For, had tradition perfectly preferved the memory of these important facts, it could hardly be fuppofed, that it had grofsly corrupted doctrines. Infidels, in this cafe, inftead of being convinced, that divine revelation was neceffary, might argue, from the integrity of tradition concerning facts, with far greater plaufibility than they do as matters stand, not only that the writers of Scripture had borrowed from heathen tradition, but that the doctrines of heathenifm could not be fo corrupted as the friends of revelation affert, while its history was admitted to be fo entire.

DIS

DISSERTATION II.

PROVING, THAT THE BOOKS ASCRIBED TO MOSES WERE ACTUALLY WRITTEN BY HIM, AND THAT HE WROTE THEM BY DIVINE INSPIRATION.

I

Now proceed to fhew, that Mofes actually wrote the five books which bear his name, and that he wrote them by divine infpiration. It has been already proved, that they could not have been received as genuine by the Ifraelites, in any later period than that to which they have been generally affigned; that the truth of the great events recorded concerning themselves as a nation, muft have been certainly known to them at the time they received these books; and that they must have been pretty well acquainted with the principal facts regarding the hiftory of the patriarchs, and of mankind in general. Here I might leave the argument; as it neceffarily follows, that the Jewish religion had a divine original, having been attefted by the greatest miracles. But, as it has not been denied by infidels only, that the Pentateuch was written by Moses; as not a few, who have profeffed Chriftianity, have injured truth, and perhaps unwittingly weakened the evidence of revelation, by admitting, that the

books

books of the law, as we have them, were not written by Mofes, but compiled by others; it seems neceffary to fhew the falfity of this doctrine.

I. It appears from these books themfelves, that they were written by Mofes. After he had " told "the people all the words of the LORD, and all "the judgments," he "wrote all the words of "the LORD." Afterwards, "he took the book "of the covenant, and read in the audience of "the people and they faid, All that the LORD "hath faid will we do, and be obedient a " When he thus wrote "the book of the covenant," he did fo according to the exprefs command of God, and therefore under his infallible direction. "The LORD faid unto Mofes, Write thou these

words for after the tenor of these words, I "have made a covenant with thee and with If"rael b."

He also wrote the account of the difcomfiture of Amalek. For after the hiftory of this event, it is declared, that "the LORD faid unto Mofes, "Write this for a memorial in a book, and re"hearse it in the ears of Jofhua; for I will ut"terly put out the remembrance of Amalek from

under heaven." Is it at all probable, that Mofes fhould write the hiftory of this war with Amalek, and ufe no means for recording other tranfactions of no lefs importance? Or that he fhould be exprefsly commanded to write this account, and receive no fuch command in other inftances;

ftances; although it might not feem neceffary to mention the circumftance on every occafion? The very narrative of this victory bears internal evidence, that it was written in connexion with the preceding part of Exodus. Joshua, Aaron, and Hur, are here introduced, without a fingle hint. with refpect to the offices or ftations of these perfons. This undoubtedly fuppofes, that, in the apprehenfion of the writer, they were already well known to the reader, as being particularly defcribed in the preceding part of the book. "The rod of God" is alfo mentioned, without any reafon being affigned for the defignation; which Mofes would scarcely have done, had he not already given a particular account of it a

He also wrote the journeys of the Ifraelites, " by "the commandment of the LORD." After this is mentioned, there immediately follows a compendious view of thefe. But it is unnatural to fuppofe, that nothing more is meant than that he wrote this fummary. Thefe journeys had already been particularly defcribed, in connexion with the rest of their history, in the book of Exodus, and in the preceding part of Numbers. Thus when it is faid, "Mofes wrote their goings out

according to their journeys," it seems moft natural to conclude, that he fpeaks of what he had already done; and that he afterwards proceeds to give a fhort itinerary, compiled from the larger account already written, and blended with the rest of the hiftory. The propriety of giving fuch

1

Exod. xvij. 9. 10.

b Numb. xxxiii. 2.

fuch an abstract here, appears from this confideration, that their journeys in the wilderness were now terminated; they were encamped in the plain of Jordan; and had only to crofs this river in order to obtain poffeffion of the promised land 2.

Near the end of Deuteronomy, it is faid, "Mo"ses wrote the law, and delivered it to the priests, "the fons of Levi, which bare the ark of the co"venant of the LORD, and unto all the elders of "Ifrael. And Mofes commanded them, faying, "At the end of every feven years, in the folem"nity of the year of release, in the feast of ta"bernacles, when all Ifrael is come to appear "before the LORD thy God, in the place which "he fhall choose, thou fhalt read this law before "all Ifrael, in their hearing.-And it came to

pafs, when Mofes had made an end of writing "the words of this law in a book, until they "were finished; that Mofes commanded the Le"vites which bare the ark of the covenant of "the LORD, faying, Take this book of the law, "and put it in the fide of the ark of the cove"nant of the LORD your God, that it may be "there for a witness against thee.-Gather unto

me all the elders of your tribes, and your of"ficers, that I may fpeak these words in their "ears, and call heaven and earth to record against "them. And Mofes fpake in the ears of all the "congregation of Ifrael, the words of this fong, "until they were ended ".".

a Numb. xxxiii. 49. comp. with Deut, i. 1. 5. Deut. xxxi. 9.-11. 24.-30.

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