All the difficulty therefore, that occurs in this Matter, conſiſts in the proof of thoſe Facts which the Chriſtian Religion propounds to us; that is to ſay in proving the Creation of the World, the Fall of Man, the Promiſe of a Redeemer, his coming into the World, his Miracles, Death, Reſurrection, Aſcenſion into Heaven, &c. which are the Foundations of the Chriſtian Religion. And indeed theſe are the very matters of which Atheiſts and Libertines require a ſolid proof.

And it doth the more concern us to ſatisfie their demands; foraſmuch as the Jews, who are ſcatter'd throughout the whole World, do oppoſe our aſſertion, that the Promiſe of ſending the Meſſiah, is already accompliſh'd, tho' they agree upon the matter with us in all other Articles. Moreover the performing this Task may very much contribute to the Converſion of a great number of bad Chriſtians, whoſe ſall and continuance in vices, and licentiouſneſs is to be aſcrib'd to their being ſo weakly perſwaded of the truth of theſe Fundamentals, and that becauſe they have never conſider'd of them with ſufficient attention.

FOraſmuch as in order to eſtabliſh the truth of the Chriſtian Religion, we confine our ſelves at preſent to thoſe proofs which make out the Matters of Fact it propoſes; omitting all other arguments, which may evidence the truth of it, tho' poſſibly no leſs convincing; it is obvious, that the proofs we are to produce in confirmation of them, muſt be ſuch as are proper to evince the truth of things long ſince paſt and done.

If we were treating of the Events of the time we live in, it might be juſtly required, that we ſhould produce Eye-witneſſes of them; but foraſmuch as the queſtion here is concerning matters long ſince paſt, it is natural for us to have recourſe to Hiſtory, which furniſheth us with the relations of thoſe, who where Eye-witneſſes of the ſame. This being the only way left us to confirm our belief of things at ſo great a diſtance from us.

I am beholding to Hiſtory only for the knowledg I have of a Cyrus, an Alexander, or a Caeſar; and yet having read the account they give me of them, I find them matters I can no way rationally doubt of.

I acknowledg that the certainty we have of things long ſince paſt, is much inferiour to that which we have of matters confirm'd to us by Eye-witneſſes. Nevertheleſs, becauſe it is evident, that the Events of ancient Times cannot be confirm'd, but by proofs of this nature, it has never entred into the minds of any to account the exiſtence of ſuch men as Cyrus and Alexander for Fables, upon the pretence, that none now alive did ever ſee them, or becauſe there are ſcarce any traces left of thoſe Empires of which they were the Founders.

Indeed the certainty we have of theſe things is ſuch, as nothing can be ſuperadded to it, for tho' it be founded on the Authority of Hiſtorians, who liv'd many Ages ago, yet withal we are to conſider that the matters related, do not only carry the Idea of probability and truth along with them, but that they are the very ground and foundation of all the Hiſtories of following Ages; which cannot be queſtioned, if we conſider the connexion and dependance of the things related, according to the light of Senſe, and the equity of Reaſon.

A Matter of Fact then is accounted certain, when it is atteſted by thoſe who were Eye-witneſſes of it, when recorded by an Hiſtorian, who liv'd amongſt thoſe who had perfect knowledg of it; when the Matter is not gainſaid or contradicted by any; if we find it pen'd at a time, when the things could not be related by any otherwiſe than indeed they were, without expoſing themſelves to publick deriſion: And laſt of all, when the matter is found to be of that nature, as none could be ignorant of it, either becauſe it was the intereſt of every one to be inform'd of it, or becauſe the thing was ſo publick that it could not be hid from any, or laſtly becauſe of its natural connexion with all thoſe other Events which neceſſarily depend on it.

To ſpeak plain it is very unjuſt to demand either more proofs, or ſuch as are of another nature, for the confirmation of the Truth of our Religion, than are required to veriſie any other matters of Fact. Why ſhould not the Teſtimony of Noahs Children be ſufficient to conclude there was ſuch a man as Methuſalem in caſe they aſſure us that they have ſeen him? Or why ſhould not the teſtimony of Methuſalem be of credit enough, to prove there was ſuch a Man as Adam, if he avers that he ſaw him, and convers'd with him? Do'nt we every day give credit to the account which old men give us of their Predeceſſors, eſpecially when we find that what they relate hath an exact reference and connexion with thoſe things we are Eye-witneſſes of.

But it is an eaſie thing to make it appear, that the proofs which evidence the Truth of the matters which our Religion propoſeth, are infinitely more ſtrong and convincing.

All the circumſtances we can imagine proper to evince the Truth of any Relation, do concur to place the matters recorded in Holy Scripture beyond the Reach of doubt or uncertainty.

We account the ſingle Teſtimony of an Hiſtorian a ſufficient proof that there was once a very famous Temple at Delphos or Epheſus; notwithſtanding that all the Monuments remaining at this day to confirm his relation be very doubtful and defective. Whereas I ſhall make it appear that an entire Nation, yea many Nations do atteſt the truth of thoſe Matters which the Chriſtian Religion propoſes, and that all the Actions, Diſcourſes, and whole Series of Events thereto relating, do furniſh us with an infinite number of characters, which invincibly ſignalize the Truth of the Holy Scrïptures.

The Second is, That the following Books, viz. of Joſhua, Judges, Ruth, the four Books of Kings, of Chronicles, with the Books of Ezrah and Nehemiah, are a Continuation of the ſaid Hiſtory, from the entring of the Jews into Paleſtina, until their re-eſtabliſhment in the ſaid Country, about the year of the World 3600. Here we read the Conqueſt of Paleſtina under the Conduct of Joſhua, how it was divided amongſt the Tribes after they had deſtroyed, drove out or ſubdued the Inhabitants thereof; how often they were brought into bondage by the bordering Nations, whoſe riſe and pretenſions Moſes ſets down. Here we have recorded the ſeveral Names and actions of the Judges, which God from time to time raiſed to the Iſraelites, to reſtore them to their firſt eſtate. Here we have an account of the eſtabliſhment of a Kingly Government amongſt them, which happened about the year 2909; as likewiſe of the diviſion of this people into two Kingdomes, which for three Ages together were moſt oppoſite in their intereſts, and made great wars againſt each other, as well as againſt their neighbouring States. We find here the utter ruin of the moſt puiſſant of theſe two States, viz. That of Iſrael by the Arms of the Kings of Aſſyria, about the year of the World 3283, and after that, the deſtruction of that of Judah, by Nebuchadnezar King of the Chaldeans, Anno Mundi 3283. And laſt of all we have an account of the Jews Reſtoration by Cyrus King of Perſia, and the State of the Jews under his Succeſſors.

This is that which in general we may obſerve about theſe Matters; but more particularly it is certain, that Moſes his end in recording the Oracles by which God promiſed to Abraham the eſtabliſhing his Poſterity in the land of Canaan, was to repreſent to the Jews the right they had to that Land, according to the deſign and intent of the Divine Wiſdom.

But without making this particular Reflexion, it is clear, that the Law took its beginning at the twelfth of Exodus, where God preſcribes to his People the manner of celebrating the Paſſover; at leaſt this is the firſt Law which God gave them through the Miniſtry of Moſes; but foraſmuch as Moſes his end was to juſtifie in the minds of his People, the deſign he had to make them leave Egypt as well as their pretenſions to the Land of Canaan, whither he was to lead them; it was natural for him to lay before them the ground of thoſe Pretenſions, which he could not do without relating the whole Series of the Hiſtory until the time of their Bondage in Egypt, which we read in Geneſis; the greateſt part of which only concerns the Anceſtors of that People, after that Moſes had firſt laid down the grounds of Religion, and that which was known to all Nations.

Let us now imagin to our ſelves a Man endeavouring all of a ſuddain to introduce into the World the belief of things ſo far diſtant from common apprehenſion as theſe two points muſt needs be, viz. That of the Creation, and the Promiſe of Chriſt, in caſe we ſuppoſe them generally unknown. Let us yet further conceive a Man not only relating thoſe things, but making them the foundation of a new ſort of Laws never before heard of. Is there any Wit, or Judgment in ſuch an undertaking? Can we therefore ſuppoſe that Moſes, whoſe Writings teſtifie his great Wiſdom, ſhould ever have entertain'd ſuch unaccountable thoughts.

I dare aver that there was any never Legiſlator ſo ſtupid and inconſiderate, as to pretend to engage a whole people to ſubmit themſelves to the yoke of obedience, and to receive a great number of Laws reſpecting their Civil Government and Religion, by declaring to them two Fictions, of which they had never before had the leaſt Idea.

It is alſo very conſiderable, that theſe things are not recited by Moſes as a Preface to the Decalogue, as if then firſt they had been propoſed to Moſes, or the People by God; but Moſes ſets them down as Truths known to them all, and as Principles, univerſally admitted, and ſuch as the meer mentioning of them could not but ſtrongly engage the Jews to render a ready obedience to the Laws which God gave to Moſes in their preſence of the Divine Authority, of which their very Senſes were convinc'd.

Let us alſo conſider the nature of thoſe things, the Relation of which Moſes has joined with theſe two General Points, to make an impreſſion on the Minds of the Jews. Let us conſider the account he gives them of their Anceſtors, nearer or farther off, whom he repreſents as equally inform'd of theſe Matters, as having ſeverally delivered the knowledge of them to their Children, and having join'd to theſe firſt Truths of the Creation, and the Promiſe of a Saviour, many other Notions thereon depending, and which tied their hopes and expectations, to the Land of Canaan. And now judge whether Moſes were not to be accuſed of great folly and ſenſeleſneſs, if he had proceeded to make ſuch a vaſt People (all of the ſudden) to receive for Truths publickly and generally owned, what indeed was nothing but the moſt ridiculous and ill cohering Romance that ever was broached.

Now ſince as it is viſible (taking in the Circumſtances I have hinted) that the Authority of ſuch an Hiſtorian and Law-giver as Moſes was, relating ſuch importent Matters cannot be call'd in queſtion; it follows, that the Atheiſt can have nothing to object againſt his Teſtimony with the leaſt ſhadow or pretence of reaſon. So that we may already aſſert, that there is nothing better atteſted than the Creation of the World, and the Promiſe of Chriſt, which are the immoveable Foundations of the Chriſtian Religion.

Nevertheleſs for a more evident Conviction, we are willing, before we draw this Concluſion, to make it appear how weak and inconſiderable all thoſe Objections are, which Atheiſts can poſſibly frame againſt what Moſes relates concerning theſe Matters.

What can they with Reaſon object? Perhaps they'l ſay, that Moſes is not the Author of Geneſis, but that it was foiſted in under his Name, and conſequently, that whatſoever is built upon the Authority of Moſes and his evidence, is all without ground. Or they may object, that if Moſes be indeed the Author of Geneſis, that he lived at ſuch a diſtance of time from the things which he relates, that it makes void the authority of his Writings. They may moreover alledge, that Moſes relates things impoſſible, and of which therefore thoſe that mentioned them before, the things themſelves being ſo long ſince paſt and done, could not be fully inform'd of, and that they may well be ſuppos'd greatly changed and alter'd by a Tradition of ſo many Ages. They may alſo alledge, that according to the common Opinion, Moſes penn'd not theſe things as an Hiſtorian, but as a Prophet; and that the apprehenſion of moſt concerning his Books are, that he wrote of things, whereof the knowledge before his time, was very obſcure and confuſe, or rather were generally unknown.

They may object againſt theſe relations of Moſes, that which the moſt ancient People, ſuch as the Aegyptians, Chaldeans, and Chineſe, alledge for their Antiquity, which far ſurpaſſeth the date of the World according to Moſes.

Theſe are the principal ways to aſſault the Truths which Moſes relates, either by maintaining with the Atheiſts on one hand, that the things which Moſes relates, are indeed mentioned by other Authors, but that they forged them themſelves; or that Moſes being an able and refin'd Politician deſign'd by Creating a belief of theſe Matters in the Jews, to make them more ſubmiſſive and obedient to him.

In a Word, it may be ſaid, that ſuppoſing the Book of Geneſis to be writ by Moſes, it was an eaſie matter for him to dictate whatſoever he pleaſed to a People who were under a Law that made it Capital to call in queſtion the truth of his Relations, or the Authority of his Laws.

This certainly is the fartheſt, to which the height of Obſtinacy can carry this matter, and the very laſt refuge of the ſtrongeſt prejudice. But it is an eaſie matter to confound the Atheiſts and Libertines in every one of theſe Articles, and to ſhew that all their Objections do in effect ſerve for nothing elſe but to make a more lively impreſſion of this Argument taken from Matter of fact, which I have undertaken to ſet forth in a full and clear light.

For firſt, it cannot be deny'd, that the Heathens themſelves have acknowledged Moſes for the moſt antient Law-giver; for this, we have the Teſtimonies of Plato, Polemus, Artapanus, Pythagoras, Theopompus, and Diodorus Siculus, who places Moſes in the front of Six of the moſt antient Law givers thus; Moſes, Sauchnis, Seſonchoſis, Bachoris, Amaſis, and Darius Father of Xerxes.

But further, if when the Lacedemonians tell us of the Laws of their Law-giver Lycurgus; and the Athenians of thoſe of their Solon, we think our ſelves oblig'd to believe them; becauſe naturally every Nation is ſuppos'd to be a faithful Depoſitary of the Laws of him who firſt founded their Government; yea, if we do not in the leaſt doubt of theſe Relations, though there be no People at this day, who live according to the Laws of Lycurgus, or Solon; can any valuable reaſon be imagined, for us to doubt, whether Moſes wrote the Book of Geneſis, when an entire Nation have conſtantly averr'd, that he did ſo? I ſay, when all the Jews, who continue at this day, do in all places, where they are ſcatter'd throughout the World equally, and with one conſent, maintain, that they received this Book from him, together with the Laws and Worſhip therein contain'd? Nay, when it is notorious, that many of them have ſuffer'd Martyrdom in confirmation of this Truth?

I omit now to mention the conſent of the Chriſtians, who tho' they be not deſcended of Abraham, and do not obſerve the greateſt part of the Laws of Moſes, yet do not ceaſe highly to defend this truth throughout the World, the Goſpel in their ſenſe being nothing elſe, but the literal accompliſhment of that Promiſe, The Seed of the Woman, ſhall bruiſe the Head of the Serpent. I ſhall ſhew in the Sequel of theſe my Reflexions, with how much Juſtice they aſſent to this Truth; but at preſent I tie my ſelf only to the Teſtimonies of the Jews, and that which confirms the Authority thereof.

Laſtly, It cannot be deny'd, but that this Book was conſtantly uſed to be read amongſt the Jews, eſpecially on the Sabbath day, and that under the Name of Moſes: For inſtance, ſince the time of Jeſus Chriſt, or ſince that of David. Neither can it be denied, but this conſtant reading was obſerv'd by virtue of a Law contain'd in the ſaid Book: Now if this Law has always been in this Book from the firſt appearing of it, which cannot be queſtion'd; how was it poſſible to forge and foiſt in this Book under the Name of Moſes the Founder of the Jewiſh Government. I ſay, this Book, which beſides all this, contains ſuch extraordinary Matters, and is the very Foundation of all their Religion.

I will not repeat here what I mention'd in the third Chapter, to make the Vanity of thoſe Men appear, who imagine the Book of Geneſis, and the four that follow it, might have been forged by others, under Moſes his Name: Yet I think I ought, before I proceed further, to remove a ſeeming difficulty, which is often alledg'd by this ſort of People: For ſay they, it cannot be, that theſe Books were ever read, with that care and conſtancy we ſpeak of, becauſe a time can be pointed at, wherein the ſaid Book was wholly unknown in the Kingdom of Judah; and indeed, the Hiſtory plainly informs us, that the Book of the Law was found again in the Reign of Joſias, from whence they infer, that if it were then unknown, it might as well be forged.

But indeed, they may conclude from hence, that which willingly we allow them, that there was a time wherein Ungodlineſs did prevail, and Idolatry was publickly eſtabliſh'd in the Kingdom of Judah it ſelf, yet can they not from this inſtance draw any other Conſequence which might ſupport their pretenſions.

They muſt needs acknowledge firſt, that the Books of Moſes were not only amongſt the three Tribes, but alſo amongſt the ten, ſince the time of their Revolt under Rehoboam; that they who were carried by Salmanaſſar, into the Land of Aſſyria, had the ſaid Books amongſt them, as well as thoſe of the ten Tribes, who were left in their own Countrey. Thus we ſee, that when the King of Aſſyria ſent ſome of the Prieſts of Samaria to inſtruct the Colony which he had ſetled in their Countrey, in the Law of God; it is not ſaid, that thoſe Prieſts went to borrow the Law of Moſes from them of Judah, nor that the ſaid Laws was altogether unknown in that Countrey; but only that they had formerly violated the Law of God, in ſerving ſtrange Gods, as they ſtill did, but that withal, they kept the Law of God, which to this day is yet found among their Poſterity.

Secondly, It is evident that tho the wickedneſs and violence of Manaſſeh, cauſed a great change in Matters of Religion, yet not ſo great, but that his Subjects notwithſtanding, had ſtill the Books of Moſes amongſt them; the Blood which he ſhed in Jeruſalem, was an evident ſign, that there were ſome Godly men left amongſt them, who continued true to their Religion, and obſerved the Laws of God. Beſides, if we conſider his Repentance, we muſt conclude, that towards the end of his Reign, he did in ſome degree, re-eſtabliſh the purity of that Religion he had before prophaned, a main part of which, was the expounding and reading of the Books of Moſes, according to thoſe Laws before mention'd.

In the third place it is viſible, that the reaſon why Hilkiah, having found the Book of the Law in the Temple as they were cleanſing and repairing it, ſent the ſame to Joſiah, was not becauſe there was no other ſuch Book left in Judah, but becauſe the ſaid Book being written by the hand of Moſes himſelf, there ſeem'd to be ſomething very extraordinary in the finding of it at that very time, when they were endeavouring a Reformation; and it was this Circumſtance which did in a more particular manner excite the Zeal of this good Prince. And indeed, if we ſuppoſe that Joſiah had never before ſeen the Book of the Law, how could he have apply'd himſelf to the reforming of his Countrey, his People, and the Temple, in the manner which is recorded in the Book of Kings? How could a ſufficient number of Copies of it be diſperſed over all his Kingdom in an inſtant, to inform the People about the Ceremonials of the Paſſover, which ſoon after was ſo Solemnly celebrated by them? Or, how is it poſſible, that the Levites, the Prieſts, and People, could have been all of the ſuddain inſtructed in all the points to be obſerved in the performing of that Holy Solemnity.

