The Court of the Gentiles, Discourse · Part 1 · Book 2 · Chapter 9
CHAP. IX. Politick Theologie traduced from Divine Inſtitutes corrupted.
The Greek ſacreds foreign &c. from foreign, and this from foreign Jah, Gods name. Numa the firſt Inſtitutor of Politick Theologie, and that in imitation of Jewiſh Inſtitutes. Pagan Laws concerning the worſhip of God, from God. The Delphick Temple and its ſacreds framed in imitation of Gods Temple, &c. Pagan Altars in imitation of Jewiſh. Acts 17.23. The Grecian foreign from foreign Es-ja Gods fire, Lev. 6.12. Pagan Prieſts in imitation of Jewiſh. Coena and Coes from foreign Coen. The Pontifick College, Veſtments, Orders, Qualifications, and Purifications, of Jewiſh origination. Pagan Sacrifices Imitates of Jewiſh. The Jewiſh Holocauſt, Levit. 1,2,3,4,5,6. largely explicated; with its parallel amongſt the Pagans. Jewiſh Expiatorie ſacrifices imitated by Pagans. The Scape-goat, Levit. 16.7. whence the Altar to the unknown God, Acts 17.23. 1 Cor. 4.13. foreign Numb. 19.2 The Red Heifer imitated by the Egyptians. The Oblation of Human bloud to Saturne, an imitate of Abraham's offering Iſaac, the Paſchal Lamb, and Chriſts Sacrifice on the Croſſe. Act. 7.4. Eſa. 30.33. The cuſtome of ſacrificing men Catholick. Pagan Federal ſacrifices from Jewiſh, Gen. 15.10. Jer. 34.18. Pſ. 50.5. What a covenant by ſacrifice imports, and how far it was imitated by Pagans? Pagan cuſtomes of feaſting on ſacrifices, from the Jews. The Lectiſternia from the Jewiſh Paſſeover, Joh. 13.23. Pagan firſt fruits and Tenths in imitation of Jewiſh, Gen. 4.3. Pagans univerſally obſerved a Seventh day ſabbath in imitation of Gods Sabbath. Pagan Oracles, prayers, abſtinences, and Ceremonies, from Jewiſh. The Jewiſh Phylacteries imitated by the Indians, Perſians, and Babylonians. Jewiſh Funeral Rites imitated by Pagans. The Sum of Pagan Theologie an imitation of Divine.
§. 1. Of Politick Theologie.HAving gone thorow Mythick and Phyſick Theologie, we are now come to the Politick; wherein we no way doubt but to diſcover evident notices of its Traduction from Jewiſh Rites, Politick Theologie was ſo called, 1. From its firſt Inſtitutors, who were Legiſlators, Stateſmen, and Politicians. 2. From its End; which was to keep the people in awe, and obedience to Laws. As for the deſcription thereof, we have it well delivered, out of Varro, by Auſtin de Civit. Dei lib. 6. cap. 4. where, having deſcribed Mythick Theologie ſeated amongſt the Poets; and Phyſick formed by the Philoſophers; he deſcribes Politick or Civil Theologie, ſeated amongſt the Prieſts, thus: The third ſort, in the Cities the Citizens, but eſpecially the Prieſts ought to underſtand and adminiſter: wherein we are taught, what Gods are to be worſhipped publiquely; what Sacreds and Sacrifices are meet for every one to performe, &c. Herein we have, beſides the firſt Inſtitutor and Miniſters, alſo the chief matter of this Politick Theologie, which conſiſts in thoſe ſacrifices, and ſacred Rites of worſhip, in uſe amongſt them, whereby it is farther differenced from the Mythick Theologie; which chiefly reſpects the foreign, or Genealogie of the Gods; alſo from the Phyſick Theologie; which mainly refers to the foreign, and foreign Sun, and Demon Theologie. So that this Politick Theologie may, in a more peculiar manner, aſſume and appropriate to its ſelf, the name of foreign Idolatrie or Idol worſhip. Now that all Pagan Idolatrie or politick Theologie ſprang from the Jewiſh Oracles, or Scripture miſconſtrued is aſſerted by Godwin, in his Jewiſh Antiquit. lib. 4. cap. 1.2. foreign &c. from foreign or foreign, and this from Jah.Hence ſome learned men derive the very Greek names foreign a Temple, and foreign a Prieſt, from the Hebrew foreign Jah, Gods name. For foreign, by an eaſie change of the final aſpiration (which the Greeks uſe not) they firſt ſounded foreign, which exactly anſwers to, or indeed is the ſame with, Jah, according to that of Heſychius foreign, Ja, among the Hebrews, ſignifies God. foreign Apollinis ſoribus in ſcriptum Hebraicum Jah denotat. Sandf. Deſcenſ. lib. 1. §. 13.Thence from foreign they formed foreign: whence that common acclamation in their Paean ſung to Apollo, foreign. But in as much as the ancient Grecians had not the uſe of foreign, till Simonides brought it in, according to that of Plato. foreign: hence, inſtead of foreign they uſed foreign; whence ſprang foreign a Temple, foreign a Prieſt, and other ſacred Names among the Grecians, as Dickinſon Delphi Phoenic. c. 10. Hie Graecorum eſt Hebraicum Jah, ex quo omnia ſacrorum vocabula apud Graecos. Sandf. l. 1. §. 5.Thus likewiſe Sandford, de Deſcenſu lib. 1. §. 5. All the ſacreds of the Grecians were taken from the Hebrews: many alſo of the names of the Gods were drawn from the Hebraick. We will begin with Hieron: [foreign] whence had it its origination, but from foreign Hie; as Grammarians teach us? Now, if from this one little word, hie the Temples, Prieſts, Sacrifices, and laſtly all ſacreds were denominated (for from whence foreign, from thence alſo foreign, and foreign, and whatever elſe of that kind came) we may not doubt, but that the Ancients underſtood therein, ſome illuſtrious and eminent Nature and Power; which, unleſſe we have recourſe unto the Hebraicks, we ſhall never find. And this indeed the very Ceremonie of the Greeks compels us unto: for their Sacred Hymne Paean, conſiſts chiefly of this acclamation, Hie, Hie; whereof they make Eleleu the Proanaphoneſis. Now if we, as the Law of Peaniſme requires, prepone Eleleu to Hie, it makes Eleleu Hie; which is the very ſame with the Hebrew Hallelujah &c. Omnem ſacrorum ornatum ab Hebraeis in Graeciam penetraſſe, omnem caelitum nationem ab Aeg… proceſſiſſe, om… Deorum no…, anaphonemata, ceremonias, res geſtas à Judaeis deſūpta videas: Sandf. Deſcenſ. l. 1. §. 22.Thus Sandford of the Traduction of the Greek foreign, Hie, foreign, &c, from the ſacred name foreign Jah. Of this ſee more B. 3. C. 1. §. 11. So alſo Cudworth in his true notion of the Lords ſupper, pag. 15. ſaies, that Paganiſme is nothing elſe but Judaiſme degenerated. I ſhall endeavor to prove this Aſſertion both from the Cauſes, and Parts of Pagan Idolatrie.
