(122)Ihavebrieflyshownthatsuchknowledgeisnecessary，butIpassedovercertainconsiderationswhichIwillnowdrawattentionto。
(123)Ifwereadabookwhichcontainsincredibleorimpossiblenarratives，oriswritteninaveryobscurestyle，andifweknownothingofitsauthor，norofthetimeoroccasionofitsbeingwritten，weshallvainlyendeavourtogainanycertainknowledgeofitstruemeaning。(124)Forbeinginignoranceonthesepointswecannotpossiblyknowtheaimorintendedaimoftheauthor；ifwearefullyinformed，wesoorderourthoughtsasnottobeinanywayprejudicedeitherinascribingtotheauthororhimforwhomtheauthorwroteeithermoreorlessthanhismeaning，andweonlytakeintoconsiderationwhattheauthormayhavehadinhismind，orwhatthetimeandoccasiondemanded。(125)Ithinkthismustbetolerablyevidenttoall。
(126)Itoftenhappensthatindifferentbookswereadhistoriesinthemselvessimilar，butwhichwejudgeverydifferently，accordingtotheopinionswehaveformedoftheauthors。(127)IrememberoncetohavereadinsomebookthatamannamedOrlandoFuriosousedtodriveakindofwingedmonsterthroughtheair，flyoveranycountriesheliked，killunaidedvastnumbersofmenandgiants，andsuchlikefancies，whichfromthepointofviewofreasonareobviouslyabsurd。(128)AverysimilarstoryIreadinOvidofPerseus，andalsointhebooksofJudgesandKingsofSamson，whoaloneandunarmedkilledthousandsofmen，andofElijah，whoflewthroughtheair，saidatlastwentuptoheaveninachariotoffire，withhorsesoffire。(129)Allthesestoriesareobviouslyalike，butwejudgethemverydifferently。(130)Thefirstonlysoughttoamuse，thesecondhadapoliticalobject，thethirdareligiousobject。(131)Wegatherthissimplyfromtheopinionswehadpreviouslyformedoftheauthors。(132)Thusitisevidentlynecessarytoknowsomethingoftheauthorsofwritingswhichareobscureorunintelligible，ifwewouldinterprettheirmeaning；andforthesamereason，inordertochoosetheproperreadingfromamongagreatvariety，weoughttohaveinformationastotheversionsinwhichthedifferencesarefound，andastothepossibilityofotherreadingshavingbeendiscoveredbypersonsofgreaterauthority。
(133)AfurtherdifficultyattendsthismethodinthecaseofsomeofthebooksofScripture，namely，thattheyarenolongerextantintheiroriginallanguage。(133)TheGospelaccordingtoMatthew，andcertainlytheEpistletotheHebrews，werewritten，itisthought，inHebrew，thoughtheynolongerexistinthatform。(134)AbenEzraaffirmsinhiscommentariesthatthebookofJobwastranslatedintoHebrewoutofanotherlanguage，andthatitsobscurityarisesfromthisfact。(135)Isaynothingoftheapocryphalbooks，fortheirauthoritystandsonveryinferiorground。
(136)TheforegoingdifficultiesinthismethodofinterpretingScripturefromitsownhistory，IconceivetobesogreatthatIdonothesitatetosaythatthetruemeaningofScriptureisinmanyplacesinexplicable，oratbestmeresubjectforguesswork；butImustagainpointout，ontheotherhand，thatsuchdifficultiesonlyarisewhenweendeavourtofollowthemeaningofaprophetinmatterswhichcannotbeperceived，butonlyimagined，notinthings，whereoftheunderstandingcangiveaclearidea，andwhichareconceivablethroughthemselves:，[Endnote8]，matterswhichbytheirnatureareeasilyperceivedcannotbeexpressedsoobscurelyastobeunintelligible；astheproverbsays，\"awordisenoughtothewise。\"(137)
Euclid，whoonlywroteofmattersverysimpleandeasilyunderstood，caneasilybecomprehendedbyanyoneinanylanguage；wecanfollowhisintentionperfectly，，andbecertainofhistruemeaning，withouthavingathoroughknowledgeofthelanguageinwhichhewrote；infact，aquiterudimentaryacquaintanceissufficient。(138)Weneedmakenoresearchesconcerningthelife，thepursuits，orthehabitsoftheauthor；norneedweinquireinwhatlanguage，norwhenhewrote，northevicissitudesofhisbook，noritsvariousreadings，norhow，norbywhoseadviceithasbeenreceived。
(139)WhatweheresayofEuclidmightequallybesaidofanybookwhichtreatsofthingsbytheirnatureperceptible:thusweconcludethatwecaneasilyfollowtheintentionofScriptureinmoralquestions，fromthehistorywepossessofit，andwecanbesureofitstruemeaning。
(140)Thepreceptsoftruepietyareexpressedinveryordinarylanguage，andareequallysimpleandeasilyunderstood。(141)Further，astruesalvationandblessednessconsistinatrueassentofthesoul-andwetrulyassentonlytowhatweclearlyunderstand-itismostplainthatwecanfollowwithcertaintytheintentionofScriptureinmattersrelatingtosalvationandnecessarytoblessedness；therefore，weneednotbemuchtroubledaboutwhatremains:suchmatters，inasmuchaswegenerallycannotgraspthemwithourreasonandunderstanding，aremorecuriousthanprofitable。
(142)IthinkIhavenowsetforththetruemethodofScripturalinterpretation，andhavesufficientlyexplainedmyownopinionthereon。
(143)Besides，Idonotdoubtthateveryonewillseethatsuchamethodonlyrequirestheaidofnaturalreason。(144)Thenatureandefficacyofthenaturalreasonconsistsindeducingandprovingtheunknownfromtheknown，orincarryingpremisestotheirlegitimateconclusions；andthesearetheveryprocesseswhichourmethoddesiderates。(145)ThoughwemustadmitthatitdoesnotsufficetoexplaineverythingintheBible，suchimperfectiondoesnotspringfromitsownnature，butfromthefactthatthepathwhichitteachesus，asthetrueone，hasneverbeentendedortroddenbymen，andhasthus，bythelapseoftime，becomeverydifficult，andalmostimpassable，as，indeed，IhaveshowninthedifficultiesIdrawattentionto。
