East along with them, understood by a serpent. If we examine the Bembine Tables, nothing occurs there so frequently, or with so great apparent veneration paid to it by the surrounding figures as a compound hieroglyphic consisting of a globe with a serpent and wings issuing from it.' According to Dr. Stukeley, 'this hieroglyphic was the emblem of the Supreme Being. The circle represented the Great Author of all things; the serpent the Son, who by St. John is styled the word' and sometimes the wisdom of God.' (It is remarkable that the Egyptians termed this part of the hieroglyphic, Ptha, which signifies the word!) And, lastly, the wings symbolized the Spirit, which according to the Egyptians, pervades and animates all things.' Mr. Selden says, 'this figure (of the circle, &c.) in abbreviated writing, among the Greeks, signifies the Deity.' From what has been said, we can be at no loss, how to interpret the meaning of the Egyptian emblem, Ptha, which Moses elevated upon a pole, and which Christ, the true word of God, declared to be typical of Himself!"See Faber's Hora Mosaicæ, 11th vol. pages 158, 159, and 160.

C. (Page 169.)

For a truly scriptural exposition of the truth
of the doctrine of the Trinity, the reader is
recommended to peruse the celebrated work, by
"William Jones, M.A. F.R.S." &c. "Wherein
it is proved by above a hundred short and clear
arguments."

D. (Page 170.)

See the clever work on the internal evidence
of revealed religion, by

"Thomas Erskine,

Advocate."

E. (Page 174.)

This subject is admirably discussed by Arch-
deacon Paley in his 'Evidences.'

F. (Page 58.)

The Talmud contains the comments upon,
and interpretations of the Holy Scriptures
made by the Scribes. There are two Talmuds,
the 'Babylonian' and Jerusalem.' The for-
mer dates from the year 300, A.D. and the
latter from the beginning of the sixth century.
See B. Tomline's Elements of Christian Theo-
logy, vol. I. pages 245 and 246.

G. (Page 137.)

The English reader will find the following authority for my assertion in Whiston's translation of Josephus, in the first Book against Apion, vol. 6. pages 204 and 205.

"But what is the strongest argument of our "exact management in this matter, is what "I am now going to say,-That we have the "names of our high-priests from father to son, "set down in our records for the interval of "two thousand years, and if any of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purification; and this is justly, or rather "necessarily done, because every one is not "permitted of his own accord to be a writer, "nor is there any disagreement in what is written; they being only prophets that have "written the original and earliest account of

things as they have learned them of God "himself by inspiration; and others have "written what hath happened in their own

times, and that in a very distinct manner also. For we have not an innumerable mul“titude of books among us, disagreeing from, "and contradicting one another, (as the "Greeks have,) but only twenty-two books,

K

66

"which contain the records of all the past times, which are justly believed to be divine. "And of them, five belong to Moses, which "contain his laws, and the traditions of the origin of mankind till his death. This inter"val of time, from the death of Moses till the reign of Artaxerxes, king of Persia, who. "reigned after Xerxes, the Prophets, who were after Moses, wrote down what was "done in their times in thirteen books. The remaining four books, contain hymns to God, "and precepts for the conduct of human life. "It is true our history hath been written since "Artaxerxes very particularly, but hath not "been esteemed of the like authority with "the former by our forefathers, because there "hath not been an exact succession of prophets "since that time; and how firmly we have given credit to these books of our own "nation, is evident by what we do; for during

86

so many ages as have already passed, no one "hath been so bold as either to add any thing "to them, to take any thing from them, or to "make any change in them; but it is become "natural to all Jews, immediately, and from "their very birth to esteem these books to con"tain divine doctrines, and to persist in them, "and, if occasion be, willingly to die for "them."

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H. (Page 162.)

Συ λέγεις“ Thou sayest,” and Συ ειπας Thou hast said," are Jewish affirmatives. (See note to 37th verse of the 18th chapter of St. John's Gospel, in the Greek edition by Dr. Harwood. Also Parkhurst's Lexicon, page 255.

I. (Page 146.)

Josephus gives the following testimony to John the Baptist, in his Antiquities, book xviii. c. 5. See Whiston's translation.) "Now some "of the Jews thought that the destruction of "Herod's army came from God, and that very

justly, as a punishment of what he did against "John, that was called the Baptist, for Herod "slew him, who was a good man, and com"manded the Jews to exercise virtue, both as "to righteousness towards one another, and piety towards God, and so to come to bap"tism; for that the washing would be accept"able to him, if they made use of it, not in "order to the putting away of some sins, but "for the purification of the body; supposing "still that the soul was thoroughly purified "beforehand by righteousness. Now when "others came in crowds about him, for they "were greatly moved by hearing his words, "Herod, fearing lest the great influence John "had over the people might put it into his “power and inclination to raise rebellion (for