from that it being one of the most difficult and obscure Passages of the whole Pentateuch But still here is nothing proved That Moses wrote this Book called The Wars of the Lord appears not And granting it to be true it is nothing to the purpose For why might not Moses cite a Book of his own Writing as well as another and later Author And what if Moses did write the Wars of Amalek must he therefore write that of the Amorites Warring against the Moabites before he was concerned with them also These kind of pretences may amuse some that are not given to Thinking they can never prevail with them that consider duly Obj. X. 'T is pretended that the Pentateuch was not written by Moses but rather of him And that because Moses is generally mentioned by the Writer as a third Person And besides that we find Moses is commended in the Pentateuch Numb 12.6 8. Deut. 34.10 And if we take him for the Writer of those Books we must suppose him also to have commended himself which will hardly be granted in a Man of so great Humility and Wisdom as Moses was I answer 1. As to the Pretence that Moses is not the Author because he speaks of himself as of a third Person then it follows That whoever does in his History or Work mâ—ntion himself as Moses in these Books is supposed to do he cannot be the Author of that Book or Relation This wou'd be to conclude too much And yet if this Proposition be not true tâ—â—â— Objection hath so far as it goes no manner of force in it That he cannot be the Author of a Book that mentions himself as a third Person may be affirm'd indeed easily but can never be proved If this were admitted we must discharge several Authors of the Books of the Holy Scriptures both of the Old and New Testament also and then we must not believe that Julius Caesar wrote the Commentaries that go under his name or Josephus that part of his reputed Works where he speaks of himself as of a Third Person 'T is hardly credible that the Objectors can believe the Consequence of this Objection and I think there is no fear if they should that any indifferent Person shou'd believe with them 2. As to the second Part of the Objection That we cannot suppose that Moses wou'd commend himself nor consequently that he shou'd write the Pentateuch where he is commended I answer That this Objection whatever may be inferr'd from it does not conclude that Moses was not the Author of these Books For 't is not impossible for a Man to write an Encomium of himself But let us consider the Matter more closely 'T is said indeed that the Man Moses was very meek above all the Men which were upon the face of the Earth Numb 12.3 This is said upon occasion of what was said against him by Miriam and Aaron They spake against him very sharply Upon which 't is said And the Lord heard it Moses is not said to take notice of it himself He was not like to give any just offence nor apt to fall into anger when others reproach'd him It follows Now the man Moses was very meek c. I do not see what there is in these words unbecoming Moses Here 's no boasting or pride no shadow or foot-steps of it He had a just occasion to mention that he had neither provoked these angry persons nor did he highly resent the reproaches they followed him with He might say this well enough and ascribe due honour to God who had wrought this Temper in him The best Man in the World may well be allowed to defend his own Innocence and to own the great Things which God hath done for him The Objection will lie against Job against the Psalmist against St. Paul as well as against Moses if a good Man may not lawfully upon any occasion speak well of himself For what follows in v. 6 7 8. where Moses is preferr'd to any other Prophet 't is certain that they are the Words not of Moses but of God himself And well might he write what God himself said upon this occasion especially when it tended so much to justifie his Divine Mission upon the credit whereof the success of all his Ministry intirely depended The Sin of Moses is related Numb 20.12 and the Punishment inflicted on him on that account The relating of this is as strong an Objection against another Person 's writing these Books as what is nam'd above is against Moses For supposing another Person had been the Writer that Writer must be suppos'd not onely to relate what we read Numb 20. but to repeat it frequently also Obj. XI It is pretended that Moses cannot be supposed to be the Author of those words Exod. 6. These are that Aaron and Moses to whom the Lord said Bring out the children of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the children of Israel from Egypt These are that Moses and Aaron v. 26 27. 