The writer opens the subject again in the first verse of the fifth chapter, though it is only by saying, that Moses called the people of Israel together; he then introduces Moses as before, and continues him, as in the act of speaking, to the end of the 26th chapter. He does the same thing at the beginning of the 27th chapter; and continues Moses, as in the act of speaking, to the end of the 28th chapter. At the 29th chapter the writer speaks again through the whole of the first verse, and the first line of the second verse, where he introduces Moses for the last time, and continues him, as in the act of speaking, to the end of the 33d chapter.

The writer having now finished the rehearsal on the part of Moses, comes forward, and speaks through the whole of the last chapter; he begins by telling the reader, that Moses went up to the top of Pisgah; that he saw from thence the land which (the writer says) had been promised to Abraham, Isaac, and Jacob; that he, Moses, died there, in the land of Moab, but that no man knoweth of his sepulchre unto this day, that is, unto the time in which the writer lived, who wrote the book of Deuteronomy. The writer then tells us, that Moses was 110 years of age when he died-that his eye was not dim, nor his natural force abated; and he concludes by saying, that there arose not a prophet since in Israel like unto Moses, whom, says this anonymous writer, the Lord knew face to face.

Having thus shewn, as far as grammatical evidence. applies, that Moses was not the writer of those books, I will, after making a few observations on the inconsistencies of the writer of the book of Deuteronomy, proceed to shew, from the historical and chronological evidence contained in those books, that Moses was not, because he could not be, the writer of them; and, consequently, that there is no authority for believing, that the inhuman and horrid butcheries of men, women, and children, told of in those books were done, as those books say they were, at the command of God. It is a duty incumbent on every true Deist, that he vindicates the moral justice of God. against the calumnies of the Bible.

The writer of the book of Deuteronomy, whoever he was, (for it is an anonymous work) is obscure, and also in contradiction with himself, in the account he has given

of Moses.

After telling that Moses went to the top of Pisgah (and it does not appear from any account that he ever came down again) he tells us, that Moses died there in the land of Moab, and that he buried him in a valley in the land of Moab; but as there is no antecedent to the pronoun he, there is no knowing who he was that did bury him.

If the writer meant that he (God) buried him, how should ke (the writer) know it? or why should we (the readers) believe him? since we know not who the writer was that tells us so, for certainly Moses could not himself tell where he was buried.

The writer also tells us, that no man knoweth where the sepulchre of Moses is unto this day, meaning the time in which this writer lived; how then should he know that Moses was buried in a valley in the land of Moab? for as the writer lived long after the time of Moses, as is evident from his using the expression of unto this day, meaning a great length of time after the death of Moses, he certainly was not at his funeral; and on the other band, it is impossible that Moses himself could say, that no man knoweth where the sepulchre is unto this day. To make Moses the speaker, would be an improvement on the play of a child that hides himself, and cries nobody can find me; nobody can find Moses.

This writer has no where told us how he came by the speeches which he has put into the mouth of Moses to speak, and therefore we have a right to conclude, that he either composed them himself, or wrote them from oral tradition. One or other of these is the more probable, since he has given, in the fifth chapter, a table of commandments, in which that called the fourth commandment, is different from the fourth commandment in the 20th chapter of Exodus. In that of Exodus, the reason given for keeping the seventh day is, "because (says the commandment) God made the heavens and the earth in six days, and rested on the seventh;" but in that of Deuteronomy, the reason given is, that it was the day on which the children of Israel came out of Egypt, and therefore, says this commandment, the Lord thy God com manded thee to keep the sabbath-day. This makes no mention of the creation, nor that of the coming out of Egypt. There are also many things given as laws of Moses in this book, that are not to be found in any of the other books; among which is that inhuman and brutal law, chap. xxi. ver. 18, 19, 20, 21, which authorizes parents, the father and the mother, to bring their own children to have them stoned to death, for what it is pleased to call stubbornness. But priests have always been fond of preaching up Deuteronomy, for Deuteronomy preaches up tythes; and it is from this book, chap. xxv. ver. 4, they have taken the phrase, and applied it to tything, that thou shalt not muzzle the or when he treadeth out the corn; and that this might not escape observation, they have noted it in the table of contents at the head of the chapter, though it is only a single verse of less than two lines. O priests! priests! ye are willing to be compared to an ox, for the

sake of tithes. Though it is impossible for us to know identically who the writer of Deuteronomy was, it is not difficult to discover him professionally; that he was some Jewish priest, who lived, as I shall shew in the course of this work, at least three hundred and fifty years after the time of Moses.

I come now to speak of the historical and chronological evidence. The chronology that I shall use is the Bible chronology; for I mean not to go out of the Bible for evidence of any thing, but to make the Bible itself prove historically and chronologically that Moses is not the author of the books ascribed to him. It is therefore proper that I inform the reader, (such an one at least as may not have the opportunity of knowing it) that in the larger Bibles, and also in some smaller ones, there is a series of chronology printed in the margin of every page, for the purpose or shewing how long the historical matters stated in each page happened, or are supposed to have happened, before Christ, and consequently the distance of time between one historical circumstance and another.