(146)Thereonlyremainstoexaminetheopinionsofthosewhodifferfromme。(147)Thefirstwhichcomesunderournoticeis，thatthelightofnaturehasnopowertointerpretScripture，butthatasupernaturalfacultyisrequiredforthetask。(148)WhatismeantbythissupernaturalfacultyI
willleavetoitspropounderstoexplain。(149)Personally，IcanonlysupposethattheyhaveadoptedaveryobscurewayofstatingtheircompleteuncertaintyaboutthetruemeaningofScripture。(150)Ifwelookattheirinterpretations，theycontainnothingsupernatural，atleastnothingbutthemerestconjectures。
(151)Letthembeplacedsidebysidewiththeinterpretationsofthosewhofranklyconfessthattheyhavenofacultybeyondtheirnaturalones；weshallseethatthetwoarejustalike-bothhuman，bothlongponderedover，bothlaboriouslyinvented。(152)Tosaythatthenaturalreasonisinsufficientforsuchresultsisplainlyuntrue，firstly，forthereasonsabovestated，namely，thatthedifficultyofinterpretingScripturearisesfromnodefectinhumanreason，butsimplyfromthecarelessness(nottosaymalice)ofmenwhoneglectedthehistoryoftheBiblewhiletherewerestillmaterialsforinquiry；secondly，fromthefact(admitted，Ithink，byall)
thatthesupernaturalfacultyisaDivinegiftgrantedonlytothefaithful。
(153)Buttheprophetsandapostlesdidnotpreachtothefaithfulonly，butchieflytotheunfaithfulandwicked。(154)Suchpersons，therefore，wereabletounderstandtheintentionoftheprophetsandapostles，otherwisetheprophetsandapostleswouldhaveseemedtobepreachingtolittleboysandinfants，nottomenendowedwithreason。(155)Moses，too，wouldhavegivenhislawsinvain，iftheycouldonlybecomprehendedbythefaithful，whoneednolaw。(156)Indeed，thosewhodemandsupernaturalfacultiesforcomprehendingthemeaningoftheprophetsandapostlesseemtrulylackinginnaturalfaculties，sothatweshouldhardlysupposesuchpersonsthepossessorsofaDivinesupernaturalgift。
(157)TheopinionofMaimonideswaswidelydifferent。(158)HeassertedthateachpassageinScriptureadmitsofvarious，nay，contrary，meanings；butthatwecouldneverbecertainofanyparticularonetillweknewthatthepassage，asweinterpretedit，containednothingcontraryorrepugnanttoreason。(159)Iftheliteralmeaningclasheswithreason，thoughthepassageseemsinitselfperfectlyclear，itmustbeinterpretedinsomemetaphoricalsense。(160)Thisdoctrinehelaysdownveryplainlyinchap。xxv。partii。ofhisbook，\"MoreNebuchim，\"forhesays:\"Knowthatweshrinknotfromaffirmingthattheworldhathexistedfrometernity，becauseofwhatScripturesaithconcerningtheworld\'screation。(161)ForthetextswhichteachthattheworldwascreatedarenotmoreinnumberthanthosewhichteachthatGodhathabody；neitheraretheapproachesinthismatteroftheworld\'screationclosed，orevenmadehardtous:sothatweshouldnotbeabletoexplainwhatiswritten，aswedidwhenweshowedthatGodhathnobody，nay，peradventure，wecouldexplainandmakefastthedoctrineoftheworld\'seternitymoreeasilythanwedidawaywiththedoctrinesthatGodhathabeatifiedbody。(162)YettwothingshindermefromdoingasIhavesaid，andbelievingthattheworldiseternal。
(163)AsithathbeenclearlyshownthatGodhathnotabody，wemustperforceexplainallthosepassageswhereoftheliteralsenseagreethnotwiththedemonstration，forsureitisthattheycanbesoexplained。(164)
Buttheeternityoftheworldhathnotbeensodemonstrated，thereforeitisnotnecessarytodoviolencetoScriptureinsupportofsomecommonopinion，whereofwemight，atthebiddingofreason，embracethecontrary。\"
(165)SucharethewordsofMaimonides，andtheyareevidentlysufficienttoestablishourpoint:forifhehadbeenconvincedbyreasonthattheworldiseternal，hewouldnothavehesitatedtotwistandexplainawaythewordsofScripturetillhemadethemappeartoteachthisdoctrine。(166)HewouldhavefeltquitesurethatScripture，thougheverywhereplainlydenyingtheeternityoftheworld，reallyintendstoteachit。(167)Sothat，howeverclearthemeaningofScripturemaybe，hewouldnotfeelcertainofhavinggraspedit，solongasheremaineddoubtfulofthetruthofwhat，waswritten。(168)Forweareindoubtwhetherathingisinconformitywithreason，orcontrarythereto，solongasweareuncertainofitstruth，and，consequently，wecannotbesurewhethertheliteralmeaningofapassagebetrueorfalse。
(169)Ifsuchatheoryasthisweresound，IwouldcertainlygrantthatsomefacultybeyondthenaturalreasonisrequiredforinterpretingScripture。
(170)FornearlyallthingsthatwefindinScripturecannotbeinferredfromknownprinciplesofthenaturalreason，and，therefore，weshouldbeunabletocometoanyconclusionabouttheirtruth，orabouttherealmeaningandintentionofScripture，butshouldstandinneedofsomefurtherassistance。
(171)Further，thetruthofthistheorywouldinvolvethatthemasses，havinggenerallynocomprehensionof，norleisurefor，detailedproofs，wouldbereducedtoreceivingalltheirknowledgeofScriptureontheauthorityandtestimonyofphilosophers，and，consequently，wouldbecompelledtosupposethattheinterpretationsgivenbyphilosopherswereinfallible。