'T is suppos'd that Moses wou'd not write thus of himself I answer 1. That he may well be suppos'd to write as a Third Person as hath been shewed before And then 2. Allowing him to write for the sake of Posterity and not onely for the Persons of that present Age of which there can be no doubt He may well be granted to be the Writer of these words concerning himself and Aaron who were both greatly concerned in the Matters related afterwards Obj. XII The Author of the Book call'd Tractatus Theologico politicus mentions some other Books written by Moses and wou'd thence inferr by a way of reasoning peculiar to himself that Moses was not the Author of the Pentateuch He mentions the Book of the Covenant Exod. 24. This Book he says contains very little viz. Those Precepts onely which are found from Exod. 20.24 to chap. 24. And he allows that Moses wrote the Book of the Law of God Deut. 31.9 which Joshua afterwards enlarged viz. with the Relation of the Covenant which the People enter'd into in his Time Josh 24.25 26. And because we have no Book that contains at once the Covenant of Moses and that of Joshua he concludes that this Book of the Law is lost He grants that Moses wrote a Book of the Law and gave it to the Priests with a Command that it shou'd be at a certain time read unto the People which cou'd not therefore be the Pentateuch that being too great a Volume to be read at one Solemnity He grants also that Moses wrote the Song mentioned Deut. 32. And this Book of the Law containing part of the Deuteronomy and this Song is all that he will allow him to have written and left to Posterity I answer 1. I am willing to grant that the Book of the Covenant might not contain more than three or four Chapters of Laws And let it
prejudic'd with false Notions addicted to some foolish Opinions or blinded with some naughty and vicious Inclinâ—â—sion And to such a Reader many Things seem obscure But still the Reader is blameable not the Book He is in this Case like the blind Woman in Seneca who cou'd not be perswaded but that the House was dark when her Eyes were blinded There are some obscure passages in Holy Writ but these Holy Books are not therefore to be discharg'd from being the Writing of those persons whose Names they bear There are very many things exceeding plain to the Reader and many things that are not so are yet very excellent and to be reputed so by a modest Reader When Socrates had read a Book written by Heraclitus and was ask'd how he lik'd the Book he answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Those things in it says he which I understood are excellent and so I presume are the things which I did not understand This modesty becomes us well in reading the Holy Scriptures Where every carefull Reader will not fail to meet with a great many very excellent things which he will easily understand he ought to presume so of those things which he does not comprehend Obj. XXI I find it objected also that there is a different Style in the several parts of the Pentateuch and that therefore 't was not writ by Moses but by several Hands I answer 1. That if this were true it must be allow'd to be a very material Objection and though it wou'd not be altogether concluding yet it wou'd have more weight than all that hath been said before 2. But 't is so far from being true that the Objector does impose upon the more ignorant Reader in this matter For which matter I do appeal to all those that understand the Biblical Hebrew and that have been most conversant in it The Objector ought to have offer'd some proofs of this at least to have told us where any such diversity of Style appears and till he does that he cannot expect any other answer I do grant that in other Books written by several Hands this diversity of Style does manifestly appear The Prophet Isaiah writes in a style that is lofty and sublime Jeremiah on the other hand in a style that is more vulgar and popular Some other parts are written in a style that is concise and elliptical some in a style more ample and copious And as they were written by several Hands so there is that variety in style that wou'd induce the Reader to this belief But I do solemnly averr That there is no such variety in the style of the Pentateuch that gives any colour to such a belief 'T is true that the Songs in Moses are somewhat different from the style of his Prose and some few expressions may be allow'd to be more elliptical and concise but all this still is not such a difference as can inferr him not to be the Writer and are such Things as must be allow'd elsewhere in one and the same Writer and Book Obj. XXII The last Objection and the most common of all is That Moses cou'd not write what we read Deut. 34. The account of his Death and Burial and his Character This therefore must be allow'd to be written by another Hand I answer 1. That it is absurd to say that he cou'd not when 't is remembred that he was not onely a Prophet but the greatest of Prophets There are less Prophets than Moses that tell us many Things that came not to pass till after their own Death And therefore if I shou'd affirm