the Angel of Darkness prevails, there the most is Evil: That this Struggle shall continue to the End of the World: That there shall be a general Resurrection, and a Day of Judgment, wherein just Retribution shall be rendered to all, according to their Works. After which the Angel of Darkness, and his Disciples, shall go into a World of their own, where they shall receive the Punishments of their evil Deeds. And the Angel of Light, and his Disciples, shall go into a World of their own, where they shall receive, in everlasting Light, the Reward due unto their good Deeds; and that after this they shall remain separated for ever, and Light, and Darkness, be no more annex’d together to all Eternity. And all this, the Remainder of that Sect, which is in India and Persia, do, without any variation, after so many Ages, still hold even to this Day,”9 as is affirm’d by Ovington, in his Travels, Lord in his Discovery of the Sects of the Banians, and Persees, and other Travellers.10 The good Principle they call’d Oromasdes, the evil Principle, Arimanius; to both which Zoroastres taught them to Sacrifice, as Plutarch relates.11 This Doctrine of two Principles was introduc’d, in order to account for the Evil observ’d in the World, and as it stood before Zoroastres reform’d it as above, was the most evident Ditheism, or acknowledgment of two supreme co-ordinate independent Deities, that ever was, or that can be imagin’d; in whom there was not so much as an Unity of Will, their Wills being always in direct Opposition to one another. Upon this Occasion, I cannot but take Notice of a remarkable Passage, in A Discourse of the Grounds and Reasons of the Christian Religion, P. 139, 140. “It is to be observ’d, that the Jews, who were greatly departed from the Law of Moses, and especially from the Doctrine of the Unity of God, went Idolaters into Captivity; that they went into Chaldea, a Country, where one God had from remote Antiquity been believ’d and worshipp’d; that the religious Books of that Nation give a Relation of Matters from the Creation to the Time of Abraham, so little different from that contain’d in the Pentateuch, that one of the Accounts must, in all probability, be borrow’d from the other. That particular Care was taken among the Chaldees, to instruct the Jewish Youths of Quality and Parts, in the Chaldean Discipline and Learning; that the Jews came out at different Times from Chaldea, such firm Believers and Worshippers of one God, and that under the high Patronage and Protection of the Kings of Chaldea, ordaining such Belief and Worship among them, that they have continu’d in that Belief and Worship ever since; that it seems more Natural for a Body of Slaves and Captives to be form’d by their Masters and Conquerors, than that the Conquerors should be form’d by them; and that the Slave should rather receive Histories, and Antiquities, from the Master, than the Master from the Slave; that, particularly, it seems improbable, that the Jews, who chang’d their own idolatrous Notions and Practices for those of the Chaldeans, should have so much Credit with the Chaldeans, as to introduce new History and Antiquities among them; and that it seems more probable, that the Jews, who became compleat Converts to the Notion of one God, receiv’d among the Chaldeans, and were, in many Respects, form’d and disciplin’d by them, should receive their History and Antiquities from the Chaldeans.”12 Thus far the Author of the Grounds, &c. Let us now examine upon what Authority he has advanc’d this Assertion. “That the Chaldeans were, from remote Antiquity, Worshippers of one God only,” he advances upon the Authorities of Hyde, in his Account of the Religion of the antient Persians; of Prideaux, in his Connexion, Vol. 1. of Lord, in his Account of the Religion of the Persees; of Pocock, in his Specimen of the History of the Arabians, P. 148.13
Now all these Authors speak there only of the Religion of the Persians, but not a Syllable of the Religion of the Chaldeans, or Babylonians, concerning which is the present Question.
That those different Nations did not profess the same Religion, we shall see presently, the Persians being Magians, and the Chaldeans, or Babylonians, Sabians. But, if the Babylonians, to whom the Jews were Captives, had been of the same Religion with the Persians of that Time, I do not see how it would prove the Babylonians, Worshippers of one God only, at that Time; for the Persians were then Magians, and Ditheists; Zoroastres not having reform’d Magianism ’till after the Babylonian Captivity, as above.
