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
2. A fugitive i. e. Thou shalt wander about not having a setled and fixed Habitation 14. From the face of the Earth That is from that land or ground where now I am and which I have tilled The Hebrew word which is here rendred Earth is not the same word which is so rendred v. 12. but a word of a narrower extent and which is rendred ground v. 2 3. And in those places it signifies tilled ground and ground improved and is used with a particular reference to that very ground which Cain tilled The same word is used v. 11. And though it be rendred Earth there yet it might have been as well rendred Ground as it is in the places mentioned and as it signifies When Cain is said to be cursed from the Earth it seems to referr especially to that ground where he then was and where he shed his Brother's bloud And Cain says here that he is driven from the face of the Earth i. e. From that Ground or Land where he was for it cannot be understood of the Earth in the largest sence in which he was to be a fugitive and vagabond v. 12. From thy face shall I be hid i. e. I shall be separated from that place where thou hast more peculiarly manifested thy self This God does in his Church and this he did at the Altar or place where the Sacrifices were offered See verse 4. and Gen. 28.16 17. Every one that findeth Whether Man or Beast The guilty Man fears every thing and flies when no Man pursues It is reasonable to believe that there were more of Mankind in the World than those whose Birth is expresly mentioned See verse 16 17. and chap. 5.4 15. Seven-fold i. e. Abundantly Compare Levit. 26.28 Mark Whether by over-awing the rest of the Creatures or what other way soever it were God thought fit to preserve the first Murderer alive as a lasting and sad Example to the World of the greatness of his Crime 16. Nod So called from Cain's wandring up and down 17. He builded Or he was building as it is in the Hebrew It does not appear from the original Text that he finished it much less that he had a fixed habitation there v. 12. 19. Two Wives Polygamy was a deviation from the first institution of Marriage Gen. 2.24 It is brought into use by Cain's off-spring Though it were afterwards indulged to the Israelites and so was Divorce also for the hardness of their hearts Matt. 19.8 20. Have cattel Or of Shepherds and of such as feed cattel which agrees with several ancient Versions 23. And Lamech said c. The occasion of this Speech of Lamech's not being revealed it cannot be reasonably expected that any man should positively determine the full sence thereof Thus much seems plain that they are vaunting words intimating his expectation of God's extraordinary regard to him though he had or should kill a man as Cain did many times beyond what he shewed to Cain as appears from v. 24. He seems from Cain's indemnity to encourage himself in his violence and wickedness 25. Called i. e. She called as it is in the Hebrew Text which she did not do without the consent of Adam as appears from chap. 5.3 26. Then began c. After Seth and Enos were born Religion did arise to a greater degree than it had arrived to under the Off-spring of Cain who are therefore onely called the children of Men whereas the Religious Off-spring of Seth and Enos are called the children of God ch 6. v. 2. CHAP. V. The ARGUMENT The Genealogy the Age and Death of the Off-spring of Adam by Seth unto the days of Noah being an account of the Patriarchs or principal Heads of Families of those who continued in the Worship of the true God See the Note on ch 6. v. 2. The Piety of Enoch and his Translation The Birth of Noah and of his Sons 1. THis is the book of the generations of Adam in the day that God created man in the likeness of God made he him 2. Male and female created be them and blessed them and called their name Adam in the day when they were created 3. And Adam lived an hundred and thirty years and begat a son in his own likeness after his image and called his name Seth. 4. And the days of Adam after he had begotten Seth were eight hundred years and he begat sons and daughters 5. And all the days that Adam lived were nine hundred and thirty years and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat sons and daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat sons and daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat sons and daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat Jared 16. And Mahalaleel lived after he begat Jared eight hundred and thirty years and begat sons and daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Jared lived an hundred sixty and two years and he begat Enoch 