MON – MOS

Volume II, pages 218–237 of the 1732 edition, from MON to MOS: everything printed on these pages, in order.

Continued from Month

which answers to that which afterwards had the Name Jiar. In the same Chapter we read of the Month Bul¹, which is the eighth of the holy Year, and answers to Marschevan, or October. Lastly, in Chap. viii. of the same Bookd we read of the Month Ethanim, or the Month of the Valiant, which answers to Tizri, or the seventh of the holy Year.

The Criticks are not agreed about the Origin of these Names of the Months. Scaliger² thought that Solomon had borrowed them from the Phœnicians, with whom he had much Intercourse. Grotius³ believes they came from the Chaldæans, and F. Hardouin⁴ fetches ‘em from the Egyptians. However this be, we see nothing of ‘em, neither before nor after Solomon. But after the Captivity of Babylon, they took the Names of the Months as they found ‘em among the Chaldæans and Persians, among whom they had lived so long a Time. Here follow the Names of these Months, and the Order in which they follow one another, both in the Holy and Civil Year⁵.

At the Beginning, the Hebrews followed the same Distribution of their Year and Months, as they had found in Egypt. Their Year consisted of three Hundred and sixty five Days, and of twelve Months each of thirty Days. This appears by the Enumeration of the Days, of which the Year of the Gen. ch. vii.Deluge consisted. The twelfth Month was to have thirty five Days, and they had no intercalary Month, but at the End of one Hundred and twenty Years, when the beginning of the Year following was out of its Place thirty whole Days.

After the coming out of Egypt, which happened in the Month of March⁶, God ordained that the holy Year, that is the Calendar of Feasts and Ceremonies of Religion, should begin at the Month Nisan, which is the seventh Month of the Civil Year, which he did not meddle with, and which the Hebrews have always continued to begin at the Month Tizri, answering to our September. After the Babylonish Captivity, the Jews being but an Handful of People in the midst of other People surrounding them, were obliged to comply with the different Customs, and with those Manners of dividing Times and Seasons, as were in Use with the People that ruled over them. First of the Chaldæans, afterwards of the Persians, and lastly of the Græcians. They took the Name of the Months from the Chaldæans and Persians, and perhaps their Manner of dividing the Year and Months. However we cannot be sure of this, not knowing exactly what was the Form of the Chaldæan Months. But we see plainly by EcclesiasticusEcclus. xliii. 6., by the Maccabees, by Josephus⁷, and by Philo⁸, that in their Time they followed the Custom of the Grecians: That is, that their Months were Lunar, and their Years Solar⁹. Universi Græci annos juxta solem, menses verò & dies juxta lunam agebant.

These Lunar Months were each of twenty nine Days and an half, or, to speak more intelligibly, the first was of thirty Days, the next of twenty nine, and so on alternately: That which had thirty Days was called a full or compleat Month, and that which had but twenty nine Days was called incompleat. The new Moon was always the Beginning of the Month, and this Day they called Neomenia, New-Moon or new Month. They did not make it to commence from that Point of Time, in which the Moon is in Conjunction with the Sun, but from the Time at which she first appears. And to determine this Moment, ‘tis said they had People posted on¹⁰

elevated Places, to give Notice to the Sanhedrim as soon as possible. And as soon as Notice was given, Proclamation was made, The Feast of the new Moon, the Feast of the new Moon; and the Beginning of the Month was proclaimed by the Sound of Trumpets. And for Fear of making any Failure in the Observation of that Command, that obliges them to certain Ceremonies at the Beginning of every Month, they made the Neomenia to last two Days, the first of which was called the Day of the Moon’s Appearance, the other of the Moon’s Disappearance. This is what the Rabbins say. But there is great Probability, that if this was ever put in Practice, ‘twas only in Provinces distant from Jerusalem. For in the Temple, and in the capital City, there was always a fixed Calendar, or at least a fixed Decision for the Festival Days, determined by the House of Judgment.

When we said above, that the Months of the Jews answered to ours, so that Nisan, for Example, answered to March, Jiar to April, &c. This must not be understood without some Latitude; for the Lunar Months can never be reduced exactly to Solar ones. The Vernal Equinox falls between the twentieth and twenty first of March, according to the Course of the Solar Year. But in the Lunar Year, the new Moon will fall in the Month of March, and the full Moon in the Month of April. So that the Hebrew Months will commonly answer to two of our Months, and partake of both.

The twelve Lunar Months making but three Hundred fifty four Days and six Hours, the Jewish Year was short of the Roman by twelve Days. But to recover the equinoctial Points again, from which this Difference of the Solar and Lunar Year would separate the new Moon of the first Month, the Jews took Care every three Years to intercalate a thirteenth Month into their Year, which they called Ve-adar, or the second Adar. And by this Means their Lunar Year equalled the Solar; because in thirty six Months, according to the Sun, there would be thirty seven according to the Moon. ‘Twas the Sanhedrim that regulated this Intercalation, and this thirteenth Month was put between Adar and Nisan; so that the Passover was always celebrated the first full Moon after the Equinox. Upon this Subject may be consulted F. Lami’s Introduction to the Scripture, and our Dissertation on Chronology, printed at the Beginning of our Commentary upon Genesis; and those that desire to see this Matter discussed to the Bottom, may see Scaliger de emendatione temporum, and Calvisius’s Introduction to Chronology.

MOON, Luna. The Lord created the Sun and the Moon on the fourth Day of the World, that they might preside over the Gen. i. 15, 16.Day and the Night, and that they might serve to distinguish Times and Seasons. As the Sun presides over the Day, so the Moon presides over the Night; the Sun regulates the Course of the Year, and the Moon that of the Month; the Sun is as it were the King of the Host of Heaven, and the Moon is the Queen. Moses speaks of the Moon as of a luminous Body, not very much inferior to the Sun. Fecit Deus duo luminaria magna; luminare majus, ut præesset diei, & luminare minus, ut præesset nocti. Yet it is certain, that the Moon, when compared to the Sun, is but a very small Body. Astronomers are of Opinion, that it is about fifty two Times smaller than the Earth, and four Thousand one Hundred and fifty Times smaller than the Sun¹¹. But the sacred Authors often speak in a popular and inaccurate Manner. They call that a great Light which appears so to us, and which indeed is so as to us, without Regard had to the real Magnitude of other Bodies, which the common People are not in a Capacity of measuring, and of which they judge only by the Report of their Senses.

Gen. i. 14.The sacred Authors tell us likewise, that the Moon was appointed of God for the Distinction of Seasons, of Festival Days, and Days of assembling. Sint in signa, & tempora, Psal ciii. 19.& dies & annos. And the Psalmist says; Fecit lunam ut tempora. And the Author of Ecclesiasticus; He made the Moon also to Ecclus. xliii. 6, 7, 8, 9.serve in her Season, for a Declaration of Times, and a Sign of the World. From the Moon is the Sign of Feasts, a Light that decreaseth in her Perfection. The Month is called after her Name, increasing wonderfully in her Changing, being an Instrument of the Armies above, shining in the Firmament of Heaven. The Beauty of Heaven, the Glory of the Stars, an Ornament giving Light in the highest Places of the Lord. The Hebrews have varied in their Manner of reckoning their Months and their Years. We think that in the Time of Moses, and for a long Time after, they kept to the Solar Year; but after their Return from the Captivity of Babylon, they had only Lunar Years. This is what the Author of Ecclesiasticus insinuates in the Passage now quoted. It is true, however, that whether we keep to the Solar or Lunar Year, that the Moon marks out the Revolutions of Seasons, and that Men divided the Year into twelve Months, by following

the twelve Revolutions that they observed in the Moon, in the Course of one Year.

I do not know whether the Hebrews knew the Cause of the Lunar Eclipses; but they always speak of them in such Terms, as intimate that they considered them as miraculous, and as Effects of the Power and Wrath of God. When the Prophets speak of the Destruction of Empires, they seldom fail to say, that the Sun shall be covered with Darkness, and the Moon withdraw her Light; and that the Stars shall fall from Heaven. Thus Isaiah speaking of the Fall of Babylon; Ecce dies Isai. xiii. 10.Domini venit crudelis, & indignatione plenus. —— Obtenebratus est Sol in ortu suo, & Luna non splendebit in lumine suo. And elsewhere; Then the Moon shall be confounded, and the Isai. xxiv. 23.Sun ashamed, when the Lord of Hosts shall reign in Zion and in Jerusalem, and before his Antients gloriously. And Ezekiel speaking of the Destruction of the King of Babylon; And when I shall put thee out; I will cover the Heaven, and make the Stars thereof dark; I will cover the Sun with a Cloud, and the Moon shall not give her Light. All the bright Lights of Heaven will I make dark over thee, and set Darkness upon thy Land, saith the Lord God. And Joel, The Sun and the Moon shall be dark, and the Stars shall withdraw their Shining. These Expressions are very common in Scripture, and I cannot perceive that there is any direct Mention of an Eclipse any where. So that the Hebrews, who did not conceive that the Sun turned round about the Earth, could not explain the Eclipses of the Moon or Sun in a physical Manner,

The Orientals in General, and the Hebrews in particular, paid more Respect to the Moon than the Sun. The Worship of the Moon among them was more extensive, and more famous, than that of the Sun. Moses Deut. iv. 19. xvii. 3.bids the Israelites take Care, that when they see the Sun, the Moon, the Stars, and the Host of Heaven, not to pay them any superstitious Worship, because they were only Creatures appointed for the Service of all Nations that are under Heaven. Job also speaks of the Worship of the Sun and Moon. If I beheld Job. xxxi. 26, 27.the Sun when it shined, or the Moon walking in Brightness; and my Heart has been secretly enticed, or my Mouth hath kissed my Hand, as a Token of Adoration. Particularly the Hebrews worshipped the Moon by the Name of Meni, of Astarte, of the Goddess of the Groves, of the Queen of Heaven, &c. The Syrians paid her their Adoration by the Name of Astarte, of Urania, or Cælestis; the Arabians by the Name of Alilat; the Egyptians by that of Isis; the Greeks by the Names of Diana, Venus, Juno, Hecate, Bellona, Minerva, &c.

Macrobius¹², and Julius Firmicus acquaint us, that Men dressed like Women, and Women in the Habit of Men, used to do Sacrifice to the Moon. And the Rabbin Maimonides thinks¹³, that this is what Moses intended to forbid, when he prohibited such an Exchange of Habits. The Moon was worshipped by the Name of a a God, and not of a Goddess, among the People of Syria, of Mesopotamia, and Armenia. The Sepharvites called her Anamelech, the gracious King. Strabo calls her Men. Isaiah gives her the same Name, lxv. 11. She was represented clothed like a Man; and there are Medals still to be seen, on which she is represented in the Habit and Form of a Man armed, having a Cock at his Feet, covered with a Phrygian or Armenian Bonnet. Spartian assures us¹⁴, that the People of Charri in Mesopotamia believed, that all such as held the Moon for a Goddess, would be always in Subjection to their Wives. He adds, that though the Greeks and Egyptians sometimes give her the Appellation of Goddess, yet they always give her the Name of a God in their Mysteries. In the Scriptures we have no Name for denoting a Goddess, and Astarte, which is the Moon, is called a God, as well as Baal, who is the Sun.

