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
water 12. That thou shouldest enter into covenant with the LORD thy God and into his oath which the LORD thy God maketh with thee this day 13. That he may establish thee to day for a people unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy fathers to Abraham to Isaac and to Jacob. 14. Neither with you onely do I make this covenant and this oath 15. But with him that standeth here with us this day before the LORD our God and also with him that is not here with us this day 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations which ye passed by 17. And ye have seen their abominations and their idols wood and stone silver and gold which were among them 18. Lest there should be among you man or woman or family or tribe whose heart turneth away this day from the LORD our God to go and serve the gods of these nations lest there should be among you a root that beareth gall and wormwood 19. And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drankenness to thirst 20. The LORD will not spare him but then the anger of the LORD and his jealousie shall smoke against that man and all the curses that are written in this book shall lie upon him and the LORD shall blot out his name from under heavâ—â— 21. And the LORD shall separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are written in this book of the law 22. So that the generation to come of your children that shall rise up after you and the stranger that shall come from a fâ—â— land shall say when they see the plagues of that land and the sicknesses which the LORD hath laid upon it 23. And that the whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grass groweth therein like the overthrow of Sodom and Gomorrah Admah and Zeboim which the LORD overthrew in his anger and in his wrath 24. Even all nations shall say Wherefore hath the LORD done thus unto this land What meaneth the heat of this great anger 25. Then men shall say Because they have forsaken the covenant of the LORD God of their fathers which he made with them where he brought them forth out of the land of Egypt 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them 27. And the anger of the LORD was kindled against this land to bring upon it all the curses that are written in this book 28. And the LORD rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day 29. The secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for even that we may do all the words of this law 1. BEside the covenant which he made with them in Horeb. This is the same Covenant with that in Horeb But because they had broken that and because they are now just entring into the promised Land and Moses had given them a more full Explication of the Law and was ready to die he renews the Covenant which they had before entred into 4. Yet the LORD hath not given you an heart to perceive and eyes to see c. That is God hath thought fit for your Sins and Provocations to leave you to your own Stupidity and Blindness of Heart God had done great things for them In his love and in his pity he redeemed c. But they rebelled and vexed his holy Spirit Isa 63.9 10. And that they were utterly inexcusable will appear from what follows v. 5 6 7. In which words we are told that God took great care of them that they might be at leisure to consider For they were not distracted with the cares for Food and Raiment c. God having made a great and miraculous Provision for them 6. Bread i. e. Bread which required not any labour of plowing or sowing of threshing and grinding c. But Manna from Heaven prepared ready to your Hands Wine or strong Drink These would have required some considerable Pains Instead of that they were supplied with Water which followed them 7. We smote them We were not enfeebled for want of Wine and strong Drink nor left without the Divine Assistance 10. All of you They were all concerned and therefore all stood ready to renew their Covenant 11. The hewr c. i. e. The meanest Servant Jos 9.27 12. And into his Oath What is rendred Oath signifies rather a Curse which was generally annexed to an Oath See the LXXII and v. 19 20. And because this Covenant had Curses annexed which were solemnly denounced against Transgressours Chap. 27.14 15. The entring into Covenant and into the Curse in case of failure are here conjoined Nehem. 10.29 15. With him that is not here i. e. With your Posterity The promise was to Abraham and his Seed 16 17. These two Verses contain Motives to incline them to enter into Covenant with God viz. Both because God had brought them out of Egypt and throuh other Nations and because they had had the opportunity of discerning the Folly of these People in worshipping Idols which cannot help them 18. Lest there should be c. These words connect with that Declaration which God makes in order to prevent the Sinner's flattering himself in an Evil way v. 20. We may find a like Expression Gen. 3.22 23. A root that beareth gall and wormwood That is an Evil principle called an evil heart of unbelief in departing from the living God Heb. 3.12 which will infect and poison the Mind and produce the Curses denounced which will be very bitter Compare Act. 8.23 Heb. 12.15 19. To add drunkenness to thirst That is to abound in all manner of Wickedness To add sin to sin Isa 30.1 And drink it up like water Job 34.7 which course of Wickedness does but begâ—t a greater Inclination to do wickedly still As Drunkenness does not 〈◊〉 but increase the Thirst Isa 56.12 20. Blot out his name i. e. Destroy him For Name is frequently put for the person to whom that Name does belong as hath been observed 21. Shall separate him unto Evil c. Whereas such a Sinner may think to escape in a Crowd and flatter himself that the Blessings promised to God's People among whom he lives shall be his Portion he shall be singled out and rendred a Monument of God's Displeasure 23. Burning i. e. Parched and dried up and made barren Psal 107.34 26. He had not given unto them See
of the Book called the Praeadamitae and Spinosa in his Tractatus Theologico-Politicus This matter is of great moment and that wherein our Common Religion is greatly concerned It strikes at the very root of it and calls its Antiquity in question and leaves the pious Reader at a great loss For whereas we all own that God spake by Moses yet still if these Men be in the right we shall be perfectly at a loss for the Author of these Books and not know whether he were a Servant of God or not Besides when the Authors of the New Testament quote Moses and our Saviour appeals to his Writings we shall however be very uncertain where to find these Writings if he be not allowed to be the Author of the Pentateuch and so will the Christian Religion suffer at the same time My design in what follows is to defend Moses against all the attempts that the Authors above-named have made against his being the Author of the following Books This is as much as my present Argument does oblige me to I am not obliged operosely to prove Moses to be the Author or Writer of the Pentateuch He is in possession of that Title It hath been allowed from the highest Antiquity owned by all sorts of Men Jews and Christians by Infidels and Pagans by Men of all Sects and Parties by Men that in other things have differed greatly from one another But that I may not seem to have neglected any thing of moment in this matter I shall before I proceed any farther shew what good reason we have to believe that Moses was the Writer of these Books and then I shall consider the force of those Objections which have been produced against it For the first part of my design I need not say much both because it hath been made out by others beyond all exception and because the thing is attended with as great Evidence as can be reasonably expected by any that are unprejudiced It is certain that Moses wrote the Law and as will appear farther afterwards that by the Law in the Scripture is meant the Pentateuch Exod. 24.4 And delivered it to the Priests the Sons of Levi Deut. 31.9 He was commanded to write and he did it Exod. 17.14 with Josh 1.8 I shall not need go over the Old Testament and shew the many passages cited by the Sacred Writers of the Books thereof out of the several Books of the Pentateuch as the Law of Moses I will to put this matter out of doubt with all Christians pass on to the New Testament where these Books of the Pentateuch are quoted frequently and they are cited as the Books of Moses I will not shew how often they are quoted in the New Testament which would be more than is needfull it will be enough to shew that they are cited severally as the Law and as the Law of Moses An historical Passage of the Book of Genesis is cited by St. Paul under the Character of the Law Gal. 4.21 and the written Law that was v. 30. and Rom. 4.3 St. Stephen was charged to have spoken blasphemous Words against Moses and against the Law Act. 6.11 13. He was charged to have affirmed that Jesus should change the customs which Moses delivered v. 14. Upon this he makes his defence and owns his belief of the matters related even in the Book of Genesis chap. 7.3 4 5 6 7 8 9 10 11 12 13 14 15. Which had not been to his purpose had not that Book been part of that Law which he was accused to have spoken against as well as against Moses Again We have found him of whom Moses in the Law and the Prophets did write Joh. 1.45 This Law here cannot be exclusive of the Book of Genesis which contains the first and also the clearest Prophecy of the Messias of which no Christian can make any doubt that consults Gen. 3.15 and chap. 49.10 These Prophecies are allowed by the Jews themselves the great Enemies of Jesus to belong to the Messias The Book of Exodus is by our Saviour expressly called the Book of Moses Mark 12.26 as it is called the Scripture by St. Paul Rom. 9.17 and the Law of the Lord by St. Luke chap. 2.23 Leviticus is cited also by our Saviour as a part of the Law of Moses Matt. 8.4 And what that Book describes St. Paul reckons as described by Moses Rom. 10.5 And Moses is said to Command what is commanded in that Book Joh. 8. â— For the Book of Numbers though I find it not particularly quoted as other Books under this character yet have we no cause to exclude it from what that place referrs to mentioned above viz. Joh. 1.45 Tâ—â— which we may add what our Saviour says Had ye believed Moses ye would have believed me for he wrote of me Joh. 5.46 For so indeed he did in the Book of Numbers chap. 24.17 And farther still our Saviour referrs to a passage related in this Book of Numbers as a Type of himself As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Joh. 3.14 Deuteronomy is quoted as part of the Law of Moses Matt. 19.7 8. And what we find said there is imputed to Moses as said by him which cannot be if he were not the Writer of it Act. 3.22.7.37 This Book is expressly called the Law of Moses 1 Cor. 9.9 And what is therein contained is said to have been said by Moses Matt. 22.24 The whole Pentateuch is included by the word Law in the style of the New Testament as well as in that of the other and later Jewish Writers Our Saviour says That all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Luk. 24.44 Whence 't is manifest that under the Law of Moses the whole Pentateuch is comprized For Jesus gives us the whole Scripture as the Jews divide it to this day For they divide it into three parts The Law which taken in these Five Books of Moses the Prophets which the Jews divide into the former and latter and the Kethuvim or Hagiographical Books And the Book of Psalms being the Principal of them is put by our Saviour here for all that fall under that General Head This Law came by Moses Joh. 1.14 He wrote it and when the Law is read Moses is said to be read Act. 13.15 and chap. 15.21 2 Cor. 3.15 If I should add to what hath been said that Moses hath been owned to be the Writer of these Books by all Mankind by all sorts of Authors and by an Universal Tradition I think nothing can be wanting to confirm us in this belief And yet is this not denied by our Adversaries in this Question I shall now proceed to consider what can be said on the other side The Proofs had need be very clear before Moses can be dispossessed of so just a claim and title which he hath enjoyed
