XXXIIId Chapter of this Book See v. 41 42. And pitched in Oboth Where it is probable they found Water of the want of which they complained See XX. 2. Ver. 11. And they journeyed from Oboth and pitched Verse 11 in Jie-Abarim Not that Mount Abarim where Moses died XXVII 12. but another place in the Confines of Moab as it here follows See what I have observed XX. 2. In the Wilderness which is before Moab Called the Wilderness of Moab II Deut. 8. Towards the Sun-rising On the East part of it as Jephthah observes a great many Years after this That they came by the East side of the Land of Moab XI Judges 18. Ver. 12. And from thence they removed As they Verse 12 were about to remove from this last place they received a Command from God not to meddle with the Country of Moab II Deut. 9. Which is the reason as Abarbinel observes that Moses here sets down briefly whence and whether they went and where they pitched that it might appear they did not transgress that Command And pitched in the Valley of Zared Or as some translate it in Nachal-Zared which is called Dibon-Gad XXXIII 45. For this place had two Names as the same Author observes and it was just eight and thirty Years since the Spies went up to Survey the Country from Kadesh-barnea till their passing this Brook as we translate it II Deut. 14. But I take Dibon-Gad rather to have been a place which lay upon the Brook Zered Ver. 13. And from thence they removed and pitched Verse 13 on the other side of Arnon The Hebrew word meheber may be translated on this side or on the other side And some think they were now on this side of the River and not yet gone over it Nor did they immediately come hither from their former Station but first to Almon-Diblathaim XXXIII 46. which is also called Beth-Diblathaim in the Wilderness of Moab XLVIII Jerem. 22. and Diblah VI Ezek. 13. And then passing by Ar in the Confines of Moab and approaching to the Country of the Children of Ammon God commanded them not to invade the Ammonites being Descendants from Lot as well as the Moabites II Deut. 18 19 37. but to pass over the River Arnon II Deut. 24. to that side of it which belonged to the Amorites For this River at that time divided the Moabites from the Amorites as it here follows Which is in the Wilderness that cometh out of the Coasts of the Amorites Runs by the Wilderness of Kedemoth unto which the Amorites extended their Dominion II Deut. 26. For Arnon is the Border of Moab between Moab and the Amorites This River flowed from the Mountains of Arabia where it had its rise and fell into the Dead Sea as Josephus saith Lib. IV. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounding the Country of the Moabites and of the Amorites the Country of Moab lying on one side of it and that of the Amorites on the other For though the Moabites formerly possessed the Country on both sides of Arnon as far as Heshbon yet the Amorites had driven them out of that part of it which lay next to them and made the River the Boundary of their two Kingdoms v. 26 27. This Moses recites the more exactly that it might appear the Israelites invaded none of the Moabites Possessions but what was now possessed by the Amorites By which Jephthah defended the Right of the Children of Israel in future times against the Ammonites who pretended this Country belonged to them XI Judges 13 14 15 c. Ver. 14. Wherefore it is said in the Book of the Wars Verse 14 of the LORD A proof of this Moses thought good to alledge out of an Authentick Record in those Countries containing the History of all the Wars that had been in those Parts which are here called the Wars of the LORD because he is the great Governour of the World as Abarbinel interprets it from whom and by whom are all things who putteth down one and setteth up another as the Psalmist speaks at his good pleasure This Book he thinks was written by some of the Wise men of those Naons and so thinks Nachmanides who looking upon this Conquest made by Sihon as a very memorable thing put it down in their Annals which after the way of those Countries were written he thinks in a Poetical manner There are those who are of opinion that this Book was written by Moses himself who left in it directions to Joshua how to proceed in the Wars of the LORD when he conquered Canaan So Dr. Lightfoot conjectures and Bonfrerius doth not much differ from him But I take the former account to be the more probable that Moses justifies what he writes concerning this Conquest out of their own Books which he quotes just as St. Paul in the New Testament doth one of the Greek Poets What he did in the Red Sea These are the words of the Book out of which he quotes a small Fragment And the Marginal Translation of them is most proper Vaheb in Supheh only the word eth is omitted which makes the Sence to be this against Vaheb in Supheh That is he came some such word must be understood against Vaheb a King of the Moabites and overthrew him in Suphah a place in the Frontiers of Moab See I Deut. 1. Others understand by Vaheb the place where Sihon gave the Moabites this blow which he did by falling upon them on a sudden with a terrible Fury So Nachmanides understands these words besuphah he stormed the City and made a furious Assault when they thought not of it For Suphah signifies a Whirlwind or stormy Tempest V Isai 28. And in the Brooks of Arnon The same Nachmanides takes the word veeth which we translate and in to signifie rather and with and these being still the words of the Book before-mentioned the sence is this In the same manner he smote the Brooks or Torrents of Arnon upon which he fell like a Tempest and carried all before him Verse 15 Ver. 15. And at the Streams of the Brook None I think hath given a better account of these words than the same Nachman who by Esched hannechalim which we translate the Streams of the Brooks understands either a Cliff from whence the Torrents flowed as Aschdod and Happisgah III Deut. 17. are the Hills from whence the Springs gushed or the Valley through which the Torrents ran where they made a great broad Water which is here called an Effusion of Torrents as R. Levi ben Gershom interprets the Hebrew words Esched hannechabim That goeth down to the dwelling of Ar. Which extends it self as far as Ar a City of Moab v. 28. R. Levi ben Gersom takes the word Schebet which we translate dwelling to signifie a Place as well as Ar towards which these Torrents bent their Course And lyeth upon the Borders of Moab Which leaneth or belongeth unto Moab being in the Border of that Country Thus far are
