>\ .' "- ^3 LIBRARY PIUM'ETON, N. J. No. Case, No. Sl>rli\ BR 45 .B35 1801 v. 2 Hampton lectures HOR^ MOSAICE; OR A VIEW OF THE MOSAICAL RECORDS, WITH RESPECT TO THEIR COINCIDENCE WITH PROFANE ANTIQUITY ; THEIR INTERNAL CREDIBIIJTY5 AND THEIR CONNECTION WITH CHRISTIANITY: COMPREHENDING The Subftance of Eight Leaures read before the Univerfity of Oxford, in the Year 1801 5 purfuant to the Will of ' the late Rev. John Bamptots^^^ A.M. ;*; £• BY GEORGE STANLEY FABER, A.M. FELLOW OF LINC. COLL. VOL. n. Long, de Sub. fe6l, ix. OXFORD, At the University Press, for the AuTiifoR : Sold by W. Hanwell and J. Parker ; and J. Cooke : alfo by F.andC.RiviNGTON, St. Paul's Church- Yardj and J. Hatchard, Piccadilly, London, MDCCCI. ^Biisrosr©^ CONTENTS OF VOL, IL BOOK II. THE CONNECTION BETWEEN THE MOSAICAL AND CHRISTIAN DISPENSATIONS, SECT. I. Erroneous Opinions refpedling their ConnecSlion, CHAP. I. Error of certain of the Gentile Converts refpefting the Con- ne6tion of Judaifm and Chriftianity, p. 3. i. The Gnof- tics, p. 6. 2. Cerinthus, p. 16. 3. Manes, p. 17. 4. Othet fimilar Heretics, p. 26. CHAP. 11, Error refpefling the Conne6lion of the Law and the Gofpel peculiar to the Jews, p. 28. i. The great Body of the Jewilh Nation, p. 28. 2. The Jews, who embraced Chriftianity during the Miniftry of our Lord, p. 32. 3. Jewilh Chriftians after the death of our Lord, p. 35. VOL. II. A '" SECT, Iv CONTENTS. SECT. II. The Conne6lion between Judaifm and Chriftianity by means of Types. CHAP. I. The End of the Eftabllfhment of the Law of Mofes, p. 40.. CHAP. II. The Ceremonial Law, p. 46. i. Sacrifices, p; 59. 2. The Scape-Goat, p. 6g. 3. The Kigh-Prieft_, p. 70. 4. The Paflbver, p. 72. 5. Legal Impurity, p. 78. 6. The Red Heifer, p. 83. 7. The Cities of Refuge, p. 87. 8. Un-- clean Meats, p. 88. CHAP. III. The Paflfage of Ifrael through the Red Sea, typical of the Laver of Regeneration, p. 93. Nature of Regeneration, p. 10 1. It reftores Man to the prifline Image of Adam, p. no. A tendency to Sin even in the Regenerate, p. 120. The Neceffity of Regeneration, p, 124, CHAP. IV. Eminent Chara(^ers typical of Chrift, p. 133. I. Adam., p. 134. 2. Melchizedek, p. 134. 3. Ifaac and Ifmael, p. 137. 4. Ifaac, p. 138. 5. Jofeph, p. 142. 6. Mofes, Marah, Manna, Maflah and Meribah, the Brazen Ser- pent, p. 146. 7. Aaron, p. 162. 8. Elijah, p. 167. 9. David and Solomon, p. 168. Solomon's Song com- pared with other Specimens of Oriental Poetry, p. lyS- CHAP. V. Opinions of the Jews, p. 184. SECT. CONTENTS. V SECT. III. Their Conne6lion by means of Prophecy. CHAP. L Prophecies, which define the Family of the Meffiah, p. 193, 1. Prophecy of the Meffiah delivered to Eve, p. 194. 2. Prophecy of Noah, p. 197. 3. Prophecy delivered to Abraham, p. 199. 4, To Ifaac, p. 202. 5. To Jacob^ p. 203. 6. To Judah, p. 203. 7. To David, p. 205. CHAP. II. Prophecies relating to the Office and Charatfter of the Mef- fiah, the Call of the Gentiles, and the Rejeftion of the Jews, p. 213. I. Contained in the Pfalms, p. 216. 2. Ifaiah, p. 223. 3. Jeremiah, p. 241. 4. Ezekiel, p. 243. 5. Daniel, p. 244. 6. Amos, p. 248. 7. Micah, p. 249. 8. Haggai, p. 253. 9. Zechariah, p. 254. 10. Malachi, p. 263. CHAP. III. Prophecies, which declare that the Law was to be fuper- feded by the Gofpel, p. 266. i. Prophecy of Mofes, p. 266. 2. Prophecies contained in the Pfalms, p. 272. 3. Ifaiah, p. 273. 4. Jeremiah, p. 276. 5. Daniel^ p. 278. 6. Hofea, p. 279. 7. Amos, p. 280, 8. Malachi, p. aSi* SECT. IV. The praiStical Connexion between the Law and the Gofpel, CHAP. J, The Law a Schoolmafter to bring us imto Chrift, p. 285. CHAP. vi CONTENTS. CHAP. II. Neceflity of a perfeft Difpenfation like the Chriftian, ar- gued from the Imperfe6tion of the Mofaical, p. 30^, I. The Law, in what fenfe imperfect ; i. As being only a part of a whole, p. 334. 2. As being calculated only for a fmall Nation, p. 335. 3. As having had its typical Rites accompllfhed, and fuperfeded by their re- alities, p. 226. II. Chriftianity perfe6l, by being in every neceflary point the very reverfe of the Law j i . Not bur- dened by Ceremonies, p. 337. 2. Defigned for all man- kind, p. 337. 3. The Ritual left to the Difcretion of each particular Church, p. 338. 4. Requires internal Purity^ in Oppofition to the various Waihings of the Law, p. 2 39- 5. Forbids Divorces, except in cafe of Adultery, p. 339. 6. Forbids Revenge, p. 340. 7. St. Paul's Parallel be- tween Mofes and Chrift, p. 341. 8. Chriftianity perfect in three feveral RefpeCts, p. 341. Conclufion. HORiE MOSAIC.'E. BOOK II. VIEW OF THE CONNECTION- BETWEEN JUDAISM AND CHRISTIANITY dcci(r^j^o$ a$ Xcis-iayKriji.oy. Ignat. Epill. ad Magncf. VOL. IT. B PEIITGETOIT BOOK IL THE CONNECTION BETWEEN THE MO- SAICAL AND CHRISTIAN DISPENSA. TIONS. SECT. I, ERRONEOUS OPINIONS RESPECTING THEIR CONNECTION. C H A P. I. ERROR OF CERTAIN OF THE GENTILE CON- VERTS RESPECTING THE CONNECTION OF JUDAISM AND CHRISTIANITY. I. THE GNOSTICS. 2. CERINTHUS. 3. MANES. 