. SECT.

II.

"to fhew their contempt of Jupiter Hammon P; and an ox, which the Egyptians

66

worship under the name of Apis.—They "ufe the rite of circumcifion as a badge of "distinction, which all profelytes to their religion likewife adopt; and the very first "thing taught them is to defpife the Gods';" that is to say, the idols, which they had hitherto adored.

The refult then of the whole investigation is, that fince the Mofaical difpenfation poffeffes these four diftinguishing characteristics of authenticity and divinity, we are bound to conclude, that it is a Revelation from heaven, and not an imposition upon the credulity of mankind. The preceding pages however do not contain the only arbe adduced to prove guments, which may the matter in queftion. The completion of an immenfe number of prophecies, at different periods and in different countries, ftamps indelibly the character of divine truth on the facred volume of Scripture.

P Who was usually represented by the figure, or at least with the horns of that animal.

9 Tacit. Hift. lib. v. c. 4.

Ibid. c. v.

V.

This branch of theology, however, is in it- CHAP. felf fufficiently copious to form a distinct fubject, and has been already moft amply difcuffed by various authors. One part of it fhall be confidered in a fubfequent portion of the prefent work; which, while it ferves to connect the Law and the Gof pel, may be viewed at the fame time in the light of an additional atteftation to the authenticity of the Pentateuch.

ILLUSTRATIONS AND AUTHORITIES.

P. 21.. "Another fort of the Pagan deities, were all the greater parts of the visible mundane fyftem, or corporeal "world.—Befides all these, the Pagans had yet another fort "of Gods, that were nothing but mere accidents, or af"fections of fubftances."

P. 23. Macrobius informs us, that the more ancient Romans alfo were accuftomed to use Punic words. "Necnon "et Punicis Ofcifque verbis ufi funt veteres.'

P. 30. The various accounts of the deluge, which have been preserved in different countries, have frequently occafioned the error of supposing that many floods have taken place at different periods. Thus Nonnus reckons up three deluges. But this opinion will foon be found untenable, if we compare them with each other; for their mutual refemblance is fo great, that it more than fufficiently establishes their identity. Tzetzes, with great propriety, afferts Noah to be the fame perfon as Dionyfus, and Ofiris-rov Νωε, ὃς Νώε, και Διονυσος, και Οσιρις καλείται . He might have added, Deucalion, Ogyges, and Xisuthrus.

P. 33. Nearly the fame fignification is attributed to Maia by Jamblichus : Την δε παίδα εκ παίδων επίδεσαν, κατα την Δως ρικην διαλεκτον, Μαιαν €.

P. 35. The fame notion of the watery nature of the moon is mentioned by Macrobius. "Lunam vero humidiore "et velut fœmineo fexu, &cf."

P. 54. Damafcius does not fpeak of darknefs as being the fole principle of the universe, according to the Egyptian cofmogony : but joins to it water and fand. Και Αιγυπτίους, ἡ μεν μια των όλων αρχη σκοτος αγνωσον, τας δε δυο ὕδωρ και ψαμ μον, ὡς Ἡραϊσκος· ὡς δε πρεσβύτερος αυτου Ασκληπιάδης, ψαμμου και ύδωρ. Cit. in not. ad Phornut. Theor. fect. xvii. The Egyptians alfo conceived darkness to be older than light, Το σκότος του φιλος ήγουν ο πρεσβυτερον. PLUT. Symp. lib. iv. p. 670.

P. 58. Philo Judæus, according to Dr. Allix, "main« tains, that the two cherubins, which were over the ark, were the fymbols of the two eternal powers of God.”

Ibid. This form of adjuration is afcribed by the Chronicon Pafchale to Hermes Trifmegiftus. Και ταύτα ειρηκώς (Έρμης) ηύξατο λέγων.. Ουρανον ορκίζω σε Θεου μεγάλου σοφον ερα γον Ιλέως εσο. Ορκίζω σε φωνην Πατρος, ἣν εφθέγξατο πρώτην, ἡνικα κοσμον ἅπαντα εσηρίξατο βάλη, φωνην Πατρος, ἣν εφθεγξατο πρώτισην τον μονογενη Λογον αυτού". The fame work mentions a fingular response given by an oracle to Thulis, one of the earliest Kings of Egypt, when inquiring, who that Being was, that ruled all things.

Πρωτα Θεος, μελεπεία Λογος, και Πνεύμα συν αυτοίς.

Ταύτα δε συμφυλα παντα, και ενθομον εἰς ἐν ιοντα

Ο κράτος αιώνων 1.

תנא רבי אליהו ששה אלפי שנה הוי עלמא: שני .59 .P .R * אלפי תהו שני אלפי תורה שני אלפים ימות המשיח:

"Elias fays, Six thousand years are the duration of the « world. Two thoufand are, like the primeval chaos, with