A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.

CHAP. VII.

A particular Distribution of the several Books of the Old Testament. Genesis (the first of them, toge∣ther with the four following ones) being written by Moses, his ample Character or Panegyrick is at∣tompted, wherein there is a full Account of his Birth, Education, Flight from Court, retired Life, his Re∣turn to Egypt, his conducting of the Israelites thence, his immediate Converse with God in the Mount, his delivering the Law, his Divine Eloquence, his Hu∣mility and Meekness, his Sufferings, his Miracles, and his particular Fitness to write these Books. A Summary of the several Heads contain'd in Genesis: to which is added a brief but distinct View of the Six Days Works, wherein is explained the Mosaick Draught of the Origine of all things, and at the same time the bold Hypotheses of a late Writer (designed to confront the First Chapter of the Bible) are ex∣posed and refuted. The Contents of the Book of Exo∣dus: to which is adjoined a short Comment on the Ten Plagues of Egypt. A Rehearsal of the re∣markable Particulars treated of in Leviticus, Num∣bers, Deuteronomy. That Moses was the Pen∣man and Author of the Pentateuch, notwithstanding what some have lately objected against it.

To demonstrate yet further the Excellency of these Holy Writings I will enter upon the Third way of Proof which I proposed; that is, I will give you a Particular Account of the several Books contained in the Old and New Testament, and I will shew all along the particu∣lar Usefulness and Excellency of them. I begin

first with the Old Testament, which is divided by the Jews into three general Parts; first Torah the Law, which contains the five Books of Moses; then Nebiim the Prophets, which comprehends the Books of Ioshua, Iudges, first and second Book of Samu∣el, the first and second of the Kings, Isaiah, Iere∣miah, Ezekiel, the twelve Small Prophets; all which make the second Volume: then the Chetu∣bim the Holy Writers, in which are included the Psalms, Proverbs, Iob, Canticles, Ruth, Lamentati∣ons, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, Chronicles; and these made the third Volume. The Books of this last Rank were written, say the Jewish Doctors, by the Inspiration of the Spirit, but the Writers were not admitted into the De∣gree of Prophets, because they had no Vision, but their Senses remained perfect and entire all the while: only the Holy Spirit stirr'd them up, and dictated such and such things to them, which they writ down. For you must know that the Old Jews thought nothing to be right Prophecy but what was conveyed in Dreams or Visions. But though this be a Rabbinical Conceit, and hereby they strike Da∣vid and some others out of the Number of the Prophets, who were the Chief of them; yet the Partition of the Old Testament, as it may be rightly understood, is not altogether to be rejected, nay it seems to be allowed of by our Saviour himself, Luke 24. 44. where he tells his Apostles, that all things must be fulfilled which were written concerning him (in the whole Old Testament, viz.) in the Law of Moses, and in the Prophets, and in the Psalms, un∣der these last comprising all the other Parts of the Hagiographa: Or you may divide the Books, as they stand in their order in the Septuagint and Latin Version, (and according to them in our English Bi∣bles)

into these three sorts, Historical, Doctrinal, and Prophetical. The Historical Books are Narra∣tives of things done, and these are fifteen, where∣of Genesis is the first, and Iob the last. Or if you reckon the two Parts of the History of Samuel, and the Kings, and those likewise of the Chronicles as distinct Books, then there are eighteen in all. The Doctrinal Books are such as purposely and wholly instruct us in our Devotion and a Holy Life: these are four, the Psalms, the Proverbs, Ecclesia∣stes, and Solomon's Song. The Prophetick Books are those which consist chiefly in Predictions concern∣ing the Deliverance of the Church, the Punishment of its Enemies, and the Coming of Christ in the Flesh. These were written either by the Greater Propbets, as Isaiah, Ieremiah, Ez••kiel, Daniel, to which also appertain the Lamentations of Ieremiah; or by the Lesser, whereof the first is Hosea, and Malachi the last. Having thus given you a Distri∣bution of the Several Books, I come now to a Par∣ticular Survey of them, the first whereof is

Genesis, which together with the other Parts of the Pentateuch was written by Moses, who being the First Writer that we know of extant in the World, and being every ways so Remarkable and Admira∣ble a Person, I think my self obliged (before I proceed any further) to present you with the Cha∣racter of this Excellent Man, that in what we shall deliver concerning this One Penman of Scripture, you may guess how large we might be in commen∣dation of the rest. But because we cannot have leisure to do so in all the others that follow, I will offer here a Specimen of it in this First Inspired Writer, whom we have occasion to mention. He was born (about the Year of the World 2370) in Egypt, of Hebrew Parents, who presently read

in his Face1 1.1 extraordinary Marks of Divinity, and therefore were unwilling to discover his Birth to the Egyptians, that he might not, according to Pharaoh's Order, be hurried into Nile, and there drowned. However, in this River they resolve to expose him in an Ark of Bull-rushes, and to com∣mit both Him and the Care of this Little Vessel in which he was embarked to the Great Pilot of the World: And behold, it arrived at a safe Harbour, and no meaner a Person than the King's Daughter received the little Passenger into her Embraces, and caused him to be brought to Court, and bred up as her own Son. Here he became2 1.2 Learned in all the Wisdom of the Egyptians, in all those Arts and Sci∣ences wherein they used to instruct their Youth, which they chiefly designed for the Service of their Country, viz. in Arithmetick, Geometry, Mu∣sick, Astronomy; for these were Sciences that they thought were Natural to Mens Minds, and were the first things taught not only by the Egypti∣ans, but the rest of the Antients in their Schools. Hence it was written in great Letters over the En∣try of Plato's School, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, None must be admitted into this Place but such as have been initiated into Geometry, such as have had a taste of it at least. Therefore this and the forenamed Arts were termed Mathematicks, i. e. Learning or Discipline, by way of Eminency. In all these was this young Courtier brought up, and skilled in all Philosophical Accomplishments and the Knowledg of Nature. Besides, he was more especially instructed in that Abstruse and Recon∣dite Knowledg which the Egyptians were peculiarly

Masters of, namely their Hieroglyphick Cyphers, their Mystical Symbols and Figures, whereby they represented the choicest Truths to Mens Minds. This way of Symbolical Learning furnish'd them with all kinds of Notions that were serviceable in the Life of Man, they were taught hence the best Rules of Morality, the profoundest Maxims in Po∣liticks, and the most useful Sentiments in Theolo∣gy. This was the Celebrated Wisdom of the Egyp∣tians, in which Moses was educated, being sent by Pharaoh's Daughter to the best Academies and Schools of Learning, and committed to the best Tutors, and having moreover the Advantage of his own Excellent Parts and Quick Ingeny; for he who was so Eminent as to his Bodily Features and Proportions, had without doubt as Fair a Soul.

But 'tis time now for Moses to leave the Court, and to add to all his other Accomplishments, that of Travelling. And truly he was neceslitated to this, for the Court could not bear him any longer, be∣cause He could not bear it: he every Day more and more disliked their Manners, contemned their Gay Follies, laugh'd at their empty Titles, and1 1.3 refused to be call'd the Son of Pharaoh's Daughter. He was now resolv'd to help and assist his oppressed Bre∣thren, though by that Attempt he should lose the Favour of the King, and his Royal Patroness, and with that all Possibility of being Great, yea though he should incur the Danger of being Miserable above the degree of his former Happiness:2 1.4 He chose ra∣ther to suffer Affliction with the People of God (his He∣brew Brethren) than to enjoy the Pleasures of Sin for a Season (in Pharaoh's Court): esteeming the Re∣proach of (or, for) Christ greater Riches than the

Treasures in Egypt. In pursuance of this1 1.5 he vi∣sited his Brethren the Children of Israel, who now groaned under their extreme Bondage and Slavery in that Country, he boldly2 1.6 defended them when ••e saw them suffering wrong, and avenged the Cause of the Oppressed, and smote the Egyptians. This made him taken notice of by the Egyptian Lords and Taskmasters, who presently went and represented his Carriage to the Court, and thereupon he was banished thence for his daring to take the part of any of those Hebrew Bondslaves.3 1.7 Then fled Mo∣ses into the Land of Midian, and was a Shepherd there4 1.8 forty Years, just as many as he had been a Courtier. This was the sudden Change of his Condition, and he made it serviceable to the best Ends. He went out of the World, as it were, to come into it with the greater Vigour; for his Re∣tired Life fitted him for Publick Atchievements af∣terwards, his Contemplative and Solitary way of living prepared him for Action, his Low and Mean Estate was the Forerunner of his being call'd to an High one. God bestows not on a Man Magnifi∣cence unless he first makes Trial of him in some Small thing, say the Rabbies; and they instance in Moses and David, who kept Sheep. Kings were antient∣ly stiled Shepherds, and sometimes were really such. God calls Cyrus his Shepherd, Isa. 44. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Epithet of a Prince in Homer: which 'Plato explains by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Feeder and Nourisher of the Flock of Man∣kind. The three Hebrew Verbs nahag, nahal, ragnah, signify to lead or feed Sheep, and to govern. So do the Greek Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

is both a Palace, Luke 11. 21. John 18. 15. and a Sheepfold, John 10. 1. The Word6 1.9 Shebet is both a Scepter and a Pastoral Rod. The Shepherd's Em∣ployment, saith7 1.10 Philo, (speaking of this very Mat∣ter) is a Prelude to Empire and Government. Yea he runs this too far, adding, that he is clearly of the Opinion (though he may be laugh'd at for it) that8 1.11 he only can be a Perfect Compleat King who is well skill'd in the Shepherd's Art, and by taking Care of lesser Animals hath learnt how to preside over greater ones. But though this be ex∣travagant, and not becoming that Learned Man, yet it is a Sober Truth that a Retired Contempla∣tive Life (such as the Pastoral was in those Days) is a good Preparative to Publick Action and Busi∣ness.