They offered several Sorts of Sacrifices to Isai. lxv. 11. Jerem. vii. 18.the Moon. We see in Isaiah and Jeremiah, that they offered to her in the high Ways, and upon the Roofs of their Houses, Sacrifices of Cakes, and such like Offerings. ‘Twas thus the Greeks paid Honour to Hecate, or Trivia, which is the same as the Moon. But elsewhere they offered to her human Sacrifices. Strabo relates¹⁵, that in the Countries bordering upon the Araxes, they chiefly worshipped the Moon, who has there a famous Temple. The Goddess has there several Slaves, and every Year they offer one of ‘em in Sacrifice to her, after having fed him very daintily for a whole Year before. Lucian speaks of the like Sacrifices¹⁶, which were offered to the Goddess of Syria, who was no other than the Dea cælestis, or the Moon. Fathers carried their Children, tied up in Sacks, to the Top of the Porch of the Temple, from whence they threw them down upon the Pavement; and when these unfortunate and innocent Victims cried and lamented, the Fathers would answer, that they were not their Children, but young Calves.

The Jews ascribed different Effects to

the Moon. For Example, Moses speaks of Deut. xxxiii. 14.the Fruits of the Sun and the Moon. De pomis fructuum Solis & Lunæ. The Sun and Moon are considered as the two Principles of the Production of the Fruits of the Earth. The Moon furnishes them with the Moisture and the Juices that nourish them; the Sun concocts this Moisture, and exhales what is superfluous¹⁷. Lunæ fœmineum ac molle sidus atque nocturnum, solvere humorem & trahere, non auferre. Some Commentators think¹⁸, that the Fruits of the Sun are those that come but once a Year, as Wheat, Grapes, &c. and that the Fruits of the Moon are those that may be gathered at different Months of the Year; as Cucumbers, Figs, &c.

MORASTHI, the Country of the Prophet Micah, otherwise called Maresa, or Moraseth. See MARESA.

MORDECAI, Son of Jair, of the Race of Saul, and one of the Chief of the Tribe of Benjamin. He was carried Captive to Babylon by Nebuchadnezzar, with JehoiachinEsther ii. 5, 6. (or Jeconiah) King of Judah, in the Year of the World 3405, before Christ 595, and before the Vulgar Æra 599. He settled at Shushan, and there lived to the first Year of Cyrus¹⁹, when ‘tis thought he returned to Jerusalem with several other Captives²⁰. But afterwards he returned to Shushan, seeing that the Temple remained unfinished, and that his Nation was without any Support in Judæa. There is great Probability that Mordecai was very young, when he was taken into Captivity. For from the Transportation of Jeconiah by Nebuchadnezzar, to the third Year of Darius Son of Hystaspes, or Abasuerus, who this Year took Esther to Wife, is above fourscore Years²¹.

Some believe that Mordecai came²² to Babylon or Shushan, only in the Person of his Father, and that as to himself, he was born in this Country; but there is no need of recurring to this Solution. For if we suppose Mordecai to be twelve Years old, for Example, at the Transportation of Jeconiah, then at the Time of Abasuerus’s Marriage with Esther he might be fourscore and twelve. At this Age he might well enough discharge the Duty of those Employments that the King gave him, and live still a long Time, supposing, as the Jews pretend, that he lived in all to be an Hundred fourscore and eighteen Years old; or even if he lived to be only an Hundred and ten, or an Hundred and twenty Years old. However this be as to his Age, Mordecai had with him a Niece called Edessa, or Esther, the Daughter of his Brother, whom he had adopted and brought up as his own Daughter, after the Death of his Brother.

Esther became the Spouse of Abasuerus²³, in the Manner already related under the Article of ESTHER; and Mordecai not being willing to make known who he was, used to be very constant at the Gate of the Palace, that he might learn News of Queen Esther. One Day two of the King’s Eunuchs, having taken some Discontent against their Master, were conspiring to assassinate the King. Mordecai overhearing their Design, gave Notice of it to Queen Esther, who informed the King of it in the Name of Mordecai. Presently Enquiry was made into it, and the Information proving true, the two Eunuchs were hanged, and the Matter was registered in the Annals by Order of the King. After this Abasuerus took Occasion to raise one Haman (or Aman) to the Dignity of his chief Favourite, and to the highest Pitch of Fortune. He made him take Place above all the Princes that were about his Person²⁴, and all the King’s Servants were forced to bend the Knee to this Courtier. Mordecai could never prevail with himself to pay him this Honour, because Haman pretended to the same Respects in Proportion, as Subjects pay to the Kings of Persia, that is, even to divine Honours²⁵.

Esther vi. 1, 2, &c.Haman was so provoked at this Refusal, that he vowed the Destruction of all the Jews. He obtained a Decree from the King, that condemned them all to perish, and all their Goods to be confiscated to the King’s Use. As soon as this Decree was published, Mordecai acquainted Esther with it, and urged her to prevail with the King to revoke it. But in the mean Time there happened a Thing, that had like to have drove Haman to Despair. For the King not being able to sleep one Night, for Amusement he caused the Annals of the preceding Years to be read to him. There was read the Conspiracy of the two Eunuchs against the Life of the King, discovered by Mordecai. The King asked, if this Man had been rewarded for his Discovery, according to his Merits. And being told he was not, he asked who was in the Antichamber? To which he was answered,

Haman. He was then coming to the King, to beg of him that Mordecai might be hanged on a Gallows that he had provided for him. Abasuerus caused him to come in, and presently asked him, What should be done to the Man that the King delighted to honour? Haman believing it to be himself that the King was desirous to pay this Distinction to, answered immediately, that he ought to be clothed in a Royal Habit, be set upon the King’s Horse, having a royal Diadem on his Head; that the Chief of the Nobles of the Court should lead the Horse by the Bridle, and walking before him through the publick Places of the City, should cry out, Thus shall it be done to the Man whom the King delighteth to honour. The King replied, Make haste then, take a Robe and a Horse, and do to Mordecai in the Manner you have spoken.

Esther vii. 1, 2, 3, &c. viii. 1, 2, 3, &c.Haman was forc’d then to find out Mordecai, and having cloathed him in a royal Garment, he sat him upon the King’s Horse, and conducted him through the City, in the Manner that he himself had suggested to Abasuerus. After this Haman return’d to his own House, full of Grief and Disappointment, and Mordecai comes again to the Gate of the Palace, as was his Custom. In the mean while Esther having prepared herself by Fasting and Prayer, presented herself before the King, in Hopes of diverting that Danger from her People; to which Haman had exposed them. She contented herself at first to beg the Favour of the King, that he and Haman would regale themselves with her in her Apartment. At the first Repast she made no Discovery of her Intentions to the King, but only pray’d him to do her the same Favour a second Time. Then she discovered to him the wicked Design of Haman, that Mordecai was her Uncle, that she was a Jewess by Birth, and that all her People were condemned to the Slaughter. Then Abasuerus revoked the Decree that he had made against the Jews, condemned Haman to be hanged on the Gallows that he had set up for Mordecai, gave the Confiscation of his Goods to the Queen, and raised Mordecai to the same Honours that Haman had enjoy’d. He suffer’d the Jews to revenge themselves on their Enemies throughout his whole Dominions, and to exercise this Revenge on the same Day that was appointed for their Destruction. This was the fourteenth Day of the Month Nisan, and this Day was a solemn Festival to the whole Nation for Ages afterwards. See ESTHER and PURIM.

The greatest part of Criticks and Commentators²⁶ believe, that Mordecai was the Author of the Book of Esther. It was certainly he that in Conjunction with Esther writ the Letter, which ordains the Celebration of the Feast of Lots, or of Purim²⁷. But this Letter is no other than the very Book of Esther, to which some slight Alterations have been made, to give it the Form of an History rather than of a Letter. The Reader may consider the ninth Chapter of this Book, and our Preface to it, p. 504, and the Article Esther.

MORIAH, A Mountain upon which the Temple of Jerusalem was built by King 2 Chron. iii. 1. Gen. xxii. 2, 14.Solomon. ‘Tis thought that this was the same Place where Abraham was going to offer up his Son Isaac, though this Supposition is attended with great Difficulties. Instead of Moriah in Genesis, the Samaritans read Moreh, and pretend that God sent Abraham near to Sichem, where certainly was Moreh, Gen. xii. 6. and Deut. xi. 30. and that it was upon Mount Gerizim that Isaac was brought, in order to be sacrificed.

MORNING, This is sometimes put for quickly. Thou shalt hear me in the Morning, or quickly. The Evening and the Morning make the Day, according to Moses; because the antient Hebrews began their Day in the Gen. i. 5. Jer. vii. 13. xi. 7. Psal. lix. 16. xcii. 2. Ezek. xlvi. 14, 15. Vulgat.Evening, à Vesperâ in Vesperàm. The Morning expresses the Diligence with which any Thing is done. The Lord says, that he arose early to invite his People to return to him. The Psalmist says the same, that he praised God in the Morning, that he was in hast to pay his Devotion to him.

Ezekiel says, faciet sacrificium super eo cata manè*, man*è. The Priest of the Week shall offer every Morning to the Lord the ordinary Sacrifice of a Lamb. Cata manè, manè, is an Expression taken from the Greek, where the Preposition cata being joined to a Noun signifying a Year, a Day, or the Hour of the Day, denotes the Action to be repeated every Time at that Hour, cata manè, every Morning.

Zeph. iii. 5. Vulgat.Zephaniah says, manè*, manè judicium dabit in lucem. Every Morning doth he bring his Judgment to Light. Manè, man*è, being repeated, expresses very early in the Morning. Amos v. 3. Convertens in manè tenebras. God changes the Darkness into Morning, the Night into Day. Joel ii. 2. Quasi manè expansum super Montes, &c. As at the Break of Day the Light appears upon the Mountains, so shall the Locusts shew themselves in the Country.

From Morning to Evening expresses a very short Time. De manè usque ad vesperam

succidentur. Job iv. 20. And the Psalmist comparing the Life of Man to a Flower, says, that in the Morning it lifts up his Head, it flourisheth, that afterwards it withereth, and in the Evening is Psal. cx. 6.dry’d up and decay’d. Mane sicut herba transeat, mane floreat & transeat, vespere decidat, induret, & arescat. The Rain of the Evening and of the Morning, or rather of the Spring and Autumn. See the Article RAIN.

The Psalmist speaking of the Birth, or Psal. xc. 3.of the eternal Generation of the Messiah says, that he was begot before the Morning, or according to the Hebrew, that ” His Posterity is as the Dew, which is ” produced from the Bosom of the Morning²⁸ ”. This Posterity are the faithful Believers in Jesus Christ. Their Multitude may be well compared to a plentiful Dew that falls in the Morning, and which seems even to come out of the Bosom of the Morning.