§. 2. Numa Pompilius the chief Inſtitutor of Politick Theologie had his Laws for worſhip from the Jews.The chief ſeat of this Politick or Civil Theologie, was the Roman Empire. For look as Phyſick Theologie had its original and chief Seat in the Oriental parts, Chaldea, Egypt, Phaenicia and Poetick Theologie its chief ſeat in Greece; ſo in like manner Politick Theologie at Rome. And the firſt, at leaſt the chief Inſtitutor thereof, was Numa Pompilius; who had his Original Idea or Platforme from the Jewiſh Church and Oracles. So Caſſander (in his Conſultat. Art. 21.) acquaints us, That Auſtin out of Varro, affirmed, that the Romans, for more than 170 years, worſhipped their Gods without images: which, ſaid Varro, if it had yet remained, the Gods had been more purely obſerved. And to confirme this his opinion, amongſt others, he produceth as a witneſſe the Jewiſh Nation. Clement writes, That Numa, the Author of this Inſtitute, was a Pythagorean; who being aided by thoſe things which Moſes had delivered, prohibited the Romans from making any Image of God. Thus Caſſander. The like I find in Plutarch, in the life of Numa Pompilius: where he tels us, That Numa forbad the Romans to believe, that God had any forme or likenes of beaſt or man, (which is agreeable to the Pythagoreans, who thought the Gods were inviſible, and incorruptible, and only Intelligible) ſo that in thoſe former times, there was in Rome no image of God, either painted, or graven, for 170 years. They built Chappels to the Gods at Rome; and yet neither with Picture or image of God within them. For they took it at firſt as a Sacrilege, to preſent heavenly things by earthly formes; ſeeing wee cannot any way poſſibly attain to the knowledge of God, but in mind and underſtanding. Thus Plutarch, conformable to that of Varro, Auſtin, and Clement; who make Numa to have traduced this his ſimple mode of worſhip from the Jewiſh Church. And, albeit that of Clement, concerning Numa's being a Pythagorean may not hold true; becauſe Pythagorass comming into Italie, was not till many years after Numa's death; yet his, and our Aſſertion, that Numa received the original Idea, of this mode of Worſhip from the Iewiſh Church, is no way prejudiced hereby. For Numa might receive the Traditions hereof from the Phenicians, who poſſeſſed many maritime towns of Sicilie and Italie, and often ſailed into theſe parts: as before B. 1. c. 8. §. 5. Or elſe tis poſſible, that this (as many other Inſtitutes and ſacred Rites) was afterward added to the Conſtitutions of Numa, and ſo paſſed for his, by the advice of Pythagoras, who was ſtiled foreign, the Iewiſh Ape, or Imitator. However it came to paſſe, yet certain it is, thoſe ancient Heathens, who firſt inſtituted this Pagan Theologie or Idolatrie, had more refined apprehenſions of God, and of his worſhip, than their followers; which we cannot rationally impute to any other cauſe ſave this, that they were more intimately and throughly inſtructed in the Jewiſh Religion and worſhip. This will farther appear by the enſuing particularities.
§. 3. Laws concerning worſhip of Gods from God.Firſt, it was generally confeſt, by the firſt great Inſtitutors of Laws for the worſhip of the Gods, that they received their Inſtitutions and Laws from ſome Divine Oracle. So Numa Pompilius, when he came to deliver his Laws for the worſhip of the Gods, pretends to a Divine Inſpiration. Thus Plato, de leg. 6. fol. 759. laies down this as a general Conceſſion, that all Laws and Conſtitutions about the worſhip of God, muſt come from God: his words are foreign, Laws about Divine matters muſt be fetcht from the Delphick Oracle &c So again Plato, de leg. 10. foreign, It is not lawful to conſtitute Gods or Sacreds, beyond the Law. So likewiſe, de Repub. 5. fol. 468. Plato ſaith, that concerning the worſhip of the Demons, we muſt conſult God's Oracle, in what rank thoſe bleſſed men are to be had; and with what Enſignes they are to be honored &c. We have reaſon enough to conclude, that Plato learnt this, as well as other Divine Traditions, from the Jews, with whom he had about 14 years converſation in Egypt. De Graecorum religione oſtenditur primo, ſacra Graecorum ab Hebraeorum ceremoniis deflux iſſe. Sandfordus de deſ…enſ. Chriſti lib. 1. §. 5.Yea, we are not without probable conjectures, that Plato, when he refers us to the Delphick Oracle, for all Divine Conſtitutions and Laws about Worſhip, he means no other than the ſacred Oracles of the true God, whence he borrowed the choiceſt of his Contemplations and Traditions.
§. 4. The Temple and Sacreds at Delphos framed in imitation of Gods Temple, and other ſacreds at Jeruſalem.More particularly; One great part of this politick and ſacred Theologie regards the Heathens Temples, and their conſecration to ſome God; which ſeem exactly parallel to, and therefore, as we may preſume, were framed in imitation of God's ſacred Temple at Jeruſalem. The Devil indeed delighted much to play the Ape, and to be worſhipped by his Devoti in the ſame, or a like mode, as the true God was worſhipped at Jeruſalem. 1. Hence, as God had his Temple, wherein they prayed, and ſung Hallelujahs unto God: ſo the Devil had his Temple at Delphus, where they ſung foreign or foreign, Eleleu Ie, or Ia, unto Apollo. foreign Iah, Graecè foreign Delphici Templi foribus inſcribebatur. Delph. Phoen. c. 10. Sandf. deſc. l. 1. §. 13.So Euſtathius in Odyſ. foreign, beſeeching their Demon to be propitious to them, they cry out Ie, Ie, i.e. Iah, Iah. Whence we are informed by ſome learned men, that the ancient wiſe men of Greece writ this ſacred name of God on the very doors of their Delphick Temple. Hence alſo the very name foreign Temple, was ſo ſtiled from foreign Hie, which is the ſame with Iah, as before §. 1. 2. As God had his Tabernacle, ſo Apollo had his cortine, exactly anſwering thereto. 3. As God had in the Tabernacle his Ark, ſo Apollo had in his Cortine a Tripos, conformable to the Ark. 4. As the Ark, ſo the Tripos alſo was overlaid with Gold. Whence Apollo is ſaid foreign, to give ambiguous reſponſes from his golden Tripos: and as the Ark was compaſſed about with a golden Crown, ſo Apollo's Tripos; foreign, the Tripos was bound about with a Crown. Scholiaſt in Ariſtoph. Pluto. 5. On the Ark there was placed foreign, a propitiatorie ſeat: in imitation whereof the Delphicks had a certain ſeat they called foreign, which was placed on the Tripos, whereon Apollo's Pythian Propheteſſe ſate, and, after conſultation with the Demoniack ſpirit, gave forth Oracles, in Satanick imitation of Gods Divine Oracles. Thus Dickinſon, Delphi Phoeniciſſantes, cap. 11. Ad ſimilitudinem Tabernaculi, cortinam; ad Arcae faederis exemplum, Tripodem: ad umbram Propitiatorii Epithematis, Holmum: &c. Dickinſ. Delph. c. 11.Not onelyonly the myſteries of the Tripos, but alſo thoſe of the Cortine and Holme, ſeem apparently to be tranſlated from the Tabernacle and Ark. For the Delphicks, that they might compoſe themſelves exactly to the Hebraick mode, inſtituted the Cortine after the likenes of the Tabernacle; the Tripos according to the patterne of the Ark; the Holme according to the forme of the propitiatorie ſeat; and a Table, anſwerable to the table whereon ſtood the Shewbread &c. Yea we are told, that not onelyonly the Pagan Temples, but alſo their other more exact pieces of Architecture, were derived from that ſtately ſtructure of the Jewiſh Temple. So Selden de Jure Nat. lib. 1. cap. 2. fol. 27. tels us, that Villalpandus, that Egregious Divine of our Age, as alſo Mathematician, will have the more perfect and complete. Idea of all Architecture amongſt the Greeks and Romans, to have flowed from the Hebrew proportions in the Temple of Solomon, and other of his ſtructures. See Villalpandus's own words in Ezech. Tom. 2. part. 2. lib. 5. diſput. 1. cap. 13.
