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.
them So this word bring near signifies to offer them unto God As they were VIII 10 11. Before Aaron the Priest In his presence That they may minister unto him Unto Aaron and the rest of the Priests who were the immediate Ministers of God and the Levites were given to minister unto them Which they did many ways especially while they remain'd in the Wilderness where they had a peculiar Charge which otherwise would have been incumbent on the Priests not only to guard the Tabernacle and keep a Watch night and day about it but also to take it down and to carry it when they removed and to set it up again when they rested as we read in the following part of this Chapter and in the next When they came into the Land of Canaan and were settled there they had less to do of this kind But as the Charge of the Tabernacle still lay upon them as it had done before so did other Works in the Courts of the LORD'S House and in the Chambers where they waited on the Priests which are particularly mentioned in 1 Chron. XXIII 28 29 c. And in David's time their Work was still more increased for he appointed them to be Singers in the House of the LORD and to play upon several sorts of Instruments 1 Chron. XXV which they did Morning and Evening 1 Chron. XXIII 30. Porters perhaps there were before who stood at the several Gates of the Tabernacle as afterward of the Temple and are said therein to minister in the House of the LORD 1 Chron. XXVI 12. as also Guards of the Treasury of God's House and of things dedicated to him v. 20. But as he increased the number of them so he settled them in their Courses that there might be a constant Attendance with greater ease As for those of them that were made Judges and Officers not only in Matters concerning the LORD but in the Service of the King as we read there 1 Chron. XXVI 29 30. it no more belongs to what is said of them here than what follows there v. 31. that there were found among them mighty Men of Valour See upon v. 10. Verse 7 Ver. 7. And they shall keep his Charge and the charge of the whole Congregation It highly concerned Aaron in particular and the whole Congregation in general that the Tabernacle should be well guarded And this was the Levites great business at present who took this Charge from off their hands by attending that Service which all of them were bound to perform Before the Tabernacle of the Congregation This exactly expresses in what their Ministry consisted which was not performed in the Tabernacle where the Priests only officiated in the Holy Place as the High Priest in the most Holy but before it in the External Part of it where they assisted the Priests in their Service To do the Service of the Tabernacle Such Service as I have mentioned before v. 6. Ver. 8. And they shall keep By guarding them and keeping a continual Watch about them Verse 8 All the Instruments of the Tabernacle of the Congregation Every thing belonging to it And the charge of the Children of Israel to do the Service of the Tabernacle By which Service at the Tabernacle they took upon them the Charge which otherwise was incumbent on the whole Congregation who were to take care that the holy Things were kept both safe and secure and also separate to the Sacred Uses to which they were appointed These words which are often repeated to do the Service of the Tabernacle are to be carefully noted because the Levites did not serve in the Tabernacle which belonged only to the Priests but served the Tabernacle by guarding it and taking it down and carrying it c. as was said before Ver. 9. And thou shalt give the Levites unto Aaron Verse 9 and to his Sons They were first presented unto God v. 6. and God bestowed them as a Gift upon the Priests See VIII 19. They are wholly given unto him out of the Children of Israel To attend upon the Priests and to obey their Orders for which they paid them nothing but they were to do it freely being given to them to be their Servants by God who paid them their Wages Ver. 10. And thou shalt appoint Aaron and his Sons Verse 10 and they shall wait on their Priests Office Or thou shalt appoint them to wait on their Priesthood Which he had shown before was very different from the Levitical Office but to make them more mindful of their Dignity he repeats it again that Aaron and his Sons alone should officiate as Priests viz. in offering Sacrifice in setting the Bread upon the Holy Table looking after the Lights and burning Incense Which they were to perform in their own Persons and not appoint any others as their Deputies to do them for none of these things could be performed by the Levites Whose business it was to look after the fine Flour of which the Bread was made to prepare it and the Frankincense which was to be burnt and abundance of such like things which are particularly mentioned 1 Chron. IX 27 28 29 31 32. But they could not make the Anointing Oyl or the sweet Perfume mentioned XXX Exod. 23 34. for they were most holy and therefore the Priests only could compound them And the Stranger that cometh nigh By Stranger is meant any one though a Levite that was not of the Sons of Aaron who alone had the priviledge to approach unto God Shall be put to death God himself sent out a Fire to consume Korah and his Company who presumed to offer Incense being but bare Levites and not Priests Chap. XVI Verse 11 Ver. 11. And the LORD spake unto Moses saying To make the Matter more clear he further tells Moses the reason why he took the Levites from among the the Children of Israel to be his after a peculiar manner Verse 12 Ver. 12. And I behold I have taken the Levites from among the Children of Israel Take notice of the Reason why I have taken the Levites from among the rest of the Israelites v. 9. for it is by my Order and Appointment Instead of all the First-born that openeth the Matrix c. To make an exchange with them for all their First-born which I have heretofore challenged as my own and now take the Levites in their stead Therefore the Levites shall be mine As all the First-born were which now shall be theirs and the Levites be mine Ver. 13. Because all the First-born are mine By Verse 13 a special Right which is mentioned in the next words For on the day that I smote all the First-born in the Land of Egypt The Title whereby he laid a Claim to all the First-born was that great Miracle as R. Levi of Barcelona calls it which he wrought when he destroyed all the First-born of their Neighbours in Egypt and touched not one of theirs By which sparing Mercy he acquired
