Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	father_n	israel_n	tribe_n	4,559	5	10.6477	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61130	A treatise partly theological, and partly political containing some few discourses, to prove that the liberty of philosophizing (that is making use of natural reason) may be allow'd without any prejudice to piety, or to the peace of any common-wealth, and that the loss of public peace and religion it self must necessarily follow, where such a liberty of reasoning is taken away / translated out of Latin.; Tractatus theologico-politicus. English	Spinoza, Benedictus de, 1632-1677.	1689 (1689)	Wing S4985; ESTC R21627	207,956	494

found in the time of David who Conquered this City as is declared in the 30 th Verse of the 12 Chap. of the second Book of Samuel and not only here but a little after the Historian to Moses words adds these in the 14 th Verse Jair the Son of Manasseh took all the Country of Argob unto the coasts of Jeshuri and Maachathi and called them after his own name Bashan Haveth Jair unto this day these Words I say were added by the Historian to explain Moses's Words in the 13 th Verse and the rest of Gilead and all Bashan being the Kingdom of Og gave I unto the half Tribe of Manasseh all the Region of Argob with all Bashan which is called the Land of the Gyants and therefore the Historian was forced to explain what those places were which were antiently so called and also to give a reason why in his time they were called by the name of Iair who was of the Tribe of Iudah and not of Manasseh as appears by the 2 d Chap. of the 1 st Book of the Chron. v. 21 22. We have now explained Aben Ezra's meaning and also those places in the Pentateuk quoted by him to make good his Opinion but indeed he hath not taken notice of all nor of the principal places for there are more of greater moment which I will now mention First the Writer of these Books doth not only speak of Moses in the third Person but also testifies many things of him namely God spake with Moses God spake with him face to face Moses was the meekest of all Men Numb chap. 12. v. 3. Now the Man Moses was very Meek above all Men upon the Face of the Earth Moses was wroth with the Officers of the Host Numb chap. 31. v. 14. Moses the Man of God Deut. chap. 33. v. 1. Moses the Servant of the Lord dyed Deut. chap. 34. v. 5. And there arose not a Prophet since in Israel like unto Moses v. 10. but in Deutronomy where the Law which Moses wrote and declared to the People is set down Moses speaketh and tells them what he did in the first Person Deut. chap. 2. v. 1 17. The Lord spake unto me and I prayed unto the Lord but then again after the Historian had repeated Moses's words he goes on and again speaks in the third Person declaring how Moses delivered to the People in Writing that Law which he had published Lastly the Historian relates how Moses warned and admonished the People and ended his Life all which namely the manner of speaking the Testimony and Character given of Moses with the context of the whole History fully satisfy that the Books were not Written by Moses but by some other Person Secondly it is to be observed that this History doth not only relate how Moses dyed was buryed and that the Iews Mourned thirty Days for him but making likewise a Comparison between him and all the other Prophets that lived after him saith he excelled them all Deut. chap. 24. v. 10. and there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face Which as it is a Testimony that Moses could not give of himself so could no other Man who immediately followed him but it must necessarily be one who lived many Ages after him because he speaketh of the time past saying there arose not a Prophet since and of his Burial he saith no Man knoweth of his Sepulchre unto this day Thirdly it is to be Noted that the History calls some places by Names which they had not in Moses's time but by others given them long after Gen. chap. 14. v. 14. it is said Abraham pursued his Enemies unto Dan which name was never given to that City till long after the Death of Ioshua as appears by Iudg. chap. 18. v. 29. and they called the Name of the City Dan after the Name of Dan their Father who was Born unto Israel how be it the Name of the City was Laish at the first Fifthly it is to be observed that the Histories are continued for a longer time then Moses lived for Exod. chap. 16. v. 35. it is said the Children of Israel did eat Manna forty Years until they came to the Borders of the Land of Canaan namely till the time mentioned Iosh. chap. 5. v. 12. In the Book of Gen. 36. v. 31. These are the Kings that Reigned in the Land of Edom before there reigned any King over the Children of Israel the Historian without doubt there declareth what Kings the Edomites had before David Conquer'd them and set Governours over them as appears in the 2 d Book of Sam. chap. 6. v. 11 14. by all this it is as clear as day that the Pentateuk was not Written by Moses but by some other who lived many Ages after him But let