It is apparent, that the Sacred Hiſtorian did for no other reaſon take notice of this Circumſtance, that the Book found, was of Moſes own hand Writing, but to make it appear, that their devout reſpect for this Book, was not wholly ſtifled, as having been by them carefully hid from the fury of their Idolatrous Kings, and laid up in ſome ſecret place of the Temple, where now they had ſo happily found it again.

Over and above what hath been ſaid already, we are to obſerve, that how great ſoever the wickedneſs of the Kings of Juda and Iſrael was, as well as that of their Subjects, yet the ſame generally conſiſted in nothing elſe, but the imitation of the Worſhip of their Neighbour Natitions, as to ſome particulars, which tho they were forbid by the Law, yet they left the far greater part of their Religion in full force. This we have an inſtance of in the time of Ahab, where we find Elijah reproaching the Iſraelites with the Monſtrous Alliance they had made betwixt the Worſhip of God, and that of Baal, which Queen Jeſabel had introduc'd.

All this clearly proves, that the Book of Geneſis, which is the firſt of the Books of Moſes, was never forged under his Name, ſince it was always owned as the Writing of that Famous Author, and is ſtill ſo acknowledged by the Jews at this day.

THe other Objection of the Atheiſts (ſuppoſing that Moſes was the Author of Geneſis, as we have now proved) is this, that it ſeems abſurd to give credit to the Relations of a Perſon who lived ſo many Ages diſtant from the things he recites. To anſwer this Objection we muſt firſt of all declare to them, by what means the Memory of the Fact which Moſes relates was preſerv'd ſo lively and entire, as to give Moſes ſo diſtinct a knowledge of them, and that it was not in his power to forge or add any thing of his own, it being a thing known to the whole World, as well as himſelf.

There is no way whereby we can more ſolidly evince, that it is impoſſible the Creation of the World ſhould be forged by Moſes, than by making it appear, that the Law of the Sabbath hath a natural Relation to the Creation of the World, and that it hath been always conſtantly obſerved from that time until Moſes. The ſame alſo will help us clearly to conceive after what manner the Memory of the Promiſe of the Meſſiah hath been preſerv'd ſo diſtinct amongſt thoſe that lived ſince the Creation until Moſes. We are no ſooner inform'd that the Sabbath is a ſolemn day, ordain'd at firſt to celebrate and perpetuate the Memory of the Creation, but we judge it impoſſible, that ſo important an event commemorated every ſeventh day, by vertue of a Divine Law, ſhould be an impoſture. But foraſmuch as this impoſſibility is grounded on theſe two Propoſitions; the one, that God gave this Law of the Sabbath to the firſt Man; the other, that the ſame was obſerved by his Poſterity ever ſince, till the time of Moſes; and that God only renew'd it in the Law given from Mount Sinai: theſe are the Truths I am now to clear, and it is of more importance to be proved, becauſe, tho the generality of Authors, Ancient and Modern, Jews as well as Chriſtians, are of this Opinion, yet there are ſome of the Chriſtian Fathers who ſeem to deny that the Sabbath was ever obſerv'd by the Patriarchs. But it will be an eaſie matter to prove from Moſes, that the Antiquity of the Sabbath is ſuch as I aſſert, and at the ſame time to demonſtrate the truth of the Creation, as well as of the Promiſe of the Meſſiah, which in a manner immediately follow'd it.

Moſes in the ſecond Chapter of Geneſis, Gen. II. 3. expreſſes himſelf thus: And God bleſſed the ſeventh day and Sanctified it, becauſe that in it, he had reſted from all his work, which he had Created: Which words clearly evince a Solemn Conſecration of the ſeventh day to God's Service, by its being made a Commemoration of his finiſhing the Creation of the Heavens and the Earth.

But becauſe it may be ſaid, that the intent of Moſes in this place was only to ſet down the reaſon why God ſet apart this day, of all others, to his Service, by the Law at Mount Sinai, we are to take notice, that this appointment was made for Man's ſake already placed in the Garden of Eden. This we may gather from the order Moſes obſerves. For he ſets down firſt the Formation of Man on the ſixth day, and his being plac'd in Paradiſe, which he gives a more particular account of in the ſecond Chapter, and after theſe, he relates God's reſting from his Works, and the Conſecration of the Sabbath with the reaſon of that Law which he impos'd on Man; and then adds, Theſe are the Generations of the Heavens and of the Earth, when they were Created, in the day that the Lord God made the Heaven and the Earth. All that precedes theſe words, is only a Relation of what paſs'd in the ſeven firſt days, and that which Moſes ſets down concerning Gods bleſſing of the ſeventh day, and his Conſecrating it, ought as well to be accounted a Law appointing the ſeventh day for his Service, as thoſe other Bleſſings, given to the Creatures according to their kinds, are acknowledged as inviolable Laws of God, by virtue whereof they ſubſiſt, and are perpetuated each according to their kind, by the way of Generation.

In the ſecond place, it is very remarkable, that the Patriarchs, maintain'd a Publick Worſhip, at leaſt ſince the time of Seth; which it was neceſſary ſhould be determined to ſome certain day; and ſince we find, that even at this time they diſtinguiſh'd between Beaſts clean and unclean, with reſpect to their Sacrifices (which they could not do but from Revelation) we have much more reaſon to conclude, that God had ſet apart a time for own Worſhip and Service.

That his Body was taken from the Earth, Adam might eaſily infer, from the food that maintain'd it; for what is the matter of Man's nouriſhment, but a digeſted, and diſguiſed Earth? And finding himſelf, at firſt, in a perfect eſtate, it was natural for him to Judge that his Body had been thus at once framed of the Earth, without paſſing thoſe ſeveral degrees of growth, whereby Children arrive to their juſt Stature.

And he might as eaſily be aſſured, that his Soul was not formed before his Body. The Soul is a Being, conſcious of his own Operations and Thoughts, wherefore he needed only make this Reflexion: My Soul has had neither knowledge nor thoughts before it was united to my Body; therefore my Soul did not exiſt before it. No great ſtudy was required to make ſo natural a Concluſion as this is.

Again, how could he be ignorant of the union of his Soul with the Body? Was it not obvious for him to be aſſur'd hereof, by the ready obedience which he ſaw his Body yield unto his Soul? He had the Idea of a Tree, as well as the Idea of his Foot or Arm, whence it was eaſie for him to reflect thus: How comes it to paſs, that I command my Feet and my Arms, and that I cannot do the ſame to a Stone or Tree, tho' I have the Idea of the one, as well as of the other? Muſt not this proceed from, a nearer union it hath with the one, than with the other? He knew that this union continued during his Sleep, and was independent of his Will. In a word, he had the ſame proofs of this union, which we have of it at preſent, only they were in him much more lively, becauſe our Infancy makes us in ſome ſort ignorant of the Nature of our Souls, our Souls accuſtoming themſelves by little and little, to depend upon the Senſes, ſo as not to be able to raiſe themſelves, without ſome trouble, above their Operations.

Neither was it leſs evident to Adam, that he was produced at a perfect Age: He ſaw that his Food maintain'd Life, and he knew aſſuredly, that he had not taken any but very lately: How then could he attain to that Stature without that help? Or how was it that he found himſelf now ready to faint, if he deferr'd to take it, which formerly he had not felt the want of? Theſe Reflexions made it unqueſtionable to him that he was formed in a perfect Age.

And Laſtly, it was yet more eaſie for him to be perſwaded of the truth of God's Revelation concerning the forming of Eve, he needed but to count his own Ribs, and thoſe of his Wife, for he could not find one leſs in himſelf than in his Wife, without being fully ſatisfied in that Matter.

Theſe Propoſitions, with many others of like nature, being ſuch as Adam could be aſſur'd of the truth of, by making Reflexion either on himſelf, or on Plants, or living Creatures, greatly confirming his belief in the Divine Teſtimony, concerning his Creation, we may eaſily infer, that Adam could not deceive himſelf about that Matter.

WHen I take for granted, that Adam could ſatisſie himſelf concerning the truth of God's Revelation, by ſome natural and eaſie Reflexions, I don't find how any can think ſtrange of this Hypotheſis, except ſome, perchance, might think that I make Adam too Contemplative.

But if any will be pleas'd to make theſe following Obſervations, they will juſtifie me, that I have attributed nothing to him, but what agrees exactly with his Character.

The Firſt is, That Adam finding himſelf immediately upon his Creation, at his full and perfect Age, he was void of thoſe Prejudices, which the ignorance and weakneſs of his Infancy are the cauſe of; his Mind was not tainted with Popular Errors, which oft are ſo great a hindrance to the knowledge of truth: He had not yet received any ill impreſſion; and when afterwards he was ſo credulous as to give way to a Temptation, his Experience prov'd a moſt powerful means to inform his Reaſon, and withdraw him from his Error.

Beſides, we ſuppoſe here, that the Divine Teſtimonie, which acquainted him with the particular Circumſtances of his Creation, was precedent to the Reflexions Adam made, and indeed, was the cauſe of them. If we ſuppoſe ſome Countrey-man, not capable of diſcovering of himſelf, all on a ſuddain, the manner how ſuch a thing came to paſs, yet this is certain, that his Reaſon alone will be able to ſatisfie him, whether the thing happened in that manner which the Relation of it imports, he needs but conſult the Rules of Probability to be determin'd in this Matter.

Adam had not only the advantage of being formed at a perfect Age, of being acquainted by the Mouth of God himſelf, about the Creation of the World, &c. and of living ſo many Ages, which gave him leiſure enough to conſider the probability of what God had revealed to him, to examine the grounds and certainty of it, and in a word, to judge whether the ſaid Reflexions were to be rejected as Fabulous, or to be relyed on as of moſt certain and evident truth: But over and above all this, Adam could rationally aſſure himſelf of the Manner how the things (which he had not ſeen) were done by the experience he had of other Matters, which were comprehended in the Divine Revelation.

The manner how his Body had been formed of the Earth, was, I confeſs, a thing difficult to be conceiv'd, but the production of an Infant like to himſelf, by the way of Generation, which he afterwards was aſſured of by experience, was ſufficient to confirm his mind in the belief of the Divine Revelation: The way of Generation, being at leaſt as much, if not more difficult to comprehend, as the manner of his Creation.

We have great reaſon to ſuppoſe, that as it was Adam's Duty, that ſo he did really make thoſe Reflexions, I have attributed to him, if we conſider, that God gave him a Law proportion'd to the ſtate in which he was Created: For this Law ſuppoſes that Adam own'd himſelf God's Subject; that he conſider'd God as his great Benefactor, that he hop'd for Rewards from him, and fear'd to be puniſh'd by him.

And Laſtly, If I ſhould grant that theſe Reflexions did not at firſt make ſo deep an impreſſion in his heart, yet at leaſt, it cannot be deny'd, but that after his Fall, he was in a manner neceſſitated to meditate on theſe truths: God appeared to him in a viſible manner, God paſſed Sentence upon him, his Wife, and the Serpent; God condemn'd the Serpent, and afforded his Grace to Man; God made him a Promiſe proportion'd to the evil into which he was fallen. The Woman had deceiv'd her Husband, which did naturally tend to diſunite them, but God uniting himſelf again with Adam, made the effect of his Promiſe to depend upon Adam's re-union with his Wife, having aſſured him, that the Offſpring of his Wife ſhould be his Redeemer: God threatned the Woman with extream Pains in Child-bearing, he drave them out of the Garden of Eden, and placed a Flame of Fire to guard the entrance there.

All this without doubt, would never ſuffer Adam ſlightly to paſs over Matters of ſo great importance as his Creation, and the manner of his being formed out of the Earth. Things being thus ſtated, it is eaſie to judge whether we have ſuppoſed Adam too Subtil and Contemplative by attributing the foreſaid Reflexions to him.

IT is apparent, that as ſoon as the Children of Adam were arrived to years of underſtanding, they were in a condition to make Reflexions on the manner of their production, according to the information receiv'd of their Parents. They were able to compare the twofold Original of Man; the one, in which the Body was immediately taken from the Earth; the other, in which it was produc'd by Generation, and were able to judge if either of them were improbable; and in particular, whether the formation of their Parents, with other Matters conſequent, and depending on it, could be ſufficiently proved and confirm'd.

For it was eaſie for them to judge, that their Parents, of whoſe tenderneſs and care they had ſo great experience, could not have had the leaſt deſign to deceive them in what they had deliver'd to them concerning the Creation. They had alſo leiſure enough during the long Lives they enjoy'd, to examine the Solidity of thoſe Reaſons which perſwaded their Parents of the truth of their Creation.

For inſtance, they could eaſily inform themſelves whether there were any more Men and Women than their Father and Mother, that had been before them, whether they were produced from the Earth, or by a fortuitous concourſe of Atoms, whether there were any other Language beſides that which they ſpake? Whether there were any Ruins of Buildings, or other remains which ſignified that Arts had been formerly Cultivated? And in a word, whether there were any reaſon to perſwade them, that the World had not its beginning at the time which their Parents aſſigned for it?

Neither were they only in a condition to judge of the truth of theſe things, but their Senſes were able to convince them of it: As for inſtance, by ſeeing the firſt Trees, the production of others from them, and the different degrees of their growth.

But beſides all this, they could experience moſt of theſe things in their own Perſons, they could know whether God had aſſigned to Man the Fruit of Trees, and Grain for their Food, as Moſes has recorded, only by examining their own Mouths, which were formed to chew Fruits, and not to tear the raw fleſh of Animals, which requires ſharper and ſtronger Sets of Teeth, than thoſe they found themſelves provided with, the eating of fleſh not being introduced till after the Deluge.

Thus after the Act of Generation, they ſaw their Children Born, as it was repreſented to them, that they themſelves had been formed.

They had alſo before their eyes ſenſible ſigns of the truth of the Matters related to them: As for inſtance, the continual Miracle of a Flame of Fire, which kept them from entring into Paradiſe, was a certain Argument of the firſt ſin, of which they had not been Eye-witneſſes.

Cain being rejected by God, and diſtinguiſh'd by an exemplary Puniſhment, for killing his Brother Abel, it is evident, that no man could any longer interpret that Promiſe in the firſt ſenſe, by applying it to Adam's firſt Son, or his Poſterity. This being ſo plain, as none could be ignorant of it, it was therefore natural to ſeek for another meaning of that Promiſe, and to place the fulfilling of it in a Poſterity at a greater diſtance, or more numerous.

And indeed ſo it happen'd; for the Exemplary puniſhment which God inflicted on Cain during the ſeven firſt Generations, according to thoſe words, That he ſhould be puniſhed ſevenfold, made his Poſterity apprehend, that God (for the ſin he had committed) had juſtly debarr'd him of the right he might otherwiſe have had of fulfilling the Promiſe.

But yet at the ſame time they conceived alſo, that this Right, which belong'd more properly to the eldeſt or firſt-born, than to the younger Brothers, was now to return to his Poſterity after the ſeventh Generation. And in this view it ſeems, that Lamech affected Polygamy, as if by multiplying his Poſterity, he had hoped to ſee that Promiſe fulfill'd by ſome one or other of them.

It cannot be deny'd, but that he imitated the Crimes of Cain, and therefore may well be ſuppos'd to have been leven'd alſo with his falſe Maxims. But how greatly ſoever he was corrupted, yet foraſmuch as he had been educated in the hopes of his Father, and in converſe with the Family of Seth, who many Ages before had formed Publick Aſſemblies for Religious Exerciſes, we can't well imagine, but that he muſt have had the ſame Pretenſions.

IF we find that the Children of Adam, and their Poſterity, could be exactly informed of the Creation and the Promiſe of the Meſſiah, and that indeed they were ſo, it will follow that Noah could not be unacquainted with the ſame Truths.

Noah was ſix hundred Years old when the Deluge came: He had Converſed with Lamech his Father, who had ſeen Adam and his Children, as being fifty ſix years of Age when Adam died; he had Converſed with Methuſalem his Grandfather, who died that very year the Flood came, and who being three hundred and forty three years old when Adam died, had without doubt inſtructed Noah, during ſo vaſt an interval of time, in like manner as himſelf had been inſtructed by Adam for many Ages.

And as Methuſalem had lived a long time with Seth, who died in the year of the World 1042, ſo it is evident, that Noah who was born in the year 1056, had not only ſeen Lamech and Methuſalem, but many alſo of their Anceſtors, whoſe Diſcourſes he heard, examin'd their Traditions, and imitated their way of Worſhip.

Moreover, Noah ſaw that there were no men in his time, who did not deduce their Genealogy from Adam. All his Contemporaries could convince him of it. Every one of them having as exact a knowledge of their Anceſtors as he could have of his.

Now, that this was a matter which they might be eaſily aſſur'd of, appears on theſe two accounts: the one is the long life which the men of that Age enjoyed; and the other, the ſhort interval of time which was between the Creation and the Deluge, the whole amounting only to 1656 years. Adam died in the year 930, and the Deluge happened in the 600 year of Noah's Life. Adam died 126 years before the Birth of Noah, ſo as Adam muſt have been ſeen and known by Methuſalem, Lamech, and thouſands of others who were Contemporarys with Noah.

To theſe we may add a third Remark, and that is the Jealouſie and Hatred which was between the two Families of Cain and Seth: Cain's Poſterity were altogether corrupted, and the greateſt part of Seth's alſo: Noah being of the Poſterity of Seth, had no reaſon to call thoſe Matters in queſtion, which he ſaw generally own'd and received of thoſe to whom their Wickedneſs and Crimes ſuggeſted Objections againſt them. And I do not know, whether I might not ſuppoſe that Noah had before his eyes Paradiſe, with the Cherubims who guarded the entrance thereof, and made it inacceſſible, which if ſo, was an authentick proof of the Truths in queſtion: That Garden, as far as we can judge, being not deſtroy'd, nor the Guardian Angel diſcharged till the time of the Flood.

Be it as it will, yet Noah being a Man fearing God, was honoured with an extraordinary Call to exhort Men to Repentance, he was commanded to build an Ark; he ſaw the Deluge happening, according to what God had foretold, he ſaw the Beaſts, of their own accord, gather themſelves together, to enter into the Ark, in like manner as he had been told that they came to Adam. He ſaw the Deluge ceaſe according to the Divine Declaration, he ſaw fire from Heaven conſuming the Sacrifice he offer'd in acknowledgment to God, in like manner, as the words of Moſes ſeem to imply, that it happened at the Sacrifice of Abel. He ſaw himſelf choſen in a peculiar manner, to be the Depoſitary of the Promiſe which Adam had left to his Poſterity, tho he never had the ſatisfaction of ſeeing it fulfilled himſelf, God having reſerved the Accompliſhment of it for another time, and to one of his Poſterity at a great diſtance.