once The Author above-named was under no necessity of parting with this place He was too forward to part with his Divine Author when he was content to drop him upon so slight a ground To which I add the words Exod. 23.11 But the seventh thou shalt let it rest and lie still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the poor of thy people may eat or and the poor of thy people shall eat and what they leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the field shall eat Where again the first word which is a preterperfect hath the sense of a future as much as the following which is really and grammatically so Obj. VIII We read Gen. 22.14 And Abraham call'd the name of that place Jehovah-jireh as it is to this day in the mount of the Lord it shall be seen These are supposed not to be the words of Moses but of a later Writer It is pretended that this place was Mount Moriah in which the Temple was afterwards built and that it was not call'd so before such time as the Temple was built and therefore this cou'd not be written till that time which was long after the Time of Moses It is farther pretended that it is not likely that Moses shou'd write those words In the Mount of the Lord it shall be seen because the Writer of those words affirms that That proverbial Speech was used in his Time To which I answer 1. I am not concern'd whether this were the very place that was afterwards call'd Moriah or not 'T is enough to my purpose that it is not call'd Moriah even in this place Whatever affinity Men may fansie between Jehovah-jireh and Moriah 't is certain they are not one and the same Name Here 's nothing proved and we are not obliged to regard groundless Imaginations and that is all we have here offer'd to us 2. Nor is there any thing in the following words but what is very agreeable to the Time and Age of Moses For why might not this proverbial Speech be in use from the Days of Abraham to the Time of Moses Here is space enough from the Time of Abraham to that of Moses for such a Saying to become a common Saying or proverbial Speech If a later Writer might say As it is said to this day why might not Moses say it as well I confess sincerely I do not see in this Objection any thing that hath the least appearance of weight in it And shou'd have been asham'd to mention it were it not incumbent upon me in this matter to lay the Objections I meet with fairly before the Reader Obj. IX The Author of the Leviathan roundly affirms that Moses cou'd not be the Author of those words Numb 21.14 Wherefore it is said in the book of the Wars of the Lord what be did in the Red-sea and in the Brooks of Arnon But he offers no reason for this Opinion of his and therefore I do not think my self obliged to take any farther notice of him in this matter However I find that Spinosa offers something like a Reason for this Opinion and as near as I can guess here lies the Argument That Moses wrote a Book of the War against Amalek by God's Command he says is evident from Exod. 17.14 But it does not from that place appear in what Book he wrote it But in Numb 21. he adds a Book is cited call'd The Book of the Wars of the Lord and in this Book says he without doubt the War against Amalek and the several Journeys of the Israelites which were written by Moses as we find 't is said Numb 33.2 are related Hence he seems to insinuate that the Pentateuch was not written by Moses but by some other hand who cites the Writings of Moses And that therefore the Pentateuch was on this account rather written of Moses than by Him This is the most that I can make of the Pretence of this obscure Writer and after all I can see very little that needs an Answer The Place I grant is obscure and difficult but that does not prove it was not written by Moses The Place is consider'd in the following Notes to which I referr the Reader However having this Occasion offer'd me that I may not seem to neglect any thing for the farther satisfaction of the Reader I shall endeavour to explain the Matter related in Numb 21. and then shew how vain this Pretence is First As to the Matter related thus it is The Israelites had receiv'd a Command not to distress or disturb the Ammonites or Moabites in their Possessions God declaring that he wou'd not bestow their Land upon them Deut. 2. It is the business of Moses to shew that the Israelites had not broken that Law It is true it might be pretended and was pretended afterwards in the days of Jephthah that they had broken it Because upon the Conquest of Sihon and Og 't is certain that the Israelites had taken possession of those Lands which sometime belong'd to this People whom they were forbid to disturb But 't is to be consider'd that these Lands were at that time in the possession of the Amorites who had dispossessed the Ammonites and Moabites I will not so far make a digression as to shew who were the Possessors of these Lands from the Time of Abraham I shall content my self in shewing the design of Moses in this relation And that was 1. To shew when the Israelites came to the River Arnon they found it to be the Boundary or Border between Moab and the Amorites This he affirms v. 13. and confirms it out of a known Book in those Times call'd The Book of the Wars of the Lord v. 14. 2. To prove that the Country which the Israelites took from Sihon and which did formerly belong to the Moabites was quite lost from the Moabites in the time of a former King before Balak This is affirmed v. 26. And therefore Israel found Sihon in full possession of this Country This he also proves from some known and acknowledged Sayings at that time that serv'd to preserve the memory of the fact Whether it were in some Song or contain'd in some Commentary of Facts that were passed I enquire not v. 27 28 c. The words seem to imply that the victorious Amorites did express their Triumph on the score of their Victory over the Moabites in those terms which the Text lays before us This account of the design of Moses and his way of gaining that design will easily give the Reader to understand that these words must needs be obscure and difficult because we are not acquainted with the perfect History of those Times nor with the Memorials of Facts that then had hapned Secondly I proceed to shew the great Vanity of the foregoing Pretence I might very well premise that the Proofs that Moses wrote not these Books had need be very clear or else we are guilty of great Vanity in admitting them And this is far
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
go up unto the LORD peradventure I shall make an atonement for your sin 31. And Moses returned unto the LORD and said Oh this people have sinned a great sin and have made them gods of gold 32. Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy book which thou hast written 33. And the LORD said unto Moses whosoever hath sinned against me him will I blot out of my book 34. Therefore now go lead the people unto the place of which I have spoken unto thee Behold mine angel shall go before thee Nevertheless in the day when I visit I will visit their sin upon them 35. And the LORD plagued the people because they made the calf which Aaron made 1. THE People Not all the People but a considerable part of them See v. 26. and 1 Cor. 10.7 Vnto Aaron Or against Aaron 'T is very probable that they came in a very tumultuous and violent manner v. 22. Vp make us Gods c. Act. 7.40 They desire an Image or visible Symbol of the Divinity which might at their pleasure go before them Moses having been absent some considerable time and the Pillar which was wont to go before them having during that time stood still 2. Golden Ear-rings Possibly those very Jewels which the Egyptians had furnished them with at their departure out of Egypt ch 12.35 These Ear-rings were materials of Idolatry both now and before and after this time Gen. 35.4 Judg. 8.24 4. And c. 1 King 12.28 Psal 106.19 Thy Gods Or thy God Nehem. 9.18 They Worshipped God by this Image v. 5. which yet does not excuse them from Idolatry Act. 7.41 1 Cor. 10.7 Exod. 20.4 5. 5. To the LORD To Jehovah but yet the Calf by which Jehovah is Worshipped is called an Idol Act. 7.41 6. People 1 Cor. 10.7 Play This mirth was an attendant upon their Idolatrous Worship and is expressed by a word in the Hebrew that is sometimes applied to Whoredom Idolatry being esteemed a spiritual Whoredom or Fornication Gen. 39.17 7. Go Deut. 9.12 Thy people They have no right to be called God's people 8. They have Deut. 9.8 9. I have seen c. Ch. 33.3 Deut. 9.13 10. Let me alone c. i. e. Do not pray or intercede for them as the Chaldee hath it 11. And Moses c. Psal 106.23 The LORD Heb. The face of the LORD 12. Wherefore Numb 14.13 13. I will multiply Gen. 12.7 and 15.7 and 48.16 14. Repented c. He was appeased and turned from the Evil as the Vulgar and Chaldee have it 15. On both their sides i. e. On the two fore-sides 16. Tables Ch. 31.18 17. Shouted In the mirth mentioned v. 6. 18. Being overcome Heb. Weakness Sing Play says the Chaldee Moses being before instructed v. 7. discerned it not to be the voice of conquering or conquered People but of those who rejoiced or sang as Men were wont to do in Festivals and the Dancing attending upon them Vid. Psal 68.25 Judg. 21.19 21. 