Accordingly Moses, when he had been forty Years a Shepherd, was appointed by God to feed Israel, and to spend the remaining forty Years in that Employment. To which purpose he was sent back by God into Egypt to be a Deliverer to that oppressed People, and to conduct them into the Promised Land. Being arrived there he delivered his Message to Pharaoh, and earnestly solicited him to attend to it, and to obey the Command of the King of Kings. Which when he (after several Offers of Compliance) at last refused, Moses with the Israelites9 1.12 forsook Egypt, not fearing the Wrath of the King, who they knew would soon pursue them: and this their Valiant and Undaunted Cap∣tain by a Miraculous Hand led them safe over the

Red Sea, and placed them out of all Danger of the Egyptians, whom presently after they saw lying dead upon the Shore. And this was the Man who was their Constant Leader in the Wilderness; here he is their only Guide, their Counsellor, their Oracle in all their Difficulties. By his Ardent Prayers he was wont to avert the Divine Venge∣ance when it was lighting on them, and by the same Fervent Breathings and Cryings he procured them the Greatest Blessings they desired and stood in need of. This was the Person that was taken up by God into the Mount, and had the peculiar Favour and Honour of conversing most Familiarly and Intimately with him; and in that had the Pre∣lieminence of all the Prophets that ever arose in Israel, for none of them were admitted to that sin∣gular Dignity vouchsafed to him, namely,1 1.13 to know God Face to Face. He was the Man employed by God to receive the Law for the Jews, which he delivered to them with great Care and Faithful∣ness, often Repeating and Explaining it, shewing them the Reasonableness, Usefulness and Excellen∣cy of those Constitutions and Statutes which were given them by God, continually teaching them to understand these Laws aright, and encouraging them to practise them; insomuch that he hath gain'd among all Nations the Name of a Law∣giver, far surpassing that of Lycurgus among the Lacedemonians, or of Solon among the Athenians, or of Numa among the Romans.

Of this Admirable Person this short but com∣prehensive Character is given by St. Stephen, that 2 1.14 he was Mighty in Words and in Deeds. He that was 3 1.15 not eloquent, not a Man of Words, (as 'tis in the He∣brew)

he that was slou of Speech, and of a slow Tongue (for which Reason Aaron was his1 1.16 Mouth, i. e. his Spokesman to the People) was Mighty in Words. How can this be? Very well. A Man may want Elo∣quence, and yet be a Great Orator. Demosthenes had a natural Impediment in his Speech, and so had Tully, and neither of them could quite conquer it by their Art and Industry. Their Oratory lay more in the Matter, and their wise framing of it, than in the Words they spoke. So was it with this Great Man, (if I may compare him with them) he was mighty in Words, yet was no Graceful Spea∣ker; he was Powerful in Speech, yet a Stamme∣rer. This shews that there is a Rhetorick, and that very Potent, which consists not in Readiness of Language and Volubility of Words, but in speak∣ing Great Reason and Excellent Sense, and in say∣ing that which is to the Purpose. Especially the the Words are Mighty when they proceed from an Excellent Mind, and when Deeds follow. So that Diodorus Siculus may be thought to be a good Com∣mentator on St. Stephen, for he gives this as part of Mose's Character, that2 1.17 he was of a Great Soul, and very able and powerful in his Life. He did what he said, he acted according to what he spoke. The Israelites were directed to their Duty more by his Practice, than his Words. He effectually taught them to live well, chiefly by doing so Himself. He set them a Pattern of all Vertues imaginable, and then commended them all by his Exemplary Con∣descension and Humility. Though he was one of the most transcendent Excellencies, (the Beauties of Body and Mind shining in him, as you have

heard) yet he was the Humblest and1 1.18 Meekest Man on the Face of the Earth. He gave an undeniable Proof of this when2 1.19 he refused to contend with Mi∣riam and Aaron about his Authority and Eminency, which God himself had enstated him in, but which they denied to own. He discover'd this mild Spirit when he patiently bore all the unworthy Carriage of the People towards him. They knew well enough that he left the Egyptian Court and Ho∣nours for their Sake, that he might be their Leader and Deliverer: yet they forgot this his singular Af∣fection to them, and often murmured against him, and slandered and reviled him, and would have none of his Conduct, yea and3 1.20 were ready to stone him after all his Pains and Care for them. But not∣withstanding all these Affronts, and Injuries, and offers of Violence, (which were almost perpetual) he went on contentedly in the Discharge of his Of∣fice, and forgat their ill Demeanour towards him, and studied nothing more than to oblige them. Or, his being Mighty in Deeds, may refer to the Astonishing Miracles which he wrought. He out∣did all the Prophets in these, say the Jewish Do∣ctors; for (if you'l believe their4 1.21 Computation) there were but seventy four Miracles done by all of them from the Beginning of the World, till the Destruction of the first Temple, but Moses himself wrought seventy six Miracles: so that he did more than all the Prophets together. But this we are certain of from the infallible Records of Scripture, that he was Mighty in working of Miracles. The Sacred History, which he penn'd by the Inspira∣tion of the Holy Spirit, gives us a Particular of

some of those Wonderful Things which he effect∣ed in Egypt, and at the Red Sea, and in the Wilder∣ness; and many others are not mention'd, (as is usual in these brief Narratives of things) but all of them were the Operations of a Divine and Su∣pernatural Power.

Lastly, he was Mighty in Deeds relating to Go∣vernment, and the Management of Publick Affairs which respect either Peace or War. It was Pla∣to's Judgment of old, and after him some Great Persons liked it so well that they made it theirs too, that it would never be well with the World till Philosophers had the Reins of Government put into their Hands, or till the Governours and Guides of People were become True Philosophers. There were notable Examples of this in Athens, where Aristides, Themistocles, Miltiades, Pericles, Pho∣cion, Alcibiades, and several others were as celebrat∣ed Philosphers as Commanders and Captains. They were renowned for their Great Wit and Judgment, and for as Great Valour and Conduct. As wife Men they knew how to regulate themselves and their own Manners; as skilful Rulers and Governours, they knew how to rectify the Behaviour of others. We are sure that Moses wanted not this double Advantage, being versed both in the Principles of the Best Philosophy, and the Wisest Government, and being able to act according to both. His Learn∣ing and Contemplation were reduced into Exer∣cise: he by them not only understood but practis'd the Arts of War and well Governing. He knew how to give Laws to the People, and knew how to lead them into the Field: like Caesar after∣wards, who was both Scholar and Souldier, the Master of Eloquence and of Arms. The great Variety of Life which he had gone through made

him universally Knowing, and sitted him for all sorts of Actions. David is a like Instance in Scrip∣ture, and I know not another. He was, like Mo∣ses, a Shepherd, a Courtier, a King's Favourite, and afterwards out of Favour, a Fugitive, a War∣riour, a Ruler, a Prophet, a Writer. This Dif∣ference of Scenes rendered both of them Compleat Actors: this Diversity of States furnish'd them with Political Wisdom, which being added to that which was Divine, enabled them to act so laudably in those Publick Stations to which they were advanced. And for this reason our Moses is the more Accep∣table Historian, because he was one of such vast Knowledg and Wisdom, and had pass'd through so many and various Stages of Life, and especially be∣cause he was personally engaged in most of the things he writes.