that he wrote this by way of Prophecy as I shou'd not be alone in affirming it but shou'd have good Authority from Antiquity on my side so I am sure I cannot be confuted by any of those who have abdicated Moses Philo the Jew de vit Mos l. 3. tells us that Moses before his Death did fore-tell what Things shou'd happen to the several Tribes Some of which things says he are already come to pass some of them are expected But then he adds That Moses being just going to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being as yet living and divinely inspired did distinctly fore-tell those things which related to his own Death and Burial 2. As to this matter every Man may believe as he sees cause I am very little concern'd about it if he wrote the Pentateuch to this Deut. 34. where we have the account of his Death c. I am satisfied Let what follows be written by another whether Joshua or the High-priest or some other authorized Person this will do the Objectors little service as to the main purpose and me no harm at all He that believes St. Paul wrote the Epistles that go under his Name believes enough as to that matter though he shou'd at the same time believe the Post-scripts at the close of those Epistles were written by another Hand Again he that believes the Book of Psalms an inspir'd Book and written by those Persons whose Names they bear believes enough tho' at the same time he might believe that the words Psal 72.20 The prayers of David the son of Jesse are ended were written by another Hand to intimate that there ended one of the Books for the Jews made a Pentateuch of the Book of Psalms and in the following Psalm another Book begins But after all I do not see why what I said before under the first Head shou'd be receiv'd with such laughter and scorn as I find it is And though I think the Cause will not suffer by this Concession yet I do not quit my first Answer And thus I have consider'd the Pretences against Moses I have represented Them with all the advantage on my Adversaries side that I possibly cou'd and have endeavour'd to render their Arguments as pungent and strong as I cou'd and have sometimes found it a greater difficulty to sharpen them and make them appear like Arguments than it was to Answer them I find Moses hath a good Title to the Author of these Books A Title that a good Man esteems more valuable than Crowns and Scepters and that hath preserv'd the Name of Moses and made it Renowned Some few People have attempted to deprive him of this Honour I find nothing of any moment in the above-named Pretences and therefore must own him to be the Author of them still THE First Book of Moses CALLED GENESIS THE General Argument OF THE First Book of MOSES CALLED GENESIS THE Jews call the several Books of Moses which follow by Names that are taken from the first Hebrew word or words with which those Books begin Hence it is that this Book is by them commonly called Bereshith which signifies in the beginning that being the first word with which this Book begins But the Names by which they are known among Christians are taken from the Subject-matter contained in them Hence it is that this first
and on that consideration were obliged in Gratitude to Obedience so not being yet possessed of Canaan they were now obliged by thâ—â—r Interest which generally takes the fastest 〈◊〉 of Mankind not to forfeit their hopes of it by their disobedience to the Law of God If we consider the Law it self we shall find it like the Author very good The Ten Commandments are laid before us ch 20. where â—â—so we are acquainted with the Consternation of the People at the solemn delivery of these laws To which is subjoined a most needfull prohibition whereby the People are warned 〈◊〉 to make WITH God Gods of Silver or Gold v. 23. and also some directions about the Altar they were to build for the service of the God of Israel v. 24 25 26. The following Precepts ch 21 22 23. God commands Moses to set before them and they are called Judgments and were political Precepts or Laws of the Country they were to govern themselves by Such are the Laws concerning Servants Man-slaughter smiting or â—â—â—sing of Parents Man-stealing Damage Theft â—â—d Restitution Falsewitness Bribery c. where we find great Equity commended and Charity as well as Justice And many of those laws are but the several Branches of the Ten Commandments and fairly reducible as such to those Precepts After which God promiseth to send an Angel before them and requires their Obedience to him and exhorts them thereunto After this we have an account of the calling of Moses up into the Mountain of his writing of this Law of God called afterwards The Book of the Covenant of his building an Altar and causing Sacrifices to be slain and solemnly entring the People into a Covenant to obey this Law which had been made known to them Upon which Moses is called up into the