It is very evident, that all theſe Particulars could not but conduce to preſerve the Memory of theſe firſt moſt important Matters of Fact of the Creation and the Promiſe of the Meſſiah, and therefore, that Noah muſt of neceſſity be convinced of the certainty and truth of them. Let us now ſee whether Noah's Offſpring had the ſame perſwaſion concerning theſe things.

THe Children of Noah were an hundred years old when the Deluge happened, and conſequently had converſed a long ſpace of time with Methuſalem, and many other of their Anceſtors and Relations of the old World, and had frequented the Religious Aſſemblies, obſerved every Sabbath day in the Family of Seth, whence they were deſcended; and had been inſtructed there by thoſe who had ſeen Adam and his Poſterity; it is evident therefore, beyond all conteſt, that they could not be ignorant of the Creation, and Promiſe of the Meſſiah.

Now, that they had a diſtinct knowledge of thoſe Matters, we may evidently conclude, not only becauſe they had ſeen God, when he bleſſed them, and a ſecond time ſaid to them, as after a new Creation, Gen IX. 1. increaſe and multiply: Nor only upon the account of his giving them a poſitive Law, forbidding them to eat the blood of living Creatures, Gen. IX 5. whoſe fleſh they were permitted to feed on, as he had forbid Adam, to eat of the Fruit of the Tree in the midſt of the Garden, when he left the reſt to their free uſe: Not only, for that he had given the Rainbow, as a new ſign of his Covenant with Mankind; nor only becauſe they had practis'd thoſe Acts of Religion, to which they had been Educated by their Parents and Anceſtors before the Deluge: But becauſe the ſame may be inferred from that action which drew upon Cham his Father's Curſe.

What is the meaning of Cham's deriding the Nakedneſs of his Father, and of his Father's taking occaſion from thence to Curſe him ſo ſolemnly, and that in the perſon of Canaan his Firſt-born? If it were only a piece of irreverence in the Father, what reaſon had Noah to Curſe the Son on that account? Or, was it (as ſome have ſuppos'd) that Canaan had given occaſion firſt to his Fathers Irreverence, by acquainting him with the diſorder in which he had found his Grandfather Noah? Without doubt, there is ſomething more than ordinary in this Hiſtory. Sure it is, that the account given us of Cham, repreſents him as a prophane perſon, and deeply tinctured with the Maxims of Cain and his Poſterity, and ſeems to hint to us, that he ſuppoſing the Promiſe of the Meſſiah either fruſtrated by the Death of Abel, or altogether falſe, he made his Father's Nakedneſs the ſubject of his Mockery; who ſeem'd to be incapable of begetting any more Children, and therefore incapable of contributing to the accompliſhment of the Promiſe of the Meſſiah, in hopes of which, he accounted himſelf ſo happy, that he had eſcaped the Deluge.

What means it alſo, that Noah pronounceth ſo terrible a Curſe, againſt the Poſterity of Cham by Canaan, who were ſo far from giving an accompliſhment to that Promiſe, that they were in a manner wholly exterminated by Joſhuah, when God put the Poſterity of Shem by Abraham in poſſeſſion of the Land of Canaan? It is very natural for us to conceive, that Noah conſider'd his Son Cham's deriding of him, not only as contrary to the reſpect which was due to him as his Father, but alſo as the effect of a horrid Impiety, which attack'd God himſelf, as making that Promiſe, The Seed of the Woman ſhall bruiſe the Serpent's Head, a ſubject of Raillery.

This Reflexion upon the action of Cham, and the Curſe of Noah conſequent to it, does appear very natural, if we conſider that Noah could not but reflect upon the Name his Father had given him, and the ſpecial favour ſhewed to him, in being alone preſerved of all the poſterity of Adam, and conſequently, the onely perſon in the World, by whom this Promiſe was to be fulfill'd. Herod lib. 1. Juſtin Hiſt. lib. 1. Valer Max lib. 1. At leaſt, it can't be deny'd, but that this Reflexion is as natural as it would have been juſt in reference to the Fact of cruel Aſtyages, if when he had (as he thought) ſufficiently cluded his Dream, which preſaged the glory of the Son of Mandane his Daughter, he had found her indecently uncovered and had taken thence occaſion, deridingly to reflect, with his other Children, upon a Dream which ſeem'd to promiſe to the Son of Mandane the Throne of all Aſia, and threaten the ruine of his own.

'Tis a thing worth our noting, that in the time of Ezra, the Samaritans had ſo freſh a memory of Cham's ſin, Ezra IV. 14 which they ſuppoſed to be generally preſerv'd amongſt other Nations, that in their Letter to King Artaxerxes againſt the Jews who rebuilt Jeruſalem, they declare, they would not diſcover the King's Nakedneſs; implying, that they could not conſent to the injury he might receive from the Jews in ſuffering Jeruſalem to be rebuilt. It is not needful to repeat thoſe other Arguments which prove, that the Children of Noah had reaſon to be, and were actually as much convinced of the Creation and firſt Promiſe, as their Anceſtors were; for ſeeing that theſe Arguments were the very ſame which their Fathers had to perſwade themſelves of the truth of theſe things, we had better proceed to the Enquiry, whether their Poſterity that follow'd them, had the ſame Perſwaſion they had? which may eaſily be proved, in making ſome Reflexions on the following Ages, and upon thoſe who deſcended from Noah and his Children.

The Second is, That it was as eaſie for any of Abraham's Contemporaries, as for Abraham, to deduce his Genealogy from Noah and his Children.

And this was the more eaſie, becauſe the firſt Diviſion of the World amongſt the three Sons of Noah, was followed by another Partition amongſt their Poſterity, in the year of the World 1758, a Diviſion which gave them a juſt Title of poſſeſſion to that part of the Earth, where they were ſeated, in defence of which, it ſeems probable, that the War of Chedorlaomer (mention'd the XIII of Geneſis) was undertaken, the Family of Cham having invaded the Land of Canaan, which was part of the Inheritance of Shem, as we ſhall make appear elſewhere.

The Third and laſt thing is, That it was not eaſie to impoſe a forgery upon thoſe times, becauſe their Lives were yet of a great extent, tho' inferiour to thoſe who lived before the Flood.

To theſe we may add this further Conſideration, that as the Jealouſie which was between the Family of Seth and of Cain, was a great means to preſerve inviolably the important Truths of the Creation and firſt Promiſe; a like Jealouſie now being riſen amongſt the Sons of Noah, Cham being Accurſed of his own Father in the perſon of Canaan, and the ſame being propagated to their Poſterity, it could not but effectually contribute to reſcue theſe important Truths from Oblivion, and particularly the Promiſe of the Meſſiah, conceived in theſe words, The Seed of the Woman ſhall bruiſe the Serpent's head.

It may be alſo of great uſe to take notice here, that Iſhmael could not but be inſtructed by Abraham concerning the Promiſe God had made to him, to which he pretended, as being the Elder, and therefore mocked at the great ſtir was made at the weaning of Iſaac, as thinking that he being the Eldeſt, could not be deprived of the natural right of his Primogeniture. At leaſt, it is very probable, that except it had been thus, Sarah's anger (approved by God himſelf) would not have prov'd ſo violent, as well againſt Iſhmael, as Hagar, who flatter'd him in theſe pretenſions, nor would Abraham ſo far have comply'd with it.

And foraſmuch, as Iſaac on the other ſide, was born to fulfil a particular Promiſe, was Circumciſed, and ſaved from death by an Angel; and that beſides all this, Iſhmael and he had been equally educated in the practice of Religion, 'tis impoſſible, but that this Conformity of Events (which has been the cauſe of ſuch laſting Conteſts between them and their Poſterity) muſt have engaged them to inquire into the truth of the Creation, and the Promiſe of the Meſſiah, and into all other Matters which did any way concern them.

We have a like inſtance, if not ſtronger for our purpoſe, in Eſau and Jacob, who were both born of the ſame Mother, but Eſau being the firſt-born, we find the ſame Jealouſie ariſing between them, as before between Iſhmael and Iſaac. Sarah ſeem'd ſomewhat cruel in caſting out her adopted Son Iſhmael, and here we ſee that Rebecca preferred Jacob before Eſau her Firſt-born, and aſſiſted him in robbing his Elder Brother of the Bleſſing due to him of right: But without queſtion, her deſign in all this was to entail this Bleſſing on her Family, by making it fall on Jacob, as being afraid (and that not without cauſe) that Eſau by his Sins and his Marriage with the Canaanites, had made himſelf uncapable thereof.

Now as this was the occaſion of a great diſpute between theſe two Patriarchs educated in the ſame Belief and Religion, ſo it plainly ſhews us how ſtrong a perſwaſion they had of the Creation, and the Promiſe of the Meſſiah.

And beſides, it is further very remarkable.

Firſt, That Moſes repreſents Eſau as a prophane perſon, for which, not only this reaſon may be alledged, that he ſold his Birth-right for a Meſs of Pottage, to which Birth-right the Prieſthood was always annexed, but we muſt further take notice.

That he being educated by his Father in the hopes of this Bleſſing, he ſeem'd to laugh at it in all his Actions; for firſt he Married the Daughter of Heth, by which he ſufficiently intimated, that he neither minded the Bleſſing nor the Curſe of God; for Canaan and his Poſterity had in a very ſolemn manner been Curſed by Noah, with a particular regard to the Promiſe of the Meſſiah, as I hinted before.

In the Second place, he Married a Daughter of Iſhmael, as if he intended to renew the Pretenſions of Iſhmael againſt Iſaac his Father.

In the Third place we ſee, that when he repented of this prophane humor, he was pierced with extream ſorrow for the Crime he had committed, becauſe he could not obtain pardon for it.

IT is yet eaſier to ſhew; that the diſtinct knowledge of the Creation, and of the Promiſe of the Meſſiah, did continue from Jacob to Joſeph, and ſo on to Moſes.

The following Arguments will clearly demonſtrate it.

Firſt of all, Geneſ. XXVIII. we ſee that Jacob being poſſeſs'd of the Bleſſing, and ſo Depoſitary of the Promiſe, obey'd Iſaac's Command, who forbad him to take a Wife, but out of his own Family; and that accordingly he went to Padan-Aram, to ſeek and get a Wife amongſt thoſe of his Kindred, as Abraham had formerly ſent for one of the ſame Countrey for his Son Iſaac.

We ſee in the Second place, Geneſ. XXIX. this Patriarch imitated Lamech in ſome reſpect, by his falling into Polygamy: For who can doubt but he, who was conſcious to himſelf of having ſurpriz'd, as he thought, the Bleſſing deſign'd for his Elder Brother, did act in this occaſion by the ſame principle which Lamech had formerly acted by? Thus we ſee that Barren Rachel follows Sarah's Example, and adopts the Son of that Maid Servant, whom ſhe gave to Jacob; wherein Leah follow'd her, and gave one of her Maids to her Husband: All this was evidently grounded upon the ſame Principle which afterwards bred thoſe Diſſenſions betwixt Jacob's Wives about the getting Children by him: For it is very natural to believe, that Jacob did not conceal from his Wives his advantages and hopes.

It appears, that Jacob's Children which were born, for the moſt part in Laban's Houſe in Chaldea, where they had ſeen Abraham's Native Countrey, and thoſe of their own Kindred, from among whom God had commanded Abraham to depart, and to go into Canaan, did entertain very lively Notions of thoſe important Truths, eſpecially after they were ſtrengthened and confirm'd by the Cares and Inſtructions of old Iſaac, to whom they were brought by Jacob; and after they began to practice in Canaan, the Worſhip and Religion of their own Family, and to compare it with the Doctrine they had learnt in Chaldea.

Thoſe ſeveral Voyages which God obliged the Patriarchs to undertake, as that of Abraham out of Ur of Chaldea; that of Jacob out of Canaan (we ought to make the ſame judgement of Moſes's forty years ſojourning amongſt the Midianites) did evidently oblige them to examine more carefully, what was the Tradition received in the ſeveral Countries into which they travelled, and ſo to imprint the more deeply into their minds the belief of thoſe important Truths, which were the Foundation of their Religion. and the ſole object of the Meditations of the faithful.

One ſees in ſhort, the effects of theſe Impreſſions.

Thirdly, It muſt be ſuppoſed that Moſes hath ſet down the manner how that Tradition was infallibly preſerved ſo carefully to no purpoſe, tho' he took notice of all the Circumſtances neceſſary for that effect.

Fourthly, They muſt ſuppoſe that Moſes, whilſt he ſojourned in the Land of Midian, heard nothing either of their Original and Pedigree, nor yet of the other neighbouring Nations who were deſcended from Abraham, altho' all theſe Nations valued themſelves upon their being deſcended from that Patriarch, and kept up their ſeveral Pedigrees, by which they could trace their Original with the ſame care as the Iſraelites did theirs, becauſe they had the ſame pretenſions that the Iſraelites had.

Laſtly, We muſt abſolutely take away the Authority of the Oracles recorded by Moſes in Geneſis. Theſe Oracles promiſe to Abraham the poſſeſſion of the Land of Canaan for his Poſterity, and threaten the Canaanites with ſeveral Curſes: Jacob by his Will bequeathed Sichem to the Tribe of Joſeph. He expreſly marks out the Country which one of the Tribes was to poſſeſs; he gives a deſcription of the Character and Rank of every Tribe. The accompliſhment of thoſe Oracles, tho' never ſo exact and admirable, is of no manner of conſequence, if we ſuppoſe that theſe particular Predictions were abſolutely unknown in Abraham's Family, whereas their accompliſhment, which he carefully deſcribes from time to time, is the moſt ſolid demonſtration which can be deſired, to eſtabliſh the Divinity of thoſe Revelations, as well as of Moſes his other Books.

WHat I have already repreſented is ſufficient to prove that Moſes writ nothing in the Book of Geneſis, but what was then generally known by all the World. And I know nothing that can be objected with any probability, but what we read in the moſt ancient Authors concerning the Egyptian and Chaldean Hiſtory, and in the Modern ones concerning that of China. We muſt then examin both the one and the other with attention, that we may leave no Difficulties in ſo important a Subject.

All that the Atheiſts can object againſt the Hiſtory of Moſes, concerning the Epocha of the Creation of the World as he hath fixed it, is what Diodorus Siculus relates, that in the time of Alexander the Great, there were ſome Egyptians that reckon'd up Three and twenty thouſand years from the Reign of the Sun to Alexander's time, and that thoſe who reckon'd leaſt, yet reckon'd ſomewhat more than Ten thouſand years, which account exceeds the Antiquity which Moſes aſcribes to the World in the Book of Geneſis, by many Ages, where he repreſents the Creation as a Fact which happened ſome few years more than Two thouſand five hundred before he wrote that Book. How then did Moſes write of things univerſally acknowledged by all the World? And they may here further aggravate, what the ſame Diodorus hath obſerved, That the Hiſtory of the Egyptians was not written like that of the Greeks; amongſt whom, thoſe who came firſt wrote their own Hiſtories, every man according to his own private humour, which cauſed that great variety amongſt their Hiſtorians: whereas amongſt the Egyptians none wrote but by publick Authority; the Prieſts alone having that particular employment reſerved for them to write their Hiſtories in their ſeveral Generations.

This Objection is eaſily confuted in two words: In ſhort, How could the Egyptians have always had men to write their Hiſtories by publick Authority in all their ſucceeding Generations, ſeeing there were; as Diodorus obſerves, ſuch a ſtrange and vaſt Diviſions amongſt themſelves? If there were but two or three Ages difference more or leſs, no body would look upon it, as a material Exception againſt the Hiſtory of ſuch a long Series of time; But who can imagine that thoſe men who differ no leſs than Thirteen thouſand years in their Accounts of the Duration of the ſame interval of time, had yet certain Hiſtories upon which theſe things were grounded.

This ſhews ſufficiently, that as Varro the greateſt Scholar the Romans ever had, hath divided Antiquity into Fabulous and Hiſtorical, which he begins from the firſt Olympiad, leaving all which went before to the fabulous part; ſo we muſt of neceſſity make the ſame diſtinction in the Matter of the Antiquities of Egypt.

But I intend to do ſome thing more, and to conſider this Egyptian Hiſtory with a little more attention; out of which, I think, I may draw good Arguments to confute the vanity of thoſe Paſſages in it oppoſed to Moſes, and to confirm the Authority of his Book of Geneſis, and the truth of the chiefeſt Tranſactions recorded in it.

I ſhall not at preſent take notice, that altho' the Egyptians, about their latter times, have maintain'd that the Elements were eternal, yet they have ſufficiently acknowledged that the World had a beginning, ſeeing they make no mention of any thing before their thirty Dynaſties, which in all, did at the moſt amount to no more then 36525 years.

Neither do I think neceſſary to mention here that they have ſufficiently acknowledged the beginning of Mankind, ſeeing they held that men were firſt born in Egypt; altho' they endeavoured to make good their pretenſions by that ſottiſh Aſſertion of the eaſie production of Frogs out of the mud of their Fen's, as the ſame Diodorus tells us.

But there are three things which I muſt here take notice of, becauſe they do moſt certainly decide the queſtion.

The firſt is, That by that long Reign which they aſcribe to their Gods and Hero's, there is nothing elſe meant but the motion of the Stars, and nothing like a real Kingdom. That prodigious number of years does not relate to the duration of the World, as if it had ſubſiſted ſo long; but to the return of the Sun, and the Moon, and the five other Planets, and of the Heavens, to the ſame point from whence, according to the Opinion of the Egyptians, they firſt began their Courſe: In a word, it is only the great Aſtronomical Year, about which, as Ariſtole tells us, the Ancients have had ſo many different Opinions, and the Egyptians have ſo little agreed, as the Hiſtory of their Antiquities, related by Diodorus, plainly ſhews. One thing evidently-proves what I here alledge, which is, that they have reckon'd up but fifteen Dynaſties to Jupiter the laſt of the Heroes, that is to ſay, but fifteen perſons to Jupiter, who is Ham the third Son of Noah.

