3. THE Jewes very frequently tell us of some particular commands to the number Gem. Babyl . T● . Sanhedr . cap. 7. fol. 56. Maimond . Tr. Me lak . cap. 9. & al ●● passim ap. Judaeos . vid. Sel●en de Jur. N. & G. l. 1. c. 10. & de Synedr . Vol. 1. c. 2. p. 8. of Seven , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Precepts of the Sons of Noah , Six whereof were given to Adam and his Children , and the Seventh given to Noah , which they thus reckon up . The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning strange worship , that they should not give Divine honour to Idols , or the Gods of the Heathens , answerable to the two first commands of the Decalogue , Thou shalt have no other Gods but me ; thou shalt not make unto thee any graven Image , nor the likeness of any thing , that is in . Heaven above , or in the Earth beneath , or in the Water under the Earth ; thou shalt not bow down thy self to them , or serve them : for , &c. From the violation of this Law it was that Job , one of the Patriarchs that lived under this dispensation , solemnly purges himself , when speaking concerning the worship of the Celestial Lights , the great if not only Idolatry of those early Ages , says he , if I beheld the Sun when it shined , or the Moon walking Job 31. 26 , 27 , 28. in her brightness , and my heart hath been secretly inticed , or my mouth hath kissed my hand , this also were an iniquity to be punished by the Judge , for I should have denied the God that is above . The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning blessing , or worshipping , that they should not blaspheme the Name of God . This Law Job also had respect to , when he was careful to sanctifie his Children , and to propitiate the Divine Majesty for them every Morning , for it may be ( said he ) that my Sons have sinned , and cursed God in their Job 1. 6. hearts . The third was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the shedding of blood , forbidding Man-slaughter ; a Law expresly renewed to Noah after the Flood , and which possibly Job aimed at , when he vindicates himself , that he had not rejoyced at the destruction Job 31. 29 of him that hated him , or lift up himself when evil found him . Nor was all effusion of humane blood forbidden by this Law , capital punishments being in some cases necessary for the preservation of humane Society , but only that no Man should shed the blood of an innocent Person , or pursue a private revenge without the warrant of publick Authority . The fourth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the disclosing of uncleanness , against filthiness and adultery , unlawful marriages , and incestuous mixtures : If mine heart Job 31. 9 , 10 , 11. ( says Job in his Apology ) hath been deceived by a Woman , or if I have laid wait at my neighbour's door ; then let my Wife grind , &c. for this is an heinous crime , yea it is an iniquity to be punished by the Judges . The fifth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning theft and rapine , the invading another Man's right and property , the violation of bargains and compacts , the falsifying a Man's word or promise , the deceiving of another by fraud , lying , or any evil arts . From all which Job justifies himself , that he had not walked with vanity , nor Vers. 5. 7. had his foot hasted to deceit , that his step had not turned out of the way , nor his heart walked after his eyes , nor any blot cleaved to his hands . And elsewhere he bewails it as the great iniquity of the Times , that there were some that removed the Land-marks , that Chap. 24. 2 , 3 , 4 , & seq. violently took away the Flocks , and fed thereof , that drove away the Asse of the Fatherless , and took the Widows Oxe for a pledge , that turned the needy out of the way , and made the poor of the Earth hide themselves together , &c. The sixth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning judgments , or the administration of Justice , that Judges and Magistrates should be appointed in every Place for the Order and Government of Civil Societies , the determination of Causes , and executing of Justice between Man and Man . And that such there then were , seems evident from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Job twice speaks of in one Chap. 31. 11-28 . Chapter , the judged iniquity , which the Jewes expound , and we truly render , an iniquity to be punished by the Judges . The seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the member of any live-creature , that is , as God expresses it in the Precept to Noah , they might not eat the blood , or the flesh with the life thereof . Whether these Precepts were by any solemn and external promulgation particularly delivered to the Ante-deluvian Patriarchs ( as the Jewes seem to contend ) I will not say : for my part I cannot but look upon them ( the last only excepted ) as a considerable part of Nature's Statute-law , as comprizing the greater strokes and lineaments of those natural dictates that are imprinted upon the souls of Men. For what more comely and reasonable , and more agreeable to the first notions of our minds , than that we should worship and adore God alone , as the Authour of our beings , and the Fountain of our happiness , and not derive the lustre of his incommunicable perfections upon any Creature ; that we should entertain great and honourable thoughts of God , and such as become the Grandeur and Majesty of his being ; that we should abstain from doing any wrong or injury to another , from invading his right , violating his priviledges , and much more from making any attempt upon his life , the dearest blessing in this World ; that we should be just and fair in our transactions , and do to all men , as we would they should do to us ; that we should live chastely and temperately , and not by wild and extravagant lusts and sensualities offend against the natural modesty of our minds ; that Order and Government should be maintained in the World , Justice advanced , and every Man secured in his just possessions ? And so suitable did these Laws seem to the reason and understandings of Men , that the Jewes though the most zealous People under Heaven of their Legal Institutions , received those Gentiles who observed them as Proselytes into their Church , though they did not oblige themselves to Circumcision , and the rest of the Mosaic Rites . Nay in the first Age of Christianity , when the great controversie arose between the Jewish and Gentile-Converts about the obligation of the Law of Moses as necessary to salvation , the observation only of these Precepts , at least a great part of them , was imposed upon the Gentile-Converts as the best expedient to end the difference , by the Apostolical Synod at Jerusalem .