Mountain promised Tables of Stone and continued in the Mount forty Days and forty Nights ch 24. Thus did things stand between God and the Israelites He had given his Law a great and peculiar favour this was and they had not only promised Obedience but had solemnly entred into Covenant to make their promise good In such an happy case were this People now whose God was the Lord. For the farther assurance of the Israelites that he would dwell among them and direct them in their Religious Worship of Himself he lets Moses know that it was his pleasure that a Sanctuary should be built and that the People should freely offer Materials for this Work the pattern whereof he would shew him in the Mount And accordingly he receives directions concerning this Sanctuary and its Instruments He is directed as to the Ark the Mercy-seat and Cherubims the Table of Shew-bread the Candlestick the several Curtains Covering Boards of the Tabernacle the Altar and Courts c. thereunto belonging ch 25 26 27. Aaron and his Sons are also set apart for the Priest's Office The Holy Garments are prescribed and the Ceremonies of their Consecration appointed and God promiseth to dwell among that People and to be their God ch 29.45 Care is also taken about the Altar of Incense and of the ransom-Money of the brazen Laver the anointing Oyl and Perfume Bezaleel and Aholiab are appointed for the Work of the Tabernacle and Moses receives the two Tables of Stone written with the Finger of God ch 31. Whiles Moses continues in the Mount when God had done such great things for Israel and was designing for them farther pledges of his Favour the People fell into a great sin God had expressly forbidden the Worship of any Image or the making WITH Him any Gods of Silver or Gold Exod. 20. They not regarding this Law prevailed with Aaron in the absence of Moses to make them Gods as they worded it to go before them Upon which Aaron makes them a Golden Calf which the People worshipped WITH God For 't is not credible that they had intirely renounced the true God which had done such Wonders for them Upon this is God greatly displeased with the People and Moses casts down the Tables of Stone and breaks them many of the People were destroyed and God lets them know his great displeasure for their grievous fault ch 32. For hereupon God refuseth to go with thiâ— People as he had promised upon condition of their Obedience ch 23.22 and Moses removes his Tent out of the Camp and the Pillar of Cloud followed him But Moses intercedes for the People and begs God's Presence and that he would shew him his Way and his Glory which Intercession and Request of Moses God favourably accepts ch 33. Upon this Moses is commanded to hew two Tables of Stone and God promises to write on them as he had on the former Moses is called into the Mount whither he goes with the two Tables The Name of God is there proclaimed being full of Mercy and Benignity upon which Moses intercedes for the People and God Covenants with them and puts them in mind of their duty in several instances Moses stays in the Mount forty Days and forty Nights fasting comes down with the two Tables with his Face shining and commands the People to obey God in keeping the Sabbath ch 34 and 35. v. 2. After this Interruption occasioned by the worshipping of the Golden Calf and what followed thereupon Moses gives order to the People to bring in Materials according to their Free-will towards the building of the Tabernacle Upon which the People brought in their Free-offerings which were delivered to those who were to be imployed in that Work And this they did with that alacrity and in such plenty that it was thought convenient to restrain them they having brought in Materials more than enough ch 35 36. And now the Workmen apply themselves to the building the Tabernacle and making all the Instruments thereof according to the Pattern delivered to Moses in the Mount And we have a very particular account hereof ch 36 37 and 38. The Clothes of service and the Priests Vestments are also made and all these are brought to Moses who approved of them and blessed the People ch 39. The Tabernacle being finished Moses receives a command to set it up and to set it a-part by â—â—ointing it as also to cloath Aaron and his Sons and to anoint them for the Office of the Priesthood which was accordingly done Upon which a Cloud covered the Tent of the Congregation and the Glory of the Lord filled the Tabernacle ch 40. This is a short account of the subject matter of this Book of Moses called Exodus and as it gives a sufficient account why the Book is so called so it does abundantly commend the Book it self to the Reader 's greatest care and diligence And indeed this Holy Book well â—â—serves our very serious perusal and will make us a sufficient recompence for our pains therein For First Here is great variety of Argument to â—â—tertain us with If History will entertain us here is a most remarkable one Here we have the History of
