these, together with the book of Genesis, make the Pentateuch, or five books, which we call the books of Moses.

It will here be said, that if we look for the books of Moses in the Pentateuch in this manner, we must allow that some paragraphs and even chapters do not follow now, ́exactly in the places where Moses at first put them. But in answer to this, I apprehend, that it will not be thought a very material question, whether any of the leaves, sheets, rolls, or skins, which were written by Moses have, or have not, by some accident, been discomposed, and are not perhaps put toge

the river from the place where the book was written. But were there no other, the tenth and thirteenth verses of the 50th chapter of Genesis are sufficient to shew that the word beneber had the signification in which we here take it. When Joseph went up out of Egypt to bury his father, they journeyed from Goshen into Canaan, and came to the cave of Machpelah before Mamre; in their way to which they stopped at the threshing-floor of Atad, beneber ha Jarden, not beyond, but on this side Jordan; for they did not travel into Canaan, so far as to the river Jordan.

h

ther again, every one in its proper place; but the point is, whether in the present Fentateuch we have all, and nothing but all, that Moses wrote in the books which were penned by him. And of this a serious examinant may sufficiently satisfy himself. If we must suppose, that Moses wrote his books under such titles as I have mentioned; yet under these the whole of all the books of Moses may be collected, and perhaps some passages and sections which now seem to be misplaced, may be hereby put into an order, that may add clearness and connection, which they may be suspected to want in their present situation. And if we collect and examine the several little notes, remarks, and observations, which, though now found in several places of the Pentateuch,' were undoubtedly not written by Moses, but added by some later hand; a judicious examiner will see of these, 1. That they are not so many as they are hastily thought to be. 2. That they are all inconsiderable; none of them so necessary

* Vid. Clerici Dissertat. de Scriptore Pentateuch.

t

in the places where they are found; but t that, if they were omitted, the text would

be full, clear, and connected without them.

In this manner we may make the utmost al5 lowance to the several objections offered against the books of Moses; and have a clear conviction, that there is no weight in

any
of them. That the Pentateuch contains
the books of Moses, has been constantly be-
lieved and testified by the Jews in all ages.
Spinoza himself confesses, that Aben Ezra
only, a very modern writer, pretended to
have doubts of it, and that his intimations
are but dark and obscure. Josephus tells
us, as a truth never questioned, that five of
their sacred books were the books of Moses;*
and our Saviour explains to us in what sense
they were Moses' books, being, as he tells
us, Moses' writings. Had ye believed
Moses, said he, ye would have believed me,
for he wrote of me; but if ye believe not his
writings, how shall ye believe my words?
If it were possible to shew, that the books

we now read for Moses', were not the books alluded to by our Saviour, something might be offered upon this subject. But whoever will attempt this, will find himself not able to propose any thing, which can require refutation.

When Moses had made an end of writing what he was to leave the Israelites, he commanded the Levites, saying, Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.d It is here queried, what the book was which Moses here gave the Levites; whether all his written works in one code or volume, or whether it was the words of this law; some one single book, which he had just then finished, a part only of his writings. Spinoza is for this latter opinion, this best suiting his purpose, to insinuate that the Levites had charge only of a small part of what Moses wrote; and consequently, that all, except what was committed to their

с

See Prideaux Connect. b. 3. part. 1. Account of the Ark. d Deut. xxxi. 26.

2

e

See ver. 24.

keeping, was soon lost."

1. But I think,

that the words dibrei hattorah hazzaoth, do not perhaps signify the words of this law, limited to a single book or part of Moses' writings. The particle л zaoth is, I think, sometimes used as plural," and the expression above is probably of this import; when Moses had made an end of writing the words of the law, even all these [words or things]. The fact might be thus: Moses wrote his books thus far, to this place; and then gave the Levites the charge of them. 2. The words used by Moses to the Levites are general: he delivered to them, not the book of this law; not any particular part of his writings, but this book of the law in general; the particle this was here used, because Moses had the book then in his hand, which he delivered to them. Seper ha Torah, or Seper Torah,' was the name of the whole code or volume of the Sacred writings,