This comes very near Moſes's Calculation, who reckoneth Noah as the tenth man from Adam: for it is very likely, that thoſe ignorant people, after a long proceſs of time, have joyned Cain and Abel with Sem and Japhet, and Miſraim the Son of Ham, which makes up the ſixteen Dynaſties, except we chuſe to ſay that the Egyptians thought fit to joyn the ſeven Generations of Cain to thoſe before the Flood, which comes very near to the ſame Account. All this, according to the phantaſtick Notions of thoſe ancient people, who defied the firſt men, and gave them afterwards the Names of ſome Stars, to impreſs upon their Poſterity a greater veneration for them; and in particular, according to the groundleſs imagination of the Egyptians, who were reſolved to maintain that the firſt men were formed in their own Country. And in ſhort, we find that thoſe Dynaſties for the moſt part, if we except thoſe of Vulcan, and of the Sun, have been but of a very ſhort continuance, and even ſhorter than that which Moſes aſcribes to the lives of the ancient Patriarchs, which we have already ſet down.

The ſecond thing that is obſervable in the confutation of this falſe Antiquity, if one would take what the Egyptians have related of their Dynaſties before Menes, and Jupiter the laſt of their Heroes in a Hiſtorical ſenſe, is, that there are ſtill ſufficient marks of the newneſs of the World, as Moſes hath deſcribed it, in the remaining Fragments of the true Egyptian Hiſtory.

Firſt, We ſee that Egypt hath conſtantly carried the Name of Ham amongſt the Gentiles, as well as in the Holy Scriptures. It was called ſo in Plutarch's time: The Egyptian Thebes was called Hammon No Ezech. 30. which is the Name of the Egyptian Jupiter, as the Heathen Authors Herodotus and Plutarch teſtifie. Now it is viſible, that all this was for no other reaſon, but becauſe Egypt had fallen to the ſhare of Ham, Noah's third Son, who ſettled there, and whoſe Poſterity did afterwards people Africa, and gave it their ſeveral Names, as Moſes particularly obſerves.

Secondly, One ſee's that Egypt hath more particularly born the Name of Mizraim, which it bares ſtill, and which was given to it, in reſpect of one of its parts, becauſe of Mizraim the Son of Ham. And it would be ridiculous for one to imagine that thoſe Characters given by Moſes, had been allowed of in the World, except he had had good grounds to deſcribe their original in the ſame manner as he hath already done.

Thirdly, One ſee's that all the Dynaſties of Egypt, that is to ſay, all the ſeveral Branches of the Kings who have reign'd over the ſeveral parts of Egypt, did all acknowledge Menes for their Common Founder.

This Menes being the ſame with that Mizraim of Moſes, as I ſhall ſhew hereafter; It is viſible that the Egyptians, who in all likelyhood have aſcribed to Menes what they might more juſtly have aſcribed to Jupiter Hammon, becauſe they would diſtinguiſh their Kings from Hero's, have exactly followed the Idea's of Moſes, in repreſenting one as the common Father of all the ſeveral Branches of Kings who divided Egypt amongſt themſelves.

Fourthly, One ſee's that the Invention of the Arts moſt neceſſary to Human Life, have been attributed either to Menes the firſt King of Egypt, or to his Succeſſors. It was this Menes, or one of his Succeſſors, who invented Laws, Letters, Aſtronomy, Muſick, Wreſtling, Phyſick, Hieroglyphicks, Anatomy, and Architecture. All this plainly ſhews that the Egyptians had been miſtaken, if they had aſcribed to the World as great an Antiquity as one would think they did, by the vaſt extent of time which they aſcribed to the Dynaſties of their Gods and Hero's. How could the World have continued above Thirty thouſand years without thoſe Arts which are ſo neceſſary for the convenience of Human Life? How could men not have found out, during ſuch a prodigious ſucceſſion of Ages, thoſe Arts, the invention whereof the Egyptians do aſcribe to their firſt King, or to one or two of his Succeſſors, during a very ſhort interval of time.

Fifthly, One ſee's in the Hiſtory of Egypt the ſame decay in Religion that Moſes ſpeaks of. Herod Lib. II. cap 4. Lucian de Dea Syr. The Ancients unanimouſly agree that the Egyptians had at firſt neither Statues nor Images in their Temples, which perfectly agrees with what Moſes tells us of the times after the Flood: But they tell us alſo, That the Egyptians afterwards made ſome Statues, and conſecrated in their Temples the Figures of great numbers of Animals. Some are of opinion, and that probably enough, that this came from the belief which they entertained afterwards of the Tranſmigration of Souls into other Animals, an opinion which they thought did neceſſarily flow from the Doctrine of the Immortality of the Soul.

Sixthly, However, one ſees in the ſixth place, That as Moſes repreſents Nimrod one of Ham's Poſterity, as the Founder of an Empire in Aſſyria, where he formed the manners of the Inhabitants according to the Platform of the Egyptian Principles; ſo the Ancients have obſerved, That the famous Aſſyrian Belus came out of Egypt; And it is natural to conceive, Pauſan. in Meſſen p. 261. that there he planted Idolatry, which began even before Abraham's time; If it be true as the Jews obſerve, that the Tower of Babel was a Temple wherein an Idol was conſecrated to worſhip him. At leaſt, that conjecture hath a very ſolid ground, if we conſider the Idolatry of the Babylonians towards this Bel, whom they worſhipped as a God, according to the Pagans Cuſtom of Adoring the Founders of Kingdoms after their deceaſe as Gods.

The third thing we are here to take notice of contains a Demonſtration of the Truth of the Book Geneſis, if that which is recorded in it concerning the time of the Flood, be compared with the Dynaſties of the Egyptian Kings. I will not ſay that thoſe Egyptians, who had any knowledge of the Flood, did exactly mark out the time of it, as Moſes doth. But I believe I may be able to ſhew out of their common opinion's, ſomthing very near equivalent.

They are all agreed that Menes was the firſt King of Egypt, and lived about Fourteen hundred years before the famous Seſostris, as Herodotus and Diodorus Siculus do both relate it: Now, who ſhould this King of Egypt be, whom ſome call Seſonchoſis, unleſs he is the ſame with Shiſhak whom the Scripture ſpeaks of in the Hiſtory of Rehoboam, 1 Kings XIV. 26. even the ſame famous Conquerer who took Jeruſalem in the fifth year of Rehoboam's Reign. If one calculates the time from the Flood, to the fifth year of Rehoboam, he will find that this Menes the firſt King of Egypt, is no other than the Ham of Moſes; and on the other ſide, that there is very little difference in reſpect of that interval of time betwixt the Chronology of the Egyptians and that of the Scriptures? Thus the Egyptian Account confirms Moſes's Narrative, and the Authority of the Holy Writers, who are very particular in ſtating the times of every thing: whereas the Egyptians taking all in great, could never arrive at that exactneſs.

This Obſervation is of very great uſe, to ſhew the certainty of Moſes's Chronology according to the Hebrew Text: For that of the Septuagint, reckons up above two thouſand years, from the Flood to Seſoſtris, whereas the Egyptians did reckon up but a little above fourteen hundred years from Menes the firſt King of Egypt to Seſoſtris.

There is yet leſs difficulty to anſwer the Objection, which may be made againſt the Book of Geneſis from the pretended Antiquity of the Chaldeans. The ſame Diodorus Siculus, who ſaith, Diodor. l. 2. Sect. 30, 31. that the Egyptians propoſed ſo great an Antiquity of the World, tells us alſo, that the Chaldeans believed it eternal, and that they boaſted in Alexander's time, that they had learnt Aſtronomy by Tradition from their Anceſtors, who had all ſucceſſively made it their ſtudy for four hundred ſeventy two thouſand years together. But there is nothing vainer than theſe Pretences.

I ſhall not ſtand to ſhew here the folly of their Opinions about the Eternity of the World: If Ariſtotle ſeems to have authoriz'd it, yet it is enough to confute that Opinion, to conſider, that it is repugnant to the common notion of all the Nations of the World: So that Democritus himſelf, who pretended that the World was made by chance, yet durſt not oppoſe the common and general Opinion of the Worlds being new, tho' he had the boldneſs to reject the Author of it, and that action by which it was Created.

Neither do I intend to be prolix here in confuting the ſuppoſition of the Chaldeans, about their Anceſtors following the Study of Aſtrology for 472000 year ſucceſſively: The impoſſibility of the thing in it ſelf is apparent by the certainty of the Flood, which was acknowledged by all thoſe Nations, of whom we have any Antiquities, tho' never ſo little conſiderable in Pagan Authors.

But I ſhall make two Obſervations, whereof one ſhews the folly of the Chaldean Hypotheſis, and the other doth invincibly eſtabliſh the Authority of the Book of Geneſis, if it be compared with what we know for certain, and in the Chaldean Hiſtory.

The Firſt is, That the moſt Ancient Authors are of Opinion, that the Chaldeans are deſcended from the Egyptians, who lookt upon them as a Colony of their own. Diodorus Siculus ſaith, that the Egyptians maintained, that they had ſent out ſeveral Colonies into ſeveral parts of the World; that Belus the Son of Neptune and Lybia had conducted one into Babylon, and that having fixed it near Euphrates, he eſtabliſh'd ſome Prieſts among them according to the Egyptian Cuſtom, who were free from all publick Charges and Offices, whom the Babylonians do call Chaldeans, and who according to the Example of the Egyptian Prieſts, Ap. Joſeph. Antiq. l. 1. c. 5. Pauſan. Meſſen. P. 261. Philoſophers, and Aſtrologers, did apply themſelves to the obſervation of the Stars. Heſtiaeus, and Pauſanias, ſay the ſame with Diodorus.

Now one needs only examine here, what the Egyptians do ſay about the invention of Aſtrology, which they aſcribe to Menes, that is to ſay, to Ham, or to Mizraim, who lived after the Flood, thereby to diſcover the Fooliſh Vanity of the Chaldeans.

It is plain, that the Chaldeans grew ſo vain, by the growth of ſo conſiderable an Empire as theirs was, that they would be no longer beholding to the Egyptian Aſtrologers, whom all other Nations have lookt upon as the firſt Inventors of that Science, to the inventing and perfecting of which, all Men know that the Egyptian Climate, where the Skie is always free from Clouds, did very much contribute.

But yet it is to be obſerved,

1. That notwithſtanding this pretended Aſtronomical Obſervation, there have been ſeveral Alterations made of the beginning of the year according to the fanſie and pleaſure of ſeveral Emperors, which ſhews that there was no conſtant rule obſerved in that Countrey.

2. That Martinius ſeems to have approved of the Calculation of this Conjunction of five Planets in Aquarius, to accommodate the falſe Aſtrological prejudice of the Chineſe, with that of ſeveral Authors, who looking upon the Flood as a natural event, have groundleſly imagined, that it was brought to paſs by the virtue and influence of ſuch a Conjunction, and that it was a certain ſign of a Flood. 'Tis this fooliſh and whimſical Fanſie which hath made ſome Grecians prepoſterouſly ſedulous in ſeeking out that dreadful year, the Winter whereof, was to drown the World with a Flood, and the Summer to burn it with a general Conflagration, as Cenſorinus Cenſ. de die nat. c. 18 and Ariſt L. 1. meteor. c. 14. Aristotle have obſerved it. 'Tis a Judicious Remark which Origanus Tom. 1. Ephemer. P. 481. hath made upon the Obſervations of thoſe Aſtrologers, who from the Conjunction of the Planets in Humid Signs, uſe to foretel prodigious Rains, for he ſhews, that there is nothing more groundleſs and uncertain than ſuch Obſervations: And he gives a famous and remarkable Inſtance of that uncertainty to the eternal ſhame of Aſtrology, which is this; John Staffler, as Cardan tells us, having obſerved ſuch a Conjunction of all the Planets in Piſces, in the year 1524. foretold that there ſhould come a general Flood, whereof ſeveral People being afraid, retired to the tops of high Mountains; but without any cauſe, for there was never ſeen a greater Serenity of Weather.

3. Martinius was certainly miſtaken, when he aſcribed to Chuenhious the regulating the Ephemerides of the five leſſer Planets; ſeeing there are no ſuch Ephemerides in China, according to all the Relations we have of that Countrey; nor yet any of the Sun and Moon ſo exact, as we have in Europe; a pregnant Demonſtration of which, is that the Miſſionary Jeſuits have been raiſed up to the dignity of the chiefeſt Mandarins in China, only becauſe their skill and learning in Aſtrology, was found to exceed that of any the moſt Learned Men amongſt the Chineſe, by many degrees.

Theſe things I thought fit to obſerve, to ſhew that there is nothing in the Hiſtory of China, which they ſo much cry up, that can any ways invalidiate the Authority of Moſes's Accounts in his Book of Geneſis, but what rather confirms it, if it be conſidered with attention.

It was not without reaſon, that I have ſuppoſed, that the memory of thoſe Ancient Tranſactions, was conveyed, tho' confuſedly, to the Chineſe; we have already intimated one of thoſe probable means of conveyance of this Tradition, by their Commerce which the Chaldeans, who were well informed of the greateſt part of thoſe ſeveral Tranſactions, and who had great intercourſe with the remoteſt Nations of Aſia, towards the Eaſt. To this we may add another Argument, yet more certain and ſure; which is the continual Commerce, that hath always been betwixt the Indies and China, and the Communication which the Inhabitants of the Neighbouring Countries of the Red Sea, have always had with all the Eaſtern Nations of the World. For it is plain, that this Commerce gave a great opportunity of Communicating to thoſe Eaſtern Nations, the knowledge of all thoſe Paſſages which were known to the Chaldeans: Juſt as the like Commerce with the Weſtern Nations of the World, proved a means of conveying to them the knowledge of the moſt part of the ſame things, which in proceſs of time became the ground of the moſt Ancient Fables amongſt the Greeks, among whom thoſe Fables made up the beſt part of their Divinity.

But beſides all this, we may mention here another very likely means of conveyance, viz. the Commerce of the Chineſe with the Tartars, among whom the Jews of the ten Tribes were diſperſed and ſetled, within a ſhort time after their Captivity in Aſſyria. For as thoſe Jews had with them the Books of Moſes, ſo they eaſily gave a great inſight and knowledge in ancient Hiſtory to thoſe Nations, that have appropriated it to themſelves, as may be made out, by comparing their Fabulous Hiſtory, with thoſe Books of Moſes, which contain in effect, all that relates to the Original of thoſe Nations.

But whatever judgment be made of thoſe forementioned means of conveying the Ancient Tradition to the Chineſe, I think that I have good ground to affirm.

1. That the Hiſtorians that have written the Lives of the firſt Emperors of China, were not Contemporaries with thoſe Emperors, and that conſequently they have not recorded things ſo well known, as it was ſuppoſed.

I might likewiſe obſerve, That there is a particular connexion betwixt the Book of Geneſis and the other Books of Moſes, as well in regard of the general Deſign of their Author, as of the Matters treated of in them. For Example, We ſee that the greateſt part of the Laws and Tranſactions which we find written and recorded there, derive their Original from thoſe Tranſactions and Paſſages that we read of in Geneſis. Thus we may plainly diſcern that the pretenſion of the Iſraelites upon the Land of Canaan, was grounded upon the Promiſe that God made to Abraham to give it to his Poſterity, in the fourth Generation. Thus we may ſee, That the Amalekites could have no other reaſon to make War againſt the Iſraelites, than the old Alliance that was formerly made betwixt Amalek and the Canaanites, which without doubt engaged his Poſterity to be the firſt Oppoſers of the eſtabliſhment of the Iſraelites in the Land of Canaan. Thus we ſee that the Seditions of the Iſraelites againſt Moſes under Corah, Dathan, and Abiram, did proceed from the Order of the Birth of the Children of Iſrael, as it is ſet down in Geneſis, becauſe the eldeſt thinking themſelves wrong'd of their Birthright, thought they might juſtly Rebel againſt Moſes in order to recover it.

But I haſte to things more material than theſe. And firſt it is here obſervable, That thoſe Books were not only religiouſly kept in every Family of Iſrael; but that they were alſo once ſolemnly depoſited in the Tabernacle as a publick Record, and that by Moſes himſelf a little before his death, that they might be a Teſtimony againſt that People, as we read it Deuteronomy XXXI. 26.

Secondly, It cannot be denied that Moſes did ſtraightly charge both Joſhuah, and the Heads of the People, to read them frequently and carefully, for it is expreſly ſaid ſo, Joſhua 1.8. Nay, we ſee about 500 years after, the holy Man David, who had made, during his life, Pſal. I. the ſupream felicity of a man to conſiſt in the reading the Law of God day and night: We ſee, I ſay, that holy Man give in his Death-bed the ſame Charge to Solomon, I Kings.

Thirdly, Moreover it is certain that there were many Laws and Sanctions contained in thoſe Books, which are the Foundation of the Hiſtory of ſucceeding Times. And this is the reaſon why we read nothing in the Book of Joſhua concerning the ſeveral Bleſſings and Curſes which were to be pronounced upon the Mounts Ebal and Gerizim, becauſe the form of them was to be borrowed from the Books of Moſes which were Publick and Authentick. The ſame Reflexion may be made upon the Law of the Firſt-fruits, and upon the Prayer which was to be made upon the Tithes of the third year; as likewiſe upon many other Laws.

Fourthly, It is certain that thoſe Books were read over every ſeventh Year, according to the Injunction of that Law, which we find Deuteronomy XXXI. 10, 11. which was commanded to be done for the inſtruction of Poſterity, as it is intimated in the Thirteenth Verſe of the ſame Chapter. Whereupon it may not be prepoſterous to conſider here God's Methods, to prevent all Forgery and Impoſture in this Matter.

WHoever will examine with attention, the four laſt Books of Moſes, ſhall find in them ſeveral Paſſages recorded, which deſerve a particular Conſideration.

As Firſt of all, the Miraculous Birth, the extraordinary Education, the Heroical Courage, and the Divine Call and Commiſſion of Moſes, and the ſeveral Miracles which he wrought in Egypt, to bring the Iſraelites out of it, and lead them to the Borders of Canaan.

Then Secondly, All the Moral, Ceremonial, and Political Laws which Moſes gave to that People, from God.

And Laſtly, Moſes his Prophecies concerning their future Condition, their Victories, their Captivities, their Tranſportations, concerning the Deſtruction of Jeruſalem, the coming of the Meſſiah, and the diſperſion of their whole Nation.

All which Paſſages have as evident and authentick proofs of their certainty, as things of that nature are capable of.

Let us firſt begin with the Narration of the Miracles recorded in the beginning of Exodus.