Moses reared up the tabernacle and fastened his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars 19. And he spread abroad the tent over the tabernacle and put the covering of the tent above upon it as the LORD commanded Moses 20 And he took and put the testimony into the ark and set the staves on the ark and put the mercy-seat above upon the ark 21. And he brought the ark into the tabernacle and set up the veil of the covering and covered the ark of the testimony as the LORD commanded Moses 22. And he put the table in the tent of the congregation upon the side of the tabernacle north-ward without the veil 23. And he set the bread in order upon it before the LORD as the LORD had commanded Moses 24. And he put the candlestick in the tent of the congregation over against the table on the side of the tabernacle south-ward 25. And he lighted the lamps before the LORD as the LORD commanded Moses 26. And he put the golden altar in the tent of the congregation before the veil 27. And he burnt sweet incense thereon as the LORD commanded Moses 28. And he set up the hanging at the door of the tabernacle 29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering as the LORD commanded Moses 30. And he set the laver between the tent of the congregation and the altar and put water there to wash withall 31. And Moses and Aaron and his sons washed their hands and their feet thereat 32. When they went into the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33. And he reared up the court-round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34. Then a cloud covered the tent of the congregation and the glory of the LORD filled the tabernacle 35. And Moses was not able to enter into the tent of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36. And when the cloud was taken up from over the tabernacle the children of Israel went onward in all their journeys 37. But if the cloud were not taken up then they journeyed not till the day that it was taken up 38. For the cloud of the LORD was upon the tabernacle by day and fire was on it by night in the sight of all the house of Israel throughout all their journeys 3. 2514. 1490. The ark of the testimony So called because the Tables of the Law which is sometime called the Testimony v. 20. were put into it ch 25.16 4. Thou shalt bring in c. Ch. 26.35 The things that are to be set in order upon it Heb. The order thereof 10. Most holy Heb. Holiness of holinesses in that it hallowed the Sacrifice Exod. 29.37 11. Sanctifie it i. e. Separate it to a peculiar and holy use 15. An everlasting priesthood i. e. The Successors of the ordinary Priests shall not need to be anointed for the future as the High Priests were The High Priests were elected and therefore it was fit they should be anointed But the Priesthood belonged to the other Priests as their Birth-right 17. Tabernacle Num. 7.1 21. Set Ch. 35.12 29. LORD Ch. 30.9 34. Then a cloud Num. 9.15 1 King 8.10 36. Went onward Heb. Journeyed FINIS Imprimatur Octob. 24. 1693. Jo. Cant. A COMMENTARY ON THE Five Books of MOSES WITH A DISSERTATION Concerning the Author or Writer of the said Books AND A General Argument to each of them BY RICHARD Lord Bishop of Bath and Wells Vol. II. LONDON Printed by J. Heptinstall for William Rogers at the Sun against St. Dunstan's Church in Fleetstreet MDCXCIV THE Third Book of Moses CALLED LEVITICUS THE General Argument OF THE Third Book of MOSES CALLED LEVITICUS LEVI was the third Son of Jacob From him his Posterity had the name of Levites Aaron who with his Sons was called to the Priesthood was from him called a Levite Exod. 4.14 And that Priesthood that was setled in that Family is called Levitical Heb. 7.11 The Law relating to the discharge of the Priest's Office is properly called the Levitical Law and upon that account that Book of Moses which more especially treats of the Holy Rites and Services in which these Priests were by their Office imployed is very fitly from the Subject-matter of it called Leviticus And this is the main Subject of this very excellent Book as will more clearly appear afterwards And because a great part of the Priest's Office was taken up in attendance upon the Altar and he was nearly concerned in the Sacrifices and holy Oblations which were presented by the People and because this Book treats largely of those Sacrifices and the Rites thereunto belonging and that in the very beginning of it I know not how to let the Reader into the Book it self any better way than by premising something concerning the Sacrifices themselves which are here treated of And to that purpose I shall First Consider the matter of these Sacrifices or what things they were which were required or allowed to be offered at the Altar Secondly I shall consider the several sorts or kinds of these