die nor being surprised with death for he knew the time and the place and the manner of it And as he did not die of any Disease as was said before or of old Age or by external force but only by the will and pleasure of God who took his Soul out of his Body so he did not part with it against his will nor with any fear but with a placid Mind and composed Spirit committed himself to God In whose embraces as we may speak he expired and this it is likely the ancient Jews meant when they said His Soul departed with a kiss As to the time of his death the Scripture doth not mention the Year the Month and the Day but the Jews commonly place it in the last Month of the fortieth year after their coming out of Egypt called ADAR and the seventh day of that Month. Thus they say in Seder Olam Rabba Cap. X. and in their Kalendar which they now follow and so Patricides in Hottinger's Smegma Orientale p. 457. But our great Primate of Ireland in his Annals observes that it agrees better with the following History to place his death in the first Day of that Month and Torniellus makes the same Computation that it must be either in the latter end of the Eleventh Month or in the beginning of the Twelfth Verse 6 Ver. 6. And he buried him This refers to the words foregoing viz. the LORD who commanded his Angels to bury him So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Haeres IX p. 28. and see p. 600. Though in the Scripture active words are very often used passively and the meaning may be only that he was buried Yet there is this to be said for the other sense that thereupon it is thought that the Contest arose between Michael the Archangel and the Devil as St. Chrysostom Theodoret Procopius Gazaeus and others take it who would not have had him buried but opposed it that he might administer an occasion to the Jews to commit Idolatry Though we never find that the Jews were given to the Worship of Reliques as our most Learned Vsser observes in his Annals See there In a Valley in the Land of Moab over against Beth-Peor This Valley was in the Land of Sihon King of the Amorites IV. 46. who had taken it from the Moabites as I noted before and was now possessed by the Israelites And Beth-Peor was a part of the Possession of Reuben XIII Josh 20. which was a place where the Temple of Peor anciently stood from whence it had its name For this Idol is not only called Baal-Peor but simply Peor XXII Josh 17. and as Beth-Baal is the Temple of Baal so Beth-Peor is the Temple of Peor as J. Ger. Vossius abserves de Orig. Progr Idol Lib. II. Cap. VII Now by all these Circumstances of his burial it appears how frivolous that Opinion of the Jews is mentioned in Jalkut out of Siphri that Moses did not really die but was translated into Heaven where he stands and Ministers before God Which conceit Josephus himself follows Lib. IV. Aniq. Cap. VIII where he saith that the having dismissed the Elders who went with him to Mount Abarim and then conversing a while with Eleazar and Joshua while he embraced them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cloud on a sudden coming upon him he was snacht out of their sight into a certain Valley Which is not only beside but contrary to the Scripture which saith he died and was buried in the Valley And yet some of the ancient Fathers particularly St. Ambrose and St. Hilary have followed this Opinion that when Moses is said to die it doth not signifie the separation of his Soul from his Body but his Translation to a better Life See Sixtus Senensis in his Bibliotheca Lib. V. Annot. LXI where he observes this is not only against Scripture but against the sense of almost all Ecclesiastical Writers But no man knoweth of his Sepulchre unto this day These words unto this day show that this passage was not written by Moses as Josephus and Philo imagine who say he wrote this by the Spirit of Prophecy See v. 1. The reason why his Body was concealed most think to have been lest in future times it should become an Object of their Worship So R. Levi ben Gersom Future Generations perhaps might have made a god of him because of the fame of his Miracles For do we not see how some of the Israelites erred in the brazen Serpent which Moses made And the Heresie of the Melchisedekians shows this was no vain fear as Hermannus Witzius observes Lib. I. Miscell Cap. XVII if Epiphanius may be believed who saith that in Arabia Petraea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They thought him to be God because of his Wonders he wrought and worshipped his Image What would they have done if they had had his very Body Which he did not desire to be carried into Canaan and