We count it a good Qualification in those that pen Histories, that they write things done in their own time, and that they bore a Part in what they describe. Thus Dictys Cretensis (if we may be∣gin with him) writ the Trojan War, wherein he himself had served: Thucidides (as he tells us in the beginning of his History) was present at the things he wrote concerning the Peloponnesian War, and saw and knew much of it. Xenophon was both Hi∣storian and Captain, and knew many of the Things he transmits to Posterity. Diodorus Siculus (as he ac∣quaints us in the Entrance of his History) travell'd a great Part of Asia and Europe, to inform himself of the Things he relateth, and that he might be an Eye-witness of most of them: and it appears from what he saith elsewhere, that he went into A∣frica. Iulius Caesar's Commentaries (which Name he was pleas'd out of Modesty to apply to the best History in the World of that sort) are an Account of

the Military Acts of his own Army. He fought and writ: his Battels were transcribed into his Book: his Blood and his Ink were equally free, his Sword and his Pen were alike famous. Iosephus accompanied Titus to the Siege of Ierusalem, and knew himself the Acts done in the War he writes. Polybius tra∣vell'd to most of the Parts which he describes, and saw those very things which he writes of. Procopi∣us sets down what he knew, for he was present with Belisarius at the Wars which he treats of, and was Eye-witness of what he relates. Herodian writ the History of the Emperors of his own Time, and so had the exacter Knowledg of their Actions. Suetonius was Contemporary with the three last Emperors, whose Lives he writes. Among the Mo∣dern Historians, Comines, Guicciardine, Sleidan, Thu∣anus, are commendable on this account, they lived at the same time when most of the Things which they record were done, and they were themselves actually concern'd in many of them. Now, if these who were interested in the Matters they de∣liver'd are thought to be well qualified on that Ac∣count for Historians, then we ought to have the greater Regard to our Divina Writer, who was en∣gaged in so great a Part of the Things which he commits to Writing. He describes those Battels at which he was present, and records those Passages in which he had a Share, and that a very considera∣ble one: so that having the Relation of these things from his Mouth, we do not only read them, but as 'twere see them. And here by the way we may see the unreasonableness of those Mens Cavils, who think it a diminishing of the Authority of Moses's Writings that he so often records his Own Acti∣ons and Deportment, as if they did not sound well, nay could not be true from his own Mouth. But

it is certain that this very Thing commends his Writings, and strengthens the Authority of them, especially when we know that he was a Person of Integrity, and would not tell a Lie. We think not the worse of Iosephus's Life, because 'twas writ with his own Hand; nor of the Emperor Antoninus's 1 1.22 Books concerning Himself, nor of St. Austin's Con∣fessions wherein he gives an Account of his own Actions, nor of Cardan, or Iunius, or Bp. Hall, who writ their Own Lives, nor of Montaign who in one Book more especially makes Himself the Subject, and relates his own Temper, Studies, For∣tunes, &c. And shall we think the worse of Moses because he sets down the Passages of his own Life in the Books which he hath written? No: this rather advanceth their Credit among wise and under∣standing Men, who are satisfied that none was so fit to give an account of his own Actions as this Author himself, both because he knew them better than any Man, and because he was of that entire Faithfulness that he would relate nothing but what was exactly true. And that he was thus faithful and impartial, is evident from those Passages which relate to Himself, which are frequent in these Writings, where his own Infirmities, Imperfecti∣ons and Follies are registred, where his unseemly Wrath and Passion, where his gross Unbelief and Distrusting of God (as at the Waters of Meribah especially) and several other Miscarriages of his Life are set down. This shews that he spared not Himself, and that he was not guilty of Partiality: this shews that he was devoted to Truth, and not led by Applause and Vain Glory. Whereas he might have composed his own Panegyrick, and

transmitted it to future Ages, you see he chose the contrary, and recorded his own Faults and Misde∣meanours: whence it is rational to conclude that he would not falsify in the least in any other Part of his Writings. And as for that Aphorism of Machiavel, He that writes an History must be of no Religion, it is here disproved and consuted: Moses was the most Absolute Historian, and yet the most Religious; and his being the latter, capacitated him to be the former. For no Man can so impartially deliver the Truth as he that speaks it from his own Breast, and especially (as in the present Case) hath a practical Sense of those Divine Things which he delivers. This is that Person who was the Author of the Pentateuch, that Excellent Philosopher, Law∣giver, Historian, that Captain, that Prince, that Prophet, that Man of God, who was the Inspired Writer of the five first Books of the Bible.

The first of which (as I said before) is Genesis, which begins with the History of the Creation. And I call it a History, in opposition to the fond Con∣ceit of those Men who read the Beginning of this Book with Cabalistick Spectacles only, and think there are nothing but Allegories and Mysteries in the whole Text. But the contrary is very evident to unprejudiced Minds: and to such as are not so, I have propounded Arguments in another Place (viz. when I treated of the Literal and Mystical Sense of Scripture) to take off their Prejudces and Mistakes. This I did, because it is necessary to be firmly per∣swaded of the Truth and Certainty of what we meet with here in our Entrance into the Bible. It is indispensably requisite that we believe Moses to have delivered these things as an Historian; and that he speaks real Matter of Fact, when he gives us a Narrative of the Beginning of all things, and

particularly of the Original of Man, his Innocency and Happiness, and after that his Fall, which was the Source of all Sin, of the Devil's Tyranny, of Death, of Hell, and of all Evils whatsoever. The Knowledg and Belief of This are the Basis of all Religion, and that perhaps was the Meaning of 1 1.23 Luther's Saying, that the First Chapter of Genesis comprehends the whole scripture. Wherefore this is with great Wisdom premised in the En∣trance of this Sacred Volume. To which after∣wards are adjoined the Propagation of Mankind, the Rise of Religion and of the Church of God, the Invention of Arts, the General Defection and Corruption of the World, the Universal Del••ge which drown'd all Mankind but Noah and his Fami∣ly, the Restoration of the World, the Certain Distinction of Times before the Flood and partly after it, the Confusion of To••gues, and thereupon the Division of the Earth among the Sons of Men, the Plantation of Families, the Original of Nati∣ons and Kingdoms, as the Assyrian Mon••••chy (begun in Nimrod or Belus) and the Egyptian Dynasty; the History of the first Patriarchs not only before but after the General Deluge, as of Noab the Preacher of Righteousness, of Abraham the Father of the Faithful, of Isaac the Seed in which all Nations were to be blessed, of Iacob the Father of the twelve Tribes, of Ioseph whose Memorable Acti∣ons are here fully recorded, and with which this First Book of Moses ••nds; unless the Book of Gene∣sis may be said to reach as far as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of that Promise contain'd in it concerning the Seed of the Woman that was to break the Serpent's Head, Viz. Christ the Redeemer made of a Wo∣man,

and sent to subdue the Devil, and to destroy Sin and Death.

But because this First Book begins with the Crea∣tion of the World, and is therefore by the Rabbins call'd the Book of the Creation, I will here annex a brief View of the several Distinct Steps of this Great Work, as they are represented to us by this Inspired Writer and Divine Philosopher, who ac∣quaints us that there were six Days spent in erect∣ing this glorious Fabrick of the World. And this will be a farther Proof of what I said before, viz. that in Scripture is the Truest Philosophy. When Moses saith, In the Beginning God created the Heaven and the Earth, Ver. 1. he doth in these Words give us a summary Account of all that he intended to say afterwards in this Chapter: for Heaven and Earth comprehend the Whole Creation. This first Verse then is to be look'd upon as a General Draught of the Production of all things: and the Particulars of it follow in the next Verses, where the several Days Works are distinctly set down. The Product of the first Day was two-fold, viz. the Terraqueous Mass (call'd here the Earth) and Light. There was first of all created a Rude Con∣fused Heap, (by Profane Writers call'd the Chaos) an Indigested Mass of Earth and Water mix'd to∣gether, out of which God afterwards made all Corporeal things which belong to this lower World. For we must not (as some) imagine that the Celestial Bodies were composed out of the Earthly Chaos, that all the Vast Spaces of the Hea∣venly Mansions owe their Rise to this Mass below, and that the very Stars were the Offspring of the Earth. No; Moses gives us to understand that this Confused Lump was the Original only of the Low∣er World: for the Earth in this first Verse is men∣tion'd

as one Part of the new-created World, as distinct from Light the other Part of the Creation. As Light then (of which I shall speak next) was the Primordial Matter of the Ethereal, Celestial and Shining Bodies; so this Gross and Lumpish Heap was that of which all Dark and Heavy Bodies were compounded. This Unshapen Mass without Form, and void, is here, by a general Name, call'd the Earth, though it was not in a strict sense such; for the Earth, as a distinct Body from all others, was the Work of the third Day. In this Place there∣fore by Earth is meant Earth and Water blended together, which made one Great Bog or Universal Quagmire. This is the plainest and truest Concep∣tion we can have of the Primitive State of the World. And hence without doubt was derived the Opinion of Thales and some other Antient Phi∣losophers, that Water, or Slime, or Mud, (for they express it variously) was the Source of all Be∣ings whatsoever. And certain it is that this Ter∣raqueous Matter was the first Origine of all those material Beings before-mention'd. Accordingly Sir W. Raleigh, in the Beginning of his History of the World, determines, that the Substance of the Waters, as mix'd in the Body of the Earth, is by Mo∣ses understood in the word Earth. Hitherto, accord∣ing to the Mosaick History, Nature is in her Night∣clothes, the World is overspread with Darkness, which is especially said to be on the face of the Deep, by which is meant either the whole Disorder'd Mass, which was an Abyss, or else (as is most pro∣bable) the Watry Part of it; for though this and the Earthy Parts were mix'd together, yet these latter being lightest were generally uppermost, and floted above all, and appear'd on the Surface of the Earth. Therefore that Learned Knight before

mention'd observes that the Earth was not only mix'd but cover'd with the Waters. But the Spirit of God (as Moses proceeds to tell us.) maved or hover'd over this Dark Abyss, this Mix'd Chaos, especially the Waters, (as 'tis particularly said, because these were uppermost) and hereby the Rude Matter was prepared to receive its several Forms, and then the World began to throw off its Dark and Sable Mantle, and to appear in a Bright Dress.