Verses Verse 25 Ver. 25. And the Standard of the Children of Dan set forward c. See concerning him and those mentioned in the two next Verses Chap. II. v. 25 27 29. Which was the rereward of all the Camps throughout their Hosts The Hebrew word Measseph which we translate was the rereward comes from a word which every where signifies to gather together or collect And therefore is here to be so understood and the whole Sentence thus rendred Then set forward the Standard of the Camp of Dan gathering to it all the Camps throughout their Hosts Or according to their Armies as we here translate the last part of these words v. 14 18 22. So Forsterus translates it the meaning being that all the rest of the People who were not a part of the four before-mentioned Camps all under XX Years old who were not able to go forth to War together with the mixt multitude that came with them out of Egypt XII Exod. 38. and all the unclean Persons who were shut out of the Camp V. 2. came after this hindermost Standard of the Children of Dan. Verse 28 Ver. 28. Thus were the Journeyings of the Children of Israel c. In this order they marched when they removed from one station to another Verse 29 Ver. 29. And Moses said unto Hobab His Wives Brother as Theodoret understands it The Son of Raguel the Midianite The Son of Jethro Priest of Midian For Raguel and he are thought by many to be the same Person II Exod. 18. III. 1. or one was the Father and the other the Son and then Hobab was the Grand-son of Raguel Moses his father-in-law These words may either refer to Raguel who is supposed to be Jethro and then it is rightly translated Father-in-law or they may as well refer to Hobab and be translated Brother-in-law For so the Hebrew word Choters sometimes signifies a very near Kinsman It cannot without great staining be otherwise expounded in the I Judg. 16. and IV. 11. After Jethro therefore was gone back to his own Country XVIII Exod. 27. Hobab his Son stayed still with his Sister Zipporah and accompanied Moses all the time he stayed near Sinai Which was not far from Midian Whether he thought to return now the Isrelites were marching away from that Neighbourhood but Moses was desirous to have his company further even to the Land of Promise We are journeying unto the place of which the LORD said I will give it you i. e. To the Land of Canaan for thither God intended to have brought them shortly after this removal as appears from I Deut. 6 7. Come thou with us and we will do thee good See verse 32. For the LORD hath spoken good concerning Israel Promised to bestow a noble Country upon us for our Inheritance Ver. 30. And he said I will not go This was his Verse 30 present Resolution till Moses had further perswaded him But I will depart to my own Land Which he was loth to leave merely in hope of what the Israelites had not yet in possession And to my Kindred With whom all Men love to live and die Verse 31 Ver. 31. And he said i. e. Moses replied Leave us not I pray thee Do not persist in that Resolution but be perswaded to go along with us Forasmuch as thou knowest how we are to encamp in the Wilderness He being a Borderer upon this Wilderness was well acquainted with every part of it and the better able to advise them how to secure their Camp for the Cloud only served to direct them where it should be pitched and defend themselves from the People on all sides that might be injurious to them Which made Moses so earnest with him to stay with them while they had such need of his assistance And thou mayest be to us instead of Eyes To give them Advice and Counsel in any difficulty they might meet withal in the places where they stayed or to direct them how to provide themselves with such things as they wanted For he having lived long thereabouts could not but understand the Neighbouring Countries The LXX understand this Passage as if he desired him to continue to be what he had been hitherto in the Wilderness viz. a good Adviser like his Father Jethro assuring him they would look upon him as an Elder That is have him in great honour Verse 32 Ver. 32. And it shall be if thou go with us Not only stay with us while we are here in the Wilderness but go along with us into Canaan Yea it shall be Depend upon it That what Goodness the LORD shall do unto us the same will we do unto thee Give thee some part of the Possession which God shall bestow upon us Accordingly it appears that as Moses prevailed with him to accompany them so he and his Posterity were settled among the Israelites I Judg. 16. IV. 11. where either he or his Father is called the Kenite who lived in Tents not in Houses after the manner of their Fore-fathers in Midian Ver. 33. And they departed from the Mount of the Verse 33 LORD viz. Horeb in the Wilderness of Sinai where they had stayed a long time I Deut. 6. Three days journey They travelled three Days before the Cloud settled again upon the Tabernacle though it stood still some times but did not descend to give them time for necessary Refreshment and for Sleep See XI 1. And the Ark of the Covenant of the LORD went before them in the three days journey It is said v. 21. that the Sanctuary was carried between the two first Standards and the two last i. e. in the midst of the Camp as we expresly read II. 17. Which Abarbinel thinks is to be understood not of all their Journeys but only this That was the constant order of their March first went the Standard of Judah next that of Reuben after this the Tabernacle of the Congregation then followed the Standard of Ephraim and last of all that of Dan. But now in their first Removal God did them the honour to appoint the Ark to go before them in the front of all the Camps as he did when they passed over Jordan III Josh 6. That is in their first and last Journeys this extraordinary Favour was shown them but in all the rest the Ark went in the midst of them And thus Aben Ezra upon this place This first Removal was not like the rest of their Removals But I see no good ground for this Exposition The plain meaning seems to be That the LORD as their King and Governour led them by the Cloud which was always over the Ark just as a General leads his Army though he be not in the front of it but in the midst from whence he Issues out his Orders To search out a resting place for them There was no need of enquiry after a fitting Station for them but he speaks after the manner of Generals who send Officers before them to take up