buried among his Ancestors as Joseph ordered concerning his Bones For he understood it is likely the mind of God to be that as he should not go over Jordan while he was alive so his Body should not be carried over when he was dead Which R. Chama thinks might have proved dangerous because in the time of their Distress especially at the Captivity of the Land the Children of Israel might have been prone to run to his Sepulchre and beg him with tears to pray for them whose Prayers had been so prevalent for them in his life time For such a piece of Superstition it seems crept in among them in latter Ages of which see Wagenseil upon the Gemara of Sota Cap. I. Sect. LII Annot II. But though no Man knew where Moses was buried when this was written yet some Maronite Shepherds we are told have pretended lately MDCLV to find out his Tomb with this Inscription in Hebrew Moses the Servant of the LORD A great stir was made about it as the same Witzius observes out of Hornius his Historia Ecclesiastica But a learned Jew he saith so confuted the Story showing it was another Moses whose Tomb they found that the Report presently vanished And the Learned Wagenseil makes some probable guesses that it was the Tomb of Moses Maimonides See Annot. VI. in Gemara Sotae Cap. I. Sect. LI. But Bartoloccius in his late Bibliotheca Rabbinica Tom. III. p. 928 c. hath made it rather probable that Hornius was imposed upon by some body in this narration there being no such Author known among the Jews as R. Jakum or Jacomus ben Gad who he saith confuted this Tale. Ver. 7. And was an hundred and twenty years old Verse 7 when he died A third part of which time wanting one Month he had been imployed in the Government of Israel as Josephus observes in the Conclusion of his Fourth Book of Antiquities His eye was not dim nor his natural force abated That is he had all the vigour of Youth remaining there being not
set up his Tabernacle with Men and dwell with them and they shall be his People and he will be their God XX Revel 3. which I mention because this part of the Prophecy reaches unto the last times and is not yet all fulfilled Thus this famous Song concludes which as the Jews reckon consists of Seventy Verses each of which contains two distinct and entire Sentences and as they fancy are a Compendium of the whole Law of Moses Nay some of them such are the idle Conceits of this Nation think this Hymn is so perfect a Prophecy that it contains in it the Names of all the Men in the World which they undertake to find and by that Versicle where it is to tell what Fortune he whose Name they seek shall have in the World Thus instead of observing seriously what Moses foretold would certainly befal themselves their Superstition and hardness of heart have led them to vain Conjectures concerning other Men. See Jo. Wagenseil upon Sota p. 164 c. where he saith a Jew undertook to show him his Name in this Song which fell out in a Verse that signified Prosperity to him And since him Martinus Mauritius in his Book de Sortitione Hebraeorum Cap. XVI Sect. 3 4 5. Ver. 44. And Moses came and spake all the words of Verse 44 this Song in the ears of the people The very same that is said before he spake this Song XXXI 30. and is now repeated at the Conclusion of it to express his Fidelity in his Office to the very last He and Hoshea the Son of Nun. Who was now his Assistant in this Work as he was designed to be his Successor after his death He is commonly called Joshua but Oshea was his Name at the first XIII Numb 8. Ver. 45. And Moses made an end of speaking all Verse 45 these words to all Israel When he had made an end of speaking them then he added what follows Ver. 46. And he said unto them set your hearts unto Verse 46 all the words which I testifie among you this day Apply your Minds to press upon your selves the observation of all these things For this Expression is a little more than letting them be in their heart VI. 6. or laying them up in their heart XI 18. For they were so to retain the remembrance of them as to attend unto them and consider them Which ye shall command your Children to observe to do This necessary duty of instructing their Children is often pressed IV. 10. VI. 7. XI 19. because without this care their Religion would soon be lost but by this means might be preserved and propagated to all Generations All the words of this Law Which they might be certain was delivered by God to Moses there being as many Witnesses of God's Presence with him as there were Men in their Nation But he had seen so many instances of their unbelief that he uses all the ways manners and forms as Pellicanus observes that he