gyptians and Ifraelites, used it later; by which . Circumftance they fuppofed their Circumcifion to be distinguished from all others. The voluntary Neglect of it, according to fome Chriftian Interpreters, was punished by Death, according to others by Excommunication; however, this is certain, that an uncircumcifed Hebrew, if he were publickly known to be fuch, forfeited all the Rights and Privileges of a Member of that Republick; and if he was not actually banished, was reckon'd to be no better than a Heathen. 'Tis probable, that the Author of these Verfes, which are to be found among the Fragments of Petronius, meant this, which without doubt he had heard from fome Jews of his Age.

Judæus licet & porcinum nomen adoret,
Et celli (ie. Afini) fummas advocet auriculas;
Ni tamen & ferro fucciderit inguinis oram,
Et nifi nudatum folverit arte caput.
Exemptus populo Graiam migrabit ad urbem,
Et non jejuna fabbata lege premet.
Una eft nobilitas, argumentúmq; coloris
Ingenui, timidas non habuisse manus.

The Pagans erroneously believ'd, that a Hog was worshipt by the Jews, because they abftain'd from eating of that Creature; the other Calumny of their adoring an Afs's Head, is indeed groffer; but after this manner either Pe tronius, or fome one else, defcribes the Jewish Religion. However, he tells us, that the Adoration of these Deities was not fufficient for the

Jews;

Jews; but that unless he was likewise circumcifed, he was not efteem'd a Jew, but reckon'd as a Greek; who being defcended from Abraham, prefum'd to worship the God of the Jews, uncircumcifed.

IV. What has been faid of Circumcifion, may be affirm'd of feveral other Rites and Ceremonies in ufe with the Hebrews, viz. that whatever laudable or innocent Inftitutions their Neighbours the Heathens had, the Patriarchs might confirm with their Example. Now, as when we go to handle any thing of value which we mightily esteem, or when we are to appear upon any folemn occafion, we wafh our Hands, leaft any Filth or Dirt fhould stick to them, and put on our cleaneft Apparel: So thofe, that were going upon the Exercife of Religious Duties, thought it a heinous Sin to approach the Altar with unwashed Hands, and dirty Linen; not that Naftiness was of it felf, hated by God Almighty, but because it seem'd to intimate a Neglect of the Bufinefs then in doing, and might give those Perfons, who judge of things by exterior Appearances, a Contempt and Difrelish for facred things. And as the Patriarchs were not unacquainted with this Reason, can any one think it ftrange that it was approved by them If any one pretends to maintain, that the Patriarchs were the Inventors of this, and the like Rites; in the first place 'tis certain he is destitute of the Authority of the Scripture, which no where affirms fo much: and fecondly, it will

be

be a difficult matter to prove, that the most flourishing Nations in the World borrowed these Rites from the Hebrews, who were a despicable and unknown People, and neither for Magnificence or Antiquity to be compar'd with the Ægyptians and Babylonians. Thus for inftance, we read, Gen.c. 28. 18. that Jacob erected a Stone, and poured Oyl upon the top of it. 'Tis evident from feveral Authors that the Phænicians, and particularly the Syrians, used to confecrate rude, unwrought Stones, and anointed them with Oyl, and several believe that they imitated Jacob in this particular, and that from them this Custom was propagated to other Nations. But certainly 'tis much more probable, that Jacob follow'd a Custom used long before his time, and that one Man imitated those populous Nations, where he lived, than that thefe Nations fhould tread after the Footfteps of a Perfon who was in a manner unknown to them, and differ'd from them in his Sentiments of Religion. Before God Almighty had revealed to Mofes after what manner he would be worshipped, and what facred Rites he would have observ'd, pious Men were left to their own liberty, to follow what Rites they pleased, provided the Religion of the Mind, which is the only true Religion, was not violated by them for as Words depend from use, which alone stamps a peculiar Force and Meaning upon them, fo the Signification of all external indifferent Ceremonies is just fuch, as the Person that uses them, does make them.

Differta

191

Differtation VIII.

Concerning the Divine Appearances in the Old Teftament.

I. That Mofes no where gives us a full account of them. II. Of those that happen'd by night, or when they were asleep, III. Of thofe that were Seen in the day-time. IV. By what Means they were able to distinguish them from Humane Impostures. V. How they knew God from a Good Angel; and lastly, a Good Angel from an Evil Spirit.

I.

TH

Hough Mofes makes frequent mention of the Divine Appearances, yet he no where gives us fo full a Defcription of them as to let us know by what particular Tokens, the Ancients, to whom God vouchfafed to reveal himself, were able to discover him. Therefore we have nothing more left us to do, but out of the feveral Hiftories we find fcatter'd up and down the facred Writers, to gather as many Circumftances of this matter as we can. Briefly, then, both God and Angels are faid to have ap peared by night and by day, in Dreams, and in waking to Abraham and feveral more befide him.

II. By night he said those things to Abraham which we read of Chapter the fifteenth, where God is faid to have spoken to him in a Vision ; which seems to be the fame, as in the Visions of the night, Ch. 46. V. 2. In the fame, viz. the 15th Chapter, Abraham, being fast asleep, hears the Voice of God calling out to him. Jacob likewise fees, and hears God in his fleep, ch. 27. 12, 13. and elsewhere. Nay, God warns Abimelech, ch. 20. 20. and Laban, ch. 31. 24. when they were afleep. Now it appears from the above-mentioned places, that they heard a certain Voice in their Sleep; but it is not fo perfpicuous, from whence the Sound of the Words feemed to proceed; neither does Mofes inform us what fort of Ideas, or Images, affected their Minds, when they understood that God spoke to them. Perhaps no Impreffion was made upon them, but only a Voice heard, as it is evident by the History of Samuel, 1 Sam. 3. who heard a Voice which awaked him. Others in their Sleep thought they heard a Voice, and made answer again, as Abimelech, ch. 20. and Abraham, ch. 15. Jacob alfo faw a certain Refemblance of God fitting upon a Ladder, which feem'd to fpeak, ch. 27. 19. But Mofes does not fubjoin what it was; however, it appears to have been the fame which was feen by those that were awake, of which we shall difcourfe

anon.

If any one fhall here enquire, how they di ftinguished Divine Dreams from those that were purely