was kindled Or When the LORD heard it he demonstrated he was highly offended by sending a Fire among them And the Fire of the LORD burnt among them Some take this Phrase Fire of the LORD to signifie a great Fire as Mountains of the LORD are high Mountains Which came either from Heaven like Lightning as in 2 Kings I. 12. or from the Pillar of Cloud and Fire over the Tabernacle where the Glory of the LORD appeared some times like unto Fire And consumed them that were in the uttermost parts of the Camps Where the mixt Multitude were as I observed X. 25. who came out of Egypt and may well be supposed to have stirred up the Israelites to complain of their tedious Journey which had not yet brought them near to the Land of Cannan And perhaps some of them lagged behind on purpose that they might complain of Weariness as some take it or rather of want of stronger Food But Bochartus hath demonstrated that this word which we translate the uttermost parts signifies in all or throughout Of which he gives many Instances out of Lud. de Dieu upon XXXIII Ezek. 1. See XIX Gen. 4. XLVII 2 c. Hierozoicon P. I. L. II. cap. 34. And therefore so it should be here rendred Consumed some in every part of the Camp where they began to make Complaints one to another of their being still in a Wilderness Ver. 2. And the People cried unto Moses Of whose Verse 2 power with God they had great Experience but had reason to distrust their own Interest in him because of their murmuring Humour For it is like they are the same People that cried now to Moses who before complained v. 1. And when Moses prayed unto the LORD As they begg'd he would The Fire was quenched Went out and no signs of it appeared So the Hebrew Phrase signifies it sunk What number of them was burnt we are not told it is likely nor many because the terrour of it instantly made them deprecate God's Displeasure by Moses their Intercessor which put a stop to it Ver. 3. And he called the name of the place Taberah Which for another reason was also called Kibroth-hattaavah v. 34. They are mentioned indeed in IX Deut. 22. as if they were two distinct places but Verse 3 it is plain by the story that the things which occasioned both these Names hapned in one and the same station And therefore they were only different Names for the same Place unless we suppose Kibroth-hattaavah to have been the name of that particular piece of Ground in that place where the Lusters were buried Because the Fire of the LORD burnt amâ—ng them This is the reason of the Name of Taberah which signifies a burning which was imposed on this place to preserve the Memory both of God's Judgments and of his Mercy Verse 4 Ver. 4. And the mixt Multitude that was among them The Hebrew word hasaphsuph is well translated by Bochartus Populi colluvies undecunque colâ—cta the Dregs or Scum of the People gathered together from all parts For the doubling of words increases their sense in the Hebrew Language and makes the same with the Superlative Degree in other Tongues Of which he gives many Instances in his Hierozoicon P. II. Lib. V. cap. 6. See XIII Lev. 19. where Adamdameth signifies exceeding red as hasaphsuph here doth a very great collection of all sorts of People both Egyptians and other Neighbouring Nations who were invited by their wonderful Deliverance out of Egypt to joyn themselves to the Israelites as Proselytes to their Religion See XII Exod. 38. The Jews in Tanchuma say there were Forty thousand of them and Jannes and Jambres at the Head of them Fell a lusting He doth not say for what and the Jews have taken the liberty to fancy what they please Some of them say that they lusted after such Women as Moses had lately forbidden them to marry So the Paraphrase of Vzielides Moses heard the People weeping because those that were near of kin to them were forbidden in Marriage And he makes as if these Proselytes petitioned Moses to abrogate those Laws about Incest Such Conceits others have indulged to themselves as Mr. Selden shows Lib. II. de Synedr Cap. IV. p. 202. when the words in the end of this Verse and v. 13 18. plainly show they lusted for Flesh to eat And the Children of Israel also Though the mixt multitude were the first Fomentors of this Discontent yet it run among the Children of Israel throughout the whole Camp And rose so high that they fell into a great Passion Wept again They had shed some Tears it seems before when they complained verse 1. but now they wept aloud out of Anger Vexation and Grief Or else this weeping again refers to their first Murmuring a Year ago like unto this XVI Exod. 3. And said They could not refrain from bursting out into such discontented Language as argued they were extreamly angry or rather inraged Who shall give us flesh to eat It is an Expression of a vehement impatient Desire mixed with Despair after flesh-Meat Which they needed not to have wanted if they would have killed their Cattel which they brought with them out of Egypt in great abundance XII Exod. 38. but they preserved them for breed when they came to Canaan and if they killed them daily they would not have lasted long to suffice Six hundred thousand People besides Women and Children See v. 21 22. Besides this while they continued in the Wilderness they were not permitted to eat any Flesh but only their share of the Peace-offerings that were offered at the Altar XVII Levit. 3 4 5. Which lasted the Jews think till they came to the Land of Canaan when this Restraint was taken off XII Deut. 15 16. And indeed the Wilderness was so barren a place that they could there have no great increase of Cattel scarce sufficient for Sacrifice They were angry therefore that they were not yet brought to a Country where they might have had all sorts of Flesh without killing their own Cattel and have taken their fill of that and all other Food as appears by the next Verse at as easie rates as they had done in Egypt Whereas now they despaired as I said of getting any such Food for so such Questions as this signifie CXIII Psal 5. LIII Isa 8. VIII Joh. 16. Verse 5 Ver. 5. We remember the fish This shows that all kind of Food is comprehended under Flesh for which they longed particularly this which is one sort of Flesh 1 Corinth XV. 39. Which we did eat in Egypt freely Or for nothing For they could easily catch them in the River of Egypt which abounded with them XIX Isa 8. and in the Sea also which was not far from them wherein was exceeding great plenty of excellent Fish The Cucumbers and the Melons c. None of which grew here in the Wilderness but were there in such Plenty and Perfection that they were the
