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by such Laws, if they had been of their own making? or, that any Nation should agree in the enacting fueh Laws-aś must provoke all their neighbour Nations to make War againft them? nay, by which they actually declared an irreconcilable War against seven Nation's at once? For oné Nation to distinguish themfelves; by their Laws and Constitutions from all other Peoi ple; to lay the very Foundations of their Government, in the Disgrace and Infamy of all their neigh bour Nations; to report; that affer so many loathfome and grievous Plagues, inflicted-upon Pharaoh and his people, they came out of Ægypt, and at last, by the Destruction of him and his whole Army in the Red Sea; made their Escape ; and that they forced their way through all the other Nations that with stood their Paffage into Canaan, and vanquished and destroyed them as they went; and then to proclaim a facred War against af the Nations whose Land they were to possess, and many of whose Pofterity were remaining to the time of the Caprivity ; and were fometimes Itruck with Terfor, at the Remembrance, which was retained among them, "of

these Judgments, (1 San: iv.8. vi. 6.) but might have been able to con fute great part of what the Israelites affirmed of them felyes, if it had been falfe, and of-alåte invention': For any People, I fay, to irivent such Accounts of Themselves and their Ancestors, and then to make fuch Laws, and to have the one believed; and the other obeyed, is altogether incredible. : 'When they had enraged all the neighbouring Nations to their De ftru&ion, they obliged themselves, by their Laws, to leave all their Borders naked, thrice every-Year; and to give them an opportunity to deftroy them; and no People could have lived half an Age in fuch a Condi tion, under such Laws, unless they had been protected by God himself, the Author of them.

It appears therefore, that as neither Moses himself, nor any Party of Men; either in his time, or after it, could either invent, or change and fallifie the Books which are under his Name, so it is ftill more extravagant, (if possible) to conceit, that the whole People of Israel should either in Moses's time, or afterwards, be confcious to such an Impofture, and yet that no Man Should ever discover it, but it should to this day be.concealed from all other Nations; and that neither at the time of the Divifion of the Ten Tribes, when Jeroboam was forced to set up Altars in other places, to keep the People from going up to Jerufalem to wors ship, nor upon any other Occasion, this Secret, if that may be call'd so, which must be known to-fo many Tboufands, fhould ever come to light. Belides that, they could never have invented those Laws, by unani, mous Consent amongst themselves, which they were fo hardly brought to obey, and if they had not been disobedient, they would never have pretended they were, and have invented Miracles to make it believed: and if they had been never so forward in their Obedience, they could not have lived in the Obfervation of the Law, without a perpetual Miracle.

could

If then the Miracles of Mofes, and confequently the Divine Authority by which he gave his Law to the Ifraelites, be sufficiently attested, fuppofing the Matters of Fact to be true, which are contained in the Pena 'tateuch: And if neither Moses himself could feign the Masters of Fa&, nor any other Person of Persons, either in his time or afterwards, could insert them, or change the Law; and the whole Jewish Nation could not at any time conspire in such a Fiction and Imposture: We have all the Assurance that it is possible to have; and all that any fober Man can defire, both of the Truth of the Miracles wrought by Moses, and of the Divine Authority of the Books penn'd by him, And it will be found, that after all the Reflections made by Infidels, upon the Credulity, as they esteem it, of others, there are none so credulous as they; for

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they reje& the most certain, to believe the most incre-> dible things in the World. 37

The Divine Miffion and Authority of Moses being fully proved: From thence it will follow, I That God having inftitated the Jewish Government, was, in-point both of Wisdom and Honour, concerned in the Administration of it, and that a more especial and peculiar Care and Providence must be watchful over this holy Nation, and peculiar People. "2. That what ever befel them, either by Prophecies or by Miracles, and the extraordinary Appointments of God, accord ing to the Revelations made in the Law of Mofesy has, besides its own proper and intrinsick Evidence, the additional Proof of all the Miracles and Prophecies of Mofes...So that the Proof of the Divine Author rity of Moses's Books, is at the same time à Proof of all the other Books of Scripture, so far as they are in the Matter and Subject of them consequent to thefe. 3. That the Pentateuch, and the other parts of the Old Testament, (not to mention the New Testament in this place) reciprocally prove each other, like the Caufe and the Effect; the Pentateuch being the Cause and Foundation of These, and Thefe the Effect and the Consequence of the Pentateuch, and the Fulfilling the several Predictions of it.

