of it among the Jews, p. 360. Is more than a 
 fhrewd conjecture with refpet to future events, p. 365. 
 Prophecies of the Old Teftament, not fabricated finee the 
 events took place, p. 369. The conclufion in favour of 
 Chriltianity, drawn from the completion of prophecy, 
 
 P- 37<> 
 
 Prophets, fchools of the, when firft creeled, p. 159. The 
 original defign of them, p. 159. Why fo called, p. 159. 
 The injuftice done by Lord Bolingbroke and others, in the 
 reprefentation given of them, p. 172. Their ftyle alleged 
 to be dark and enegmatical, p. 194. Whence the obfcuri- 
 ty of itarofe, p. 196. In many cafes highly proper, p. 196, 
 (N.) 
 
 Profelytes of the gate and of righteoufnefs, who fo called, 
 p. 242, (N.) 
 
 Prof euchre, what, p. 156. 
 
 Purification, water of, what, and why fo called, p. 181. 
 
 Purgations by wind, fire, and water, ufed by the Heathens, 
 p. 179. 
 
 R. 
 
 Rabbins, who, p. 175. 
 
 Religion, Chriilian, the difad vantages it would have laboured 
 under, from a more early publication of it, p. 294. 
 
 Mofaic or Jewifli, the time required to be fpent in the 
 
 fervices of it, no objection againft it, p. 134. Nay, highly 
 proper and neceflary in their circumftances, p. 134. The 
 alleged rigour and feverity of it, no obftruclion to the ex- 
 tenfive communication of the knowledge of it, p. 272. 
 Different opinions concerning the nature and defign of it, 
 p. 312. 
 
 Revelation, the propriety of, in the firft ages, p. 257. 
 
 Robertfon, Dr, quoted, p. 255, 257. 
 
 Romulus, the ftory of him and die twelve vultures, p. 365. 
 
 S. 
 
 Sabbath, the defign of it, p. 108. The wifdom and propriety 
 of fuch an initituticn, p. 1 08 et feq. By fome thought 
 
 not
 
 INDEX. 387 
 
 not to have been inflituted till the giving of the law, 
 p. 126. Reafons againft this opinion, p. 127. Whether the 
 command concerning the Sabbath required only one day in 
 feven, or the feventh in rotation from the creation of man, 
 p. 1 29. A reafon for the change of the day, from that ob- 
 ferved by the Jews, to that obferved by Chrifthns, p. 133. 
 
 Sacrifice, the opinion of Tindal concerning the origin of it, 
 p. 84. The opinion of the author of Philemon and Hy- 
 dafpes, p. 86. The opinion of Dr Spencer and Grotius, 
 p. 87. Probable that it derived its origin from the pofitive 
 command of God, p. 88. The different kinds of facrifice, 
 p. 91. Different opinions concerning the defign of this 
 practice, p. 91. The ufefulnefs of fuch a fervice, confi- 
 dered as an at of devotion, p. 96. The defign of the 
 ceremonies that preceded and accompanied this fervice, 
 p. 100. The inftitution of animal, thought by fome to have 
 given rife to human facrifice, p. 101. This mown to be 
 improbable, p. 102. 
 
 Sanhedrim, the alleged caufe and time of its inftitution, 
 p. 2.3, (N.) 
 
 Schechinah, what meant by it, and the different manner of 
 its appearance, p. 150, (N.) 
 
 Scribes, who, p. 174. 
 
 Seels, Jewifh, unknown, till prophecy ceafed, p. 285. "What 
 may have given rife to them, p. 286. 
 
 Seneca, his alleged prophecy, p. 366. 
 
 Septuagint tranflation of the Old Teftament, when made, 
 p. 5 1 . Contributed to fpread the knowledge of the Jewifh 
 religion, p. 291. and to prevent the vitiation of it, p. 373. 
 
 Signatures, or marks, the votaries of different deities diftin- 
 guifhed by them, p. 81. 
 
 Suetonius quoted, p. 27, (N.) 
 
 Symbolic ritual of religion, the meaning of it well underftood, 
 p. 183. Proper at the time of its inftitution, p. 184. 
 
 Synagogues, when firft built, p. [55. Why fo called, p. 156. 
 
 Syftems, the danger of an undue attachment to them, p. 205. 
 
 Tabernacle, what the defign of it, p. 138. 
 
 Tabernacles, feall of, why fo called, p. 120. The miftaken 
 opinion of Plutarch concerning it, p. 121. 
 
 Tacitus quoted, p. 27, 80. 
 
 Temple, Jewifh, built upon the plan of the tabernacle, p. 151. 
 The place of the celebration of the more folemn part of 
 the Jewifh worfhip, p. 152. The propriety of this inftitu- 
 tion
 
 388 INDEX. 
 
 tion, p. 152. Thought by Dr Spencer to be an imitation 
 
 of the Egyptian temples, p. 153. What might have given 
 
 rife to ereclion of temples, p. 153. A probable reafon for 
 
 building the firft Jewifh temple, p. 154. 
 Temple of Gerizzim, when, and upon what occafion, built, 
 
 p. 157. 
 In Egypt, for the Jews, when built, p. 157. What 
 
 the occafion alleged for it, p. 158. Where built, p. 158. 
 Teraphim, what, p. 264. 
 
 Teftament, New, the beft commentary on the Old, p. 204. 
 Old, the ftudy of it neceflary to underftand the 
 
 New, p. 340. 
 
 Tindal quoted, p. 84, 175. 
 Travelling into the eaft, if properly conducted, might prove a 
 
 mean of greater acquaintance with the facred oracles, 
 
 P- 344- 
 Treatife, this, what gave rife to it, p. 19. The defign of the 
 
 feveral parts of it, p. 20. 
 Type, the meaning of it, p. rpS^N.) How far types are to 
 
 admitted, p. 199. The danger of pulhing the application 
 
 of them too far, p. 200. 
 
 U. 
 Urim and Thummim, different opinions concerning it, 
 
 P- 163, (N.) ^ 
 
 Voltaire quoted, p. 227. 
 
 W. 
 Water, the ufe of it, by way of purgation, p. 1 79. Thought 
 
 to be an allufion to the flood, p. 180. 
 Weeks, feaft cf, the defign of it, and the propriety of fuch an 
 
 appointment, p. 117. 
 Wildernefs, the long flay of Ifra'el in it, no objection to the 
 
 wifdom of the Divine adminiftration, p. 223. Attended 
 
 with many advantages, p. 223. 
 Wool and FJax, the growth of thefe thought to be owing to 
 
 fiderial influences, p. 2 1 7. This the reafon why they were 
 
 wrought into garments by the Heathens, p. 217. Why 
 
 the ufe of fuch garments forbidden to the Jews, p. 218. 
 Writing, what the firft kind of it, p. 187. The progrefs from 
 
 this to the ufe of letters, or alphabetical characters, p. 188. 
 
 FINIS.
 
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