19. And Jared lived after he begat Enoch eight hundred years and begat sons and daughters 20. And all the days of Jared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat Methuselah 22. And Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters 23. And all the days of Enoch were three hundred sixty and five years 24. And Enoch walked with God and he was not for God took him 25. And Methuselah lived an hundred eighty and seven years and begat Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat sons and daughters 27. And all the days of Methuselah were nine hundred sixty and nine years and he died 28. And Lamech lived an hundred eighty and two years and begat a son 29. And he called his name Noah saying This same shall comfort us concerning our work and toil of our hands because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat sons and daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old and Noah begat Shem Ham and Japheth 1. THE Book of the generations i. e. The Catalogue of those that after
the Birth of Seth in that line did descend from Adam The word Book among the Ancients was applied to very small Writings or Chapters Thus the Bill of Divorcement is called Deut. 24.1 An Epistle 2 Sam. 11.14 A Register of Names Nehem. 7.5 2. Adam Or Man Gen. 1.27 3. An hundred and thirty years By years are meant Solar not Lunar years throughout the whole Chapter If a year were put for a month in these places then would Cainan Mahalaleel and Enoch be supposed to have had Children before they were six years old In his own lickness i. e. Like to him not onely in his faculties and bodily gifts and endowments but also in his mortality and the depravedness of his nature 5. All the days c. This very particular account which is given of Adam and his Descendants by Seth to the Floud serves to set forth the care and good providence of God And that it does I. As it assures us of God's blessing those Men in giving them Children both sons and daughters there not being any among them that was deprived of this Blessing II. By acquainting us with the long lives of those Men for the better replenishing of the Earth which God had made III. As it informs us of God's peculiar care of these good Men in exempting them from the Floud For it appears by computation that these righteous persons were not destroyed by the Floud which was brought upon the world of the ungodly 2 Pet. 2.5 There was not any one of them besides Noah whose Age reached unto the Floud And that seems to be the reason that the time of their death is precisely set down here which is not thus particularly done in the generations which are mentioned Gen. 11. 22. Walked with God i. e. Was a Religious Man he pleased God and had therefore a true faith in Him Heb. 11.5 6. and a firm belief of future rewards Jude v. 14 15. 24. He was not i. e. He was not found Heb. 11.5 viz. among the Inhabitants of this lower World God took him i. e. God took him to himself He was translated that he should not see death Heb. 11.5 29. Noah He was the tenth from Adam The Hebrew word signifies rest His Father fore-tells of him This same shall comfort us He brought comfort and rest to mankind By improving the Art of Husbandry he eased Men as to the toil of their hands ch 9. v. 20. He was also a means of saving Mankind from utter ruine by the Floud and upon his Oblations received assurance that God would not again curse the ground any more for man's sake ch 8. v. 21. 32. Shem Ham and Japheth Japheth was the eldest Shem the second and Ham the youngest See ch 7. v. 6. with ch 11. v. 10. ch 9. v. 24. ch 10. v. 21. The following Story being most concerned in the Off-spring of Shem and the Church of God being among his Off-spring he is here named in the first place CHAP. VI. The ARGUMENT The Causes which moved God to bring the Floud upon the World Noah findeth favour A character of him and an account of his Sons Noah is commanded to build an Ark. He is directed as to the Matter Form and End of it 1. AND it came to pass when men began to multiply on the face of the earth and daughters were born unto them 2. That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose 3. And the LORD said My Spirit shall not always strive with man for that he also is flesh yet his days shall be an hundred and twenty years 4. There were giants in the earth in those days and also after that when the sons of God came in unto the daughters of men and they bare children to them the same became mighty men which were of old men of renown 5 And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was onely evil continually 6. And it repented the LORD that he had made man on the earth and it grieved him at