to keep the Jews from following their Customs but they rather imitated what was practised among the Jews Particularly Bochartus observes out of Philostratus there were Waters in Cappadocia sacred to Jupiter which were very sweet and pleasant to those who were innocent and swore truly but quite contrary to those who were perjured Whose Eyes Hands and Feet were presently seiz'd and infected with Blotches and filthy Ulcers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the very Disease here mentioned if we believe Josephus who saith the Woman's Belly swelled by the Dropsie till at last it burst And Philostratus adds that the whole Body of such People grew Consumptive nor could they stir from those Waters but there they lay deploring their Misery See Bochart L. I. Canaan cap. 28. p. 589 590. Which agrees so perfectly with what the Jews say of this bitter Water that it is most likely this Story of the Cappadocian Water was derived from thence For they say not only the Belly of the Woman swelled and her Thigh rotted but every Member of her Body felt the Effects of this deadly Poyson which spread to the very Hairs of her Head as they tell us in Ratboth quoted by Wagenseil upon the Mischna which saith the same cap. 1. Sotae sect 7. And therefore Huetius justly thinks the Fable of the Stygian Lake and several other Rites of finding out the truth of secret Crimes were invented by the Greeks from this Example Demonst Evang. Propos IV. cap. 11. n. 2. Many Authors have collected several sorts of Trials of this kind and lately Guil. Saldenus in his Otia Theologica Exercit. V. n. 24 25. But above all see Huetius his Quaestiones Alnetunae L. II. cap. 12. n. 22. where he gives a large account how far this Rite of trying Womens Chastity by drinking this Water was spread among the most barbarous Nations And the Woman shall say Amen Amen The word Amen is doubled to express her full consent and her earnest desire that God would deal with her according to her deserving The Mischna will have the first Amen refer to those words The LORD make thee a Curse and the second to the next words and an Oath among thy People So that she prayed God both might come upon her if she were guilty We may as well say that one of these Amens relates to the first part of the Adjuration v. 19. and the other to the second part v. 21. Or as Abarbinel doth that there being a double Curse one that her Belly should swell and another that her Thigh should rot she said a double Amen praying both might befal her if she were guilty And as the Talmudists understand it they were an Imprecation upon her self For so they say in Schevnot Whosoever saith Amen to an Oath or Curse seems to pronounce the Oath or Curse with his own Mouth See Wagenseil upon Mischna Sotae cap. 2. sect 5. Annot. 3. Where he produces a great deal more out of the Scripture it self in confutation of the Opinion of our Learned Fuller who in his Miscellanies affirms That Amen is only an Asseveration but never a Form of Swearing Ver. 23. And the Priest shall write these Curses Verse 23 Several Opinions are related in the Mischna concerning the words that were to be written Which some would have to begin at v. 19. If no Man have lien with thee c. and to continue to this Verse But others think they began at those words v. 21. The LORD make thee a Curse and an Oath c. and that the last words were omitted The Woman shall say Amen Amen Which of these Opinions is the true neither the Gemara nor Maimonides have determined In a Book Every Scroll of Parchment wherein any thing was written the Jews call Sepher a Book In which it hath been commonly said the Name of the Woman was written together with the Curse but there is nothing either in the Scripture or in Antiquity to countenance this And he shall blot them out with the bitter Water Or rather Into the bitter Water That is he was to scrape out the words he had written into the Water and so make the Woman drink it Or as the Jews explain it wash the words he had written with the bitter Water till they were quite blotted out See Wagenseil in Mischna Sotae cap. 3. sect 3. Who observes a great many Curiosities which the Jews have about the Parchment and the Ink upon and with which these Curses were written and that they were not valid if they were written by a Lay-man or by a Priest that was not of Age or if they were written before she was adjured or if he blotted out one word before the rest were written c. See there cap. 2. sect 4. Hottinger forgot himself when he said The Scroll it self was thrown into the Water Thesaur Philolog L. II. cap. 2. for no such thing appears Verse 24 Ver. 24. And he shall cause the Woman to drink c. viz. After he had offered the Jealousie-Offering upon the Altar v. 26. And if she refused to drink the Water into which the Curses were scraped they forced her to it with this preceding Admonition My Daughter if thou art confident of thine Innocence do not fear to drink this Water which will do thee no more hurt than dry Poison laid upon the Flesh of a living Creature c. If hereupon she confessed that she had been poluted the Water was straightway poured out because there was no holiness in it as Maimonides saith For it is called holy v. 17. not because it was sanctified to this use but only because it was taken out of the Laver which was an holy Vessel See Selden L. III. Vxor Hebr. cap. 15. who observes also in the foregoing Chapter that if after a Man had brought his Wife to this Trial he chanced to die before this Adjuration she was freed from taking the Potion but lost her Dowry And the Water that causeth the Curse Or that is loaded with Curses which have been scraped into it Shall enter into her and become bitter Produce those direful Effects before-mentioned if she be guilty Ver. 25. Then the Priest shall take the Jealousie-Offering Verse 25 out of the Woman's hand Into which he had put it before he adjured her v. 18. And shall wave the Offering before the LORD How this Waving was performed hath been shown before upon Leviticus Rasi here expresses it in four words he moved the Oblation to and fro up and down Something like to which Pythagoras seems to intimate in that Symbol of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship turning round Which Plutarch ascribes to Numa in whose Life he says a great many observable things concerning turning round in their Sacred Offices Which was a Rite in use among the Gentiles who when they saluted their Gods standing with their Heads uncovered turned about their Bodies to the Right-hand As Christoph Arnoldus observes out of Suetonius and others in his