The same Psalmist, to express the Rapidity of his Flight, expresses himself Ps. cxxxix. 9, 10.thus: If I take the Wings of the Morning, and dwell in the uttermost Parts of the Sea; even there shall thy Hand lead me, and thy right Hand shall hold me. We know no Motion so rapid as the Diffusion of the Beams of the Sun, at the breaking of the Day.

If. viii. 20.Isaiah says, that those who do not keep the Law and the Ordinances of God, shall have no Morning, Non erit eis matutina lux. They shall perish without seeing the Light, they shall not abide ‘till Morning.

Job xli. 9.Job compares the Eyes of the Behemoth to the Brightness of the Morning. Oculi ejus ut palpebræ diluculi, they are as splendid as the Morning. The Behemoth is the Elephant.

Numb. xxxiii. 30.MOSEROTH, or Moserah, is probably the same as Hazeroth, or Hazerah, one of the Encampments of the Israelites in the Wilderness. It was in the Neighbourhood of Kadesh, and near Mount Hor, where Aaron died.

MOSES, Son of Amram and Jocabed, was born in Egypt in the Year of the World 2433, before Christ 1567 Years; before the vulgar Æra 1571 Years. His Father and Mother were of the Tribe of Levi. He had a Brother called Aaron, and a Sister named Miriam, of both which we have spoke already, but shall be obliged to mention them again in the Life of Moses. Miriam was elder than Aaron and Moses, and Aaron was three Years older Exod. ii. 3, 4, 5, &c.than Moses, and Miriam might be about five or six Years older than Aaron. Some Time before the Birth of Moses,²⁹ the King of Egypt had made a Decree, that all the male Children of the Hebrews should be put to Death as soon as born, and that only the Females should be preserved. The Parents of Moses could not comply with this severe Law, and therefore conceal’d the Child in their House for three Months. But seeing they could no longer hope to hide him, they resolved upon exposing him to the wide World, and to commit to Providence the Care of his Preservation. They put him into a kind of little Vessel made of Rushes, and laid him down upon the Banks of the Nile, while his Sister Miriam stood as a Spy at a Distance, to observe what Exod. ii. 5. חרד לרחץwould become of him. But the Daughter of Pharaoh, King of Egypt, happening to come that Way, to bathe herself in the River, or to wash her Linen, and having perceived the Basket upon the Shore among the Reeds, she order’d it to be fetch’d to her, and open’d it. And being moved with the Beauty and Innocence of the Infant, she had Compassion on it, not doubting but that it was one of the Hebrew’s Children.

Then Miriam the Sister of little Moses came near, and asked her if she would please to have her fetch an Hebrew Nurse for the Child, to which the Princess consented. She went then, and brought Jocabed, her own and Moses’s Mother, to whom the Child was committed. The Princess bid her nurse it for her, and she would pay her for her Pains. She gave to the Infant the Name of Moses, which in the Egyptian Language signifies one that has been saved out of the Water³⁰. Mò or Moï signifies Water, and Uses one that is drawn out; so say Josephus, and Clemens Alexandrinus. But the Abbot Renaudot, who has particularly apply’d himself to the Egyptian Language, says that in this Tongue Mooou signifies Water, and Si to draw or take. According to Josephus³¹, the Name of Pharaoh’s Daughter, by whom Moses was preserved, was Thermutis. She adopted him for her Son, and took care to have him instructed in all the Learning that was then in Vogue in Acts vii. 22.Egypt. But Amram and Jocabed, who brought him up in his Infancy, took care betimes to inform him in such Things, as belong’d to the Religion and History of his Forefathers. They taught him the Hebrew Tongue, and inculcated into his

Heb. xi. 24,25,26Mind whatever might give him a Dis-relish for those Honours and Advantages, that he might have expected at Pharaoh’s Court. So that when he grew up, he would not so much as own for his Mother the Princess that had adopted him, chusing rather to partake with his own People in their Afflictions, than to share in the Pleasures of a Court, which he could not enjoy without losing his Innocency. He had in View the eternal Recompence he should obtain, and preferr’d the Participation of his Saviour’s Sufferings, before the Possession of all the Treasures of Egypt.

Clemens Alexandrinus³² says, that Moses’s Parents had at first given him the Name of Joachim, when he received Circumcision. Pharaoh’s Daughter gave him the Name of Moses, in Memory of his being taken out of the Water; and lastly, ‘twas thought that in Heaven he had the Name Deut. xxxiv. 5, 6.of Melchi. For though the Scripture tells us expressly that Moses is dead, yet the Jews believed he was still living in Heaven; as we shall see afterwards. Clemens Alexandrinus adds, that as he grew up, he had the ablest Masters in all Egypt, to teach him Arithmetick, Geometry, Musick, Physic, and the whole Science of Sounds and Harmony, as well vocal as instrumental. And besides all this, he learn’d the symbolic Philosophy, which was taught by Means of Hieroglyphick Characters. He was also instructed in all that belongs to the Language and Manner of Writing of the Egyptians. Philo³³ says pretty much the same Thing. He adds, that Grecians were sent for to instruct him in all the liberal Sciences, that the Assyrians taught him their Learning, and the Egyptians the Mathematicks. Eupolemus³⁴ quoted by Clemens Alexandrinus and by Eusebius, says that Moses is the first of Sages, that he first gave to the Hebrews the Art of Grammar, from whom the Phenicians received it, and from them the Grecians.

Josephus³⁵ has much adorn’d the History of Moses, and ‘tis thought very probable, that he has deliver’d nothing but what was then believed among the Jews. This is in short what he relates. The King of Egypt had a Daughter named Thermutis, who going to divert herself upon the Banks of the River Nile, saw in the Water a little Box floating; she order’d some Swimmers to fetch it, and having found in it a Child of extraordinary Beauty, she sent for some Women to give it suck. But the Child refusing the Breast from any of the Women that were present, Miriam the Child’s Sister approach’d as if by Accident, and told the Princess it would be in vain to send for other Nurses, for the Child would not suck any other but a Hebrew Nurse. At the same Time she offer’d herself to fetch one. She went, and brought Jocabed the Child’s Mother, who having presented the Nipple to young Moses, he presently took it. The Princess then desired the Mother to take care of it, and to nurse it. The Beauty of young Moses was so great, and he shew’d so much Wit and Address in whatever he did, that every Body was charm’d with him, and were never satisfied with looking on him. The Princess Thermutis adopted him, not having any Children of her own, and when he was three Years of Age, she presented him to the King her Father; telling him that she had chose him for her Son for the Sake of his rare Qualities, and could wish that he might succeed to the Crown of Egypt. And at the same Time she put the Child into the Hands of her Father. The King receiv’d him into his Arms, and to oblige his Daughter in a Way of Mirth he put his Diadem upon the Child’s Head. But Moses presently snatch’d it off, and letting it fall upon the Ground, he trod it under Foot. This was look’d upon as no good Omen, and the Priest that had foretold the Birth of this Child should be fatal to Egypt, was very urgent to have him put to Death, saying that Egypt could not be in Safety if he was suffer’d to live. Presently Thermutis took him away, without any Opposition from the King; and without regarding the Predictions of the Fortune-teller, she caus’d Moses to be brought up in a Manner befitting that Dignity to which she had a Design to promote him.

When he was grown up, Providence threw into his Way an Opportunity of shewing his Valour and Capacity. The Ethiopians that inhabited towards the South of Egypt, made great Ravages in the Country of the Egyptians; who took the Field with a great Army, marched against the Ethiopians, and gave them Battle, but were defeated. Great part of them fell by the Edge of the Sword, and the rest fled. The Ethiopians proud of their Success, penetrated into Egypt, as far as Memphis, and even to the Sea, laying all Waste before them, and taking away a great Booty. The Egyptians not finding themselves in a Condition to oppose them by humane Means, immediately had Recourse to the Oracle, which told them they must apply themselves to an Hebrew for Assistance. The King then desired Moses of Thermutis, that he might be at the

Head of his Army. Thermuthis would not consent to it, ‘till her Father had promised with an Oath, that no Injury should be done to his Person. As soon as he found himself at the Head of the Army, he set himself to contrive Means of cutting off the Enemy’s Retreat, and of attacking them before they could know any Thing of his March. He took up a Resolution of leading his Army, not along the Nile, which was the direct Way, but within the Country, where it was very dangerous to pass, because of the Multitude of Serpents, and other venomous Beasts, that infest those Quarters.

This is the Way he thought of, to succeed in this Undertaking. He had Cages made of Twigs, which he fill’d with a sort of Birds call’d Ibis, very common in Egypt, and great Enemies to Serpents, and other venomous Insects, upon which the Ibis preys. So that when he came into those Places, which most abounded with these Creatures, he let go the Ibis, which destroyed the Serpents, and preserved the Army from their Bitings. By this Means he came upon the Ethiopians before they were aware, or had the least Knowledge of his Coming. He cut them in Pieces, made a Descent into their Country, took several of their Cities, and forc’d them to shut themselves up in the City of Saba, to which afterwards Cambyses gave the Name of Meroe. Here he besieged them, and lying a good while before the Town, because it was in an Island, and otherwise well fortify’d, he could not carry the Place so soon as he expected. But in this Interval there happen’d an Accident, that much facilitated the taking of the Town, and that without any Danger.

For Tharbis Daughter to the King of Ethiopia, having from the Walls seen Moses as he was fighting bravely at the Head of the Egyptian Army, conceived a great Affection for him for his Valour and Conduct, which had restored the Affairs of Egypt, and repelled the Ethiopians before victorious. She sent secretly to him, and made Proposals of Marriage. Moses consented to this, on Condition that she should deliver up the City to him. This she performed, and Moses took Possession of Meroe, married Tharbis, and with his victorious Army returned into Egypt. But there instead of finding the Repose he expected, and the Acknowledgments he deserved, he found himself exposed to the Envy of the Courtiers, and accused to Pharaoh of having murdered an Egyptian. The King himself taking Umbrage at the Bravery and Reputation of Moses, was resolved to make Use of this Pretence to put him to Death. But Moses having discovered these Designs against him, thought fit to retire through the Desart into the Country of Midian, not finding it safe to go the ordinary Road, for Fear of being apprehended by the Officers that were sent to secure him.

But Moses himself acquaints us with none of these Particulars; for he tells his own Story thus³⁶. At that Time Moses being grown up, went to visit his Brethren, and was a Witness of those Hardships that the Egyptian Task-masters made them undergo. He saw an Egyptian oppressing an Hebrew, and observing no one to be near, he vindicated his Cause, slew the Egyptian, and hid his Body in the Sand. The next Day he found two Hebrews at Variance, and being willing to reconcile them, he took Part with him that suffered the Injury, asking the other why he struck his Brother? He answered him with another Question, Who has made you a Ruler and Judge over us? Will you kill me as you did the Egyptian yesterday? Moses hearing this, was afraid, and wondered how it came to be discovered: And Pharaoh being informed of it, sought for Moses to put him to Death. But he fled into the Country of Midian, beyond the Red-Sea, in Arabia Petræa, towards Mount Sinai. Being come hither, he sat down near a Well; and whilst he was there, the seven Daughters of Jethro Priest of Midian came thither, according to their Custom, to draw Water for the watering of their Flocks. But no sooner had they filled the Troughs with Water, but Shepherds coming with the same Intention, drove them away. Moses observing this, took the Part of the Damsels, drove away the Shepherds, and himself watered Jethro’s Flocks.