Therefore it does not appear, that even the Persians believ’d in one first Cause, and supreme Governor of the World, ’till after the Babylonian Captivity; asserting two first and independent Principles, the one Good, and the other Evil, as above, ’till Zoroastres reform’d Magianism, and establish’d one first and good Principle, which, according to Dr. Prideaux, and Sir Isaac Newton was not ’till the Days of Darius Hystaspes, about 492 Years before Christ.14 Now Cyrus put an End to the 70 Years Captivity of the Jews, in, or about, the Year before Christ 536, that is, 44 Years before the first Appearance of Zoroastres at the Persian Court.
Now it does not appear, that the Babylonians were ever of the Magian Sect; but that, from the earliest Times we have any Account of them, they were Polytheists, and Idolaters; and, more particularly, during the Time of the Jewish Captivity under them; how then could the Jews imbibe their Notion of the Unity of God, and aversion to Idolatry, from those who were themselves Polytheists, and Idolaters?
The Chaldeans, from among whom God call’d Abraham, were an Idolatrous Nation. Joshua (24. 2) thus accosteth the Children of Israel, “Your Fathers dwelt on the other Side of the Flood (i.e. of the River Euphrates) in old Time, even Terah, the Father of Abraham, and the Father of Nahor, and they serv’d other Gods.” The Canaanites, among whom the Patriarchs sojourn’d, ’till their Descent into Egypt, were all of them Idolatrous Nations, as were the Egyptians, to whom they were so long in Bondage. Rachel Stole the Gods of her Father Laban the Syrian. And, as for the Babylonians particularly, it is so far from being true, that the Jews ow’d their Belief of the Unity of God, and Detestation of Images, to them; that we have undoubted Proof, of their being an Idolatrous Nation at that Time. When the ten Tribes were carried away Captive by the King of Assyria, he planted Samaria with Colonies from his other Dominions. We are told (2 Kings 17. 28.) that these Colonies did not “Fear the Lord,” that is, the one God; but that, when they settled in Samaria, they set up and worshipp’d their own Idols. “The Men of Babylon made Succoth-Benoth, the Men of Cuth made Nergal, &c. 2 Kings 17.30.” which Images, we are told v. 41. that their Fathers before them had worshipp’d. We find likewise Sennacherib, King of Assyria, “Worshipping in the House of Nisroch, his God, 2 Kings 19. 37.” We are likewise told by Ezra, (1. 7.) That “Cyrus the King brought forth the Vessels of the House of the Lord, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the House of his Gods.” Nebuchadnezzar, King of Babylon, set up a Golden Image, in the Plain of Dura, to be worshipp’d by all his Subjects, under Pain of Death, for refusing to comply with which, Shadrach, Meshach, and Abed-nego, were cast into the Fiery Furnace, Dan. Chap. 3. which, I think, is a pretty plain Proof, that the Jews did not learn their Aversion to Idolatry from the Babylonians, their Masters. Belshazzar, the Son of Nebuchadnezzar, and his Princes, in a remarkable Feast, “Drank Wine, and prais’d the Gods of Gold, and of Silver, of Brass, of Iron, of Wood, and of Stone,” Dan. 5. 4. Upon which Occasion, Daniel delivers himself thus to Belshazzar, (23.) “Thou hast prais’d the Gods of Silver, and Gold, of Brass, Iron, Wood, and Stone, which see not, nor hear, nor know; and the God in whose Hand thy Breath is, and whose are all thy Ways, hast thou not glorify’d.” Great Marks of the Babylonians attachment to the Belief of the Unity of God, and Aversion to Idolatry! The Occasion also of Daniel’s being thrown into the Lyons Den, is another Proof of the like Kind. “Babylon is fallen, is fallen, and all the graven Images of her Gods he hath broken unto the Ground.” Is. 21.9. “Bel boweth down, Nebo stoopeth, their Idols were upon the Beasts, and upon the Cattle,” saith Isaiah (46. 1.) speaking of the Idols of Babylon. “Babylon is taken, Bell is confounded, Merodach is broken