here again when we thought we had been at the end of our Travels At this rate we shall never get out Whereupon he presently smote the Rock twice in a fume whereas God bad him only speak to it v. 8. To sanctifie me in the Eyes of the Children of Israel i. e. Openly to assert me to be the holy One of Israel faithful to my Promises as well as infinite in Power of which they had given the Israelites occasion to doubt by declaring some distrust of what God said to them v. 8. For these words plainly show that their Sin did not consist only in an inward Diffidence but in such outward Expressions of it in their Anger and Impatience as might be apt to breed Unbelief in the Israelites who were already too prone thereunto And it is no improbable Conjecture of a Jewish Doctor in his Book of the Death of Moses that the Divine Glory not appearing now upon this Rock as it did at Horeb XVII Exod. 6. which perhaps they expected it gave some occasion to their Unbelief Which he thinks was not so great a Sin in it self as to have deserved the following Punishment had not God in passing this Sentence had a respect to the Excellency and Dignity of their Persons in whom a Fault of this Nature was far more grievous than in an ordinary Man Therefore ye shall not bring this Congregation into the Land which I have given them They brought them into the Land of Sihon and of Og but not into Canaan which was properly the Land promised to them Verse 13 Ver. 13. This is the Water of Meribah Called Meribah-kadesh XXXII Deut. 51. to distinguish it from that Meribah mentioned XVII Exod. 7. where the Israelites were guilty of the same Crime Because the Children of Israel strove with the LORD Expostulated with him most undutifully and accused him of unkindness to them v. 3 4. And he was sanctified in them The Hebrew Doctors differ very much in their Opinions about this also Whether he was sanctified in the Waters or in the People of Israel or in Moses and Aaron Some fancy it is meant of the Waters viz. that God did himself great honour in bringing Waters again out of a Rock and therefore the Name of the place was called Kadesh from his being sanctified there Thus Chaskuni But it seems to have been called so before this being a place well known to the Edomites v. 16. The common Opinion is that he speaks of Moses and Aaron for God's Name saith R. Solomon is much revered when he doth not spare even his holy Ones X Lev. 3. But Nachmanides expounds it of the Israelites before whose face as he expounds sanctified in them God's Power and Faithfulness and Goodness appeared and who alone are mentioned in this verse not Moses and Aaron But all three Opinions in the Issue concur in this one that God made his Power c. appear in the Eyes of all the Israelites by bringing Water out of a Rock and at the same time demonstrated his Holiness and impartial Justice in punishing his greatest Friends for their Unbelief Ver. 14. And Moses sent Messengers By God's Verse 14 order as his words seem to import in II Deut. 2 3 4. From Kadesh On the Confines of the King of Edom's Country Vnto the King of Edom. When the Israelites came out of Egypt Moses speaks of Edom as governed by Dukes XV Exod. 17. for the Sons of Esau at first had no higher Title XXXVI Gen. 15 c. Not long after it seems their Posterity became Kings and now Nine and thirty Years after the Israelites coming out of Egypt they were still under Kingly Government And this King to whom Moses now sends Messengers the great Primate of Ireland takes to have been Hadar the last of those that Moses mentions XXXVI Gen. 39. who for his Inhumanity to the Children of Israel was shortly after punished with Death and the Kingdom turned again into the Government by Dukes For Moses as he thinks writing the Book of Genesis in the latter end of his Life or then adding what was necessary to what he had written before reckons immediately after Hadar several Dukes reigning all at one time in several parts of the Country which they had shared among them See Vsser Chronolog Sacra cap. 11. Thus saith thy Brother Israel In the Language of those times all that were near of Kin called one another Brethren and these two Nations descended from two twin Brothers Thou knowest For they could not but have received Intelligence before this time of such publick things All the Travel that hath befaln us How we and our Fathers before us have travelled from place to place without any certain Habitation See CV Psalm 13. Verse 15 Ver. 15. How our Fathers After several Removals from one part of Canaan to another Went down into Egypt Which was so publick a thing they being invited by Pharaoh who sent Carriages for them that the Edomites could not be ignorant of it And we have dwelt in Egypt a long time See XII Exod. 40 41. and what I have observed there And the Egyptians vexed us and our Fathers See I Exod. 11 12 13 c. Verse 16 Ver. 16. And when we cried unto the LORD he heard our voice II Exod. 23 24 25. III. 7 8. And sent an Angel See III Exod. 2 c. Maimonides here by Angel understands Moses himself for the Prophets are sometimes called Angels i. e. Messengers sent from God II Judg. 1. This he asserts in the first part and more than once in the second part of More Nevochim but it is very unreasonable to think that Moses would thus magnifie himself to the King of Edom who understood not such Language and could not but be more moved to hearken to his Embassy if he believed the Israelites were under the Conduct of a heavenly Minister who as other Jews think was Michael the Prince of the heavenly Host whom they commonly understand by the Angel here mentioned But many great Men particularly Masius think this is short of the Truth unless we understand by Michael the Eternal Son of God who was as he speaks the perpetual Prince and Director of the People of God For though he was then properly made the Messenger of the Father when he took on him our Flesh and dwelt here among us yet from the beginning it was his constant care to reconcile Men to God and preserve Religion among them So that he might be called the Angel of God before he became a Man because God the Father by him communicated with Men about all things necessary for their Good And the Jews seem to have had some obscure Notion of this For what else could Moses Gerundensis mean when he saith the Angel whom Moses saw in the Bush was the same whom Jacob calls the God of Bethel and whom he calls the Angel Redeemer of whom Moses he saith speaks in this place and in VI Deut. 21.