When they came home to their Father, they told him what had happened; and Jethro asked them, where is the Man, why did you let him go? Fetch him hither, that we may entertain him according to the Laws of Hospitality, in Return for his Kindness. Moses being come, and living for some Time with Jethro, he engaged himself with an Oath to continue with him. For this Jethro gave him his Daughter Zipporah in Marriage, who became the Mother of a Son whom Moses called Gershom; for he said, I have been a Stranger in a Foreign Country. Afterwards she had another Son, to whom Moses gave the Name of Eleazar; for he said, The God of my Fathers has helped me, and has delivered me from the Hand of Pharaoh. A good

while after this³⁷, the King of Egypt dies, and the Children of Israel groaning under the Weight of their Oppressions, send their Cries to Heaven, and the Lord heard them.

But Moses was employed in feeding the Sheep of Jethro his Father-in-Law; and having one Day drove his Flock a good Way into the Desart, he came as far as the Mountain of Horeb³⁸, where the Lord appeared to him in a Bush that burned without being consumed. Moses being astonished at this Miracle, says within himself, I must go and examine how it comes to pass, that the Bush is not consumed. But the Lord seeing him come nearer, speaks to him out of the Bush, saying; Moses approach no nearer, but put off your Shoes, for the Place whereon you stand is holy Ground. To which he adds, ” I ” am the God of your Fathers, the God ” of Abraham, the God of Isaac, and the ” God of Jacob. I have seen the Affliction of my People in Egypt, and have ” heard their Cries and Groans, which are ” caused by those that have the Oversight ” of their Labours. I am come down to ” deliver them from the Bondage under ” which they groan, and to bring them ” unto a Land that flows with Milk and ” Honey, into the Land of the Canaanites, ” the Hittites, the Amorites, the Perizzites, the Hivites and the Jebusites. I ” have cast my Eyes upon you, to send ” you into Egypt to Pharaoh, that you ” may bring the Children of Israel out of ” Egypt.

Moses put off his Shoes, and covered his Face, as soon as he heard the Voice of the Lord; but when he heard that he was to be sent to Pharaoh, he began to excuse himself, and was willing to decline the Employment. But the Lord said to him; I will be with you, and for a Token that it is I that send you, when you have brought my People out of Egypt, you shall come upon this Mountain to offer Sacrifices to me. Therefore doubt not, either of your own Calling to this Office, or of the Success of your Undertaking. To which Moses replied, If I should go and say to the Children of Israel, the God of your Fathers has sent me to you, to bring you out of Egypt, and they should ask me, what is his Name, what must I then say to ‘em? You shall say, I am that I am. You shall say, you are sent by him who is Existence it self, and the Cause of it in all created Beings. You shall tell your Brethren that I have sent you to ‘em, and that I will bring them into the Land that I promised to their Fathers. They shall hearken to your Words, and believe them. You shall also present your self before Pharaoh, and shall say to him; the God of the Hebrews has commanded us to go three Days Journey into the Wilderness, there to sacrifice to the Lord. I know that he will not hearken to you, and that he will not let you go, till he is compelled by a mighty Hand. I shall stretch out my Hand, and shall smite Egypt with several Plagues, and I shall force the Egyptians to let you go.

But Moses still intreating to have himself excused, the Lord commanded him to throw his Rod upon the Ground, which he had no sooner done, but it was immediately changed into a Serpent. God bid him take it up again, and then it became a Rod again as before. Then he bid him put his Hand into his Bosom, and when he drew it out again, it was all over leprous. He bid him put it in again, and when he took it out it was clean as before. These two Miracles, says he, you shall perform before the Children of Israel. If after this they shall not believe you, take Water out of the Nile, and pour it out upon the Land, and it shall be presently changed into Blood. Then Moses replied; Lord, I beseech thee to hear me. I am not eloquent nor powerful in Speech, and therefore very unfit for this great Undertaking. I never had a Faculty of speaking well, and even now, since thou hast honoured me with thy Conversation, I find my Tongue but more heavy and unfit to discharge its Office. The Lord said to him, Who was it that made the Mouth of Man? Was it not I? Go on then, I shall be with thy Mouth, and shall teach you what you shall say. But Moses not yet intirely acquiescing, the Lord said to him. I know that your Brother Aaron is a Man of a ready Utterance; he is coming to meet you. Tell him what I have ordered you to do, I shall be with your Mouth, and with his. He shall speak for you, and shall be a Tongue to you, and you shall be as a God to him q. Take also this Rod with you, which shall be the Instrument you shall make Use of, to perform all your Miracles.

Moses then returning to Jethro, told him that he must go to see his Brethren in Egypt, without explaining any further to him the Occasion of his Journey. He took his Wife and Children with him, and set forward. But when he was arrived at his Inn, the Angel of the Lord sought to kill

his second Son Eleazar³⁹, the Occasion of which was (as some think) because he was not circumcised. Therefore Zipporah immediately took a sharp Stone, and circumcised her Son; and throwing her self at Moses’s Feet, she said to him, You are a bloody Husband to me. After this they parted from each other, and she returned to her Father Jethro, and took her Sons along with her. At the same Time Aaron received Orders from God, to come to meet his Brother Moses. They met at the Mountain Horeb, and Moses acquainted him with every Thing the Lord had ordered him to do, for the Deliverance of his People out of Egypt. Being come back thither, they called together the Heads of the People, and Aaron declared to ‘em what the Lord had said to Moses, and convinced them that the Lord had visited his People.

After this, Moses and Aaron went to Pharaoh, and told him, that the God of the Hebrews had ordered him, to suffer them to go three Days Journey into the Desart of Arabia, there to offer Sacrifices to him. Pharaoh answered, that he knew not the God of the Hebrews, neither would he let them stir out of his Dominions. At the same Time he gave Orders, that the Children of Israel should no longer be allowed Straw, as before, for the making of Bricks; saying, they were too numerous, and too idle, and therefore must be brought low by hard labour. The People upon this made their Complaint to Moses, and he to the Lord, who told him⁴⁰, you shall see the Plagues with which I am going to smite the Egyptians. I will harden the Heart of Pharaoh, and he shall not let my People go, till he is forced by a powerful Hand. Moses and Aaron coming then to Pharaoh, and having again declared to him the Orders of the Lord, Aaron threw down his miraculous Rod before him, which immediately was changed into a Serpent. Pharaoh then sent for his Magicians, the Chief of which were Jannes and Jambres⁴¹, who by their Enchantments changed also their Rods into Serpents; but Moses’s Rod that was changed into a Serpent, devoured those of the Magicians.

After this the Lord smote Egypt with ten different Sorts of Plagues, in the Compass of a few Days⁴². The first Plague was that of Blood, Moses changing the Waters of the Nile into Blood, which happened on the eighteenth Day of the sixth Month, which afterwards was called Adar, and which answers to our February. This Plague continued about seven Days.

The second Plague, being that of Frogs, happened about the twenty fifth of the Exod. viii. 2, 3, &c.same Month, and continued but one Day.

The third Plague was that of Lice⁴³, and happened on the twenty seventh of the same Month. The Day following Moses threatened Pharaoh with the fourth Plague, or that of Flies⁴⁴; which happened the twenty ninth, and which at the earnest Intreaty of Pharaoh was taken away on the thirtieth of the Month Adar.

The fifth Plague was the Pestilence, or the Mortality among the Cattle⁴⁵, and happened about the second Day of the seventh Month, which afterwards was the first Month of the holy Year, and was called Nisan. It ceased on the third Day.

The sixth Plague was that of Boyls and Exod. ix. 10, 11, 12. Exod. ix. 17, 18.Ulcers, which seized upon all the Egyptians, and even hindered the Magicians themselves from appearing before Pharaoh, and from counterfeiting the Miracles of Moses by their Sorceries, as they had done before. This Plague continued two Days, that is, the third and fourth Days of the Month Nisan, called Abib by Moses.

The seventh Plague was that of Thunder and Lightning, Rain and Hail, and happened on the fifth Day of the same Month, and continued but one Day.

The eighth Plague was that of Locusts or Grasshoppers, which devoured every Thing that had escaped the Hail. It was threatned by Moses on the seventh of the same Month Nisan, and happened on the eighth.

Exod. x. 4, — 13.The ninth Plague was that of Darkness, which covered all the Land of Egypt for three Days, while the Land of Goshen, where the Israelites lived, was enlightened as usual. This Plague happened on the tenth Day of the Month Nisan, and the same Day Moses ordered the Hebrews to Exod. x. 22, 23. Exod. xi. Exod. xii. 23, 29, 30, &c.prepare a Lamb for the Passover, which was to be instituted and celebrated four Days after.

The tenth and last Plague was that of the Death of the First-born of the Egyptians, who were put to Death by the destroying Angel on the Night between the fourteenth and fifteenth of the Month Nisan, which

was the same Night on which the Hebrews came out of Egypt.

While the Plague of Darkness continued, Pharaoh sent for Moses and Aaron, and Exod. x. 24, 25, &c.told them, they might go to sacrifice to their God, provided they left behind them their Flocks and their Herds; but Moses answered him, that since God had not acquainted them what Sorts of Cattle they must sacrifice to him, they could not leave any behind, but must take all their Cattle along with them. But God suffered Pharaoh still to harden his Heart, and he drove away Moses, saying, Begon and see my Face no more, for the first Time you appear before me again, I will surely put you to Death. Moses then departed from him, and told him; I will see your Face no more. And indeed he returned no more to Court after that, but Pharaoh sent to him, to bid him begone out of Egypt with all possible Speed.

The fourteenth Day of the Month Abib or Nisan, at Evening, the Hebrews killed the Lamb of the Passover, or of the Passage of the Lord, and with the Blood they sprinkled the two Posts and upper Part of their Doors; that the destroying Angel passing over their Houses, might not enter to kill their First-born. About the middle of the Exod. xii. 29, &c.Night the Lord smote to Death all the First -born of the Egyptians, from the First-born of Pharaoh, to the First-born of the meanest of his Slaves; and there was a great Outcry throughout all Egypt. So that Pharaoh sent to call Moses and Aaron in great Haste, and bid them go quickly and sacrifice to their God, and take their Wives and Children along with them, their Cattle, and all that they had; and when they went, to pray for him also. The Egyptians also urged them to be gone, so that they had not Time so much as to prepare their Bread, and to mix Leaven with it. They carried with them the Paste or Dough, raw as it was, and made unleaven’d Bread by the Way, as well as they could. From whence it comes to pass, that for ever after, during the whole eight Days of the Passover, they made Use of none but unleavened Bread.