the words of the Book of the Wars of the Lord And the meaning of them is That the King of the Amorites took all these Places by a sudden furious Invasion which Moses therefore punctually recites to show that the Country of the Moabites now reached no further than Arnon All the Brooks or Torrents and all the Effusions of Water as far as Arnon i. e. all the Country about them being taken from them by the Amorites in whose possession it now was and perhaps had been a long time And therefore the Israelites took nothing from the Moabites when they conquered this Country as was said before nor from the Ammonites neither part of whose Country the Amorites also had got from them III Deut. 11. and the Israelites took from the Amorites when they conquered Sihon and Og and it fell to the share of the Gadites XIII Josh 25. Ver. 16. And from thence they went to Beer A Verse 16 Place which took its Name from the Pit or Well which was here digged by God's order as the next words tell us That is the Well whereof the LORD spake unto Moses That is saith Abarbinel that Place was remarkable for the Well that God gave us of his own accord without our Petition which he prevented by bidding Moses dig it for us Gather the People together and I will give them Water Which they now again wanted being removed from the River Arnon but did not murmur about it as they had done formerly and therefore God most graciously when he saw their Distress provided it for them Verse 17 Ver. 17. Then Israel sang this Song This extraordinary Kindness of God which prevented their Prayers and gave them Water out of his own good Pleasure alone as Abarbinel speaks transported them with such Joy that it made them express their Thankfulness in this Song Spring up O Well As soon as they saw Moses and the Princes thrust their Staves into the Earth and the Water began to bubble up they said with a loud voice Come up O Well that is let Waters flow abundantly to satisfie us all Sing ye unto it Or as it is in the Margin Answer unto it The manner of the Hebrews was anciently to sing their Songs of Praise alternately as appears from XV Exod. 20. And so one Company having said Spring up O Well which it's likely they repeated often they called to the rest to answer to them which they did I suppose in the following words Verse 18 Ver. 18. The Princes i. e. The LXX Elders and Heads of the Tribes Digged the Well Very easily only turning up the Earth with their Staves The Nobles of the People digged it The other side of the Quire perhaps took up the Song again repeating the Sence of what the former Company had said By the direction of the Law-giver Or Together with the Law-givers who began the Work and whose Example they followed With their Staves With no more labour but only thrusting their Staves into the Ground and turning up the Earth For as R. Levi ben Gersom takes it the Ground here being Sandy and very soft was easily penetrated though they were not likely to find Water in it But they believing Moses and following his direction God sent it copiously unto them and with no more pains than a Scribe takes when he writes with his Pen. For so he translates the Hebrew word Mechokek which we render Law-giver a Scribe or Doctor of the Law And from the Wilderness Mentioned v. 13. They went to Mattanah This and the place following are otherwise named in the XXXIIIth Chapter as the forenamed ben Gersom understands it But others think these were not Stations which alone Moses gives an account of in the XXXIIIth Chapter where the Israelites pitched their Tents but Places through which they passed till they came to the Station from whence they sent to Sihon for leave to pass through his Country Ver. 19. And from Mattanah to Nahahel c. This Verse 19 as well as the place next mentioned in this verse seems to have been on the Borders of Moab Ver. 20. And from Bamoth in the Valley Rather From Bamoth which signifies a very high place to the Valley Or it may be translated from Bamoth a Valley that is there is a Valley in the Field of Moab c. unto which they came next for some such thing must be understood That is in the Country of Moab Or near to it To the top of Pisgah Or To the beginning as the Hebrew word Rosch may be interpreted of the high Mount Pisgah That is they pitched at the foot of it where the Mountain began which Mountain was a part of the Mountains of Abarim as appears from XXXII Deut. 49. XXXIV 1. Which looks towards Jeshimon Or Towards the Wilderness For so R. Levi ben Gersom interprets it to a Land that was shemumah untilled and desolate viz. to the Wilderness of Kedemoth where they pitched and settled their Camp and from thence sent Messengers to Sihon Verse 21 Ver. 21. And Israel sent Messengers to Sihon King of the Amorites These Messengers were sent from the Wilderness of Kedemoth which was in the Skirts of his Country II Deut. 26. or lay just upon it For there was a City of this Name in that Country which was given to Reuben in the Division of the Land XIII Josh 18. Verse 22 Ver. 22. Let me pass through thy Land They do not seem to desire a Passage through the midst of his Country but only the extream Parts of it which would have much shortned their Journey to the Fords of Jordan We will not turn into the Fields or into the Vineyards we will not drink of the Waters of the Well c. This is the very same civil Message which they sent to Edom XX. 17. By whose Example they pressed Sihon to grant them at least as much as the Edomites and Moabites had done See II Deut. 28 29. Verse 23 Ver. 23. And Sihon would not suffer Israel to pass through his Border This shows that they askt only to pass through the Skirts of his Country See II Deut. 30. But Sihon gathered all his People together He not only refused to grant their Request but came in an Hostile manner with all the Forces he could raise to oppose their passage over Arnon And went out against Israel into the Wilderness From whence they sent their friendly Message to him v. 21. which Moses in II Deut. 26. calls Words of Peace And he came to Jahaz A City it is probable belonging to the Moabites whether the Israelites perhaps retreated when Sihon denied them a Passage through his Country For Isaiah plainly mentions Jahaz as a place either in the Country of Moab or near it XV. 4. and Jeremiah also calling it Jahazah XLVIII 21. And fought against Israel Who had orders from God not to decline the Battle as they did with the Edomites and the Moabites and assured them of Victory II Deut. 31.