19. Brake them c. The People having first broken their Covenant with God 20. And he took c. Deut. 9.21 Burnt it He melted it probably and by that means he first destroyed the form or figure of the Calf Ground it to powder And did by this destroy the whole Compages of it and expose the Vanity of the Idol Drink c. And by this means Moses utterly destroyed all the reliques of this Idolatry Deut. 7.25 There is an Opinion among the Jews that this drink was like the Water of Jealousie Numb 5. serving for the discovery of the Idolaters whom the Levites destroyed 24. And there came out this Calf A very weak excuse of his Sin much like that which we read Gen. 3.12 and 1 Sam. 15.15 25. Naked i. e. By reason of their Sin stripped and robbed of the favour and protection of God which was their glory and their strength vid. Numb 14.9 And now they were exposed to the scorn and violence of their Enemies Their enemies Heb. Those that rose up against them 26. On the LORD's side i. e. That have not fallen into Idolatry 29. For Moses c. Or And Moses said Consecrate your selves to day to the LORD because every man hath been against his son and against his brother c. 32. Out of thy book which thou hast written This is spoken of God after the manner of Men and speaks the great Charity of Moses who chooses rather to suffer though death it self see Num. 11.15 than to behold the destruction of his People 33. Whosoever c. He that sins shall die 34. Angel See ch 23.20 35. Plagued By the Levites and in the plagues afterwards CHAP. XXXIII The ARGUMENT God refuseth to go with the People at which Message they mourn The Tabernacle or Tent of Moses is removed out of the Camp The cloudy Pillar stands at the door of it God speaks unto Moses Face to Face Moses desires God to shew him his Way and his Glory God's words to Moses upon this occasion 1. AND the LORD said unto Moses Depart and go up hence thou and the people which thou hast brought up out of the land of Egypt unto the land which I sware unto Abraham to Isaac and to Jacob saying Vnto thy seed will I give it 2. And I will send an Angel before thee and I will drive out the Canaanite the Amorite and the Hittite and the Perizzite the Hivite and the Jebusite 3. Vnto a land flowing with milk and honey for I will not go up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way 4. And when the people heard these evil tidings they mourned and no man did put on him his ornaments 5. For the LORD had said unto Moses Say unto the children of Israel Ye are a stiff-necked people I will come up into the midst of thee in a moment and consume thee therefore now put off thy ornaments from thee that I may know what to do unto thee 6. And the children of Israel stript themselves of their ornaments by the mount Horeb. 7. And Moses took the Tabernacle and pitched it without the camp afar off from the camp and called it the Tabernacle of the congregation And it came to pass that every one which sought the LORD went out unto the Tabernacle of the congregation which was without the camp 8. And it came to pass when Moses went out unto the tabernacle that all the people rose up and stood every man at his tent-door and looked after Moses untill he was gone into the tabernacle 9. And it came to pass as Moses entred into the tabernacle the cloudy pillar descended and stood at the door of the tabernacle and the LORD talked with Moses 10. And all the people saw the cloudy pillar stand at the tabernacle-door and all the people rose up and worshipped every man in his tent-door 11. And the LORD spake unto
for For those we have of this kind some of them are too voluminous and the People have not ability to purchase or leisure to peruse them Others are not perhaps so fitted for common use But that which I insist mainly upon is this That 't is fit something of this kind should be contrived which might serve the Reader 's necessity to the greatest advantage that might be short and perspicuous cheap and easie to be purchased and after all such as bears the stamp of publick allowance For the following Notes I shall not need say much having acquainted the Reader already with the Occasion of them Some few things I think fit to add First That I have all along made the Hebrew Text my Rule nor do I see how I could do otherwise I am sure this is agreeable to the Sense of the Church of England and this was the Rule which our Translators were governed by Secondly That I have never attempted to advance any private Opinion nor in the least departed from my Rule for any Consideration whatsoever And though I have a great Opinion both of the LXXII Interpreters especially on the Pentateuch and no mean one of the Vulgar Latin and have with some labour compared them yet I have always had my Eye on the Hebrew Text as upon the Rule which was to govern me Nothing could tempt me to alter the Hebrew Text or to depart from it Thirdly I must own that as to the Sense of the Text I have received considerable assistance from the Ancient Interpreters and from the Modern especially from the LXXII the Vulgar and the Targum of Onkelos which is generally a Version rather than a Paraphrase nor hath the Syriac been forgot and the Samaritan hath upon occasion been considered For the Modern Versions I know none better than our own in English that of Diodati in Italian and the Tigurin in Latin which have been considered in the following Notes Fourthly Nor have I neglected Josephus and Philo the Jew I have considered how they have rendred the words of the Pentateuch as they have cited them on occasion and what other accounts they have given of many passages of these Books Nor have I over-looked the Rabbinical Commentators And I have received great help from Maimon especially whom I have frequently consulted and made use of upon this occasion I am fully of opinion the Writings of that Jew next to the Sacred are one of the greatest Blessings that the learned World hath And that if young Divines would read his Works with due care they would arrive at a greater degree of Scripture-knowledge than by all the other methods which are usually taken I do not wonder that the Jews when they speak of Moses Maimonides should say That from Moses to Moses there never was a Man like Moses Fifthly I have endeavoured to make things as plain as I can to the ordinary Reader I have studied to be short and not to disturb the Reader with hard Words or unnecessary Quotations For those few Quotations I have they are not taken upon Trust but I have constantly seen with my own Eyes What-ever defects there may be found in this Work this I can truly say for my self That I have diligently pursued the Truth And shall be very ready to listen to any Man that shall shew the my mistakes and shall most readily retract them I have used what care I could to minister to the Necessities of others and done what lies in me to this purpose I am fond of no singular Opinions have pursued no worldly Advantage and what-ever Censure I may meet with from abroad I am not conscious to my self of any want of diligence or integrity If this will be of any use to others I shall be well satisfied and shall be much better pleased if it should be any occasion to excite others to carry on the Work which is begun to better purpose and a far greater advantage to the well-disposed Readers THE CONTENTS Of the following Dissertation ATtempts to disparage the Holy Scriptures and particularly the Writings of Moses Of those who have endeavoured to prove that Moses did not write the Pentateuch That this is a matter of great moment The design of the following Dissertation That Moses did write the Pentateuch is shewed and hath been owned by a multitude of Witnesses The Objections of some late Writers against it with their Answers The first Objection from Deut. 1.1 answered The second Objection from Gen. 36.31 with some Reflections on a late Writer of a Commentary on Genesis Printed at Amsterdam An Answer thereunto Obj. 3. concerning Hebron and Dan. An Answer to it Obj. 4. from Deut. 2.12 answered Obj. 5. from Gen. 12.6 with its Answer Obj. 6. from Deut. 3.11 14. answered Obj. 7. from Exod. 16.35 with its Answer Obj. 8. from Gen. 22.14 answered Obj. 9. from Numb 21.14 answered Obj. 10. from Numb 12.6 and Deut. 34.10 answered Obj. 11. from Exod. 6. answered Obj. 12. answered Obj. 13. from Gen. 40.15 answered Obj. 14. from Gen. 35.21 An Answer to it Obj. 15. from Gen. 20.7 That the word Prophet was as old as Moses shewed in the Answer to it Obj. 16. from Exod. 16.36 answered Obj. 17. from Gen. 2.11 12. and chap. 10.8 answered Obj. 18. from the many Repetitions in these Books The Reader is referred to the General Argument to Deuteronomy where this Objection is answered at large Obj. 19. 'T is pretended that this Pentateuch is confused and therefore not written by Moses An Answer to that Objection Obj. 20. from the obscurity of these Books An Answer to this Objection Obj. 21. from the difference of Style in the several Books of the Pentateuch An Answer to this Objection Obj. 22. from Deut. 34. 'T is pretended that Moses cou'd not write that Chapter An Answer to that Objection The Conclusion A Dissertation CONCERNING The Author or Writer OF THE PENTATEUCH IT hath been the business and study of some Men of late years to disparage the Holy Scriptures and all revealed Religion What attempts have been made to that End is sufficiently known The Authority and Inspiration of these Sacred Oracles hath not onely been called in question but professedly opposed And those who have been so hardy and profane as to Libel the Scriptures have not onely escaped without Punishment or Censure but they have been cried up and famed for their Performances of this kind as great Wits and Men of wonderfull Sagacity Their Writings have been industriously spread And those who set up for Wit have openly avowed their disbelief of the Scriptures The Books of Moses have not escaped They have been so far from it that there have been those who have given out that the Five Books commonly believed to be his were never written by him And they pretend that they neither were nor could be written by him And there are three Writers of late that in their Works have boldly asserted this Mr. Hobs in his Leviathan the Author