§. 5. Pagan Altars in imitation of the Jewiſh.As the Pagans Temples, ſo alſo their Altars, ſeem to have been taken up in imitation of thoſe amongſt the Jews. I ſhall mention onelyonly the Altar at Athens, dedicated to the unknown God, Act. 17.23.Act. 17.23. The Altar to the unknown God.That this Altar was dedicated to the true God of Iſrael, though unknown to thoſe blind Grecians, Paul's words ſeem to aſſure us: unto the unknown God (ſaies he) whom ye ignorantly worſhip &c. whereby he ſeems to intimate, that the Altar was dedicated to the true God, albeit they knew him not. This will be farther evident, if we conſider the Original of this Altar; whereof we have a good account given us by Diogenes Laertius, in the life of Epimenides thus: Epimenides was counted foreign, a great Devoto: he ſtaid a Plague amongſt the Athenians thus: he took a black and a white Sheep, and carried them to Areopagus, from whence he let them go which way they would; commanding thoſe that followed them, that whereſoever they laid down, they ſhould ſacrifice them foreign, to ſome peculiar meet God. And to this very day (ſaith Laertius) throughout the Athenian Pagi, there are Altars to be found without name, which were then made in memorie of this Expiation, as tis certain &c. That Epimenides (reputed ſuch a Devoto) by his peculiar God, ment the true God of Iſrael, concerning whom he had received ſome traditional notices, ſeems very probable, by the ſacrifices which he inſtitutes, which were but a corrupt imitation of the Scape-goat amongſt the Iews; as hereafter §. 8. The Grecian foreign, and the Roman Veſta, in imitation of the ſacred fire. Levit. 6.12.Yea, not onelyonly the Altar, but the fire which burnt on the Altar at Jeruſalem, was very far imitated by the Grecians and Romans. Lev. 6.12. The Iewiſh Prieſts are commanded to keep the fire burning on the Altar; and the Grecians receiving ſome broken Traditions hereof, make a Law, that there ſhould be preſerved at Delphe foreign unextinguiſhed fire. This fire they called foreign, as tis ſuppoſed from the Hebr. foreign Es-ja, the fire of Iah or Iehovah. So Joſh. 13.14. the Sacrifices of God are called, foreign Eſe, the fires of Iehovah: which anſwers to the Greek foreign, called by the Latins Veſta: as Voſsius and Dickinſ. Delph. Phoen. cap. 11.
§. 6. The Pagan Prieſts in imitation of the Jewiſh.Another part of Politick Theologie regards the ordering of Prieſts, and their Offices; wherein alſo the Pagans owe very much to the Iewiſh Prieſts, for their Original Ideas. We ſhall begin with ſome appellations given to Pagan Prieſts, which were but derivatives from the Iewiſh. Thus the Prieſt of the Samothracian Cabiri was called Coes, from the Hebrew foreign Coen, a Prieſt. So a ſort of Prieſts amongſt the Gauls were called Coenae, from foreign Coen. Alſo another ſort of Prieſts were called Patera, from foreign pater, to interpret, Gen. 40.41. as Bochart affirmes. But to paſſe on to the firſt inſtitution of Pagan Prieſts, eſpecially amongſt the Romans, wherein we doubt not but to give evident notices of their Traduction from the Iewiſh Prieſthood originally. Plutarch, in the life of Numa Pompilius, gives us a good account of the original Inſtitution of the Roman Prieſts. The Pontifick College.Numa Pompilius (ſaith he) erected the Pontifick College, and he was the firſt Pontifex. The chiefeſt of thoſe Biſhops, whom they call the great Pontifex, hath the Dignitie and Authoritie of the High Prieſt, and maſter of the Pontifick Law: who is to ſee, that none break the ancient Ceremonies, nor bring in any new thing into Religion, but that every one ſhould be taught by him, how they ſhould ſerve the Gods &c. Here we ſee an order of Prieſthood amongſt the Romans, exactly anſwering to that amongſt the Iews. For as the Iews had their High Prieſt, and inferior Prieſts under him; ſo the Romans: as the Iewiſh Prieſts were the conſervators of the Moſaick Law; ſo the Romans of their Pontifick or Canon Law &c.
The Pontifick Veſtments in imitation of the Levitick.2. The veſtments the Roman Pontifices wore, ſeem much the ſame with thoſe of the Jewiſh Prieſts. For as the High Prieſt amongſt the Iews, had his Miter; ſo alſo the Roman Pontifex maximus. Thus Lud. Vives in Auguſt. civit. lib. 2. cap. 15. The Apex is the top in the flamen, or that which they wore upon the head; to wit, a cap. The Romans give not the Apex to any but the chief Prieſts, as we now the Miter &c. So Bochart, in his Diſcourſe againſt Veron, proves, that the ancient Pagan Prieſts had their Miters &c. Again as the Iewiſh Prieſts had their Ephod, which was a white Linnen Veſtment they wore upon their upper garment, when they adminiſtred about holy things; (whence a white garment was much affected by the Jews, as Eccleſ 9.8. let thy garments be alwaies white:) ſo alſo the Roman and other pagan Prieſts, according to the inſtitutes of Pythagoras, were to performe all Acts of Worſhip in white garments &c. Thus Diogenes Laertius, in the life of Pythagoras, tels us, that he held foreign, that the Gods muſt be alwaies worſhipt with praiſes, (or a good conſcience,) and with a white Veſtment &c. This, without doubt, he learnt from the Iewiſh Ceremonies, wherein he ſeems to have been very much verſed, if not initiated.
The Pontifick Orders.3. In the Pontifick College, inſtituted by Numa Pompilius, and perfected by Pythagoras his Inſtitutes, there were not onelyonly differing orders, but alſo differing degrees in the ſame order of Prieſts: for ſome were Novices, who were not admitted to the view and participation of their myſteries, but after long purifications and probations, with many ſacred ceremonies neceſſarie for their initiation: in order whereto, Pythagoras appointed thoſe of his College, five years probation and preparative diſcipline; which being expired, they, having approved themſelves worthy, were admitted to the ſtate of, foreign, the perfect, and ſo made partakers of all myſteries &c. All which, as alſo the whole of his Collegiate conſtitutions, orders, and diſcipline, Pythagoras derived from the Jewiſh College of Prieſts and Levites; who had their Novices and perfect, their five years probation or preparation for their Service and Office; as we prove at large in our Diſcourſe of the Pythagorean Philoſophie, and the parallel betwixt the Pythagorean and Jewiſh College.