could think of to urge them to obedience By delivering them Tables of their Laws written by God himself by Books by Pillars by Blessings Cursings Obtestations Threatnings long Exhortations Songs Phylacteries and other Ceremonies c. which he continued to do as long as he had breath and was able to speak that they and their Posterity might be happy Verse 47 Ver. 47. For it is not a vain thing for you You shall not imploy your diligence in this matter unprofitably The Jews upon these words have founded a Maxim which Maimonides often mentions That every Precept hath its end and use which though they do not appear to us are grounded upon strong Causes and Reasons More Nevochim P. III. Cap. XXVI and L. The design for instance of many Ceremonial Laws cannot now be fully discerned because they were instituted directly contrary to the idolatrous Rites of the Zabij which are long since utterly abolished and but imperfectly recorded in those ancient Authors that speak of them Because it is your life The means to make you an happy People Here are two benefits saith R. Isaac which are promised by the observation of this Law a Spiritual and a Corporal The Spiritual in these words and the Corporal in the next ye shall prolong your days c. And he puts the Spiritual first though among all Corporal Blessings this of long Life be the chief Chissuk Emuna P. I. Cap. XVIII And through this thing By teaching your Children to observe to do all that is commanded in this Law You shall prolong your days in the Land whither you go over Jordan to possess it Have the great Blessing of a long Life in all manner of Happiness which your Posterity shall enjoy for many Generations in the Land of Canaan By which it appears that nothing else but Contempt of this Law could have ejected them out of this Country Ver. 48. And the LORD spake unto Moses that self Verse 48 same day Immediately after he had ended the foregoing Song and given them this Admonition at the Conclusion of it Vre 49. Get thee up into this Mountains Abarim Verse 49 Which he had pointed him unto before and told him what he doth now XXVII Numb 12. Vnto Mount Nebo Abarim was a ridge of Hills whereof Nebo was one See there upon XXVII Numb 2. Which is in the Land of Moab that is over against Jericho This is a more particular Description of the Site of this Mountain than he gave before in the Book of Numbers Behold the Land of Canaan which I give unto the Children of Israel for a possession Which he might easily do from the highest part of the Mountain called Pisgah III Deut. 27. Ver. 50. And die in the Mount whither thou goest up Verse 50 After he had taken a view of the Land every way And be gathered unto thy People To Abraham Isaac and Jacob. This signifies saith R. Isaac that he should be associated and joyned to the Souls of the just who are called his People For the People of Moses were not buried in Mount Abarim and therefore he doth not speak of gathering his Body to their Bodies but of his Soul to their Souls Chissuk Emuna P. I. Cap. XI Chapter XXXIII As Aaron thy brother died in Mount Hor and was gathered unto his People See Numb 24 28. XXXIII 38. Ver. 51. Because ye trespassed against me among the Verse 51 Children of Israel c. Rebelled against his Commandment as he speaks XXVII Numb 14. Because ye sanctified me not in the midst of the Children of Israel XX Numb 12. XXVII 14. Ver. 52. Yet thou shalt see the Land before thee He had earnestly begg'd of God that he might go over Verse 52 Jordan but he denied him that favour I Deut. 37. III. 25 27. yet he was pleased to mitigate his punishment by letting him enjoy a sight of that good Country into which he might not enter But thou shalt not go thither unto the Land which I give the Children
Divination which was in use among the Eastern People in the days of the Prophet Ezekiel XXI 21. where we find the same word Kosem which that Learned Author thinks is illustrated by that Arabian Custom It is to be noted also that they used to divine by a dead man's skull as our Dr. Windet hath observed out of the Sanhedrim Cap. VII and Maimonides Which Custom the Greeks likewise followed for Palladius relates how Macarius enquired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a dry Skull c. See Windet in his Book de Vita functorum statu Sect. I. Several sorts of such kind of Persons there were among the Edomites Moabites and other Nations near Judaea who in the days of Jeremiah deceived the People with their Divinations Prophecies Dreams Enchantments and Sorceries as we learn from XXVII Jerem. 3 9. Or an observer of times or an enchanter Of these I have said enough upon XX Levit. 