4. OTHER SIMILAR HERETICS. JL HERE is a moil unfortunate propenfity Error of in human nature, to adapt every theologi- ^he^Gemfie cal doftrine, which claims its attention, to f^^^fj^'^'^'^; certain preconceived opinions, and imagi- o" j^f^f '^^^^ nary eftabhihed truths. Inftead of raifino; ^"^ ^^''^^ its ideas to thp ftandard of revelation, it B 2, de- ^ 110II.E MOSATCiE. SECT, dcliifhts rather to reduce revelation to its I. own level; and, inftead of preparing itfelf to receive fomethlng totally unexpected, it is unwilling to admit any pofition, which cannot be reconciled with prior and fa- vourite fyftems. The natural confequence of fuch a temper of mind is, to miftake the plainell declarations of Scripture, and to overlook or contradid: its cleareft and moft obvious affertions ; to affume the au- thority of a judge, rather than to put on the fubmiffive meeknefs of a difciple, and to reje(5l with prefumptuous boldnefs the dccifions even of the Almighty himfelf. This truth was never more forcibly ex- emplified, than in the manner in which Chriftianity was frequently received, at its firll: promulgation. Built profeffedly upon the Law of Mofes, and replete with the moft direft references to the Jewilh types and prophecies, the Gofpel fought not to overthrow, but to accomplifli the vene- rable code of the Pentateuch. Throu2:h- out the whole of the facrcd volume of the ancient Scriptures, the promifcd Meffiah is perpetually kept in view ; his characfler is ^ accurately delineated ; and his fufferlngs arc defcribcd with a precifion, to which no HORiE MOSAICS. 5 no human forefight could have attained, chap, Pirom the firfl: myftcrlous prcdidion, that i. " the feed of the woman Ihould bruife the ^^ head of the ferpent," to the conchiding declaration of Malachi, that *^^ the fun of " righteoufnefs Ihould arife with healing " m his wings ;" „type is joined to type, and prophecy accumulated upon prophecy, till faith is raifed to the higheft pitch of anxious expeclation. At length the won- derful Perfonage, whofe advent had been fo particularly announced, defcends from the right hand of his father ; and com- mences a life of patient fuffering, for the fake of loft mankind. The Law now re- ceives its accomplifliment ; and the Gof- pel of Chrift is difcovered to be the end both of the fimple worfhip of the Patri- archs, and of the gorgeous folemnities of the Temple. The dulky fhadows of the morning are difperfed ; and the fun of righteoufnefs, blazing with ineffable luftre, pours forth the full flood of day upon a benighted world. The connection between the two grand component parts of God's covenant with man, though fo . repeatedly pointed out in both, was ncverthelefs incomprehenfible to B 3 num- S HORyE MOSAICiE. SECT, numbers of the Jewlfli, as well as of the I. Gentile converts. This part of the won- derful fcheme of revelation became, even to fome of the converted Heathens, foolifli- nefs, and to fome of the converted Ifrael- ites, a ftumbling-block. The errors of the firft arofe, principally, from perverting and undervaluing the Mofaical difpenfation : the errors of the fecond, from miftaking its intent. The Gentiles denied its divine ori- gin ; the Jews ignorantly fuppofed it to be a perfect whole, when, in reality, it formed only one half of the grand plan of grace and redemption, predetermined by God from the foundation of the world. The Gno- I. The principal and moft dangerous of lues. the errors maintained by thefe Gentile con- verts fprung from that w^himfical and fan- tallic fyflem of theology, the Oriental phi- lofophy. The Perfian doftrine of two op- pofite principles feems to have been the true fource both of Gnofticifm and Mani- chelfm ; and it is eafy to conceive, w hat ftrange confufion fuch tenets would occa- fion, when applied to Chriftianity. According to fome of thefe philofophers, the good principle, whom they llyled Or- muzd, HORiE MOSAICiE. -; muzd, and who was the fountain of life, chap. light, and happinefs, was an eternal and i. neceifarily exifting being ; while the evil ^ principle denominated Ahriman was a cre- ated God, who prefided over darknefs, vice, and mifery. Others again fuppofed them both to be eternal ; and that, as Ormuzd created a/ number of pure fpirits, or angels, fimilar to himfelf in difpofition ; fo Ahriman pro- duced a hoft of evil and corrupt Genii, whofe temper refembled the depravity of their author ^ To thefe opinions the Gnoftics adapted Chriftianity. Upon their fcheme, the prince of darknefs was the creator of the world ^, in which were inherent the feeds of all evil, compofed as it is of ftubborn and corrupt matter. From this matter he * Hyde de Rel. vet. Perf. cap. 9. ^ This notion is hinted at by Clemens AlexandrinuSj — > cEcog' a^ioi yoc^ oj ^o^ui ccvroj. Strom, lib. iv. According to the account given of this fe6l by Epiphanius, the Creator of the world was one of the {tYcn. princes of the fpheres, whom they abfurdly called Sabaoth. Epiph. adv. Haer, lib. i. ' ■ B 4 alfo 8 lIORif: MOSAICS. SECT, alfo formed the bodies of men, and in- T. clofcd within them rational fouls, which were particles of the pure and ethereal light, that compofcd the eifence of God. Such imprifonment is equally againft the will of God, and the inclination of the foul, which loaths its bafe and terreftrial companion, and perpetually ftruggles to regain its native freedom. The fame evil being, whom they fome- times called demiurge, was the God of the Old Teftament, and the author of the Jewifli law ; a .law confifting of carnal or- dinances and ceremonies, which, as they concern matter, muft: ncceffarily partake of its evil properties. Such a law was folely calculated to debafe that nation into the m.ofh abjed: flavery, and to withdraw their fouls from the contemplation of their ccleftlal origin, by plunging them into the midft of ceremonial obfervances relating merely to the body. The author of light and goodnefs at. length pitied the miferable flate of man- kind, who all, as well as the Jews, were under the tyranny of the prince of dark- nels. Tlie modes indeed of their fervitude might HORt^: MOSAICiE. 