us consider the Books which Moses wrote and are mention'd in the Pentateuk First it appears Exod. chap. 17. v. 14. God commanded Moses to write the War against Amalek but in what Book it doth not appear Numb chap. 21. v. 10. there is a Book mentioned called the Wars of the Lord wherein without question Moses gave a full Relation of the War against Amalek and also of all those Encampings or pitching their Tents which the Author of the Pentateuk saith Numb chap. 33. v. 2. were described by Moses it likewise appears Exod. 24. v. 4 7. that Moses wrote another Book called the Book of the Covenant which he read to the People when they first made a Covenant with the Lord but this Book or Epistle contained very few things the Laws only or Commands of God recited in Exod. from the 22 Verse of the 20. chap. to chap. 24. which no body will deny who without partiality and with any sound Judgment reads that Chapter it is there declared that as soon as Moses understood the Peoples readiness to enter into a Covenant with the Lord he wrote the Oracles and Laws of God in a Book and early in the Morning certain Ceremonies being performed he read to all the Congregation the Condition of the Covenant which being read and understood by all the People they with a general Consent obliged themselves to all that God Commanded so that considering the shortness of the time in which it was Written and the manner of making the Covenant the Book could contain no more then the few things I have mentioned Lastly it appears that Moses in the fortieth Year after their going out of Egypt explained all those Laws which he had prescribed as may be seen Deut. chap. 1. v. 5. and again obliged the People to the observance of them Deut. chap. 29. v. 14. and then wrote a Book which contained those Laws so explain'd and the New Covenant Chap. 31. v. 9. which was called the Book of the Law of God to which Ioshua made an Addition by registring that agreement whereby the People in his time obliged themselves and entered a third time into

High Priest who receiv'd Answers from God had nothing to do with the Militia nor had he any share in the Government and on the other side they that were possest of Lands had no power to make Laws The Chief Priest Aaron and his Son Eleazer were both chosen by Moses but when Moses was dead no man had the power of chusing the High Priest but the Son still succeeded the Father The General of the Army was also elected by Moses not by the Power of the High Priest but took upon him the Generalship or Supreme Power by vertue of that Authority which Moses gave him and therefore when Ioshua dyed the High Priest chose no body into his place nor did the Princes ask Council of God concerning a new General but every one commanded the particular Militia of his own Tribe and all the Princes jointly together had the same power over the whole Army that Ioshua had and it seems there was no need of a General unless when they were to fight against an Enemy with joint Forces of which there was constant occasion and necessity in Ioshua's time when they had no fixed place of abode and all things were in Common But after all the Tribes were by right of Conquest possest of Lands which they were commanded to keep and divide amongst themselves and Property began then there was no more need of a General because the several Tribes by that division became not only fellow Subjects but Confederates they were in respect of God and Religion fellow-Subjects but in respect of one Tribes power over another no more than Confederates In all particulars that of the Jews publick Temple excepted like the States of the seven United Provinces for the division of that which is common into parts is nothing else but every Mans possessing his own part and the rest quit the right which they had to it Moses therefore chose the Princes of the Tribes that after the Land and the Government was divided every one might take care of his own part that is that the Prince of every Tribe should by the High Priest ask Council of God concerning the Affairs of his own Tribe that he should command the Militia of his own Tribe build and fortifie Cities appoint Judges in every City fight against the Enemies of his own Tribe and have the absolute Power of Peace and War within his own Tribe nor was he obliged to acknowledge any other Judge over him but God or a Prophet whom God should expresly send and if he departed from the Worship of God the rest of the Tribes were to account him no Subject but fight against him as a publick Enemy that had violated the Faith of the Covenant made with God of which in Scripture we have several Examples When Ioshua was dead the Children of Israel without any new General asked Counsel of God and when they understood that the Tribe of Iuda was first to assault the Enemy Iuda agreed only with his Brother Simeon to go up with united Forces and fight the Enemies of both their Lots in which agreement none of the rest of the Tribes were comprehended See Iudges c. 1. v. 1 2 3. But every Tribe as that Chapter declares fought