insidious project to seduce the Israelites; its success and effects; and of the appointment of Joshua. We perceive in every relation the consistency of the divine intentions, and the propriety of the laws which God established. When we contemplate, for instance, the flagrant wickedness practised by idolatrous nations, we cannot wonder at the rigorous commands [H] delivered for the extirpation of the inhabitants of Canaan; or that the Almighty should desire to purge from pollution a land which was to be consecrated to his service. The book contains likewise a repetition of many principal laws given for the direction of the Israelites, with the addition of several precepts, civil and religious. It describes some regulations established for the ordering of the tribes, and for the division of the land which the Israelites were about to possess. It should seem, that the direction was given to distribute the land by lot, in order that the completion of the divine promises expressed by Jacob and others, with respect to the several tribes, might laam, as well for his general practice of divination, as for his desire to procure "the wages of unrighteousness," by cursing those whom God had blessed. Maimonides absurdly represents the speaking of Balaam's ass as a circumstance executed only in vision, though there is no shadow of reason why it should not be considered as the account of a real event. Objections to miracles drawn from their difficulty are preposterous, when applied to an omnipotent Being; and that Moses should not stop to describe the surprize of Balaam, was as consistent with the gravity, as with the conciseness of his history. 2 Pet. ii. 15. and Jos. Autiq. Lib. IV. c. 6. Vid. Maim. More Nevoch. Part II. c. xliii.

[1] Deut. xii. 1—6. xiii, 12—17. xx. 10-18,

be fully shewn to have resulted from the arbitration and controul of Providence [1]. The book presents us also with a list of the tribes; with that of Levi in particular, which is reserved for a distinct roll, because in possession of an order in the priesthood.

With respect to the numberings which are made in this book, it must be observed first, that the tribes are not reckoned in the order in which their leaders were born,' but in that of their respective mothers, or according to their accidental or acquired precedence. 2dly. That only those males who were twenty years old and upwards are reckoned. And 3dly. That Ephraim [K] and Manasseh are mentioned as two distinct tribes; but for the particular reasons of every arrangement in the order and circumstances of this enumeration, we must have recourse to the commentators at large. From these an ample solution of the difficulties which occur in considering the particulars of the numberings may be obtained [L].

The most signal prophecies which are contained in this book, and bear testimony to its inspiration, are those blessings which Balaam [M] was con

[1] Chap. xxvi. 55. compare with Gen. xlix.

[K] In the number of the tribe of Ephraim compared with that of Manasseh, we perceive the accomplishment of Jacob's prophecy. Comp. Numb. i. 33–35. with Gen. xlviii. 19, 20. Comp. also for similar illustration, Numb. i. 21. with Gen. xlix. 3, 4. and Numb. i. 27. with Gen. xlix. 8.

[L] Hieron. Com. Parker's Introd. to Numb. Lewis's Antiq. Heb. L. VIII.

[M] Though God had probably rejected Balaam as an apos

strained to utter concerning the future prosperity of the Israelites [N], and the destruction of their several enemies [o]; especially in that distinct and extatic description of the "Star which should come out of Jacob, and of the Sceptre that should rise out of Israel [P]." The denunciation likewise against Moses and Aaron for their disbelief [9], as well as threats against the people for their murmurs [R], and the declaration, that none but Caleb and Joshua should enter the land, were strikingly fulfilled; it may be added, that the rites of the Passover, of which the observance is again enjoined in this book [s], were figurative representations of a predictive character.

tate prophet, he designed to employ him on this signal occasion as the herald of the divine oracles: to illustrate the impotency of the heathen arts, and to demonstrate the power and foreknowledge of the divine Spirit.

[N] Chap. xxiii. 8-10. 23. xxiv. 8.

[0] Chap. xxiv.

[P] Chap. xxiv. 17, 19. The expression of " the Star" might be chosen in allusion to those portentous lights which were supposed to precede the appearance of illustrious personages; and it is remarkable, that, as if in exact conformity with Balaam's prophecy, "a star in the east" indicated the time and place of our Saviour's nativity. Vid. Matt. ch. ii. Hence the false Christs that appeared in the earlier ages, and particularly in the time of Trajan, assumed the title of Bar Chochab, that is, the Son of the Star. Talmud. Bab. Sanhedrin. c. Chelek. et Maimon.

[Q] Chap. xx. 12. and Patrick in loc.

[R] Chap. xiv. 20–36.

[s] Chap. ix. 12. comp. with John xix. 36.

OF THE

BOOK OF DEUTERONOMY.

THE fifth and last Book of the Pentateuch is distinguished among the Jews by its initial word[A]; though sometimes the Rabbinical writers call it the Book of Reprehensions; in allusion to the frequent reproaches which it contains against the Israelites. It is also denominated Thora, which implies the Law; as well as Misna, a copy of the Law; a word which corresponds with the title that the seventy have given it, Deuteronomy [B] signifying a repetition of the Law. It contains indeed a compendious recapitulation of the Law; enlarged with many explanatory additions, and enforced by the strongest and most pathetic exhortations to obedience; as well for the more forcible impression on the Israelites in general, as in particular for the benefit of those who being born in the wilderness were not present at the first promulgation of the Law [c]. It is a kind of manual

[A] (Elleh Hadbarim) these words.

[B] From davlapos voμos, a second Law.

[c] Moses in his address to the Israelites observes, that "the Lord made not the covenant with their fathers, but with

of divine wisdom; a commentary on the decalogue; and contains such laws as concerned the people in general, as to their civil, military, and religious government, omitting for the most part what related to the Priests and Levites. It was delivered by Moses, a little time previous to his death; to the people whom he had long governed and instructed; and bequeathed, with his other writings, to the charge of the Levites [D], as the most valuable testimony of his regard, in the fortieth year after the departure from Egypt, A.M. 2552.

The book opens with an interesting address to the Israelites, in which Moses briefly recapitulates the many circumstances in which they had experienced the divine favour since their departure from Horeb. He describes the success and victories which had marked their progress, the discriminating course which they were directed to

those then alive;" for though many who were present at Sinai were now dead, many also must have been still living; those only having perished in consequence of God's threats, who were twenty years old and upwards when they offended him. by their murmurs; and even of those condemned to die in the wilderness, many might, like Moses, be suffered to behold the land which they were not to enter. Moses, however, may perhaps mean only, that God made not that solemn covenant with their forefathers, the patriarchs, but with the generation of his contemporaries. Vid. Numb. xiv. 29. Deut. v. 3. and Calmet and Estius in loc.

[D] Chap. xxxi. 26. The two tables of the decalogue were placed in the ark; the rest of the law in the side of the ark. Vid. 1 Kings viii. 9. Patrick in Deut. xxxi. 26.