4 The qualification of Pagan Prieſts the ſame with the Levitick.4. Concerning the qualification of particular Prieſts, Moſes's Law required that they ſhould be perfect, without blemiſh, or any bodily defect. The like Plato requires in his conſtitutions touching Prieſts. Plato de leg. lib. 6. fol. 759. He that is, by ſuffrage, choſen into the order of Prieſthood, muſt, after examination, be found to be, foreign, without blemiſh, and legitimate.
5 The Pontiſich purifications of Pagan Prieſts Judaick.5. The Iewiſh Prieſts had their legal Purifications and waſhings, before they entred upon any ſacred adminiſtration: ſo in like manner the Pagan Prieſts; eſpecially ſuch as were of Pythagoras his College. So Diogen: Laertius, in the life of Pythagoras, tels us, that Pythagoras held the Gods were to be worſhipped with a pure bodie; which puritie was attain'd by Expurgations, Waſhings, Sprincklings, and Abſtinences from all defilement &c. This, we need no way doubt, he traduced from the Jewiſh Ceremonies, in which ſome think he was initiated; at leaſt, he could not be unacquainted with theſe Rites of the Jews, with whom he had 20 years converſation in Egypt, and more than 10 years in Babylon; as we prove in the ſtorie of his life. Juſtin Martyr, Apol. 2. confidently affirmes, that all thoſe purifications and waſhings, which the Ethnicks uſed in their Sacreds, had their original from our Scriptures, abuſed by the Devils hel bred affectation of likenes to God; yea, that the Pythagorean mode of diſcalceation, or putting off the ſhoes, at entrance into the Temple, was taken up in imitation of Gods command to Moſes, when he drew near to the burning buſh, Exod. 3.5. to put off his ſhoes &c.
§. 7. Pagan Sacrifices from Jewiſh.A main part of Politick Theologie conſiſted in certain Canons or Rules, laid down for the right ordering of Sacrifies; all which were but Satanick imitations of, and derivations from Iewiſh Sacrifices. This we dare confidently affirme, becauſe we have ſuch rational grounds for the demonſtration thereof. Neither are we without great Autoritie to confirme the ſame. Learned Bochart, de Animal. S. part. 1. lib. 2. cap. 33. fol. 325. gives us an excellent demonſtration hereof. There were (ſaies he) ſeveral ſorts of Sacrifices amongſt the Iews; ſome Holocauſts, or whole burnt offerings, ſome pacifick, ſome propitiatorie. There were alſo Sacrifices of Times and Perſons, Votive, Conſecrative &c, which the Egyptians, Grecians, and Romans, in many things, affected. Whence you may learne, that the Gentiles, from a curſed foreign, evil zele, affected to give the ſame worſhip to their Dunghil Gods, which the Iſraelites gave to the true God.
The Jewiſh Holocaust imitated by Pagans.This we may prove from the beginning of the firſt chapter of Leviticus, where we have certain Rites preſcribed for the offering an Holocauſt. Firſt, tis ſaid Lev. 1.2. Lev. 1.2. Bullocks &c.That the Oblations ſhould be taken, as well from Bullocks, as from Sheep, and Goats; for foreign ſignifies both. In imitation whereof, the Heathens ſacrificed Bullocks, Sheep, and Goats to many Gods. Thus Achilles, in Homer, joins theſe three together. Hence it follows, Levit. 1.3. Lev. 1.3. A Bullock perfect.a burnt Offering of a Bullock &c. God begins with a bullock, which Livie often cals the greater Sacrifice. So foreign, in the Proverbs of the Ancients, ſignifies to make pompous proviſion; becauſe none but the rich could offer a bullock, as Eraſmi Adag. Then Moſes addes, Lev. 1.3. That the bullock muſt be [a male without blemiſh.] This alſo was obſerved by the Egyptians, as Herodotus lib. 2. cap. 41. The Egyptians univerſally ſacrificed clean bullocks, and thoſe Males and Calves. Moſes requires that this Holocauſt be foreign, perfect; which word is alſo uſed by Achilles, in Homer, who is ſaid to make an offering to Apollo foreign &c, of perfect Goats. It follows in Moſes Lev. 1.4. Levit. 1.4. On the head.And he ſhall put his hand upon the head &c. namely, for the confeſſion of ſin, as Lev. 16.21. Herodotus lib. 2. cap. 39. mentions the like of the Egyptians, who were wont to lay an execration on the heads of the Sacrifices, in theſe or ſuch like words; that if any evil were impendent on them that ſacrificed, or on whole Egypt, it might be converted on this head. And Plutarch, in Iſis, ſaies, that after they had imprecated on the head of the ſacrifice, they cut it off.
It follows Levit. 1.5. Levit. 1.5. Before the Lord.And he ſhall kill the bullock before the Lord. [Before the Lord] i.e. at the door of the Tabernacle, as v. 3. where the Altar ſtood, as Levit. 17.3-9. Thus Plato, de Leg. lib. 10. laies down this as an inviolable conſtitution, that no one have an Altar in his private houſe: wherefore they uſually placed the victimes before the publique Altars. So Virg. lib. 9. Aen.
Et ſtatuam ante aras aurata fronte Juvencum.
And lib. 2. Georg.
Et ductus cornu ſtabit ſacer hircus ad aram.
And the ſacred Goat being led, ſhall ſtand at the Altar: which anſwers to that of the Pſalmiſt, Pſalm. 118.27. Pſal. 118.27.Bind with cords (i.e. bring bound with cords) the ſacrifice to the hornes of the Altar. Levit. 1.5. He ſhall kill.2. God commands [he ſhould kill the Bullock] He, i.e. either he that offers the bullock, or, as they will have it, ſome Levite: as it may be gathered from 2 Chron. 30.17. and 2 Chron. 35.10,11. where the Levites were to kill the Paſchal Lamb; but the Prieſts were to ſprinkle the bloud. Thus it was amongſt the Romans; the Prieſt did not kill the Victime, but the Popa or Victimarie, at the beck of the Prieſt; who therefore ſtanding by the Victime, now and then ſaid: Agon? i.e. Agone? ſhall I do it? Lev. 1.5. ſprinkle the bloud.3. Then it follows [And ſprinkle the bloud] The Levite having killed the victime, the Prieſt received the bloud in a veſſel; which Moſes Exod. 24.6. calls foreign aganoth: and the Chaldee foreign that is to ſay, an Aſperſorie: the LXX render it foreign; ſo the vulgar crateras. In imitation whereof, the Popa having killed the Victime, the Prieſt received the bloud in a Veſſel; which veſſel the Atticks called foreign. Homer Odyſſ. foreign. ſtiles it foreign; The Latin Pateras. So Virgil Aen. lib. 3. Sanguinis & ſacri pater as — which he underſtands of the Victimes, as Servius. 4. This bloud is ſaid to be ſprinkled [upon the Altar] as Exod. 24.6. This alſo was imitated by the Pagans: whence that of the Poet:
—Illius Aram
Saepe tener noſtris ab ovilibus imbuet agnus.