9 might vary, but the minds of all were chap. equally darkened, and they all bowed their i. necks beneath the galling yoke of this ^ powerful ufurper. The fupreme Being fent a celeftial meffenger from the fulnefs "" of happinefs and glory, in which he dwelt, and invefted him with a human form ^. The name of this heavenly delegate was Chrift ^ and, though in appearance a man, yet he was in reality only a fliadowy phan- tom. His body was not like our bodies, but merely vifionary ; fince it would be contradidory to imagine, that he, who came to oppofe the influence of matter, lliould be clothed in matter ^ ^ Epiph. adv. Haer. lib. n. * Epiph. adv. Hser. lib. i. Dr. Lardner, in his Supple- ment to the Credibility, is unwilling to allow, that St. John v/rote his Gofpel in oppofition to the Docetse j but the ge- neral opinion^ refpefting the purport of thai Gofpel, is cer- tainly ftrengthened very confiderably by the words of Igna- tius of Antioch, the difcipk of St. John, and who confe- quently may be fuppofed, in an efpecial manner, to have entered into the views of his mailer. Ao|ai^w IviarHv X^iroi- to» ©£oy Tov hrw(; vi^.u^ ao(picrocvrcc, 'Evovjcroi ya.^ iifxccq KocrripriciAives X^tfy, cufKi T£ xa» TTVBViACcrii y.cci l^pao-^eys; ev ocyacTT'/t iv ru a*- paTt X^jrifj 9rE7r?wr;|;o^op//.£voyj ei? rov xuptow rn^cov, otKri^ug oir^ zk T'evy? AaCto y.ocva, (retpy.cc, vlov Sf» Kara. ■^bXyjixcc kch ovvcci/av -^bov, yiyiV'/i^Avov uTwi^uxi ex rra^^zvoVf |3eba7rT*i7^£voy viro luocvvov, ivos, 10 HOR.E MOSAICS. SECT. This illuftrious perfonage immediately I. attacked the ftrong holds of the prince of ■ darkncfs, and . ridiculed the authority and inefficacy of his rites and ceremonies ^. While he attempted to withdraw the hu- man foul from the intolerable thraldom impofed upon her, he laboured alfo to raife her thoughts to the bounteous author of light and goodnefs, and to elevate her con- ceptions above the fordid views of the ma- terial world. Since the foul w^as for a feafon linked to a grofs and fluggifli yoke- lellovv, Ihc was to anticipate with joy the moment of her emancipation from fo dif- graceful a fervitudc ; and in the mean time was to cooperate with the heavenly teacher, by making fuch a progrefs towards internal purity, as her prefent fcanty powers would permit. This could only be effected by a vigorous refiftancc to the pafficns and ap- petites of the body ; and the moft effectual hfucou TiTpa^^ov y.u?r>\ci}yAvov lirt^ vjjjluv iv cufx; — TccvToc yai> aXr,^at( uiiTr.cnv iocvTOP, ov^ ua-Trtp UTTifOi tu'ej T^syaciv to c/ox£»? 46tToi' TTe/. o;vtvat, mvtoi to ookbiv ovte;, aai xaS&'j, ^covacrm xa» c-ty^rtO-tTUi uvTOH, i^crnf acrwv.aTOj? xat ^xi^ovikok;. 'Eyu yx^ xxt {Mirtz rr.v atxrcta-iv iv aapKi uircv ci^jc, y.xi Trirstw oyTa, Epill. acl Stnyrn, ^ Ireii. lib. i. c. 29. way nORJE MOSAICS. " tt way to fubdue this domeilic and confe- chap, quently more dangerous enemy, was to i, pra6life continual abftinence and mortifi cation. Thus, even in this world, it was poffible to attain to a confiderable degree of abftra<5lion from the concerns of the flefh, by macerating the evil matter of which the body is compofed, till every grofs and impure inclination died away within it^. s The do6lrme of the metempfychofis was likewlfe main- tained by the Gnollics, for the purpofe of purification from the taints contrafted in the flefli. The peculiar manner, in which they exprelTed this tenet, fingularly agrees with the notions of the philofophers of the eafl:, from whom indeed their fantattic fyftem of theology was borrowed. Epipha- nius informs us, that *' They conceive the Ruler of this ** world to be in fhape like a Dragon, and that the fouls of " men, during a ftate of uriconfcioufnefs, are firft abforbed " by him, and afterwards again emitted upon the earth. " They next pafs through the forms of fwine, and other '*■ animals^ and are then again hurried through the fame ** lofty revolution as before." Epiph. adv. Haer. lib. i. In. this paflage may be evidentl)'- difcovered that belief in- a kind of fidereal metempfychofis, which formed fo promi- nent a feature in the religion of the Oriental world. The Dragon here fpoken of appears to allude to the Draco and Serpentarius of the fphere, which were introduced into the Eleufinian and Mithratic myfleries, where the paffage of the foul through the difl"erent fidereal orbs in its progrefs to purity was exhibited. Maurice's Ind. Ant. vol. v. p. ^^6. and 996. Porphyry, in his treatife upon the Homeric cave of the nymphs^ accurately defcribes the whole of this ima- ginary [3 nOR.E MOSAICS. SECT. A dodrlnc fo fplritualizcd as this, and I. fo oppofite to, and deftruftive of, the reU- ■ gion of the God of the Jews, could not fail both to alarm and irritate that ufurper. Burninc; with rajze to fee his dominions thus invaded, he llirred up his faithful ad- herents, the Priefts and Pharifees, to a bit- ter and determined oppofition of thefe in- novations, and transfufed all his own ve- nom into their bofoms ^. The confequence was, that they apprehended Chrift, con- demned him to death, and crucified him. But, though he appeared to the eyes of the fpeftators to die, the whole fcene of his torments was a mere delufion ; for his body being vifionary, and not fubflantial, it was impoffible, that he fliould really fuffer, for the fms of the world, the pains which he feemed to undergo upon the crofs. This however did not happen, till Chrift had fojourned a fufficient length of glnary metempfychofis. Aio av rccvrug i^ivro TriXotg, Ka^y.»