Rabbah-Ammon i. e. the great City of the Ammonites For so we find in Stephanus de Vrbibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bochartus hath truly corrected it in his Preface to his Phaleg which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Ar as I said was the old Name of it II Deut. 29. XVI Isa 1. from whence came the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it retained in later Ages And the Lords of the High-places of Arnon The Masters or Owners as the word Baale may be translated of the High-places c. i. e. those that dwell in the strongest Forts of the Country Or as some fancy the Priests of the Places are here meant or rather their Temple where Baal was worshipped For we find a place in this Country called Bamoth-Baal XIII Josh 17. The High-places of Baal And it is evident this Poet triumphs in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over their Gods and their Religion as well as over them Verse 29 Ver. 29. Wo unto thee Moab He goes on to foretell the Calamity of the whole Country Thou art undone O People of Chemosh So he calls the Moabites who served as the Chaldee translates it or worshipped Chemosh as their God For so we read he was XLVIII Jerem. 7 13. 1 Kings XI 7. XI Judges 24. which St. Hierom thinks differs from Baal-Peor only in Name See Vossius de Orig. Progr Idolol Lib. II. cap. 8. Some take Chemosh to be Saturn particularly Scharastanius the manner of whose Worship see in Dr. Pocock's excellent Annotations in Specim Hist. Arab. p. 316. I shall only add That as the Moabites are called the People of Chemosh because they worshipped him as their God so the Israelites are called the People of the LORD and the People of God because they worshipped the LORD alone V Judges 11. 2 Sam XIV 13. For in the Days of Paganism as Mr. Mede observes every Country nay every City had their proper and peculiar Gods which were deemed as their Guardians and Protectors From whence the Nations themselves are expressed by the Name of their Gods That is evident from this place but it is not so plain that when God threatens to deliver up Israel to serve other Gods he means giving them up into the Hands of the People of strange Countries which he takes to be intended in IV Deut. 28. XXVIII 64. XVI Jerem. 16 c. See Book IV. p. 977. And so he thinks the words of David may be expounded 1 Sam. XXVI 19. They have driven me out this day from abiding in the Inheritance of the LORD saying Go serve other Gods i. e. banished me into the Country of Idolaters See Book III. p. 823. where this is more largely explained He hath given his Sons that escaped and his Daughters into Captivity unto Sihon King of the Amorites This is a manifest triumph over their god Chemosh who was not able to save his Worshippers whom he calls his Sons and his Daughters i. e. his Children who were under his Protection No he could not so much as preserve those that escaped the fury of the Sword but they were afterward taken Captive to make up part of the Triumph of Sihon King of the Amorites Ver. 30. We have shot at them Heshbon is perished Verse 30 even unto Dibon The Hebrew words vanniram abad Heshbon at h Dibon may as well if not better be translated their Light is perished or taken away from Heshbon unto Dibon So Forsterus in his Lexicon and the Tigurin Version and others That is their Glory is gone from one end of the Country to the other For Heshbon and Dibon were two famous places in this Territory XIII Josh 17. And some think this is the place called Dibon-Gad XXXIII 45. Which was the more noted because there Nebo one of their Gods was worshipped For in XV Isai 2. Dibon is mentioned as one of their High-places and there Nebo is lamented i. e. their God which was there worshipped When Hesychius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which no doubt is this Dibon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place where the Moabites had a Temple See Selden de diis Syris Syntagm 2. cap. 12. We have laid them waste even unto Nophah Another place in that Country as appears by the words following Which reacheth unto Medeba That is the Territories of Nophah extended as far as Medeba which was certainly a place in the Country of Moab XV Isai 2. But the word reacheth is not in the Hebrew and the words without it may be thus truly translated and as far as Medeba For so the Hebrew Particle ascher is sometimes used to signifie simply and as VI Eccles 12. ascher mi and who can tell c. So here ascher ad and unto c. And here I think fit to note That it is likely these Verses were some part of the History of those Countries For a Poetical way of writing was in use before Prose as Strabo tells us Lib. I. Geograph p. 18. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All set or artificial Speech whether Historical or Rhetorical was but an imitation of Poetical Compositions the Ancients knowing no other Cadmus and Pherecydes and Hecataeus being the first who brought in this form of writing now in use See Salmasius in Solinum p. 841. and Cuperus in his Apotheosis Homeri p. 55. However this is certain that they who would instruct the People put their Lessons into Verse as Strabo there shows where he says p. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Ancients call Poetry the first Philosophy forming our Lives from tender years teaching good manners governing the passions and actions with pleasure For which cause the Greeks instituted their Children in their Cities by Poety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not merely for the sake of bare delectation but to form them to sobriety Ver. 31. Thus Israel dwelt in the Land of the Amorites Verse 31 This he mentions again to make it the more observed that this was the Country of the Amorites into which the Children of Israel entred not of the Moabites who had been expelled out of it as was notoriously known there being a Song in every Bodies mouth which continued the memory of it Ver. 32. And Moses sent to spy out Jaazer Another Verse 32 City formerly belonging to Moab but now in the possession of the Amorites Which the Israelites did not take at the first but after they had conquered all the Country before-mentioned they sent some Men to bring them Intelligence which way it was best to attack that City also and the Country about it It was not far from Mount Gilead 2 Sam. XXIV 5 6. 1 Chron. XXVI 31. and both of them were famous for good Pasture and therefore given to the Tribe of Reuben and Gad who had much Cattle XXXII of this Book 1 3 4 35 36. After the ten Tribes were carried Captive from their own Land