26. Or a witch This word signifies worse than any of the former viz. one that doth Mischief unto Men or Beasts by evil Arts. Concerning which see upon XXII Exod. 18. Unto which I shall here add That the Jewish Nation have been extreamly addicted to Witchcraft and some of their famous Rabbins have been suspected of it See J. Wagenseil upon Sota p. 529. Verse 11 Ver. 11. Or a charmer There are various Conjectures about the meaning of the Hebrew words chober chaber which importing something of society or conjunction some translate fortune-teller who by the Conjunction of the Planets pretends to predict future things others one that hath Society with Evil Spirits which is mentioned afterwards in another word Job Ludolphus seems to me to have given the plainest account of the words which he translates congregans congregationem gathering together a Company For it was an ancient way of Enchantment to bring various kinds of Beasts into one place which the Rabbins distinguish into the great Congregation and the little Congregation The great was when they assembled together a great Company of the larger sort of Beasts and the less when they gathered together as great a Company of the smaller such as Serpents Scorpions and the like But we cannot be certain of this though Telezius tells us it is in use at this day in the Eastern Countries For so he describes the Election of the King of Gingir that he stood compassed about with Lions Tygers Leopards and Dragons which by Magical Arts were gathered together as his Guard and Courtiers See Ludolphi Comment in Histor Aethiop Cap. XVI Numb CXVI But the common Interpretation which the Jews give of Chober chaber is that he is one who uses strange words which have no signification but he pretends are powerful to charm a Serpent for instance that it shall not sting or to preserve from any other harm So Maimonides in Avoda Zara Cap. XI And to this sort of Superstition the World was so addicted that this Precept of Moses could not bring the Jews quite off from it but when they threw away other Charms they used the words of Scripture instead of them Pretending for instance to cure Wounds by reading that Verse in the Law XV Exod. 26. I will put none of these Diseases upon thee c. So we find they themselves acknowledge in Sanhedrim Cap. II. Sect. I. and Maimonides saith in the forenamed Treatise this is forbidden by Moses in this place as much as any other kind of Charm for the words of the Law are turned hereby to another use than God intended in them which was not for healing the body but curing the soul And I see no reason why it should not be thought as great a Crime to use the Schem Hamphorash as they call the Name Jehovah to such purposes and yet the Jews are so stupid as to imagine Moses wrought all his Miracles by the virtue of it Maimonides indeed was so sober as to reject this common Conceit condemning those who think there was a power in the very Letters and pronunciation of the word Lib. I. More Nevochim Cap. LXII Or a consulter with familiar spirits or a wizzard Of these two see what I have noted XIX Levit. 31. and XX Levit. 6. A necromancer In the Hebrew one that seeks to or enquires of the dead It is not easie to tell wherein this differs from one that had a familiar Spirit as we translate it For the Woman whom Saul consulted who had a Spirit called Oboth enquired also after this manner their Spirit it seems teaching such Persons to call for the Dead to appear to them But some perhaps had not such a Spirit who notwithstanding consulted the Dead by going to their Graves in the Night and there lying down and muttering certain words with a low voice that they might have Communion with them by Dreams or by their appearing to them Unto which the Prophet Isaiah is thought to allude VIII 19. XXIX 4. Maimonides in Avoda Zara Cap. XI Sect. XV. thus describes a Necromancer He is one who having afflicted himself with Fasting goes to the burying place and there lyes down and falls asleep and then the Dead appear to him and tell him what he desires Such are they also who put on a certain kind of Garment speak fome uncouth words and make a Fume and then lye down alone that the Dead whom they desire may come to them and discourse with them in their sleep To the same purpose Aben-Ezra To this the Gentiles were very prone and it was thought so high an Attainment to come to this Knowledge that Julian the Apostate who was ambitious to be acquainted with all the Heathen Mysteries secretly practised this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most retired part of his Palace cutting up the Bodies of Virgins and Boys to bring up the dead to him