- >0Vj y.cci AiyoKipuVy ol QsoXoyo/ TiT^urciiy oi ovo ^ojao, i^n' rovTuv amotaw' a»~oc Ka^xjjio? [xer, Boceiog XAi y.xTctcscTiy.o;' AiyoK-fui^ CB voTto,-, xa» avataTJXoj* er* ^e Ta [xev. Bofnott ^i^uv £ij ynii(Tni de An. Nymph. ^ Ircii. lib. i. (?. 34. time HORyE MOSAICrS. 13 time upon earth, to anfwer the ends of his chap. miffion. His apoftles and difciples, ani- i. mated with the fame zeal, continued to preach the fame doftrines of mental purity and abftraftion, in defiance of the oppo- fition, that they every where encountered from the wretched tools of the Prince of darknefs. Hence arofe bloody perfecutions, which neverthelefs were entirely difregarded by the true convert; becaufe, though they might injure his contemptible and material part, yet they tended only to refine and purify his foul, rendering it more fit to be received into the fulnefs of God. The natural confequence of thefe fan- taftic and impious tenets, was the entire rejection of the Old Teftament ; not in- deed fo much as an impofture of human contrivance, but as being the invention of their profeiTed enemy, the author of evil, and as tending therefore to reduce the foul under the dominion of corrupt matter \ They like wife were obliged to rejed: all thofe parts of the Gofpel, which contra- dicted this prepofterous doftrine, as if they were only traps laid, to infnare their faith. ^ S. Aug. Conf. lib. v. & Iren. lib. ill. c. 12. *o by t4 IIOR^E MOSAICi^. SECT, by the cunning of the Prince of darknefs ^ I. In order to prefervc confiftency in their — '^ — notions, they traduced the moft illuftrious perfonages that flouriihed under the Law^; while they confidered with the high eft de- gree of veneration thofe characters, whom the Old Teftament reorobates as abomi- nable. Thus the ferpent, that fedaced Eve, was a benignant ipirit, vvhofe only aim was to free our firft parents from the tyranny of the Prince of darknefs. Korah, Dathan, and Abiram, who oppofed Mofes the inftrument of the God of the Jews, and perifhed in confequence of it, were courageous affertors of the truth, and mar- tyrs in the caufe of virtue. Nay, even the moft abandoned and profligate characters recorded in Scripture"^, fome of whom fuf- fered a dreadful and exemplary punifli- ment ", were extolled by this perverfe and wrong-headed feCt, as mirrors of goodnefs, and patterns fit for imitation^. ^ Ircn. lib. I, c. 29. ^ S. Aug. Conf. lib. iil. ™ Iren. lib. i. c. 29. " Gen. xix. 24. * NotwithflanJing the vaunted fpirituality of their doc- trines, many of thefe heretics, a6ling up to this idea, were immerfed in the grofleft profligacy of manners j a melan- choly HOR^ MOSAICS. IS Thefe are the principal outlines of Gno- chaf. fticifm, or Chriflianity, if it can be called i. by that holy and reverend name, adapted to the vagaries of the Oriental philofophy. Some of the features did indeed occa- fionally vary, according to the depraved fancy and vain imagination of different herefiarchs, who ftarted up during the two or three firft centuries after Chrift, but the fubftance remained nearly unaltered. Truth alone can boaft of abfolute unity ; error is ever various and changeable p. choly proof of the tendency of human nature to evil, when it fets up its own fpeculations above Scripture. Eiatv ^' oi Tviv fsjuv^rjy.ov A(pco^iT7:v '/.oivwvixv ^jLVriy.r^v CivocyofBiban — ^paai y Hv rivoc uvTuv, *3^£TEP<34 >sTUfi^eva;, u^ona rnv oij/if, ^^ocrsX^ovrcc (pancci, Tty^a.'nloci, Uct,vii ru atlavl* at ^loe. Clem. Alex. Strom, lib. iii. Theodoret likewife reprobates in llrong terms their abomi- nable corruptions. TYiV h itoa v£voiAO^ery)[ji.tv/jt> <:^u^ avrm x.cct :cci KoXoptacro^j TlroMixonog l-E «af TeKav^oi;, KafTroy.poc^, y.ai u'XKoi tcrAEiot;?. EpiPH. adv.Hae- ref. lib, i. See alfo Iren. lib. i. paffim. 2. Cc~ i5 HOK.^ MOSAICS. SECT. 5. Cerinthiis fuppofed, that the God of I. the Jews was not the eternal and inde^ pendent principle of evil, but a created Ccrintiius. being, who, although the Author of the univerfe, was at the fame time ignorant of his own origin. The Almighty fent Chrift to refcue mankind, and efpecially the Jews, from his tyranny. This celeftial being, de- fcending in the form of a dove, chofe for his mortal habitation the perfon of Jefus, the fon of Jofeph and Mary, a Jew emi- nent for his piety, and the devotion, to which he had elevated his foul, by ab- ftracting it from the taint of malignant matter. The God of the Jews^ enraged at the doftrines w^hich he taught, as tending to fubvert his empire, flirred up the rulers againft him, who, in conjundiion w4th the Roman power, crucified him. Then it was that the celeftial Spirit quitted its temporary abode, and returned into the bofom of God, while the man Jefus alone was left to fuffcr a painful and ignominious death. Notw^ithftanding the low opinion, which Cerinthus entertained of the God of the Jews, yet he prefcribed to his fol- lowers the obfcrvance of part of the Mo- faical Law ; herein differing moft abfurdly from the other Gnoftics, who at leaft had the HORi^ MOSAICiE. 