it fell into the Hands of the Moabites again as may be gathered from XLVIII Jerem. 32. And they took the Villages thereof As well as the City it self And drove out the Amorites that dwelt there If it had not been possessed by them they would not have meddled with it Ver. 33. And they turned Or returned as the LXX have it from Jaazer And went up by the way of Bashan A famous Verse 33 Mountain LXVIII Psal 15. lying more Northerly than the Country of Sihon and belonging also to the Amorites where was very rich Pasture and an excellent Breed of Cattle XXXII Deut. 14. XXII Psal 12. and stately Oaks XXVII Ezek. 6. And Og the King of Bashan The whole Country of which he was King had its Name from that Mountain and was called the Kingdom of Og in Bashan III Deut. 10. where he is said as well as Sihon to be a King of the Amorites v. 8. and v. 11. that he was of the Remnant of the Giants or of the Rephaim who were a mighty People in that Country of Bashan See XIV Gen. 5. which in after Ages was called Batanaea Went out against them To oppose their Passage He and all his People With all the Men of War in his Country To the Battle at Edrei A City near that Country afterward called Adara as St. Hierom tells us in his Book de Locis Hebraicis He offered the Israelites Battle which by God's order they accepted Verse 34 Ver. 34. And the LORD said unto Moses That he might report it to the People Fear him not They had reason to be courageous and not affrighted because he was a Giant having lately overcome a mightier King than he of which God puts them in mind in the end of this verse For I have delivered him into thy hand and all his People c. For their greater incouragement he adds his Promise on which he bids them rely as if they saw it already done that he would give them the Victory over Og and all his Forces and bestow upon them his Country This History Moses reports more at large III Deut. 1 2 3 c. Ver. 35. So they smote him and his Sons and all his Verse 35 People until there was none left him alive After they had overthrown him and his Army they pursued the Victory till they had destroyed all the People of the Country Some part of which held out longer than the rest as appears from XXXII 39 c. but at length was wholly subdued by Jair the Son of Manasseh who had all the Region of Argob given him for his pains XXXII 41. III Deut. 14. And they possessed his Land Wherein were sixty walled Cities besides a great many small Towns III Deut. 4 5. XIII Josh 30. All which was given to the half Tribe of Manasseh III Deut. 13. XIII Josh 29 30. 1 Kings IV. 13. CHAP. XXII Chapter XXII Ver. 1. AND the Children of Israel set forward Verse 1 In what Month of the fortieth Year this which follows fell out we cannot tell but it is likely in the seventh when they removed from the Mountains of Abarim XXI 20. XXXIII 48. And pithed in the plains of Moab Which had formerly belonged to the Moabites from whom it took its name but had been taken from them by the Amorites and now was in the possession of the Israelites On this side Jordan Unto which River this Plain extended and they pitched near to it from Beth-Jesimoth unto Abel-Shittim XXXIII 49. where they stayed till under the Conduct of Joshua they came to Jordan and passed over it III Josh 1. By Jericho Rather against Jericho as the LXX translate it For Jericho was on the other side of Jordan directly opposite to the place where they now pitched And therefore the Vulgar Latin translates or rather paraphrases it Where Jericho is situated beyond Jordan i. e. passing the Ford they came directly to Jericho Verse 2 Ver. 2. And Balak the Son of Zippor Who was King of the Moabites at this time and descended it is likely from the ancient Kings of that Country XXI 26. Saw all that Israel had done to the Amorites To Sihon and Og the two Kings of the Amorites as they are called III Deut. 8. who were such near Neighbours to Balak that he not only saw but considered as the word implies what a speedy Conquest the Israelites had made of their Country Verse 3 Ver. 3. And Moab was sore afraid of the People Lest they should expel them out of their Country as they had done the Amorites for they knew nothing of God's Command to the Israelites not to disturb them in their Possessions Some imagine but I see no good ground for it that they were afraid the Israelites should get possession of the Land of Canaan unto which they thought themselves perhaps to have a better Title being descended from the eldest Daughter of Lot who was the Son of Abraham's elder Brother for Abraham was the youngest Son of Terah But no Body can see any Right that this Descent gave Lot or his Children there being no Promise made of it by God to any Person but Abraham and his Posterity Because they were many Too strong for the Moabites to deal withal having conquered those who had been too hard for them and taken a great Territory from them XXI 26. And Moab was distressed because of the Children of Israel As Moses in his Song after they had passed the Red Sea foretold they would be XV Exod. 15. Ver. 4. And Moab said By Messengers which Verse 4 were sent it is most likely by the King and the Princes of the Country Vnto the Elders of Midian Who were their Neighbours and Confederates The Title of Elders it appears by this was given in other Nations as well as among the Israelites to the greatest Persons in their Countries or the Israelites after their manner so called Men every where who were in high Authority For these Persons who are here called Elders are called Kings XXXI 8. and Princes XIII Josh 21. In like manner they who in the seventh verse of this Chapter are called the Elders of Moab are in the next verse called the Princes of Moab Which it is evident was the ancient Language among the Egyptians L Gen. 7. unless we suppose Moses as I said to have spoken in the Language of the Jews and it is very likely was also the ancient Language of Phoenicia and the Countries thereabouts and perhaps in much remote parts For it is a known Story That when the Phoenicians fled before Joshua and forsook the Land of Canaan they fixed in Asrick where they left this name of Elders among the Carthaginians See Mr. Selden Lib. I. de Synedr cap. 14. p. 587 c. Midian This is not the Country wherein Jethro was a Prince for that was not far from Mount Sinai as appears from III Exod. 1. whereas this was remote from that place adjoyning to the Moabites and near