be granted that the Book of the Law to be read to the People did not contain the whole Pentateuch Be all this as it will I cannot see how 't will serve the Purpose of this Author For 2. It does not follow from thence that Moses did not write the whole Pentateuch When 't is agreed that he wrote and deliver'd some parts of it does it thence follow he did not write the whole I shou'd have been much asham'd to have troubled the Reader with this passage of the Author above-written because there is nothing worthy of the Reader 's notice no Argument nor appearance of any But I think my self oblig'd fairly to represent what the Objector's say in this matter though they prove nothing Obj. XIII It is farther pretended that Moses cou'd not write those words where Joseph is brought in saying I was stollen away out of the Land of the Hebrews It is pretended that it was not then the Land of the Hebrews and that therefore Moses cou'd not term it so nor any Writer till after his time when the Israelites had invaded and taken possession of the Land To which I answer 1. That the Writer of this passage does onely report the words of Joseph so that the Objection bears as hard against a later Writer as against Moses For who-ever the Writer be 't is not the Writer that calls it the Land of the Hebrews he brings in Joseph calling it so If Joseph did not call it so the Relater or Writer hath not told us Truth and then the Objection bears against any Writer be it Moses or some other person and then in truth it is an Objection against the Book it self as not worthy of belief If Joseph did call it the Land of the Hebrews why might not Moses be the Writer as well as a later Author He was rather better able to report the Matter a-right than a later Writer as he liv'd nearer to that time when the words were spoken 2. That Joseph might at that time very properly call that Country the Land of the Hebrews And that he might do upon these accounts 1. Because it was the Land in which the Hebrews did at that time and had ever since the Time of Abraham done so inhabit Surely it may be call'd the Land of the Hebrews where the Hebrews dwelt and where they have dwelt for some-time past whether they dwelt there by permission or by force of Arms against the Will of the other Inhabitants 2. 'T was also that Land which was promis'd the Hebrews and particularly to Abraham the Father of that People And 3. The Hebrews had some propriety in that Land Abraham by purchase Gen. 23. Jacob by conquest Gen. 24. who afterwards bestow'd his part of the Land to Joseph by his Last Will and Testament ch 48.22 Obj. XIV It is pretended that Moses cou'd not write those words Gen. 35.21 And Israel journeyed and spread his Tent beyond the Tower of Edar This Tower of Edar or Tower of the Flock is by the Objector supposed for I see no offer of proof to be a Tower plac'd in After-times and put upon one of the Gates of the City of Jerusalem called the Sheep-gate and then this must be written not by Moses but by a later Writer who liv'd after that Tower was so call'd To which I answer 1. That here being nothing but the Objector's Supposition this Objection needs no Answer for 't is not reasonable that mere Suppositions shou'd be regarded without any shadow of proof 2. That it is by no means reasonable to suppose this Tower of Edar to be a Tower upon the Sheep-gate in Jerusalem One of the Ancients who is a more competent Judge than any later Objector affirms that the Tower of Edar was the place of the Shepherds near to Bethlehem where the Company of Angels declar'd the Nativity of our Saviour and that it was the place where Joseph fed his Flock and where the Shepherds that watched by night at the time of our Saviour's Birth Luke 2. heard the heavenly Host saying Glory be to God in the highest and on Earth peace good-will towards Men. Hieron quaest in Genes Idem ad Eustochium Epitaph Paul This account is confirm'd by the Context and also by the Targum of Jonathan on Gen. 35.21 who adds to the Text That this is the place from whence the King Messias shall be revealed in the last days And still this account receives a farther Confirmation from Micah 4.8 where we meet with the Tower of Edar in a most illustrious Prophecy of the Messias There are the same words with these of Gen. 35.21 For the Sheep-gate in Jerusalem there is no kind of Affinity between the words in the Hebrew that signifie the Sheep-gate and those which import the Tower of the Flock and that are used both in Genesis and in Micah And 't is therefore most like that this Name of the place continued from the Time of Jacob and therefore this can be no Objection of any moment in this case Obj. XV. It is pretended that Moses cou'd not write those words Gen. 20.7 Now therefore restore the man his wife for he is a Prophet It is pretended that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render a Prophet was not used in the Time of Moses and that therefore Moses cou'd not write those words but a later Writer And this they attempt to prove from 1 Sam. 9.9 where 't is said Before-time in Israel when a man went to enquire of God thus he spake Come and let us go to the Seer for he that is now called a Prophet was before-time called a Seer To which I answer 1. That if this be any Objection against Moses then may we with as good Reason object this where-ever we find the word we here render Prophet in the Pentateuch We find this word in several places and shall we therefore conclude that Moses wrote none of those places If it has any force here it has the same every-where else And yet Mr. Hobbs allows that Moses did write the Book of Deuteronomy from chap. XI to the end of chap. XXVII and yet in that part of Deuteronomy we find this word which we render Prophet several times E. g. If there arise among you a Prophet c. And thou shalt not hearken to the words of that Prophet Deut. 13.1 3. Again The Lord thy God will raise up unto thee a Prophet c. I will raise them a Prophet And the Prophet which shall presume c. And when a Prophet speaketh in the Name of the Lord Deut. 18.15 18 20 22. Besides the word is used elsewhere as Exod. 7.1 Numb 12.6 and chap. 11.29 and Deut. 34.10 Will any believe this word was not used in the time of Moses or that if he wrote these places yet he wrote Seer and the word Prophet was added by a later Hand 2. Some of these words are quoted in the New Testament and there the word
Prophet is retain'd and not the word Seer And they are quoted in such terms also as may put this matter out of dispute and satisfie us that Moses wrote the words quoted and that the word Prophet was known in his time Let us hear how St. Peter quotes these words from Deut. 18.18 For Moses truly said unto your Fathers A Prophet shall the Lord your God raise up unto you He tells us that 't was Moses and not a later Writer that said this he expresseth it not by Seer but by the word Prophet St. Stephen cites the same passage and after the same manner This is that which Moses said unto the children of Israel A Prophet shall the Lord your God raise unto you c. Act. 3.22 and chap. 7.37 Nothing can be plainer nothing more convincing than these words are both that Moses wrote these words and that the word render'd Prophet was used in his time 3. I shall consider the words in the Book of Samuel and shew that they will not serve the purpose to which they are produced The words are these Before-time in Israel when a man went to enquire of God thus he spake Come and let us go to the Seer for he that is now called a Prophet was before-time called a Seer Does this Writer say That the word we render Prophet was not known in the time of Moses He says no such thing Does he say That the word we render Prophet was not known till that Age He says it not All that he affirms is this That before that time the person called a Prophet was called a Seer This we grant readily He was called a Seer before but this does not inferr that he was not called a Prophet also even then when he was called a Seer The most that can be concluded from the place is this That for some-time before he that was called a Prophet then was commonly called a Seer And then there is no more than this to be inferred That how old soever the word Prophet had been yet for some-time before that passage was related it was very common to call him a Seer It seems the word Prophet was at that time when this is related in common use and yet after these words the word Seer is used 1 Sam. 9.11 And so it was in the days of Micah when the word Prophet was in common and ordinary use Micah 3.7 And as the word Seer was used when Prophet was used most commonly so have we good Reason to believe that the word Prophet was also used when Seer was a word in common and ordinary use And 't is apparently evident from what hath been said above that the word was as old as Moses Obj. XVI It is pretended that Moses wou'd not write these words Now an Omer is the tenth part of an Ephah Exod. 16.36 'T is pretended that these words cou'd not be written by Moses when these Measures were in use and well known but by a much later hand after the dispersion of the Israelites among other Nations among whom they had been used to other Measures that the Reader might the better understand the Measure here mentioned To which I answer 1. That it does not appear that the Israelites did ever alter their Measures whilst they continued in the Possession of the Land of Canaan And if they did not there cou'd be no reason assign'd why we shou'd suppose any thing added here by way of Explication by a later hand 2. Nor can we reasonably suppose such an Explication cou'd signifie any thing in this case For how cou'd any Man be the wiser for it For how shou'd an Ephah be better known than an Omer This wou'd be no Explication in After-times when the Measures used of old were once forgotten And why may not an Ephah be as well forgot as an Omer And if it were the Reader cou'd gain nothing at all by such words as these 3. And therefore 't is much more reasonable to believe that these words were here from the beginning when an Ephah was in use commonly and that so it was in the days of Moses Obj. XVII I meet with some other Objections mention'd in a late learned Writer mention'd before which because I cannot discern any great force in them I will here put together and answer viz. Gen. 2.11 12. The name of the first is Pison that is it which compasseth the whole land of Havilah where there is gold and the gold of that land is good there is Bdellium and the Onyx-stone 'T is pretended that these are the words of one who lived in Chaldaea where 't is suppos'd that Pison was and that Geography was not well enough known to Moses to relate such Particulars Again 'T is pretended that the account we have of Nimrod and his Kingdom chap. 10.8 is more than Moses can be supposed to give and that That account wou'd have been more usefull after the Jews had been better acquainted with Babylon And Lastly The account we have of Niniveh which is suppos'd to have been Founded after the Time of Moses is therefore supposed to be none of his To which I answer 1. As to Pison not to examine the Situation of it which for what appears might not be so distant from Moses as Chaldaea the Objector hath no reason to object hence against Moses because he does not know how far Moses did understand Geography nor hath he any cause to say the places mention'd did not trade and traffick into Egypt where Moses was born Gen. 37.25 2. As to the account of Nimrod and his Kingdom we have no shadow of reason to suspect it For Babylon and some other places mention'd on this occasion were afterwards so famous in story that 't is not to be wonder'd at that Moses shou'd give an account of this person who was so very remarkable in his Time and of these Places that were so famous afterwards Nor cou'd any thing be done more properly than in that very place where Moses gives an account of the Families deriv'd from the Sons of Noah which Peopl'd the several parts of the Earth 3. For the Name of Niniveh which is pretended to be later than the Times of Moses I need say no more than this That this is supposed onely but I never yet to my remembrance saw any kind of proof of it or any thing that looks that way And cou'd I see any thing like a proof I shou'd think my self oblig'd to give an answer to it But I cannot be obliged to follow mere Suppositions and wander after the Fansies and vain Imaginations of Scriblers Obj. XVIII It is pretended by the Author of the Book call'd Prae-adamitae that the Pentateuch cannot be writ by Moses and that because 't is full of Repetitions which therefore so wife a Man as Moses cannot be supposed to be guilty of I answer That this looks like an Objection and deserves to be accounted for And because this Objection bears hardest against the Book