17 the merit of being confiftent in error, how- chap. ever grofs might be their miftakes^. i. q. Manes, who flouriflied in the third 3 century, mixed the philofophical fpecu- lation of the dod;rine of two principles, with the Perfian theology of a middle God. That character he applied to Chrift, and adopted, in addition to his other opinions, the tenets which the Mithratic myfteries taught refpecSing a purification, to be ob- tained only by the tranfmigration of fouls, and by their lufFering the pains of two fucceffive purgatories of water and fire^ ^ Theodoret. Haeret. Fab. lib. li. c.3. — Epiph.adv. Hae- ret. lib. i. — Eufeb. Hid. Ecclef. lib. iii. c. 28. — Iren. lib. i. c. 25. ^ The Eleufinian myfteries, in which thefe do6lrines were maintained, appear to have been much the fame as the Mi- thratic. See Porphyr. de Antro Nympharum, and War- burton's Divine Legation, b. ii. fedl. 4. According to the latter of thefe Authors, the fixth book of the Mvit\(\ con- tains a poetical delineation of them. There is certainly one paflage, which fmgularly agrees with the Manichean notion of penance. *"' Aliis fub gurgite vailo " Infe6lum eluitur fcelus, aut exuritur igni.'* iEneid. lib. vi. ver. 741. It Is not improbable, that the notion of a kind of purgatory after death, equally adopted by the ancient Perfians, Mani- cheans, and Papifts, may have been derived from Hindoftan. In the Inftitutes oi Menu, the foul is faid to fufFer torments VOL. II. c after Manes. i8 HOR.E MOSAICS. SECT. Like the other Gnoftics, he fuppofed mat- I. ter to be inveterately ftubborn and cor- rupt ; hut, inftead of afferting the world to be the work of the evil pruiciple, lie conceived that God was compelled to form it out of this riiatter, becaufe a certani portion of divine light had become en- tangled with it ^ According to his fyftem, the end, which God propofcd in creating the world, was to make it a receptacle for mankind, whofe firfl: parents had been created by the prince after death, in order that it maybe rendered fufficlently pure from the corruptions of the flefh, to enjoy the happinefs of heaven. " By the vital fouls of thofe men, who have com- " mitted fiiis in the body reduced to adies, another body " compofed of nerves with five fenfatlons, in order to be " fufceptible of torment, fliall certainly be atlumcd after " death ; and being intimately united with thofe minute " nervous particles, according to their diftribution, they *' fliall feel in that new body the pangs inflifted in each " cafe by the fentence of Yama. When the vital foul has *' gathered the fruit of fins, which arife from a love of fen- " fual pleafure, but mult produce mifery, and when its taint *' has been thus removed, it approaches again thofe two molt ** ertttlgent elfenccs, the Intclle(5lual fuul, aiid the divine *' fpirit." Inftit. of Menu, c, xii. 16. ^^^3■a, y.a,7i7rn to 'nrtjix^iy, yui TS^ocrth^rn y.xi noc^xrrtc thi 'S7S£W •jrapj 'BJocyY)' svTit-S.-v avayy.xc-^r.vai, (pan, tov ^iov ^Mioifyro-ai 70V xoa/xov. Thlod. IliiTct. Fab. lib. i. c. 26 of HORiE MOSAICS. 19 of darknefs. That malignant being, whom chap. he denominated Sacia, exercifed this a6l of i. his power, by inclofmg within a material body a fpark of the divine light ; which, during the confufion and tumult of the battle between the rival principles, had been plunged and entangled in the fub- ftance of corrupt matter. Hence it is, that, while the divine and immortal part of man preffes eagerly towards its native fkies, it is clogged and impeded by the grofs terreftrial particles, which compofe the body^ To enable the foul gradually to extricate itfelf from the gloomy dungeon, in which it is imprifoned, God placed man in the world which he had created, as a proba- tioner for heaven. During his refidence here, it is his duty to wage unccafmg war with the appetites of the flefh and the grofs propenfities of matter, and to en- deavour to fubdue his corporeal frame, by the fevereft penances and mortifications. God, willing to grant him every affift- ance requifite for this purpofe, produced * Epift. MarcelH apud Epiph. adv. Haer. lib. ii. c 2, an lo IIOR/E MOSAICS. SECT, an emanation from his own fubftance of J. two exalted beings, Chrift and the Holy Gholl''. Chrlll, the mediator between (>od and man, Is the middle God of the Pcrfians, called by them Mithra. As for the fentlments of Manes refpecft- ing the Holy Ghoft, they are not unlike thofe, which many of the Greek and Ro- man philofophers entertained of the foul of tjie world ; an energetic and vivifying prin- ciple, which pervades all nature, from man hlmfelf, down to the loweft modification of matter"^. *' Principio, coelum, ac terras, campofque liquente?, " Luccntemque globiim lunae, Titanlaque aftra '' Spirltus Intus alit, totamque infufa per artus " Mens agitat molem, et magno fe corpore mifcet. " Inde hominum pecudumque genus, vitaeque vo- " lantum, " Et quae marmoreo fert monftra fub aequore pontus. " Epiph. adv. Haeref. lib. li. ^ The Pantheiftlcal fentiments of the Gnoftlcs, the prcdc- ceflbrs of Manes, appear from the following paifage of Epi- phanius. a.i7y.ovai yuf olruq, (fc. Gnollici) 6t* t^r,* tTrt c^o»^ v^/r.Xa, Koa nciQV etv^cwrrov fxax^ov, xat a'K7.ov xo^ocov, aai r,y.cia» uffn (putr,)i ^^ovrv^f y.at %yyio-ot re ay.Ho-at, xon eAaXrcrs wpf fA.