The tender lamb from our flock ſhall often moiſten his Altar, i.e. (ſaith Servius) pour out his bloud on the Altar &c So Lucian, lib. de ſacrificiis foreign the Prieſt pouring out the bloud on the Altar.
Thence it followes Lev. 1.6. Levit. 1.6. flay and cut.And he ſhall flay the burnt offering, and cut it in pieces. After the killing of the Holocauſt followes the excoriation and diſſection: whereof we find alſo a ſatanick imitation amongſt the Heathen; So Homer Iliad α
—foreign
foreign And they killed, and excoriated, and cut in pieces &c. So Virg. lib. 1. Aen An Tergo diripiunt coſtis.
As to the Diſſection, it was not made raſhly, but with great Art and Induſtrie; as it appears in Homer often (Iliad η & ω &c) foreign they accurately or artificially diſſected &c which ſeems to have been taken up inimitation of the Jewiſh… Prieſts their accurate diſſection of the ſacrifices: which the LXX expreſſe by foreign, as Gen. 4.7. Prov. 3.6. and 9.5. which word is alſo uſed in the New Teſtament, 2 Tim. 2.15.2 Tim. 2.15. ſignifying rightly to divide; which refers to the accurate diſſection the Prieſts made of the Sacrifices. So Heb. 4.12. The word of God is compared to the two edged knife, whereby the Prieſts divided the Sacrifices &c See more of theſe things in Dilherri Tractatu de foreign Gentilium. Whence Bochart acknowledgeth he had not a few of theſe notions. It follows Lev. 1.8. put fire on the Altar. Whereto the Delphick foreign or ſacred fire, from foreign Es-ia the fire of God, as alſo the Roman Veſta ſeems to refer, as before §. 5.
§. 8. The Jewiſh expiatorie ſacrifices imitated by the Heathens. The Scape goat Lev. 16.7.Beſides the Holocauſt or burnt Offering, the Jews had alſo their expiatorie Sacrifices, eſpecially that of the two Goats, whereof one was to be a ſcape, goat, as Levit. 16.7,8,9,10. In imitation whereof the Egyptians had alſo their Goat Sacrifices and worſhip, as Bochart de Animal Sacr. Praefat. In alluſion to Levit. 16.7. we have ſhewed (ſaies he) that the Egyptians were very exact and pompous in their Goat-worſhip. Thence Tragedie from foreign a Song over the Goat ſacrificed to Bacchus &c. And indeed the Original of that Altar to the unknown God Act 17.23. ſeems to have been taken from this Jewiſh ſacrifice of the two Goats. We have mention'd ſomewhat before §. 5. out of Diogenes Laertius, who relates the ſtorie, how Epimenides, to ſtop the Plague at Athens, took a white and black ſheep &c. I ſhall adde, for a confirmation hereof, what I have met with in Lud. Vives, in Auguſt. de Civit. lib. 7. cap. 17. There were (ſaith he) at Athens many Altars conſecrated to unknown Gods, as Acts 17.23. So Pauſanias in Attica, foreign Altars of the unknown Gods: which Altars were by the invention of Epimenides erected at Athens. For the Region laboring under the Peſtilence, the Pythian Oracle being conſulted, made anſwer, That the citie ought to be expiated, as alſo the countrey; neither ſhould the ſacreds be performed to any of their particular Gods. Epimenides, who was then at Athens, departs, and commands that the ſacrifices ſhould be let go thorough the fields, and the ſacrificers follow them; and in that place where they made a ſtop, ſacrifice them to the propitious unknown God. Therefore from that time to the Age of Diogenes Laertius, there were ſeen in the Attick Pagi many Altars, without name &c. In imitation of the Jewiſh ſcape Goat Levit. 16.8. the Greeks had their foreign; which Tranquillus, in Julio Caeſare, calls Vagum, as Glaſsius Grammat. S. lib. 4. Tract. 3. Obſerv. 2. De Nom. Prop. Theſe expiatory ſacrifices were called by the Grecians (in imitation of the Jewiſh expiatories) foreign and foreign. 1 Cor. 4.13. foreign.So Hammond on 1 Cor. 4.13. foreign &c. Theſe termes (ſaith he) ſignifie thoſe things, that were uſed in the luſtrating of a Citie amongſt the Gentiles; which Heſychius renders foreign; denoting thoſe that were paid for others ranſomes, or put to death in others ſtead. This Heathen cuſtome, from whence all this comes, being, in a manner, but a Tranſcript of the Azazel amongſt the Jews, (the ſcape-goat) that was ſent into the wildernes, with all the ſins of the people upon him; which was therefore called foreign rejectaneous or refuſe &c.
To this of the Scape-goat we may adde that other Jewiſh ſacrifice of the red heifer, which was offered for purification, as Num. 19.2.9. a red heifer without ſpot &c, whereto we find a parallel in the Egyptian Sacrifices, as is well obſerved by Bochart, de Animal. Sacr. par. 1. lib. 2. cap. 29. fol. 290. God, ſaies he, commanded to ſacrifice a red Heifer Numb. 19.2. Numb. 19.2. The red Heifer imitated.The Jews copulate theſe two together foreign a perfect red. Whence Maimonides, in Tractat: de Vacca rufa, cap. 1. § 2. If it has but two hairs white or black it muſt be accounted unclean. According to which ſuperſtition, the Egyptians ſacrificed red Bullocks, with ſuch an accurate obſervation hereof, that if the Bullock had but one hair black or white, it muſt be accounted profane. So Plutarch in Iſide. To which we may adde the Sacrifices of Pigeons, amongſt the Jews; which the Heathens, by a curſed, foreign, emulation imitated, as Bochart in his Preface to Hiſtor. de Animalibus S. The ſacrifices of Pigeons, the Ethnicks, by a wicked emulation uſurped &c.