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
23.19 In Hebron Or near Hebron So the Hebrew Particle sometimes signifies 1 Sam. 29.1 2 Chron. 15.16 CHAP. XIV The ARGUMENT Four Kings overcome five in Battel Lot is taken Captive and his Goods become a spoil The news of Lot's Captivity is brought to Abram He pursues the Conquerors and rescueth Lot c. Melchizedek blesseth Abram and receives Tithes of him Abram refuseth to enrich himself with the Spoils he had taken Having given a part of them to those who were partners with him in this expedition restores the remainder to the King of Sodom 1. AND it came to pass in the days of Amraphel king of Shinar Arioch king of Ellasar Chedorlaomer king of Elam and Tidal king of nations 2. That these made war with Bera king of Sodom and with Birsha king of Gomorrah Shinab king of Admah and Shemeber king of Zeboiim and the king of Bela which is Zoar. 3. All these were joyned together in the vale of Siddim which is the salt sea 4. Twelve years they served Chedorlaomer and in the thirteenth year they rebelled 5. And in the fourteenth year came Chedorlaomer and the kings that were with him and smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh-Kirjathaim 6. And the Horites in their mount Seir unto El-paran which is by the wilderness 7. And they returned and came to En-Mishpat which is Kadesh and smote all the country of the Amalekites and also the Amorites that dwelt in Hazezon-Tamar 8. And there went out the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim and the king of Bela the same is Zoar and they joyned battel with them in the vale of Siddim 9. With Chedorlaomer the king of Elam and with Tidal king of nations and Amraphel king of Shinar and Arioch king of Ellasar four kings with five 10. And the vale of Siddim was full of slime-pits and the kings of Sodom and Gomorrah fled and fell there and they that remained fled to the mountain 11. And they took all the goods of Sodom and Gomorrah and all their victuals and went their way 12. And they took Lot Abram's brother's son who dwelt in Sodom and his goods and departed 13. And there came one that had escaped and told Abram the Hebrew for he dwelt in the plain of Mamre the Amorite brother of Eshcol and brother of Aner and these were confederate with Abram 14. And when Abram heard that his brother was taken captive he armed his trained servants born in his own house three hundred and eighteen and pursued them unto Dan. 15. And he divided himself against them he and his servants by night and smote them and pursued them unto Hobah which is on the left hand of Damascus 16. And he brought back all the goods and also brought again his brother Lot and his goods and the women also and the people 17. And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and of the kings that were with him at the valley of Shaveh which is the king's dale 18. And Melchizedek king of Salem brought forth bread and wine and he was the priest of the most high God 19. And he blessed him and said Blessed be Abram of the most high God possessor of heaven and earth 20. And blessed be the most high God which hath delivered thine enemies into thy hand and he gave hiâ— tithes of all 21. And the king of Sodom said unto Abram Give me the persons and take the goods to thy self 22. And Abram said to the king of Sodom I have lift up my hand unto the LORD the most high God the possessor of heaven and earth 23. That I will not take from a threed even to a shooe latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich 24. Save only that which the young men have eaten and the portion of the men which went with me Aner Eshcol and Mamre let them take their portion 1. SHinar i. e. Babylon See the Note on ch 10.10 And because Nimrod reigned there some of the Jews think Amraphel to be Nimrod Ellasar This is thought to be Syria Elam See ch 10. v. 22. Of nations i. e. Of a place whose Inhabitants were of divers Nations and People met together This is supposed to be the same which was afterwards called Galilee See Josh 12.23 2. Zoar See ch 13. v. 10. These five Cities above-named lay near each other on the East of the Inheritance of Judah in the Land of Canaan 3. All these i. e. These five Kings last named Were joined together They were not onely Neighbours but Confederates also as the Greek Interpreters intimate See v. 4. Vale of Siddim So called from the open Fields as the Chaldee rendring implies Salt sea So called afterwards even in the time in which this Book was written For the wickedness of its Inhabitants it was rendred a barren place Deut. 29.23 Psal 107. v. 34. 5. Rephaims The Giants or Mighty men say the Seventy and Chaldee A people of force and power in the Land of Canaan ch 15.20 Deut. 3.13 compare Deut. 2.11 in the Hebrew Text and with the Context there Ashteroth Karnaim This City was in Basan placed between two high Mountains whence it was called Ashteroth Karnaim Karnaim signifies two horns or high places Deut. 1.4 Zuzims Another strong people as the Greek and Chaldee intimate Emims Of them see Deut. 2.10 11. In Shaveh Or in the Plain as it is in the Margent Kirjathaim Josh 13.19 6. Horites A people that dwelt in Seir Deut. 2.22 Gen. 36.20 El-paran Or the Plain of Paran a City near the Wilderness so called Gen. 21.21 Numb 13.3 7. En-Mishpat The fountain of Judgment Hebr. Possibly it might be the place wherein the Controversies of the neighbouring places were decided which might be the occasion why it was so called Amalekites Afterwards so called from Amalek Gen. 36.12 Hazezon-Tamar The name of a City The Chaldee renders it Engedi And very good reason there is for that rendring Compare 2 Chron. 20.2 This City belonged afterward to the Tribe of Judah Josh 15.62 10. Fell there i. e. Were there discomfited 14. His Brother i. e. His Kinsman He was his Brother's Son Compare v. 12. and ch 13.8 The word Brother is taken in the Scripture in a large sense Lot was however Abram's Brother he having married Sarai the Sister of Lot Armed Or brought forth Trained Or instructed See the Note on ch 12.5 Dan This says Josephus is one of the Fountains of the River Jordan 15. Damascus A City of Syria and in after-times the head thereof Isa 7.8 17. King's-dale A place that retained that name unto David's time and is probably the same which is mentioned 2 Sam. 18.18 18. Melchizedek The word signifies King of Righteousness Heb. 7.2 Salem i. e. Of Jerusalem says the Chaldee Salem
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
the Sabbath day which they confine to two thousand Cubits Numb 35.5 This space is a Sabbath days Journey Act. 1.12 31. Taste of it c. This was the taste of it unprepared when it was prepared it had another taste viz. the taste of fresh Oyl Num. 11.8 34. Laid it up When the Tabernacle was after this built 35. Forty yâ—â—s c. Josh 5.12 Neh. 9.15 36. An omer is the tenth part of an ephah The Ephah contained of our Measure very near a Bushel three Seaâ—s Vid. LXXII and Onkel and the Omer here is the tenth part The Homer which is mentioned Ezek. 45.11 is not the same measure with the Omer here and is otherwise written in the Hebrew CHAP. XVII The ARGUMENT The Israelites come to Rephidim They murmur for want of Water God sends them Water out of a Rock Amalek fights against the Israelites Joshua encounters them Moses goes up to the top of an Hill and holds up his Hands Whiles â—e did so the Israelites prevail against Amalek God threatens Amalek An Altar built JEHOVAH-nissi 1. AND all the congregation of the children of Israel journeyed from the wilderness of Sin after their journeys according to the commandment of the LORD and pitched in Rephidim and there was no water for the people to drink 2. Wherefore the people did chide with Moses and said Give us water that we may drink And Moses said unto them Why chide you with me wherefore do ye tempt the LORD 3. And the people thirsted there for water and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattel with thirst 4. And Moses cried unto the LORD saying What shall I do unto this people they be almost ready to stone me 5. And the LORD said unto Moses Go on before the people and take with thee of the elders of Israel and thy rod wherewith thou smotest the river take in thine hand and go 6. Behold I will stand before thee there upon the rock in Hâ—reb and thou shalt fruite the rochâ—â—â—ed there shall come water out of it that the people may drink And Moses did so in the sight of the elders of Israel 7. And he called the name of the place Massah and Meribah because of the chiding of the children of Israel and because they tempted the LORD saying Is the LORD among us or not 8. Then came Amalek and fought with Israel in Rephidim 9. And Moses said unto Joshua Choose us out men and go out fight with Amalek to morrow I will stand on the top of the hill with the rod of God in mine hand 10. So Joshua did as Moses had said to him and fought with Amalek and Moses Aaron and Hur went up to the top of the hill 11. And it came to pass when Moses held up his hand that Israel prevailed and when he let down his hand Amalek prevailed 12. But Moses hands were heavy and they took a stone and put it under him and he sat thereon and Aaron and Hur stayed up his hands the one on the one side and the other on the other side and his hands were steady untill the going down of the sun 13. And Joshua discomfited Amalek and his people with the edge of the sword 14. And the LORD said unto Moses Write this for a memorial in a book and rehearse it in the ears of Joshua for I will utterly put out the remembrance of Amalek from under heaven 15. And Moses built an altar and called the name of it JEHOVAH-nissi 16. For he said because the LORD hath sworn that the LORD will have war with Amalek from generation to generation 1. AFter their journeys Which Journeys are elsewhere more particularly related Num. 33.12 13 14. 