Sacrifices with the particular Laws annexed unto them and shall in this matter offer nothing but what the Text of the Law gives me ground for Thirdly I shall in very few words shew how very usefull it is to understand this matter I. I shall consider the matter of these Sacrifices or what things they were which were required or allowed to be offered at the Altar And these Oblations being either of living creatures or of things that were inanimate I shall First Consider what living Creatures were admitted for Sacrifices where these Sacrifices were bloudy And they were Five onely viz. Out of the Herd the Bullock onely Out of the Flock the Sheep and the Goat From among the Fowls the Turtle-Dove and the less or younger Pigeon More than these were not allowed by the Law For the Birds rendred Sparrows in the Marginal reaching Levit. 14. they belong not at all to this matter For I am speaking here of bloudy Sacrifices For those Birds one of them was not killed and neither of them had any relation to God's Altar These living Creatures admitted for Sacrifices were such as were common and easy to be procured Besides they were tame and gentle very innocent and usefull and harmless No ravenous Beasts are admitted no Birds of prey What more usefull than a Bullock more profitable than a Sheep and Goat more simple and harmless than a Dove or Pigeon And if the Observation of Philo be true That the Offerer was to be like his Oblation then are innocence and industry usefulness and simplicity recommended here to the Worshipper
so many Ages and which is attested by a mighty Cloud of unexceptionable Witnesses We may justly expect that our Adversaries in this Question will put forth all their Might and Force and stretch their Wits to the utmost They will leave no means unattempted but pursue their design with the greatest vigor and application I will draw up all their force at once and add some scattering Supplies to them as I have had occasion to meet with them that they may appear together in their full strength Their Objections with Answers to them are these that follow Obj. I. It is pretended that Moses could not write those words Deut. 1.1 These be the words which Moses spake unto all Israel on the other side Jordan for it is pretended that it ought to be render'd on the other side or beyond Jordan in the Wilderness c. These words says the Objector must be written by Ezra or some other Person who liv'd in Canaan or at least on that side of the River Jordan whither Moses was not permitted to come And consequently Moses could not be the Author of these Books To which I answer 1. Supposing this to be the Sense of those words the Objection will bear as hard against Ezra or any other Person in the Land of Canaan as against Moses Jacob◠was bury'd in the Land of Canaan Gen. 49.30 with chap. 50.11 and 't is expressly said that when they came to the threshing-floor of Atad which is beyond Jordan 't is the very same word in the Hebrew which is used here they mourned c. Gen. 50.10 If there be any force in the Objection at all it lies against the Writer suppos'd to be in Canaan as strongly as against Moses who was on the other side of Jordan in the Wilderness This Objection is design'd to weak'n the Reader 's belief of any certain Author of these Books 2. I will consider the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English turn on this side Deut. 1.1 For the whole Question does rest upon that There would be some force in this Objection if that Hebrew word did necessarily signifie beyond or on the other side But that it does not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a side or passage Exod. 32.15 with Josh 22.11 And according to this account all that it necessarily signifies is in or on the side or passage But then this sense is not fixed or determinate And the Truth is the word separately considered signifies indifferently one side or the other It signifies indifferently Cis or Trans on this side or beyond I do not deny but that the word sometimes signifies on the other side or beyond Josh 2.10.7.7.9.10.22.4 Judg. 10.8 But then it does also signifie on this side as 't is here rendred And thus it does undeniably Josh 1.14 15.9.1 Deut. 3.8 of which more afterwards But it does not signifie one or the other necessarily and from the natural Importance of the Hebrew word All that it necessarily signifies is on the side Thus it signifies Josh 5.1 on the one side and on the other this word signifies indifferently of which we have a most pregnant and remarkable instance 1 Sam. 14.4 compar'd with v. 40. 