which was far more impious than what the Talmudists say in the Title Beracoth that such kind of People were wont to burn the Secundine of a black Cat when she had first Kitlens and beating it very small put some of the Powder upon their Eye whereupon Daemons appeared to them See Greg. Nazianz. in his Invectives against Julian p. 91. and St. Chrysostom in his Oration upon S. Babylas I shall only add that this was not only privately practised among the Gentiles but there were also publick places to which Men resorted to consult the Dead Particularly at Thesprotis near to the River Acheron where Herodotus Lib. V. mentions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch to name no more mentions another at Heraclea which Pausanias in his distress went to consult as he relates in the Life of Cimon Ver. 12. For all that do these things are an abomination Verse 12 to the LORD Because they were invented by idolatrous People if not by the Suggestions of evil Spirits And because of these abominations the LORD thy God doth drive them out from before thee Expelled the Amorites and other wicked Inhabitants of the Country where they practised these
as a Judge or Governour And Jeremiah is acknowledged by Abarbinel himself to be inferiour to Isaiah For though in his Preface to his Commentary upon Jeremiah he mentions Fourteen things wherein he was like unto Moses and saith he prophesied just Forty years as Moses did yet in his Commentary upon the lesser Prophets he prefers Isaiah before them all and Censures the rudeness of Jeremiah's Language in many things preferring Ezekiel to him So little do these Doctors agree in their Interpretation of this Prophecy which can belong to none of their Prophets which succeeded Moses who were all much inferiour to him until He came who perfectly resembled him but was much superior to him See v. 18. And thus the ancient Jews understood this Prophecy For though Maimonides only saith the Messiah should be indued with Wisdom greater than Solomon's and should equal their Master Moses yet those before him proceeded a great deal further This being a common saying among them which Abarbinel himself remembers in his Commentary upon the small Prophets He shall be exalted above Abraham lifted up above Moses and higher than the Angels of the Ministry Nor is the Cabbalistical observation mentioned in Baal-Hatturim to be quite neglected which is that this Verse begins and ends with the Letter Nun which is the numeral Letter for Fifty importing that to the Prophet here promised should be opened the fifty Gates of Knowledge forty nine of which only were opened to Moses And that this Verse also consists of ten words to signifie that they were to obey this Prophet no less than the ten Commandments Which observation it must be confessed is weakly grounded but contains a most illustrious Truth and shows that they believed Moses here speaks of the Messiah Vnto him shall ye hearken As they had engaged themselves to do it will appear from the following words Verse 16 Ver. 16. According to all that thou desiredst of the LORD thy God in Horeb in the day of the Assembly saying Let me not hear again the voice of the LORD c. So we read XX Exod. 19. where they made this request unto Moses saying Speak thou with us and we will hear but let not God speak with us lest we die In which words the whole Multitude bound themselves solemnly to hear the words of the LORD being delivered not immediately from his own mouth but by Moses as is more fully expressed in this Book V Deut. 27 28 29. Where God highly commends this good Resolution in them as Moses here observes again in the next Verse Verse 17 Ver. 17. And the LORD said unto me they have well spoken that which they have spoken He approved their desire and resolved not to speak to them any more as he did from mount Sinai with a voice out of the Fire and Cloud but by Moses himself while he lived and afterward by one like to Moses as it here follows Ver. 18. I will raise them up a Prophet from among their brethren These words seem to have been spoken to Moses by God when they desired God would not speak to them any more immediately by himself but by a Mediator Then God was pleased to promise them a great deal more than they desired which was to raise up another Prophet like to Moses who should acquaint them more fully with his Mind and Will in as familiar a manner as Moses did without striking any such terror into them as they were in at the giving of the Law though the words of this Prophet came from the mouth of God himself In which two things the Israelites excelled all other Nations i. e. in that they had such an