$, xen uTTSf' syu av, y.on av tyu' ya.\ lyu av, xat ffv tyv' xa« otts tav vjq, lyu iy.n tiiM, y.ui tv uTtaiTif nui laTra^utvog' rai l^i* tot* Si?.rf <7i/X>.£7SK /ixs, 1^1 ^1 av>^tyuyf tuvro* av^^Xtytt^. EfipH. adv, Hscrcf. lib. i. See alfo S. Auguft. Conf. lib. iv. *^ Iffneu^; HOR^ MOSAICS. 21 I. '*' Igncus eft ollis vigor, et cceleftis origo ^^ ^p *' Seminibus : quantum non noxia corpora tardant, " Terrenique hebetant artus, moribundaque mem- «' bray." With equal propriety, we may defcribe, in the words of Virgil which immediately follow this paffage, the Manichean doftrine refpecSing the fituation of the human foul; the penances it is to undergo in order to extricate itfelf from its grofs material pri- Ion ; and the final beatitude to which it will attain, provided it perfevere in the road to purification. " Hinc metuunt, cupiuntque, dolent gaudentque ne- " que auras ,^^ Refplciunt, claufae tenebrls et carcere caeco. "■ Quin et fupremo cum lumlne vita reliquit ; " Non tamen omne malum miferis, nee fundltus " omnes '^ Corporeae excedunt peftes ; penitufque necefle efl: " Multa diu concreta modis inolefcere miris. " Ergo exercentur poenis, veterumque malorum '* Supplicia expendunt. Alias panduntur inanes '• Sufpenfae ad ventos : aliis fub gurgite vafto " Life6lum eluitur fcelus, aut exuritur igni. '% Quifque fuos patimur manes. Exinde per amplum " Mittimur Eiyfium, et pauci laeta arva teneqius : '*• Donee longa dies perfe6lo temporis orhe ** Concretam exemit labem, purumque reliquit ** i^thereum fenfum, atque aurai" fimplicis igneni." >■ Virg. iEneid. lib. vi. 724. - c 3 Manes iz HOR.^ MOSAICiE. bj:cT. Manes, in his fcntiments concerning the I. perfon of Chrift, refcmbled the other Gno- — ftics. He fuppofed, that our Saviour was not invefted with a real body, but was merely a vifionary appearance 3 confequent- ]y, although the fpcdators imagined that he fufFered death upon the crofs, yet they were entirely deceived, fince the whole was an illufion, and nothing of the fort truly happened ^. His doctrine of purification is manifeftly borrowed from the rites of Mithra. He fup- pofed the foul to pafs fuccelTively through a fphere of water, and another of fire, by which every taint of fin was eradicated ; the violence of the folar heat burning; out thofe inveterate impurities, w^iich the mild ablution of the lunar water was unable to remove^. So fevere a penance were even * Theod. Haerct. Fab. lib. i. c. 26. S. Auguft. Conf. lib. V. Kpiph. adv. llxr. lib. il. * n&T£ ^s C7^o^a 7\iycvTcq nvxi (fc. to» rMov y.xi trtV a-i>.r,ir,y) Ta? Tuv TiKiVTUiTuv •^v^a<;y cctto Tr,q vXriq ^ETfltyovTa trpo? TO ^u;, •vTu yap (pn(^i xuTcc //epos T»jf 'srovrifxc ofTraXXaTlaTai y^ucrtuq. Theodor. Haeret. Fab. lib. i. c. 26. The raiithcifm of Ma- nes, and the purification of the foul, are thus fpokcn of by F'piphanius. Zivxi ya^ (pnat avroc, xat ol wri avra MAviy^aiot, 7M)Tia. uf^onui 7r,i xiTixitjAtyn; ct^^ni Ti y.xi ^»^>;f^ xa.latEtXjjeS'ai the very beft of men obliged to undergo, chap. in their progrefs to final beatitude. But i. as for thofe, who gave themfelves up to - the pleafures of the flelh, and had not felf- command enough to mortify their bodies, they were deftined to a yet feverer fate ; nor could their fins be expiated, till they had pafled through a long courfe of tor- ment and fufFering, infli^led upon them by evil demons^. At length, w^hen the fi- nal difix)lution of all things lliall have ar- rived, this material world will then be con- fumed by fire ; and the evil principle, and his afl^ociates will be confined for ever in outer darknefs, from which all hopes of emerging are prevented by a battalion of infernal fpirits, who are fo inveterately wicked, that no penance can wafli out the atrocity of their guilt. Manes, findinc; his favourite Mithratic tivxg ticcc.i' (pe^i&^oci ai etti to (TKU^og' 'StXoicc yup SaXgj Xiynv r/^io* ■TB y.xi aeXi}*vsv. EpiPH. adv. Haeref. lib. ii. TOij ^at^ocrtw, otto;? ooc(/.ua'u<7iv aurvji/ bv rat? ysBviioni; ra t^jv^o^, xat ^ETa TY>'J 'mcnoivdiv y.Bruyvi^(Tai Big cu[j.arci, Ivcc dotfj^aa^y)' y.ai iiTci) ^uXXbtou £j? to [Aiycc 'vsv^f ot^^i.t'iii; c-vi/ri\tiXi. Eplph, adv, Haeref, lib. ii. c 4 philo- 24 HOR^ MOSAICS. SECT, philofophy completely at variance with the I. Old Teftament, and the greateft part of ■ the New ; and that, let him retain which he would, he muft give up the other ; fuf- fered ^he prejudices of education to pre- vail, followed the example of the other Gnoftlcs, and at once rejected all the Old Teftament, and fuch parts of the New, as could not be reconciled with his fcheme^ The Mofaical difpenfation w^as, as ufual, afcribed to the inventive tyranny of the prince of darknefs, whofe kingdom Chrift came to overthrow ; and thofe paffages in the Gofpels, Afts, and Epiftles, which build Chriftianity upon the foundations of Ju- daifm, were rejecfled, as originating from the fame malignant power, and as corrup- tions and interpolations of his Jewilli fub- jefts. The Herefiarch further declared himfelf ^ E»T« vuXm ^fy£» ctfTo? Matvnt;, ov ^vvxTec^ Ij-o? ^k^ao"xa?.ot» vaXuicc. Epiph. adv. Haeref. lib. i. Utfi h ruv 'cruf vfjuv THf, T« ccTt ocfx-Ki aj'tXSovTo?. Ibid. Tov ^i "haMacoiTU (©tov) /xsT« lAu\i\ov vo^o^gaiui/ (p-nai, Theod. Hacret. Fab. lib. i, c, 26. the 25 IIOR.'E MOSAICtE. SECT, the ufc of animal