'T is said that between the passages by which Jonathan sought to go over unto the Philistine's Garrison there was a sharp rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one side and a sharp rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side Here is one and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in each place which therefore belongs equally to one side or the other and the very same word is translated truly on the one side and on the other side And these Sides are afterwards explained v. 5. The one was situate North-ward and the other South-ward The North and the South were the two Sides of that passage the sharp Rock on the North-side as to the passage might as truly be said with respect to the passage to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as that on the South Compare verse 40. of this Chapter To which I shall add a passage in the Book of Joshua that puts this matter beyond all dispute and controversie 'T is to be found in chap. 22.4 compared with v. 7. Joshua bids the Reubenites and Gadites c. to go to the Land of their Possession which says he to them Moses the servant of the Lord gave you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other side Jordan If we compare v. 7. we shall find 't is said that to the half tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so is the Keri and so 't is to be read therefore on this side Jordan west-ward which is an Evidence beyond exception that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies promiscuously and indifferently on the one side and on the other on the East or West-side 3. If it be demanded how we shall then know when it signifies on this or on the other side I answer 1. That in this very case the Scripture determines the sense by adding some word to direct us There could be but two sides of Jordan the East and West On the latter lay Jericho and the Land of Canaan On the East-side was Moses when he spake the words mention'd in Deuteronomy And we are sometimes told what side is meant the side toward the Rising of the Sun Josh 12.1 There is the East-side We have mention of the West-side Josh 5.1 Again of the East-side chap. 13.27 32. And thus again Numb 32 19. East-ward is added by way of Explication and West-ward is added Josh 22.7 to determine the sense Here is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all these places but that Hebrew word signifying indifferently the Side what-ever side it were therefore the East or West are added to determine its sense which is a great proof that the word alone did not signifie necessarily this side or the other on this side or beyond 2. The Subject-matter does direct us at other times Thus where Joshua tells the Reubenites of the Land which Moses gave he adds it lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which there must signifie as we have translated it on this side Jordan And as the Subject-matter determines the sense so there is no doubt left from what follows in the next Verse toward the Sun-rising Josh 1.14 15. And the Subject-matter does likewise determine the sense of this word Josh 9.1 Deut. 3.8 4. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies on this side so it were very easie to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does so likewise But I need not spend any time in shewing that The Reader will be easily satisfied who will take the pains to consult and compare diligently the following places 1 King 4.24 with 2 Chron. 9.26 and Exod. 23.31 To which may be added 1 King 14.15 with Ezra 4.10 16. and chap.
Book is commonly called GENESIS because it gives an account of the Original of this visible World and lays before us not onely an account of the Creation of the World in general but particularly an account of the making of Man and of the Descents of several Families from the first Parents of Mankind With relation whereunto it is very fitly called GENESIS that Greek word very properly expressing the Original or first Formation of these things Moses very wisely begins this Book with an account of God's Creation of the World and the several parts thereof chap. 1. And his Wisdom in that matter will more manifestly appear if we consider that 1. By so doing he lays a foundation for Piety and Religion and Obedience of the Laws which follow The Creation of the World speaks the irresistible Power the deep Wisdom and the great Goodness of the Creator A due sense whereof doth mightily dispose us to the fear and love of God and to a stedfast faith and affiance in Him 2. By this course he also strikes at the very root of Idolatry For that being nothing but the Worship of a Creature instead of the Creator nothing can tend more effectually to prevent it than this belief That all other things were made by God That they had not their Being from themselves but were made as well as Man For then it follows That how usefull soever these things may be to us yet Divine Worship is due onely to the Creator The account which Moses gives of the Creation of Man is also very usefull and instructive to us For as he lets us know that Man was made in God's Image so that consideration obligeth us to do nothing unbecoming the Dignity of our Nature and to