his heart 7. And the LORD said I will destroy man whom I have created from the face of the earth both man and beast and the creeping thing and the fowls of the air for it repenteth me that I have made them 8. But Noah found grace in the eyes of the LORD 9. These are the generations of Noah Noah was a just man and perfect in his generations and Noah walked with God 10. And Noah begat three sons Shem Ham and Japheth 11. The earth also was corrupt before God and the earth was filled with violence 12. And God looked upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth 13. And God said unto Noah The end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth 14. Make thee an ark of Gopher-wood rooms shalt thou make in the ark and shalt pitch it within and without with pitch 15. And this is the fashion which thou shalt make it of the length of the ark shall be three hundred cubits the breadth of it fifty cubits and the height of it thirty cubits 16. A window shalt thou make to the ark and in a cubit shalt thou finish it above and the door of the ark shalt thou set in the side thereof with lower second and third stories shalt thou make it 17. And behold I even I do bring a floud of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven and every thing that is in the earth shall die 18. But with thee will I establish my covenant and thou shalt come into the ark thou and thy sons and thy wife and thy sons wives with thee 19. And of every living thing of all flesh two of every sort shalt thou bring into the ark to keep them alive with thee they shall be male and female 20. Of fowls after their kind and of cattel after their kind of every creeping thing of the earth after his kind two of every sort shall come unto thee to keep them alive 21. And take thou unto thee of all food that is eaten and thou shalt gather it to thee and it shall be for food for thee and for them 22. Thus did Noah according to all that God commanded him so did he 2. The Sons of God i. e. The Worshippers of God who were descended from Seth chap. 4. v. 26. These are called God's Children Compare Deut. 14.1 2 Cor. 6.18 with Isai 43.6 7.44.5.65.1 The daughters of men That is the daughters of the ungodly Race of Cain 1 Cor. 3.3 Chose Their choice was determined by Beauty whereas favour is deceitfull and beauty is vain Prov. 31.30 3. My Spirit shall not always strive with man i. e. Man
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
of Deuteronomy therefore I have very fully consider'd it in the General Argument prefix'd to that Book and therefore I referr the Reader to that place for satisfaction as to this matter Obj. XIX 'T is also said that these Books do not report Facts in that Order in which they hapned and that Moses therefore is not the Author of so confused and distorted a Work And the Author last above-named gives one remarkable instance to this purpose from Deut. 10.6 To which I answer 1. That if the Objector mean no more than this That things are not always related in that very Order in which they hapned I do allow that this is true and that it cannot be deny'd This will be readily granted by Jews and by Christians who yet do believe Moses to be the Author of the Pentateuch Nothing is more common among the Hebrew Doctors than this Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Non est prius posterius in Lege They allow that things are not laid before us in that order in which they hapned or came to pass Josephus when he reckons up the number of the Books of the Old Testament tells us expressly that Moses wrote the Pentateuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. contra Apion l. 1. He tells us elsewhere that all things are written as Moses left them That they had added nothing not even for Ornament which Moses had not left But yet he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That these Writings were left by him dispersed as he had occasion to consult the Divine Majesty This says he I think needfull to premise that none of our People might when they read be scandalized on this account Jos Antiq. l. 4. c. 8. 