For the other Product of this first Day (and which indeed made it Day) was Light, i. e. some Lucid Body or Bodies: which yet cast but a Glim∣mering Splendor, a Faint Radiancy in comparison of what was afterwards on the fourth Day, when we are told in what certain Subjects the Light re∣sided, and was as it were fix'd. But now it was feeble and vagrant, and was the first Result of some ••iry and luminous Matter which the Divine Spirit by his powerful Moving and Incubation had engender'd. This Bright and Glorious Matter was the Second General Source of all Beings, that is, out of it were made the pure Aether, the Sun and Stars, and whatever belongs to the superiour Part of the World; but these appertain to the fourth Day's Work. Now we are only to take notice of this Light as it is here the Catholick Term for the First Rudiment of the whole Celestial Creation (as Earth was the word to express the First Matter of the Inferiour Part of the World). And what is this Light but Fire or Flame, that sub∣tile Matter which heats and enlightens the World? For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is both lux and ignis, as also the Greek Word1 1.24 imports. So Heat is put for Light, Psat. 19. 6. And I could observe that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used

not only in Isa. 18. 4. but in other Places to express the Hebrew Word for Heat. Which shews the Affinity, if not the Identity of these two. This Original Light then, which was the Second Prin∣ciple in the Creation, is no other than those fine and brisk Particles of Matter whose Nature is to be in a Continual Agitation, and which by their rest∣less Motion and Pressure communicate Warmth and Light, Vigour and Lustre where-ever there is need of them in the Universe. Some refer the Creation of Angels to this first Day's Work, by reducing them to the word Heaven in the first Verse; but I have suggested already that that Verse is a General Account of the Whole Creation, and not of any Particular Day's Production, (or else by Heaven and Earth there is meant the First Matter or Rude Draught of both) therefore no such thing can be inferr'd thence. Nor are we to think that the An∣gelick Order is comprehended under Light, (as I find some imagine, because they read of an Angel of Light, 2 Cor. 11. 14.) for it is Material Light only that is the Product of the first Day's Work. I ra∣ther think that Moses designed not to include An∣gels in any Part of that Account which he gives of the Creation, for he makes it his Business to speak of those Works of God which were visible and sen∣sible, and therefore 'tis no wonder that the Ange∣lick Spirits are not mention'd, for they come not within the Compass of his Undertaking.

Hitherto we have had a View of the Two Pri∣mitive Materials of all visible Beings in the World, viz. 1. The Formless Mass or Chaos (whence 'tis likely Aristotl•• derived his First Matter, which is according to him neither this nor that, but mere passive Potentiality, yet susceptive of any Form). 2. The Active Light, which was made to envigorate

the dull and inert Matter of the Chaos, and after∣wards to be the Original of the Vast Luminaries of the Celestial Part of the World. These are the General Elements of the Mundane System; one gross and unactive, the other subtile and penetra∣ting; the one the Matter of this inferiour Part of the Universe, the other of those more spacious and extended Orbs above. This I take to be the true Account of the Origine of the World, though I have but few (if any) that concur with me in laying it down thus; for the Chaos is generally made the Universal Source of the World. But to me it seems to be but One Part of it, and that of this Lower Division only, which is very small in re∣spect of the other. I have only this to add here, that it is this First Day's Work alone that in the most proper and strict Sense ought to be call'd the Creation, because now was made the First and Uni∣versal Substance out of which the Works of the other Days were produced; though it is true in a latitude of speaking, the Formation of the distinct Species of Beings was a Creation also. And of these I proceed now to speak according to the Mosaick Method, the same with that of the Creator.

On the second Day was the Lower Heaven or Fir∣mament made, call'd by this Divine Philosopher Rakiang, i. e. the Expansion, or according to the Seventy Interpreters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom the Vulgar La∣tin follows, and renders it Firmamentum. This was produced in the midst of the Waters, and the De∣sign of it was to divide the Waters from the Waters, (v. 6.) i. e. (as it follows) the Waters under this Firmament from the Waters above it. The Mean∣ing of which is, (after all the wild Comments on these Words) that whereas the Waters at first were heap'd together very high above the Earth in

some Places, the All-wise Disposer began this Day to make a Separation of them, and to frame an Ex∣pansion (for that is the simple and downright Im∣port of the Hebrew Word) between the lower and the higher Parts of the Waters: so that now there was a Distance between them, which was caused by the Interposition of Air between these lower and higher Parts of the Waters. The Al∣mighty Creator, by attenuating and rarifying these, transmuted them into an Aerial Body, which shall always continue so, i. e. shall remain really distinct from the crasser Subsistence of Water. Therefore in plain Terms this Expansum is the Whole Region of Air: and we cannot imagine any other Expan∣sum or Out-spread Firmament which divides the su∣periour from the inferiour Waters, i. e. the Clouds from that vast Body and Mass of Waters which at first cover'd the Earth, and soon after (as you shall hear) were disposed of into particular Recepta∣cles, and were denominated the Seas. But yet in a large way of speaking this Firmament here spoken of is all that Extended Space (for that, I say, is the proper Denotation of the Word) which reacheth from the Earth to the Place of the Stars, which was made afterwards. If it be asked why this Se∣cond Day's Work hath not the same Approbation that the rest have: I answer, the Reason is not be∣cause it was not good, but because it was but an Essay or Specimen of the two next Days Works; for the Waters were but now begun to be separated, which afterwards we find finish'd on the third Day: and this Firmament was but a Beginning or Preparative to the Production of a higher and nobler Expansum on the fourth Day. This we may conceive to be the Reason why the Epiphonema which is added to every Day's Work

[God saw that it was good] is not adjoined here.

On the third Day there was this fourfold Work; 1. A Compleat Separating or dividing of the Wa∣ters. 2. A Gathering of them into one Place, which was then, and is since call'd the Sea. And it is most reasonable to believe that on the same Day that the Seas were made by depressing some Parts of the Earth for the Waters to run in, the Channels also of the Rivers were fix'd, and the Cur∣rents of Water let into them. For if (as some imagine) Rivers were made afterwards by Men, the Banks of them (or one Side of them at least) would be higher than the rest of the Ground, by reason of the Earth dug out and cast up. 3. A Drying of the Land, which was a necessary Conse∣quence of that collecting the Waters into certain Cavities and Channels in the Earth; for they being drain'd and sunk down into these, the Land be∣came dry, and had the Denomination of Earth (properly so call'd) given to it. Virgil expresses it thus, (for he as well as other Poets, as I have shew'd in another Place, borrowed several things from the Sacred Records)

Et durare solum, & discludere Nerea Ponto Coepit.—

And this was not only in order to render it a suta∣ble Habitation for Men and Beasts afterwards, but to sit it immediately for Plants and Herbs, for Trees and Fruits, (and more especially for the Plantation of Paradise) which were the fourth and last Pro∣duction of this Day.

The next Day was employ'd in creating of an Etherial Heaven or Firmament, and furnishing it with Glorious Lights. As the former Firmament

or Expanse was the Space between the Earth and Aether, so this is that vast Extension which com∣prehends the Aether, and all the Luminaries placed in it, and whatever is above it, even the Place of the Blessed, call'd the Heaven of Heavens. The Generality of Expositors, I grant, make the other Firmament and this the same, and think that the Firmament here spoken of is not mention'd as the Product of this Day's Creation, but that here is only a new mentioning of the preceding one. But this Mistake hath run them into great Absurdities, and hath made them unable to give any tolerable. Account of the Waters under the Firmament, and those above it. But if you quit the usual Road of Interpreters, and take the Firmament in the 14th Verse to be different from that in ver. 6, & 7. you solve all Difficulties whatsoever, and the Texts are clear and evident. Wherefore I distinguish be∣tween the Firmament of Air and that of Aether, i. e. that wherein the Clouds and Meteors are, and the other which contains the Luminaries of Heaven. And you may observe that this, in contradistincti∣on to the former, is signally stiled thrice the Firma∣ment of Heaven, ver. 14, 15, 17. This Celestial Ex∣pansion being fix'd, the next Work was to garnish and adorn it. To which purpose the Light made the first Day is now abundantly and almost infinite∣ly augmented and refined, and disposed of into cer∣tain particular Orbs or Spheres, or Vortices, which are form'd in this upper Part of the World. As all the formerly dispersed Light which was scat∣ter'd over the whole Face of the Earth and Deep, was (as we expresly read, ver. 4.) divided from the Darkness, whereby one half of the Globe was en∣lightned, and the other was in the dark; (it was Day with one Hemisphere whilest it was Night with the

other) so now on the third Day this Wandring Light is gather'd into the Bodies of the Sun and Stars.

