ftoms of thofe Times, and Idiotisms of the Language in which it was written. And therefore we are apt to mistake, and many times at a lofs where these Books referr to fome Facts or Records, or Rites and Ufages then well known. But then (as I intimated) this is no Argument that Mofes was not the Author of it: For this wou'd oblige us to discharge all the ancient Authors which we do not understand.

2. Befides, this Obfcurity is very often to be imputed to a fault or defect of the Readers, not to any defect or fault in the Books. The Reader perhaps wants Skill and good Judgment; he does not use fit means or fufficient diligence: Perhaps he is prejudic'd with falfe Notions, addicted to fome foolish Opinions, or blinded with fome naughty and vicious Inclination. And to fuch a Reader many Things feem obfcure. But ftill the Reader is blameable, not the Book. He is in this Cafe like the blind Woman in Seneca, who cou'd not be perfwaded but that the Houfe was dark, when her Eyes were blinded: There are fome obfcure paffages in Holy Writ, but thefe Holy Books are not therefore to be discharg'd from being the Writing of thofe perfons whofe Names they bear. There are very many things exceeding plain to the Reader, and many things that are not fo, are yet very excellent, and to be reputed fo by a modeft Reader. When Socrates had read a Book written by Heraclitus, and was ask'd how he lik'd the Book, he anA is a {werd, "Α μὲν συνῆκα γενναία, οἶμαι δὲ και μη

ouring: i. e. Those things in it (fays he) which I understood are excellent; and fo, I prefume, are the things which I did not understand. This modesty becomes us well in reading the Holy Scriptures. Where every carefull Reader will not fail to meet with a great many very excellent things which he will eafily understand, he ought to presume fo of those things which he does not comprehend.

Obj. XXI. I find it objected also, that there is a different Style in the feveral parts of the Pentateuch; and that therefore 'twas not writ by Mofes, but by feveral Hands. I answer,

1. That if this were true, it must be allow'd to be a very material Objection; and though it wou'd not be altogether concluding, yet, it wou'd have more weight than all that hath been faid before.

2. But 'tis fo far from being true, that the Objector does impofe upon the more ignorant Reader in this matter. For which matter, I do appeal to all those that understand the Biblical Hebrew, and that have been moft converfant in it. The Objector ought to have offer'd some proofs of this; at leaft to have told us where any fuch diversity of Style appears, and till he does that he cannot expect any other anfwer. I do grant that in other Books, written by feveral Hands, this diverfity of Style does manifeftly appear. The Prophet Ifaiah writes in a ftyle that is lofty and fublime; Jeremiah on the

other

other hand in a style that is more vulgar and popular. Some other parts are written in a tyle that is concife and elliptical, fome in a style more ample and copious: And as they were written by feveral Hands, fo there is that variety in Style that wou'd induce the Reader to this belief. But I do folemnly averr, That there is no fuch variety in the style of the Pentateuch that gives any colour to fuch a belief. "Tis true that the Songs in Mofes are fomewhat different from the Style of his Profe, and fome few expreffions may be allow'd to be more elliptical and coneife; but all this ftill is not fuch a difference as can inferr him not to be the Writer, and are fuch Things as muft be allow'd elsewhere in one and the fame Writer, and Book.

Obj. XXII. The laft Objection, and the most common of all, is, That Mofes cou'd not write what we read, (Deut. 34.) The account of his Death and Burial, and his Character. This therefore must be allow'd to be written by another Hand. I anfwer.

1. That it is abfurd to fay that he cou'd not, when 'tis remembred that he was not onely a Prophet, but the greatest of Prophets. There are lefs Prophets than Mofes that tell us many Things that came not to pass till after their own Death: And therefore if I fhou'd affirm that he wrote this by way of Prophecy, as I fhou'd not be alone in affirming it, but fhou'd have good Authority from Antiquity on my

fide; fo I am fure I cannot be confuted by any of those who have abdicated Moses. Philo the Jew [de vit. Mof. L. 3.] tells us that Mofes, be fore his Death, did fore-tell what Things shou'd happen to the several Tribes; Some of which things (fays he) are already come to pass, fone of them are expected. But then he adds, That Mofes being just going to Heaven, valaπivevadeis, &c. being as yet living, and divinely inspired, did diftinctly fore-tell those things which related to his own Death and Burial.

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2. As to this matter, every Man may believe as he fees cause. I am very little concern'd as bout it; if he wrote the Pentateuch to this, Deut. 34. where we have the account of his Death,&'c. I am fatisfied. Let what follows be written by another, whether Jofbua, or the High-prieft, or fome other authorized Perfon, this will do the Objectors little service as to the main purpose, and me no harm at all. He that believes St.Paul wrote the Epiftles that go under his Name, be lieves enough as to that matter, though he fhou'd at the fame time believe the Poft-fcripts at the close of thofe Epiftles were written by another Hand. Again, he that believes the Book of Pfalms an infpir'd Book, and written by those Perfons whofe Names they bear; believes enough, tho' at the fame time he might believe that the words, Pfal.72.20. The prayers of David, the fon of Felle are ended, were written by another Hand, to intimate that there ended one of the Books, (for the Jews made a Pentateuch of the Book of Pfalms)

Pfalms,) and in the following Pfalm another Book begins. But after all, I do not fee why what I faid before, under the first Head, fhou'd be receiv'd with fuch laughter and scorn as I find it is. And though I think the Cause will not fuffer by this Conceffion, yet I do not quit my first Answer.

And thus I have confider'd the Pretences a gainst Mofes. I have represented Them with all the advantage on my Adverfaries fide that I poffibly cou'd, and have endeavour'd to render their Arguments as pungent and strong as I cou'd; and have fometimes found it a greater difficulty to sharpen them, and make them appear like Arguments, than it was to Anfwer them. I find Mofes hath a good Title to the Author of thefe Books; A Title that a good Man efteems more valuable than Crowns and Scepters, and that hath preferv'd the Name of Mofes, and made it Renowned. Some few People have attempted to deprive him of this Honour. I find nothing of any moment in the above-named Pretences, and therefore must own him to be the Author of them ftill.

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