separately against its own particular Enemy and spared the Lives of whom they pleased though they were commanded upon no terms to spare any but to extirpate all for which Sin they were indeed reproved but never called to account for it When the Tribes made War one upon another and medled with one anothers Affairs in assaulting the Benjamites it was because they had justly offended the rest of the Tribes by breaking the common Bond of Peace so that none of their Confederates could safely venture themselves amongst them This was the reason the rest of the Tribes invaded the Benjamites in a hostile manner and after the fighting of three several Battels having conquer'd them by right of War put all Nocent and Innocent to the Sword which they afterward repented too late That which I have said of the Power of every particular Tribe is by these Examples confirm'd But some body will perhaps ask who chose the Successor of the Prince of every particular Tribe I find nothing certain in Scripture concerning it but seeing every Tribe was divided into Families and the eldest were the Heads of every Family I suppose of these Heads the eldest did by Right succeed him that was Prince of these Seniors or Elders Moses chose the Seventy that were to assist him who with him were the supreme Council and after the Death of Ioshua had the Administration of the Government By Elders often in Scripture and amongst the Iews are meant Judges but this particular not being much to our purpose it is sufficient that I have proved no person after Moses's Death executed all the Offices of Supreme Power for since all things did not depend upon the pleasure and will of one single person nor upon the Decrees of the Council or People but some things were done by one Tribe others by another by the equal Power and joynt Authority of every one it evidently follows that from the Death of Moses the Government was neither Monarchical Aristocratical or Popular but as I have said Theocratical First because the Temple was the Palace of the Government and upon that account only all the Tribes were Fellow-Citizens Secondly Because all the Citizens or Subjects were to swear Fidelity and Allegiance to God their Supreme Judge to whom only they promised to yield Obedience And lastly Because the Chief Commander or General when there was occasion was to be chosen by none but God which Moses in the Name of God expresly prophesied to the People Deut. 17. 15. which likewise appears by the Election of Gideon Sampson and Samuel and therefore it is not to be doubted but the rest of their faithful Captains were chosen in the same manner though it be not set down in their History These things being thus laid open it is time to enquire how this Con by poverty sold his Land when the Year of Iubilee came it was e who did govern as of those that were governed that neither the Subjects should become Rebels nor the Governours Tyrants They that have Supreme Power or the Administration of Government when they wickedly oppress and abuse their Subjects they still endeavour to make the People believe that all their Actions are just and legal which may be easily done when the Interpretation of the Law depends only upon them 'T is this that makes them take so much Liberty of doing what their Desires dictate and think much of their Prerogative lost when the power of interpreting the Laws is in any but themselves or when the Laws are so perspicuously and clearly interpreted that there can be no doubt or dispute concerning them The Iews therefore were very much secured against the Oppression and Injustice of their Princes by Moses giving the power of interpreting the Laws to the

Covenant with the Lord Iosh. chap. 24. v. 25 26. but because we have no Book extant either of the Covenant of Moses or Ioshua it must necessarily be granted that the Book perished unless we will be as mad as the Chaldee Paraphrast Ionatan and wrest the Scripture as we please for he being prest with this difficulty chose rather to corrupt the Scripture then confess his Ignorance for those words in the 26. v. of the 24. chap. of Iosh. Joshua wrote these words in the Book of the the Law of God c. he render'd thus in his Chaldee Translation And Ioshua wrote these words and kept them with the Book of the Law of God there is no medling with Men who will see nothing but what they list is not this denying what is Scripture and forging new at our pleasure We then conclude that this Book of the Law of God was not the Pentateuk but quite another which the Author of the Pentateuk hath orderly interwoven with his work as appears by what hath been and shall be further said where the forecited place in Deutronomy saith that Moses wrote a Book of the Law the Historian adds that he delivered it to the Priests and commanded them at certain set times to read it before all the People which implyes that the Book must be much less then the Pentateuk seeing at one meeting it might be read all over and understood by the People nor can we here forbear to observe that of all the Books Written by