4. BUT though the Law of Nature was the common Law by which God then principally governed the World , yet was not he wanting by Methods extraordinary to supply , as occasion was , the exigencies and necessities of his Church , communicating his mind to them by Dreams and Visions , and other ways of Revelation , which we shall more particularly remarque , when we come to the Mosaical Oeconomy . Hence arose those positive Laws which we meet with in this period of the Church , some whereof are more expresly recorded , others more obscurely intimated . Among those that are more plain and obvious two are especially considerable , the prohibition sor not eating blood , and the Precept of Circumcision , the one given to Noah , the other to Abraham . The prohibition concerning blood is thus recorded , every moving thing that liveth shall Gen. 9. 3 , 4. be meat for you : but flesh with the life thereof , which is the blood thereof , shall you not eat . The blood is the vehiculum to carry the spirits , as the Veins are the channels to convey the blood , now the animal 〈◊〉 give vital heat and activity to every part , and being let out , the blood presently cools , and the Creature dies . Not flesh with the blood , which is the life thereof , that is , not flesh while it is alive , while the blood and the spirits are yet in it . The mystery and signification whereof was no other than this that God would not have Men train'd up to arts of cruelty , or whatever did but carry the colour and aspect of a merciless and a savage temper , lest severity towards Beasts should degenerate into fierceness towards Men. It 's good to defend the out-guards , and to stop the remotest ways that lead towards sin , especially considering the violent propensions of humane nature to passion and revenge . Men commence bloody and inhumane by degrees , and little approaches in time render a thing in it self abhorrent not only familiar , but delightful . The Romans who at first entertained the People in the 〈◊〉 only with wild Beasts killing one another , came afterwards wantonly to sport away the Lives of the Gladiators , yea to cast Persons to be devoured by Bears and Lions , for no other end than the divertisement and pleasure of the People . He who can please himself in tearing and eating the Parts of a living Creature , may in short time make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Porphyr . de 〈◊〉 . lib. 1. Sect. 47. p. 39. no scruple to do violence to the Life of Man . Besides eating blood naturally begets a savage temper , makes the spirits rank and fiery , and apt to be easily inflamed and blown up into choler and fierceness . And that hereby God did design to bar out ferity , and to secure mercy and gentleness , is evident from what follows after : and surely your blood of your lives will I require : 〈◊〉 . V. 5 , 6. at the hand of every beast will I require it , and at the hand of Man , at the hand of every Man's brother will I require the life of man ; whoso sheddeth Man's blood , by Man shall his blood be shed . The life of a Beast might not be wantonly sacrificed to Mens humours , therefore not Man 's ; the life of Man being so sacred , and dear to God , that if kill'd by a Beast , the Beast it self was to dye for it ; if by man , that man's life was to go for retaliation , by man shall his blood be shed ; where by man we must necessarily understand the ordinary Judge and Magistrate , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes call it , the lower Judicature , with respect to that Divine and Superiour Court , the immediate judgment of God himself . By which means God admirably provided for the safety and security of Man's life , and for the order and welfare of humane society : and it was no more than necessary , the remembrance of the violence and oppression of the Nephilim or Giants before the Flood being yet fresh in memory , and there was no doubt but such mighty Hunters , men of robust bodies , of barbarous and inhumane tempers would afterwards arise . This Law against eating blood was afterwards renewed under the Mosaic Institution , but with this peculiar signification , for the life 〈◊〉 . 17. 11. of the flesh is in the blood , and I have given it to you upon the Altar , to make an atonement for your souls ; for it is the blood that maketh an atonement for the soul : that is , the blood might not be eaten , not only for the former reason , but because God had designed it for particular purposes , to be the great Instrument of Expiation , and an eminent type of the Blood of the Son of God , who was to dye as the great expiatory Sacrifice for the World : Nay it was re-established by the Apostles in the infancy of Christianity , and observed by the Primitive Christians for several Ages , as we have elsewhere observed .