※※※※※※※※※※※※※※※※※※※※※※※※※※※※※※※※ 19 D

CH A P. VII. Of Joshua and the Judges, and of the Miracles 1 and Prophecies under their Government.

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T is generally agreed, that Joshua himself was the

Author of the Book under his Name: And fome, who are of another Opinion, yet acknowledge that it

must

must be written by his particular Order, in his Lifetime, or soon after his Death. The Land was descrie bed by Cities in a Book, which was brought to Foshua, Joh. xviii. 8,9. The nature of the thing it felt requited, that the Division of the Land of Canaan amongst the several Tribes, should forthwith be committed to Writing: For no People can be named, who had the use of Letters, that trusted the Boundaries of their Lands to Memory; and there is no delay to be used in such Cases : Joshua therefore, who did by Lot fet, out the Bounds of the Tribes, at the same time put them down in Writing; which he left upon Record to Posterity, to prevent Disputes, and to be appeald to, in case any Controversy should arise. But the bare Distribution of the Land was not to be transmitted, without an Account of the miraculous Conquests of it, which might dispose them to be contented with their several Lots, and remind them of their Duty, in the possession and enjoyment of a Land, in which they were settled by the immediate Hand of God.

The Book of Foshua appears to have been written during the Life-time of Rahab, Josh. vi. 25. and of Caleb, Josh. xiv. 14. and by one who passed over for dan when its Waters were cut off: For none, but one who had been present, could properly have said, until we were passed over, Josh. v. I. and to have been written (in part at least) by Foshua himself, and annex'd to the Law of Moses, chap. xxiv. 26. But the five last Verses, giving an Account of the Death of Foshua, and of what follow'd after it, were added by some of the Prophets, probably by Samuel, who, according to the Jewish Tradition, is the Author of the Book of Judges, where we find the same things repeated concerning the Death of Joshua, Judg. ii. 7.

The Books of Judges and a Ruth are reckon'd by the Jews as one Book ; and the Book of Judges is reckon'd

2

Origen. ap. Euseb. Hift. I. 6. C, 25. Hieron. Præf. in lib. Reg.

among b F. Sim. Suppl. to Leo of Modena, c, I.

among the Books of the Prophets, Mat: ii. 23. Judg. xiii. 5. and it seems to be entitled to Samuel, Aås iii. 24. where Samuel is mention'd as the first of the Prophets, that is, the first Author of the Books written by them: For which reason, he is likewife by the bisfews accounted the first of the Prophets. That the Bok of Judges was penn'd before the taking of Jerus fulem by David, we may learn from Judg. i. 21.

After the Death of Moses, Föhuă undertakes the Government and Conduct of the People of Ifrael, aceording to God's Appointment, and his Inveftiture to it by Moses, Num: xxvii. 22. who also foretold the great Success that afterwards attended him, Deut. i. 38. and at his first entrance upon the Government, God gave to him the same Divine Attestation that had before been given to Mofes, in their Paffage through the Red-Sea : And the Lord said unto Fosbua, This day will I begin to magnifie thee in the fight of all Ifrael, that they may know, that as I was with Mofes, so I will be with thee, Josh. iii. 7. And for a certain Demonftration that the living God was among them, and would give them Victory over the Seven Nations, and Poflession of their Land, the Priests did, by God's Appointment; bear the Ark before the People': And, according to the express Prediction of Foshua, as soon as their Feet were dipt in the rim of the water, in the time of Harvest, when the River Jordan is at the highest, and overflows all its Banks, the Waters divided them felves ; those above stood on one side in heaps, and thofe below were cut off and fail'd, the Priests standing with the Ark in the midst of the Channel, uport dry Ground, 'till all the People were paffed over, and until every thing was finished that the Lord commanded Fohua to speak unto the People, according to all that Mofes commanded Foylita, Jofh. iv. 10. Now, it is an

undoubted

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