§. 9. The oblation of human ſacrifices to Saturne, an imitation of Iſaac's being offered, and of Chriſts ſacrifice on the Croſſe.But the great expiatorie ſacrifice was the Paſchal Lamb; which was in a more peculiar manner a Type of the Jewiſh Meſsias or Chriſt, who is ſtiled the Lamb of God ſlain from the foundation of the world: the Image whereof we have in Abraham's intentional ſacrificing his ſon Iſaac, &c. All which the Devil (who greatly affected to be Jehovahs Ape) aſſumed to himſelf as an homage due from his Devoti. So Euſebius, praepar. Evang. lib. 1. cap. 9. proves out of Porphyries Book, foreign, that the Phenicians (by the Devils Inſpiration) took the original Idea of offering their Sons to Moloch or Saturne, from Abrahams intention of offering his Son Iſaac. Porphyries words are theſe, Saturne, whom the Phenicians call Iſrael, had by a Nymph called Anobret, an only Son, which for this they called Ieud, who being clothed in a Royal habit, was ſacrificed by his Father &c That by Saturne and Iſrael muſt be ment Abraham; by the Nymph Anobret Sarah, from foreign conceiving by grace; by Jeud, Iſaac who is ſtiled Gen. 22.2. foreign Jehid. We have ſufficiently proved out of Bochart in our diſcourſe of Saturne chap. 1. §. 5. But as Abraham's intentional ſacrificing of his only Son Iſaac, was an Image or Type of Chriſt, the only Son of God, his being offered on the Croſſe as a ranſome for ſinners; ſo we need not doubt, but that the Devil in exacting human bloud as an expiatorie Sacrifice, had a very great reference to, and imitation of that ſacrifice, which he knew Chriſt was to offer on the Croſſe. This inhuman mode of offering human bloud to Saturne, began in Phaenicia, where Saturne paſſed under the name of Moloch. We have the manner of it deſcribed by Diodorus, Biblioth. lib. 20. There was (ſaies he) amongſt them a brazen ſtatue of Saturne, of a vaſt magnitude, whoſe hands hanged down on the Earth, ſo contorted and involved, that children who were brought to it, fell down into a ditch full of fire. This cruel cuſtome of Sacrificing children to Moloch or Saturne, the Jews ſuckt in from the Phenicians; whereof we find often mention in Scripture as Act. 7.4. The place where theſe ſacrifices were offered was Tophet, in the valley of Hinnom, which thence was made an Image of Hell, as Eſa. 30.33. whence ſprang the Greek foreign Gehenna, i.e. the valley of Hinnom, as before C. 7. §. 4. From the Phenicians, the Carthaginians alſo received the ſame Rites. So Tertullian, Apol. cap. 9. In Africa they publiquely ſacrifice their Sons to Saturne. Thus Auguſt. de civit. lib. 7. cap. 19. Carthaginians. Lud. Vives on this place ſaies, that it was a Cuſtome very ancient, in dangers of war, for the Prince to ſacrifice the Son, which was moſt dear unto him, to pacifie the wrath of the revengeful Devil. But the Carthagineans, who ſprang from the Phenicians, ſacrificed a man to Saturne. Alſo in Latium a man was offered to Saturne, &c. And indeed in proceſſe of time, this horrid piece of Idolatrie became Catholick and Ʋniverſal: neither was there any part of the Devils worſhip, wherein the Pagans did more generally conſpire, than in this of ſacrificing human bloud to their enraged Idols. Arnobius tels us, that it was the common faſhion, in paſt times, to worſhip Jupiter of Latium, with mans bloud. Yea the Hiſtorie of the Decii acquaints us, that it was not unuſual amongſt the Romans, for men alive to devote themſelves to the infernal Gods. Herodotus affirmes, that the Egyptians ſacrificed living men to their brutiſh Gods. Amongſt the Thebans (who were alſo a colonie of the Phenicians) the ſtorie of Menaeceus, is famous; who, for the preſervation of the Citie, devoted himſelf to the Infernal Gods. Procopius tels us, that the Inhabitants of the Ile of Thule, obſerved this cuſtome of ſacrificing men, even down to his time. The ſame Cicero and Plutarch mention of the Gauls: and of the Britans, Caeſar, Comment. lib. 6. gives this reaſon hereof, 'becauſe the Druides thought, that nothing was a meet expiation for mans life, but the life of man. duplicate page duplicate page duplicate page Thus we ſee how ambitious the Devil was to be worſhipped with human ſacrifices in imitation of that to be performed by the Son of God; at leaſt in imitation of its Types in the Jewiſh Church. See Owen Theol. lib. 1. cap. 8. alſo Grotius de Satifact. cap. 10, where he proves at large, that it was moſt uſual with the Heathens to pacifie the Devil, the God of this world, by human ſacrifices, and that in imitation of the Jewiſh Sacrifice and Chriſt, the original Idea of all.
§. 10. The Jewiſh federal ſacrifices imitated by Pagans.As the Jews had their ſin offerings, ſo alſo their Federal Sacrifices: as Gen. 15.9.10. God being about to renew his Covenant with Abraham, bids him take certain beaſts and divide them &c. The like we find practiſed by the Iſraelites, Jer. 34 18. And more particularly Pſal. 50 5. we find mention made of a covenant by Sacrifice; which refers to the manner of federal ſacrifices; wherein the parts being divided, thoſe who entred into covenant, paſſed between the parts thus divided &c. Theſe federal ſacrifices were much in uſe amongſt the Heathens, and as 'tis preſumed, in imitation of thoſe amongſt the Jews: ſo Muis on Pſal. 50.5. Pſal. 50.5.a Covenant by Sacrifice. It is (ſaith he) a known phraſe; Gen. 15.9,10. Jer. 34.18,19.the original whereof ſeems to be taken from Gen. 15.9,10. and Jerem. 34 18,19. In making covenants, to the end they might have a greater Religion and Faith attending them, they killed victimes, and diſſected the beaſts: by which Ceremonie they, who enter'd into covenant, intimated an imprecation on themſelves, that he who firſt violated the Covenant, ſhould be ſmitten as the beaſt adhibited to eſtabliſh the covenant was ſmitten: Yea, that his puniſhment ſhould be by ſo much the greater, by how much the more powerful God, whom they appealed unto as a witnes, was. Which cuſtome obtained alſo among the Heathens, (namely by Traduction from the Jews) who being about to make a Govenant and Peace with their enemies, divided an Hog or Sow with a flint; as it appears out of Livie lib. 1. and from that of Virgil
Stabant & coeſa jungebant foedera porca.
The like Mede, on Mal. 1.11. Diatrib. 2. pag. 504. where he proves at large, that a ſacrifice is a federal oblation, or Symbol of a League and Covenant 'twixt man and his offended God. For the clearing whereof we muſt know, that it was the univerſal cuſtome of mankind to contract covenants of friendſhip by eating and drinking together: ſo Iſaac with Abimelech Gen. 28. Jacob with Laban Gen. 31. David with Abner 2 Sam. 3. Joſ. 9.14. Hence a covenant is called foreign, from foreign to eat. So Herodotus tels us, the Perſians were wont to contract Leagues of friendſhip inter vinum, & epulas. The like Tacitus reports of the Germans. Amongſt the Greeks and other Nations, they did eat bread and ſalt together. Such are the ſacrifices 'twixt Man and his offended God; they are epulae foederales, wherein the ſacrifice being firſt offered unto God, and made his, he becomes the convivator, and vouchſafeth this grace to man, to eat and drink with or before him, in token of reconcilement. That the Offerer did partake of the ſacrifice, is evident from Exod. 34.15. and that the Sacrifices were ſymbols of our covenant with God, is apparent alſo from that ſalt, wherewith the ſacrifices were ſeaſoned Mark. 9.49. which, among all Nations, is a token of friendſhip. Thence Levit. 2.13. 'tis called the ſalt of the Covenant, becauſe a ſymbol of its perpetuitie, and friendſhip contracted thereby. Now if the Salt, which ſeaſoned the Sacrifice, were ſal foederis, what was the ſacrifice it ſelf but epulum foederis, as Gen. 15.9,10. and Pſal. 50.5? Whence it is evident, that the Pagans ſymbolized with the Jews in their covenants by Sacrifice. Thus Bochart, de Animal. S. part. 1. lib. 2. cap. 33. Again, as Jerem. 34.18. the Iſraelites paſſe between the parts of a divided Calf; ſo the Boeotians and Macedonians, between the parts of a divided Dog: Xerxes's armie 'twixt the parts of a divided man: the Greek and Trojan Heroes 'twixt the parts of a divided Hog. And the Moloſsi entred into Covenant by a divided Bullock. And among the Scythians, thoſe who were partakers of the ſame conjuration, confirmed their mutual faith, by eating the fleſh of a roſted Bullock cut in pieces. We find ſomewhat of like kind performed by Saul, 1 Sam. 11.7. and by Abraham Gen. 15.9. Thus Bochart.