2. That it does not thence follow that Moses was not the Author 'T is strange that any Man who professeth Christianity shou'd argue at this rate Because it must be allow'd that the Evangelists themselves do not always in their Gospels relate Facts in that Order in which they came to pass and yet they do believe that these Gospels were written by those persons whose Names they bear 3. As 't is far from being an Argument that Moses was not the Author of these Books so the thing it self is of a very trifling Consideration For the Journey of Jethro to Moses whether it hapned before the giving of the Law or after is a thing of very small Consideration As long as we have the Fact related we are well enough dealt with And if it cou'd be prov'd that what is related of that matter Exod. 18. did not come to pass till after the Law was given yet will this be no Objection against Moses because that might notwithstanding be the fittest place to relate Jethro's Journey Moses being just entring upon the account of the giving the Law and then of the particular Laws that were given c. Moses does not date the Coming of Jethro and for what appears 't is related in the fittest place For Abraham's Journey with Sarah to Gerar we are not concern'd to know the precise time of it nor does Moses give it us and we have no cause to find fault with his placing the Relation where we find it We are very unreasonable in this matter The Historian was best Judge where to relate the several Facts he had to mention And we do not when we object this allow him the liberty that all other Historians are allow'd viz. To make their Relations in such places as they judge most convenient And it is to me a very evident proof that those Men have very little to say against Moses who will lay hold on such impertinent trifles as these are These are mere Cavils and speak a bad Temper 4. Nor is there much of this to pretend Moses indeed did not write his History by way of Annals nor his Laws in the exact method and form of Justinian's Institutions But this is no Objection against the Author of the Books or the Books themselves As there is not that method so there is not that confusion which is pretended The Objector needed not to have said that there are in the Pentateuch Tam multa confusa inordinata extra locum seriem posita For there is no great matter of this kind to be objected after all this noise For the Instances he gives of Jethro's Journey and Abraham's going to Gerar they are not worth his while For in truth they do not serve his purpose And though he instance in the Journey of Isaac to Gerar that will do his Cause no good I appeal to any indifferent Reader The Objector shou'd have laid these things before the Reader and shewed how they tend to his great End For here 's nothing prov'd nor is there any thing in the Instances above that do in the least bear against Moses For as I observ'd above Moses does not write Annals nor date those Facts and might therefore insert them in that place of his Book which he judged most reasonable 5. I◠is true that this Author does produce one Instance that looks like an Objection And I do grant that the place hath a considerable difficulty attending it and that is what we read Deut. 10.6 But because there are some difficult passages in the Pentateuch must not Moses therefore be allow'd to be the Author At this rate we may discharge all the Writers of the Old and New Testament also But as to that difficult place it is very particularly consider'd in the following Notes on that Chapter to which therefore I referr the Reader 6. After all 't is very unfit we shou'd prescribe Laws and Methods that God's Holy Prophets are to use in revealing his Will to us 'T is great sawciness in us to prescribe God is wise when he does not use our methods Obj. XX. The same Author objects the Obscurity of these Books as an Argument that Moses was not the Author of them To which I answer 1. It is not to be wonder'd that there shou'd be some obscure places in the Pentateuch allowing it to be written by Moses for then the Book was written above 3000 years ago and that in the Eastern Country and in a Language much different from the Modern We are not acquainted with the History of that Age the Customs of those Times and Idiotisms of the Language in which it was written And therefore we are apt to mistake and many times at a loss where these Books referr to some Facts or Records or Rites and Usages then well known But then as I intimated this is no Argument that Moses was not the Author of it For this wou'd oblige us to discharge all the ancient Authors which we do not understand 2. Besides this Obscurity is very often to be imputed to a fault or defect of the Readers not to any defect or fault in the Books The Reader perhaps wants Skill and good Judgment he does not use fit means or sufficient diligence Perhaps he is