2. Wherefore V. Num. 20.4 Wherefore do ye tempt the LORD i. e. Wherefore do ye by your distrust and discontent question the Power and Care of the Lord Vid. Matt. 16.1 Psal 78.18 19. See v. 7. 4. Cried i. e. Prayed as he was wont to do in straits c. 14.15 c. 15.25 5. The elders As competent witnesses of the wonderfull Power of God Vid. c. 3.16 Thou smotest c. 7.20 6. Behold Num. 20.9 Ps 78.15 and 105.41 Wisd 11.4 1 Cor. 10.4 I will stand i. e. The Pillar of Cloud the sign of my Presence among you shall stand upon the Rock c. Water out of it Though the Rock were unlikely to afford it This speaks the Power of God and does also represent Christ and the Benefits which we receive by him 1 Cor. 10.4 Joh. 7.37 7. Massah That is tentation Meribah That is chiding or strife Is the LORD c. See the Notes on v. 2. 8. Then came Deut. 25.17 Wisd 11.3 Amalek i. e. The Amalekites who were descended from Amalek one of the Sons of Eliphaz the first-born of Esau Gen. 36.15 16. 9. Joshua Called Jesus Act. 7.45 10. Hur A Man of great note and authority and possibly the Head of the Tribe of Judah at this time V. c. 24.14 1 Chron. 2.19 Josephus adds That he was the Husband of Miriam 11. Held up his hand i. e. His Hands as appears from v. 12. and that with the Rod of God v. 9. the sign of God's Power The lifting up of Hands is an Expression of Prayer Psal 28.2 1 Tim. 2.8 And this passage does fitly express to us the efficacy of fervent Prayer to God 12. His hands were steady They were stretched out in prayer says the Chaldee He hold the Rod the ensign of God's Power in his Hand The word we render steady does in the Hebrew import faith and this may well express the Faith of Moses in the Power of God and commend to us the Prayer of Faith Jam. 1.6 Matt. 21.22 14. In a book This was done Deut. 25.17 18 19. Of Joshua Who was to succeed to Moses and to fight the Lord's Battels I will utterly put out the remembrance c. In due time I will destroy their Memory Vid. Deut. 25.17 1 Sam. 15.7 c. 30.17 2 Sam. 8.12 Esth 9.14 15. An altar Vnto the Lord say the Greek The name of it Or The name of Him that is of the Lord. JEHOVAH-nissi That is The Lord my Banner He who enabled me to fight and get the Victory Moses built an Altar and thereon served before the Lord who wrought wonders for him says the Chaldee 16. Because c. Or Because the hand of Amalek is against the throne of the Lord. The LORD hath sworn Heb. The hand upon the throne of the Lord. The reason of this variety is from this that the lifting up the Hand and especially towards Heaven the Throne of God was used in swearing and no wonder that the sign should be put for the thing signified See Gen. 14.22 Rev. 10.5 6. CHAP. XVIII The ARGUMENT Jethro comes to Moses and brings with him the Wife and two Sons of Moses He acquaints him with what God had done
names of other Gods 14. Three times Deut. 16.16 15. Thou shalt c. Ch. 13.3 and 34.18 And none c. Deut. 16.16 Ecclus 35.4 Empty i. e. Without some Gift or Oblation Deut. 15.13 14. 16. Feast of harvest When they offered two Loaves of First-fruits Lev. 23.17 called The Feast of Weeks Exod 34.22 because it was seven weeks from the foregoing Feast Levit. 23.15 This was the Feast of Pentecost Act. 2.1 At this time the Law was given See Notes on ch 19.1 The feast of in gathering Called also The feast of Tabernacles Lev. 23.34 Deut. 16.13 17. Three times Viz. at the times last mentioned Before the LORD i. e. at the place where God appointed and where the Tabernacle and after that the Temple was 18. Of my sacrifice i. e. Of the Passover as the Chaldee hath it and as appears evidently from ch 34.25 With leavened bread i. e. Having leavened Bread in thy possession My sacrifice Or Feast Remain viz. Unburnt 19. The first-fruits Ch. 34.26 Thou shalt not seeth a kid c. Deut. 14.21 This the Jews understand as forbidding the eating of Flesh and Milk together And besides the shew of Cruelty in doing so Deut. 22.6 7. and Philo Jud. de Charitate it is supposed this was forbid the Israelites because it was a Rite used by Idolaters See Mor. Nevoch p. 3. c. 48. 20. Behold Ch. 33.2 An Angel i. e. Christ called so Mal. 3.1 He was tempted in the Wilderness 1 Cor. 10.9 Heb. 3.9 Maimon confesses that these words are explained by those Deut. 18.18 which words do manifestly belong to the Messias See the Notes on Deut. 18.15 More Nevoch p. 2. c. 34. 21. Not pardon your transgressions i. e. Your contumacious sins Vid. Josh 24.19 My name is in him Joh. 10.38 The Name of God signifies his Essence Exod. 3.13 And sometimes his Word says Maimon More Nevoch p. 1. c. 64. and is applicable to the Messiah in both these Senses 22. An adversary unto thine adversaries Or I will afflict them that afflict thee 23. For c. Ch. 33.2 Bring thee Josh 24.11 24. But thou shalt Deut. 7.25 26. There shall nothing Deut. 7.14 27. Backs Heb. Neck 28. I will send hornets Josh 2â—â— These words may well be understood literally See Exod 8.21 31. Sea of the Philistines i. e. The Mediterranean upon which their Country lay Desart Of Shur Exod. 15.22 Gen. 16.7 River i. e. Euphrates as the Greek have it 32. Thou shalt Ch. 34.15 Deut. 7.2 33. It will surely c. Deut. 7.16 Josh 23.13 Judg. 2.3 CHAP. XXIV The ARGUMENT Moses is called up into the Mountain The People promise Obedience Moses builds an Altar and twelve Pillars The young Men offer Sacrifices He enters the People into Covenant with God God manifests himself Moses continues in the Mount forty Days and forty Nights 1. AND he said unto Moses Come up unto the LORD thou and Aaron Nadab and Abihu and seventy of the elders of Israel and worship ye afar off 2. And Moses alone shall come near the LORD but they shall not come nigh neither shall the people go up with him 3. And Moses came and told the people all the words of the LORD and all the judgments and all the people answered with one voice and said All the words which the LORD hath said will we do 4. And Moses wrote all the words of the LORD and rose up early in the morning and builded an altar under the hill and twelve pillars according to the twelve tribes of Israel 5. And he sent young men of the children of Israel which offered burnt-offerings and sacrificed peace-offerings of oxen unto the LORD 6. And Moses took half of the blood and put it in basons and half of the blood he sprinkled on the altar 7. And he took the book of the covenant and read in the audience of the people and they said All that the LORD hath said will we do and be obedient 8. And Moses took the blood and sprinkled it on the people and said Behold the blood of the covenant which the LORD hath made with you concerning all these words 9. Then went up Moses and Aaron Nadab and Abihu and seventy of the elders of Israel 10. And they saw the God of Israel and there was under his feet as it were a paved-work of a saphire-stone and as it were the body of heaven in his clearness 11. And upon the nobles of the children of Israel he laid not his hand also they saw God and did eat and drink 12. And the LORD said unto Moses Come up to me into the mount and be there and I will give thee tables of stone and a law and commandments which I have written that thou mayest teach them 13. And Moses rose up and his minister Joshua And Moses went up into the mount of God 14. And he said unto the elders Tarry ye here for us until we come again unto you and behold Aaron and Hur are with you if any man have any matters to do let him come unto them 15. And Moses went up into the mount and a cloud covered the mount 16. And the glory of the LORD abode upon mount Sinai and the cloud covered it six days and the seventh day he called unto Moses out of the midst of the cloud 17. And the sight of the glory of the LORD was like deuouring fire on the top of the mount in the eyes of the children of Israel 18. And Moses went into the midst of the cloud and got him up into the mount and Moses was in the mount forty days and forty nights 1. COme up i. e. After thou hast propounded my Laws to the People and sprinkled the Blood c. to v. 9. God's Seventy of the elders Who will be good Witnesses of glorious appearance This number was afterward ordained by God and taken into the Government Num. 11.16 17. 2. Near the LORD i. e. Into the midst of the Cloud v. 18. The top of the Mount where was a glorious appearance and sign of God's more special presence v. 16 17. But they shall not come nigh i. e. Aaron Nadab and Abihu and the seventy Elders though they went up into the Mount shall not pass into the midst of the Cloud nor go up to the top or the Mount as Moses did Neither shall the people go up The Elders were allowed to go up some part of the Mount v. 1. Moses might onely come near the People are to stay at the bottom of the Mount 3. All the words of the LORD and all the judgments i. e. The Ten Commandments ch 20. which are called The words which God spake Exod. 20.1 And again the ten Words ch 38.28 and the Judicial Laws contained in the three foregoing Chapters which are called Judgments ch 21.1 All the words Ch. 19.8 verse 7. Deut. 5.27 4. An altar On God's part who is the principal party in this Covenant Twelve pillars On the People's behalf 5. Young men