Pagan feaſting on ſacrifices from Jews.As in thoſe federal ſacrifices, there was a Diviſion made of the parts, ſo likewiſe the perſons entring into the covenant, were to eat of thoſe parts, as an argument of their mutual confederation and friendſhip. This is evident from the Jewiſh manner of eating the Paſchal Lamb, which being a Sacrament or ſeal of the Covenant, 'twixt God and them, was firſt ſacrificed at the Temple, and then brought home to their private families, and eaten by them, as a pledge of their reconciliation, and confederation with God. And indeed all the Jewiſh ſacrifices, at leaſt ſuch as were Types of Chriſts ſacrifice offered on the Croſſe, were but federal oblations; and their feaſting upon them, but ſymbols or tokens of their federal communion with God, in thoſe ſacrifices: whence the Pagans derived their federal ſacrifices and feaſts there upon. So Cudworth in his Notion of the Lords ſupper, pag. 5. where he ſhews us, how the Gentiles in their worſhip received the cuſtome of ſacrificing, and feaſting on their ſacrifices, from the Jews. For Paganiſme is nothing elſe but Judaiſme degenerate &c.
The Pagan Lectiſternia.This is farther evident from the Pagan Lectiſternia, or the feaſts they made to their Gods, in times of calamitie; of which Auſtin de Civit. lib. 3. cap. 17. ſpeaks thus There ariſing a great peſtilence the people conceived that new Lectiſternia were to be exhibited. Theſe beds were prepared for the honor of the Gods, whence this ſacred (or ſacrilege) received its name. Lud. Vives on theſe words Lectiſternia &c, gives us this comment, In times paſt they feaſted lying upon beds: but as often as there was a feaſt exhibited in any publick Temple, for the pacifying the anger of the Gods, it was ſacred: and there were beds ſtrewed or prepared, as if they were to lie down and feaſt with the Gods: this they called Lectiſternium, preparing the Beds. Theſe Lectiſternia ſeem very anſwerable to the Jewiſh manner of eating the Paſſover, a ſymbol of their federal communion with God; which at firſt inſtitution they ate ſtanding, in token of their ſpeedy motion; but after their coming to Canaan, they were wont to eat it on their beds, according to their mode of feaſting: as it appears by our Saviors eating the Paſſeover, Joh. 13.23.John 13.23. where he that was the beloved Diſciple, lay with his head in Chriſt's boſome, and ſo the next in his &c. So that we need not doubt, but theſe Lectiſternia had their original Idea from the Jewiſh mode of feaſting on their Sacrifices; which was a federal Rite, or a ſeal of their confederation with God, as the Lord's ſupper is to Chriſtians.
§. 11. The Jewiſh Tenths and firſt fruits.Beſides their expiatorie and federal Sacrifices, the Jews had alſo their Thank-offerings, called more properly Oblations, in Hebrew foreign Minchah; which conſiſted chiefly of the Tenths and firſt-fruits of the Earth; eſpecially of Corne, and Wine, and Oyl: Deut. 18.3,4. Numb. 18.12.as Deut. 18.3,4. Numb. 18.12. Deut. 14.23. The ſame the Devil requires of his Devoti, as it appears by the ſtorie of Anius, the Prieſt of Apollo, who, in the time of the Trojan war, coming into the Grecian Campe, brought with him ſtore of Corne, Wine, and Oyl; which (ſaies Bochart, Can. lib. 1. cap. 14. fol. 440.) were abundantly ſupplied to him from the Oblations: for of all the increaſe of the Earth, theſe three the Devil, God's Ape, exacted of his Worſhippers. The like Bochart (in a Sermon he preached at Caen, Decemb. 30. 1663.) aſſerted on Gen. 4.3. Gen. 4.3.At the end of the daies: whence he proved, that by daies was meant the year; at the end whereof, which was in September, Cain and Abel offered up theſe Sacrifices, which were 1. as commemorations of the Creation, which was in Autumne: 2. as thankful acknowledgements of God's bleſſing them with the fruits of the Earth; anſwerable whereto the Jews had their Feaſt of ingathering of the fruits: whence we read of the joy of harveſt &c. Deut. 14.22,23. Pſ. 4.7. Alſo the feaſt of Vintage, which was in September. Hence the men of Sichem had their cuſtom of ſacrificing, and feaſting at the end of the year; of which we read Judg. 9.27. Jer. 41.1.5.8. Hence alſo other Heathens had the original of their Bacchanalia, which they celebrated about the end of the year, with Tragedies and Comedies, wherein alſo wine, corne, and oil were offered, anſwerable to the Jewiſh inſtitutes: which cuſtomes are retained by ſome to this very day. Thus Bochart. Farther, the Heathens, in imitation of the Jews, offered Tenths to their Gods. So Diogenes Laertius, in the life of Solon, ſaies, that all the Athenians ſeparated the Tenths of their Fruits for publick ſacrifices, and common good. So Tertullian, in his Apol. cap. 14. The Tenths of all are devoted to Hercules.
§. 12. Pagans generally obſerved the ſeventh daies Sabbath, in imitation of Gods Sabbath.Hence it were not difficult to demonſtrate, that all the Pagan Feſtivals, viz. the Saturnalia, Bacchanalia, Lupercalia, Quirinalia, &c. had their original from the Jewiſh Feſtivals. But we ſhall at preſent inſtance onelyonly in the ſeventh daies Sabbath; which was generally obſerved by the Pagan Idolaters, and that in imitation of the Church of God. Linus makes mention of an foreign, a ſeventh day, obſerved amongſt the Saints &c. So Heſiod. 2. dier. foreign, the ſeventh day holy day. So Porphyrie, in his book foreign, of the Jews, (quoted by Euſeb. praepar. Evang. l. 1. c. 9.) tels us, that the Phenicians conſecrated to their principal God Saturne; whom they alſo called Iſrael, one day in ſeven, as holy &c. And the Grecians, in commemoration of Apollo's victorie over Python, (which is ſuppoſed to be but a fable of Joſhua's victorie over Og, King of Baſan) are ſaid every ſeventh day to ſing an hymne to Apollo, who inſtituted the Pythick Games or Holy daies, the firſt ſeventh day after his victorie, as before C. 4. §. 3. Athenienſes, ſeptimo quo que Lunae die hymnum canentes Apollini: ut Proclus monet in illud Heſiodi, foreign Voſſius de Idolol. l. 2. cap. 12.Aulus Gellius lib. 13. cap. 2. ſpeaks of certain Ethnick Doctors, who were wont to philoſophize onelyonly on the Sabbath day. To which ſuits that of Lucian, in Pſeudologiſta, touching the ſeventh days being granted to Schole-boies, as an holy day: whence alſo Lampridius, in Alexander Severus, obſerves of him, that the ſeventh day, when he was in the citie, he aſcended the Capitol, and frequented the Temples. Thus Clemens Alexandrinus foreign lib. 5. foreign, not onelyonly the Hebrews, but alſo the Greeks obſerve the ſeventh day as holy. So Euſeb. 14. de praepar. Evang. lib. 13. affirmes, that not onelyonly the Hebrews, but almoſt all the Philoſophers and Poets, acknowledged the ſeventh day as more holy. Yea Ioſephus, in his laſt book againſt Appion, affirmes, that there could be found no citie, either of the Grecians or Barbarians, who owned not a ſeventh daies neſt from labor. This Sabbath, or ſeventh days reſt, which the holy ſeed of Noah obſerved as holy to God, the Idolatrous ſeed conſecrated to the Sun, their ſupreme God, and thence called it Dies Solis, Sunday. This Idolatrick Tranſlation of the Sabbath from God to the Sun, ſeems to have been very ancient, and therefore not ſo much in imitation of the Jewiſh Church, as of the Patriarchs, and holy ſeed of Shem. So Lud. Cappel Theſ. Salmur. de cultu. In the moſt ancient writings of the Ethnicks, namely of Homer, Linus, Orpheus, Callimachus, &c. there are extant various Teſtimonies of a ſeventh day, ſacred in general; as alſo of a ſeventh day recurrent, obſerved by the Ethnicks as ſacred: which obſervation ſeems to have been derived to them by Tradition from the Fathers, and long uſage. The like I find in Uſher, his Diſcourſe of the Sabbath, p. 73. The Heathens (ſaies he) had their knowledge of God, and the Sabbath from the firſt Fathers, by Tradition, who lived before the diſperſion.