promised it to him even his Seed ch 13. v. 15 17. he desires to know who of his Seed shall inherit it and when He questions not God's veracity but desires a more distinct knowledge of this matter And the following words fully answer this request of his 9. Take me c. These creatures were clean and fit for Sacrifice But seem not here made use of for Sacrifice but for Confirmation of God's Covenant and Promise Compare Jer. 34.18 10. Divided he not When they were used in Sacrifice they were not to be divided by the Law made afterwards 11. Fowls The Hebrew word is fowl and seems to imply some one of the more ravenous sort and is a fit representation of Pharaoh who afflicted Abram's seed Compare Ezek. 17.3 7 12. And one of the Chaldee Paraphrasts expounds fowls here by the Idolatrous people Carkases A fit resemblance of the afflicted condition of Abram's posterity Drove them away He put them to flight says the Chaldee 12. Horror of great darkness A token of the affliction of his feed predicted in the next verse Compare Esther 8.16 and Psal 88.6 and Psal 107.14 13. Four hundred years This time begins at the birth of Isaac and ends at the Israelites departure out of Egypt And in this space three things were to befall Abram's seed which are here distinctly named as also Act. 7.6 I. That it should be a stranger in a land not theirs and so Isaac and Jacob were II. That they should serve And so they did in Egypt ch 47.6 with Exod. 1.11 III. That they should be afflicted And so the Israelites were very greatly a considerable time before they came out of Egypt From the birth of Isaac to the coming out of Egypt were Four hundred years which appears thus From Isaac's birth to that of Jacob were Sixty years ch 25.26 Thence to the birth of Joseph were Ninety ch 41.46 with ch 45.6 11.41.30 and 47.9 Thence to Joseph's death One hundred and ten years ch 50. v. 26. Thence to the birth of Moses Sixty years which space of time the undoubted beginning and end of these Four hundred years require Thence to the Eightieth year of Moses when they came out of Egypt Eighty years In all Four hundred years 14. Judge i. e. Punish See the Book of Exodus and Psal 105.27 28 c. Substance Compare Exodus 12.35 15. And thou c. q. d. But though thy posterity shall be thus afflicted thou shalt die in peace and full of years ch 25.8 16. In the fourth generation The fourth generation Hebr. i. e. The fourth from the descent into Egypt Thus was Caleb the fourth from Judah 1 Chron. 2. And Aaron and Moses the fourth descent from Levi Exod. 6.16 18 20. Amorites These are named being very considerable for their power Amos 2.9 And those among whom Abram lived ch 13.18 and ch 14.13 Not yet full There is a certain measure of wickedness beyond which God will not spare a sinfull Land And though the seasons of punishing Nations with a general ruine be known to God onely yet when a Land adds to its Sins it does both hasten and assure to it self destruction Compare Jer. 51.13 Matt. 23.32 1 Thessal 2.16 with Ezek. 14.14 17. And it came to pass that when the sun went down and it was dark behold a smoaking furnace and a burning lamp that passed between those pieces 18. In that same day the LORD made a covenant with Abram saying Vnto thy seed have I given this land from the river of Egypt unto the great river the river Euphrates 19. The Kenites and the Kenizites and the Kadmonites 20. And the Hittites and the Perizzites and the Rephaims 21. And the Amorites and the Canaanites and the Girgashites and the Jebusites CHAP. XVI The ARGUMENT Sarai bearing no children gives Hagar to Abram she conceives and despiseth her mistress and being therefore hardly used by her fled from her An Angel meets her and puts her upon returning and submitting to Sarai He foretells her the birth of a son directs her what to call him and describes his temper c. Of the place where the Angel met her The birth of Ishmael 1. NOW Sarai Abram's wife bare him no children and she had an handmaid an Egyptian whose name was Hagar 2. And Sarai said unto Abram Behold now the LORD hath restrained me from bearing I pray thee go in unto my maid it may be that I may obtain children by her and Abram hearkened to the voice of Sarai 3. And Sarai Abram's wife took Hagar her maid the Egyptian after Abram had dwelt ten years in the land of Canaan and gave her to her husband Abram to be his wife 4. And he went in unto Hagar and she conceived and when she saw that she had conceived her mistress was despised in her eyes 5. And Sarai said unto Abram My wrong be upon thee I have given my maid into thy bosom and when she saw that she had conceived I was despised in her eyes the LORD judge between me and thee 6. But Abram said unto Sarai Behold thy maid is in thy hand do to her as it pleaseth thee And when Sarai dealt hardly with her she fled from her face 7. And the angel of the LORD found her by a fountain of water in the wilderness by the fountain in the way to Shur 8. And he said Hagar Sarai's maid whence camest thou and whither wilt thou go and she said I flee from the face of my mistress Sarai 9. And