food, and wine, as tend- I. ing to detach the foul from heavenly con- "- templation, and as entangling it ftill more inextricably with grofs and corrupt mat- ter. 4- 4. From what has been faid, it is evi- Other fimi- i i /- r i /^ lar heretics, dent, that tlic grand hereiy of the Gno- ftics, which comprehended a variety of dif- ferent fe6is, entirely cut afunder the link of connedlion . between the Mofaical and Chriftian difpenfations. For, however the heads of thcfe various fefts might difagree among each other in fomc particular points, in one they all coincided. Cerinthus, El- xai, Saturninus, Manes, Cerdo, Marcion, Bafilides, Valentine, the Cainites, and the Ophites, all denied the Mofaical difpen- lation to be tlie work of God ; though Jome attributed it to the evil demon, and others to a powerful and degenerate angel, whom the Jews worfhipped as God ^ The natural confcquence of thofe fentiments was, that they all denied the connection ^ An accurate account of thcfe heretics and ihclr doc- trines may be fovind in Jrenapus, Kpiphanius, and Theo- dore t. between HOR^ MOSAICS. ^; betv^^een the Law and the Gofpel ; and, chap. inftead of bcheving that Chrift came to i, confirm the ancient covenant, they fup- — — - pofed that the end of his miffion was its deftr nation. CHAP. \ 2$ UORJE MOSAIC/L. CHAP. II. ERROR RESPECTING THE CONNECTION OF THE LAW AND THE GOSPEL PECULIAR TO THE JEWS. I. THE GREAT BODY OF THE JEWISH NATION. 2. THE JEWS WHO EMBRACED CHRISTIANITY DURING THE MINISTRY OF OUR LORD. 3. JEWISH CHRISTIANS AFTER THE DEATH OF OUR LORD. %aing'the J- HERE is yet another error refpe(5l:lng conneaion ^j^^ conncdioii of the Law and the Gof- of the Law and the Gof. p^l jj^ whlch manv of the primitive Tew- pel peculiar r ' J ^ x '^' to the Jew?, if}^ Chriflians were involved, and in which the whole body of the Jewilli nation, as is Hill the cafe w ith their dcfccndants, was deeply imincrfed. Through the prevalence of this error, they totally miftook the in- tent of the Law, fuppofing it to be a per- fed: whole, when, in reality, it formed only the firft half of God's gracious covenant with man. The great I. Thc Jcws, a grofs and icnfual pco- jew'I(hnU^ pie, had, long before thc time of Chrill, '""• ac^ HORiE MOSAICS. - 29 Eccuftomed themfelves to confider the chap, fplendid feftivals, bloody facrlfices, and nu- 11. merous ceremonies of their law, as really • and intrinjically pleafmg to God, notwith- ftanding the frequent and exprefs declara- tions of their prophets to the contrary \ Owing to this perfuafion, they could not bear the idea, that it w^as ever to have an end ; ftill lefs could they conceive it poffi- ble, that the Meffiah himfelf fliould be the inftrument of its diflblution. From the fi2;urative and ecftatic laneuacce of the in- O DO fpired prophets, when they painted, in glowing colours, a viftorious and warlike prince, fprinkled with the blood of his enemies, and triumphing over the proftrate Gentiles, they imagined, that thefe predic- tions w^ere to be literally, inftead of fpi- ritually, fulfilled ^. They anticipated with joyful expedatlon the moment, when their conqueror and deliverer was to appear, and ^ This aflertlon Is not to be taken In its ftn z refift- 36 IIOR^ MOSAICS. SECT, rcfiitance to this notion of the Judaizing I, Chriftlans ? The reafon is clear ; they wiflied -^-— to make the obfervance of the Law a con- dition of juftification, without which not even the merits of the Redeemer himfelf could effec^l the falvation of finners ; a do6trine clearly ftriking at the very vitals of Chrlftianity. Perhaps the Epiftle to the Galatians is at once the bcft account and confutation of this error. The Galatians, a church of Gentile converts, and therefore peculiarly under the jurifdldion of St. Paul, the great Apoftle of the Gentiles, had been induced, by the miftaken zeal and falfe reprcfen- tations of the Jcwifli Chriftians, to adopt the rites of the Levitical church, and to endeavour to unite them with the pure and fpiritual doctrines of the fecond dif- penfation under the Meffiah. This error ■was fo common in the early ages of Chrif- tianity, that we find St. Peter himfelf in- fected with it ; or, at leail:, fuppofing his private fentiments to have been juft, giv- ing his countenance and fupport to it, from ^ fear of difpleafnig the Jewifh converts. Under fuch circumftances, St. Paul judged it HOR^ MOSAICS, 37 it to be the beft antidote agalnft the pre- chap. vaihng evil, to remonftrate openly with St. ii. Peter, and afterwards to admonifh by let- ter thofe churches, which had been de- ceived. Accordingly, in the Epiftle under confideration, he acquaints the Galatians with his proceedings, and concludes his narrative with thefe ftriking and decifive words. '^ Knowing that a man is not juf- " tified by the works of the LaW;, but by ^^ the faith of Jefus Chrift, even we have ^' believed in Jefus Chrift, that we might *^ be juftified by the faith of Chrift, and " not by the works of the Law : for by ^^ the works of the Law lliall no iiefli be ^^ juftified s." This error in the Chriftian Jews derived its origin from a very natural, and indeed a very pious caufe. Not thoroughly un- derftanding the evangelical fcheme of juf- tificationy3/d'/K through the merits of Chrift ; they joined the works of the Law with it, as ejfentially and efficiently neceflary to fal- vation. They feem