then the Song before-mentioned began with the Trumpets and other Instruments of Musick but not till then For the Burnt-offering was not perfect till the Drink-offering which was to accompany it was offered whereby it was compleated See Dr. Light-foot in his Temple Service cap. 7. sect 2. Ver. 10. This is the Burnt-offering of every Sabbath Verse 10 besides the continual Burnt-offering and his Drink-offering The daily Sacrifice was not to be omitted on the Sabbath but this was to be added to it and thence by the Jews called Musaph Of which sort there were seven more which were to be added to the Sacrifice of the day viz. that in the New Moon v. 11. at the Passover v. 19. and the Feast of Pentecost v. 26. in the beginning of the Year XXIX 1. on the Day of Expiation v. 7. on the Feast of Tabernacles there were peculiar Sacrifices for seven days together XXIII Lev. 35. and on the last day of the Feast another XXIX Numb 35 36 37. All these were called Musaphim or additional Sacrifices to the daily Sacrifice Verse 11 Ver. 11. And in the beginnings of your Months ye shall offer a Burnt-offering unto the LORD This solemn Sacrifice seems to have been ordained by God to prevent the Idolatry which was usual among the Gentiles who worshipped the New Moon with great Rejoycings when it first appeared Otherwise the first day of every Month was no Festival but only a day on which extraordinary Sacrifices were offered with blowing of Trumpets as seems to be directed X. 10. See there which was usual at all solemn Sacrifices as I noted before otherways the Feast of blowing with Trumpets was only on the New Moon of the seventh Month and no other And therefore it is observable that there is no mention made of the first day of the Month among the Festivals appointed in XXIII Lev. And consequently Servile work was lawful on this day and nothing more required but only the following Sacrifices The Jews at this day say this Solemnity was appointed rather for the Women than the Men for which they give a fabulous reason who are bound to abstain from all work but the Men only from the most laborious such as Plowing the Ground c. See Buxtorf's Synag Judaica cap. 22. Two young Bullocks and one Ram seven Lambs of the first year without spot All these were Burnt-offerings which were offered besides the daily Sacrifice and besides the two Lambs if the first day of the Month fell out to be a Sabbath In which case and all others where several Solemnities met together on the same day the daily Sacrifice was offered first and then the rest of the Sacrifices peculiar for that day were to be performed every one in their order As for Example If the Sabbath and new Moon and the Feast of Trumpets sell out on the same day they began with the daily Morning Sacrifice after which followed the Sacrifices proper to the Sabbath and after that the Sacrifice appointed on the New Moon and then those that belonged to the Feast of Trumpets and all was concluded with the Evening Sacrifice as Abarbinel observes in his Preface to the Book of Leviticus Ver. 12. And three tenth deals of flour That is Verse 12 three tenth parts of an Ephah v. 5. For a Meat-offering mingled with Oyl for one Bullock i. e. For each Bullock there was to be this proportion of Flour which is exactly according to the general Rule before given XV. 9. And two tenth deals of flour mingled with Oyl for one Ram. This is the proportion there prescribed for a Ram as the other for a Bullock XV. 6. Ver. 13. And a several tenth deal of fine flour mingled Verse 13 with Oyl for a Meat offering unto one Lamb. Unto each of the seven Lambs before-mentioned v. 11. a Meat-offering was to be joyned in less proportion than the other according to the Rule there given XV. 4. For a Burnt-offering of a sweet savour c. See v. 6. Ver. 14. And their Drink-offering shall be half an hin Verse 14 of Wine unto a Bullock See XV. 10. And the third part of an hin for a Ram. See there v. 7. And a fourth part of an hin for a Lamb. See there v. 5. They that allegorize these things think the New Moon signifies the Resurrection to a new Life in the other World where every one shall receive a Reward according to his measure Thus Procopius Gazaeus in whom they that think such Expositions useful may find entertainment This is the Burnt-offering of every Month throughout the Months of the year There are more Sacrifices appointed on the New Moons than on the Sabbath it self because they returned seldomer And the Gentiles multiplying Sacrifices on such occasions if the Jews had not been thus imployed in the Worship of God they might have been tempted to pay their Services to Idols Verse 15 Ver. 15. And one Kid of the Goats for a Sin-offering This Sacrifice of a Goat for a Sin-offering saith the same Procopius is coupled with the rest being a shadow of the Passion of Christ for whose sake all our Sacrifices are acceptable unto God the Father Vnto the LORD It is well observed by Grotius that these words unto the LORD were added to put them in mind at this time of the right Object of Worship when they were in danger to offer Sacrifice to the Moon after the manner of the Heathen This is the more to be regarded because a Goat being appointed to be offered at two other Solemnities and to be offered for a Sin-offering v. 22 30. it is not said unto the LORD though certainly so intended because there was no danger at those times to direct their Sacrifices to a wrong Object as there was upon the New Moons when the Heathen offered a Goat unto the Moon it being a Creature whose Horns are like to those of a New Moon R. Bechai long ago observed this A Goat saith he was offered to extirpate the Religion of those who worshipped the Moon which makes the Scripture say expresly unto the LORD And Maimonides more largely in his More Nevochim P. III. cap. 46. where after he had taken notice of the difference between Sin-offerings and Burnt-offerings the latter of which being wholly burnt might be properly said to be unto the LORD whereas Sin-offerings were commonly eaten by the Priests he adds That this Sin-offering is peculiarly said to be unto the LORD least any one should think this Goat to be a Sacrifice to the Moon after the manner of the Egyptians Which was not necessary to be said of the Goats offered at other Solemn Times because they were not in the beginning of the Month nor distinguished from other days by any natural sign but only by the appointment of the Law which uses these words concerning this Goat peculiarly to pluck out of Mens thoughts those inveterate and pernicious Opinions of the Gentiles who had long sacrificed to the Moon at this
