thangs given as laws of Moses in this book, that are found in any of the other books; among which is tha and brutal law, chap. xxi. ver. 18, 19, 20, 21, which &orizes 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 ox 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 tythes. 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 show 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 an 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 of showing 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 show 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 NewYork 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 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 show that there was no such place as Dan, till many 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 chapter of the book called the book of Judges. It is there said (ver. 27) that they (the Danites) come 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 arrange- . ment, 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 28 years before the 16th chapter, 266 before the 15th, 245 before the 13th, 195 before the 9th, 90 before the 4th, and 15 years before the 1st chapter. This shows 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 made to be 20 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 show 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, 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 only it 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 that 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 happens then that this is the case; the two books of Chronicles, which gave a history of all the kings of Israel, are professedly, as well as in fact, written after the Jewish monarchy began; and this verse that I have quoted, and all the remaining verses of the 36th chapter of Genesis, are, word for word, in the first chapter of Chronicles, beginning at the 43d verse.

It was with consistency that the writer of the Chronicles could say, as he has said, 1st Chron. chap. i. ver. 43, These are the kings that reigned in Edom, before there reigned any king over the children of Israel, because he was going to give, and has given, a list of the kings that had reigned in Israel; but as it is impossible that the same expression could have been used before that period, it is as certain as any thing can be proved from historical language, that this part of Genesis is taken from Chronicles, and that Genesis is not so old as Chronicles, and probably not so old as the book of Homer, or as Esop's Fables, admitting Homer to have been, as the tables of Chronology state, contemporary with David or Solomon, and Æsop to have lived about the end of the Jewish monarchy.

Take away from Genesis the belief that Moses was the author, on which only the strange belief that it is the word of God has stood, and there remains nothing of Genesis but an anonymous book of stories, fables, and traditionary or invented absurdities, or of downright lies. The story of Eve and the serpent, and of Noah and his ark, drops to a level with the Arabian Tales, without the merit of being entertaining; and the account of men living to eight and nine hundred years becomes as fabulous as the immortality of the giants of the Mythology.

Besides, the character of Moses, as stated in the Bible, is the most horrid that can be imagined. If those accounts be true, he was the wretch that first began and carried on wars on the score, or on the pretence of religion; and under that mask, or that infatuation, committed the most unexampled atrocities that are to be found in the history of any nation, of which I will state only one instance.

When the Jewish army returned from one of their plundering and murdering excursions, the account goes on as follows, Numbers, chap. xxxi. ver. 13.

"And Moses, and Eleazer the priest, and all the princes of the congregation, went forth to meet them without the camp; and Moses was wrath with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle; and Moses said unto them, Have ye saved all the women alive? behold, these caused the children of Israel, through the council of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Now, therefore, kill every male among the little ones, and kill every woman that hath known a man by lying with him; but

all the women children that have not known a man by lying with him, keep alive for yourselves.

Among the detestable villains that in any period of the world have disgraced the name of man, it is impossible to find a greater than Moses, if this account be true. Here is an order to butcher the boys, to massacre the mothers, and debauch the daughters.

Let any mother put herself in the situation of those mothers; one child murdered, another destined to violation, and herself in the hands of an executioner: let any daughter put herself in the situation of those daughters, destined as a prey to the murderers of a mother and a brother, and what will be their feelings? It is in vain that we attempt to impose upon nature, for nature will have her course, and the religion that tortures all her social ties is a false religion.

After this detestable order, follows an account of the plunder ⚫ taken, and the manner of dividing it; and here it is that the profaneness of priestly hypocrisy increases the catalogue of crimes. Verse 37, "And the Lord's tribute of the sheep was six hundred and three score and fifteen; and the beeves was thirty and six thousand, of which the Lord's tribute was three score and twelve; and the asses were thirty thousand, of which the Lord's tribute was three score and one; and the persons were thirty thousand, of which the Lord's tribute was thirty and two." In short, the matters contained in this chapter, as well as in many other parts of the Bible, are too horrid for humanity to read, or for decency to hear; for it appears, from the 35th verse of this chapter, that the number of women-children consigned to debauchery by the order of Moses was thirty-two thousand.

People in general know not what wickedness there is in this pretended word of God. Brought up in habits of superstition, they take it for granted that the Bible is true, and that it is good; they permit themselves not to doubt of it, and they carry the ideas they form of the benevolence of the Almighty to the book which they have been taught to believe was written by his authority. Good heavens! it is quite another thing; it is a book of lies, wickedness, and blasphemy; for what can be greater blasphemy, than to ascribe the wickedness of man to the orders of the Almighty? But to return to my subject, that of showing that Moses is not the author of the books ascribed to him, and that the Bible is spurious. The two instances I have already given would be sufficient, without any additional evidence, to invalidate the authenticity of any book that pretended to be four or five hundred years more ancient than the matters it speaks of or refers to as facts; for in the case of pursuing them unto Dan, and of the kings that reigned over the children of Israel, not even the flimsey pretence of prophesy can be pleaded. The expressions are in the preter tense, and it would be downright ideotism to say that a man'could prophesy in the preter tense.