(172)Trulythiswouldbeanewformofecclesiasticalauthority，andanewsortofpriestsorpontiffs，morelikelytoexcitemen\'sridiculethantheirveneration。(173)CertainlyourmethoddemandsaknowledgeofHebrewforwhichthemasseshavenoleisure；butnosuchobjectionastheforegoingcanbebroughtagainstus。(174)FortheordinaryJewsorGentiles，towhomtheprophetsandapostlespreachedandwrote，understoodthelanguage，and，consequently，theintentionoftheprophetorapostleaddressingthem；buttheydidnotgrasptheintrinsicreasonofwhatwaspreached，which，accordingtoMaimonides，wouldbenecessaryforanunderstandingofit。
(175)Thereisnothing，then，inourmethodwhichrendersitnecessarythatthemassesshouldfollowthetestimonyofcommentators，forIpointtoasetofunlearnedpeoplewhounderstoodthelanguageoftheprophetsandapostles；whereasMaimonidescouldnotpointtoanysuchwhocouldarriveatthepropheticorapostolicmeaningthroughtheirknowledgeofthecausesofthings。
(176)Astothemultitudeofourowntime，wehaveshownthatwhatsoeverisnecessarytosalvation，thoughitsreasonsmaybeunknown，caneasilybeunderstoodinanylanguage，becauseitisthoroughlyordinaryandusual；itisinsuchunderstandingasthisthatthemassesacquiesce，notinthetestimonyofcommentators；withregardtootherquestions，theignorantandthelearnedfarealike。
(177)ButletusreturntotheopinionofMaimonides，andexamineitmoreclosely。Inthefirstplace，hesupposesthattheprophetswereinentireagreementonewithanother，andthattheywereconsummatephilosophersandtheologians；forhewouldhavethemtohavebasedtheirconclusionsontheabsolutetruth。(178)Further，hesupposesthatthesenseofScripturecannotbemadeplainfromScriptureitself，forthetruthofthingsisnotmadeplaintherein(inthatitdoesnotproveanything，norteachthemattersofwhichitspeaksthroughtheirdefinitionsandfirstcauses)，therefore，accordingtoMaimonides，thetruesenseofScripturecannotbemadeplainfromitself，andmustnotbetheresought。
(179)Thefalsityofsuchadoctrineisshowninthisverychapter，forwehaveshownbothbyreasonandexamplesthatthemeaningofScriptureisonlymadeplainthroughScriptureitself，andeveninquestionsdeduciblefromordinaryknowledgeshouldbelookedforfromnoothersource。
(180)Lastly，suchatheorysupposesthatwemayexplainthewordsofScriptureaccordingtoourpreconceivedopinions，twistingthemabout，andreversingorcompletelychangingtheliteralsense，howeverplainitmaybe。
(181)Suchlicenceisutterlyopposedtotheteachingofthisandtheprecedingchapters，and，moreover，willbeevidenttoeveryoneasrashandexcessive。
(182)Butifwegrantallthislicence，whatcaniteffectafterall?
Absolutelynothing。(183)Thosethingswhichcannotbedemonstrated，andwhichmakeupthegreaterpartofScripture，cannotbeexaminedbyreason，andcannotthereforebeexplainedorinterpretedbythisrule；whereas，onthecontrary，byfollowingourownmethod，wecanexplainmanyquestionsofthisnature，anddiscussthemonasurebasis，aswehavealreadyshown，byreasonandexample。(184)Thosematterswhicharebytheirnaturecomprehensiblewecaneasilyexplain，ashasbeenpointedout，simplybymeansofthecontext。
(185)Therefore，themethodofMaimonidesisclearlyuseless:towhichwemayadd，thatitdoesawaywithallthecertaintywhichthemassesacquirebycandidreading，orwhichisgainedbyanyotherpersonsinanyotherway。
(186)Inconclusion，then，wedismissMaimonides\'theoryasharmful，useless，andabsurd。
(187)AstothetraditionofthePharisees，wehavealreadyshownthatitisnotconsistent，whiletheauthorityofthepopesofRomestandsinneedofmorecredibleevidence；thelatter，indeed，Irejectsimplyonthisground，forifthepopescouldpointouttousthemeaningofScriptureassurelyasdidthehighpriestsoftheJews，IshouldnotbedeterredbythefactthattherehavebeenhereticandimpiousRomanpontiffs；foramongtheHebrewhigh-priestsofoldtherewerealsohereticsandimpiousmenwhogainedthehigh-priesthoodbyimpropermeans，butwho，nevertheless，hadScripturalsanctionfortheirsupremepowerofinterpretingthelaw。(SeeDeut。xvii:11，12，andxxxiii:10，alsoMalachiii:8。)
(188)However，asthepopescanshownosuchsanction，theirauthorityremainsopentoverygravedoubt，norshouldanyonebedeceivedbytheexampleoftheJewishhigh-priestsandthinkthattheCatholicreligionalsostandsinneedofapontiff；heshouldbearinmindthatthelawsofMosesbeingalsotheordinarylawsofthecountry，necessarilyrequiredsomepublicauthoritytoinsuretheirobservance；for，ifeveryonewerefreetointerpretthelawsofhiscountryashepleased，nostatecouldstand，butwouldforthatveryreasonbedissolvedatonce，andpublicrightswouldbecomeprivaterights。
(189)Withreligionthecaseiswidelydifferent。Inasmuchasitconsistsnotsomuchinoutwardactionsasinsimplicityandtruthofcharacter，itstandsoutsidethesphereoflawandpublicauthority。(190)Simplicityandtruthofcharacterarenotproducedbytheconstraintoflaws，norbytheauthorityofthestate，noonethewholeworldovercanbeforcedorlegislatedintoastateofblessedness；themeansrequiredforsuchaconsummationarefaithfulandbrotherlyadmonition，soundeducation，and，aboveall，freeuseoftheindividualjudgment。
(191)Therefore，asthesupremerightoffreethinking，evenonreligion，isineveryman\'spower，andasitisinconceivablethatsuchpowercouldbealienated，itisalsoineveryman\'spowertowieldthesupremerightandauthorityoffreejudgmentinthisbehalf，andtoexplainandinterpretreligionforhimself。(192)Theonlyreasonforvestingthesupremeauthorityintheinterpretationoflaw，andjudgmentonpublicaffairsinthehandsofthemagistrates，isthatitconcernsquestionsofpublicright。