5. THE other Precept was concerning Circumcision , given to Abraham at the time of God's entring into Covenant with him . God said unto Abraham , Thou shalt keep my Gen 17. 9 , 10 , 11. Covenant , &c. This is my Covenant which ye shall keep between me and you , and thy Seed after thee , every Man-child among you shall be circumcised : and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the Covenant betwixt me and you . God had now made a Covenant with Abraham to take his Posterity for his peculiar People , and that out of them should arise the promised Messiah : and as all foederal compacts have some solemn and external rites of ratification , so God was pleased to add Circumcision as the sign and seal of this Covenant , partly as it had a peculiar fitness in it to denote the promised Seed , partly that it might be a discriminating badge of Abraham's Children ( that part whom God had especially chosen out of the rest of Mankind ) from all other People . On Abraham's part it was a sufficient argument of his hearty compliance with the terms of this Covenant , that he would so chearfully submit to so unpleasing and 〈◊〉 a sign as was imposed upon him . For Circumcision could not but be both painful and dangerous in one of his Years , as it was afterwards to be to all new-born Infants : whence 〈◊〉 complained of Moses , commanding her to circumcise her Son , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an husband of bloods , a cruel and inhumane Husband . And this the * * Talm. Tract . Jeban . 〈◊〉 . 8. Jewes tell us was the reason , why circumcision was omitted during their Fourty Years Journy in the Wilderness , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the trouble and inconvenience of the way , God mercifully dispensing with the want of it , 〈◊〉 it should hinder their travelling , the soarness and weakness of the circumcised Person not comporting with hard and continual Journies . It was to be administred the 〈◊〉 〈◊〉 . Mor. 〈◊〉 〈◊〉 . 3. 〈◊〉 . 49. p. 506. eighth day , not sooner , the tenderness of the Infant not well till then complying with it , besides that the Mother of a Male-child was reckoned legally impure till the seventh Day ; not later , probably because the longer it was deferred , the more unwilling would Parents be to put their Children to pain , of which they would every Day become more sensible , not to say the satisfaction it would be to them , to see their Children solemnly entred into Covenant . Circumcision was afterwards incorporated into the Body of the Jewish Law , and entertained with a mighty Veneration , as their great and standing Priviledge , relied on as the main Basis and Foundation of their 〈◊〉 , and hopes of acceptance with Heaven , and accounted in a manner equivalent to all the other Rites of the Mosaic Law .

6. BUT besides these two , we find other positive Precepts , which though not so clearly expressed , are yet sufficiently intimated to us . Thus there seems to have been a Law that none of the Holy Line , none of the Posterity of Seth should marry with Infidels , or those corrupt and idolatrous Nations which God had rejected , as appears in that it 's charged as a great part of the sin of the old World , that the Sons of God matched Gen. 6. 2 , 3. with the Daughters of Men , as also from the great care which Abraham took that his Son Isaac should not take a Wife of the Daughters of the Canaanites among whom he dwelt . There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jus Levirationis , whereby the next Brother to him who died without Issue was obliged to marry the Widow of the deceased , and to raise up seed unto his Brother , the contempt whereof cost Onan his Life : together with many more particular Laws which the story of those Times might suggest to us . But what is of most use and importance to us , is to observe what Laws God gave for the administration of his Worship , which will be best known by considering what worship generally prevailed in those early Times ; wherein we shall especially remarque the nature of their publick Worship , the Places where , the Times when , and the Persons by whom it was administred .