Wherein we ſee, that after Moſes had repreſented the Death of Joſeph, and of all the generation, that came down with Jacob into Egypt, he writes his own Hiſtory, and repreſents himſelf as another Noah, ſaved out of the Waters, to ſave and deliver that Holy Family.

The whole Relation which he makes of all thoſe particulars, is very ſtrange, and extraordinary; but yet his Circumciſion, and the inſtruction of his Mother, to whom he was given, by the Daughter of Pharaoh to be nurſt up, and the Converſation of that Princeſs who had adopted him, and made her ſelf a Proſelyte as the Jews endeavour to prove, Jalk. in h. l. ex Vaiikra Rab. from 1 Chron. IV. 18. And his Education in the Court of Egypt, and his acquaintance with all the Grandees of that Court, did concur together to acquaint him with that remarkable preſervation of his perſon, and perſwade him of the certainty of it.

For how could either Moſes impoſe, or be impoſed upon in that matter? Was not that Barbarous cruelty of the Egyptians by which they compell'd the Jews about the time of Moſes's Birth, to throw their Children into the River Nilus, notoriouſly known of all Men? Were not the Publick Buildings, and ſtrong Cities, viz. Pythom, and Rameſes, ſo call'd from the Name of King Rameſes Miamum, ſtanding in the ſight of all Men? And was it not publickly known by all the World, that the poor Iſraelites were the Slaves and Drudges who were made uſe of to erect thoſe Buildings.

Neither could the manner of his Education be unknown to him, nor yet to any of the Hebrews, for we do not join here to Moſes's Narration, what Joſephus relates of his Perſon, of his Feats in Meroe, and of his Marrying an Aethiopian Princeſs, &c.

In ſhort, I will not aggravate any farther the Conſideration of the Admirable Wiſdom that appears every where in the whole Body of the Political Laws which God gave to the Jews to ſettle them into a firm and ſolid Form of Government; that Wiſdom is ſuch, and ſo viſible, that it plainly demonſtrates the Divinity of them to any Man that will but compare the whole Body of them, and their abſolute perfection, with the Defects of all Human Laws, and the ſeveral Changes and Alterations they have received from time to time.

But I ſhall lay aſide theſe Remarks, and chuſe to come to thoſe that do not require ſo much Learning, nor ſo great an intention of thought.

The Firſt of which is, That the Moral Law was given in the ſight and hearing of all the people of Iſrael, and that the promulgation of it upon Mount Sinai, was accompanied with extraordinary marks of Glory, and made only after many previous Purifications preſcribed to the whole Congregation in order to receive it.

It is true indeed, the Ceremonial Laws which were annexed to it, were not delivered to the people with ſo much Pomp and Majeſty; but as they were alſo given in the ſame Deſert, and in the preſence of the Elders of the people aſſembled together near the Tabernacle, after they had earneſtly intreated Moſes, that God would no more ſpeak to them himſelf, it is evident, that they are no leſs authentick than the Moral Law, therefore we ſee that they were accordingly received by that people, notwithſtanding the Troubles, Expences, Avocations, Straights, and Hardſhips, which they might meet with by it.

Now is it in the leaſt probable, that if this people had not been convinced, that Moſes did really familiarly converſe with God for forty days and forty Nights upon Mount Sinai, they would fooliſhly without any cauſe, of a ſuddain, have ſubmitted to ſuch a troubleſom yoke of Laws, many whereof were oppoſite both to their Opinions and Ancient Cuſtoms.

It is well known for Example, what Jealouſie there was all along amongſt the Tribes of Iſrael, even from the time of their Anceſtors, yet we do not ſee that in thoſe Laws there is any notice taken of it, or regard had to it, but that on the contrary they ſeem to foment that Spirit of Diviſion, when they deprive Reuben of his Birthright, in favour of Joſeph's Poſterity, and of the Prieſthood in favour of Levi, and of the Kingdom, in favour of Juda.

Nay, we ſee, that even after Moſes had compoſed the difference that was once betwixt the Tribe of Levi, and the followers of Corah, Dathan, and Abiram, they were hardly brought to acquieſce to his Deciſion; and how could he then poſſibly have raiſed his own Tribe, the Tribe of Levi, to ſuch prerogatives, and to ſuch a plentiful Condition above all the other Tribes, as he did by aſſigning the firſt Fruits and Offerings to the Levites and Prieſts. How could he, I ſay, have done that without meeting with ſome oppoſition from the reſt of the People, except they had all been convinced by the Miracle that God wrought to decide that Queſtion, when it was diſputed, that he himſelf was the Author of that Conſtitution.

BUt if it is ſo eaſie to eſtabliſh the Divinity of the Law of Moſes, by ſhewing the truth of the Matter of Fact, according to the manner of God's Promulgation, as Moſes relates it, we may further collect the truth of it, by joyning theſe following Reflexions to thoſe already made in the foregoing Chapters.

Certainly if Moſes had been the firſt Founder of a Kingdom, and had been ſucceeded in it by his own Children and Poſterity for many Generations one after another; we might perhaps, have had ſome ground to ſuſpect, that his Succeſſors, conſulting their own Intereſt and Honour, would have been very glad to perſwade their Subjects, that the firſt Founder of their Kingdom, had ſome Communication with God, and that it was from him he received the Laws and Conſtitutions which he gave them concerning Civil and Religious Matters.

But it is obſervable, that Moſes was ſo far from inveſting his own Children with the Supream Authority after himſelf, that he Tranſlated it into another Tribe, and Conſtituted Joſhuah of the Tribe of Ephraim for his Succeſſor in the Government; as for his Poſterity he took little care of it, but reduced it to a Rank inferiour to that of Aaron's Family, which he preferr'd to the moſt honourable Functions of the Prieſthood; leaving to his own the meaneſt, and moſt inconſiderable Employments; all which ſhews evidently that none of thoſe who came after Moſes were moved by any private Intereſt of their own, to defend the Truth and Authority of his Laws and Writings, but only by the certain knowledge they had, that they were all Divine.

Neither ought we to omit to conſider here the manner how Moſes decides beforehand ſuch Queſtions, and determines ſuch Controverſies, as could not be raiſed, but after the Conqueſt of Canaan, which was made by his Succeſſor only after his Death. And how thoſe Laws were conſtantly obſerved in all the ſucceeding Generations of that people, and ſubmitted unto by the very Judges and Kings themſelves; tho there be nothing more common than for a Conqueror, ſuch as Joſhua was, to admit of no other Fundamental Laws in that State he is the Founder of, than thoſe which he is the Author of; nothing is more uſual, than for Stateſmen to affect the expoſing the Conduct of their Predeceſſors, eſpecially when the form of Government is altered, and from Democratical, or Ariſtocratical, is changed into Monarchical, as it happened amongſt the Iſraelites. How then could Moſes's Laws ſtill keep up their Authority in all Changes and Revolutions? How comes it to paſs, that in all the Succeſſions of Judges and Kings, there was never any of them attempted to ſuſpend, or annul Moſes's Laws, much leſs to enact and give any others contrary to them?

THere are ſeveral ſorts of Oracles in Exodus, and the other three following Books.

Firſt, There are ſome whereof the accompliſhment did ſoon follow the Prediction.

The Deliverance of the Jews out of the Egyptian Bondage is of that number; Moſes does promiſe and foretel it; nay, and he executed it himſelf: And all the people to whom it was promiſed and foretold, were themſelves Witneſſes of the accompliſhment of that Propheſie; and it was that accompliſhment which eſtabliſhed the Divinity of his Commiſſion.

So is the other Propheſie concerning the Conqueſt of the Land of Canaan, and the ſeveral Diviſions that were to be made of it amongſt all the Tribes of Iſrael, Moſes foretelling exactly what Lot every one ſhould have, and giving beſides, a Deſcription of the Countrey that every Tribe was to inhabit.

Thoſe that were Born in the Deſert, were Witneſſes both of the Prediction, and the Execuſion of it, altho it was by the caſting of Lots, that all the Tribes got their ſeveral Partitions.

But Secondly, There are ſome other Oracles in Moſes's Books, the accompliſhment whereof was not to follow the Prediction till after a long interval of time.

Such are the Propheſies that foretel the future Subjection of the Iſraelites to the Canaanites, and the ſeveral Deliverances out of that Subjection, which God was to effect by the hands of Judges, whom he was to raiſe up for that purpoſe.

Such again are the Propheſies which relate to the future change of their Common wealth into a Kingly Government.

Thirdly and Laſtly, We ſee that Moſes foretells all the Accidents, Changes, and Revolutions that were to befal the Jews as long as their State ſhould ſtand: At leaſt, we ſee that his Predictions are very plain, concerning their ſeveral Captivities, and Removals, and their return into the Holy Land; as alſo the Sieges of Samaria and Jeruſalem; and the irrecoverable diſperſion of the whole Nation, which we ſee at preſent.

But whatever difference there may otherwiſe be, betwixt all theſe Predictions, we may ſay, that every one of them, hath as pregnant Proofs of its certainty and truth, as any thing of that nature is capable of.

For Firſt, As to the firſt ſort of Predictions, the accompliſhment whereof, Moſes relates himſelf.

It plainly appears, that his account, cannot in the leaſt be ſuſpected of Impoſture; becauſe he wrote it amongſt a whole Nation, which could not poſſibly be impoſed upon in that caſe, ſeeing he ſuppoſes, and takes it for granted, all along in his Relation, that thoſe Predictions were beforehand publickly and generally known of all the people.

As for the accompliſhment of the ſecond ſort of Propheſies, we have the Relation of it in ſuch other Books as were written after Moſes's Death, as in the Books of Joſhua, of Judges, and ſeveral others, which relate the accompliſhment of them, as of Propheſies written many years, and even ſome Ages before, by Moſes.

Beſides, to this we may add, that the account which we find in thoſe Books, concerning the accompliſhment of Moſes's Propheſies, is interwoven with ſuch Hiſtories, as ſuppoſe, without any Affectation, that his Propheſies, as well as his Writings, were in the hands of all the World, and diſtinctly known by every Jew.

And what is further obſervable, is, That the Jews have always had Moſes's Books in ſuch an Eſteem, becauſe of theſe ſeveral Illuſtrious Propheſies that are contained in them, that they have always lookt upon him as the moſt excellent of all their Prophets. They aſſert at this very day, that the other Prophets had commonly no other knowledge of future Events, than that which was communicated to them by Dreams and Viſions; whereas Moſes had it by an immediate Revelation of God himſelf, who uſed to ſpeak to him Face to Face, without any Enthuſiaſm when he was perfectly awake.

Now, how could ever the Jews have been ſo ſtrongly prepoſſeſt of that high Opinion both of Moſes, and his Predictions, if we ſuppoſe, that they never ſaw the accompliſhment of any of them?

BUt leaſt any Body ſhould think it ſtrange, that I ſhould build the truth of Moſes's Prophecies, upon the Teſtimony of the Jews, I will reſtrain its authority of it within juſt, and certain Bounds.

Firſt, Although the Jews bear Witneſs in their Sacred Books, that the greateſt part of Moſes's Prophecies are already fulfill'd, yet they ſay ſome are not: As for inſtance thoſe which relate to the Meſſiah's coming. But their obſtinate blindneſs, is not a juſt prejudice againſt ſuch an important truth, to be convinced of which, we need only to compare Moſes's Words, with the Actions of Jeſus Chriſt.

Thus for what relates to the Deſtruction of Jeruſalem, we need only compare Moſes's Propheſie of it, with the Deſcription Joſephus their own Hiſtorian, hath made of the ſame in his Hiſtory of the Siege and ruine of that City, and of the diſſipation of all the Nations of the Jews.

But without the Jews Teſtimony, in what regards the accompliſhment of thoſe Propheſies, whereof the execution was deferred for a very long time, it is eaſie to convince any the moſt Incredulous Man of their Truth and Divinity, if he pleaſe but to make this one Reflexion, which is, that when Moſes relates amongſt the Oracles of the Patriarch Jacob, a particular Propheſie concerning the Meſſiah's coming, and when he mentions that of Balaam concerning the riſing of that Divine Star, he ſubjoins alſo at the ſame time that concerning the Vocation of the Gentiles to the Faith, and brings it in as a certain ſign and conſequence of the Meſſiah's being come into the World.

Now if we examine the meaning of Moſes's Predictions, about the Vocation of the Gentiles, which the Prophets that came after him did better explain and illuſtrate, we ſhall be apt from thence to conclude, that he in effect foretold, that God in the days of the Meſſiah would follow quite another Method, than that which he had uſed before until the time of Moſes, viz.

That whereas God might ſeem to reſtrain then the Priviledge of his Covenant, to one people alone; which was in effect to reſtrain the honour of the Meſſiah's Birth, to one ſole Nation of the World, to one ſole Tribe of that Nation, to one ſole Family of that Tribe, to one ſole Branch of that Family, and ſo to one ſole perſon of that Branch: He would (after the Meſſiah's coming) take a contrary Method, and call all men to Salvation in him.

Now that being ſuppoſed, the truth of all Moſes's Propheſies cannot be queſtion'd. And whatever the Jews Opinion be concerning the accompliſhment of ſome of them: It is ſufficient for us, that they have carefully and faithfully preſerved the Books, wherein thoſe Prophecies, which we ſee ſo exactly fulfilled, are contained.

If Moſes had inſerted in this Book of Geneſis, any long Diſcourſe as made by Adam about that matter upon a Sabbath day, or if he had given us a Relation of what ſuch an one as Seth, or Enoch, or Sem uſed to teach concerning that Promiſe in their Religious Aſſemblies.

It is certain, That beſides the inconvenience of a tedious Repetition which he muſt have made of the ſame things in every particular account he gives of the ſeveral Generations that preceded him, he could never have perſwaded his Readers ſo well as he may do now.

Firſt, Men would have been apt to ſuſpect, that thoſe Speeches upon the Promiſe of the Meſſiah, were of his own making, and like thoſe Set Harangues we find in Xenophon, or Livy.

Secondly, The Crimes that were committed, to get thereby ſome advantage: As for Inſtance, The Murder of a King committed by his Heir, and Succeſſor to the Crown, ſhews in the Murder a much greater Ambition, and Affectation of the Throne; and ſuppoſes in him a diſtinct and clear knowledge of his Rights and Pretenſions to the Empire.

BUt it is not only by thoſe and the like Reflexions which may be made upon the choice, Moſes hath made of the things which he recites, that we may gather that he had always the Promiſe of the Meſſiah in view; for he being deſcended from Abraham, there is no doubt, but that from his Youth up, he was brought up in the Religion, and conſequently in the hopes of that Patriarch.

But moreover we have reaſon to think, that the Idea of this Promiſe of the Meſſiah, was much more lively and ſtrong in that Family, ever ſince Jacob on his Death-Bed had foretold, and promiſed to Judah, that it was out of his Tribe he was to be Born. As for Joſeph, to whom that Promiſe might have been applied by the Children of Iſrael, becauſe of his Power and Glory in Egypt; the Egyptian Perſecution that followed ſometime after his Deceaſe, reſolved all Scruples and Miſtakes that might otherwiſe have been entertained in that matter, and ſo convinced all thoſe poor Sufferers, that their Meſſiah was as yet to come.

But as this promiſe was not to be fulfilled for many Ages; ſo God made it only in very general terms, and had ſtill reſerved to himſelf the Revelation for after Ages, as he thought fit, both as to the manner and time of its accompliſhment. It is therefore abſolutely neceſſary that we ſhould conſider alſo how God preſerved all along the diſtinct knowledge of it amongſt men.

Now in reading my Reflexions upon Geneſis, one muſt needs have obſerved that God, even in thoſe early times of the World, did reſtrain the priviledge of accompliſhing that promiſe by little and little to ſome particular Men; till at laſt he openly declared, that he had ſetled it in the Tribe of Judah; as we read it Gen. XLIX.

Thus we ſee, that God in the very beginning of the World reſtrained that Prerogative to Seth's Family, and excluded Cain's from it; then afterwards of all Seth's Family he reſtrained it to Noah alone and his Family; then of Noah's Family to Shem alone; then afterwards of all Shem's Poſterity, to Abraham alone; then of Abraham's Sons, to Iſaac alone; and of Iſaac's, to Jacob alone; whoſe Son Judah was alone inveſted with that priviledge, and all his Brethren excluded.

It is moreover obſervable, that in thoſe ſeven forementioned Reſtrictions which God made, he ſeems to have affected, to prefer the youngeſt to the eldeſt; as it is evident in his choice, if not of Noah and Shem, who was elder than the other Sons; yet certainly in that of Seth, who was younger than Cain; of Abraham, who was the youngeſt of Terah's Sons; of Iſaac who was younger than Iſmael; of Jacob who was younger than Eſau; and of Judah who was one of the youngeſt of Leah's Sons.

So likewiſe if the Reader would judge of God's deſign, by the event alone, he might juſtly conclude, that God by this affected choice intended to raiſe continual Jealouſies betwixt the Eldeſt (who pretended that the priviledge of accompliſhing the promiſe, did belong to them becauſe of their Birthright) againſt their youngeſt Brothers, whom they ſaw preſerred by God's immediate choice.

One may alſo further add, That God ſeems to have ſtrengthen'd theſe Jealouſies, by introducing ſometimes a ſort of Conformity amongſt the pretenders to the execution of this promiſe: Thus, for inſtance, as Abraham had two Children, ſo Lot had two; as Jacob had twelve Sons, ſo Eſau alſo had twelve; and ſometimes one may find, that thoſe particular perſons who are preferred, are charged with very ſevere Accuſations.

Now after all theſe general Refiexions, it is natural for us to conſider, what care God hath upon all occaſions particularly taken, to diſtinguiſh and protect, thoſe whom he had inveſted with the right of accompliſhing the Promiſe, that their ſtate and ſucceſſion might never be uncertain.

'Twas this deſign, no doubt, which obliged God to make Seth the Depoſitary of his Service and Worſhip, that he might thereby ſave Noah from the Flood, and ſo procure to Shem his Father's Bleſſing.

'Twas for this Reaſon that he call'd Abraham out of his own Countrey, and made him Travel from place to place to make him thereby famous in the World, and to invite Men by that means to inquire after his Profeſſion, his Hopes, and his Religion.

Again, it was for this, that he obliged this Patriarch to the practice of Circumciſion, which was a real diſtinction, and an indelible Character, and that he likewiſe confined him to a certain place, by fixing him in ſome ſort to the Cave of Machpela, which he had purchaſed of the Children of Hamor.