The Chaldee understands it of the Shecinah or Divine Presence 10. I make Deut. 5.2 A terrible thing Such as speaks the Majesty and Power of God who is terrible in his doing toward the children of men Ps 66.5 12. Take heed Ch. 23.32 Deut. 7.2 13. Images Heb. Statues 14. Jealous Ch. 20.5 15. Go a whoring Idolatry is a spiritual Whoredom Ps 73.27 He that loves and honours the Creature instead of the Creator is guilty of it Jam. 4.4 And thou eat of his sacrifice And so have Communion with an Idol Num. 25.2 Ps 106.28 Ezek. 18.6.22.9 1 Cor. 10.20 Rev. 2.20 16. Their daughters 1 King 11.2 17. No molten They are specially warned against molten Gods they having transgressed so lately in the molten Calf ch 32.4 18. Vnleavened Ch. 23.15 Month Ch. 13.4 19. All Ch. 22.29 Ezek. 44.30 20. Lamb Or Kid. Empty Ch. 23.15 21. Six Ch. 23.12 Deut. 5.12 Luk. 13.14 22. And Ch. 23.16 Years end Heb. Revolution of the year 23. Thrice Ch. 23.14 17. Deut. 16.16 25. Thou c. Ch. 23.18 26. Kid Ch. 23.19 Deut. 14.21 27. Write thou these words Deut. 4.13 i. e. Do thou write them in a Book apart The ten Commandments onely were written in the two Tables and they were written by God v. 1. Deut. 10.2.4 28. And he Ch. 24.18 Deut. 9.9 And he wrote Not Moses but God See v. 27. Commandments Heb. Words 29. Shone Was glorious says the Greek which rendring agrees well with what we read 2 Cor. 3.7 While he talked with him These words express the cause why the Face of Moses did shine viz. from his converse with God 2 Cor. 3.18 30. Were afraid And by this means it is likely Moses came to the knowledge of it 33. He put Or He had put Viz. during the time that he spake with them A veil 2 Cor. 3.13 14. 34. He took the veil off 2 Cor. 3.16 35. With him That is With God as appears from v. 34. CHAP. XXXV The ARGUMENT The People are commanded to rest on the Sabbath-day Free-will Offerings for the Tabernacle to be received Both Men and Women offer Materials Bezaleel and Aholiab chosen for the Work 1. AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2. Six days shall work be done but on the seventh day there shall be to you an holy day a sabbath of rest to the LORD whosoever doth work therein shall be put to death 3. Ye shall kindle no fire throughout your habitations upon the sabbath-day 4. And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5. Take ye from amongst you an offering unto the LORD Whosoever is of a willing heart let him bring it an offering of the LORD gold and silver and brass 6. And blue and purple and scarlet and fine linen and goats hair 7. And rams skins died red and badgers skins and shittim-wood 8. And oyl for the light and spices for anointing oyl and for the sweet incense 9. And onyx-stones and stones to be set for the ephod and for the breast-plate 10. And every wise-hearted among you shall come and make all that the LORD hath commanded 11. The tabernacle his tent and his covering his taches and his boards his bars his pillars and his sockets 12. The ark and the staves thereof with the mercy-seat and the veil of the covering 13. The table and his staves and all his vessels and the shew-bread 14. The candlestick also for the light and his furniture and his lamps with the oyl for the light 15. And the incense-altar and his staves and the anointing oyl and the sweet incense and the hanging for the door at the entring in of the tabernacle 16. The altar of burnt-offering with his brasen grate his staves and all his vessels the laver and his foot 17. The hangings of the court his pillars and their sockets and the hanging for the door of the court 18. The pins of the tabernacle and the pins of the court and their cords 19. The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priest's office 20. And all the congregation of the children of Israel departed from the presence of Moses 21. And they came every one whose heart stirred him up and every one whom his spirit made willing and they brought the LORD's offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22. And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23. And every man with whom was found blue and purple and scarlet and fine linen and goat's hair and red skins of rams and badgers skins brought them 24. Every one that did offer an offering of silver and brass brought the LORD's offering and every man with whom was found shittim-wood for any work of the service brought it 25. And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linen 26. And all the women whose heart stirred them up in wisdom spun goat's hair 27. And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28. And spice and oyl for the light and for the anointing oyl and for the sweet incense 29. The children of Israel brought a willing-offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30. And Moses said unto the children of Israel See the LORD hath called by name Bezaleel the son of Vri the son of Hur of the tribe of Judah 31. And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32. And to devise curious works to work in gold and in silver and in brass 33. And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34. And he hath put in his heart that he may teach both he and Aholiab the son of Ahisamach of the tribe of Dan. 35. Them hath he filled with wisdom of heart to work all manner of work of the engraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work 2. Six days Ch. 20.9 Levit. 23.3 Deut. 5.12 Luk. 13.14 An holy day Heb. Holiness Put to
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
thee 6. Thou shalt not seek their peace nor their prosperity all thy days for ever 7. Thou shalt not abhor an Edomite for he is thy brother thou shalt not abhor an Egyptian because thou wast a stranger in his land 8. The children that are begotten of them shall enter into the congregation of the LORD in their third generation 9. When the host goeth forth against thine enemies then keep thee from every wicked thing 10. If there be among you any man that is not clean by reason of uncleanness that chanceth him by night then shall he go abroad out of the camp he shall not come within the camp 11. But it shall be when evening cometh on he shall wash himself with water and when the sun is down he shall come into the camp again 12. Thou shalt have a place also without the camp whither thou shalt go forth abroad 13. And thou shalt have a paddle upon thy weapon and it shall be when thou wilt ease thy self abroad thou shalt dig therewith and shalt turn back and cover that which cometh from thee 14. For the LORD thy God walketh in the midst of thy camp to deliver thee and to give up thine enemies before thee therefore shall thy camp be holy that he see no unclean thing in thee and turn away from thee 15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee 16. He shall dwell with thee even among you in that place which he shall choose in one of thy gates where it liketh him best thou shalt not oppress him 17. There shall be no whore of the daughters of Israel nor a Sodomite of the sons of Israel 18. Thou shalt not bring the hire of a whore or the price of a dog into the house of the LORD thy God for any vow for even both these are abomination unto the LORD thy God 19. Thou shalt not lend upon usury to thy brother usury of money usury of victuals usury of any thing that is lent upon usury 20. Vnto a stranger thou mayest lend upon usury but unto thy brother thou shalt not lend upon usury that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it 21. When thou shalt vow a vow unto the LORD thy God thou shalt not slack to pay it for the LORD thy God will surely require it of thee and it would be sin in thee 22. But if thou shalt forbear to vow it shall be no sin in thee 23. That which is gone out of thy lips thou shalt keep and perform even a free-will-offering according as thou hast vowed unto the LORD thy God which thou hast promised with thy mouth 24. When thou comest into thy neighbour's vineyard then thou mayest eat grapes thy fill at thine own pleasure but thou shalt not put any in thy vessel 25. When thou comest into the standing corn of thy neighbours then thou mayest pluck the ears with thine hand but thou shalt not move a sickle unto thy neighbour's standing corn 1. SHall not enter into the Congregation of the LORD The Congregation of the Lord is as much as the whole Body of the People or Common-wealth of the Israelites Numb 16.3 and Chap. 27.16 17. To enter into this Congregation is as much as to become one of that Community The way of becoming such an one is by affinity contracted by Marriage To this all men were not admitted we are here and in the following Words told who are excluded from these Affinities or who they are who may not marry any of the Daughters of Israel nor by that means be incorporated into the Common-wealth of Israel This Sense of these words is confirmed not onely by the Consent of the most learned Jewish Writers but by the Context compare ch 22. v. 30. with ch 23. v. 8. and most of all by what we read Nehem. 13. v. 1 2 3. and v. 23 24 25. They who are excluded from this priviledge are these viz. I. He that is wounded in the Stones c. v. 1. Such an one is absolutely rejected as unfit to enter into this Affinity though he might otherwise be inclined to it II. A Bastard i. e. One begotten in Fornication and that is illegitimate v. 2. Not onely one born of a strange Woman Nehem. 13.27 but born out of Wedlock Such an one is absolutely rejected also III. An Ammonite and Maobite who are also absolutely rejected v. 3 IV. Edomites and Egyptians who are not for ever excluded For their Children in their third Generation are admitted v. 7 8. 2. Even to his tenth generation In the Hebrew it is even his tenth generation shall not enter i. e. None of his Off-spring shall be admittted See v. 3. 3. Even to their tenth generation c. In the Hebrew it is Even their tenth generation shall not enter c. If ever they might enter they might in their tenth Generation but this being denied them they are absolutely excluded which appears not onely from for ever which follows but from Neh. 13.1 where there is no mention of the tenth Generation but 't is said that they read in the Book of Moses where it was written that the Ammonite and the Maobite should not enter into the congregation for ever 4. Because they met you not c. i. e. Because the Ammonites met you not See Deut. 2.29 Because they hired i. e. Because the Moabites hired See Numb 22.5 6 7. 6. Thou shalt not seek their peace c. All that is forbid is publick Confederations and Alliances with them notwithstanding which prohibition it was lawfull for private Persons to use them with civility and respect 7. Thou wast a stranger Thou oughtest not to forget the relief thy Fore-fathers received there during the Famine 8. The children c. When they have been Proselytes and so continue to the third Generation it is permitted to them of the third Generation to marry the Daughters of Israel and enter into the Congregation 9. Then keep thee from every wicked thing Then especially when men use to take the greatest liberty and when they so much depend upon the Divine Providence for success 10. By night Of this see Levit. 15. v. 16 17. 12. Abroad viz. To ease thy self as it is v. 13. 14. The LORD thy God walketh in the midst c. That is the Presence of God who is with his People in their Just Wars ought to over awe them and make them carefully avoid what-ever is indecent 15. Thou shalt not deliver c. In times of War it might happen frequently that their Enemies would make their escape and by that means provide for their own Safety And that the place is to be understood not of the Servants of the Hebrews their brethren but of Aliens and Strangers is evident from the Context and also from the Words of the Text He is said to be escaped and permitted to