Exod. xiii. 19. Gen. l. 25.Thus the Children of Israel set out from Rameses to the Number of six hundred Thousand Footmen, without reckoning Women and Children, or the Strangers that joined themselves with ‘em. Moses took with him the Bones of the Patriarch Joseph, who had laid this Injunction upon the Israelites a little before his Death. The Hebrews departing from Rameses, came first to Succoth, and thence to Etham. From Etham they returned towards Pi-hahiroth, which is between the Sea and MigdolExod. xiv. 2., over against Baal-zephon. No sooner were they arrived there, but Pharaoh came upon them with a powerful Army, thinking to force them back into Egypt. But the Lord put between the Camp of Israel and that of the Egyptians, a miraculous Cloud, which was luminous on the Side towards the Israelites, and dark towards the Egyptians. The Hebrews terrified at the Danger in which they thought themselves, began to murmur against Moses; but he encouraged them with the Assurance of Protection from the Lord. At the same Time the Lord commanded Moses to stretch out his Rod towards the Red-Sea, to separate its Waters, and to prepare a Passage for ‘em through the midst of it. Moses obeyed, the Sea parted, and a strong Wind that blew all the Night dried up the Bottom, and converted it into dry Land. The Hebrews entered therein, and passed thro’ it without Harm or Danger. What will be said concerning the Red- Sea, may be consulted on this Occasion. The Place at which they passed over is two or three Leagues below its Point or Extremity, at a Place named Colsum or Clysma, at which they pretended to shew for a long while after, the Marks and Remains of the Wheels of the Chariots belonging to the Egyptians⁴⁶.

Towards Day-break the Egyptians perceiving that the Hebrews had fled through the separated Waters, they had a Mind to pursue them, and entered after them into the Bottom of the Sea. But the Lord caused a Wind to arise, which brought back the Waters, which till then had remained suspended on each Side of the Passage; so that of the whole Army of the Egyptians not Exod. xiv. 28, 29, &c.one escaped drowning. The Tide cast their Bodies on the Shore, and the Israelites took the Advantage of seizing their Arms and Spoils. Then Moses and the Israelites sang a Song of Thanksgiving to the Lord. From Exod. xv. 1, 2, &c.hence they went on towards Sinai, and were three Days in the Wilderness of Shur, where they found no Water. The fourth Encampment was at Marah, where they found Plenty of Water indeed, but very bitter, which caused the People to murmur and complain. But Moses crying to the Lord, he shewed him a certain kind of Wood, which being thrown into the Waters took away the Bitterness, and made them very potable. From thence they came to Elim, where were twelve Fountains of sweet Water, and threescore and ten Palm-Trees.

Exod. xvi. 1, 2, 3, &c.On the fifteenth Day of the second Month, that is a whole Month after they came out of Egypt, the Hebrews departed from Elim, and came into the Wilderness

of Sin or Zin, which is between Elim and Sinai. Here the Multitude being tired out with the Length of their Journey, began to murmur against Moses saying, Would to God that we had died in Egypt, where we sat at the Flesh-pots, and where we eat Bread in Abundance! So the Lord spake to Moses, and promised him to make it rain Food from Heaven to satisfie the People. Moses gave Warning of it to the People, and told them that on the Sabbath Day it would not rain Food, but that the Day before they might gather a double Portion of it. That very Evening all the Camp of the Israelites was covered over with Quails, which were brought thither by the Wind; and the next Morning they saw all round the Camp a kind of Hoarfrost, or like little Grains, of the Colour of Bdellium, and of the Shape of Coriander-Seeds. The People viewing it, said to one another, Man-hu, or, What is this? Which occasioned this Sort of Food to receive the Name of Manna. They took a great Quantity of Quails, and gathered up the Manna. But Moses bid them gather no more than an Omer for every one’s Share. Thus were they abundantly supplied with Food for their whole Journey; for the Manna never failed to fall, save only on the Sabbath Day, during the whole forty Years of their Pilgrimage, till they entered into the Land of Promise. See the Article of MANNA before. Then Moses bid Aaron to fill an Omer with Manna, and to lay it up before the Lord, to remain as a Monument to future Generations.

From the Desart of Sin, the Hebrews arrived at Dophkah, thence they proceeded to Alush, and afterwards to Rephidim; where the People being in want of Water, began to murmur against Moses. But the Lord, by the Ministry Exod. xvii. 1, 2, 3.of Moses, drew them Water out of the Rock of Horeb; and the Water from this Rock served them through their whole March. At this Time the Amalekites coming to attack the Israelites, Moses sent Joshua out against them, with the Choice of his Troops; he himself at the same Time, with Aaron and Hur, being upon an Eminence, from whence they could see the Engagement. While Moses held up his Hands elevated towards Heaven, Joshua had the Advantage over the Enemy; but no sooner did he hold them down when weary, but the Amalekites prevailed. Wherefore Aaron and Hur put Stones under him, that he might sit down, while each of them supported his Arms, that he might not be tired. So that the Amalekites were intirely defeated. And the Lord said to Moses, write an Account of this Action in a Book, and instruct Joshua in it; for I will utterly destroy the Memory of Amalek from under Heaven.

The third Day of the third Month from Exod. xix. 1, 2, 3, &c. Exod. xx. 1, 2, 3, &c. Exod. xxiv. 1, 2, 3, &c.their coming out of Egypt, they arrived at the Foot of Mount Sinai, where they continued one whole Year. ‘Twas there that God intended to give them his Law, and to regulate the Form of their civil Government. ‘Twas there that God had told Moses, that they should offer Sacrifices to him after they came forth out of Egypt. Moses therefore ascended up into the Mountain, and God told him he intended to make a Covenant with Israel, and to give them his constant Protection, on Condition that the People would engage themselves to be obedient to him, and to continue faithful to him. Moses made a Report to the People of what the Lord had proposed to ‘em, and the People answered, We will do every Thing that the Lord shall please to require of us. Moses ascended again into the Mountain, and carried the Peoples Answer to the Lord. Then the Lord bid Moses go down, and order the People to purify themselves, and to be in Readiness against the third Day; for that in three Days the Lord would descend upon the Mountain, to make a Covenant with them. On the third Day therefore God gave sensible Marks of his Presence upon Sinai, by the Fire that appeared there, and by Claps of Thunder and Flashes of Lightning, and by the Sound of the Trumpet that was heard there. God ordered Moses to set up Barriers at the Foot of the Mountain, that no one might approach it. Afterwards going up again into the Mountain, God gave him the Law of the Decalogue, or Ten Commandments, which contains an Abstract of the whole Jewish Religion. See before under the Article LAW.

After this God gave to Moses several Ceremonial and Political Laws, contained in Chap. xxi, xxii, and xxiii. of Exodus. Then coming down from the Mountain, Moses declared to the People the Laws he had received, and the Articles of the Covenant that the Lord would make them. And the People answering, that they would perform whatever the Lord should please to enjoin them, Moses erected an Altar Exod. xx. 25.of unhewn Stone, at the Foot of the Mountain, and twelve Monuments, or twelve other Altars, in the Name of the twelve Tribes of Israel. He offered burnt Sacrifices, and Peace-Offerings to the Lord; and taking the Blood of the Victims, he poured half upon the Altar, and the other half into Cups; and having read to the People the Ordinances he had received from the Lord, and which he had wrote into a Book, he sprinkled all the People with the Blood that was in the Cups. Thus was concluded this so solemn and celebrated a Covenant, between the Lord and the Children of Israel.

Then the Lord bid Moses come up again into the Mountain, and bring with him Nnn Joshua

MOS [

Exod. xxiv. 12, —— 18.Joshua his Servant, that he might instruct him in all the Particulars of those Laws and Regulations, that he would have observed by the Priests or People, in the publick Exercise of Religion. He ordered a Tabernacle Exod xxv. 1, 2, 3, &c. xxvi xxvii.or Tent to be erected, in which he would receive the Homages, the Sacrifices, and the Adorations of the Israelites. He gave to Moses the Description of this Tabernacle, of the Ark, of the Altars, of the Veils or Curtains, of the Candlestick, and of all the Utensils that were to be made Use of there. Of the Habits of the Priests, and particularly of the Ornaments of the High-Priest. He Exod. xxviii.prescribed the Manner in which the Priests were to be consecrated, the Order, Manner, and Quality of the burnt Offerings, and of the Incense and Perfumes to be offered. He Exod. xxix. xxx.particularly appointed Bezaleel and Aholiab to perform all the Work of the Tabernacle. Exod. xxxi.Lastly, God gave him the Tables of the Law, which contained the Decalogue written by the Finger of the Lord: And at the Exod. xxxi. 18.same Time he informed him, that the People whom he had brought out of Egypt, had soon forgot all their Promises and Engagements; for at that very Time they had made them a molten Image, and were worshiping a golden Calf. To this he added, that he had Exod. xxxii. 7, 8, 9, &c.a Mind utterly to exterminate this headstrong and untractable People; but as for Moses, he would make him the Father and Chief of a great Nation. Moses then threw Exod. xxxii. 1, 2, 3, &c.himself at the Feet of the Lord, and interceded for the People. God hearkened to him, and sent him back into the Camp, after he had been upon the Mountain forty Days and forty Nights without receiving any Sustenance.

As he came down, Joshua heard the Noise of the People, who were then making great Shouts and Rejoycings. He said to Moses, that he heard a Noise in the Camp, as if there were some Engagement with the Enemy. But Moses knowing what had happened, told him, that it was not the Sound of an Alarm, but Cries of Joy. And when they came nearer the Camp, and saw the golden Calf, and the People singing and dancing about it, Moses for Indignation threw down the Tables of Stone he held in his Hands, and so broke them to Pieces. Then taking the Calf they had made, he melted it, and reduced it to Powder, and scattered the Powder into the Water, and made all the Congregation drink of it. See the Article of the GOLDEN CALF. Then Moses severely rebuked Aaron, for being so weak as to comply with the People in their Request, of having sensible Gods and molten Images. Aaron excused himself as well as he could, and Moses setting himself at the Entrance of the 230 ]

Camp, proclaimed, Whoever is for the Lord, let him join himself to me. Then all the Children of Levi assembling about him, he said; Thus says the Lord, let every one of you take his Sword, and let him go from Gate to Gate a-cross the Camp, and let every one slay his Brother, his Friend, or his Kinsman. The Children of Levi performed what was enjoined them, and that Day there were slain about three Thousand of the People.

The next Day Moses spoke to the People, and remonstrated to ‘em the Heinousness of their Sin, and told them, that he would go up again into the Mountain, and endeavour to obtain Forgiveness for them. He went up, and intreated the Lord to pardon them; or otherwise he begged that himself might be blotted out of the Book of the Lord. The Lord answered him, That only he that offended should be blotted out of his Book; that he did not intend to forsake his People, that he would give them his Angel to conduct them into the Land he had promised them; but that the Crime they had committed should not always go unpunished, for that he would chastise them in the Day of his Vengeance. And that as to himself, he would not go along with them, but would send his Angel before them. Moses having declared these Words to the Exod. xxxiii. 1, 2, 3, &c.Israelites, they were much afflicted at them, and humbled themselves before the Lord, and laid aside all their Ornaments at the Foot of Mount Horeb. And farther to shew the Displeasure of the Lord, Moses carried the Tabernacle out of the Camp, where the Lord was used to speak to him Face to Face, and to give him his Orders. But Moses not desisting to importune the Lord, and to pray him to continue his Conduct of his People to the Land of Promise, he was prevailed with at length, and promised not to forsake them. Then Moses desired another Favour from the Lord, which was, that he might see his Glory. The Lord answered him, that he could not let him see his Face, for no Man could support that Sight and live; but that he would pass before the Opening of the Rock, where Moses might place himself, and so might see his hinder Parts as he passed along.