(193)Similarlythesupremeauthorityinexplainingreligion，andinpassingjudgmentthereon，islodgedwiththeindividualbecauseitconcernsquestionsofindividualright。(194)Sofar，then，fromtheauthorityoftheHebrewhigh-prieststellinginconfirmationoftheauthorityoftheRomanpontiffstointerpretreligion，itwouldrathertendtoestablishindividualfreedomofjudgment。(195)Thusinthiswayalso，wehaveshownthatourmethodofinterpretingScriptureisthebest。(196)ForasthehighestpowerofScripturalinterpretationbelongstoeveryman，theruleforsuchinterpretationshouldbenothingbutthenaturallightofreasonwhichiscommontoall-notanysupernaturallightnoranyexternalauthority；
moreover，sucharuleoughtnottobesodifficultthatitcanonlybeappliedbyveryskilfulphilosophers，butshouldbeadaptedtothenaturalandordinaryfacultiesandcapacityofmankind。(197)AndsuchIhaveshownourmethodtobe，forsuchdifficultiesasithasarisefrommen\'scarelessness，andarenopartofitsnature。
CHAPTERVIII-OFTHEAUTHORSHIPOFTHEPENTATEUCHANDTHEOTHER
HISTORICALBOOKSOFTHEOLDTESTAMENT
(1)IntheformerchapterwetreatedofthefoundationsandprinciplesofScripturalknowledge，andshowedthatitconsistssolelyinatrustworthyhistoryofthesacredwritings；suchahistory，inspiteofitsindispensability，theancientsneglected，oratanyrate，whatevertheymayhavewrittenorhandeddownhasperishedinthelapseoftime，consequentlythegroundworkforsuchaninvestigationistoagreatextent，cutfromunderus。(2)Thismightbeputupwithifsucceedinggenerationshadconfinedthemselveswithinthelimitsoftruth，andhadhandeddownconscientiouslywhatfewparticularstheyhadreceivedordiscoveredwithoutanyadditionsfromtheirownbrains:asitis，thehistoryoftheBibleisnotsomuchimperfectasuntrustworthy:thefoundationsarenotonlytooscantyforbuildingupon，butarealsounsound。(3)Itispartofmypurposetoremedythesedefects，andtoremovecommontheologicalprejudices。(4)
ButIfearthatIamattemptingmytasktoolate，formenhavearrivedatthepitchofnotsufferingcontradiction，butdefendingobstinatelywhatevertheyhaveadoptedunderthenameofreligion。(5)Sowidelyhavetheseprejudicestakenpossessionofmen\'sminds，thatveryfew，comparativelyspeaking，willlistentoreason。(6)However，Iwillmaketheattempt，andsparenoefforts，forthereisnopositivereasonfordespairingofsuccess。
(7)Inordertotreatthesubjectmethodically，Iwillbeginwiththereceivedopinionsconcerningthetrueauthorsofthesacredbooks，andinthefirstplace，speakoftheauthorofthePentateuch，whoisalmostuniversallysupposedtohavebeenMoses。(8)ThePhariseesaresofirmlyconvincedofhisidentity，thattheyaccountasahereticanyonewhodiffersfromthemonthesubject。(9)Wherefore，AbenEzra，amanofenlightenedintelligence，andnosmalllearning，whowasthefirst，sofarasIknow，totreatofthisopinion，darednotexpresshismeaningopenly，butconfinedhimselftodarkhintswhichIshallnotscrupletoelucidate，thusthrowing，fulllightonthesubject。
(10)ThewordsofAbenEzrawhichoccurinhiscommentaryonDeuteronomyareasfollows:\"BeyondJordan，&c……Ifsobethatthouunderstandestthemysteryofthetwelve……moreoverMoseswrotethelaw……TheCanaanitewasthenintheland……itshallberevealedonthemountofGod……thenalsobeholdhisbed，hisironbed，thenshaltthouknowthetruth。\"(11)Inthesefewwordshehints，andalsoshowsthatitwasnotMoseswhowrotethePentateuch，butsomeonewholivedlongafterhim，andfurther，thatthebookwhichMoseswrotewassomethingdifferentfromanynowextant。
(12)Toprovethis，Isay，hedrawsattentiontothefacts:
(13)1。ThattheprefacetoDeuteronomycouldnothavebeenwrittenbyMoses，inasmuchasheadnevercrossedtheJordan。
(14)II。ThatthewholebookofMoseswaswrittenatfulllengthonthecircumferenceofasinglealtar(Deut。xxvii，andJosh。viii:37)，whichaltar，accordingtotheRabbis，consistedofonlytwelvestones:thereforethebookofMosesmusthavebeenoffarlessextentthanthePentateuch。
(15)Thisiswhatourauthormeans，Ithink，bythemysteryofthetwelve，unlessheisreferringtothetwelvecursescontainedinthechapterofDeuteronomyabovecited，whichhethoughtcouldnothavebeencontainedinthelaw，becauseMosesbadetheLevitesreadthemaftertherecitalofthelaw，andsobindthepeopletoitsobservance。(16)Oragain，hemayhavehadinhismindthelastchapterofDeuteronomywhichtreatsofthedeathofMoses，andwhichcontainstwelveverses。(17)Butthereisnoneedtodwellfurtherontheseandsimilarconjectures。
(18)III。ThatinDeut。xxxi:9，theexpressionoccurs，\"andMoseswrotethelaw:\"wordsthatcannotbeascribedtoMoses，butmustbethoseofsomeotherwriternarratingthedeedsandwritingsofMoses。
(19)IV。ThatinGenesisxii:6，thehistorian，afternarratingthatAbrahamjourneyedthroughtheandofCanaan，adds，\"andtheCanaanitewasthenintheland，\"thusclearlyexcludingthetimeatwhichhewrote。(20)SothatthispassagemusthavebeenwrittenafterthedeathofMoses，whentheCanaaniteshadbeendrivenout，andnolongerpossessedtheland。