excellent Law delivered by Moses which was to be bettered by an everlasting Covenant made by this Prince of the Prophets In respect of both as the same Dr. Jackson expresses it the name of Southsayer or Sorcerer was not to be named in Israel as they were in the Nations that knew not God much less expected such a Mediator In whom the Spirit of Life should dwell as plentifully as Splendor doth in the Body of the Sun from whose fulness e're he visibly appeared in the World all other Prophets were illuminated So that Moses himself and all the Prophets that followed him were but as Messengers sent from God to solicit his People to preserve their Allegiance free from all commerce or compact with familiar Spirits until the Prince of Glory came in Person to visit them and dwell among them Like unto thee This is well explained by Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second Law-giver as Moses was For in saying not simply he would raise them up a Prophet but like unto thee it must signifie saith he that this Prophet should be a Law-giver as well as Moses which none of the Prophets were till our Saviour came Neither Isaiah nor Jeremiah were the Makers of Laws but only called upon them to observe the Law of Moses Whereas when the LORD Jesus came he gave Laws to all the World and those far superiour to the Laws of Moses Who only said Thou shalt not commit Adultery but our LORD saith I say unto you ye shall not lust And instead of Thou shalt not kill he saith Be not angry with thy brother c. Whence it was that they who heard him were astonished at his Doctrine and said that he spake not as the Scribes who were expounders of the Law but as one that had authority that is power to ordain and enact Laws and not only to explain those that were already written Lib. I. Demonstr Evang. Cap. VII Lib. III. Cap. II. Lib. IX p. 443 c. See also what Joh. Wagenseil hath said upon these words in his Annot. in Lipman Carm. Memoriale p. 548. And will put my words in his mouth and he shall speak unto them all that I shall command him Reveal the whole Mind and Will of God XII John 49 50. For he was herein like to Moses though far superiour to him that he was intimately acquainted with God's Counsels being in the bosom of the Father I John 18. And confirmed all that he said to be from God by Miracles and Wonders and Signs far more mighty than those of Moses and more in number than had been wrought by all the Prophets from the beginning of the World Particularly he fed Multitudes with a little Food which made the People cry out This is of a truth that Prophet which should come into the World VI John 14. but above all this gave them that Bread from Heaven of which the Manna which Moses gave them was but a shadow as he took occasion to show the People upon their admiration of that miraculous Feast he had made for them with five Barley Loaves and two small Fishes For he himself was that Bread of Life who nourished Mens Souls with the Word of Eternal Life which he had in himself as he showed by his Resurrection from the Dead which he himself predicted
and thereby proved himself the greatest of all the Prophets For though Moses foretold his own death yet neither he nor any other Prophet whatsoever but our Saviour spake of his being raised up again In which he may be thought to be like to Moses who was raised up by God to be a Saviour of his People out of that Ark which without the special Providence of God had been his Tomb. And unto this Resurrection of Christ doth the propriety of this phrase from the midst of thee agree for this was done as Dr. Jackson also well observes in the midst of Jerusalem the Metropolis of Judaea not without express notice given of it to the Rulers of the People And such a Confirmation it was that he was the Prophet they should all hear that there could not be a greater as all Strangers both to their Religion and ours must agree and they themselves cannot deny For Nachmanides relating in a Letter of his to the Rabbins at Marseilles how there was a Man in those days in the Southern Countries who pretended to be the forerunner of the Messiah unto whom great numbers both of Jews and Arabs resorted tells us that he being apprehended by the King of the Country and askt what Miracle he show'd to confirm his Commission he answered boldly Cut of my Head and I will come to life again To which the King of the Arabs replied There is no sign greater than this which if it come to pass both I and the whole World will believe thee Whereupon his Head was cut off and there was an end of all his pretences though some of the Jews were so mad as Maimonides there saith that they still expected his return to life Thus R. Gedaliah reports in his Schalshelet Hakkabalah Verse 19 Ver. 19. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name This is the proper Character of a Prophet to deliver in the Name of God what he received from God This did Moses but Christ most eminently as I before observed from XII John 49 50. where he saith I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak c. whatsoever therefore I speak even as the Father said unto me so I speak Which is a perfect Commentary upon these words of Moses Who here calls Christ a Prophet not a Priest or a King though he was to be both because he would not have the Jews mistake and expect to find in his Person the worldly Grandeur of a mighty Prince or the high honour and splendor of Aaron but have the greatest regard to the heavenly Doctrine which he taught them as he himself he told them was taught by the Father For I proceeded forth saith he and came from God neither came I of my self but he sent me and I do nothing of my self but as my Father hath taught me I speak these things VIII John 28 42. This was the highest honour of all to speak God's words v. 47. in the Name of God V. 42. I conclude this with the remarkable words of the Midrasch upon Ecclesiastes who thus expresses the sense of this Prophecy As was the first Redeemer such shall be the last Redeemer Which plainly determine the Prophet here spoken of to be one single Person and he no other but the LORD Christ See Huetius in his Demonstr Evang. Propos VII N. IX I will require it of him Severely punish him so as to destroy him from among his People as St. Peter interprets it III Acts 23. And so this Phrase is used IX Gen. 5. XLII 22. And there was great reason for such severity seeing they had so solemnly bound themselves to hearken to this Prophet when they desired God not to speak any more to them by himself but by a Mediator which God then promised as I observed v. 18. A Mediator of a better Covenant who should secure them from such dreadful Flames as they then saw if they would hearken to him as they promised to do otherwise what could they expect but a certain fearful looking for of Judgment and fiery indignation to devour the Adversaries For since he that despised Moses his Law died without mercy under two or three Witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God in the open face of all the World X Hebr. 27 28 29. Which is a full explication of these words Whosoever will not hearken unto my words which he shall speak in my Name I will require it of him Or as Onkelos translates it My WORD shall require it of him Where Memra WORD can signifie nothing but a Divine Person distinct from him who speaks these words even that very Person to whom the Apostle applies them Ver. 20. But the Prophet which shall presume to speak a word in my name c. These words plainly suggest to us that Moses intended in the foregoing Discourse Verse 20 to admonish the Israelites to hearken diligently to all such Prophets as God should at any time raise up to them though it be most evident if we examine the propriety of every Word or Clause in the whole Context they cannot be exactly fitted unto any Prophet but Christ Unto whom the whole Discourse is as fully accommodated as a well made Garment to the Body that wears it They are the words of the same excellent Person so often mentioned Dr. Jackson Lib. III. on the Creed Cap. XXI Paragr 1 2. Speak a word in my name which I have not commanded him or that shall speak in the name of other gods It was a manifest sign a Man was a false Prophet if he spake in the name of Baal or any other god but the God of Israel Or if he said such a Star by its spiritual influence coming upon me said Worship me after this manner or thus call upon me as Maimonides who gives an account of the several sorts of false Prophets speaks in his Preface to Seder Zeraim But how should they know a Man to be a false Prophet when he spake to them in the Name of the LORD For Men might pretend as some did that God had sent them and given them a Command when he had not To which he answers in the next Verses Even that Prophet shall die He was to be strangled say the Jews by the Sentence of the great Sanhedrim For it is a Tradition of their Rabbins saith the Gemara Babylonica upon that Title that in the business of Prophecy there are three sorts of Persons who are to be punished by the judgment of Men and three by the Sentence of Heaven He that prophecied what he did not hear from God an example of which we have in Zedekiah 1 Kings XXII 11. or spake what was not said to him but to another an example of which they make Hananiah