two preceding verses I shall not here examine It is sufficient to note that Onkelos hath expressed the Hebrew Text word for word and the LXX do not depart from the sence of it Verse 10 Ver. 10. Even as the LORD commanded Moses so did the Daughters of Zelophehad Accordingly they followed this direction when they came into the Land of Canaan and had received their Portion there Now there being no such words added here as there are in other Cases this shall be unto the Children of Israel a Statute of Judgment XXVII 11. much less a Statute of Judgment throughout your Generations XXXV 29. it led I conjecture the Talmudick Doctors into the fore-mentioned Opinion that this Law concerned only the present Generation Ver. 11. For Mahlah Tizzah and Hoglah and Verse 11 Milkah and Noah the Daughters of Zelophehad Thus they are called both in XXVI 33. XXVII 1. though they are not there mentioned in the same order for Tirzah is there named last who here is named in the second place Perhaps they are set down here in the order wherein they were disposed in Marriage and Tirzah who was the younger was married in the second place Were married unto their Fathers Brothers Sons For Hepher no doubt had other Sons besides Zelophehad who had Issue-male though Zelophehad had not What their Names were or how many of them we do not know but some suppose them to have been six one of which died in the Wilderness without Issue See Selden de Successionibus cap. 23. where he discourses at large of the Portion which fell to them in the Land of Canaan Ver. 12. And they were married into the Families Verse 12 c. In the Margin more exactly out of the Hebrew to some that were of the Families i. e. to one of the Families of Manasseh from whom several Families descended XXVI 29 c. And their Inheritance remained in the Tribe of the Family of their Father The word for Tribe signifies sometimes merely a Family in a Tribe And so the LXX as Grotius observes in the place before-named in this very business uses sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of which signifies a part of a whole Tribe And thus Josephus also uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Family Mr. Selden hath the same Observation in his Book de Successionibus cap. 18. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it signifies not a Tribe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiam cognationem seu genus sanguine proximum a Family a Kindred or those that are next in Blood But there is no need of these Observations if the words be translated as they may rightly and their Inheritance remained in the Tribe and the Family of their Father See v. 6. Verse 13 Ver. 13. These are the Commandments and the Judgments which the LORD commanded by the hand of Moses to the Children of Israel in the plains of Moab by Jordan near Jericho He began to deliver the Precepts here intended at the XXVIth Chapter See v. 3. and continues them to this place By Commandments seem to be meant the Precepts about the Worship of God Chapt. XXVIII XXIX XXX and by Judgments the Civil Laws about dividing their Inheritances and regulating their Descent to their Posterity and establishing Cities of Refuge for Man-slayers which are expresly called a Statute of Judgment XXVII 11. XXXV 29. Some other things are interspersed as God's Commandment to number the People which was in order to the assigning them their Inheritances proportionable to their Families to execute Judgment on the Midianites and to set down in Writing their Travels in the Wilderness of which I have given an account in their proper places FINIS By reason of the Distance of the Author these ERRATA have hapned which the Reader is desired to Correct Page 5. Line 7. read are reckoned Page 73. Line 29. r. See Levit. II. 15. Page 74. Line 22. r. were signs Page 82. Line 12. r. Rabboth Page 96. Line 4. r. aquatiles Line ult r. so that they might not Page 107. Line 13. r. other shoulder Page 110. Line 2. r. Chaskuni Page 123. Line 31. r. XL. Exod. Page 140. Line 30. r. may teach Page 152. Line 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 158. Line 31. r. Acropolis Page 163. Line 10. r. Choten Page 166. Line 31. r. the following story Page 167. Line 3. r. Rise up Page 171. Line 22. r. it is likely Page 190. Line 12. r. Setting forth the Praises Line 20. r. such credit Page 191. Line penult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 195. Line 21. r. whose Presence Page 198. Line 1. r. kadim Page 201. Line 11. r. but besides that there is Line 12. r. and it is Page 210. Line 28. r. as were never bred Page 216. Line 18. r. not deigning to stay Page 221. Line 21. after July begin a new line Page 227. Line 2. r. Torquatus Page 228. Line 3 4. r. a stony place Page 241. Line 1. dele and that Page 251. Line 7. r. Bitter Line 31. r. Spirit with him Page 282. Line 1. r. The Man shall be Page 284. Line 31. r. And the Garment the Jews say in the Selvedge c. Page 284. Line 33. r. Talith Page 316. Line 19. r. it being broke out Page 332. Line 3. r. where as Page 333. Line 21. r. within the veil Page 335. Line 11. r. Zeback Page 358. Line 7. r. more fit to treat Page 367. Line 7. r. as we may call it Page 387. Line 26. r. Successors of Esau Page 402. Line 19. r. by way of apposition Page 404. Line 24. r. the words are Page 406. Line 30. r. Bootius Page 420. Line 6. r. from Arnon Page 426. Line 1. r. whence Hesychius Line 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 433. Line 18. r. Kosem Page 446. Line 9. r. proffer'd him Page 468. Line 9. r. per juga Page 469. Line 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 470. Line 15. r. Sepher Cosri Page 482. Line 2. r. Dei nutu Page 501. Line 4. r. Baal-Peor Line 26. r. were called Baalim Page 519. Line 30. r. are reckoned Page 523. Line 14. r. Zelophehad Page 532. Line penult r. who was born Page 539. Line 21. r. being but reason Page 555. Line ult r. pouring out upon Page 556. Line 4. r. Heliogabalus Page 564. Line 18. r. and so doth Page 598. Line 19. r. and what I have Page 618. Line 22. r. Jogbehah Page 634. Line 22. r. to have been places Page 635. Line 9. r. anciently called Abel-shittim Page 673. Line 14. r. XXXI XXXII 2. Books written by Symon Patrick D. D. now Lord Bishop of Ely and Printed for Richard Chiswell THe Parable of the Pilgrim written to a Friend The Sixth Edit 4 to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lords Supper In which
the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thanksgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to perswade to a confirmation of the Baptismal Vow 8 vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the sickness and recovery of the Jewish State To which is added A Discourse upon Micah 6.8 belonging to the same matter 8 vo Divine Arithmetick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary-Woolnoth-Church in Lombard-street London With an Account of his Life 8 vo A Sermon preached at the Funeral of Mr. Tho. Grigg Rector of St. Andrew-Vndershaft London 4 to An Exposition of the Ten Commandments 8 vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Relations To which is added Two Papers printed in the time of the late Plague The sixth Edition corrected 12 mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in 1 Tim. 3.15 4 to An Examination of Bellarmin's Second Note of the Church viz. ANTIQVITY 4 to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4 to A private Prayer to be used in difficult Times A Thanksgiving for our late wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preach'd upon St. Peter's Day printed with Enlargements 4 to A Sermon Preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11.6 A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon Preached before the Queen in March 1688 9. on Colos 3.15 A Sermon against Murmuring Preached at Covent-Garden in Lent 1688 9. on 1 Cor. 10.10 A Sermon against Censuring Preached at Covent-Garden in Advent 1688. on 1 Cor. 4.10 A Fast-Sermon before the King and Queen April 16. 1690. on Prov. 14.34 A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for reducing of Ireland and the King 's safe Return On Deut. 4.9 A Fast-Sermon before the Queen April 8. 1692. On Numb 10.9 Easter-Sermon before the Lord Mayor 1696. on 2 Tim. 2.8 A Sermon before the Lords Nov. 5. 