(21)AbenEzra，inhiscommentaryonthepassage，alludestothedifficultyasfollows:-\"AndtheCanaanitewasthenintheland:itappearsthatCanaan，thegrandsonofNoah，tookfromanotherthelandwhichbearshisname；ifthisbenotthetruemeaning，therelurkssomemysteryinthepassage，andlethimwhounderstandsitkeepsilence。\"(22)Thatis，ifCanaaninvadedthoseregions，thesensewillbe，theCanaanitewasthenintheland，incontradistinctiontothetimewhenithadbeenheldbyanother:
butif，asfollowsfromGen。chap。x。Canaanwasthefirsttoinhabittheland，thetextmustmeantoexcludethetimepresent，thatisthetimeatwhichitwaswritten；thereforeitcannotbetheworkofMoses，inwhosetimetheCanaanitesstillpossessedthoseterritories:thisisthemysteryconcerningwhichsilenceisrecommended。
(23)V。ThatinGenesisxxii:14MountMoriahiscalledthemountofGod，[Endnote9]，anamewhichitdidnotacquiretillafterthebuildingoftheTemple；thechoiceofthemountainwasnotmadeinthetimeofMoses，forMosesdoesnotpointoutanyspotaschosenbyGod；onthecontrary，heforetellsthatGodwillatsomefuturetimechooseaspottowhichthisnamewillbegiven。
(24)VI。Lastly，thatinDeut。chap。iii。，inthepassagerelatingtoOg，kingofBashan，thesewordsareinserted:\"ForonlyOgkingofBashanremainedoftheremnantofgiants:behold，hisbedsteadwasabedsteadofiron:isitnotinRabbathofthechildrenofAmmon?ninecubitswasthelengththereof，andfourcubitsthebreadthofit，afterthecubitofaman。\"(25)ThisparenthesismostplainlyshowsthatitswriterlivedlongafterMoses；forthismodeofspeakingisonlyemployedbyonetreatingofthingslongpast，andpointingtorelicsforthesakeofgainingcredence:
moreover，thisbedwasalmostcertainlyfirstdiscoveredbyDavid，whoconqueredthecityofRabbath(2Sam。xii:30。)(26)Again，thehistorianalittlefurtheroninsertsafterthewordsofMoses，\"Jair，thesonofManasseh，tookallthecountryofArgobuntothecoastsofGeshuriandMaachathi；andcalledthemafterhisownname，Bashan-havoth-jair，untothisday。\"(27)Thispassage，Isay，isinsertedtoexplainthewordsofMoseswhichprecedeit。(28)\"AndtherestofGilead，andallBashan，beingthekingdomofOg，gaveIuntothehalftribeofManasseh；alltheregionofArgob，withallBashan，whichiscalledthelandofthegiants。\"(29)TheHebrewsinthetimeofthewriterindisputablyknewwhatterritoriesbelongedtothetribeofJudah，butdidnotknowthemunderthenameofthejurisdictionofArgob，orthelandofthegiants。(30)Thereforethewriteriscompelledtoexplainwhattheseplaceswerewhichwereancientlysostyled，andatthesametimetopointoutwhytheywereatthetimeofhiswritingknownbythenameofJair，whowasofthetribeofManasseh，notofJudah。(31)WehavethusmadeclearthemeaningofAbenEzraandalsothepassagesofthePentateuchwhichhecitesinproofofhiscontention。(32)
However，AbenEzradoesnotcallattentiontoeveryinstance，oreventhechiefones；thereremainmanyofgreaterimportance，whichmaybecited。
(33)Namely(I。)，thatthewriterofthebooksinquestionnotonlyspeaksofMosesinthethirdperson，butalsobearswitnesstomanydetailsconcerninghim；forinstance，\"MosestalkedwithGod；\"\"TheLordspokewithMosesfacetoface；\"\"Moseswasthemeekestofmen\"(Numb。xii:3)；\"Moseswaswrathwiththecaptainsofthehost；\"Moses，themanofGod，\"Moses，theservantoftheLord，died；\"\"TherewasneveraprophetinIsraellikeuntoMoses，\"&c。(34)Ontheotherhand，inDeuteronomy，wherethelawwhichMoseshadexpoundedtothepeopleandwrittenissetforth，Mosesspeaksanddeclareswhathehasdoneinthefirstperson:\"Godspakewithme\"(Deut。
ii:1，17，&c。)，\"IprayedtotheLord，\"&c。(35)Exceptattheendofthebook，whenthehistorian，afterrelatingthewordsofMoses，beginsagaintospeakinthethirdperson，andtotellhowMoseshandedoverthelawwhichhehadexpoundedtothepeopleinwriting，againadmonishingthem，andfurther，howMosesendedhislife。(36)Allthesedetails，themannerofnarration，thetestimony，andthecontextofthewholestoryleadtotheplainconclusionthatthesebookswerewrittenbyanother，andnotbyMosesinperson。
(37)III。WemustalsoremarkthatthehistoryrelatesnotonlythemannerofMoses\'deathandburial，andthethirtydays\'mourningoftheHebrews，butfurthercompareshimwithalltheprophetswhocameafterhim，andstatesthathesurpassedthemall。(38)\"TherewasneveraprophetinIsraellikeuntoMoses，whomtheLordknewfacetoface。\"(39)SuchtestimonycannothavebeengivenofMosesby，himself，norbyanywhoimmediatelysucceededhim，butitmustcomefromsomeonewholivedcenturiesafterwards，especially，asthehistorianspeaksofpasttimes。(40)\"Therewasneveraprophet，\"&c。(41)Andoftheplaceofburial，\"Nooneknowsittothisday。\"
(42)III。WemustnotethatsomeplacesarenotstyledbythenamestheyboreduringMoses\'lifetime，butbyotherswhichtheyobtainedsubsequently。
(43)Forinstance，AbrahamissaidtohavepursuedhisenemiesevenuntoDan，anamenotbestowedonthecitytilllongafterthedeathofJoshua(Gen。xiv；14，Judgesxviii；29)。
(44)IV。ThenarrativeisprolongedafterthedeathofMoses，forinExodusxvi:34wereadthat\"thechildrenofIsraeldideatmannafortyyearsuntiltheycametoalandinhabited，untiltheycameuntothebordersofthelandofCanaan。\"(45)Inotherwords，untilthetimealludedtoinJoshuavi:12。
(46)So，too，inGenesisxxxvi:31itisstated，\"ThesearethekingsthatreignedinEdombeforetherereignedanykingoverthechildrenofIsrael。\"