the angel of the LORD said unto her Return to thy mistress and submit thy self under her hands 10. And the angel of the LORD said unto her I will multiply thy seed exceedingly that it shall not be numbred for multitude 11. And the angel of the LORD said unto her Behold thou art with child and shalt bear a son and shalt call his name Ishmael because the LORD hath heard thy affliction 12. And he will be a wild man his hand will be against every man and every man's han against him and he shall dwell in the presence of all his brethren 13. And she called the name of the LORD that spake unto her Thou God seest me for she said Have I also here looked after him that seeth me 14. Wherefore the well was called Beer-lahairoi Behold it is between Cadesh and Bered 15. And Hagar bare Abram a son and Abram called his son's name which Hagar bare Ishmael 16. And Abram was fourscore and six years old when Hagar bare Ishmael to Abram 1. SArai Notwithstanding the foregoing promises Sarai did not bear any Child Nor had God as yet promised that she should Besides she is now Seventy five years old and not likely to bear any v. 3. Hand-maid Or Bond-woman ch 21.10 Gal. 4.30 2. Restrained Lo children are an heritage of the Lord Psal 127.3 Obtain children by her Or be builded by her v. 4. Compare Ruth 4.11 with the Note on Exod. 1.21 3. Ten years And was
any other way So true are the words of Solomon Righteousness exalteth a nation but sin is a reproach to any people Prov. 14.34 This passage deserves great consideration It is not onely the Duty but the Interest of Kings and Governours to encourage Men in the exercise of true Religion and by all possible ways and means to suppress Vice and all Profaneness Where-ever a People are profane they are weak at the same time Besides that they by their Wickedness call down the Vengeance of Heaven their very Wickedness does infeeble them and render them an easie Prey to their Enemies The Israelites were strong while Innocent when they had forsaken their God they fell Let us hear what Balaam was forc'd to say before their Whoredom and Idolatry He hath not beheld iniquity in Jacob neither hath he seen perverseness in Israel The Lord his God is with him and the shout of a king is among them God brought them out of Egypt He hath as it were the strength of an Vnicorn surely there is no enchantment against Jacob neither is there any divination against Israel 〈◊〉 Behold the people shall rise up as a great Lion and lift up himself as a young Lion He shall not lie down till he eat of the prey and drink the blood of the slain Numb 23.21 22 23 24. This was the condition of Israel but alas they soon fell by their own Follies whom no Power or Malice of their Enemies could have hurt There is nothing a plainer and more incontestable Truth than this That true Religion and Vertue is not onely the Glory but the Strength and Safety of any Nation or Kingdom On the other hand Vice and Wickedness Profaneness and Discontent are the greatest Mischiefs and the saddest Presages of the Ruin of any People The History of the Israelites delivered in this Book will confirm any considering Man in this belief Here we have a Relation of their Follies and their Wandrings of their Vices and their Plagues of their Sin and Punishment They were delivered from the Egyptians and from Amalek They needed not to fear their Enemies about them They fell indeed in the Wilderness but they fell as the Jews say a drunken Man does he needs none to throw him down he falls of himself They fell by their own Lust their Discontent their Profaneness and Idolatry God grant that we when we seem to stand may take heed lest we fall X. There are in this excellent Book many other things of admirable use for the better understanding the Jewish Religion and the other parts of the Holy Writ which I have not time in this place to enlarge upon but such things they are as will entertain with great variety and delight the inquisitive and diligent Reader Such are the Law of the Nazarite's Vow concerning the Water of Jealousie The form of blessing the People The Law about a Second Passeover The Relation of the guidance of the Cloud and the Law concerning sins of Ignorance and Presumption and of the Ashes of the red Heifer The Relation of the smiting the Rock by Moses Of the Conquest of Sihon and Og The Laws concerning the stated Sacrifices and concerning dividing the Spoil Concerning Inheritances and the Marriage of Heiresses Every one of which will deserve a serious Consideration NOTES ON THE Book of NUMBERS CHAP. I. The ARGUMENT Moses is commanded to number the People The Princes of the Tribes who were appointed to assist in numbring them The People of the several Tribes are numbered from Twenty years old and upward The Number of the whole The Levites are not numbred but appointed to their Office 2514. 