This is the Mosaick Philosophy concerning the Earth and Heavens; and (if it were my Business here) I could shew that upon true Principles of Reason it is more consistent than any Philosophical Hypotheses of another Strain, and especially more congruous to the Laws of Motion and the Opera∣tions of Nature than that of Monsieur Des Cartes, who tells us, that there were nothing but Suns and Stars at first, there were no Earths nor Planets, but in process of Time some of these Suns were overspread with Spots and Scum, and became opake, and being suck'd in by their Neighbour-Vortices, turn'd into Planets or Earth. But truly, to give this worthy Person his due, he propounded this on∣ly as a Handsome Hypothesis, a neat Philosophick Fiction, which he thought might serve as a good Expedient to solve some Celestial Phaenomena. But he intended not that any Man should look upon it as a Reality, and thereby exclude the Mosaick Do∣ctrine: For his own Words are these,1 1.25

It is not to be doubted that the World was at the very first created with all its Perfection, so that there were then existent the Sun, Earth and Moon. This the Christian Faith teacheth us, and even. natural Reason perswades us to think so: for when we attend to the Immense Power of God, we can't imagine that he ever made a thing which was not every ways entire and perfect.

Thus he establisheth the Mosaick System, accord∣ing

to which the Earth was before, not after the Heavens; yea, as gross as it was, it was the First∣born of the Creation, and consequently the Hypo∣thesis about its being made by Absorption is a Ficti∣on. So according to Moses the Earth was the Basis and Foundation of the World, and the Sun and other Luminaries were placed in the Firmament, which is said to be above the Earth; wherefore the System that makes the Earth the Center, and not the Sun, is founded on this.

Before I dismiss this Head, I might take notice how mightily concern'd the Arc••aeologist is about the Inequality of the Days Works, and especially that of this Fourth Day, which1 1.26 he tells us exceeds all the other five, and therefore he cannot give Cre∣dit to Mo••es's Hexaëmeron. This is the wild Rea∣soning of this Philosophick Adventurer. Indeed both here and in other Places where he descants on the Mosaick History, he uses a most extravagant, and (to speak plainly) a most irreligious Liberty, confronting the Text with an unsufferable Bold∣ness, and playing upon it with a most unbecoming Raillery. Is he to set the Almighty Creator his Tasks, and proportion them as he think fit? Must every Day's Work be equal, or else must it not be believed? Yea, is he able to tell what is equal or unequal with the Omnipotent Deity and most Wise Architect of the World? Surely this is not the Language of a Christian Man: Yea, (which per∣haps will affect him more) 'tis as sure that he dot••▪ not talk like a Philosop••er, for it is certain (and all Intelligent Men will acknowledg it) that Dull, Gross, heavy Matter, abo••t which the foregoing Days Works were conversant, is not (if we speak

of the Nature of the thing) so soon moved, shaped and order'd as that which is Tenuious, Fluid, sub∣tile and active. The Make of the Heavens and all the spatious Bodies of the Stars was quickly dis∣patch'd, because the Matter of them was Ethereal, light, tractable; and by reason of their ••iry and agile Nature they presently ran into that Shape which they now appear in. This should have been consider'd by this Cavilling Gentleman, and he ought to have made a Distinction between what in it self is Dull and what is Active, i. e. the T••o Different Principles of the Creation which I have be∣fore asserted. If he had done so, he would have seen that there is no Reason to complain of Inequali∣ty in the Six Days Works. But he mistook the System of the World which Moses describes, and thence was his Error. I wish it was not wilful and presumptuous, for from several bold Strokes in this Ingenious Man's Writings, one would be apt to think he enclined to Alphonsus's Humour, who de∣clared that if he had been at the Creation of the World, he could have taught God to have formed the System of it better. But I will retain a more charitable Opinion concerning this Author. And I expect that he shoud shew his Charity (as I have mine) in not censuring this my free Descant upon what he hath publish'd to the World: for I have as great a Regard as any Man to True and Sober Phi∣losophy, and I own the Great Worth and Excellen∣cy of it; but I must needs protest that I abhor the Practice of those who exclude the Sacred Writings whilest they adhere to their own Hypothesis, who set up such Philosophical Principles and Conclusions as directly oppose and contradict the Revealed Truths of the Bible. And this is the Case now before us, or else I should not have troubled the

Reader with any Reflections on what this Learned Author hath written. Let us have as much 〈◊〉〈◊〉 Philosophy as he pleases, but none that subverts our Old Religion.

To proceed; on the fifth Day the Inhabitants of the Seas, and of the Lower Heaven were form'd. For though the chearing and warming Light, be∣fore it was embodied and gather'd together into certain Receptacles, was instrumental by the Di∣vine Power to produce Vegetables, yet it was not vigorous enough to beget the Animal Life. But now this Noble and Cherishing Virtue being migh∣tily increas'd by immense Accessions of Light and Heat made to it, and being more advantagiously placed and fix'd, we find the Effect of it in the Pro∣duction of Fish and Feather'd Animals: Now a Li∣ving or Sensitive Soul is first made, ver. 21.

On the sixth and last Day the Earth brought forth all kinds of Beasts and Cattle, i. e. all T••rre∣strial Animals (as on the foregoing Day all Ani∣mals belonging to the Sea and Rivers, and to the Air, were created). And lastly Mun, the Top and Glory of the Creatures, the most Elaborate Piece of the whole Creation, was framed out of the Dust; and, in respect of his Diviner Part es∣pecially, made according to the Image of God himself. He is too Great and Noble a Being to be spoken of by the by, and therefore I shall not dis∣course of him here. Only I will observe the Un∣reasonableness of the Archaeologist, who positively avers that this last Day's Performance was not pro∣portionable to the rest, and thence condemns the Mosaick History of the Creation. But this Dispro∣portion is either in respect of more or of less done on this Day than on the others. If he complains that more was done, he shews himself incon••ide∣rate,

for hereby it appears that he takes no notice of the Creation's rising higher and higher towards the latter end; besides that he confines the Creator himself. But if he complains (as I suppose he doth) that less was done, he shews what low and unwor∣thy Thoughts he hath of Man: as if Mud, Water, Earth, Clouds, Seas, Plants, Fish and Fowl, (the Pro∣ductions of the former Days) were much better than Him whom God purposely reserv'd to be the Complement and Perfection of all, Him to whom every Creature pays a Tribute, Him for whose Use and Benefit the whole World was made.

These are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Primitive Works of God, and the Several Days in which they were made. For we are not to imagine (as1 1.27 some do) that this Division of the Creation into so many Parts is only set down for Order sake, but that really all was done at once and in a Moment: for then the Reason given in the Fourth Commandment of sanctifying the Sabbath Day, viz. because in six Days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested on the seventh Day, is to no purpose, yea it is absolute Nonsense. There∣fore we must necessarily own the Gradual Progress of the Creation. And let us not only do so, but observe the Wisdom and Providence of the Infinite Architect in the Order and Method which he used. He in creating began with the lowest and meanest Rank of Beings, and so ascended to higher and nobler. Simple Elements, as Earth, Water, Fire, (or Light) Air, were produced before the more mixt and concrete Bodies. Yea, these Elements were placed according to the Order and Degree of

Gravity, first the Earth, subsiding in the lowest Place of all, (for the Great and Renowned Tycho disdains not this Hypothesis) then the Waters or Abyss placed immediately about the Earth: next the Air or Expansion, whose Position was above the Waters: lastly the Fire, call'd Light, which com∣prehends all the Ethereal and Heavenly Bodies, which are surmounted above all the rest. As for the Planets (which are so many Earths, i. e. if by Earth we mean an opake Body) they are to be ac∣counted for at another time, and in another Place, where it will be most proper to speak of them. It is also observable, that things that were Inani∣mate were first brought into Existence, and after∣wards such as had a Vegetative Life: then things that had Sense and Spontaneous Motion, and lastly Reasonable Creatures. Man was the concluding Work of the Creation, and his Soul was the last of all; to let us know that this sort of Beings is much more valuable than Bodies, to assure us from the Method of God's creating that Minds or Spirits sur∣pass Ma••ter. Finally, when I say that the Creation ceased in Man, as in the most Perfect Work of the Divine Artificer, as in the End to which all the rest were designed, I do not exclude Angels, who are a Perfecter Classis of Creatures, and are not united to Bodies as the Souls of Men are, and for that very Reason are not taken notice of by Moses in this Account of the Visible Creation. I am en∣clin'd to believe that these Glorious Spirits were made presently after Man, they being an Order of Creatures superiour to him. The Order of the Creation (so far as we certainly know any thing of it) invites me to embrace this Perswasion, for according to this those Excellent Beings should have the last Place. According to the Steps and De∣grees

of the Creation, I say, it was thus.

