SECTION IV.

Of his faying also, in chapter fifth of the Philosophy of History, that the Jews borrowed their religious rites, in particular the red cow, from the Egyptians. And that Mofes efpoufed the daughter of an idolatrous Midianite. That the Jews called Nabuchodonofor, and the idolater Cyrus, the anointed of the Lord.-That Jonah went to the idolater Ninivus. And that Elifha allowed the idolater Naaman to go into the temple of Rimmon, therein contradicting their own law: upon moft of which things he likewise touches in other places of his works.

IT does not fall within my present view to examine whether any ceremonies enjoined the Jews, were in antecedent use among the Egyptians, in their worfhip of idol deities: only whereas Mr. Voltaire fays, Like the Egyptians, the Jews accustomed themfelves to make a diftinction * of meats, and borrowed from them ablutions.-The hazel (fcape) goat and the red cow,' which feems to imply, that the practice of these rites among the Jews, was whol ly founded in their own humour and caprice, that inclined them to imitate their late mafters, it is proper to remark, that this is by no means the Scrip ture account of their obfervation thereof. For hence it is undeniably evident, that they were matter of divine requirement and prescription to that people. Acordingly it is confeffed by all, without exception, * Philosophy of History, page 18.

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fo far as I know, who give any credit to their facred books, whatever controversy there may be, whether God did not adopt into that form of religion which he established for them, various ceremonies which obtained among heathen nations, efpecially the Egyptian, in condescension to the prejudices and prepoffeffions under which they laboured, in their favour, even as he indulged them in divorce for more frivolous reasons, from confideration of the hardness of their hearts. Nor can it be improper to add, while there is no fuch refemblance between the Mofaic ordinances, in these other articles above enumerated, and the Egyptian customs, as to authorize our concluding the former were an imitation of the latter, (though we could have that full fatisfaction about their superior antiquity which we want,) it is above all ridiculous in him, to pretend the Ifraelites borrowed the red cow or heifer, about which we read God's order, Numb. xix. 1. from the Egyptians. For what reason can there be to perfuade us, that they copied the oblation of this in facrifice from them, when Herodotus + exprefsly affures us, They all held it unlawful to facrifice cows of any colour, because they were facred to Ifis, and objects ❝ of worship or veneration;' and no other author in

† Lib. 2. p. 118. edit. Steph. Tus piev vvv nalœpuś epoeras Twr βοων, και τις μοσχος οι παντες Αιγύπτιοι θυασι τας δε θηλέας να σφί εξεστι θυειν· αλλα ίραι εισι της Ισιδος. Τας βυς τας θηλέας Αιγυπ101 TarTES DECORTY, &c. In order to a likeness here, therefore the Jews fhould not have offered a heifer, which when grown up is a cow, but a bull or bullock: for only the males of cattle did the Egyptians lay upon the altar. In particular, with one of them entirely red, flain as a victim, they were wont, we are told, to appeafe Typhon.

forms us, that in the earlier period, when the law was delivered from mount Sinai, a contrary ufage prevailed. If then there was in God's appointment of this victim, any reference to the fentiments and manners of the Egyptians, it must have been inftituted in the way of oppofition to them, for their greater fecurity from the contagion of their idolatry, and all its attendant vices.

The author goes on- Mofes himself espoused 'the daughter of an idolatrous Midianite.'

But where learned he this? It is true the nor thern Midianites were addicted to the fame idolatrous practices as the Moabites, on whofe confines they dwelt: for they joined with them in their endeavour to feduce the children of Ifrael from the worship of Jehovah, to that of Peor. But how does it appear, that Jethro, Mofes's father-in-law, who was a priest or prince of the fouthern Midianites, that bordered on the Red fea, was involved in the fame corruption of principles and manners? Does not his whole language and behaviour, at his vifit unto Mofes in the wilderness, rather fhew that his religion was pure and rational, whatever reafon there may be, from the incident recorded at Mofes's return from his houfe into Egypt, Exod. iv. 2 5, 26. to think that he disliked circumcifion,-He rejoices for all the goodness which the Lord, or Jehovah, according to his fon-in-law's report, had done to Ifrael.--He bleffes Jehovah, who delivered them out of the hand of Pharaoh and his people.-He profeffes his belief, that Jehovah is greater than all gods, becaufe in the thing wherein they dealt proudly, he was above them.He offers a burnt-offering and facrifices to this God.

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And when he proceeds, ere he take leave, to advise him to cafe himself of his too heavy burden, by appointing fubordinate rulers and judges for smaller matters, he directs him to chufe out of all the people, not only able men, but fuch as fear God. Exod. xviii. 8,-23.

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Is this to speak and act like an idolater?-If he fay, Now I know that the Lord' (Jehovah) is greater than all gods,' it no more follows from this expreffion, that he was formerly a votary of idol deities, than from the words of the angel, Gen. xxii. 12. that he was formerly unacquainted with Abraham's fuperior and prevalent fear of God.-Or from the words of the widow of Zarephath, unto Elijah, on his recovery of her fon to life, 1 Kings, xvii. 24. Now I know that thou art a man of God,

and that the word of the Lord in thy mouth is 'truth,' that she was ignorant before of his prophetic character, which none can imagine, who recollect the comfortable proof she had enjoyed, of the truth of his affurance, That the handful of meal in the barrel should not wafte, nor the crufe of oil fail, till the Lord would fend rain upon the earth, and put an end to the famine.

In the fentence which fucceeds, he cenfures the Jews as inconfiftent, while they made an outcry against ftrange worships, yet called in their facred 'books, Nabuchodnofor, the anointed of the Lord, ' and the idolater Cyrus alfo, the anointed of the • Lord.'

But I cannot difcover, that they any where beftow this appellation upon Nebuchadnezzar; though I know Jeremiah introduces God himself, the founder

of their law, ftiling him his fervant, Jerem. xxv. 9. xxvii. 7. xliii. 10. whence this fame author, elfewhere*, very wifely fcruples not to affirm, that an idolatrous prince is declared the favourite of God: as if God could not make him the rod of his anger, and the staff of his indignation against wicked nations, the inftrument of his providence to chastise and punish them for their vices, which is all the import of that name, and at the fame time difapprove his idolatry, his thirft of conqueft and other crimes, as it is certain he did his pride and infolence. Dan.

iv. 37.

As for Cyrus, if ever he was an idolater, he seems to have been no more fuch, when he published his edict for restoring the Jews, and rebuilding their city and temple. For herein he profeffes his belief, that Jehovah God of Ifrael, was the only true God, who had given him all the kingdoms of the earth, Ezra, i. 2. It is true, he might have been brought to entertain this opinion, by Daniel's difcovering to him how this God had foretold clearly by Ifaiah, his fuccefs against Babylon, through his altering the course of the great river Euphrates, an hundred years before he was born. And it may be thought an evidence he only embraced fuch fentiments on that event, that God himself, addreffing this monarch, fays to him 'I have firnamed thee though thou haft not known 'me.' Ifaiah, xlv. 4. But even this is not fufficient

* Treatife on Toleration, chap. í 2. p. 181, 182, 183. Having quoted these words which were to be spoken to five kings in the name of the Lord, I have given all your lands into the hand of Nebuchadnezzar, king of Babylon, my fervant;' he adds, 'Here then we have God declaring an idolatrous prince his fervant and favourite.'