1696. on Dan. 4.35 A Commentary on the First Book of Moses called Genesis 4 to 1695. A Commentary on the Second Book of Moses called Exodus 4 to 1697. A Commentary on the Third Book of Moses called Leviticus 4 to 1698. A Commentary on the Fourth Book of Moses called Numbers 4 to 1699. Memoirs of the most Reverend Father in God Thomas Cranmer sometime Lord Archbishop of Canterbury Wherein the History of the Church and the Reformation of it during the Primacy of the said Archbishop are greatly illustrated and many singular Matters relating thereunto now first published In Three Books Collected chiefly from Records Registers Authentick Letters and other Original Manuscripts By John Strype M. A. Fol. Origo Legum Or a Treatise of the Origine of Laws and their Obliging Power As also of their great Variety and why some Laws are immutable and some not but may suffer change or cease to be or be suspended or abrogated In seven Books By George Dawson Fol. The History of the Troubles and Trial of the most Reverend Father in God William Laud Lord Archbishop of Canterbury Wrote by himself during his Imprisonment in the Tower To which is prefixed the Diary of his own Life faithfully and entirely Published from the Original Copy and subjoined a Supplement to the preceding History The Archbishop's Last Will His large Answer to the Lord Say's Speech concerning Liturgies His Annual Accounts of his Province delivered to the King And some other things relating to the History Fol. Animadversions on Mr. Hill's Book Entituled A Vindication of the Primitive Fathers against the Imputations of Gilbert Lord Bishop of Sarum in a Letter to a Person of Quality 4 to Of Sincerity and Constancy in the Faith and Profession of the True Religion in several Sermons by the most Reverend Dr. John Tillotson Late Lord Archbishop of Canterbury Being the first Volume Published from the Originals by Ralph Barker D.D. Chaplain to his Grace The Second Edition 8 vo Sixteen Sermons preach'd on several Occasions By the most Reverend Dr. John Tillotson late Ld. Archbishop of Canterbury Being the second Volume Published by Ralph Barker D. D. Chaplain to his Grace 8 vo Sixteen Sermons preached on several Subjects being the Third Volume by the same Author Published by Dr. Barker 8 vo Several Discourses viz. Of the great Duties of Natural Religion Instituted Religion not intended to undermine Natural Christianity not Destructive but Perfective of the Law of Moses The Nature and Necessity of Regeneration The Danger of all known Sin Knowledge and Practice necessary in Religion The Sins of Men not chargeable on God Being the fourth Volume by the same Authour Published by Dr. Barker 8 vo Reflections upon a Pamphlet Entituled Some Discourses upon Dr. Burnet and Dr. Tillotson occasioned by the late Funeral Sermon of the former upon the latter By the Right Reverend Father in God Gilbert L. Bishop of Sarum 8 vo His Sermon preached before the King at Whitehal on Christmas-day 1696. 4 to Gal. 4.4 His Sermon preached before the King at Whitehal on the Third Sunday in Lent being the Seventh of March 1696. 1 Ephes 5.2 His Essay on the Memory of the late Queen The second Edition 8 vo Dr. Williams now Ld. Bishop of Chichester his 8 Sermons at Esquire Boyle's Lecture for the year 1695. 4 to Any of them may be had single to perfect sets His 1st 2d 3d 4th Sermons at the same Lecture for the year 1696. 4 to His Sermon preached at St. Lawrence Jewry before the Lord Mayor c. on Saturday the 28th of September 1695. at the Election of the Lord Mayor for the Year ensuing Joshua 22.31 4 to His Sermon preached before the honourable House of Commons on Wednesday Dec. 11. 1695. being a solemn day of Fasting and Humiliation appointed by his Majesty for imploring the Blessing of Almighty God upon the Consultations of this present Parliament 4 to 1 Sam. 11.30 His Sermon upon the Resurrection preached before Sir Edward Clark Lord Mayor c. on Easter-Monday April 5. 1697. on Acts 10.40 41 42. Reflections upon a Libel lately Printed Entituled The Charge of Socinianism against Dr. Tillotson Considered 4 to The Church History of Ethiopia wherein among other things the two great splendid Roman Missions into that Empire are placed in their true Light to which are added an Epitome of the Dominican History of that Church And an Account of the Practices and Conviction of Maria of the Annunciation the famous Nun of Lisbon Composed by Michael Geddes D.D. Chancellor of the Cathedral Church of Sarum 8 vo Fourteen Sermons preached in Lambeth Chappel before the most Reverend Dr. William Sancroft late Lord Archbishop of Canterbury In the Years 1688 and 1689 by the Learned Henry Wharton M. A. Chaplain to his Grace with an Account of the Author's Life 8 vo Dr. William Owtram's 20 Sermons On several Occasions The 2d Edition 8 vo Sermons preached on several Occasions By John Conant D.D. The first and second Volumes Published by Dr. Williams now Ld. Bishop of Chichester 8 vo The Fathers vindicated Or Animadversions on a late Socinian Book Entituled The Judgment of the Fathers touching the Trinity against Dr. Bull 's Defence of the Nicene Faith By a Presbyter of the Church of England 8 vo A Fifth Volume of Archbishop Tillotson's Discourses published by his Chaplain Dr. Barker on these following Subjects viz. Proving Jesus to be the Messias The Prejudices against Jesus and his Religion consider'd Jesus the Son of God proved by his Resurrection The Danger of Apostacy from Christianity Christ the Author and Obedience the Condition of Salvation The Possibility and Necessity of Gospel-Obedience and its consistence with Free Grace The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles The Difficulties of a Christian Life consider'd The Parable of the Rich Man and Lazarus Children of this World wiser than the Children of Light 8 vo 1698. A second Volume of Sermons preached in Lambeth Chappel before Archb. Sancroft 1690. By the Learned Mr. Henry Wharton his Graces Chaplain Which with the first Volume lately published are all that he preached A New Account of India and Persia being Nine Years Travel began 1672. and finished 1681. Containing Observations made of those Countries namely Of their Government Religion Laws Customs Of their Soil Climates Seasons Health Diseases Of their Animals Vegetables Minerals Jewels Of their Housing Cloathing Manufactures Trades Commodities And of the Coins Weights and Measures used in the principal Places of Trade in those Parts By John Fryer M. D. Cantabrig and Fellow of the Royal Society Fol. 1698. SCRIPTORUM ECCLESIASTICORUM Historia Literaria facili perspicua methodo digesta Pars Altera Qua plusquam DC Scriptores novi tam Editi quam Manuscripti recensentur Prioribus plurima adduntur breviter aut obscure dicta illustrantur recte asserta vindicantur Accedit ad finem cujusvis Soeculi CONCILIORUM omnium tum Generalium tum Particularium Historica Notitia Ad Calcem vero Operis Dissertationes tres 1 De Scriptoribus Ecclesiasticis incertae aetatis 2 De Libris Officiis Ecclesiasticis Graecorum 3 De Eusebii Caesariensis Arianismo adversus Joannem Clericum Adjecti sunt Indices utilissimi Scriptorum Conciliorum Alphabetico-Chronologici Studio labore Gulielmi Cave S.T.P. Canon Windesoriensis Fol. Dr. Cave's Primitive Christianity The Fifth Edition 1698. Bp Wilkins of the Principles Duties of Natural Religion The 3d Edition A Sixth Volume of Archbishop Tillotson's Discourses Published by Dr. Barker Being upon the Divine Attributes and Perfections 1699.