Exodus is the next Book; which relates the Ty∣ranny of Pharaoh, the Bondage of the Isra••lites under him in Egypt, and their Wonderful Deliverance from it. More particularly here are recorded the Pro∣digious Increase and multiplying of these oppressed Hebrews which were the Posterity of Iacob, the Plagues inflicted on the Egyptian King and his Peo∣ple, because he refused to dismiss them; their De∣parture thence without his leave, though not with∣out the Peoples; their Miraculous Passing through the Red Sea, or Arabian Gulf; the Overthrow of Pharaoh and his numerous Host; the Marvelous Se∣curing and Protecting of the Israelites in the Arabian Desarts; the strange Miracles wrought for the su∣staining and preserving of them: the Promulging of the Law to them on Mount Sinai, which consi∣sted of Moral Precepts, Civil or Judicial Constitu∣tions, and Ceremonial Rites: for the celebrating and performing of which latter, a Tabernacle was erected (as Rich and Stately as their present Con∣dition would permit) by the particular Appoint∣ment and Direction of God. Briefly, this Book represents the Church of God, afflicted and preser∣ved: it shews that he is pleas'd to suffer it to be reduced to the greatest Straits and Calamities, and that even then he guards it by his Providence, and in good time delivers it.

But as before, when I mention'd the General Contents of the Book of Genesis, I particularly insisted on the Creation; so now having given a brief Scheme of this second Book, I will stay to enlarge upon a particular Subject of it, which is very Considera∣ble and Remarkable, viz. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as 1 1.28 One calls it) the Tenfold Plague wherewith God

testified his Wrath and Anger against the Egypti∣ans. Ten times the Israelites were detained by Pharaoh, and so many times God inflicted Remarka∣ble Judgments on him and his People. The first was a severe Infliction on their Waters, that Ele∣ment which is so useful and necessary to Man. The Divine Displeasure began to exert it self here by turning all their Rivers, Ponds, Pools and Streams into Blood. The dreadful Consequences of which were these, (as you find them enumerated, Exod▪ 7. 21.) first, they had no Water to drink, and quench their Thirst with: Secondly, their Fish (their great and almost only Food) died; and Thirdly, the Rivers stank, by reason of the pu∣trified Waters and dead Fish. So direful was this Plague on their Waters, which they honour'd above all other Elements as the first Cause and Principle of all things in World, and especially their River Nile was gloried in, and worship'd as a God. This the Learned and Religious1 1.29 Philo gives as the Rea∣son of inflicting this Punishment. God sent a Curse on that which they most prized and valued. That which they excessively admired, proved a Plague to them. God punish'd them in that which was most regarded by them, and was indeed most ser∣viceable to them. Again, this is to be observed that the Blood of the murder'd Infants, who had been drown'd by one of the Pharaoh's Command, is here represented by these Bloody Waters. Here the merciless Tyrant may see the just Retaliation of that Crime. The Rivers being chang'd into this Colour, accuse the Egyptians of the inhumane Slaughter of the innocent Babes, and let them know that their Plagues deservedly begun with these first

of all. Yea, here we may take notice of an Hor∣rible Omen: these Red Rivers were an unhappy but just Presage of the Fate which they should after∣wards undergo in the Sea of that Denomination. If any Object here, How could the Magicians turn the Waters into Blood (v. 22.) after Moses and Aa••on had done so before them? I Answer, the Univer∣sal Terms used in this Relation are to be restrained▪ and understood with some Exception, (than which nothing is more common in Scripture) i. e. when 'tis said all the Rivers and other Waters were stain∣ed with Blood, the meaning is that very few Places were free from this Infection. The Magicians then might repeat this Plague in Goshen, and some cer∣tain Parts of Egypt where it had not taken effect before.

When this First Plague was removed, God sent a Second, viz. Frogs. Which in part tormented the Egyptians after the same manner that the for∣mer did, for they were of an extraordinary Na∣ture, (and so we must suppose all the other Crea∣tures hereafter named to be) and infected the Wa∣ters which were lately healed and recovered, so that there was no drinking of them, or making use of them to any other Purpose. But whereas the former Plague was only on this Element, this present one was every where. No Place was ex∣empted from this Croaking Vermin. They over∣spread their Fields, they crept into their Houses, they lodg'd themselves in their Beds. All Places were filled with them, all Meats and Drinks bred them. Certainly this must needs be a very Affrighting as well as a Noisom Punishment whilst these Animals were moving and living: and they were no less so ••fterwards, when they lay dead and putrifying all ••ver the Land.

When this Plague was taken away, a Third succeeded in its room, an Innumerable Company of Lice, which miserably infested both Men and Beasts. What these Kinnim were we do not cer∣tainly know: we have no such Creature perhaps in these Countries. But this we know that these Loathsom Insects were such a peculiar Sort of Crea∣tures that the Egyptian Sorcerers had not power to produce the like, and therefore they signally call'd them the Finger of God, Exod. 8. 19. This also we know that this Crawling Vermin was excessively troublesom, painful and tormenting: and lastly, from this kind of Punishment we know this is to be infer∣red, that God, whensoever he pleases, can give Com∣mission even to the Least, the Vilest and most De∣spicable Animals to execute his Wrath on Offenders.

As appears also by the Fourth Plague, viz. Swarm•• of Flies, with which he further vex'd the Egypti∣ans. Beelzebub was let loose among them, and his Buzzing Crew would not suffer them to be at ease. The Hebrew Word Gnarob is rendered by Greek In∣terpreters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Dog-fly: but 'tis probable that the true genuine Word in the First Traslation was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence the Vulgar Latin renders it omne genus Muscarum, a Swarm of all manner of Flies. So according to Aquila's Version it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But3 1.30 Iosephus stretches the Word further, and in∣terprets it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wild Beasts of all Sorts and Shapes; such as no man ever saw be∣fore, as he adds. Yea R. Solomon and some other Jewish Expositors think that all kinds of wild Beasts, especially Serpents and Scorpions, and such veno∣mous Creatures, are meant. The Author of the Book of Wisdom understood the Word thus, as ap∣pears

from what he saith, Ch. 11. v. 15, 16. For the foolish Devices of their Wickedness, wherewith being deceived they worshipp'd Serpents and vile Beasts, God sent a Multitude of Beasts upon them for Vengeance: that they might know that wherewithal a Man sinneth, by the same also shall he be punish'd. But the exact∣est Enquirers into the Original Word conclude, that it signifies a gather'd Mixture of several Sorts of Insects or little flying Animals, such as Beetles, Hornets, Bees, Wasps, Gnats, and more especial∣ly ••lies. Perhaps Grotius is in the right, that Gna∣ro•• is not of Hebrew Extraction, but is an Egyptian Word, (as was that whereby the Frogs were named) and signifies peculiarly with them a Heap or Swarm of Flies. The vast Number of these was suffici∣ently troublesome: but that was not all, these Mul∣titudes of Insects were Infectious and Mortal by rea∣son of their intolerable Stench and Filth, with which they filled the Air: whence 'tis said, the Land was corrupted with them, Exod. 8. 24. And this Corruption proved fatal to many, who without doubt would have taken up Domitian's Emploiment, and managed it better than he did, but they were not able, for instead of stabbing these Creatures they were dispatch'd themselves by a more poinant Stroke.

The former Judgments having not produced any good Effect in this People, God sends a Fifth among them, viz. a Pestilence or Murrain, that destroy'd their Cattel, their Flocks and Herds of all Kinds: for when 'tis said All Cattel died, it is not simply and absolutely to be understood (for some remained▪ as is clear in the Plague of Hail afterwards) but of▪ Cattel of all Kinds. These, it seems, they kept and brought up for their Wool, and for Service, and to make a Gain of them by selling them to other

Nations, although they made no use of them them∣selves for Food. Though the Egyptians themselves escape the fury of this Pestilential Distemper, yet God punisheth them in their Beasts. These are destroy'd, to intimate to them what them∣selves deserv'd, who live and acted like Bru••e Beasts.