I begin with the book of Genesis. In the 14th chapter of Genesis, the writer gives an account of Lot being taken prisoner in a battle between the four kings against five, and carried off; and that when the account of Lot being taken came to Abraham, he armed all his household, and marched to rescue Lot from the captors; and that he pursued them unto Dan, (ver. 14.)

To shew in what manner this expression of pursuing them unto Dan applies to the case in question, I will refer to two circumstances, the one in America, the other in France. The city now called New York, in America, was originally New Amsterdam; and the town in France lately called Havre Marat, was before called Havre de Grace. New Amsterdam was changed to New York in the year 1664; Havre de Grace to Havre Marat in the year 1793. Should, therefore, any writing be found, though without date, in which the name of New York should be mentioned, it would be certain evidence that such a writing could not have been written before, and must have been written after New Amsterdam was changed to New York, and consequently not till after the year 1664, or at least during the course of that year. And, in like manner, any dateless writing, with the name of Havre Marat, would be certain evidence that such a writing must have been written after Havre de Grace became Havre Marat, and consequently not till after the year 1793, or at least during the course of that year.

I now come to the application of those cases, and to shew that there was no such place as Dan, till inany years after the death of Moses; and consequently, that

Moses could not be the writer of the book of Genesis, where this account of pursuing them unto Dan is given.

The place that is called Dan in the Bible was originally a town of the Gentiles, called Laish; and when the tribe of Dan seized upon this town, they changed its name to Dan, in commemoration of Dan, who was the father of that tribe, and the great grandson of Abraham. To establish this in proof, it is necessary to refer from Genesis to the 18th chap. of the book called the book of Judges. It is there said (ver. 27.) that they (the Danites) came unto Laish to a people that were quiet and secure, and they smote them with the edge of the sword (the Bible is filled with murder) and burned the city with fire; and they built a city, (ver. 28.) and dwelt therein, and they called the name of the city Dan, after the name of Dan, their father, howbeit the name of the city was Laish at the first.

This account of the Danites taking possession of Laish and changing it to Dan, is placed in the book of Judges immediately after the death of Sampson. The death of Sampson is said to have happened 1120 years before Christ; and that of Moses 1451 before Christ; and therefore, according to the historical arrangment, the place was not called Dan till 331 years after the death of Moses.

There is a striking confusion between the historical and the chronological arrangement in the book of Judges. The five last chapters, as they stand in the book, 17, 18, 19, 20, 21, are put chronologically before all the preceding chapters; they are made to be twenty-eight years before the 16th chapter, 266 before the 15th, 245 before. the 13th, 195 before the 9th, 90 before the 4th, and fifteen years before the 1st chapter. This shews the uncertain. and fabulous state of the Bible. According to the chronological arrangement, the taking of Laish, and giving it the name of Dan, is inade to be twenty years after the death of Joshua, who was the successor of Moses; and - by the historical order as it stands in the book, it is made to be 306 years after the death of Joshua, and 331 after that of Moses; but they both exclude Moses from being the writer of Genesis, because, according to either of the statements, no such place as Dan existed in the time of Moses; and therefore the writer of Genesis must have been some person who lived after the town of Laish had the name of Dan; and who that person was, nobody knows; and consequently the book of Genesis is anonymous and without authority.

I proceed now to state another point of historical and chronological evidence, and to shew therefrom, as in the preceding case, that Moses is not the author of the book, of Genesis.

In the 36th chapter of Genesis there is given a genealogy of the sons and descendants of Esau, who are called Edomites, and also a list, by name, of the kings of Edom; in enumerating of which, it is said, ver. 31, "And these are the kings that reigned in Edom, before there reigned any king over the children of Israel."

Now were any dateless writings to be found, in which, speaking of any past events, the writer should say, these things happened before there was any Congress in America, or before there was any Convention in France, it would be evidence that such writing could not have been written before, and could only be written after there was a Congress in America, or a Convention in France, as the case might be; and consequently, that it could not be written by any person who died before there was a Congress in the one country, or a Convention in the other.

Nothing is more frequent, as well in history as in conversation, than to refer to a fact in the room of a date: it is most natural so to do, first, because a fact fixes itself in the memory better than a date; secondly, because the fact includes the date, and serves to excite two ideas at once; and this manner of speaking by circumstances implies as positively that the fact alluded to is past, as if it was so expressed. When a person, speaking upon any matter, says, it was before I was married, or before my son was born, or before I went to America, or before I went to France, it is absolutely understood, and intended to be understood, that he has been married, that he has had a son, that he has been in America, or been in France. Language does not admit of using this mode of expression in any other sense; and whenever such an expression is found any where, it can only be understood in the sense in which it only could have been used.

The passage, therefore, that I have quoted, "That these are the kings that reigned in Edom, before there reigned any king over the children of Israel," could only have been written after the first king began to reign over them; and consequently, the book of Genesis, so far from having been written by Moses, could not have been written till the time of Saul, at least. This is the positive sense of the passage; but the expression, any king, implies more kings than one, at least, it implies two, and this will carry it to the time of David; and, if taken in a general sense, it carries itself through all the times of the Jewish monarchy..

Had we met with this verse in any part of the Bible that professed to have been written after kings began to reign in Israel, it would have been impossible not to have seen the application of it. It happens then that this is the case; the two books of Chronicles, which gave a his