7. IT cannot be doubted but that the Holy Patriarchs of those days were careful to instruct their Children , and all that were under their charge ( their Families being then very vast and numerous ) in the Duties of Religion , to explain and improve the natural Laws written upon their minds , and acquaint them with those Divine Traditions , and positive Revelations which they themselves had received from God : this being part of that great character which God gave of Abraham , I know him , that he will command his Gen. 18. 19. Children , and his Houshold after him , and they shall keep the way of the Lord , to do justice and judgment . To this they joyned Prayer and Invocation , than which no duty is more natural and necessary ; more natural , because it fitly expresses that great reverence and veneration which we have for the Divine Majesty , and that propensity that is in Mankind to make known their wants : none more necessary , because our whole dependance being upon the continuance and constant returns of the Divine power and goodness , 't is most reasonable that we should make our Daily addresses to him , in whom we live , move , and have our being . Nor were they wanting in returns of praise , and solemn celebrations of the goodness of Heaven , both by entertaining high and venerable thoughts of God , and by actions suitable to those honourable sentiments which they had of him . In these acts of worship they were careful to use gestures of the greatest reverence and submission , which commonly was prostration . Abraham bowed himself towards the ground : Gen. 18. 2. and when God sent the Israelites the happy news of their deliverance out of Egypt , they Exod , 4. 31. bowed their Heads and worshipped . A posture which hath ever been the usual mode of adoration in those Eastern Countries unto this day . But the greatest instance of the Publick Worship of those times was Sacrifices ; a very early piece of Devotion , in all probability taking its rise from Adam's fall . They were either Eucharistical , expressions of thankfulness for blessings received , or expiatory , offered for the remission of sin . Whether these Sacrifices were first taken up at Mens arbitrary pleasure , or positively instituted and commanded by God , might admit of a very large enquiry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , XVIII , in 〈◊〉 . p. 173. Tom. 2. But to me the case seems plainly this , that as to Eucharistical 〈◊〉 , such as first-fruits , and the like oblations , Mens own reason might suggest and perswade them , that it was fit to present them as the most natural significations of a thankful mind . And thus far there might be Sacrifices in the state of Innocence : for Man being created under such excellent circumstances as he was in Paradise , could not but know that he owed to God all possible gratitude and subjection ; obedience he owed him as his Supreme Lord and Master , gratitude , as his great Patron and Benefactor , and was therefore obliged to pay to him some Eucharistical Sacrifices , as a testimony of his grateful acknowledgment , that he had both his being and preservation from him . But when sin had changed the scene , and Man-kind was sunk under a state of guilt , he was then to seek for a way how to pacifie God's anger : and this was done by bloody and expiatory sacrifices , which God accepted in the sinners stead . And as to these , it seems reasonable to suppose that they should be founded upon a positive Institution , because pardon of sin being a matter of pure grace and favour , whatever was a means to signifie and convey that , must be appointed by God himself , first revealed to Adam , and by him communicated to his Children . The Deity propitiated by these atonements was wont to testifie his acceptance of them by some external and visible sign ; Thus Cain sensibly perceived that God had respect to Abel's sacrifice , and not to his : though what this sign was , it is not easie to determine . Most probably it was fire from Heaven coming down upon the Oblation , and consuming it : For so it frequently was in the Sacrifices of the Mosaic dispensation , Gen. 15. 17. and so we find it was in that famous Sacrifice of Abraham , a Lamp of Fire passed between the parts of the Sacrifice . Thus when 't is said , God had respect to Abel and to his offering , Theodotion renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he burnt it ; and to this custome the Psalmist alludes in that Petition , Remember all thy offerings , and accept thy burnt Psalm 20. 3. Sacrifice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduce thy burnt-offering into ashes .