§. 13. Pagan Oracles and Devotion, with Abſtinencies and Ceremonies from Jewiſh.The Pagan Prophetick predictions and Oracles had their original Idea from Gods Divine Oracles, and Prophetick Revelations. So Iackſon, on the Script. fol. 29. ſhews us, how the Devil counterfeited God's manner of ſpeaking, as well as his manner of Apparition: for the Heathens (as well as the Jews) were reſolved of future events by Dreams, Viſions, and Oracles. Godwin, Iewiſh antiquit. lib. 4. cap. 20. proves, that all pagan Divination and witchcraft was derived from Iewiſh Oracles corrupted &c. And as God anſwered the Iews by Urim and Thummim, ſo the Devil his Devoti in the like manner. Thus Grotius, de Imper. ſumm. poteſt. p, 135. Elian writes, that the chief Prieſt amongſt the Egyptians, had hanging about his neck, foreign, an image of Saphir, which was called foreign. The like Diodorus Siculus relates. Whence it appears, that the neighboring Nations imitated the Iewiſh mode, in reſpect of the Urim and Thummim, as the Devil is wont to be God's ape. For in the time of the Hebrew Iudges, the Idol Prieſts had alſo their Ephod, whence they gave forth Oracles: Judg. 8.27.as Iudg. 8.27. So Mede on Deut. 33.8. (Diatr. 2. pag. 368.) ſhews, how the Teraphim, amongſt the Idolaters, anſwered to the Urim and Thummim amongſt the Iews &c.
§. 14. Twere eaſie to ſhew, how much of the pagans Devotion, Abſtinences, and Ceremonies had their original from Iewiſh inſtitutes. To begin with their prayers; Voſsius (de Idol. lib. 2.) tels us, that foreign, Lord have mercy upon us, was an uſual forme of prayer amongſt the Gentiles, as well as Iews. So Arrian; Epictet. lib. 2. cap. 7. foreign, calling upon God, we pray, Lord have mercy upon us &c. 2. As for Abſtinences, Bochart (in his Preface to Hiſt. de Animal. S.) tels us, that not a few of the neighboring Gentiles abſtained from Swines fleſh, after the cuſtome of the Iews. 3. Touching Ceremonies, we have before, §. 6. proved, how the Pagans ſacred Veſtments, Purifications, and Waſhings were but borrowed from Iewiſh Ceremonies. We might prove the ſame of the Heathens Circumciſion, (which Pythagoras is ſaid to have received from the Iews,) as Brerewoods Inquiries, cap. 13. But we ſhall content our ſelves with the mention of ſome few other.
Phylacteries.We know the vain glorious Jews, eſpecially the Phariſees, wore their Phylacteries, [i.e. little membranes, whereon certain ſentences of the Law were written,] as Math. 23.5. on their Foreheads, Armes, &c. from a falſe conſtruction of Exod. 13.16. Deut. 6.8. Whence the Indians, Perſians, and Babylonians took up the ſame, and that in imitation of the Iews. So Hieronymus in Math. 23.5. Math. 23.5. Exod. 13.16. Deut. 6.8.The Phariſees (ſaies he) ill underſtanding thoſe commands of the Lord by Moſes, Ex. 13.16. Deut. 6 8. Thou ſhalt bind theſe words as a ſigne on thy hand &c. wrote the Decalogue of Moſes in Membranes, folding them up, and binding them on their foreheads; making them, as it were, a crown for their head, that ſo they might be alwaies before their eyes; which to this very day the Indians, and Perſians, and Babylonians do; and he that has this, is accounted among the people as Religious.
As for Funeral Rites, the Iews were wont to rent their mantles, and ſhave their heads, in token of their ſorrow, as Iob. 1.20. and elſewhere: ſo in like manner, in great Funerals, or fatal mournings, it was uſual among the Heathen to rent their garments, and ſhave their heads. As to the former, Virgil Aen. 12. deſcribes a mourner thus.
—It ſciſſa veſte Latinus
Conjugis attonitus fatis urbiſque ruina.
Herodotus lib. 1. recordes, that the like geſtures were among the Lacedemonians, and Livy li. 1. among the Sabines; Job. 1.20.as Caril on Iob. 1.20.
This may ſuffice to make good our Aſſertion, that the Pagan Politick Theologie or Idolatrie had its original from Jewiſh and Divine inſtitutes corrupted.
§. 15. I ſhall conclude this Head of Pagan Theologie, with a great obſervation of our learned Sandford, de deſcenſu Chriſti lib. 1. §. 17. Veriſſimum, pri ſcis omnibus unā eandemque eſſe Theologiam, quā Graeci ad fabulas traxerint: et omnia adverſùs veritatem de ipſa veritate fuiſſe conſtructa. Sandf de deſc. l. 1. § 17.They, ſaies he, reaſon ill, who conjecture hence, that the Iews and Grecians had one and the ſame God, becauſe there are found among both the ſame Names, and Anaphonemata, and things done: whereas that is more true, yea without all compariſon, moſt true, that among the moſt ancient people, there was one and the ſame Theologie; which the Grecians turned into Fables; and ſo from truth it ſelf all was turned againſt the Truth. To which agrees that, 1. Machab. 3.48. foreign, from the book of the Law did the Gentiles draw the ſimilitudes or Ideas of their Idols. For hence, for the worſhip of their Gods, they aſſumed Names, in Religion and Antiquitie, ſacred: hence alſo they borrowed their Holy daies, Rites, Ceremonies, as alſo many noble Exploits; as Dickinſ. Delph. Phoeniciz. c. 6.