Laſtly, It was for that reaſon, that God would have the Poſterity of Jacob diſtinguiſhed from all other Nations of the World, and that he prohibited all alliance with them, as alſo all Imitations of the Cuſtoms, and Religious Ceremonies practiſed amongſt them.

Now all this being ſuppoſed, I ſay, that whether we conſider the end and principal deſign of Moſes's Laws, or whether we examine his ſeveral Propheſies, which do particularly characterize the Meſſiah; we ſhall find that God did all along continue in his firſt deſign of diſtinction; and conſequently of keeping up the Jealouſies of thoſe that had any pretenſions to the priviledge of accompliſhing the Promiſe; or which is all one, that he hath proſecuted the ſame deſign to Jeſus Chriſt's time, in whom Chriſtians do maintain, that the firſt Promiſe was accompliſhed, God having then, and not till then, both put an end to all thoſe Differences and Diſtinctions, which were only intended to make the Meſſiah the better known, and the more certainly diſcerned at his coming, and then to ceaſe; juſt as Scaffolds are taken away as ſoon as the Building is finiſhed: And having alſo on the other hand rectified the Principles from which flowed that Spirit of Jealouſie, amongſt thoſe who had the ſame pretenſion.

We ſee, that accordingly God excluded all other Nations from the right of accompliſhing this Promiſe.

We ſee, that even in the Family of Judah, who was himſelf the youngeſt of the firſt Set of Leah's Children, he reſtrained the execution of it to the youngeſt Brothers.

We ſee, that he raiſed occaſions of Jealouſies, even amongſt the Tribes of Iſrael.

In a word, we ſee, that of all thoſe means which can diſtinguiſh any one people from all other Nations of the World, or one Tribe from twelve, one Family from all other Families of the ſame Tribe; and one particular perſon, from all the reſt of his Family, none were omitted, but (on the contrary) all made uſe of by God, to follow this his firſt deſign.

This I intend firmly to eſtabliſh, by examining the thing gradually from Moſes's time, (by whoſe Miniſtry God enacted, and publiſhed thoſe Laws, by the means whereof, he intended the Meſſiah might certainly be known) to the coming of our Lord Jeſus Chriſt, in whom we believe, that the Promiſe was accompliſhed.

I Do not barely deſign here at firſt to obſerve the ſeveral Reſemblances, which are obſervable betwixt the things related by Moſes in Geneſis, and thoſe which one finds in the following Books.

Neither will I meerly eſtabliſh here that, as Jacob's going down into Egypt with all his Children, and the protection that they all received there, from Joſeph, did ſerve to fulfil the Prediction which God made of that Event by Joſeph's Dreams; ſo we may ſay in general, that the ſending of Moſes, his Miracles, and his whole Miniſtry to the time of his Death, when he entruſted Joſhuah with the Conduct of the Jews, were a litteral accompliſhment of the firſt part of the Promiſe, which God had formerly made to Abraham, to deliver the fourth Generation of his Poſterity out of the Captivity, which it was to fall into, and then to bring it into the Land of Canaan to poſſeſs it.

Moſes indeed repreſents that people according to the Tenour of the Propheſie, as groaning under the hard preſſure of a cruel Captivity in Egypt, when Joſeph and his eminent Services were both forgotten.

Afterwards he tells us, how they were miraculouſly delivered out of that Captivity.

And then Laſtly he informs us, that after he had carried them through many difficulties in the Wilderneſs he brought them at laſt to the very Borders of Canaan, and ſo left them ready to conquer and poſſeſs it, according to God's Promiſes, and their pretenſions grounded upon thoſe promiſes which had been ſo often repeated to them ever ſince Abraham's time.

Joſhua, Moſes Succeſſour, and in all likelihood, the Author of the Deſcription of his Death, is he that accompliſhed the other part of God's promiſe to Abraham, by introducing the Iſraelites into Canaan, and actually poſſeſſing them of it: So there is nothing can be imagined more preciſe in this whole matter.

But it is not all this only that renders both the perſon and Miniſtry of Moſes ſo glorious: There are ſeveral other things in Exodus, and his other following Books, which do much better deſerve our Conſideration.

Thoſe Books contain, as I have already obſerved an exact Hiſtory, of all that God did in order to give a certain form to the Common-wealth of Iſrael, a fixed place, and a particular Service, that is in order to follow his great deſign of having the Meſſiah known without miſtake, whenever he ſhould be Born amongſt the Jews; and this is my chiefeſt aim in the Reflexions upon Exodus and the other Books of Moſes.

Firſt, we might ſay in general, That the obſervance of the Sabbath, and the uſe of Circumciſion, did diſtinguiſh the Jews; but yet, I have ſhew'd, that the Sabbath was a Law common to all Nations in the World, and that Circumciſion on the other hand was common both to the Iſmaelites and Edomites: And this will oblige us to make ſome particular Obſervations upon that matter; and we muſt conſider how God took care to diſtinguiſh that people, by giving them his Law.

It is in general evident, that the care which God took to give the Moral Law to that whole people, did eminently diſtinguiſh them from all other Nations, whom he permitted to walk in their own ways, as St. Paul expreſſes it; to be ſure it ſhews them that he reſolved to fix them to himſelf, and to hinder them from following, both the Idolatries of other Nations, and thoſe Inundations of Vice, which ruine all Societies.

And without doubt, the ſurprizing pomp which accompanied the promulgation of God's Law, and which was recorded by his order, before thoſe that had been the Eye-witneſſes of it, did much contribute to perſwade them that God had a particular regard and kindneſs for their Nation, and that he honoured them with his particular Guidance.

We may make the ſame Obſervation upon God's giving them a Political Law, and upon the care that he was alſo pleaſed to take of regulating their Civil Government, and preventing the difficulties which are commonly occaſioned by ſuch Accidents as cannot be foreſeen by any Human Legiſlators, which cauſe great Revolutions and Changes in all Governments, all which ſhew ſufficiently, that his deſign was to raiſe them up to, and to maintain them in as great proſperity and welfare, as poſſibly could be procured to a Nation by perfect Laws, and a well Conſtituted Government; even the many Ceremonies which God gave them, are a further Demonſtration of God's deſign to diſtinguiſh them from other Nations.

It ſeems not to have been God's intention at firſt to lay upon them ſuch numbers of Ceremonies: For it was only after the Commiſſion of the ſin of the Golden Calf, that God laid upon them that heavy and troubleſome yoak, on purpoſe to imploy all their time, and ſo keep them from falling into Idolatry again. But however Tanchuma, Jalkut. in Pent. fol. 228. Col. 3. a famous Jewiſh Author obſerves, that there was nothing left in the World, but what God took care to give the Iſraelites ſome Laws about; as for Inſtance, If any Jew went out to Plow, he was forbidden to do it with an Ox and an Aſs: If to Sow, he was forbidden to Sow his Field with ſeveral kinds of Seed: If to Reap, he was forbidden to Reap the whole Crop: If any one went about to Bake Bread, he was commanded to take of out his Dough, ſo much as to make a Cake thereof to Conſecrate it: If any one did Sacrifice any Animal, he was charged to give away to the Prieſt, the right Shoulder of it, with both the Cheeks and Inwards: When any one found out a Neſt of Birds, he was obliged to let the Old one fly away: If any one went a Hunting, he was to ſhed the Blood of his Game, and then to cover it with Duſt: When any one had planted any Fruit-Trees, he was to count the firſt thereof as Uncircumciſed for the three firſt years: When any one found a Sepulchre, even there certain Cautions are preſcribed: If any one Shaved himſelf, he was forbidden to Mar the corners of his Beard: When any one built a Houſe, he was to take care there ſhould be Rails, and Mezouzoth made to prevent all danger: They were obliged to put particular Threads in their Garments, and there are many other things, which were apparently commanded to diſtinguiſh the Jews, by obliging them to the practice of theſe and ſuch other Laws as took up all their time. But if we may ſay in general, that the whole ſcope of the Ceremonial Law was to employ the Jews: We may yet more juſtly ſay, that it was in particular intended by God to inſpire into his people a horrour againſt all Idolatrous practiſes, and an Averſion againſt all Commerce with Idolaters: And this may be further diſcerned, if we examine thoſe Laws in particular.

One ſee's this perfectly by the manner of God's pronouncing ſome Meats unclean, and his forbidding to eat the fleſh of ſome Animals. For we may find, that the greateſt part of theſe Animals were Worſhipped amongſt the Heathens. Thus the more Learned amongſt the Jews prove, that the Goat and the Ram were of that number, but ſo no doubt were all the Animals which were uſually offered in Sacrifice to God, as particularly the Bull: Now there is nothing which alienates two Nations from one another more, than when one of them Eats, or Sacrifices, that which the other makes the Object of its Religion.

One of the moſt Learned Authors that ever the Jews had, hath diligently obſerved, that God gave many Ceremonial Laws directly contrary to thoſe Rites which the Zabij uſed in their Superſtitions, Spencer de Leg. Moſ. Lib. 2. and a learned Engliſh Doctor hath lately proved it very largely; as to the Ceremonies which God commanded to be uſed in the Sacrifice of the Paſchal-Lamb, and in the manner of their building of the Altar, and of their going up to it, in the prohibition of ſeething a Kid in his Mothers Milk, and of offering Honey in their Sacrifices, in the prohibition of their forcing their Children to paſs through the Fire to Moloch, in the Law which prohibited their eating Blood, and rounding the Corners of their Heads; and making any Marks in their Fleſh, and in I do not know how many other Laws of that Nature, the deſign of whoſe inſtitution is not ſo evident now ſince the Rites of all thoſe Ancient Idolaters are utterly aboliſhed, and but imperfectly recorded in ſome Ancient Authors.

Thus we ſee, that we need only make a very little Reflexion upon God's Conduct, in giving all his Laws to the Iſraelites, thereby to judge, that the main ſcope of thoſe Laws, was to put a bar betwixt the people of Iſrael, and all other Idolatrous Nations, which ſhould be a viſible, and a conſtant diſtinction, till the Meſſiah ſhould be born, who was to make all thoſe Marks of Diſcrimination to ceaſe entirely.

WE have ſeen in general, that God by giving his Law to the Iſraelites, intended to diſcriminate them from all other Nations of the World, and in particular from thoſe Nations which had ſhewed themſelves to be jealous of that diſtinction; I mean from the Moabites, the Ammonites, the Iſmaelites, and the Edomites, as I ſhall hereafter ſhew. I have likewiſe obſerved, that God by his Conduct, and his Oracles, did alſo excite a Spirit of Jealouſie amongſt the ſeveral pretenders to the Promiſe. I come now to ſhew that God hath follow'd the ſame deſign in his Law, and that he hath made uſe of that Jealouſie as of another means, to make that People, which he had ſeparated from all other Nations, keep up always amongſt themſelves a lively Notion, and Expectation of the Meſſiah.

Perhaps the Reader may think, that theſe Reflections may interrupt the Series of the Obſervations I have undertaken to make upon Moſes's Law: But beſides that I ſhall reſume them preſently, ſo one may eaſily diſcern, that theſe two Remarks concerning the Spirit of Diſtinction, and the Spirit of Jealouſie, kept up in the Boſom of this people, ought to be well conſidered by thoſe that deſire to know the Genius of God's Laws, and the original Cauſes of all the Tranſactions related by Moſes, and by the other ſacred Authors, who acted in purſuance of that Deſign which appears in thoſe Laws which Moſes gave to the People of Iſrael.

I begin with two general Reflexions, which, I think are very uſeful in the explication of God's Conduct upon this Occaſion.

Two things, as I have already obſerved, have conduced to keep up that Jealouſie, whereof Moſes has given ſo many inſtances in the Book of Geneſis.

The firſt is, The Preference which God hath commonly given to the younger Brothers before the elder.

The ſecond is, The choice which God hath made of ſuch particular perſons as appeared abſolutely unworthy of God's choice.

So that here one ſee's a continual Series in the Jewiſh Hiſtory written by Moſes, and by the Prophets, who made the ſame Obſervations upon that Model which Moſes had given them.

Firſt of all, The Tribe of Judah is preferred before all the other Tribes of Iſrael, and particularly before the Tribe of Reuben, which afterwards occaſioned the Inſurrection of ſome Reubenites in their Sedition againſt Moſes, wherein Corah, Dathan, and Abiram periſhed: Juſt as God's preferring Abel offended Cain, and as Joſeph's Brethren conſpired together to put him to death, becauſe of his Dreams, which foretold his greatneſs and their fall.

BUt I muſt now reſume my Obſervations upon Moſes's Laws. Circumciſion was, without queſtion, one of the firſt, and moſt ſenſible means whereby God did diſtinguiſh Jacob's Poſterity from all other people. I will therefore begin with it,

Firſt, The very ſignification of the Word Circumciſion, implies a real, and corporeal diſtinction: Hiſt. l. I. Even Tacitus underſtood it ſo when he ſaith, Circumcidere genitalia inſtituêre Judaei ut diverſitate noſcantur. But beſides, by it God's Covenant was, as it were, Printed, and Ingraved in the very Fleſh of all Abraham's Poſterity.

God has explained it thus himſelf in ſeveral places; and one may affirm, that this was very agreeable to God's deſign, which was, as we have intimated before, to hinder that people, from which the Meſſiah was to be born, from mingling with the other Nations of the World, which would have made the Pedigree of the Meſſiah ſuſpected, or at leaſt much more difficult to be traced.

I will not relate here, the ſeveral Notions of Divines about the uſe of that Ceremony, but only content my ſelf to make two very natural Reflexions upon it.

BUt if God took care to diſtinguiſh his people from all other Nations by ſuch an indelible Mark, in the practice whereof there was no fear of any trick; ſeeing no Man would Circumciſe himſelf without thinking upon it more than once, as the Hiſtory of the Sichemites aſſures us; ſo one ſees, that he took as great a care to divide them into Tribes, and the Tribes into Families, that they might ſubſiſt and continue in a kind of a Separation from one another, altho they were at firſt but one ſingle Family, and one ſingle Nation.

Now to what purpoſe, I pray, were all thoſe Diſtinctions, if they had not been deſigned, to manifeſt the Meſſiah at his coming.

We ſee then, that they could have no other uſe, for as God had decreed, that the Meſſiah ſhould be born out of the Tribe of Judah, ſo it was neceſſary, that the ſeveral Genealogies of that Tribe ſhould be very publickly known.

And therefore one ſees that God ſecured this, not only with all neceſſary care, but even with a Caution greater than could have been reaſonably deſired.

But on the other ſide, St. Paul's forbidding the ſtudy of Genealogies, does not at all contradict the method of thoſe two Evangeliſts.

In ſhort, he purſues the very ſame Notions: He ſaw, that the Converted Jews apply'd themſelves to the ſtudy of Genealogies, which was then ſo great a part of the ſtudy of their Nation: It is ſtill practiſed among the Jews, to that degree, Maimon. Praef. ad Jad. Chazaka. that ſince their diſperſion they gave an exact Relation of all the Doctors and Rabbies amongſt them who have preſerved the Tradition, and who were Proſelytes of Juſtice: What therefore was to be done in this caſe? He took it for granted, that God had engaged every Jew to ſtudy his own Pedigree with care, for no other end but only to have that of the Meſſiah diſtinctly known whenever he ſhould come.

But the uſe of theſe Genealogies being once over, by the Meſſiah's coming into the World, he obſerves with reaſon, that it was no longer neceſſary to keep up the vain ſtudy of all thoſe Genealogies.

So that we ſee he ſpeaks againſt the ſtudy of Pedigrees, much upon the ſame grounds as in other places he inveighs againſt Circumciſion; for ſince the chiefeſt uſe of Genealogies, as well as of Circumciſion, was to diſtinguiſh Abraham's Poſterity from the reſt of Mankind, till the Meſſiah was come; the uſe of theſe two Obſervations was naturally to ceaſe after he was once come.

It is, no doubt, for the ſame reaſon, that whereas the Jews in the Apoſtle's time took great care upon all occaſions, to take notice of the Tribe from which they were deſcended, as well as to ſet down the Names of their Fathers, yet one ſees that the Apoſtles did not all affect it. And if St. Paul mentions his being a Benjamite: It was for a particular reaſon, for otherwiſe as he preached down the diſtinction betwixt Jews and Gentiles, ſo he declared himſelf with the ſame Earneſtneſs againſt the diſtinctions which were obſerved amongſt their Tribes.

ONe may ſay, that one of the moſt effectual means which God uſed to fix his people to the Land of Canaan, was the Law which he gave them to meer thrice a year, and Celebrate three Solemn Feaſts together, which hardly gave them leave to travel far into other Countreys, and engaged them every time they met, to renewin the publick Acts of their Religion the memory and the Idea's of their hopes: And they conduced to this Deſign of God in this manner.

Thoſe Feaſts were Celebrated at three times which were the moſt commodious Seaſons of the year for Travelling, betwixt the Months of March and October: The Celebration of the Paſſover was upon the fourteenth day after the appearance of the Moon in March: The Pentecoſt was fifty days after, and the Feaſt of the Tabernacles laſted from the firſt to the tenth day of September.

In ſhort, the Law which obliged the Jews to aſſiſt at the Celebration of thoſe Feaſts, required the appearance of all the Males of Twenty years of age and upwards, ſo very rigorouſly, that there was no Diſpenſation; for all (without exception) were then obliged to appear. So that even during the Diſperſions of their Nation, the Jews, who lived out of Judea, aſſiſted always at the Celebration of thoſe three Feaſts with great care.

This was a viſible way of keeping the Tribes of Iſrael diſtinct, by giving each of them a ſeparate portion in the Land of Canaan, and by fixing them inſeparably to it; as the whole Nation was in like manner diſtinguiſhed, by its being placed in a Countrey entirely by it ſelf.

We ſee accordingly, that God hath obſerved that Method, by giving a Law which injoyns the Diviſion of the Land of Canaan, to be made into as many Portions as there were Tribes, only excepting the Tribe of Levi, becauſe the Levites, as being the publick Miniſters of their Religion, were diſperſed amongſt the other Tribes, that they might more conveniently attend to the Inſtruction of the people.

I ſhall not here take notice of the Miracle which was evident in that Diviſion, which was an exact accompliſhment of the Oracle which Jacob and Moſes uttered a little before their Deaths.

But I ſhall obſerve, Firſt, That as the deſign of God was to divide that people into Tribes, that the Tribe of Judah, from which the Meſſiah was to be born, might be the better diſtinguiſh'd and known, ſo he would, for the ſame reaſon, allot the Cave of Machpelah, the Sepulchre of the Patriarchs, to the ſhare of the Tribe of Judah, as alſo Ephratah, the place where Rachel was Buried, which was afterwards call'd Bethlehem, the Town where David had his Birth, and which was foretold told by the Prophet Micha under the Name of Ephratah, as the place where the Meſſiah ſhould be born in the fulneſs of time.