Afterwards Moses went up into the Mountain, and carried with him new Tables Exod. xxxiv. 1, 2, 3, &c.of Stone which he had prepared. There God manifested his Glory to him, as he had promised. He gave him the Decalogue anew, and several other Commandments; and after forty Days and forty Nights he came down from the Mountain, bringing the two Tables of Testimony along with him. He was not aware that his Face cast forth Rays of Light⁴⁷, which

remained upon him after the Communication he had with the Lord. Aaron and the Children of Israel seeing him thus illuminated, durst not come near him; but Moses encouraged them to come and speak to him, and having finished his Discourse, put a Veil over his Face, that they might converse with him with greater Liberty. Then he began to put in Execution what the Lord had commanded him, concerning the Tabernacle of Testimony. He caused it to be proclaimed all over the Camp, that whoever had any valuable Metals, or precious Stones, Thread, Wool, Furrs, or fine Wood fit for the Work of the Tabernacle, might make an Offering of them to the Lord. The Exod. xxxv, xxxvi, xxxvii, &c.Israelites inflamed by a holy Zeal, brought with great Alacrity whatever they had that was fit for this Design; insomuch that Bezaleel and Aholiab were obliged to tell Moses, that the People offered more than Exod. xxxvi. 5, 6, 7.was necessary; upon which Proclamation was made thro’ the Camp, that they need not make any more Offerings.

Besides what every one offered voluntarily, the Lord commanded that each Israelite should contribute half a Shekel, or about thirteen Pence Half-penny of our Money. And that this Contribution might be regularly raised, he caused an Account to Exod. xxx. 11, 12. xxxviii. 25, 26.be taken of all the People, from twenty Years old and upwards; and there were found six hundred three Thousand five hundred and fifty, each of which having paid a Bekah or half Shekel, the Sum amounted to one hundred Talents of Silver, and one Thousand seven Hundred and seventy five Shekels. The hundred Talents of Silver make about thirty four Thousand two hundred and nineteen Pounds Sterling; and one Thousand seven hundred seventy five Shekels make about two Hundred and two Pounds and nine Shillings. For six whole Months they worked upon the Tabernacle, that is, from the sixth Month of the holy Year, after their coming out of Egypt, of the Year of the World 2513, to the first Day of the first Month of the following Year 2514, before Christ 1486, before the Vulgar Æra 1490. On the first Day of the Month Nisan, which answered to the 21st of April, according to Ussher, the Tabernacle of the Covenant was set up, and filled with the Glory of the Lord. The Exod. xl. 2, 17, 34. Numb. ix. 1,—14. Numb. xii. 1, 2, 3, &c.fourteenth of the same Month the Israelites celebrated the second Passover from their coming out of Egypt; and about the same Time Moses published the Laws that are contained in the seven first Chapters of Leviticus. He consecrated Aaron and his Sons, and anointed and dedicated the Tabernacle, all the Vessels, and every Thing else that belonged to it.

Numb. i. 1, 2, &c. iii. 3, 34, 51. viii. 5,—26. Numb. ii. 1, 2, 3, 4, &c.The first Day of the second Month of the same Year, Moses took a second Account of the People, in which the Levites were reckoned apart, and appointed to the Service of the Tabernacle. Moses regulated their Functions, and the Offices each was to sustain, in their Marches in the Wilderness. Also the Order was settled, which every Tribe was to observe in their Marches and Encampments, that in so great a Multitude no Confusion might arise. The Princes of Numb. vii. 1, 2,—83.the Tribes made their Offerings to the Tabernacle, each according to his Rank, and upon his Day, during the twelve Days of the Dedication and Consecration of this holy Place. Lastly, about the same Time Moses made several Ordinances, relating to the Purity that was to be observed in holy Things, the several Uncleannesses that were to be avoided, and the Manner in which they were to approach the Tabernacle.

About the End of that Year in which the People made their Abode at Mount Sinai, Jethro the Father-in-Law of Moses brought him his Wife Zipporah, and his two Sons Gershom and Eliezer⁴⁸. Moses received him with all possible Respect, and by his Persuasion changed the Method he had established for judicial Proceedings. He commissioned Judges to assist him in accommodating Differences, and in deciding Causes of lesser Consequence, reserving the Determination of greater Matters to himself. Soon after the Pillar of Clouds raising itself, by which the Israelites were conducted, they decamped from Sinai to go towards Paran. Moses tells the Names of but two Encampments between Sinai and Kadesh, which are Taberah, that is, burning, and Kibroth-hattaavah, that is, the Graves of Lust. We speak to each of these under their proper Articles.

‘Twas on the Account of the Arrival of Zipporah in the Camp, that Aaron and Miriam his Sister spoke against Moses, because his Wife was an Ethiopian⁴⁹; saying, Has the Lord indeed spoken only by Moses? Hath he not also spoken by us? We cannot know the Particulars of this Dispute, nor upon what Account it arose; but the Scripture tells us, that the Lord interposed in the Defence of Moses, who was the meekest Man upon Earth. The Lord therefore coming down in the Pillar of Clouds, spoke to Miriam and Aaron at the Door of

the Tabernacle, telling them, If there be a Prophet among you, I the Lord will make my self known to him in a Vision, and will speak unto him in a Dream. My Servant Moses is not so, who is faithful in all mine House. With him will I speak Mouth to Mouth, even apparently, and not in dark Speeches, and the Similitude of the Lord shall he behold: Wherefore then were ye not afraid to speak, against my Servant Moses? At the same Time the Pillar of Clouds withdrew, and Miriam appeared to be all covered over with Leprosie. Aaron seeing her in this Condition, presently applied himself to the Clemency of Moses, who intreated the Lord for her. But the Lord said to him, If her Father had but spit in her Face, should she not be ashamed seven Days? Let her be shut out from the Camp seven Days, and after that let her be received in again. See MIRIAM.

It is not easy to determine, whether the Sedition of Korah, Dathan, and Abiram happened after the Arrival of the Hebrews Numb. xvi. 1, 2, 3, &c.at Kadesh-barnea, or before: However we shall mention it here, that we may relate what happened after the Encampment at Kadesh-barnea without Interruption. Korah was of the Tribe of Levi, as well as Moses and Aaron; Dathan, Abiram, and On, were of the Tribe of Reuben. Being disgusted at Moses and Aaron, because they shared between themselves all the chief Honours of the Republick, they raised a Mutiny against them, supported by two Hundred and fifty others of the chief of the People. They expostulated with Moses and Aaron, saying, Ye take too much upon you, seeing all the Congregation are holy every one of ‘em, and the Lord is among them: Wherefore then lift ye up your selves above the Congregation of the Lord? When Moses heard this, he fell upon his Face, and told them; that the next Morning the Lord would make known who were those that belonged to him. Let every one of you take his Censer, and present himself to Morrow before the Lord; and the Lord will then cause it to be known whom he hath chosen. Moses in the mean Time having sent for Dathan and Abiram, they sent him Word they would not come to him. Is it a small Thing, say they, that thou hast brought us up out of a Land that floweth with Milk and Honey, to kill us in the Wilderness, except thou make thy self altogether a Prince over us? Morcover thou hast not brought us into a Land that floweth with Milk and Honey, or given us an Inheritance of Fields and Vineyards. Wilt thou put out the Eyes of these Men? We will not come up.

The Day following Moses having assembled all the People at the Door of the Tabernacle, the Glory of the Lord appeared; and the Lord said to Moses and Aaron, Separate your selves from among this Congregation, that I may consume them in a Moment. But Moses and Aaron threw themselves upon their Faces before the Lord, saying, O Lord God, shall one Man sin, and wilt thou be wroth with all the Congregation? And the Lord commanded that all the People should separate themselves from the Tents of Korah, Dathan, and Abiram; which being done, Moses said to ‘em, If these Men die the common Death of all Men, then the Lord hath not sent me: But if the Earth open her Mouth and swallow them up, then ye shall understand that these Men have provoked the Lord. No sooner had he spoke these Words, but immediately the Earth opened under their Feet, and they were swallowed up with their Tents, and all that they had. And at the same Time a Fire went forth from the Lord, which consumed the two Hundred and fifty Men of Korah’s Party, who were there present with their Censers. Moses then took all these Censers, which were of Brass, and beat them out into broad Plates, and made a Covering of them for the Altar of burnt Offerings, that they might serve as a Monument of what had happened. Yet the very next Day the People began again to murmur against Moses and Aaron on the same Occasion, saying, Ye have killed the People of the Lord. But the Lord caused a sudden Fire or Plague to go forth, which took hold of the Camp, and had entirely consumed it, if Moses had not presently sent Aaron with his Censer. He placing himself between the Living and the Dead, offered his Incense, and intreated the Lord for them, upon which the Plague ceased. Upon this Occasion no less than fourteen Thousand and seven hundred Men perished, without reckoning those that died on the Account of Korah’s Mutiny. After this the Lord confirmed again the Priesthood to Aaron and his Family, by the Miracle of the Rod that budded and flourished, as may Numb. xvii.be farther seen in the Article of AARON.

From the Encampment call’d the Graves of Lust, the People went to Hazeroth, and thence to Kadesh-barnea, where they continued Numb. xxxii. 7, 9. xiii. 1, 2. Deut. i. 22, 23.a good while. Then by the Order of God, and for the Satisfaction of the People, Moses sent twelve chosen Men to take a View of the Land of Canaan. These Messengers or Spies were forty Days upon their Search, and at their Return they brought back some of the Fruits of the Country, which were of an extraordinary Largeness and Fairness; among other Things they brought a Bunch of Grapes, so large as to be carry’d between two of them. Being come into the Camp, they very much commended

the Land for its Beauty and Fertility, but added withal, that the Inhabitants were of a gigantic Stature, and had many strong and populous Cities; so that there were but little Hopes that this Country could be conquer’d by them. This Report put all the Camp into a Mutiny. Joshua and Caleb, who were two of the Spies, strove in vain to appease the Multitude. Nothing would satisfy them, but they would presently return into Egypt. Then the Lord in his Anger threatned to destroy all the People, but Moses interposed by his Prayers. However Sentence was pass’d against these Murmurers, that from the Age of twenty Years and upwards they should all die in the Desart. The ten Spies, who were at the Head of the Faction, were punish’d by a sudden Death. Only Joshua and Caleb were preserved, and God declared that they alone of the whole Multitude should enter into the Land of Promise.