be kind to each other for God's sake And we may from the account of the Body's being made of the Earth learn to be humble and modest In a word we may from this relation learn Justice and Charity Humanity and Humility not to wrong or proudly insult over our Neighbour The Sanctification of the Sabbath in memory of the Creation puts us in mind of the obligation which lies upon us to celebrate the Divine Perfections which may be learned from God's Works and the necessity of some separate and solemn time for this Religious Worship So that a very great part of our duty to God our Neighbour and our Selves is very powerfully urged upon us in the very beginning of this Sacred Book We have also an account chap. 2. of the Garden of Eden and of the Forbidding the Eating of the Tree of Knowledge of the Naming of the Creatures and of the Institution of Marriage Next follows an account of the Disobedience of our first Parents of their Fall and of their Misery thereupon and also a gracious Promise of the Messias chap. 3. We may very well grant that these first Chapters of Genesis do insinuate some farther meaning than the bare Letter amounts to We yield that there is couched a Mystery under the Letter 'T is agreeable to the belief of Jews and Christians to allow this But still the Letter is to be preserved and not to be questioned by any means Much less is it to be exposed by profane Wits For there is no inconsistence in this And he that would attempt to destroy the Letter of Moses is so far from serving any wise or good End that he undermines Religion offends its Votaries and gives its Enemies occasion to rejoice and triumph There are a great many passages in the Old Testament that besides the first literal meaning have a farther reference and spiritual sense which yet does by no means destroy the Letter in the opinion of those very Men who contend for this spiritual sense and reference And for the passages in these three first Chapters in Genesis the literal sense is very much confirmed from the Citations of them which we find in the inspired Writers of the New Testament V. g. That passage Gen. 1.3 is cited by S. Paul 2 Cor. 4.6 And Gen. 1.27 is quoted by our Saviour Matt. 19.4 Again Gen. 2.7 by St. Paul 1 Cor. 15.45 47. And Gen. 2.24 is cited by our Saviour Matt. 19.5 and by St. Paul more than once 1 Cor. 6.16 Ephes 5.31 That passage of the Serpent's beguiling of Eve Gen. 3. is cited by St. Paul and by that Quotation the literal sense is confirmed 2 Cor. 11.3 His Words are these I fear lest by any means as the Serpent beguiled Eve through his subtlety so your minds should be corrupted from the simplicity that is in Christ And the same Apostle referrs to this Fact related by Moses 1 Tim. 2.14 Moses proceeds chap. 4. and 5. and gives an account of the Birth of Cain and Abel and their several imployments of their Oblations of the Murder of Abel by Cain of the Curse denounced against him thereupon of the Posterity of Cain And then of the Birth of Seth and Enos And then follows an account of the Genealogy Age and Death of the Patriarchs from Adam to Noah who was the Tenth from Adam Then follows the History of the Deluge or Floud of Waters which drowned the World And what-ever knowledge of this Fact might be preserved by Tradition among the Inhabitants of the World yet certain it is that from Moses we have not onely the most ancient but the most exact and particular and unexceptionable Relation of this matter And if we will attend to the Relation which Moses gives we shall soon discern all the signs and marks not onely of a true and faithfull but of an exact and unexceptionable Relation also Besides that the memory of the Facts which Moses relates might easily be preserved to the Time of Moses Moses relates as to this matter 1. The Cause which moved God to destroy Mankind by a Floud of Waters Gen. 6.5 11 12 13. 2. The Warning which God gave the Old World that they might repent and prevent this Calamity chap. 6.3 which was 120 years before it hapned 3. God's special care to preserve Righteous Noah and his Family chap. 6.8 9. as well as the several kinds of living Creatures 4. The means which he appointed for this purpose viz. by an Ark And we have a very particular Account of this Ark Of its materials of which it was made of its form and dimensions of its several stories even of its window and its door And of the end and design of it as well as of the builder or efficient cause 5. He tells the very time when this great Event hapned The very year from the Creation may be collected from his Writings and the very year of the Life of Noah is expressly related chap. 7.6 6. He tells what persons were received into the Ark and what number of Beasts clean and unclean 7. He tells the very year the month the day when the Deluge began The several Causes that contributed to make this Deluge and how many days precisely the Rains came