the Note on Chap. 4.19 29. The secret c. q. d. This severity of God towards his chosen People may be well supposed very amazing and surprizing especially considering his early and many and repeated Mercies to them and their Fathers from time to time his gracious Nature and Promises and his forbearance of others whose Sins were as great and who were not in Covenant with him But we are not too curiously to inquire into the Secrets of God's Providence Rom. 11.33 But on the other hand steadily to apply our selves to obey God's revealed Will as that which more peculiarly belongs to us and is the best preventive of such Calamities as are mentioned v. 23 27 28. CHAP. XXX The ARGUMENT God promiseth Mercy to the truly Penitent The Law of God was plainly laid before them Life and Death are set before them They are vehemently exhorted to be obedient and to be happy 1. AND it shall come to pass when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the LORD thy God hath driven thee 2. And shalt return unto the LORD thy God and shalt obey his voice according to all that I command thee this day thou and thy children with all thine heart and with all thy soul 3. That then the LORD thy God will turn thy captivity and have compassion upon thee and will return and gather thee from all the nations whither the LORD thy God hath scattered thee 4. If any of thine be driven out unto the utmost parts of heaven from thence will the LORD thy God gather thee and from thence will he fetch thee 5. And the LORD thy God will bring thee into the land which thy fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy fathers 6. And the LORD thy God will circumcise thine heart and the heart of thy seed to love the LORD thy God with all thine heart and with all thy soul that thou mayest live 7. And the LOOD thy God will put all these curses upon thine enemies and on them that hate thee which persecuted thee 8. And thou shalt return and obey the voice of the LORD and do all his commandments which I command thee this day 9. And the LORD thy God will make thee plenteous in every work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy land for good for the LORD will again rejoice over thee for good as he rejoiced over thy fathers 10. If thou shalt hearken unto the voice of the LORD thy God to â—eep his commandments and his statutes which are written in this book of the law and if thou turn unto the LORD thy God with all thine heart and with all thy soul 11. For this commandment which I command thee this day it is not hidden from thee neither is it for off 12. It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it unto us that we may hear it and do it 13. Neither is it beyond the sea that thou shouldest say Who shall go over the sea for us and bring it unto us that we may hear it and do it 14. But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it 15. See I have set before thee this day life and good and death and evil 16. In that I command thee this day to love the LORD thy God to walk in his ways and to keep his commandments and his statutes and his judgments that thou mayest live and multiply and the LORD thy God shall bless thee in the land whither thou goest to possess it 17. But if thine heart turn away so that thou wilt not hear but shalt be drawn away and worship other gods and serve them 18. I denounce unto you this day and ye shall surely perish and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it 19. I call heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life that both thou and thy seed may live 20. That thou mayest love the LORD thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life and the length of thy days that thou mayest dwell in the land which the LORD sware unto thy fathers to Abraham to Isaac and to Jacob to give them 1. AND thou shalt call them to mind i. e. Thou shalt consider or come thy self which is the first Step towards Repentance See Luke 15.17 1 King 8.47 If thou he think thy self That is the importance of the Hebrew and so it is rendred 1 Kings 8.47 2. And shalt return Here is a farther Description of true Repentance expressed by returning and by obeying God universally and heartily 3. Turn thy Captivity That is bring back thy Captives as appears from the following words and Captivity is sometimes used for Captives Psal 14.7 4. Vtmost parts of heaven That is the utmost parts of the Earth under the Heaven Behold I will gather them out of all Countries Jer. 32.37 What is expressed by from one end of the heaven to the other Matt. 24.31 is in a parallell place said from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Heaven some times signifies the Air in which we breath Gen. 1.8 6. Circumcise thine heart This is to be understood of that Spiritual Circumcision whereby the filthy Inclination of the Mind to evil is removed and pared away The Chaldee expresseth it by removing the folly of the heart and the Greek by cleansing it Coloss 2.11 Rom. 2.29 9. For good Plenty and Prosperity is to the hurt of evil Men and is onely good to them who are good and is therefore as such promised to them whose heart is circumcised 11. This Commandment viz. Of loving God v. 6. and sincere Obedience to his Revelation v. 8. which are also Evangelical Precepts Rom. 10.6 Not hidden i. e. It is not hard to be understood as those are which are said to be hidden and abstruse Far off Or out of thy reach that thou shouldest need pretend that thou canst not come at it 12. Not in heaven That is it is not looked up as a Secret there but revealed from thence 13. Beyond the Sea i. e. It is not at such a distance as will expose Men to great hazard to come at 14. In thy mouth and in thy heart i. e. It is very near thee indeed as that which thou ownest with thy Mouth and doest with thy Mind assent unto 19. I call heaven and earth c. See the Note on Chap. 4.26 20. He is thy life He is the Author
and the Preserver of thy Life And so he is of thy Prosperity which Life sometimes signifies see v. 19. and all the Comforts of Life CHAP. XXXI The ARGUMENT Moses does greatly encourage the Israelites and Joshua their Leader Moses delivers a Copy of the Law to the Priests with a command to read it every seventh Year God foretells the Apostacy of the Israelites and declares his displeasure thereupon He appoints a Song as a witness against them He encourageth Joshua The Law to be put into the Ark. Moses foretells the Apostacy of the Israelites 1. AND Moses went and spake these words unto all Israel 2. And he said unto them I am an hundred and twenty years old this day I can no more go out and come in also the LORD hath said unto me Thou shalt not go over this Jordan 3. The LORD thy God he will go over before thee and he will destroy these nations from before thee and thou shalt possess them and Joshua he shall go over before thee as the LORD hath said 4. And the LORD shall do unto them as he did to Sihon and to Og kings of the Amorites and unto the land of them whom he destroyed 5. And the LORD shall give them up before your face that ye may do unto them according unto all the commandments which I have commanded you 6. Be strong and of a good courage fear not nor be afraid of them for the LORD thy God he it is that doth go with thee he will not fail thee nor forsake thee 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them and thou shalt cause them to inherit it 8. And the LORD he it is that doth go before thee he will be with thee he will not fail thee neither forsake thee fear not neither be dismayed 9. And Moses wrote this Law and delivered it unto the priests the sons of Levi which bare the ark of the covenant of the LORD and unto all the elders of Israel 10. And Moses commanded them saying At the end of every seven years in the solemnity of the year of release in the feast of tabernacles 11. When all Israel is come to appear before the LORD thy God in the place which he shall choose thou shalt read this law before all Israel in their hearing 12. Gather the people together men and women and children and thy stranger that is within thy gates that they may hear and that they may learn and fear the LORD your God and observe to do all the words of this law 13. And that their children which have not known any thing may hear and learn to fear the LORD your God as long as ye live in the land whither ye go over Jordan to possess it 14. And the LORD said unto Moses Behold thy days approach that thou must die call Joshua and present your selves in the tabernacle of the congregation that I may give him a charge And Moses and Joshua went and presented themselves in the tabernacle of the congregation 15. And the LORD appeared in the tabernacle in a pillar of a cloud and the pillar of the cloud stood over the door of the tabernacle 16. And the LORD said unto Moses Behold thou shalt sleep with thy fathers and this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them and will forsake me and break my covenant which I have made with them 17. Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured and many evils and troubles shall befall them so that they will say in that day Are not these evils come upon us because our God is not amongst us 18. And I will surely hide my face in that day for all the evils which they shall have wrought in that they are turned unto other gods 19. Now therefore write ye this song for you and teach it the children of Israel put it in their mouths that this song may be a witness for me against the children of Israel 20. For when I shall have brought them into the land which I sware unto their fathers that floweth with milk and honey and they shall have eaten and filled themselves and waxen fat then will they turn unto other gods and serve them and provoke me and break my covenant 21. And it shall come to pass when many evils and troubles are befallen them that this song shall testifie against them as a witness for it shall not be forgotten out of the mouths of their seed for I know their imagination which they go about even now before I have brought them into the land which I sware 22. Moses therefore wrote this song the same day and taught it the children of Israel 23. And he gave Joshua the son of Nun a charge and said Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them and I will be with thee 24. And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25. That Moses commanded the Levites which bare the ark of the covenant of the LORD saying 26. Take this book of the law and put it in the side of the ark of the covenant of the LORD your God that it may be there for a witness against thee 27. For I know thy rebellion and thy stiff neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28. Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29. For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the latter days because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30. And Moses spake in the ears of all the congregation of Israel the words of this song until they were ended 2. I can no more go out and come in See the Note on Numb 27.17 The strength of Moses was at present vigorous chap. 34.7 but he could not think it could last long besides this God had declared that he should not go over Jordan as it follows here 9. This law i. e. The whole body of it Vnto the priests the sons of Levi which bare the ark c. The fairest account of these words and the most unexceptionable is this That there is here an Ellipsis of