And now in the next Place it is worth our ob∣serving, that this Plague is follow'd with the break∣ing out of Boils and Blains, Botches and Swell••ng-Sores both in Man and Beast; that is, the fifth Plague was cured by the coming of the Sixth: for the Venomous and Pestilential Humour which had seized on the Men, (as I gather from Psal. 78. 50. where this particular Punishment on the Egyptians i•• recounted) and which had struck the Cattel dead, was call'd forth into the extream Parts of their Bodies, and so was thereby evacuated and exhau∣sted. Whence I infer these two Things, 1. That God may think ••it to send or take away an Extra∣ordinary Calamity in an ordinary and natural Way: and 2. That one Calamity or Plague may come in the Place of another, and even wholly remove that former Plague, and yet prove a very Great one it self. Thus it was with the Boils and Impostumes, they were a Remedy in a natural Way against the Pestilence, but they were likewise a Grievous and Painful Disease, and made them unfit for all Work and Business. I will only further remark under this Particular, that it is probable Trogus Pompeius (and from him Iustin the Historian) refers to these Bot∣ches and Boils, when he reports that the Egyptians (by whom he means the Iews, for he and other Pa∣gans thought they were originally Egyptians) were driven out of Egypt because they were infected with the Itch, and were overrun with Scabs and Sores.

So1 1.31 Tacitus relates; that an Epidemick Leprosy or Scabby Disease plagued the Egyptians Bodies, whereupon the King consulting the Oracle, gave order to purge the Country of the Jews, and to send them into some other Place. It seems to be grounded on this, though he (as all other Profane Historians when they speak of the Jews) is guilty of mistaking and blundering in the way of deli∣vering it.

The Seventh Plague that these People felt was Hail, which was a very Prodigious thing in it self: for though it sometimes, but very seldom, rain'd in Egypt, yet Hail was never seen before in that Country. But moreover this was Extraordinary, being attended with Fire and Storms, Lightning and Thunder, which slew all the Men and Beasts that were abroad and remain'd, and destroy'd all Trees, Plants and Herbs.

And because their Wheat and Rye were not at that time come forth out of the Ground, and other Fruits of the Earth were not grown up, and so re∣ceived no harm by this Plague, therefore upon Pharaoh's continued Obstinacy another was soon af∣ter inflicted on them, that is, Troops of Locusts and Caterpillars, (for these latter are mention'd Psal. 78. 46. & 105. 34.) such as never were before in the World, nor afterwards ever shall be, (as 'tis expresly recorded) invaded them, and unsuffera∣bly molested them in their Houses and closest Re∣tirements, and quickly devoured all the Fruits of the Ground which the Hail had not touched.

When neither this nor the foregoing Judgment had any considerable Effect upon the Hardned Ty∣rant, a New one, viz. that of Darkness (which is

the Ninth in Number) is sent among them. This was such a Darkness as put out all Fires and Lights, else they might have help'd themselves by these: but 'tis plain they did not, for they kept within, nei∣ther rose any one from his Place for three Days, Exod. 10. 23. as much as to say, that their Attempts were frustrated when they undertook to kindle or light any Fire, and they were forced to desist from any such Undertaking, and to sit down again in their Places. This is said to be such a Thick Dark∣ness that it might be felt: it was accompanied with such Gross Fogs and Mists, and those so pressing up∣on them, that they might be perceived by the Sense of Feeling. So this Sense was in an unusual manner exercised whilest that of Seeing was wholly taken from them. It is impossible fully to express this Horrid and Frightful Darkness of the Egyptian••. He that consults the 17th and 18th Chapters of the Book of Wisdom will find an Admirable and most Elegant Description of it. I do not know any Profane Writer, any Classick Author, whether Orator or Poet, that hath parallell'd that Excellent Piece. There the Worthy Penman acquaints us with the probable Reasons of their suffering in that kind, and he suggests how they were haunted with strange Apparitions in that Long and Dismal Night, that the Terrors of their Minds and Con∣sciences were equal with the Affrightments of that Black Season, that these Dreadful Shades were but the Representation of that Eternal Blackness and Darkness into which they were to enter.

The last Plague was the Death of the First-born both of Men and Beasts throughout the whole Land. There was not a House where there was not one dead; and therefore the Universality of the Slaughter made it the more deplorable and unsupportable.

Accordingly Philo determines that1 1.32 the Tenth and Last Plague which befel the Egyptians, far surpass'd all the others that went before. This fluctus decu∣manus was greater, and on some Account more terrible than all the former Waves and Billows that beat upon them: and indeed it was but an In∣troduction to their being swallow'd up by those of the Red Sea, which was the Concluding Act of the whole Tragedy. Thus I have briefly set before you the Various and Gradual Judgments wherewith the Egyptians were exercised. And from the whole we cannot but infer that God hath Divers Ways of animadverting on obstinate Criminals. Their Sins shall find them out both at home and abroad, in their Houses and in the Fields, in their Bodies, in their Possessions, in their Relations. Yea, for their sakes the Brutes, the Vegetables, and even the Creatures void of all Life shall bear the Marks of God's Anger. I proceed now to the other Books of Moses, in which I shall be briefer.

Leviticus hath its Name because it treats chiefly of the Offices of the Levites, and the whole Levi∣tical Order. It gives us an Account of the Iewish Service and Worship, of the particular Employ∣ments and Charges of the Ministers of the Jewish Church, of their several kinds of Sacrifices and Oblations, (viz. Burnt-Offerings, Meat-Offerings, Peace-Offerings, Sin-Offerings, Trespass-Offerings) of the Consecration of Aaron and his Sons to the Priest∣hood, of Laws about Clean and Vnclean things, and of Difference of Meats. Here they are forbid to eat Blood; here they are taught how to discern the Leprosy, and how to cleanse it. Here are Laws

concerning Vows, and Things and Persons devoted▪ There are also other Ordinances and Injunctions concerning their Solemn Feasts, viz. the Sabbath of the seventh Year, the Passover, the Feasts of First-Fruits, of Pentecost, of Trumpets, of Expiation, of Tabernacles, and many the like Usages and Rites which were strictly commanded this People, on purpose to keep them from the Idolatrous and Superstitious Ceremonies of the Gentiles that were round about them, and would be enticing them to imitate their Practice. Besides, these Rites were design'd by God to be Types and Representatives of things of a far higher Nature, even of Christ himself, and the great things which appertain to the Gospel. There is likewise a great Number of Iudicial Laws, as concerning the Year of Jubilee, about the Redemption of Lands and Houses, against taking of Usury of the Poor: as also con∣cerning Servants and Bondmen. Here are Laws touching the Degrees of Affinity and Consanguinity, and consequently what Marriages are lawful, and what unlawful, may thence be inferr'd: and several other things belonging to the Iews Civil Law. Fur∣thermore, here are inserted several Moral Instructi∣ons, and Excellent Precepts of Natural Religion, respecting both God and Men. Lastly, towards the Close of all there are Blessings and Curses pro∣nounced, the former to such as carefully observe these Laws, the latter on those that wilfully break them. These a••e the Admirable Things contain'd in this Book, and which have been the acceptable Entertainment of the Inquisitive and Religious, of the Wise and Good in all Ages since they have been extant.

The Book of Numbers hath its Denomination from the Numbring of the Families of Israel, as

we may collect from ch. 1. v. 3, 4. where we read that Moses and Aaron had a special Command from God to Muster the Tribes, and to take the Num∣ber of all that were fit for War, and to Order and Marshal the Army when it was once formed. For now in their Passage through the Wilderness they were like to meet with many Enemies, and there∣fore 'twas convenient to take an Account of their Forces, and to put themselves into a Posture ready to engage. A great Part of this Book is Histori∣cal, relating several Remarkable Passages in the Israelites March through the Wilderness, as the Sedition of Aaron and Miriam, the Rebellion of Co∣rah and his Companions, the Murmurings of the whole Body of the People, their being plagued with firy Serpents, Baalam's Prophesying of the Happiness of Israel instead of Cursing them, the Miraculous Budding of Aaron's Rod. Here also are distinctly related their Several Removings from Place to Place, their two and forty Stages or Iourneys through the Wilderness, and sundry other things which befel them, whereby we are instructed and con∣firmed in some of the weightiest Truths that have immediate Reference to God and his Providence in the World. But the greatest Part of the Book is spent in enumerating those Laws and Ordinances (whether Ceremonial or Civil) which were given by God, and were not mention'd before in the pre∣ceding Books, as some Particulars of the Levites Office, and the Number of them, the Trial of Iea∣lousy, the Rites to be observ'd by the Nazarites, the Renewing of the Passover, the making of Fringes on the Borders of their Garments, the Water of Separation to be used in purifying the Unclean, the Law of Inheritance, of Vows, of the Cities of Re∣fuge, of the Cities for the Levites, and some other

Constitutions either not inserted into the other Books of Moses, or not so distinctly and plainly set down. Thus this Book both in respect of the Historical Part of it, and of the Addition of Laws, (not spoken of in the foregoing Books) hath its peculiar Use and Excellency.