1490. 1. AND the LORD spake unto Moses in the wilderness of Sinai in the tabernacle of the congregation on the first day of the second month in the second year after they were come out of the land of Egypt saying 2. Take ye the sum of all the congregation of the children of Israel after their families by the house of their fathers with the number of their names every male by their poll 3. From twenty years old and upward all that are able to go forth to war in Israel thou and Aaron shall number them by their armies 4. And with you there shall be a man of every tribe every one head of the house of his fathers 5. And these are the names of the men that shall stand with you Of the tribe of Reuben Elizur the son of Shedeur 6. Of Simeon Shelumiel the son of Zurishaddai 7. Of Judah Nahshon the son of Aminadab 8. Of Issachar Nethaneel the son of Zuar 9. Of Zebulun Eliab the son of Helon 10. Of the children of Joseph of Ephraim Elishama the son of Ammibud of Manasseb Gamaliel the son Pedahzur 11. Of Benjamin Abidan the son of Gideoni 12. Of Dan Ahiezer the son of Ammishaddai 13. Of Asher Pagiel the son of Ocran 14. Of Gad Estasaph the son of Deuel 15. Of Naphtali Ahira the son of Enan 16. These were the renowned of the congregation princes of the tribes of their fathers heads of thousands in Israel 17. And Moses and Aaron took these men which are expressed by their names 18. And they assembled all the congregation together on the first day of the second month and they dâ—â—lared their pedigrees after their families by the house of their fathers according to the number of the names from twenty years old and upward by their poll 19. As the LORD commanded Moses so he numbred them in the wilderness of Sinai 20. And the children of Reuben Israel's eldest son by their generations after their families by the house of their fathers according to the number of the names by their poll every male from twenty years old and upward all that were able to go forth to war 21. Those that were numbred of them even of the tribe of Reuben were forty and six thousand and five hundred 22. Of the children of Simeon by their generations after their families by the house of their fathers those that were numbred of them according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 23. Those that were numbred of them even of the tribe of Simeon were fifty and nine thousand and three hundred 24. Of the children of Gad by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 25. Those that were numbred of them even of the tribe of Gad were forty and five thousand six hundred and fifty 26. Of the children of Judah by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 27. Those that were numbred of them even of the tribe of Judah were threescore and fourteen
1. These Repetitions of Laws formerly given are such that they give a more clear and distinct meaning of those Laws than was to be collected from what had been said So that the Repetition does lay before the Reader an Explication of the repeated Law Of this I shall give some instances Exod. 21.16 He that stealeth a man c. shall surely be put to death Onkelos renders it He that stealeth one of the children of Israel I shou'd in this case be ready to suspect that Paraphrast as partial and giving too limited a sense of those words But when Moses repeats the Law he â—ixeth the Sense and confirms that Sense which that Paraphrast hath given For thus he hath it If a man be found stealing any of his â—rethren of the children of Israel Deut. 24.7 Again If thou buy an Hebrew servant six years it shall serve and in the seventh he shall go â—â—t free for nothing Exod. 21.2 This Law is repeated and explained in Deuteronomy There 't is said When thou sendest him out free from thee thou shalt not let him go away empty thou shall furnish him liberally out of thy flock c. chap. 15.12 13 14. Again If thou meet thine enemies ox or his ass going astray c. Exod. 23.5 c. This Law is repeated thus Thou shalt 〈◊〉 see thy brother's Ass c. Deut. 22.24 see Deut. 22.1 Which words determine the sense of that Law Exod. 23.15 And none shall apâ—ear before me empty This Law is farther explained Deut. 16.2 See the Note on that place The wages of him that is hired shall not 〈◊〉 with thee all night c. Levit. 19.13 This Law receives a great Explication from Deut. 24.14 15. Thou shalt not oppress an hired servant that is poor and needy whether he be 〈◊〉 thy brethren or of thy strangers that are in â—â—y land c. At his day thou shalt give him â—â—s hire c. 2. Sometimes a Law is repeated with a Caution to the Israelites that they do not make an ill use of the Law Of this we have a remarkable instance Deut. 15. where there is a Repetition of the Law of Release mentioned Levit. 