bring forth a plentiful Crop XXXII Isa 20. There are those who refer both these to their numerous Posterity Procreation of Children being sometimes expressed in Scripture by the Metaphors of Waters and Fountains and Cisterns as every one knows And both the LXX and Onkelos interpret this of one particular Person that should arise of their Seed For thus the former of them renders this part of the verse There shall come a Man out of his Seed who shall rule over many Nations And the latter of them paraphrases in this manner There shall be a great King who shall be anointed of his Children and shall have Dominion over many People which the Hierusalem Targum saith expresly is Christ For thus this verse begins in that Paraphrase A King shall arise out of his Sons and their Redeemer from among them c. and thus concludes it and the Kingdom of the King Messias shall be magnificently exalted And his King shall be higher than Agag This seems to have been the Name of all the Kings of the Amalekites for we read of one called Agag long after this time 1 Sam. XV. 8 9. as Abimelech was the Name of the Philistine Kings and Pharaoh of the Egyptian And at this time no Nation thereabouts was in greater Reputation than the Amalekites v. 20. who thought themselves able to obstruct the Israelites passage into Canaan and gave a very early proof of the high opinion of their own Power and Prowess by attacking the Israelites as soon as they came out of Egypt Balaam therefore foretels the King of Israel should be the greatest of all other for he was acquainted with none higher than Agag which some think hath a peculiar respect to their first King Saul who subdued the Amalekites and took Agag captive But his Successor was far greater than he and the Jews themselves think this hath its full completion in the LORD Christ And his Kingdom shall be exalted They shall increase and multiply till their Kingdom be greatly enlarged as it was in the days of David and Solomon who were but Shadows of the great King MESSIAH Ver. 8. God brought him out of Egypt he hath as it Verse 8 were the strength of an Vnicorn All the power of Egypt could not detain them in slavery but they came out from thence with a strong and high hand XIII Exod. 9. XIV 8. and are grown a mighty People See the foregoing Chapter v. 22. where this hath been explained He shall eat up the Nations his Enemies Utterly destroy the seven Nations of Canaan And shall break their bones So that they shall never recover their Strength And pierce them through with his Arrows Having given them their deadly wound Or as some translate the Hebrew words break their Arrows in pieces i. e. quite disarm them Verse 9 Ver. 9. He couched he lay down He prophesies that the Israelites having conquered the Canaanites should settle in their Land and take their rest and live securely Which he speaks of with such confidence as if it were already done As a Lion and as a great Lion See XXIII 24. the signification of Ari and Labi Who shall stir him up Give them any disturbance It is observed of Lions that they do not betake themselves to remote or secret places when they go to sleep but lye down any where as Oppianus describes them Lib. III. as if they understood that let them sleep where they pleased no Body durst meddle with them See Bochartus in his Hierozoicon P. I. Lib. III. cap. 2. And therefore being applied to the Israelites signifies such an absolute and secure possession of the Land of Canaan that none should have the boldness to assault or give them any disquiet Which came to pass chiefly in the days of David and Solomon Blessed be he that blesseth thee and cursed is he that curseth thee These are the very words wherewith Isaac concluded his blessing of his Son Jocob XXVII Gen. 29. Which God now confirmed from the Mouth of one of their Enemies who spake at this time by his Spirit Ver. 10. And Balak's anger was kindled against Balaam Verse 10 He could no longer forbear to express his Indignation to be thus treated by Balaam whom he had sent for a great way and entertained for some time and therefore stopt him from proceeding for the present any further in his Prophecy And smote his hands together A token of vehement Anger XXI Ezek. 17. And Balak said unto Balaam It is likely he was so full of Wrath that he could not speak presently but expressed it only in his Looks and Actions I called thee to curse mine Enemies and thou hast altogether blessed them Thou hast not said one word to my purpose but all quite contrary These three times Though I have been at great expence and built Altars and offered many Sacrifices in three several places But at what distance of time one from another doth not appear Ver. 11. Therefore now flee thou unto thy place Get Verse 11 thee home immediately and stay not a Moment longer here For that is imported in the word flee which indicates that he could not indure the sight of him while he remained thus angry And as he banished him his Presence so he commanded him to make all possible haste out of his Country I thought to promote thee to great honour And to bestow as much Wealth upon him as he desired which is included in the word honour XXII 17. But lo the LORD Whom thou pretendest to obey Hath kept thee back from honour By not permitting thee to comply with my desire It is uncertain whether these words were spoken in anger and scorn or seriously and in good earnest believing he was hindred by the LORD's will and pleasure from cursing Israel Which he had more reason to believe than he had to hope he might obtain liberty to curse them XXIII 27. and therefore was without all reason in this Passion against Balaam Verse 12 Ver. 12. And Balaam spake unto Balak Prayed Balak to hear him patiently a few words before he departed Spake I not also to thy Messengers which thou sentest unto me saying Did I not before I saw thee tell those that came to invite me to thee the very same which I told thee afterwards Verse 13 Ver. 13. If Balak would give me his House full of Gold and Silver I cannot go beyond the commandment of the LORD to do more or less So he told his Messengers XXII 18. Of my Mind According as I please But what the LORD saith that will I speak So he told Balak himself XXII 38. All which he recalls to his Mind to show him that there was no Cause for his Anger he having performed as much as he undertook which was to follow God's directions as he had done strictly And it is likely that by this just Representation of what had passed between them he brought Balak to a cooler temper so that he suffered him to go on