Deuteronomy (which signifies a Second Law) is a Repetition of the Laws before delivered. It is the Canonick Mishnah, or New Rehearsal of the Divine Law: Which was necessary, because they that heard it before died in the Wilderness, and there being now sprung up another Generation of Men, the Law was to be promulged to them. The ma∣jor Part of the People that were living at that time had not heard the Decalogue, or any other of the Laws openly proclaimed; or being young, they had neglected or forgot them. That is the Reason why Moses in this Book rehearseth them to this new People, and withal adds an Explication of them in many Places, yea and adjoins some New Laws, viz. the taking down of Malefactors from the Tree in the Evening, making of Battlements on the Roofs of their Houses, the Expiation of an unknown Murder, the Punishment to be inflicted on a Rebellious Son, the Distinction of the Sexes by Apparel, Marrying the Brother's Wife after his De∣cease: also Orders and Injunctions concerning Di∣vorce, concerning Man-stealers, concerning Vnjust Weights and Measures, concerning the Marrying of a captive Woman, concerning the Servant that de∣serts his Master's Service, and several other Laws not only Ecclesiastical and Civil, but Military. There are likewise inserted some New Actions and Passages which happened in the last Year of their Travels in the Wilderness. Moreover, Moses in this Part of the Pentateuch shews himself a True Fa∣ther,

Pastor and Guide to that People, a Hearty Lover of them and their Welfare in such manifest Instances as these, his often Inculcating upon them the many Obligations which they lay under from God, the Innumerable Favours they had received from him: his frequent and pathetick Exhortations to Obedience, and living answerably to the singular Mercies which were conferr'd upon them: his con∣stant Reminding them of their former Miscarri∣ages, their Murmurings and Rebellions against Heaven, and all their Unworthy Deportment to∣wards their Matchless Benefactor: his compassio∣nate Forewarning them of the Judgments of God, of the Various Plagues and Punishments which would certainly be the Consequence of their per∣sisting in their Sins: Lastly, his Affectionate En∣couraging them to Obedience from the Considera∣tion of the endearing Promises which God had made to them, and which he would assuredly make good, if they did not frustrate his Designs of Mercy towards them by their own wilful Obstinacy. These are the Excellent Subjects of this Divine Book, and which render it so unvaluable a Treasu∣ry.

Hitherto of the Pentateuch, or Five Books of Moses. And that he was the Penman of them I think need not be question'd, though I find it is, yea flatly denied by Aben Ezra and Pererius, and lately by Hobbs and Spinosa. A very little Portion of them was writ by him, saith Monsieur Simon, who hath a new Notion of certain Publick Scribes or Registers that penn'd this and other Parts of the Old Testament, (which sort of Abbreviating Nota∣ries he borrows from the Egyptians, (as he con∣fes••es himself) because there were such Officers in the Egyptian Court who had a Privilege to add to

or take away from, to amplify or abridg the Pub∣lick Records, he thence groundlesly infers there were such among the Iews who made what Alte∣rations they pleased in the Sacred Writings): which Paradox of his I have consider'd, and made some Reflections upon in a former Treatise. This I may truly say, that it is not necessary that we should know who was the Particular Penman of this or any other Book of the Holy Scripture, because the Au∣thority of them depends not on the Writers of them, but on the Holy Ghost who endited them. They are the Books of God, that is their peculiar Character and Dignity, and that alone makes them Authentick after they have been delivered to us by the unanimous Consent of the Church, so that there is no absolute Necessity of our certain know∣ing who penn'd them. Yet this must be said, that it cannot with Reason be denied that the Authors of some of these Sacred Books are well known, and particularly there are very convincing Proofs that Moses wrote the Books which I have been giving an Account of. This may be evinc'd from our Savi∣our's Words, Luke 16. 31. & 24. 27. where by Moses (as is most evident) he means the Books of the Pentateuch, and consequently thereby lets us know that Moses was the Writer of them. And more expresly the Book of Exodus is call'd the Book of Moses by our same Infallible Master, Mark 12. 26. And St. Paul tells us, that when these Books are read, Moses is read, 2 Cor. 3. 19. And both our Saviour and this Apostle distinguish between Moses and the Prophets, Luke 16. 29. Acts 26. 22. plain∣ly signifying that as those Books which pass under the Prophets Names are theirs, so these that are said to be Moses's were written by him. I think this is very plain, and needs not to be further insisted on.

As to the Objections of those Men before named against this, I forbear to produce them, and to return particular Answers to them, because this is so lately done by1 1.33 Monsieur Clerk, and because another2 1.34 Learned Frenchman hath laudably per∣formed this Task. Especially he hath with great Vigour, and as great Success, attack'd Spinosa, a Iew (as they tell us) by Birth, but neither Iew nor Christian by Profession, but a Derider of both. We may also find his Arguments (which are ge∣nerally borrow'd from Aben Ezra) refuted with great Clearness by the3 1.35 Learned Professor of Di∣••inity at Paris, who at the same time betakes him∣self to the Positive Part, and renders it unquestio∣nable that Moses himself was the Author of the Five Books that go under his Name. Wherefore the particular Fancies of those few Objectors, and those no Friends to the Sacred Text, are not to be heeded by us. As to that common Scruple which is so much insisted upon, that in the last Book of the Pentateuch there is mention of Moses's Death, and some things that happen'd after it, whence they conclude that Moses wrote not those Books, or at least not the last of them; I take this to be a sufficient Answer, that Moses being a Pro∣phet, might foresee, and have revealed to him a par∣ticular Account of his own Death, and so he com∣mitted it to writing by a Prophetick Spirit: where∣fore none can from thence prove that he was not the Penman of all this Book. However, we will not contend here, for perhaps the Conclusion of this Book was affixed by Ioshua, or afterwards by

Ezra, who was an Inspired Person likewise, and who revised the Books of the Old Testament, and inserted some things into them by the same Spirit that endited the rest. Notwithstanding then the foresaid Objection, which refers only to a few Pas∣sages in the End of the Book of Deuteronomy, w•• have Reason to assert that the whole Five Books (excepting that little Addition in the Close) were written by Moses; these are his Authentick Re∣cords, consisting chiefly of History (which com∣priseth in it the Occurrences of about 2400 Years) and Laws which were given by God Himself to his own People, and will be of use to the End of the World. Here is the Cabinet of the greatest Antiquity under Heaven, here are the First and Oldest Monuments of the World.

Notes

• 1 1.1

  Acts 7. 20.
• 2 1.2

  Ver. 22.
• 1 1.3

  Heb. 11. 24.
• 2 1.4

  Ver. 25, 26.
• 1 1.5

  Acts 7. 23.
• 2 1.6

  Ver. 24▪
• 3 1.7

  Ver. 29.
• 4 1.8

  Ver. 23, & 30
• 6 1.9

  Gen. 49. 10. Psal. 23. 4.
• 7 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De vita Mosis.
• 8 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 9 1.12

  Heb. 11. 27.
• 1 1.13

  Deut. 34. 9.
• 2 1.14

  Acts 7. 2••.
• 3 1.15

  Exod. 4. 1••.
• 1 1.16

  V. 16.
• 2 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lib. 2. c. 5.
• 1 1.18

  Num. 12. 3.
• 2 1.19

  Ibid.
• 3 1.20

  Exod. 17. 4.
• 4 1.21

  Manasse ben Israel Quaest. in Deuteron.
• 1 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 1.23

  Colloq. Mensal.
• 1 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light, Mar. 17. 2. Fire, Mark 14. 54. Luke 22. 50.
• 1 1.25

  Non dubium est quin Mundus ab initio fuerit creatus cum omni suâ perfectione, ita ut in co & Sol, &c. Cartes. Princip. Philos. Par. 3. Sect. 45.
• 1 1.26

  Archaeolog. Philos. cap. 8.
• 1 1.27

  Philo de Allegor. Leg. l. 1. Hilar. de Trin. I. 12. S. Augu∣stin. in Gen. sec. literam.
• 1 1.28

  Cedren. Hist. Compend.
• 1 1.29

  De vitâ Mosis.
• 3 1.30

  Antiqu. l. 2. c. 5.
• 1 1.31

  Hist. l. 5.
• 1 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De vitâ Mos.
• 1 1.33

  Prolegom. de Scriptore Pentateuchi.
• 2 1.34

  Mr. Abbadie, in 〈◊〉〈◊〉 Vindication of the Truth of the Christian Religion.
• 3 1.35

  Dr. Du Pin, i•• his Preliminary Discourse to the Authors of the Books of the Bible.