Moses this only of the second Covenant and his Song which he afterwards Writ for all the People to Learn he commanded to be Religiously kept because the first Covenant obliged only those that were present and the second not only all present but their posterity also Deut. chap. 29. v. 14 15. He therefore commanded this Book of the second Covenant to be carefully and Religiously preserved to future Ages and also his Song because future Ages were chiefly concern'd in it Seeing then it is not evident that Moses ever writ any Books beside the Book of the Law and his Song which he commanded to be kept and that many things in the Pentateuk could not be Written by him I conclude that no Man can upon any good ground but must altogether against reason make Moses the Author of the Pentateuk but some body may perhaps here ask whether Moses besides these Books did not write the Laws when they were first revealed to him that is whether in the space of forty Years he did not set down in Writing any of those Laws which he prescribed beside those few contain'd in the Book of the first Covenant to this I answer that tho' I should grant it to be very agreeable to reason that Moses should commit to Writing those Laws which he Communicated to the People at the same time and place when and where they were publisht yet I deny that it is lawful upon this Ground to affirm he did for I have already shewn we ought in like Cases to determin nothing but what is manifestly proved either by Scripture it self or by consequences drawn from the Principles of it and not because a thing seems Consonant to Reason for Reason it self doth not oblige us to be possitive It may be the Senate of Seventy Elders communicated to the People Moses's Edicts in writing which were afterwards collected by him that writ the Pentateuk and were orderly inserted into the History of Moses's Life and so much for the five Books of Moses It is now time to examin the rest the Book of Ioshuah for like Reasons could not be written by Ioshua it must be some other Person that gives so good a Character of him in several places of that Book Iosh. Chap. 6. v. 27. The Lord was with Ioshua and his Fame was noised throughout all the Country that he omitted nothing but did all that Moses commanded Chap. 8. v. 35. Chap. 11. v. 15. That he waxed Old called all the People together and at last dyed Moreover some things are related which happen'd after his Death namely that the People continued to worship God as long as the Old men lived who knew Ioshua In the 16. Chap. v. 10. It is said that Ephraim and Manasseh did not drive out the Cananites that dwelt in Gezur but the Cananites dwell among the Ephramites to this day and serve under Tribute Which is the same Expression we find in the first chap. of Iudges v. 21. But the Iebuzites dwell with the Children of Benjamin in Ierusalem unto this day Which manner of speaking implies the Writer relates what was long ago past as appears Iosh. Chap. 15. Verse the last the Iebuzites dwell with the Children of Iudah unto this day The same Expression is likewise used in the History of Kaleb beginning at the 13 th Verse of the said Chapter The building of an Altar beyond Iordan by the two Tribes and a half mention'd in the 22. Iosh. v. 10. In all Probability happen'd after Ioshuah's Death because in all that story there is not so much as one word said of him but the People only deliberated to make War sent Embassadors received and approved the Answer which was returned Lastly it appears by the 14 th Verse of the 10 th Chap. That the Book of Ioshua was written many Ages after his Death for the Text saith and there was no day like that before or after it that the Lord hearkened to the Voice of a Man If then Ioshua writ any Book it must be that of Iasher mentioned in the same story v. the 13 th As for the Book of Iudges I believe no Man in his right Wits will think it written by the Iudges themselves for the end of the History in the 2 d. Chap. clearly shews it was all written by one single Person who tells us in many places that in those days there was no King in Israel which is an argument it was written in a Time when the People had Kings Concerning the Books of Samuel there needs no deliberation seeing the History is carried on so far beyond his death but however let this be observed that this Book must be written many Ages after him for the Hestorian in the 1 st Book of Sam. Chap. 9. v. 9. saith in a parenthesis Before time in Israel when a Man went to inquire of God thus he spake come let us go to the Seer for he that is now called a Prophet was before time called a Seer The two Books of the Kings as appears by the Books themselves were collected out of what was written of the Reign of Solomon see the 1 st Book of Kings chap. 11. v. 5. And out of the Chronicles both of the Kings of Iudah and Israel chap. 14. v. 19 29. The rest of the Acts of Ieroboam how he warred and how he reigned behold they are written in the Books of the Chronicles of the Kings of Iudah We therefore conclude that all the Books which