over the Ark of the Testimony IX 15. not in the Door of the Tabernacle for there Korah and his Company stood See XVI Exod. 10. And the end of the LORD 's appearing was to to give Sentence in this case and to declare by a visible Token whom he accepted as his Priests Thus the Glory of the LORD appeared the first time that Aaron and his Sons offered Sacrifice IX Lev. 6 23. Ver. 20. And the LORD spake unto Moses and Verse 20 Aaron saying A little before they put Fire in their Censers Ver. 21. Separate your selves from this Congregation Verse 21 Viz. From Korah and his Company and the People they brought along with them who seemed to favour them v. 19. That I may consume them in a moment As he did Korah and his Companions Ver. 22. And they fell on their faces To pray to Verse 22 God as they had done before v. 4. O God The most mighty The God of the Spirits of all Flesh Who hast created the Souls of all Mankind so Flesh often signifies all Men VI Gen. 13. and therefore searchest into their most secret Thoughts and Inclinations So these words signifie XXVII 16. Shall one Man sin Korah who was the chief Incendiary and Contriver of this Sedition And wilt thou be wroth with all the Congregation Many of which he thought might through weakness be seduced into this Faction having no Malice at all in their hearts Which God knew perfectly and therefore he begs of him that he would make a distinction between such as these and the Men that misled them Verse 23 Ver. 23. And the LORD spake unto Moses saying He bad him rise up having granted his Petition Verse 24 Ver. 24. Speak unto the Congregation Whom Korah had gathered together and brought along with him to the Door of the Tabernacle v. 19. Get ye up from about the Tabernacle of Korah Dathan and Abiram Which it seems was not far off or wheresoever it was there a great number of People was gathered together to see what would be the Conclusion of this Contest The word Tabernacle is in the Singular Number but includes all the Tents belonging to these Men as appears from v. 26. Or perhaps they had set up one great Tabernacle for the word here is Mischean which may be thought to signifie more than Ohel a Tent v. 26. unto which abundance of People resorted as the place that Korah and the rest had appointed for the general Rendevouz as we now speak of all their Party For here Dathan and Abiram it is evident v. 27. were with him but there is no mention at all of On which makes it probable he had forsaken them as Moses wisht all the People to do on which Condition God promised to pardon them Ver. 25. And Moses rose up and went unto Dathan and Verse 25 Abiram To try I suppose if he could reduce them to their Obedience and prevent their ruine He seems to have had no hopes of Korah but lookt upon him as incorrigible And the Elders of Israel followed him Either the LXX Elders who were lately chosen out of the rest XI 16. or the whole Body of those who were called by that Name and were Men of Authority attended upon him to make this Action more solemn and to let Dathan and Abiram see how much Moses was reverenced by better Men than themselves who refused to come to him v. 12 14. Ver. 20. And spake unto the Congregation saying Verse 26 It seems Dathan and Abiram refused to hear him as they did to come to him for here is no mention of any thing he spake to them but only to the Congregation who were gathered about their Tents Depart I pray you from the Tents of these wicked Men. I suppose now they were gone to their own Tents where their Families were from which he beseeches the People to remove with all speed And he doth not mean merely that they should remove their Persons from them but their Tents and their Goods and Cattle And touch nothing of theirs Because all belonging unto them was under an Anathema which God had passed upon them That is was devoted to destruction and therefore not to be touched XIII Deut. 17. Lest ye be consumed in all their sins Destroyed with them who had sinned so grievously as to fall under the Curse before-mentioned Verse 27 Ver. 27. So they gat up from the Tabernacle of Korah Dathan and Abiram Where the greatest number of People were gathered together as I observed v. 24. For here is the same word Mischean again in the Singular Number denoting some spacious Habitation where perhaps they held their Consultations and unto which there was the greatest resort On every side From which we may conclude that the People had come from all quarters of the Camp to these Rebels either to joyn with them or out of Curiosity to see how things would go And Dathan and Abiram With Korah also it may be thought because he is mentioned in the beginning of the Verse Yet this Conclusion cannot be drawn from thence for it is not said he was now there but that it was the Tabernacle of Korah Dathan and Abiram where they used I suppose to meet Came out From the Tabernacle before-mentioned And stood in the door of their Tents Of their own Tents where they commonly dwelt And their Wives and their Sons and their Children With their whole Families This was the highest degree of audacious and hardned Infidelity whereby they declared that they feared not what Moses who had given the greatest proof he was a Man of God could do unto them Ver. 28. And Moses said Unto all the People of Israel or to the Elders and as many as could Verse 28 hear him Hereby you shall know I will now give you an evident Demonstration That the LORD hath sent me to do all these works That I have been commissioned by God to do all the things with which those Men find fault particularly to take upon me the Government of them and to put Aaron and his Family into the Priesthood and make the Levites only their Ministers c. See v. 2 3 13 14. For I have not done them of my own mind In the Hebrew the words are And that not out of my heart It was none of my own device or contrivance I did it not out of an ambitious desire to be great myself or out of private affection to my Brother Ver. 29. If these Men die the common death of all Verse 29 Men. In the Hebrew it is As die all Mankind that is a Natural Death as we now speak Or they be visited after the visitation of all Men. i. e. Such Judgments of God come upon them as are usual and common in the World viz. a Pestilence the Sword or Famine The LORD hath not sent me Then look upon me as an Impostor Ver. 30. But if the LORD make a new thing Verse 30 In the Hebrew the words are If