(47)Thehistorian，doubtless，hererelatesthekingsofIdumaeabeforethatterritorywasconqueredbyDavid[Endnote10]andgarrisoned，aswereadin2Sam。viii:14。(48)Fromwhathasbeensaid，itisthusclearerthanthesunatnoondaythatthePentateuchwasnotwrittenbyMoses，butbysomeonewholivedlongafterMoses。(49)LetusnowturnourattentiontothebookswhichMosesactuallydidwrite，andwhicharecitedinthePentateuch；thus，also，shallweseethattheyweredifferentfromthePentateuch。(50)
Firstly，itappearsfromExodusxvii:14thatMoses，bythecommandofGod，wroteanaccountofthewaragainstAmalek。(51)Thebookinwhichhedidsoisnotnamedinthechapterjustquoted，butinNumb。xxi:12abookisreferredtounderthetitleofthewarsofGod，anddoubtlessthiswaragainstAmalekandthecastrametationssaidinNumb。xxxiii:2tohavebeenwrittenbyMosesarethereindescribed。(52)WehearalsoinExod。xxiv:4ofanotherbookcalledtheBookoftheCovenant，whichMosesreadbeforetheIsraeliteswhentheyfirstmadeacovenantwithGod。(53)Butthisbookorthiswritingcontainedverylittle，namely，thelawsorcommandmentsofGodwhichwefindinExodusxx:22totheendofchap。xxiv。，andthisnoonewilldenywhoreadstheaforesaidchapterrationallyandimpartially。(54)
ItistherestatedthatassoonasMoseshadlearntthefeelingofthepeopleonthesubjectofmakingacovenantwithGod，heimmediatelywrotedownGod\'slawsandutterances，andinthemorning，aftersomeceremonieshadbeenperformed，readouttheconditionsofthecovenanttoanassemblyofthewholepeople。(55)Whenthesehadbeengonethrough，anddoubtlessunderstoodbyall，thewholepeoplegavetheirassent。
(56)Nowfromtheshortnessofthetimetakeninitsperusalandalsofromitsnatureasacompact，thisdocumentevidentlycontainednothingmorethanthatwhichwehavejustdescribed。(57)Further，itisclearthatMosesexplainedallthelawswhichhehadreceivedinthefortiethyearaftertheexodusfromEgypt；alsothatheboundoverthepeopleasecondtimetoobservethem，andthatfinallyhecommittedthemtowriting(Deut。i:5；
xxix:14；xxxi:9)，inabookwhichcontainedtheselawsexplained，andthenewcovenant，andthisbookwasthereforecalledthebookofthelawofGod:
thesamewhichwasafterwardsaddedtobyJoshuawhenhesetforththefreshcovenantwithwhichheboundoverthepeopleandwhichheenteredintowithGod(Josh。xxiv:25，26)。
(58)Now，aswehaveextentnobookcontainingthiscovenantofMosesandalsothecovenantofJoshua，wemustperforceconcludethatithasperished，unless，indeed，weadoptthewildconjectureoftheChaldeanparaphrastJonathan，andtwistaboutthewordsofScripturetoourheart\'scontent。
(59)Thiscommentator，inthefaceofourpresentdifficulty，preferredcorruptingthesacredtexttoconfessinghisownignorance。(60)ThepassageinthebookofJoshuawhichruns，\"andJoshuawrotethesewordsinthebookofthelawofGod，\"hechangesinto\"andJoshuawrotethesewordsandkeptthemwiththebookofthelawofGod。\"(61)Whatistobedonewithpersonswhowillonlyseewhatpleasesthem?(62)WhatissuchaproceedingifitisnotdenyingScripture，andinventinganotherBibleoutofourownheads?(63)WemaythereforeconcludethatthebookofthelawofGodwhichMoseswrotewasnotthePentateuch，butsomethingquitedifferent，whichtheauthorofthePentateuchdulyinsertedintohisbook。(64)SomuchisabundantlyplainbothfromwhatIhavesaidandfromwhatIamabouttoadd。
(65)ForinthepassageofDeuteronomyabovequoted，whereitisrelatedthatMoseswrotethebookofthelaw，thehistorianaddsthathehandeditovertothepriestsandbadethemreaditoutatastatedtimetothewholepeople。(66)ThisshowsthattheworkwasofmuchlesslengththanthePentateuch，inasmuchasitcouldbereadthroughatonesittingsoastobeunderstoodbyall；further，wemustnotomittonoticethatoutofallthebookswhichMoseswrote，thisonebookofthesecondcovenantandthesong(whichlatterhewroteafterwardssothatallthepeoplemightlearnit)，wastheonlyonewhichhecausedtobereligiouslyguardedandpreserved。
(67)Inthefirstcovenanthehadonlyboundoverthosewhowerepresent，butinthesecondcovenantheboundoveralltheirdescendantsalso(Dent。
xxix:14)，andthereforeorderedthiscovenantwithfutureagestobereligiouslypreserved，togetherwiththeSong，whichwasespeciallyaddressedtoposterity:as，then，wehavenoproofthatMoseswroteanybooksavethisofthecovenant，andashecommittednoothertothecareofposterity；and，lastly，astherearemanypassagesinthePentateuchwhichMosescouldnothavewritten，itfollowsthatthebeliefthatMoseswastheauthorofthePentateuchisungroundedandevenirrational。(68)SomeonewillperhapsaskwhetherMosesdidnotalsowritedownotherlawswhentheywerefirstrevealedtohim-inotherwords，whether，duringthecourseoffortyyears，hedidnotwritedownanyofthelawswhichhepromulgated，saveonlythosefewwhichIhavestatedtobecontainedinthebookofthefirstcovenant。(69)TothisIwouldanswer，thatalthoughitseemsreasonabletosupposethatMoseswrotedownthelawsatthetimewhenhewishedtocommunicatethemtothepeople，yetwearenotwarrantedtotakeitasproved，forIhaveshownabovethatwemustmakenoassertionsinsuchmatterswhichwedonotgatherfromScripture，orwhichdonotflowaslegitimateconsequencesfromitsfundamentalprinciples。(70)Wemustnotacceptwhateverisreasonablyprobable。(71)Howeverevenreasoninthiscasewouldnotforcesuchaconclusionuponus:foritmaybethattheassemblyofelderswrotedownthedecreesofMosesandcommunicatedthemtothepeople，andthehistoriancollectedthem，anddulysetthemforthinhisnarrativeofthelifeofMoses。(72)SomuchforthefivebooksofMoses:itisnowtimeforustoturntotheothersacredwritings。
