laid up in the second temple in the same manner as the book of the law of Moses had been in the first. That this book was the same with the Pentateuch that we now have, is exceeding manifest from the genealogies and historical references in the first book of Chronicles, that was written on occasion of all Israel being reckoned by genealogies after they came out of the captivity. See I Chron. ix. 1. None that read those genealogies and historical references will make himself so ridiculous as to question whether these were not taken from the very history that we have in the Pentateuch, and an history that the Jews had among them as the ancient, great, and established records of their nation.

And again: If they had any other book of the law when they first came out of the captivity, it is impossible but that it must be preserved, for they must have a high regard to it as being the same with that sacred book that had been regarded in all former ages as the great and holy rule of their nation, and accordingly kept as most sacred by the priests in the sanctuary of God, in the holy of holies, beside the ark of God. We find the writings of the prophet Jeremiah were preserved, Dan. ix. 2; how much more would they preserve the law of Moses! But the Jews had no books of the law preserved, they have none other now, and have had no other in all ages since; they had no other in Christ's time, and we have no account of any other in all the accounts we have of the nation, from Christ's time to the captivity; though in these accounts there be very much said about the book of the law, and though there were many controversies about it from time to time, and innumerable copies of it, and many that made it their business to study, to write, and to teach it, though there were synagogues established through Palestine, and through the world wherever the Jews were dispersed. The custom of synagogues in every city began near the first return from the captivity. See Prideaux, part 1. p. 534, &c. Yet there is no mention made in any accounts we have of the Jews of any other book of the law that was among them in any of those times, nor of any knowledge or thought that any of them had that there had ever been any other book of the law in any former times. It is evident that the book of the law that the Jews had in Ezra's time, was very publicly known among the people by the great pains that Ezra and others took thoroughly to acquaint them with it, and therefore it would have been impossible to make so great an alteration in that sacred book to which they were taught to pay such a regard, and which was laid up in the holy of holies in the temple, and in their regard to which the people soon after the captivity became, in some respects, even superstitious. I say it would have been impossible to have made so great an alteration in it, that whereas formerly it had only a body of precepts, now it was turned into a large his

tory, with precepts here and there mixed and blended, without some notice being taken of it, and some notable disputes, and controversies, and some remaining traces at least of the alteration, and some remaining knowledge of the former purer volume. It would be endless to reckon up the absurdities of such a supposition.

There were many sects among the Jews in Palestine, having many disputes and differences of opinion about the law of Moses; but there was no such dispute or difference as this, whether this was the genuine book of the law. And not only the Jews in Palestine, but all the Jews through the world, which were so vastly dispersed even in Esther's time, yet without controversy or any difference of opinion, all acknowledged this same book as the only book of the law, and this was the book of the law that was read in all the synagogues through the world, and was owned by the Samaritans also; (of which more afterwards;) which would have been impossible, if this was so different from that book of the law that the Jews had, and was so publicly known in Ezra's time. The Saducees, many of whom were learned men, and boasted of their freedom of thought, and taking liberty to differ from the Jews, and were a kind of infidels, and rejected most other writings that the Jews accounted sacred, yet acknowledged without dispute the book of the Pentateuch, as we now have it, as the genuine book of the law of Moses, and as the record of God. So did the Samaritans, though they hated the Jews, and exceedingly differed from them in other things, and were such enemies to them after the captivity, that they would rather reject a thing for being one of their customs or principles; yet they owned this Pentateuch as the genuine law of Moses, which it is exceeding absurd to suppose they would have done if the book had been new made with all the history foisted in sometime after Ezra; so that undoubtedly this was the book of the law that the Jews owned and made use of, and regarded as the true law of Moses in Ezra's time.

Now, as to the consequence, if the Pentateuch, as we now have it with its history, was the book that the Jews had and used as the book of the law soon after the captivity, then it will follow that it was also the same book that was their book of the law before the captivity; for if such a great alteration was made in the book of the law, it was either done by Ezra, or by some of the Jews, before he came up to Jerusalem. It was not done by Ezra, for the priests in Jerusalem had the book of the law among them before Ezra came, even when they first came out of the captivity, as appears from Hag. ii. 11, 12, 13. "Thus saith the Lord of hosts, Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread,

or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered, and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean." See also Ezra ii. 62, 63, iii. 2-8, vi. 18. Hence, if Ezra had made such an alteration, the Jews would all have known it, and could not have been imposed upon, and made to believe that this book was the same with the book of the law. Neither the priests, nor the Levites, nor any of the people, make the least opposition to Ezra's copy of the law, but all allow it, receiving it as an undoubted copy of the law of Moses. See Neh. viii. And then it is most apparent that the style of the history of the Pentateuch is very different from Ezra's style in the two books of Chronicles and the book of Ezra, whose style in history is very distinguishable from all the preceding histories of the Old Testament. Besides, it is manifest, that at the time that Ezra went up from Babylon to teach the Jews the law, the book of the law of Moses was not a thing of which the Jews, who were then abroad in the world, were destitute, as of a book which was lost or secreted, of which they were in quest, but of which they had not the possession, but it was a book well known by multitudes, and this fact was a thing at that time notorious and known to the heathen. is manifest from the copy of Artaxerxes's letter, Ezra vii. 25. "And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not." This made it impossible for Ezra to palm upon the people a book of his own contriving and writing, instead of the book of the law of Moses, the grand and ancient law of their God, which was the grand rule of their nation, and the foundation both of their civil and sacred constitution, and of all their privileges, and of their very being as a nation, separated from other nations.