the LORD create a Creature i. e. do something that was never seen nor heard of in the World before The Jews in several of their Books particularly in Pirke Avoth say there are ten things which God created after the World was perfected and they mention the mouth of the Earth for one of them that is the gaping of the Ground to swallow up these wicked People Which is said to be created as Aben-Ezra well observes because by this Miracle God altered the Course of Nature and did a thing extraordinary And the Earth open her mouth and swallow them up with all that appertain unto them i. e. On a sudden when there is no Earthquake but all is calm and still and it swallow up none but them alone And they go down quick into the Pit Be buried alive when they are in perfect health By this place it is apparent that the Hebrew word Sheol doth often signifie the Grave which Bellermine and others most earnestly contend never signifies so but Hell which from hence he asserts to be in the Center of the Earth Lib. IV. de Christo cap. 10. not observing that if it signifie Hell in this verse and v. 33. then the Houses of these Men and their Houshold-stuff and all that appertained to them went down thither which is very absurd It is hard also to think that all their little Children went down into Hell for their Father's sin though they did into the Grave Then ye shall understand that these Men have provoked the LORD You shall be sufficiently convinced that they have unjustly accused me and brought this destruction upon themselves Verse 31 Ver. 31. And it came to pass that as he had made an end of speaking all the words that the Ground clave asunder that was under them He had no sooner done speaking but immediately what he said was verified which made it the more remarkable Ver. 32. And the Earth opened her mouth and swallowed them up Viz. Dathan and Abiram before-mentioned Verse 32 v. 27. who stood in the Door of their Tents outfacing Moses And their Houses i. e. All their Family or as Moses himself hath explained it XI Deut. 6. Their Housholds and their Tents and all the Substance that was in their possession And all the Men that appertained unto Korah We are not told what became of Korah himself for it is not said he was swallowed up but all that appertained to him i. e. all that were at that time in his Tent His whole Family except his Sons who escaped XXVI 11. taking warning I suppose from what Moses said v. 26. Which hath made some think that Korah was at the Head of his Two hundred and fifty Men who were the great Abetters of his Faction who if he had forsaken them at this Trial that was made who were in the right we may well think would have withdrawn themselves also and not have stood to it without their Chieftain as we find they did v. 35. Yet he is not mentioned there as perishing with them by Fire from the LORD and Moses seems to say XXVI 10. that Dathan and Abiram were swallowed up together with Korah who had as much reason or more perhaps to think it necessary to be with that other Company which he had gathered against Moses v. 19. and to incourage them to persist in their Resolution than to be with the Two hundred and fifty Men who were Men of such Authority v. 2. that they may be thought to have needed none to support them It may be added also that the word appertaineth is not here in the Hebrew which makes these words sound as if the meaning were only those that were of Korah's Family but simply all the Men that were to Korah i. e. were gathered to him and were at that time with him Which seems to be an Indication that they and he were swallowed up together How many there were that staid with him there is not certain but the generality left him v. 27. where it is expresly said they gat up from the Tabernacle of Korah Dathan and Abiram as Moses had commanded v. 24. Which may be taken for a further Indication that he was swallowed up in the Tabernacle where he was or in his own Tent after he came out of that Tabernacle But those places I observed before may be otherwise understood that place also which is the main foundation of this Opinion XXVI 10. may likewise receive another Interpretation as I shall show when I come thither And they that are of the other Opinion think his Tabernacle and his Family and all his Houshold-stuff might be swallowed up though he himself was not with them but was burnt by Fire with the Two hundred and fifty Men that offered Incense for Moses bad him take his Censer as well as they v. 17. Which since they did and put Fire and Incense therein why should it be thought he did not do the same It seems to me highly probable that he did otherwise he would have seemed to distrust his Cause but it must be confessed that it is obscure which way he perished and therefore it is not fit to contend about it And all their Goods All their Houshold-stuff and Cattle and whatsoever was in or about their Tents Ver. 33. They and all that appertained to them See XI Deut. 6. Went down alive into the Pit As Moses had foretold v. 30. Verse 33 And the Earth closed upon them This made it the more wonderful that the Earth having swallowed them all up had no Cleft remaining in it but closed up again and was as firm as before And they perished from among the Congregation Were never more seen Ver. 34. And all Israel that were round about them Verse 34 fled at the cry of them Though they were at a distance from their Tents whence they had removed on all sides v. 27. yet they heard them shriek so loudly as they sunk down into the Ground that it put them into a great fright and made them fly still further off For they said lest the Earth swallow us up also Some of them were conscious to themselves that they had favoured this wicked Faction and all of them knew how highly they had lately offended God by their unbelief and murmuring Chapt. XIV which might make them justly fear the same Fate with their Brethren Ver. 35. And there came out a Fire from the LORD Verse 35 From the Glory of the LORD which appeared unto all the Congregation v. 19. as ready to decide the Controversie This fell out either at the same time the Earth swallowed up Dathan and Abiram or immediately after it And consumed the two hundred and fifty Men that offered Incense Which was a plain declaration that they usurped the Office of Priests and therefore were thus punished by God himself for their presumption It is not certain whether they were devoured by the Fire or only struck dead as Men are sometimes on a sudden by