observes in the place before-mentioned Who in the next Chapter cap. XIII gives an example drawn up by Maimonides of such a Succession out of the holy Scriptures Amram had two Sons Aaron and Moses as we read VI Exod. 20. If they had both died without Issue Miriam their Sister had inherited And if she had died in like manner the Inheritance of the Family would have reverted to Kohath the Father of Amram Or he being dead to his three Sons the Brethren of Amram viz. Izhar Hebron and Vzziel as the Heirs of Kohath And there would have been no consideration of Primogeniture both because none of them was the First-born and because the Inheritance was not in the Possession of their Father at the time of his Death c. And it shall be unto the Children of Israel a Statute of judgment c. A Law whereby to determine such Matters in future times and to be observed inviolably So that no Father should have power to make any other Settlement but if either by Word or Writing he declared his will to be that his Son should not inherit his Act was null and void As the Jewish Lawyers resolve from these very words a Statute or Decree of Judgment i. e. as I said a Rule whereby to Judge of Succession into Inheritances If therefore a Man made a Will wherein he declared his Daughter or Brethren c. should not inherit in case he had no Son it was void because contrary to this Law See Selden de Successionibus cap. 24. Ver. 12. And the LORD said unto Moses get thee up into this Mountain Abarim Either these words were spoken after all that follows here and in the Verse 12 Book of Deuteronomy or they were repeated again when he had repeated his Laws and inforced them by many excellent Discourses and taught them that famous Song XXXII Deut. where in the conclusion of it v. 49. it is said that very day he bad him go up this Mount Abarim And there we learn also that Abarim was a long Tract of Mountains one of which was called Nebo and the very top of it called Pisgah See XXXIV Deut. 1. And see the Land which I have given to the Children of Israel Take a full view of it as he did from that high neighbouring Mountain III Deut. 17. XXXIV 1 2 3 4. Verse 13 Ver. 13. And when thou hast seen it thou also shalt be gathered unto thy People as Aaron thy Brother was gathered Upon Mount Hor as we read in this Book XX. 23 24. Verse 14 Ver. 14. For ye rebelled against my Commandment in the Desert of Zin c. See Chap. XX. 1 12 24. where all this verse is explained Verse 15 Ver. 15. And Moses spake unto the LORD saying He did not speak those words which follow immediately after God bad him go up Mount Abarim and die but first desired he might be permitted to go over Jordan c. III Deut. 24 25 26. Unless we can think that he made the Prayer there mentioned as soon as the Sentence was passed upon him at the Waters of Meribah which doth not seem so likely Verse 16 Ver. 16. Let the LORD the God of the Spirits of all Flesh c. As soon as he found that God was resolved he should not conduct the People into Canaan he was concerned for nothing but for a fitting Person to take that Charge upon him For he had a most generous publick Spirit wholly intent upon the good of this People The God of the Spirits of all Flesh Who hast not only made the Souls of all Men but knowest their Dispositions See XVI 22. and understandest who are fit for this weighty Employment Set a Man over the Congregation To be chief Ruler and Governour of the People in my place Ver. 17. Which may go out before them and which Verse 17 may come in Before them and which may lead them out and which may bring them in If the latter part of these words be not a mere repetition of the former as is usual then the one relates to their Conduct in War and the other to the management of all their Civil Affairs And both of them seem to be a Metaphor from Shepherds watching over their Flocks That the Congregation of the LORD be not as Sheep which have no Shepherd Having none to govern and take care of them This is a description of the most miserable condition a People can be in and became a Proverb among the Hebrews 1 Kings 22.17 X Zachariah 2. XIII 7. IX Matth. 36. Ver. 18. And the LORD said unto Moses take thee Verse 18 Joshua the Son of Nun. Who had been a long time Servant unto Moses and attended upon his Person XXIV Exod. 13. well known to Moses and perfectly acquainted with his administration A Man in whom is the Spirit Of Courage and Prudence and the fear of God with all other Gifts necessary in an excellent Governour Among which Onkelos reckons the Spirit of Prophecy which is not unlikely And lay thine hand upon him Which was a Ceremony usual in Blessing XLVIII Gen. 14 c. and in setting Men apart and Consecrating them to an Office VIII 10. Upon which followed a more abundant measure of the Spirit as appears from XXXIV Deut. 9. Verse 19 Ver. 19. And set him before Eleazar the Priest and before all the Congregation Being all assembled for this purpose that all might acknowledge him for the designed Successor of Moses and be Witnesses of all that Moses commanded him And give him a charge in their sight He told him before them all what God expected from him and bad him not be afraid to execute it See XXXI Deut. 7 8. Where he sets down the words of this Charge unto which God presently after added one of his own v. 14 15 23. Verse 20 Ver. 20. And thou shalt put some of thy honour upon him Communicate some of thy Authority to him at present and not let him be any longer as thy Minister but as an associate in the Government The word we translate honour being glory in the Hebrew it made Onkelos and other Hebrew Doctors imagine these words have respect to that Splendor which shone in Moses his Face after he came down from the Mount Some of which they suppose was imparted unto Joshua to make him appear more venerable in the Eyes of the People And R. Menachem observes that it is not said impart thy glory but of thy glory to him From whence came that ancient saying the Face of Moses shone like the Sun but Joshua's only like the Moon This might have passed for Truth or at least that hereby was meant some great increase of illustrious Gifts of Mind which procured him such reverence as Moses had if it had been said that God put some of Moses his glory upon him whereas Moses is commanded to do it which makes the first sence most reasonable That all the Congregation of Israel may be obedient
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