to have argued in this manner : If the Law of Mofes, the Law of our forefathers, in the firm belief of s Gal. li. i6. p 3 '^ which 3? HOR.E TslOSAlCJE. SECT, which we have been educated, doth indeed I. proceed from God, is it poffible to con- < ceive, that he fhould fend forth a new re- ligion fubverfive of the former ? Is the Al- mighty a man, that he fhould lie, or the fon of man, that he Ihould deal treache- roufly with his people ? That furely can never be : we mufl therefore conclude, that what once was truth can never ceafe to be truth, and that one divine inftitution can never contradid: or overthrow another. Such a mode of arguing, confidered in the abftraft, is doubtlefs unanfwerable ; efpecially when Chrift had declared, that he came not to deftroy the Law, but to fulfil it : but the misfortune was, the later Jews confidered their Law as a whole, in- ftead of a part ; as a complete religion ter- minating in rites and ceremonies, and not as one highly typical and figurative, but yet only preparatory to a more perfecS re- velation of the will of God. The Jewifh and Chriftian difpenfations, when carefully examined together, form one beautiful and regular whole, the fe- veral parts of which perfectly and exadlly coincide : or, as St. Paul illuftrates it, the Law UORM MOSAICJE. 39 Law was the childhood of mankind; the chap. Gofpel, the manhood : yet childhood and 11. manhood, though fuch different ftages of exiftence, form the life of only one human being ^. Thefe were the errors of the firft con- verts to Chriftianity, and of the Jews, who remained obftinate in their unbelief; er- rors, however different in point of malig- nity, yet all contributing to deftroy the true mode of connexion between the Law and the Gofpel. ^ Gal, Iv. I, # 4 SECT. 4 Toig i^(pa,viaiv n^tai ra? a(pac.v-ig Aoyaj hot oviaQoKuv, rpoTtov rivot, a7r£Tf7rwo"aTo. H ai tuv ^tuv ^v)[ji,i8fyioi, r^p aAij^Eta* ru» si^uf hx ruv ^ccvtfuv siKovun virey^of^cilo. Ej^otsj av ^uipovTot 'sraflct t* xfttT/oca o/xo»wrsjuf Aiyvifitai^ laoixi'Kuralit iitpiT^iViio. Kolas Ta av\a ^ xai 'ma.^cc Tiv^otyoca, fjt,tyuXr,g a-7rt!or,g trvy^ocviv, uri; ^xf^fuaus ca^u<; 7xg ruv Hi^xyofntuv cvu.ZaXuv tuL^xan^ xai uTToppriTovf tnoia^i ocr»J5 opSoTr/To? y.xi xXr.Beixq fjMi)(iifftf aTToxa- ?Vf5poy ts fitro xat a^o^lcrJ^^a?. Ewii^ai' lJLtno^ y.xin rov ruv (rf/x^oAwv rpo- TTor ^kXTrlv^Brij xcKi (pxYtfot xai tvayt) am ckotuvuv tok -nroXAof? ytnYjTXi, HOR^ MOSAICJE, s points out the Sources, from which Pytha- chap- goras derived his difclpUne. He refided ii. during a confiderable Ipace of time in a temple upon Mount Carmel ; he converfed with the fages of Phenicia, Chaldea^ and Syria; and was initiated into the Egyptian myfteries by certain prophets, who were the fucceflbrs of Mochus^ Porphyry gives nearly the fame account upon the autho- rity of Diogenes, adding however, that Py- thagoras derived part of his knowledge from the Hebrews"; and he particularly ysvvirocif ^caTt^oTria. y.oci vgjjCfAOJf TiO't Toy CySjoy ccvocXvuy xa» Say- (/.Xftif EX^atVSt OIXVOICCV, OMifAOiHUV T£ STTl'TTVOiaV SfATTOiet Toij vtvo-^Koah rav (pi'KoT.oym. De Vita Pythag. c. xxili. See alfo Plut. Sym- pof. lib. viii. p. 727. * E|£7rAfyc7£i' £t? Tof "Zi^ovx, (pvcru Ts cUvrov 'jzralpj^a 'SjBTrncry.vjoi; ejv«», xai xaAw? Oioixevog ty.BtB'sv a,vTu) paovsc rvtv eiq AiyvTrlov Eaiu^ai jS'tabaciv. Evray^a oc a-vijiJociT^uv tok; re Mu^3 r» (pvcrio?'.oyov "ZD-pc^jjiiti? ctTTcyoyoiqj x«» Totf a^^oKj x-^^ Ooivutotij lipo(pcic.VTcx.igf Koct Tzrao-ocq re>,BTJ 'Jzjt rnoj^ Ai- yv:fiiuv 'SjOf^fA.scjvj tccn^iurocloc >apQaop^iaccy\u)f toj? t^stb ¥>.oip^fihoy ro Osjvjxov ogo? aty»a?vo»5* Evva E^ova^s ra 'croXAa UyS'ayopa? xaro. TO t£fov — x.T, A. De Vita Pyth. C. iii. En ^e (^acx* xat (7y>- vEToV ayrov -zzrot^jcrai Trjy S^jav (piXocro^iUn' a /LtEv ixx^ofla, mraoa tuv Of (ptKuy J cc &£ in a ' fimilar manner, that the doftrine of Py- thagoras was borrowed from the Hebrews and Egyptians^. And Eufebius maintains, that all the learning, of which the Greeks were pofleffed, w^as received from thofe, whom they proudly ftyled barbarians ; and introduces Plato as candidly confeffing it^." Whether the figurative language of the yvuaiv riKfuQuaaro. De Vita Pyth. {e6\. xi. ^ 'E.^t^et^i—ypa^A.u.oLrm ^e T^tcrcraf aix(po^oc(;, iTfifoXoypsi^iy.av Ti, xa» lipoy^^v^iKUV) xai ervu-QoXiKUti' ruv ^ii y.oiVo^oyHfAeiiuy narcc ^liafis-iv, ruv ^£ aXKriyo^a^.tvujv y.xroc T»va? atvjyjixs?. Ibid. y Avx^ctya^xc h yxi Uv^xycfx^ Siq AiyVTrlor x(piy.oiJt.tvotf to»; Aiy'j'rfliuiv y.xi £c^a»wv afToSi co^oii; ^vnyiMa-^r,v , xui t>:v T^spupysafioig TErojoy/xEvoj cw/xoSetji ravra Mojar^j a>^?<(X -nrpo^ etyvYjV iinay.i.'^iy, noci rpovuv i^ocpTia^ov, o\y.ccia:rv»r.(; Iviy.cc atuvui; waitoc cc.voe,TsTat)ilxt. Tuv yap 'miltivcijv olg ^pwasSa, 'zuuvloi. V(A.i^ct xotSc^- T>jxe, xui oia^i^Bi xaSapjoTtjTi, 'SjvfOK; y.xi oc-tt^iok y^uuivx 'srfoj Trpo^ijj', olov, we^i^spoiij rfvycvi^, ariayat, 'mepomBCj ert oe y^x^^^t xcti ret uh>,a, oax roiavru, Ilspt wv ^t WTrriyopivloii inelnvuvy evpriasii aycioc T£ xa* aec^Ko(pa,yot, xoci y,ccla&vvcif£voP,oc rn 'S^bci ocvlcc ovvx^jnk Tcc XoiTTx, y.oti T»}v rpo^r)V zycvrcc rv^v dacTTOcvyiaiv ritiv 'Crpo£»c»9/it£y&v T,usfuv i^iioc uoiMU^. Ov fjLOiov de ravlccy uT^^a. yon T«f upvai; xa^ UupoiaxfAOv av tSeTo ^ta TtfTwv, uxoc-jafloc 'WfOovojACcaug, ort ^£ £r» jtara "^vyviv, o»5 ^ vo/xoS;cr»a ^iaT£TaxIa», dtxaJocTf v))