(73)ThebookofJoshuamaybeprovednottobeanautographbyreasonssimilartothosewehavejustemployed:foritmustbesomeotherthanJoshuawhotestifiesthatthefameofJoshuawasspreadoverthewholeworld；thatheomittednothingofwhatMoseshadtaught(Josh。vi:27；viii。
lastverse；xi:15)；thathegrewoldandsummonedanassemblyofthewholepeople，andfinallythathedepartedthislife。(74)Furthermore，eventsarerelatedwhichtookplaceafterJoshua\'sdeath。(75)Forinstance，thattheIsraelitesworshippedGod，afterhisdeath，solongastherewereanyoldmenalivewhorememberedhim；andinchap。xvi:10，wereadthat\"EphraimandManassehdidnotdriveouttheCanaaniteswhichdweltinGezer，buttheCanaanitedweltinthelandofEphraimuntothisday，andwastributarytohim。\"(76)ThisisthesamestatementasthatinJudges，chap。i。，andthephrase\"untothisday\"showsthatthewriterwasspeakingofancienttimes。
(77)Withthesetextswemaycomparethelastverseofchap。xv。，concerningthesonsofJudah，andalsothehistoryofCalebinthesamechap。v:14。
(78)Further，thebuildingofanaltarbeyondJordanbythetwotribesandahalf，chap。xxii:10，sqq。，seemstohavetakenplaceafterthedeathofJoshua，forinthewholenarrativehisnameisnevermentioned，butthepeoplealoneheldcouncilastowagingwar，sentoutlegates，waitedfortheirreturn，andfinallyapprovedoftheiranswer。
(79)Lastly，fromchap。x:14，itisclearthatthebookwaswrittenmanygenerationsafterthedeathofJoshua，foritbearswitness，therewasneverany，daylikeunto，thatday，eitherbeforeorafter，thattheLordhearkenedtothevoiceofaman，\"&c。(80)If，therefore，Joshuawroteanybookatall，itwasthatwhichisquotedintheworknowbeforeus，chap。x:13。
(81)WithregardtothebookofJudges，IsupposenorationalpersonpersuadeshimselfthatitwaswrittenbytheactualJudges。(82)Fortheconclusionofthewholehistorycontainedinchap。ii。clearlyshowsthatitisallthework-ofasinglehistorian。(83)Further，inasmuchasthewriterfrequentlytellsusthattherewasthennokinginIsrael，itisevidentthatthebookwaswrittenaftertheestablishmentofthemonarchy。
(84)ThebooksofSamuelneednotdetainuslong，inasmuchasthenarrativeinthemiscontinuedlongafterSamuel\'sdeath；butIshouldliketodrawattentiontothefactthatitwaswrittenmanygenerationsafterSamuel\'sdeath。(85)Forinbooki。chap。ix:9，thehistorianremarksina，parenthesis，\"Beforetime，inIsrael，whenamanwenttoinquireofGod，thushespake:Come，andletusgototheseer；forhethatisnowcalledaprophetwasbeforetimecalledaseer。\"
(86)Lastly，thebooksofKings，aswegatherfrominternalevidence，werecompiledfromthebooksofKingSolomon(IKingsxi:41)，fromthechroniclesofthekingsofJudah(1Kingsxiv:19，29)，andthechroniclesofthekingsofIsrael。
(87)Wemay，therefore，concludethatallthebookswehaveconsideredhithertoarecompilations，andthattheeventsthereinarerecordedashavinghappenedinoldtime。(88)Now，ifweturnourattentiontotheconnectionandargumentofallthesebooks，weshalleasilyseethattheywereallwrittenbyasinglehistorian，whowishedtorelatetheantiquitiesoftheJewsfromtheirfirstbeginningdowntothefirstdestructionofthecity。(89)Thewayinwhichtheseveralbooksareconnectedonewiththeotherisaloneenoughtoshowusthattheyformthenarrativeofoneandthesamewriter。(90)ForassoonashehasrelatedthelifeofMoses，thehistorianthuspassesontothestoryofJoshua:\"AnditcametopassafterthatMosestheservantoftheLordwasdead，thatGodspakeuntoJoshua，\"
&c。，sointhesameway，afterthedeathofJoshuawasconcluded，hepasseswithidenticallythesametransitionandconnectiontothehistoryoftheJudges:\"AnditcametopassafterthatJoshuawasdead，thatthechildrenofIsraelsoughtfromGod，\"&c。(91)TothebookofJudgesheaddsthestoryofRuth，asasortofappendix，inthesewords:\"Nowitcametopassinthedaysthatthejudgesruled，thattherewasafamineintheland。\"
(92)ThefirstbookofSamuelisintroducedwithasimilarphrase；andsoisthesecondbookofSamuel。(93)Then，beforethehistoryofDavidisconcluded，thehistorianpassesinthesamewaytothefirstbookofKings，and，afterDavid\'sdeath，totheSecondbookofKings。
(94)Theputtingtogether，andtheorderofthenarratives，showthattheyarealltheworkofoneman，writingwithacreateaim；forthehistorianbeginswithrelatingthefirstoriginoftheHebrewnation，andthensetsforthinorderthetimesandtheoccasionsinwhichMosesputforthhislaws，andmadehispredictions。(95)HethenproceedstorelatehowtheIsraelitesinvadedthepromisedlandinaccordancewithMoses\'prophecy(Deut。vii。)；andhow，whenthelandwassubdued，theyturnedtheirbacksontheirlaws，andtherebyincurredmanymisfortunes(Deut。xxxi:16，17)。(96)
Hetellshowtheywishedtoelectrulers，andhow，accordingastheserulersobservedthelaw，thepeopleflourishedorsuffered(Deut。xxviii:36)；
finally，howdestructioncameuponthenation，evenasMoseshadforetold。
(97)Inregardtoothermatters，whichdonotservetoconfirmthelaw，thewritereitherpassesovertheminsilence，orrefersthereadertootherbooksforinformation。(98)AllthatissetdowninthebookswehaveconducestothesoleobjectofsettingforththewordsandlawsofMoses，andprovingthembysubsequentevents。(99)Whenweputtogetherthesethreeconsiderations，namely，theunityofthesubjectofallthebooks，theconnectionbetweenthem，andthefactthattheyarecompilationsmademanygenerationsaftertheeventstheyrelatehadtakenplace，wecometotheconclusion，asIhavejuststated，thattheyarealltheworkofasinglehistorian。(100)Whothishistorianwas，itisnotsoeasytoshow；butI