We muſt beſides, take notice of two particular Regulations, by which God fixed his people in the Land of Canaan, and preſerved a diſtinct Idea of this firſt diviſion of that Countrey.

The Firſt is the Law of Jubilee.

The Second is the Law of Lineal Retreats.

In ſhort, by the Law of the Jubilee which returned every fifty years, and by which every one that could juſtifie his Pedigree, was reinſtated in the poſſeſſions of his Anceſtors: God obliged that people to keep up a diſtinct-knowledge of the firſt diviſion made under Joſhua, Joſhua XIV, &c. and which is deſcribed in that Book which contains his Hiſtory, much more effectually than if he had made a Law for that very purpoſe: So that tho the Field of Ephratah had been never ſo often alienated, yet it always returned to the Tribe of Judah, and ſo afterwards into David's Family, becauſe it was at firſt the Lot of his Anceſtors.

This Law of Jubilee preſerved a diſtinct knowledge of the ſeveral Tribes, and Families, and it alſo kept up a diſtinct Idea of their Genealogies, which muſt be preſerved entire of neceſſity, that they might maintain their right to the inheritance of their Anceſtors.

It would be to no purpoſe to object againſt this Obſervation, that it was impoſſible to know certainly which Tribe, and much leſs which Family every Eſtate did belong to, becauſe one ſee's that the firſt Proſelytes who went out with the Iſraelites, ſhared the Land of Canaan together with them; for one ſee's on the contrary,

Firſt, That God would not allow any of the Moabites, and Ammonites to become Proſelytes before the tenth Generation.

And Secondly, That he debarred the Edomites from being admitted to make profeſſion of Judaiſm before the third Generation, which excluded them for ever from any poſſeſſions in the Land of Canaan.

And Thirdly, one ought to obſerve the difference betwixt an Egyptian Proſelyte, and a Native Jew: The Quality of a Proſelyte, gave permiſſion to an Egyptian to live amongſt the Jews, and to profeſs their Religion, but it gave him no right to poſſeſs any of their Land.

And then beſides that, Maſſa Biccour. c. 1. S. 4 thoſe Egyptian Proſelites had a particular way of praying by themſelves, different from that of the Jews, as the Jews ſtill teſtifie. They could not poſſeſs any Eſtate in Land amongſt them: This is ſo true, Numb. XXVII. that it was once round neceſſary to make a particular regulation for the Daughters of Zelophehad, that they might have their diviſion, which was granted only under certain Conditions, becauſe the Land was not to be divided, but amongſt the Males of the people of Iſrael.

But this is very conſiderable, that by this Law of the Jubilee, God fixed the Jews to the Land of Canaan, by giving the Children a power to look upon themſelves, not only as the preſumptive Heirs of their Parents, but to conſider their Parents only as Uſu-fructuary's, ſince all their Poſſeſſions in Land were ſo Entailed, that the Children, or right Heirs of any Man could not miſs of the Reverſion, becauſe whatever alienation was made, it could laſt but for a time to the year of Jubilee which reſtored all the alienated poſſeſſions, abſolutely and entirely to the right Heirs.

Now that this Law was always lookt upon as a fundamental Law amongſt the Jews, Leviticus XXV. 23. 1 Kings XXI. appears clearly from the words in Leviticus, and from the Hiſtory of Naboth, which holy Man rather choſe to die than to comply with the injuſt deſire of Ahab, who would have forced Naboth to ſell his Eſtate abſolutely notwithſtanding God's expreſs prohibition.

The exemplary vengeance which God took upon Naboth's Murder, and the relation of it recorded in Scripture is a further confirmation of this ſame truth: If a King of Iſrael durſt not at firſt infringe that Law, if it was not violated by any other than Jeſabel, who was a Forreign Princeſs: If the Tranſgreſſion of that Law was puniſh'd in ſuch an exemplary manner, who can doubt but that it was particularly obſerved in the Tribe of Judah, as a Fundamental Law by which God tied up his People inſeparably to this very Countrey.

One needs only make ſome few Reflexions upon thoſe words which God makes uſe of Ezek. XLVI. to agree to what I ſay, if thoſe Reflexions which I have made already upon Naboth's Murther be alſo added to them.

One may obſerve upon the ſame Subject, that tho God had ſeveral times ſubjected the Jews to a Foreign power, yet he never ſuffered the whole Nation to be all carried away out of Canaan at one time; nor yet to continue in Captivity for the time of two whole Jubilees; they were but ſeventy years in Babylon, which was the furtheſt place that they were ever carried into.

From whence we may naturally conclude, that their Genealogies could not be confounded in ſo ſhort a time, becauſe many that were at the Conſecration of the ſecond Temple had ſeen the firſt, nor could the diſtinct knowledge of the ſeveral diviſions of their Eſtates be obliterated; becauſe thoſe of every Tribe who continued ſtill in the Land, might viſibly keep them up.

And we here of neceſſity ought to obſerve in the firſt place, what we may read in the XXXII. Chapter of Jeremiah, Jerem. XXXII. concerning the ſale of a Field which Jeremiah bought.

And Secondly, what we read Nehem. the Vth where he is troubled to ſee the alienation of their Fields, which was a conſequence of their miſery.

And Thirdly, The manner how that people were reſtored to their Eſtates, according to the Fundamental Laws of their State.

Another very effectual means to fix that people to the Land of Canaan, and to preſerve their Families there certainly without confuſion, was the Law of Lineal Retreats, which God inſtituted for this very purpoſe.

For in ſhort, when this Rule was once laid down, that upon the failure of an Heir in any Family, that the next Kinſman was the Heir at Law, it appears plainly, that every one was obliged for his own intereſt, to inquire with diligence into the Genealogical Lives of his own Tribe, that he might inſtruct himſelf in the ſtate of the ſeveral Families of his kindred, and of the ſeveral degrees of Proximity of Blood, whereby they might be related, becauſe the exact knowledge of theſe Liſts, and of thoſe ſeveral degrees of Kindred were abſolutely neceſſary to make uſe of this Right of Lineal Retreats.

There were two other Laws which contributed alſo to this; one whereof regulated all that was to be done, when there were none but Daughters left in a Family: A famous inſtance of which, we have in the Hiſtory of the Daughters of Zelophehad ſet down twice by Moſes on purpoſe no doubt, that it ſhould be the more taken notice of, as I intend to ſhew particularly in another place.

The other Law regulated all that the next Kinſman of any one that died Childleſs, was obliged to do in reſpect of the Relict, and of the Eſtate of the Deceaſed, if he intended to redeem it. One finds in the Book of Ruth, an illuſtrious Example of the Execution of this Law, which may be found Deuter. XXV.

Now after all this, let any one judge, whether there could be any ſtronger Ties than theſe to oblige the people of Iſrael to continue in the Land of Canaan, and whither the diviſion which God made of it, betwixt their ſeveral Tribes and Families, was not an infallible means to diſtinguiſh them certainly one from another.

HItherto I have ſhew'd the care which God took to diſtinguiſh his people of Iſrael from all other Nations of the World, and I afterwards ſhew'd what care he took to keep the diſtinctions which he firſt ſet up amongſt the Tribes. And I afterwards explained thoſe Laws which he gave to oblige every Family in each Tribe to remain diſtinct. And I afterwards made it manifeſt, that the diviſion of the Land of Canaan was a very proper means to execute this deſign of God.

All which ſhews, that God intended to make it eaſie for every Man to diſtinguiſh the Meſſiah, when it ſhould be once known that he was to be born out of the Family of Jeſſe, as it was afterwards foretold by ſeveral expreſs Oracles.

But as there ought to be ſomething ſupernatural in the Birth of the Meſſiah, who was to be born of a Virgin, ſo we ought to ſee what care God took in his Laws, that the Birth of the Meſſiah, even in this very Article, might not be a Fact too difficult to be acknowledged and eſtabliſhed.

In the Firſt Promiſe which God made to Man in theſe words, That the Seed of the Woman, ſhould bruiſe the Serpent's Head, being joyned with Iſaiah's Propheſie, Behold, a Virgin ſhall Conceive, &c. Iſ. VII. It is viſible, that for the accompliſhment of theſe Oracles, one ought to ſuppoſe, that the Meſſiah muſt be born of a Virgin, as the Chriſtians profeſs to believe: Why ſhould God otherwiſe have taken care, to inſinuate from the very beginning of the World, that the Meſſiah was to be born of the ſeed of a Woman, without mentioning any thing of a Man, if he had not ſuppoſed, that he ſhould be born, without the Operation of a Man? And why ſhould Iſaiah propoſe the Conceiving of a Virgin, as an Effect wholly Supernatural?

In ſhort, God did therefore by his Laws not only ſecure the State of Virginity, that this thing might not be ambiguous when it ſhould be accompliſhed, but (as we ſhall ſee here) he has by theſe Laws made it extreamly Illuſtrious.

Firſt, Beſides that, God would have the puniſhment of Death inflicted upon them that were at any time found guilty of ſins againſt nature, Exod. XXII. Deut. XXII. Levit. XVIII. Levit. XX. Deut. XXIII. 17. as alſo upon them, that ſhould be proved to have had any inceſtuous Commerce with thoſe that were nearly related to them, and to whom either the nearneſs of Blood, or of Affinity, gave them a more free, and familiar acceſs. He moreover, ſtraitly commanded, that all Proſtitutes ſhould be put to death without any mercy.

Secondly, He is not only contented to forbid Fornication and Adultery in general, by condemning to death, Exod. XXII. Levit. XX. Deut. XXII. thoſe that expreſly ſhould be convicted of it, and by awarding the ſame Sentence againſt him that ſhould happen to corrupt a Contracted Virgin, and the Virgin her ſelf. But he alſo hinders Men by two ways from falling into ſins of impurity, he permitted, on the one hand, a Divorce where the Wife did not pleaſe her Husband, and on the other hand he allowed of Polygamy. This Toleration made that Virgins on the one ſide, not remaining too long Unmarried were not apt to be eaſily corrupted, and on the other ſide Men were not very forward to debauch thoſe Women whom they did not intend to Marry, or to keep when Married, for he that was compelled to Marry a Virgin whom he had ſeduced, Deut. XXII. was expreſly forbidden to put her away for ever after.

It is natural to obſerve the deſign of thoſe Laws amongſt the people of the Jews. In ſhort, Maſſec. Avoth. c. 5. the deſire of Iſſue made them Marry very young; moſt of the Men were Married at eighteen years of Age.

Therefore all Virgins thought it a ſhame to be unmarried; therefore God makes them ſpeak in the third of Iſaiah, in that manner, when ſeven Women would marry one Man, without asking any thing for Diet, or Cloaths, provided only that he would take away that reproach of living without having Children. 'Twas this deſire of Poſterity, which made the Women look upon barrenneſs as a Curſe.

Again, this vehement deſire of Children made Eunuchs to be regarded, Lucian de Evnuch, p. 537. Lucian de Dea Syriâ. p. 1069. as Men particularly abhorred of God, not only by the Jews, but alſo by the Heathens themſelves: Altho afterwards they paſſed for Holy Men, becauſe they deſigned to imitate what (as they were told) had happened to Noah, by his Son Ham, which introduced the Cuſtom amongſt the Aſſyrians of Caſtrating themſelves, that they might be Prieſts.

Thirdly, Deut. XXII. God commanded, that any Virgin which was Betrothed to a Husband, and was corrupted in her Father's Houſe, or that was Raviſhed without calling for help, ſhould be puniſhed with Death; ſo that all the Virgins were indiſpenſably engaged for fear of loſing both Life and Honour together, to preſerve their Virginity with all poſſible care.

But here is a fourth Law concerning this matter, whereby God obliged the Parents of all contracted Virgins to take a more than ordinary care of them, when he commands Deut. XXII. 21. That a Virgin for whom the Tokens of Virginity were not found, ſhould be brought out to the door of her Father's Houſe, and there be ſtoned to death, by the Men of the City, for ſo her Parents were by that means, made partakers of the puniſhment of her Crime, and their negligence, was ſeverely puniſh'd by ſuch a ſhameful Execution as diſhonoured their whole Family.

Fifthly, God ſubmitted Women to the Examination of their Husbands to whom they were Married: Nay, one would think that he intended to raiſe the Jealouſie of Husbands, when he gives them leave to bring their Wives to a publick Tryal, and to puniſh them with Death, when they did not preſerve the Tokens of their Virginity.

It was for that reaſon that he commanded, that the Parents or near Relations of the young Married Women thus complained of, Deut. XXII. ſhould produce upon all ſuch occaſions the Tokens of the Virginity of thoſe Daughters which they diſpoſed in Marriage, which was uſually done with many Solemn Circumſtances and Formalities.

And here are three things, which deſerve to be attentively conſidered.

The Firſt is the Cuſtom that was amongſt the Jews for Parents never to let their Virgin Daughters go out of their Houſes, which Cuſtom made them be called Concealed, in oppoſition to thoſe that went abroad; that is, that were Proſtitutes.

The Second is another Cuſtom which the juſt deſire of preſerving the Virginity of their Daughters againſt all Accidents, had introduced amongſt that People, which was, that all their Virgins did wear a ſort of Fetters, which are called in the Talmud, Cevalim, which are diſcribed by the famous Moſes, the Son of Maimon, in this manner: Cevalim ſunt compedes in forma periſcelidis, Ad Maſſec. Sabbath. c. 6. J 4. inter quos interpoſuerunt catenulas, illis compedibus ornabant ſe Virgines, ut non incederent paſſu magno, ne contigeret ipſis damnum in Virginitate ſua. This Deſcription may be thought to be one of the fooliſh phancies of the modern Jews, if we did not meet with proofs of the practice of that Cuſtom in more ancient times. In ſhort, one ſee's in the third of Iſaiah, that Chains are reckon'd up amongſt other Ornaments of the Daughters of Iſrael, which God threatneth to take away from them, when he would force them to go Captives into Babylon.

The Third is an ancient Tradition mentioned in the Pirke Eliezer in the XVI. Chapter, Solent Iſraelitae digito educere Virginitatem, ne incidant in dubitationem vel ſuſpicionem, juxta illud, Sumat Pater, & Mater puellae, &c.

In a word, it ſeems, that for fear leaſt theſe Tokens of Virginity ſhould be thought to be obſcure and ambiguous by their Husbands, that God has provided for the ſecuring of the Virginity of their young Women before Marriage by a Miracle, the experience whereof was ordinary and common amongſt ſo jealous a people. Numb. V. Joſeph. l. 3. Antiq. p. 95. I mean, the Waters of Jealouſie, which all Women whoſe Carriage was ſuſpected by their Husbands, were obliged to drink, by which God did either miraculouſly juſtifie them, or elſe he began to inflict a puniſhment upon them, which was ſo much the more dreadful and exemplary, as it proceeded from the hand of God himſelf. This Miracle laſted to the deſtruction of the ſecond Temple, as the Jews themſelves tells us in that Title of their Talmud, Sota c. 9. which concerns Women ſuſpected of Adultery.

However, as God works no Miracles without great reaſons, ſo he here made a Law, the obſervance whereof was very rigorous, which was, that he would not ſuffer any Women to be Married when there was the leaſt probability, that they had their Courſes, but that they ſhould be ſeparated at that time, as unclean.

The Reaſon of this Law was, becauſe it was then almoſt impoſſible, but that the lewd Women might have impoſed upon their Husbands, in the Marks of their Virginity, which at that time are very uncertain; not to ſay, that as a politick Lawgiver, he might preſcribe the obſervation of this Law, leaſt the Common-wealth of the Jews ſhould have been overſtocked with weak, and ſickly people.

Laſtly, one ſee's that God himſelf has faſtned a Blot upon Leprous perſons, Iſidor. Pelus l. 5. Ep. 117. Joſeph. Antiq l. 3 p. 94. becauſe they were ſuppoſed to have been Conceived when their Mothers had their Courſes: And hereupon was that Law of God founded, which debarred Lepers for ever from the Right of coming into the Congregations of his people.

One ought to make the ſame Obſervation upon thoſe that were unlawfully begotten, for they were deprived of the Right of entring into the Congregation, and how innocent ſoever they were, as to the lewdneſs of thoſe who gave them their Lives; yet they were thus with them made partakers of the puniſhment of their ſin.

If one conſiders all theſe ſeveral Laws attentively, one ſhall find on the one hand, that ſeveral of them were of very little moment, except we ſuppoſe, that God intended to ſecure the ſtate of Virginity by them beyond all danger: And on the other hand, one ſhall find that ſome of them are very ſevere about things, which do not ſeem to deſerve ſo terrible a rigour.

But if we conſider them according to God's deſign, as he hath afterwards particularly explained it. They will appear, I am confident, to be all very worthy of the Wiſdom of ſuch a Lawgiver.

One needs only reflect upon that method of God, that I have now explained to ſee, that nothing can be conceived to be better managed, than this Model according to the deſign which God himſelf had drawn.

One may make the ſame Obſervations, and examine the ſame ſtroaks of the Wiſdom of God, in ſeveral other precautions, which he made uſe of to make the Meſſiah be perfectly diſtinguiſh'd according to the ſeveral Characters under which he was to be propoſed afterwards by the Miniſtry of the Prophets.

One ſees, that the Meſſiah being to be born of a Virgin, was to be a firſt-born, and for that reaſon, we find many Laws which diſtinguiſh in general, the priviledges of the firſt-born.

So it appears by the XVIII of Deuteronomy, that the Meſſiah was to be a Prophet; and therefore, God afterwards gave notice by the Prophets of all thoſe Lights which ſhould particularly appear in him. In proſpect of this, God gave by the Miniſtry of Moſes, ſuch Characters as would diſtinguiſh the true Prophets from thoſe who endeavoured to uſurp that Name.

It appears alſo, that becauſe God was to Communicate to the Meſſiah, a power of working Miracles (which Moſes intimates, by ſaying, that he was to be a Prophet like unto him.) Therefore Iſaiah ſpecifies the Character of thoſe Miracles in XXXV. Chapter of his Propheſie, and God explains in particular, the Laws concerning the Blind and the Lame, and for the ſame Reaſon, he gives an account of all ſorts of Leproſie, that it might be diſtinctly known which was incurable.