But for all this the People being resolute, against the positive Orders of Moses would needs force the Passages, to take Possession of the Land of Canaan; but they were repuls’d Num. xiv. 40,—45. Deut. i. 40,—45.by the Amalekites and Canaanites with considerable Loss. When they had continued for a good while at Kadesh, they decamped from thence, and turned back towards the Red-Sea, to Ezion-gaber. Moses reckons these eighteen Encampments between Kadesh and Ezion-gaber. 1. Numb. xx. 18, 19, &c.Rithmah. 2. Rimmon-parez. 3. Libnah. 4. Rissah. 5. Kehelathah. 6. Mount Shapher. 7. Haradah. 8. Makheloth. 9. Tahath. 10. Tarah. 11. Mithcah. 12. Hathmonah. 13. Moseroth. 14. Benejaakan. 15. Horhagidgad. 16. Jotbathah. 17. Ebronah. 18. Ezion-gaber. Each of these Encampments may be seen under their proper Articles. From Ezion-gaber they returned to Kadesh, perhaps by the same Way. They were thirty eight Years performing this Journey. Being come to Kadesh, Miriam the Sister of Moses died there⁵⁰. In this Encampment the People murmur’d for want of Water, which Moses and Aaron supplied them with, by causing it to gush out of a Rock. But as they shew’d some Distrust in the Lord, he condemned them to die in the Wilderness, without the Satisfaction of coming into the Land of Promise. This made them give this Encampment the Name of Meribah, or the Waters of Contradiction.

Then Moses sent Ambassadors to the Numb. xxv. 4, 5, 6. Numb. xx. 14, &c. Deut. ii. 4, 5, 6, &c. Judg. xi. 17, &c.Kings of Edom and Moab, to obtain leave for a free Passage for his People through their Dominions; which they not only refused, but threatned to hinder them by Numb. xxxiii. 41. Num. xxi. 21,—31. Deut. ii. 24,—36, &c.Force of Arms if they should attempt it. This obliged the Israelites to take a Circuit in the Wilderness, that they might avoid the Territories of these People, whom the Lord would not suffer them to injure. They went then to Mount Hor, where Aaron died at the Age of one hundred and twenty three⁵¹. From hence they went to Zalmonah, where it is thought that Moses erected the brazen Serpent, to heal those that had been bit by the winged Serpents, which came to assault them in their Camp. Numb. xxi. 6. See SERPENT. From Zalmonah they went to Punon, thence to Oboth, thence to Ijeabarim; then to the Valley of Zared, thence to the Hills of the Brook Arnon, to Mattanah, to Nahaliel, to Bamoth, to Dibongad, to Almondiblathaim, to Mount Pisgah in the Desart of Kedemoth. From hence they dispatch’d Ambassadors to Sihon King of the Amorites, to demand a Passage through his Country, which being refused, Moses gave him Battle, overcame him, and took Possession of all his Territories. Sometime afterwards Og King of Bashan marched against Moses, and fought with him; but Moses conquer’d him, and made himself Master of all his Country.

Deut. iii. 1,—11. Num. xxi. 33,34,35. Numb. xxxiii. 48, 49.After this Moses came and encamped in the Plains of Moab, at Shittim, where the Israelites continued ‘till they left it to pass over Jordan, under the Conduct of Joshua. While they abode in this Encampment, Balak King of Moab sent to invite Balaam the Socerer or Wizard, to come and curse the Israelites. But the Sorcerer, contrary to his Expectation, having rather bless’d than curs’d them, he took up another Resolution, which was much more pernicious. He sent the Daughters of Moab into the Camp, to tempt the Israelites to Idolatry and Fornication. This wicked Counsel had the desired Effect; but Moses soon put a Stop to the Progress of it, by putting to Death all those that had given themselves to the Worship of 1 Cor. x. 8.Baal-peor. And the Lord cut off that Day to the Number of three and twenty Thousand, besides a Thousand others that were executed by the Sentence of the Judges. ‘Twas upon this Occasion that Phinehas Son of Eleazar the High-Priest signalized his Zeal for the Lord, as may be seen under his Article.

After this the Lord commanded Moses to make War against the Midianites, who had sent their Daughters, along with those of Moab to debauch the Israelites. Phinehas was appointed Captain of this Expedition, for which Purpose Moses gave him twelve thousand chosen Men. He routed

the Midianites, kill’d all the Males that he found in their Country, put five of their Princes to Death, with the wicked Wizard Balaam, who was the first Occasion of all the Numb. xxxi. 8.Misfortune. See BALAAM. The Tribes of Reuben, Gad, and the half Tribe of Manasseh having asked of Moses for their Inheritance the Country that they had conquer’d from the Amorites, Moses gave his Consent, Numb. xxxii. Deut. iii. 12. xxxi. 1—8.but upon Condition that they would go along with their Brethren over Jordan, to assist them in the Conquest of the Country possess’d by the Canaanites.

The first Day of the eleventh Month of the fortieth Year after the coming out of Egypt, Moses being in the Fields of Moab, and knowing that he was not to pass over Jordan, and that his last Hour was not far off; he made a long Discourse to the People, which is a sort of Recapitulation of all he had done, and of all that had happen’d from the coming forth out of Egypt. He there repeated certain Laws, renewed with the Elders of Israel, the Covenant they had made with the Lord, set before them the Happiness that would attend their Constancy and Fidelity, and the Calamities with which they would be visited, if they should be found to prevaricate; put into the Hands of the Priests and Elders a Copy of the Law, with an Injunction to have it read solemnly every seventh Year in a general Assembly of the Nation. Lastly, he composed an excellent Canticle or Poem, which is a kind of Prophecy of what was after to happen to Israel. He there exclaims against their future Deut. xxxii.Infidelities, and threatens them with all the Evils that in after Ages came upon them. Lastly, a little before his Death he gives to Deut. xxxiii.each of the Tribes a particular Blessing, in which he mingles several Prophecies and Predictions. The Tribe of Simeon is there not mentioned, for Reasons that to us are unknown.

Lastly, the Lord commanded Moses, at the beginning of the twelfth Month, to ascend Deut. xxxiv. 1, 2, 3.up to Mount Nebo, where he gave him a View of the whole Country, both on this Side and beyond Jordan; saying to him, This is the Land which I sware unto Abraham, and unto Isaac, and unto Jacob, saying, I will give it unto thy Seed, I have caused thee to see it with thine Eyes, but thou shalt not go over thither. So Moses the Servant of the Lord died there in the Land of Moab, according to the Word of the Lord. And he buried him in a Valley in the Land of Moab, over against Beth-peor; but no Man knoweth of his Sepulchre, unto this Day. And Moses was an hundred and twenty Years old when he died: His Eye was not dim, nor his natural Force abated. And the Children of Israel wept for Moses in the Plain of Moab thirty Days. This is what the Scripture informs us, concerning the Death of Moses: To which it is added, There arose not a Prophet since like unto Moses, whom the Lord knew Face to Face: In all the Signs and the Wonders which the Lord sent him to do in the Land of Egypt, to Pharaoh, and to all his Servants, and to all his Land: And in all that mighty Hand, and in all the great Terror which Moses shew’d in the Sight of all Israel.

Ecclus. xlv. 1, 2, 3, &c.The whole Scripture is full of the Praises of this great Man, and see here how Jesus Son of Sirach, Author of Ecclesiasticus, speaks of him. ” Moses was beloved of God and Men, and his Memorial is blessed. The Lord gave him “a Glory equal to that of the Saints; he “made him great and terrible to his Enemies, and he made the Wonders to cease “by his Words, (when in Egypt he held ” the Arm of God, as we may say, and “stopp’d the Course of the ten Plagues, ” as he judg’d convenient,) God exalted ” him in Honour before Kings, he prescribed him Ordinances before his People, and has made him see his Glory. ” He has given him the Gifts of Faith and ” Meekness, and has chosen him from among Men. God has heard him, and ” has caused him to enter into the Cloud; ” he has given him his Commandments ” before all his People, and the Law of Life ” and Knowledge, to teach his Covenant ” to Jacob, and his Ordinances to Israel.

Moses is the most antient Writer, of whom there remains any authentic Works. He has left us the Pentateuch, that is to say, the five first Books of the Old Testament, which are Genesis, Exodus, Leviticus, Numbers and Deuteronomy, of each of which we have spoken under their several Titles. Probably these Books were not separate Works at the beginning as we find them now. Moses compos’d but one single Work, of which the Law was as it were the Body, and Genesis was the Preface. Afterwards they were divided for the greater Convenience in Reading. These Books are acknowledg’d as authentic and inspired, by the general Consent both of Jews and Christians of all Persuasions. Some Difficulties have been started about the Author of these Books, because some Passages have been observed therein, that seem not to agree to Moses. And indeed it must be own’d, that some small Additions have been made. But these Additions make no Alteration in the Sense, they are only put there by Way of Illustration; so that it would carry the Matter too far, to conclude⁵²

from hence that Moses was not the Author of them.

Besides the Pentateuch, the Jews also ascribe to Moses these eleven Psalms following. 1. Ps. XC. Domine refugium factus es nobis, &c. 2. XCI. Qui habitat in adjutorio altissimi, &c. 3. XCII. Bonum est confiteri Domino, &c. 4. XCIII. Dominus regnavit, &c. 5. XCIV. Deus ultionum, &c. 6. XCV. Venite exultemus Domino, &c. 7. XCVI. Cantate Domino canticum novum, &c. 8. XCVII. Dominus regnavit, &c. 9. XCVIII. Cantate Domino canticum novum, &c. 10. XCIX. Dominus regnavit, &c. 11. C. Jubilate Deo omnis terra, &c.

But there is no sufficient Proof that these Psalms had Moses for their Author. For the Proof taken from the Title of the ninetieth Psalm, which is, a Prayer of Moses the Man of God, which they pretend must be applied also to the ten following Psalms, is not sufficient to ascertain them to this Lawgiver. ‘Tis well known that the greatest part of the Titles of the Psalms are not original, nor indeed very antient; and that some of them are wrong placed. Besides in these Psalms we find the Names of Persons, and other Marks, that by no Means can agree with Moses. We are of the Opinion of some learned Interpreters, that the Name of Moses only insinuates, that the Psalms might be composed by some Levites who lineally descended from Moses; or that having been written by some Prophet, they were appointed to be sung by the Choir of Musicians of the Race of Moses. See our Dissertation upon the 90 Psalm.

Some Antients thought⁵³ that Moses was the Author of the Book of Job. Origen⁵⁴ pretends, that he did but barely translate it out of Syriack into Hebrew. But this Opinion is rejected both by Jews and Christians; and if this Book had truly belong’d to Moses, would the Jews have separated it from the Pentateuch? There is also quoted an Apocalypse or Revelation of Moses, a lesser Genesis, the Ascension of Moses, the Assumption of Moses, the Testament of Moses, the mysterious Books of Moses. These are cited by some antient Writers, and Passages are found quoted from hence in their Works. ‘Tis thought that from the Apocalypse of Moses St. Paul quoted these Words, Gal. v. 6. For in Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by Love. And. vi. 15. For in Christ Jesus, neither Circumcision availeth any Thing, nor Uncircumcision, but a new Creature. ‘Tis imagin’d also, that what is said in the Epistle of St. Jude, ℣ 9. concerning the Contention of Michael the Archangel with the Devil, about the Body of Moses, is taken from the Assumption of Moses. The Reader may peruse the Collection of M. Fabricius, concerning the Apocryphal Books of the Old Testament.

