;

fo that the Interpreters rather bufied themselves to confute Errors,than give us a plain and critical Enarration of the words. I will not fay, that by thus inclining their Studies, Men of Parts and Learning have been fo far led out of the way, that they have fought out Doctrines,which were true indeed,and agreeable to Religion,in improper places, though nothing be more certain however 'tis manifeft, that by fo doing,they have neglected several helps neceffary for the understanding of Languages, fince 'tis impoffible for a Man to grafp every thing at the fame time. They that have read the most celebrated Commentaries of the Divines of the last Age,and examined their Tranflations, know how true this is,and to prove it to those that never looked upon them, would be labour loft.

They that employ'd their time most this way, chiefly depended upon fome late Grammarians of the Jews and Modern Rabbins, but were in a manner deftitute of all other Affiftances of Critical Learning. I would fain know which of them in the last Age, applied the Hiftories of the old Eastern People who border'd upon the Hebrews, and what we find in ancient Authors relating to their Manners, Opinions, and their Country, towards the Illustration of the Scriptures; two or three perhaps and no more.Nevertheless St. Jerom had long ago advised, though no body would regard him, That 'twas one thing to compofe Books of our own,as for inftance about Covetousneß, Faith,Virginity,Widows,and upon upon each of thefe Heads to pro

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duce Teftimonies from all parts of the Bible,and fee them off with a little fecalar Eloquence, and make a magnificent appearance upon fuch common subjects; and another thing to dive into the Sence of the Prophets and Apostles, to know why they writ fo,by what reafons they support their Opinions, what pe culiar things the Idumeans,the Moabites,the Ammonites, the Tyrians, the Philiftines,the Egypti ans and Affyrians have to themselves in the Old Teftament. For 'tis neceffary, continues he, that they fhould have different Caufes, and Arguments, and

Originals,according to the Diverfity of Places, and Times, and Men, to whom they were written. But neither in St. Jerom's time, nor afterwards, did any one, before our Age, regard this Advice as it deferved; fo that our Ancestors have left us a very ample Harveft for this fort of Learning; upon this account we may pretend to let out more accurate Tranflations and Annotations upon the Scriptures than they did, though we are otherwife inferior to them in Wit, Learning and Industry.In their times Theological and Moral Precepts could hardly be inculcated enough, but now fince they are known to all, we lie under o neceffity to dwell upon them any longer. to Therefore have we employ'd our felves in that way of Interpretation which we have defcrib'd In this Differtation, and have endeavour'd to obferve the Laws we enjoyn'd our felves' very Religioufly. How we have fucceeded in our Performance, let other Perfons judge,who have purfued these Studies out of a defire to find out the Truth,

Truth, to whose Cenfure we most willingly fubmit our Undertaking, and fhall be always ready to receive their Instructions and Emendations, with all imaginable Gratitude,

Differtation III.

Concerning Mofes, the Writer of the Pentateuch, and bis Defign in writing.

1. The Neceffity of Treating of the Writer of the Pentateuch. II. Three forts of things we find in the Pentateuch; 1. Those that happen'd be fore Mofes: 2. The Actions of Moles, which were without doubt firft written by himself: 3. Other things which really are,or at least feem to be, later than the Age of Moses. III. Those Paffages, which fome People imagine to be later than Mofes, are examined. IV. That very few places can come under that Denomination, however, that the Pentateuch ought not to be given away from Mofes upon that account. V.That'tis uncertain who made those Additions. VI. That the Defign of the Writer, is of great Importance towards the better understanding of his Writings, VII. Moses's Defign in writing the Pentateuch, inquired into.

"HE two former Differtations had a relation to the other Books of the Old Tefta

ment,

ment, as well as to thofe of Mofes; but now we intend to treat of the Mofaical Writings, exclufive of the reft; for we cannot well omit the Difcuffion of that celebrated Question, which has been fo warmly debated in this Age, viz. Whether Mofes writ the Pentateuch. Some Authors that have made no small noife in the World, have pofitively afferted that it was not writ by Mofes; or at least, that, fuch as it has come down to our hands, it is not wholly his. However we in our Commentaries,according to the received Opinion of the most ancient Times, have all along attributed it to him. Therefore we must now enquire, which of the two Opinions is most agreeable to Truth; and this we shall perform after fuch a manner,as not to bring. the least Reproaches or invidious Reflections,but only Reason and Arguments, against those that are of the contrary fide; neither out of an unmeasurable Prepoffeffion, fhall we deny those things that are evidently plain. Then after we have fully proved the Pentateuch to be the Work of Mofes, we fhall endeavour to find out his Defign in writing it. No Thinking Man will doubt, but that both thefe Difquifitions are of the laft Confequence towards the better understanding of these Books; and fince they could not fo conveniently be handled in our Commentary,we fhall dispatch them in this Differtation with all the brevity we can.

II. There are three forts of things to be found in the Writings of Mofes, which we must here take

take into our Confideration. We fhall have foon done with the two first,but we shall dwell fomewhat longer upon the laft. The first comprehends those things which were done before Mofes was born,at least before he came to years of Maturity; of which nature is the History compriz'd in Genefis, and the beginning of Exodus, and here (if we except a few places which we fhall hereafter examine) we find nothing that may induce us to believe,that Mofes was not the Author. No body doubts, but that the Creation of the World, and the other Matters of Fact, which are there related down to Mofes's Parents, might be written by him. Learned Men only doubt whether Mofes really writ them,and if he writ them, whether he was the first that convey'd them down to Pofterity in writing, or whether he might not take what he has from ancienter Memoirs, which were afterwards loft.

If Mofes was the first that writ of these Matters, and they were never confign'd in Writing before,it neceffarily follows, that he must either have them by an immediate Revelation from God, or elfe that they were communicated to him by Men, who preferved them in their Memories; for there is no other way for him to arrive to the Knowledge of them. Now he no where tells us, they were communicated to him by God; nor, though fuch a thing is poffible, yet fince Mofes is filent in the matter, dares any one pretend to affirm it as an undoubted Truth, but only the Rabbins, who were never asham'd

of