suspectthathewasEzra，andthereareseveralstrongreasonsforadoptingthishypothesis。
(101)ThehistorianwhomwealreadyknowtobebutoneindividualbringshishistorydowntotheliberationofJehoiakim，andaddsthathehimselfsatattheking\'stableallhislife-thatis，atthetableeitherofJehoiakim，orofthesonofNebuchadnezzar，forthesenseofthepassageisambiguous:
henceitfollowsthathedidnotlivebeforethetimeofEzra。(102)ButScripturedoesnottestifyofanyexceptofEzra(Ezravii:10)，thathe\"preparedhishearttoseekthelawoftheLord，andtosetitforth，andfurtherthathewasareadyscribeinthelawofMoses。\"(103)Therefore，I
cannotfindanyone，saveEzra，towhomtoattributethesacredbooks。
(104)Further，fromthistestimonyconcerningEzra，weseethathepreparedhisheart，notonlytoseekthelawoftheLord，butalsotosetitforth；
and，inNehemiahviii:8，wereadthat\"theyreadinthebookofthelawofGoddistinctly，andgavethesense，andcausedthemtounderstandthereading。\"
(105)As，then，inDeuteronomy，wefindnotonlythebookofthelawofMoses，orthegreaterpartofit，butalsomanythingsinsertedforitsbetterexplanation，IconjecturethatthisDeuteronomyisthebookofthelawofGod，written，setforth，andexplainedbyEzra，whichisreferredtointhetextabovequoted。(106)TwoexamplesofthewaymatterswereinsertedparentheticallyinthetextofDeuteronomy，withaviewtoitsfullerexplanation，wehavealreadygiven，inspeakingofAbenEzra\'sopinion。(107)Manyothersarefoundinthecourseofthework:forinstance，inchap。ii:12:\"TheHorimsdweltalsoinSeirbeforetime；butthechildrenofEsausucceededthem，whentheyhaddestroyedthemfrombeforethem，anddweltintheirstead；asIsraeldiduntothelandofhispossession，whichtheLordgaveuntothem。\"(108)Thisexplainsverses3and4ofthesamechapter，whereitisstatedthatMountSeir，whichhadcometothechildrenofEsauforapossession，didnotfallintotheirhandsuninhabited；butthattheyinvadedit，andturnedoutanddestroyedtheHorims，whoformerlydwelttherein，evenasthechildrenofIsraelhaddoneuntotheCanaanitesafterthedeathofMoses。
(109)So，also，verses6，7，8，9，ofthetenthchapterareinsertedparentheticallyamongthewordsofMoses。Everyonemustseethatverse8，whichbegins，\"AtthattimetheLordseparatedthetribeofLevi，\"
necessarilyreferstoverse5，andnottothedeathofAaron，whichisonlymentionedherebyEzrabecauseMoses，intellingofthegoldencalfworshippedbythepeople，statedthathehadprayedforAaron。
(110)HethenexplainsthatatthetimeatwhichMosesspoke，GodhadchosenforHimselfthetribeofLeviinorderthatHemaypointoutthereasonfortheirelection，andforthefactoftheirnotsharingintheinheritance；
afterthisdigression，heresumesthethreadofMoses\'speech。(111)Totheseparentheseswemustaddtheprefacetothebook，andallthepassagesinwhichMosesisspokenofinthethirdperson，besidesmanywhichwecannotnowdistinguish，though，doubtless，theywouldhavebeenplainlyrecognizedbythewriter\'scontemporaries。
(112)If，Isay，wewereinpossessionofthebookofthelawasMoseswroteit，Idonotdoubtthatweshouldfindagreatdifferenceinthewordsoftheprecepts，theorderinwhichtheyaregiven，andthereasonsbywhichtheyaresupported。
(113)AcomparisonofthedecalogueinDeuteronomywiththedecalogueinExodus，whereitshistoryisexplicitlysetforth，willbesufficienttoshowusawidediscrepancyinallthesethreeparticulars，forthefourthcommandmentisgivennotonlyinadifferentform，butatmuchgreaterlength，whilethereasonforitsobservancedifferswhollyfromthatstatedinExodus。(114)Again，theorderinwhichthetenthcommandmentisexplaineddiffersinthetwoversions。(115)IthinkthatthedifferenceshereaselsewherearetheworkofEzra，whoexplainedthelawofGodtohiscontemporaries，andwhowrotethisbookofthelawofGod，beforeanythingelse；thisIgatherfromthefactthatitcontainsthelawsofthecountry，ofwhichthepeoplestoodinmostneed，andalsobecauseitisnotjoinedtothebookwhichprecedesitbyanyconnectingphrase，butbeginswiththeindependentstatement，\"thesearethewordsofMoses。\"(116)Afterthistaskwascompleted，IthinkEzrasethimselftogiveacompleteaccountofthehistoryoftheHebrewnationfromthecreationoftheworldtotheentiredestructionofthecity，andinthisaccountheinsertedthebookofDeuteronomy，and，possibly，hecalledthefirstfivebooksbythenameofMoses，becausehislifeischieflycontainedtherein，andformstheirprincipalsubject；forthesamereasonhecalledthesixthJoshua，theseventhJudges，theeighthRuth，theninth，andperhapsthetenth，Samuel，and，lastly，theeleventhandtwelfthKings。(117)WhetherEzraputthefinishingtouchestothisworkandfinisheditasheintended，wewilldiscussinthenextchapter。
CHAPTERIX-OTHERQUESTIONSCONCERNINGTHESAMEBOOKS:NAMELY，WHETHERTHEYWERECOMPLETELY
FINISHEDBYEZRA，AND，FURTHER，WHETHERTHEMARGINAL
NOTESWHICHAREFOUNDINTHEHEBREWTEXTSWEREVARIOUSREADINGS。
(1)Howgreatlytheinquirywehavejustmadeconcerningtherealwriterofthetwelvebooksaidsusinattainingacompleteunderstandingofthem，maybeeasilygatheredsolelyfromthepassageswhichwehaveadducedinconfirmationofouropinion，andwhichwouldbemostobscurewithoutit。(2)