8. WHERE it was that this Publick Worship was performed , is next to be enquired into . That they had fixed and determinate Places for the discharge of their religious Duties , those especially that were done in common , is greatly probable , Nature and the reason of things would put them upon it . And this most think is intended in that phrase , where it is said of Cain and Abel , that they brought their oblations , that is , ( as Aben-Ezra and others expound it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the place set apart 〈◊〉 P. 〈◊〉 . in Gen. 4. for divine worship : And this probably was the reason , why Cain though vexed to the heart to see his Brother preferred before him , did not presently set upon him , the solemnity and religion of the Place , and the sensible appearances of the Divine Majesty having struck an awe into him , but deferred his murdrous intentions till they came into the Field , and there fell upon him . For their Sacrifices they had Altars , whereon they offered them , contemporary no doubt with Sacrifices themselves , though we read not of them till after the Flood , when Noah built an Altar unto the Lord , and offered Gen. 8. 20. burnt-offerings upon it : So Abraham immediately after his being called to the worship Gen. 12. 7 , 8. 〈◊〉 . chap. 13. 4. 18. of the true God , in Sichem built an Altar unto the Lord , who appeared unto him , and removing thence , to a Mountain Eastward , he built another Altar , and called on the Name of the Lord , as indeed he did almost in every place where he came . Thus also Gen. 21. 33. when he dwelt at Beer-sheba in the Plains of Mamre , he planted a Grove there , and called on the Name of the Lord the everlasting God . This no doubt was the common Chappel or Oratory ; whither Abraham and his numerous Family , and probably those whom he gained to be Proselytes to his Religion were wont to retire for their publick adorations , as a Place infinitely advantageous for such Religious purposes . And indeed the Ancient devotion of the World much delighted in Groves , in Woods and Mountains , partly for the conveniency of such Places , as better composing the thoughts for divine contemplations , and resounding their joynt-praises of God to the best advantage , partly because the silence and retiredness of the Place was apt to beget a kind of sacred dread and horrour in the mind of the Worshipper . Hence we find in Ophrah where Gideon's Judg 6. 25. Father dwelt , an Altar to Baal , and a Grove that was by it ; and how common the superstitions and idolatries of the Heathen-world were in Groves and High-places , no Man can be ignorant , that is never so little conversant either in prophane or sacred stories . For this reason that they were so much abused to idolatry , God commanded the Israelites to destroy their Altars , break down their Images , and cut down their Groves : and 〈◊〉 〈◊〉 . 13. Deut. 16. 21. that they should not plant a Grove of any Trees near unto the Altar of the Lord , lest he should seem to countenance what was so universally prostituted to false worship and idolatry . But to return to Abraham . He planted a Grove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tree , which the Ancients generally make to have been a large spreading Oake ; and some foundation there is for it in the sacred Text ; for the place where Abraham planted it is called the Plain of Mamre , 〈◊〉 . 13. 18. or as in the Hebrew , he dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Oakes of Mamre , and so the Syriac renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LXX . Ita 〈◊〉 〈◊〉 〈◊〉 aliter 〈◊〉 in 〈◊〉 . 18. 1. of the Oake : The name whereof * * Antiquit. Jd. l. 1. c. 11. p. 19. Josephus tells us , was Ogyges ; and it is not a conjecture to be despised , that Noah might probably inhabit in this place , and either give the name to it , or at least derive his from it , Ogyges being the Name by which he is usually described in forreign Writers . This very Oake S. * * 〈◊〉 loc. 〈◊〉 . in 〈◊〉 Arboch . Hierom assures us , and ‖ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius intimates as much , was yet standing till the time of Constantine , and worshipped with great superstition . And * * Hist. Ec. l. lit. 2. c. 4. p. 447. Sozomen tells us more particularly that there was a famous Mart held there every Summer , and a Feast celebrated by a general confluence of the neighbouring Countries , and Persons of all Religions , both Christians , Jews and Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one doing honour to this Place according to the different Principles of their Religion : but that Constantin being offended that the Place should be prophan'd with the superstitions of the Jews , and the idolatry of the Gentiles , wrote with some severity to Macarius the Bishop of Jerusalem , and the Bishops of Palestin , that they should destroy the Altars and Images , and deface all Monuments of Idolatry , and restore the Place to its ancient Sanctity . Which was accordingly done , and a Church 〈◊〉 in the Place , where God was purely and sincerely worshipped . From this Oake , the ordinary place of Abraham's worship and devotion , the Religion of the Gentiles doubtless derived its Oakes and Groves , and particularly the Druids , the great and almost only Masters and Directors of all Learning and Religion among the Ancient Brittains , hence borrowed their Original ; who are so notoriously known to have lived wholly under Oakes and Groves , and there to have delivered their Doctrines and Precepts , and to have exercised their Religious and mysterious Rites , that hence they fetched their denomination , either from 〈◊〉 ( as the Ancients generally thought ) or more probably from the old Cetlic word Deru , both signifying an Oake , and which the Welch , the Descendants of the Ancient Brittains , still call Derw at this day . But of this enough .