It

It is very manifest, that soon after Ezra's coming first to Jerusalem, as it is thought about ten or a dozen years after that event, Nehemiah, the king's cup-bearer in Shushan, in Persia, was well acquainted with the book of the law of Moses, Neh. i. 7, 8, 9; which clearly proves the falsity of the supposition that the nation of the Jews had at that time no other book of the law of Moses but that which was of Ezra's forging and publishing, as nothing would be more absurd than to suppose his new forged book would in so short a time be published, and well known, and received, and established, not only at Jerusalem and Judea, but among the Jews dispersed over the world as far as Shushan, in so short a time.

And it could not be that any of the Jews in Judea should forge this book after the captivity, and impose it on the priests and the people before Ezra came, for this would have made no less jar between Ezra and the rest of the people than the other; for then Ezra would have known that this was not the true book of the law, for he was well acquainted with the law before he came out of the land of the captivity to Jerusalem. He was a noted scribe in the law of Moses in Babylon, Ezra vii. 6, insomuch that he was famed for it among the heathen, and was noted for it by the king of Persia, who over and over gives him that as a name that he was known by, "Ezra the scribe of the law of the God of heaven." Ezra vii. 11, 12, 13. And Ezra went up with a design to teach the people in Jeruaslem this law of Moses; this was his main errand, as appears from Ezra vii. 6. 10. 14. 21. 23. 25. 26. and the book of the law that he taught the people he did not receive at Jerusalem of any of the priests, or others there, but carried it up with him in his hand, as appears from Exra vii. 14. 25, and Neb. viii. 1, 2.

This great forgery, or fraudulent substitution of such a book as the Pentateuch for the book of law of Moses could not be done and imposed on the Jews at any time soon after the return from the captivity, for from what has been said already, it appears that there was the same book of the law well known by many, and received by all at that time, both by the Jews in Judea, and also by those who still remained in the land of their captivity; which could not possibly arise from any other cause than the tradition of this book from their forefathers who lived before the captivity. It is impossible that such a forgery should so quickly, so easily, and universally, without dispute or difference of parties, obtain through so great a nation, so disunited in the places of their abode. It could not have been so difficult to introduce and give currency to a forgery in any thing, as in the book of the law of Moses, their grand and sacred rule, and constitution and foundation: so much so that never did any people so much, and in so many respects, depend on any body of laws, as the Jewish nation depended on this book. It was for the sake of the laws commanded them, and the privileges given them in this book, that they forsook their habitations, and all their possessions in the land of their captivity, and bore the loss and trouble of their journey to Palestine, and the great difficulties of rebuilding their city and temple, and re-settling again in the land, and re-establishing their state there. And therefore we may be sure they would he above all things, careful with regard to that book. In Haggai's and Zechariah's time, before the temple was finished, they had this book among them, as I observed before, but then many were living that had seen the former temple, and must know what kind

of book that was that was called the law of Moses, that was amongst the people before the captivity, and was kept in their first temple. The highest ambition of the Jews that returned from the captivity, was to be like their forefathers in their religious privileges; and therefore they were for building a temple as near as they could like the former, and those that had seen the former temple wept bitterly that this new temple was no more like it, and doubtless they would be for having the same book of the law. The people that remembered the former temple must needs know what book that was, that was then called the book of the law, being so much and so severely reproved and threatened from time to time, by the prophet Jeremiah, for not conforming themselves to it, Jer. ii. 8. The priests said not, Where is the Lord? And they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit." Jer. xviii. 18. "Come and let us devise devices against Jeremiah, for the law thall not perish from the priests." Jer. xlii. 23, and viii. 8. "How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it, the pen of the scribes is in vain." Chap. vi. 19, and xvi. 11, xliv. 10, and xxvi. 4, and xxxii. 23. See also Lam. ii. 9, Ezek. vii. 26, and xxii. 26; and indeed the whole book of Jeremiah, seems to suppose the book of the law extant, and visible among the people; the people therefore, that returned from the captivity, would not easily have received any other book, as the book of the law, to be their sacred rule, and to be laid up in the sanctuary, different from that which their forefathers had, and which had been laid up in the holy of holies in the former temple.

The book of the law of Moses was not lost in the time of the captivity, but was well known among the Jews in Babylon, Dan. ix. 10, 11, 12, 13; and that this was a fact very publicly and openly known among the heathen, that they had the law of their God among them in the time of the captivity is a thing manifest from Dan. vi. 5, and Ezra. vii. 12. 21. 25; yea it was extant among them just before their return, as appears from Dan. ix. 10, 11, 12, 13. "Yea all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured out upon us, and the oath that is written in the law of Moses, the servant of God." And several of the prophecies of Daniel suppose the book of the covenant to be extant, Dan. xi. 22. 28. 30. 32. which shows more plainly how impossible it was for another book so different to be universally imposed on the nation in Babylon and Judea instead of this book so soon after the captivity. It appears that the Jews in the captivity kept the writings of the prophet Jeremiah among them, from