As to the Death and Burial of Moses, Deut. ult. 5, 6.many Difficulties have been raised. The Scripture tells us expressly, that Moses died, according to the Word of the Lord. But as the Hebrew Words literally import upon the Mouth of the Lord, the Rabbins have imagin’d, that the Lord took away his Soul by a Kiss that he gave him. This Opinion may be seen discuss’d at length in the Books publish’d by M. Gaulmin in Hebrew and in Latin, under the Title Petirath Mose. Others have maintain’d that he did not die, and others have not denied his Death, but however have pretended that he was transported into Heaven⁵⁵. Our Masters have assured us, says Maimonides, that our Master Moses is not dead, but ascended into Heaven, where he serves God to all Eternity. Josephus says⁵⁶ that he disappear’d; but that it was he himself that gave an Account of his own Death, for Fear that the Jews astonish’d at his exalted Virtue, should imagine that he had made Approaches to the Deity itself. And since no Body could tell where his Place of Burial was, and since he appear’d with Elias in the Transfiguration of Jesus Christ; and lastly since St. Jude says, that there was a Dispute between Michael and the Devil about his Body, it has been concluded that he did not really die, but that he ascended Body and Soul into Heaven. For farther Satisfaction about the Death of Moses, the Reader may have Recourse to the Dissertation we have prefix’d before our last Tome upon the New Testament. And as to his Tomb, which was pretended to be found in the Year 1655, the same Dissertation may be consulted, p. LXXX, LXXXI. and Hornius’s Ecclesiastical History, N°. 74. and M. Basnages Continuation of Josephus, Tom. IV. L. vi. c. 17. Art. 13. Edit. Par. and lastly, Bartolucci’s Bibliotb. Rabbin. T. 3. p. 513 and 928.

The Rabbins⁵⁷ in the Account they give us of the Life of Moses, do not content

themselves with the Miracles that the Scripture relates of him, but very much improve upon them. They say, for Example, that he was born circumcised; that the Daughter of Pharaoh, who found him upon the Banks of the Nile, was leprous, and that as soon as she touch’d the Ark in which the Infant lay, she was immediately cured of her Leprosy. Bathia, for so they call this Princess, having brought Moses to Pharaoh, at the Age of three Years, Moses took his Crown, and put it upon his own Head. Balaam, the famous Wizard mention’d in Scripture, being then at Pharaoh’s Court, advised him to put the Child to Death. But Pharaoh’s Magicians desiring to try if Moses had done this out of Knowledge and Design, or by mere Chance, put Diamonds and Coals of Fire before him. Moses was reaching out his Hand to the Diamonds, but the Angel Gabriel pull’d it back, and put it to the Coals of Fire. He put them upon his Tongue, and burn’d himself, which made him hesitate in his Speech for ever after. This Action was the saving of his Life: When it was known to Pharaoh that he had kill’d an Egyptian, he condemned him to lose his Head; but God permitted that his Neck should become as hard as a Pillar of Marble, and the Rebound of the Sword kill’d the Executioner. Moses fled away, and no Body could stop him; for Pharaoh became dumb that Minute, and all the rest either deaf, dumb, or blind.

Moses withdrew to Korkon King of Ethiopia, who was then in Armenia. Balaam being also then in Ethiopia, excited the People to an Insurrection against their Prince; but Moses stood up in the Defence of Korkon. He put himself at the Head of the Army, and besieged Balaam in the Capital City of Ethiopia. To make the Approach to the City more difficult, he brought an infinite Multitude of Serpents round about. But Moses charm’d the Serpents, and made himself Master of the Town. He married the Queen, then Widow to the King, who died during the War, and reigned forty Years over Ethiopia: The Queen complain’d that Moses did not use her as his Wife; at which the People mutined, and Moses was constrain’d to retire to Jethro, where he found a famous Rod or Twig, that God had at first created for Adam. It pass’d afterwards to Abraham, then to the Kings of Egypt, from whom Jethro took it, when he left that Court. He planted it in his Garden, and promised his Daughter to any one that would pluck it up. The Name of God was engraven upon this Twig, which was the Cause of its being so miraculous. He married Zipporah, who soon brought him a Son. But Jethro having covenanted that his first-born Son should not be circumcised, God immediately sent two Angels, who so far swallow’d up Moses, as that there only remain’d his Feet. But no sooner had Zipporah circumcised her Son, than that Moses was deliver’d from this Danger. The Jews relate a thousand Miracles about the Manner of Moses’s receiving the Law. According to them it is not enough to say, that Moses ascended into Mount Sinai; they will have it that he ascended into Heaven; that being come to the Top of Sinai, a Cloud took him up, and carry’d him into Heaven. Upon his Way he met the Angel Remuel, chief of twelve thousand Angels, who was desirous to accompany him. But pronouncing the Name of God, compos’d of twelve Letters, he made him fly away to the Distance of twelve thousand Furlongs. Pursuing his Way, he found the Angel Adarniel, who put him into a great Fright. For this Angiel had a terrible Voice, which he caused to be heard in the two hundred thousand Spheres encompass’d with a white Fire. Moses being dismay’d would have fled away, but the Lord encourag’d him; and pronouncing the Name of God compos’d of seventy two Letters, he terrified the Angel in his Turn, who fled away crying out as he went, Happy art thou Moses, who knowest that of which the Angels are ignorant. They believe the Tables were of Sapphire, on which the Law was written; and that Moses was made rich by the Fragments only, that were taken from these Tables when they were polished, Exod. xxxiv. 1. They say moreover, that Moses put to Death the Accomplices of Korah, by putting a deadly Poison into their Censers, the Fume of which killed them. We have spoken of his Death before, and of the Fables that the Rabbins relate about it. The Petirath Mose of M. Gaulmin may be seen on this Head, and Sixtus Sinensis, Tom ii. l. v. Annot. 59, 61. and l. vi. Annot. 91.

Those that have compared the History of Moses with what is contained in the fabulous Histories of Bacchus, Mercury, and Musæus, have found a great many Resemblances, which make them of Opinion, that the Pagans had some Knowledge of the holy History, and that they had done Honour to their Deities, by ascribing to them such Things as belonged to Moses. M. Huet may be consulted in this Matter, in his Bibliotheca Evangelica.

The History of Moses was so famous for many Ages, in almost all the Countreys of the World, that it is no Wonder that Writers of different Nations have each represented it after his own Manner. The Orientals, the ancient Grecians, the Egyptians, the Chaldeans, the Romans, have all

made Additions to his History. Some of ‘em have improved upon the Miracles that the Scripture relates concerning his Life; others have disguised his Story, by adding to it not only false, but mean and trifling Circumstances. This is in short what the Orientals have said about him⁵⁸. Moses was born five hundred and six Years after the Flood, and lost his Father at a Month old. Valid King of Egypt, who then reigned, had married Assiah, the Niece of Amram Father to Moses, and Cousin-german to this Law-giver. This Alliance, though it procured Amram great Credit at Court, yet it could not remove the Uneasiness of Nagiah the Mother of Moses, who dreaded that Hatred that Pharaoh Valid had conceived against the Hebrews. She exposed her Son upon the Nile, in a little Box, which was brought by the Stream to the Foot of the King’s Palace, where the Child was taken up, nursed, and educated at Court.

Here he lived till the Age of forty one Years, when he killed an Egyptian, and was forced to retire into the Country of Midian, where he married Zipporah, Daughter of Shobab or Jethro. At the End of some Years he took a Resolution to return into Egypt. At the River Aimon he found in his Way the Garment and Staff of a Prophet. No sooner had he put on the Garment, and took up the Wand, but his Hand became white and glistering like a Star. God then appeared to him, and gave him Orders to bring the Hebrews out of Egypt. The Arabians alluding to this, when they would intimate that a Man performs Miracles, or when a Physician, for Example, performs wonderful Cures, they say he has a Hand as white as Moses, or the Breath of the Messiah.

Moses appeared before Pharaoh, and told him the Commands he had received from God concerning the Israelites. The King required Miracles from him; for, says he, those are the proper Credentials of a Prophet. Moses then threw his Staff upon the Ground, which was immediately changed into a monstrous Dragon, which opening his Mouth, and fixing its Eyes earnestly upon the King, put him into a terrible Fright, and made him run away. He desired Moses to take away this Serpent: He took hold of it, and it returned to the Figure of a Staff again. Afterwards Pharaoh required other Miracles from him. Moses then shewed him his Hand, which was brown as the rest of his Body; but he had no sooner put it under his Arm, but he brought it out again as white as Snow, and as bright as a Star. The Orientals add many Particulars to what the Scripture tells us of the Magicians of Pharaoh, which may be seen under the Articles JANNES and JAMBRES.

The Greek and Latin Authors have proceeded in a Manner just contrary to this. As the Jews and Orientals generally have enlarged the Number of Moses’s Miracles, and magnified his Exploits, so the others have extenuated them, or made them doubtful by a Mixture of Fable. Manetho says P, for Example, that Moses was a Priest of Heliopolis, called Osarsiph, who being at the Head of a Company of Lepers, and other diseased Persons, whom King Amenophis had a Mind to drive out of his Kingdom, he revolted against the King, and fortified himself with his People in the City of Avaris, or Typhon. This new Commander made a Beginning by making his Followers swear Obedience to him; then he gave them Laws, which consisted chiefly of such Points as these; that they should not worship the Gods, that they should not refrain from eating such Things as passed for sacred in Egypt, and that they should not make any Alliance with any other People, but only with such as would espouse their Cause. After this Osarsiph changed his Name for that of Moses.

He sent Ambassadors to the Shepherds whom King Themutis had drove out of Egypt, and who were withdrawn to Jerusalem, to persuade them to enter into Confederacy with them, and to join their Forces together against King Amenophis. The Shepherds were very well pleased at this Invitation, and with great Diligence repaired to the City Avaris, to the Number of two hundred Thousand Men. King Amenophis got together an Army of three hundred Thousand Men, but instead of fighting with the Rebels, he retired into Ethiopia, where he found a Protection, the King of that Country being in Alliance with him. The Rebels having no longer any Thing to fear, dispersed themselves all over Egypt, and there committed a Thousand Outrages, not only against the Men, but also against the sacred Animals, killing, burning, and destroying where-ever they came. At the End of thirteen Years, King Amenophis joining his Troops with those of the King of Ethiopia, he poured at once upon the Rebels, and drove them as far as to the Frontiers of Syria. Thus was the Story of Moses related by Manetho.

Just. l. xxxvi.Justin was no better informed. He tells us that when Joseph was sold by his Brethren, and carried into Egypt, he there soon insinuated himself into the King’s Favour, by Means of the magick Art, in which he was very expert. Besides which he had the Knack of interpreting Dreams,

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