It is eaſie to thoſe who will attend to the Laws of Moſes, to ſee that they were ſubſervient to this deſign of God, in purſuance of thoſe Proſpects which we have already ſet down.

AFter all thoſe Obſervations which I have made upon the ſeveral Laws that God made uſe of to execute his deſign of fixing his people to a certain place, and there to keep them ſeparate; it is natural to judge, that the Ceremonial Laws which he gave them for the regulating their outward Worſhip, were alſo intended for the ſame end. This I muſt ſhew in reſpect of the Holineſs which God aſcribes to the Land of Canaan, and in reſpect of the whole Service of the Tabernacle, of its Miſterious Conſtruction in all its parts: And in reſpect alſo of the raiſing of the Material Temple afterwards, to be as it were the Center of their whole Religion.

It was certainly for this purpoſe, that he particularly Conſecrated ſeveral things to himſelf, as the firſt fruits, and the firſt-born, and that he ſet apart certain times, as the firſt day of the Month, and certain Solemn Feaſts, beſides the Sabbathday, which was Celebrated long before. And he alſo Conſecrated ſeveral places, as the Towns of refuge; and yet more particularly, the Tabernacle and the Temple: But it was eſpecially for that reaſon, that he had Conſecrated certain Rites and Ceremonies, certain Sacrifices, both of Animate and Inanimate things, and certain Offerings of Gold, and Silver, Perfumes, &c.

One ſee's, that he rejected any firſt fruits that did not grow in the Land of Canaan: One ſee's, that tho ſome Sacrifices were common to the Jews and their Neighbours, yet he diſtinguiſh'd them by ſo many Circumſtances, that they were much different from the others: Thus he forbids them to make uſe of Statues before which other Nations uſed to Sacrifice at that time, and he commanded them not to Sacrifice upon high places, where the Heathens uſed to make their Offerings very early in the Morning, at Sun-riſe, which gave riſe to their Worſhip of the Riſing Sun.

But there is nothing more diſcovers the deſign of God, than the Laws by which he fixed their Worſhip, firſt to the Tabernacle, and afterwards to the Temple, at the places where God did particularly reſide. One may ſay, that it was for that reaſon, God commanded the repreſentations of Angels, and of his Law, and of the Manna to be preſerved there, all which beſides, that they were Memorials of the Ancient Apparitions, and favours of God to that people, they were expreſs figures of God's Glory, of his Will, and of his miraculous power; he added alſo a Candleſtick with ſeven Branches, a Table covered with Loaves, and an Altar of Incenſe, which were figures of the Seven Planets of this viſible World, of the Bleſſings which we enjoy by Nature, and of thoſe acknowledgments which we owe unto God for all theſe: He commanded alſo, that none ſhould offer Sacrifices, in any other place except the Temple.

He would not permit that any but thoſe who were purified according to the Law ſhould enter into it, he excluded all Uncircumciſed perſons for ever, as Moſes had formerly been commanded to pull off his Shooes in the Deſert, at his approaching to the burning Buſh, ſo every one that entered into the Temple was to enter barefoot, as a mark of that reſpect which had formerly been exacted of Moſes.

And what other reaſon but that, could oblige him to give both at the Conſecration of the Temple, and afterwards ſo many ſenſible Marks of his preſence; that Cloud which was called his Glory reſted there. The Urim and Thummim which was an Oracle for that whole Nation, was there; there was a daily Sacrifice offered up for the whole People, there were celebrated the three Solemn Feaſts of the Paſſover, of Pentecoſt, and of Tabernacles, he forbid them to Sacrifice any where elſe, and he gave frequent, and illuſtrious Oracles at that place.

One ought alſo to obſerve, that after his Temple (to which all the glory of the Tabernacle was tranſmitted) was fixed at Jeruſalem, he ordered it to be ſuch a ſenſible mark of his preſence, that when we read the Hiſtory of Iſrael's March in the Deſart, we find, that the Tabernacle was the Image of the Temple, and built after its Model; ſo that as the Tabernacle ſtood always in the midſt of the Tents of the Levites, and the Levites in the midſt of the whole Camp of all the Tribes of Iſrael, who were all liſted under their proper Standards: So one ſee's afterwards, that the Temple, the Levites, and the people of Jeruſalem were placed, according to their different degrees of Holineſs, as they were to approach to the moſt Holy place, which was the Habitation of his Holineſs.

Certainly, one may ſay, that the building up of a Tabernacle, or of a Temple, ſeems to be directly contrary to the nature of Religion, according to which, God who is a Spirit, will be Worſhipped in Spirit, and in Truth: So that this ſeems to have been quitted for a time, when he commanded the building of a Tabernacle.

But really there was nothing more agreeable to the deſign which God had formed at firſt, as to that people; he intended to make it viſible, and it appears, that nothing could be more effectual to make it ſo, than the double neceſſity to which that whole People was reduced to, to meet in a Body ſeveral times every year in the ſame place, and to offer all their Sacrifices in the Tabernacle, and to be there perpetually employed in the Ceremonial Service, which did inſeparably draw them thither, and fix them there.

The end of all thoſe viſible Aſſemblies, was to perpetuate the knowledge of the principal Verities of their Religion, and eſpecially to renew perpetually, the hopes of that people, as to the Meſſiah, who was promiſed to them from God.

For God having ſhortned the long Lifes which Men commonly enjoy'd in the beginning, before they went out of Egypt, ſo that five or ſix perſons could no longer preſerve the Tradition of 2000 years, as they had done till Moſes's time, God was of neceſſity obliged to make uſe of ſome other means to ſupply that defect.

He had already made uſe of ſeveral before, amongſt which, was that which we find preſcribed Deut. XXVII. where he ordered the building of an Altar with rough ſtones, whereupon the Names of the twelve Tribes, and the whole Law were to be ingraved.

He afterwards follow'd other Methods, and thus we ſee, that Samuel following Moſes and Joſhuah's Example, repeats before a Solemn Aſſembly of the people met at Gilgal, for the Conſecration of Saul, the things that came to paſs during the Government of Bedan or Sampſon, of Jepthah and his own.

But yet the beſt way was to fix this people to one Tabernacle, wherein we ſee that beſides the Monuments which preſerved the Memory of the great Miracles that God had wrought at the Foundation of the Jewiſh Common-wealth, as the Pot of Manna, Aaron's Rod that bloſſom'd, the Plates of the Altar that had been made out of the Cenſers of Corah, Dathan, and their Confederates.

One ſee's, that the Law, and the Books of the Covenant were depoſited there by God's order, and the principal Tranſactions and Deliverances that were wrought by God in the behalf of that people, were continually Celebrated with Hymns and other Tokens of publick Thankfulneſs.

It was, no doubt, upon this account, that he cauſed the Book of the Law to be laid up there, with many Ceremonies and Expiations; and that he enjoyned it to be read publickly in the preſence of the whole Congregation every ſeven years. One ſee's, that he commanded, that every Family ſhould read this Book continually, and that all ſhould entertain their Wives and Children from their tendereſt years, with the deſign of the Law, Night, and Day, in the Countrey, and in the Town, at all times, and in all places.

One ſee's, that God engaged them to it not only by an expreſs command, but alſo by an indiſpenſible neceſſity, becauſe he made it death for any Man to violate any of thoſe Ceremonial Laws, from a principle of obſtinacy, no pardon could be obtained for the Tranſgreſſions committed through ignorance, before they were expiated by certain Sacrifices, the Forms whereof were ſcrupulouſly preſcribed in the Law, and which could be violated upon no account whatever.

If one conſiders thoſe things, he may ſay, that the Jews had ſcarce one moment free in their Lives, ſo preſſing was the neceſſity which lay upon them to conſult the Law of God, the regulations of which were ſo very exact and particular, that there, no actions publick, or private, could happen, but what were regulated, and determined by thoſe Conſtitutions.

If a Beaſt was born, the Owner was to examine whether it was the firſt-born, or no, whither it was clean, or unclean, and whither it was to be Redeemed, with ſeveral other things of this nature.

If a Woman was big with Child, there were many queſtions to be asked: When ſhe came to Lie-in, ſeveral very different Ceremonies were practis'd, according as the Child was a firſt-born, or not. The Law enjoyned various Purifications according as the Woman brought forth, a Son or a Daughter.

God had preſcribed a great number of Laws for all the Accidents of Life, for Marriages, for Succeſſions, for Funerals, for Mourning, for unforeſeen Accidents, as the Death of a Man that was kill'd without the deſign of his Murtherer, for the ſeveral Crimes that might be committed, in their ſeveral Pollutions, and Sequeſtrations, &c.

It ſeems, that this whole people, from the time that they came, to the uſe of their reaſon, to the time of their Death, was ſtill continually obliged to keep up a Correſpondence with the Prieſts and Levites, whom God had for this purpoſe diſperſed amongſt all the Tribes of Iſrael, and to conſult the Law and the Teſtimony to be inſtructed in the manner of governing themſelves: But particularly, they were to look upon the Temple and the Tabernacle, as the Center of their whole Religion: And how could they do this, without carrying their Proſpect at the ſame time to thoſe great Promiſes of the Meſſiah, of which the Iſraelites were Depoſitaries: I ſay, upon thoſe Promiſes, which raiſed up ſo many Jealouſies betwixt their Forefathers, and the Anceſtors of thoſe Neighbouring Nations, with whom they had always ſome Controverſie, and were to be conſidered as glorious and honourable to the whole Nation.

BUt if we find in Moſes's Law a ſevere reſtriction in all that belongs to the execution of the Promiſe of the Meſſiah (which ſhews, that God intended to have that Nation diſtingniſh'd from all others, till the Bleſſed Seed was come;) if we find, that he reſtrained that Promiſe to one Tribe, one Town, one Family, one particular individual perſon in that Family, that they might not be to ſeek in a confuſed Crowd of a whole people, made up of ſeveral Millions of perſons, or in a whole Tribe, or even in a City filled up with ſeveral Families: If upon this account his Birth was reſtrained to one People, one Tribe, one little Town, and one ſingle Family which was ſetled there, the Jews could not but obſerve, that it was God's deſign to break all thoſe Reſtrictions, and to follow quite another Method, when the Meſſiah was once come.

For in the Firſt place, the firſt Promiſe of the Meſſiah, was expreſs'd in very general Terms, which mentioned a common benefit to all the Sons of Adam. This Promiſe was made before God had rejected Cain's Poſterity, by preferring that of Seth; it was made before the Reſtriction was made to Noah in Seth's Family, and to Shem in Noah's Family.

The Tempeſt of Hail ſpoken of in the Eleventh of Joſhua, was transformed by the Poets into a Tempeſt of Stones, with which, as they ſay, Jupiter overwhelmed the Enemies of Hercules in Arim, which is exactly the Country where Joſhua fought with the Children of Anak.

One finds the Memorial of the Actions of Gideon preſerved by Sanchoniathon a Tyrian Writer, who lived ſoon after him, and whoſe Antiquity is atteſted by Porphyry.

One finds in the manner of Jephtha's Sacrificing his Daughter after his Victory over the Ammonites, the Original of the Sacrificing of Iphigenia, Variae Hiſtoriae Lib. V. cap. 3. it being uſual with the Heathens, as Aelian judiciouſly obſerves, to attribute to their later Hero's the Glory of the Actions of thoſe who lived long before.

We have an Account of a Feaſt which was obſerved by the Heathen Romans in April, the time of the Jewiſh Harveſt, Ovid. Faſtorum Lib. IV. in which they let looſe Foxes with Torches faſtned to their Tails, which certainly came from the Story of Sampſon, and was brought into Italy by the Phoenicians.

One finds in the ſame Hiſtory of Sampſon and Dalilah, Ovid. Metam. Lib. VIII. Fab. I. the Original of the Story of Niſus, and his Daughter, who cut off thoſe fatal Hairs, upon which the Victory depended.

Nicolaus Damaſcenus has preſerved the Account of the Victory which David obtained over the Syrians of Zoba, Joſeph. Antie. Lib. VII. cap. 6. upon the Banks of the Euphrates, as it is deſcribed by the Sacred Writers.

There are Monuments extant which deſcribe the part which Hiram King of Tyre had in the building of the Temple of Solomon, almoſt the ſame with the Account which the Sacred Authors give us of his part in the Erection of that great Work.

One finds in Herodotus an Account of the taking of Jeruſalem by Seſoſtris King of Egypt, Joſeph. Antiq. Lib. VII. cap. 6. as it is deſcribed in the Hiſtory of Rehoboam.

One finds the Hiſtory of the Kings of Syria related by Nicholaus Damaſcenus in the ſame manner as it is deſcribed by the Sacred Writers, when they give us an Account of the Victories which the Kings of Syria obtained over the Kings of Samaria.

One finds that the Story of Phaeton is ſolely founded upon the Tranſlation of Elijah in a Chariot of Fire. II Kings II.

All that I have taken notice of happened before the time of the firſt Olympiad, from whence the learned Varro has obſerved, That the firſt Knowledge of Hiſtory began amongſt the Greeks; whence alſo it is that they call all the precedent Time fabulous, the Greeks having before nothing but Fables, into which they had turned whatever ancient Hiſtory they were acquainted with.

Since that time, we do not find fewer Marks of the Truth of the Sacred Hiſtories.

One ſee's in the Pagan Writers the Reign of Tiglah-Pileſer, who is the ſame with the younger Ninus; as alſo the deſtruction of the Syrian Monarchy by his means, as it is deſcribed to us in the Sacred Hiſtorians. Nicholas Damaſcenus in Joſephus, Antiq. Lib. VII. cap. 6.

One ſee's amongſt the Heathens, Caſtor. in Euſeb. the Succeſſion of Shalmaneſer as it is deſcribed in the Scriptures.

ONe of the greateſt Objections which can in all probability be made againſt this ſurprizing Series of Oracles, which are found in the Books of the Old Teſtament, is taken from that great number of Oracles which are found amongſt the Pagans. This Objection deſerves to be conſidered, becauſe it will more clearly demonſtrate the Authority of the Prophetical Books, which are in the hands of the Jews.

I confeſs there have been falſe Prophets: And indeed, ſince God has given us Marks to diſtinguiſh them from true Ones, which may be ſeen in the Books of Moſes, it cannot be denied but there have been ſome falſe Prophets. And that moreover, the Hiſtory of the Prophets diſcovering to us Impoſtors frequently, we may freely acknowledge, that amongſt the Pagans, and the People bordering upon Judea, there have been Men who have boaſted of Predictions of things to come, as well as amongſt the Jews.

I confeſs alſo, That ſome Heathen Writers ſpeak of certain Oracles, which in all appearance are very well circumſtantiated, and of which they relate a very exact Accompliſhment.

Ezechiel prophecy'd at Babylon in 3509.

Haggai and Zachariah prophecy'd in 3590. ſoon after Ezra, in the time of Nehemiah.

Malachy ſeems to have lived until the Year 3589.

Can we therefore in the leaſt imagine that a Hiſtory ſhould be ſo intermixed with Propheſies and Oracles, without conceiving at the ſame time the Truth of both by an invincible neceſſity?

But we may make a ſecond Reflexion hereupon.

There are three general Characters which diſtinguiſh Prophets very ſenſibly from the generality of Authors.

I. They were publick Cenſors; Let us but read the Hiſtory of Iſaiah's conduct, who called all the Heads of the People, Rulers of Sodom; or that of Jeremiah, Chap. XXXVI. or of any other of the Prophets in general.

II. They were Comforters of the People, when they had brought them to Repentance by their preaching. There are as many Inſtances of this, as there are Prophets.

III. They foretold remarkable Occurrences, happy or unfortunate, long before there was any probability that they ſhould happen.

It is impoſſible to conſider theſe Characters, without ſeeing that the ſtate of Affairs was that which gave a foundation for their Sermons: So that one muſt of neceſſity have framed their Hiſtory of new, to give ground for a Forgery. This change in the ſtyle of the Prophets, follows the Circumſtances of the Jewiſh State exactly. All that Iſaiah or Jeremiah ſay, will hold no longer than whilſt you ſuppoſe the State of the Jews to be as corrupt as the Hiſtory of that time repreſents it. But if you ſuppoſe it to be as the Hiſtory do's diſtinctly explain it, nothing can be imagined more forcible than their Sermons. For as they joyned Oracles with Promiſes in their thundring Sermons, ſo one ſee's that they cannot be parted.

One may make another Reflexion upon this matter, by ſhewing that theſe Oracles, and theſe Books were ſo famous amongſt the Jews, that no Forgery can be ſuppoſed.

The times in which they were writ, are a great proof, for they appeared upon very remarkable Occaſions.

One may rank the Prophets into four Orders, according to the ſeveral times in which they appeared: David, and the Prophets of his time; Thoſe who lived before the Babyloniſh Captivity; as Jonah, Hoſea, Joel, Amos, Obadiah, Iſaiah, Micah, Nahum, Habakkuk, Zephaniah, Jeremiah.

Now we have an equal Aſſurance of all theſe Prophets, that they were famous.

Who can deny the Oracles of David to have been famous, when they were preſerv'd amongſt their publick Hymns?

One ſee's that Micah's prediction ſav'd Jeremiah whom they would have condemned for prophecying the Ruin of the Temple under Jehoiakim, when Micah had propheſied the ſame thing under Hezekiah, that is to ſay, about One hundred and twenty years before this Prediction of Jeremiah: Here's an Event which aſſures us without affectation, That this Prophecy was very well known: were not therefore the other Prophecies which were in the hands of the Jews very well known by the whole Nation?

The other Prophets lived in very remarkable times: Iſaiah under Jotham, Ahaz, and Manaſſeh impious Princes: the laſt of which put him to a cruel Death, for the freedom of his Cenſures and Predictions.

There was in the time of every Prophet, a great number of Circumſtances which may be enlarged upon, and which will further prove, That their Works muſt of neceſſity have been very publick, and very famous amongſt the Jews.

We muſt not here neglect what do's more particularly regard the perſons of the Prophets.

I. Some of them were Prieſts, that is to ſay publick Miniſters of their Religion. Jeremiah and Ezechiel were of that number: This may be obſerved in reading of their Works, and in obſerving the nature of their Revelations, which were for the moſt part accommodated by God to thoſe Idea's about which the Prophets were moſt employ'd.

II. Some were very illuſtrious by their Birth: Thus David, for inſtance, was King of Iſrael, Iſaiah was a Prince of the Blood, and Daniel was one of the Princes of Judah; which may be eaſily found out by conſidering the Majeſty of their Style, and greatneſs of their Expreſſions.