25 But there is added a Caution v. 9. Beware that there be not a thought in thy wicked heart saying The seventh year the year of release is at hand And thine eye be evil against thy poor brother and thou givest him nought and he cry unto the Lord against thee and it be sin unto thee 3. Sometimes new matter or a new reason is added to the repeated Law Thus it is in those Laws repeated from Exod. 20. in Deut. 5.15 16. Another instance we have to this purpose chap. 16.2 And another Deut. 18.3 where we have an addition granted towards the Maintenance of the Priests 4. Sometime we have a Dispensation allowed in some case as to a Temporal Law that was mentioned before Of this we have a remarkable instance Deut. 12.15 21. IV. These Repetitions do mightily engage the diligent and carefull Reader to compare Spiritual things with Spiritual God is not tied to our Rules and Methods to deliver his Laws as we teach Arts and Sciences by certain Rules which the Wit of Man hath devised 'T is enough that he deliver his Will as he thinks fit And if He think fit to do it by Parts and upon sundry Occasions 't will well become us to use the greater diligence in collecting and laying things together that we may by this means arrive at the sense and meaning of the whole Revelation If these things be duly considered we shall not find any force in this popular and loose Objection which is brought against this Book And I shall onely on this occasion add V. That if these Repetitions had not been written by Moses and had been put together by an uncertain Collector of some loose Papers they might have been omitted easily 'T is not very likely we had ever had these Books in this Order if Moses himself had not been the Author of them Here 's no shew of worldly Artifice or Craft nothing appears here like Artifice And the Way and Order in which these things are delivered will hardly allow us if we consider things with Application to call the Author or Authority of these Holy Books in question I am of belief that the little variety we find in the four Gospels is so far from being an Objection against those Books that they rather confirm us in the belief of them as Books that were not composâ—â— by Confederacy and Combination The sâ—me may be said of these Books The Repetitions and Varieties are no Objection against them or against their Author I return to this Book called Deuteronomy which lies before us A Book that hath all the Marks and Signatures of a Divine Original and an inspired Author as Moses was 'T is hardly possible for any man to read it with any care but he must be the better for it 'T is fraught with admirable Precepts of Piety Justice Charity Humanity and Fortitude These Precepts are backed with Motives to Obedieâ—ce that are strong and penetrating that are lively and poinant that are most pathetical and moving He must be very stupid and profligate that does not embrace it with the Highest Veneration How does Moses this Man of God Court the Israelites to be Obedient and Happy What wondrous Care does he shew He speaks as becomes the greatest Prophet and one Divinely inspired Take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen chap. 4.9 Take ye therefore good heed unto your selves v. 15. Beware that thou forget not the Lord thy God chap. 8.11 Take heed to your selves that your heart be not deceived chap. 11.16 He calls Heaven and Earth to witness against them He lays before them Life and Death Blessing and a Curse To conclude Here 's enough to engage the Reader that hath any sparks of Goodness left And for the Pious Reader his Heart must be melted down when he reads it and burn within him Here 's nothing required so much as an honest Mind The Book is generally plain and very easie to be understood God grant we may read it with due care and not put a bar to our profiting by it NOTES ON THE Book of DEUTERONOMY CHAP. I. The ARGUMENT The Speech of Moses to the Israelites at the end of the fortieth year He puts them in mind of God's Oath to their Fathers of his giving them Rulers and the sending the Spies to search the Land and of God's Anger for their Vnbelief 1. THese be the words which Moses spake unto all Israel on this side Jordan in the wilderness in the plain over against the Red sea between Paran and Tophel and Laban and Hazeroth and Dizahab 2. There are eleven days journey from Horeb by the way of mount Seir unto Kadesh-barnea 3. And it came to pass in the fortieth year in the eleventh month on