sixteen chapters of Exodus, in which the bondage and escape of the people are described, no less than forty-eight words, exclusive of proper names, of Egyptian origin, are used."

4. "The contents of the Pentateuch, the journal-like arrangement of its events and laws, the constant assumption or implication that it was written in a camp, and many of its laws adapted only to camp life, the amendments of laws when on the borders of the promised land to fit them to the changed condition and wants of the people, the inventories of gifts, and the record of specifications for wood work, and curtains, and garments, and vessels for sacred use, the record of incidents which caused new laws to be enacted, or old ones to be amended, the incidental and most obviously undesigned coincidences of events which are separated by many chapters and much time, confirm the previous historic and linguistic evidence of the early origin of the Pentateuch, and place its composition in the Mosaic age, and prove its direct or indirect Mosaic authorship." *

The marks which by some were once supposed to indicate a later authorship, are few in number, belonging not to the body of the work, but consisting of explanatory sentences, which appear like parentheses, and which no doubt stood originally as *Stebbins's "Study of the Pentateuch," p. 224.

marginal notes, which subsequent copyists have incorporated into the text.

The claim of the Pentateuch itself is that it was written by Moses from time to time, as the successive events took place. At Ex. xxiv. 3, 4, we learn that "Moses came and told the people all the words of Jehovah and all the judgments," and that he subsequently "wrote down all the words of Jehovah." The work thus begun was called (verse 7) the "Book of the Covenant," from which Moses "read in the audience of the people;" thus instructing them from the first in a knowledge of the "Word." So in Ex. xvii. 14, Moses is commanded to write the defeat of Amalek in a book; or rather in the book, showing that one authentic book, for the purpose of preserving the entire history, had already been begun. While in NUMB. xxxiii. 2, we are informed that Moses wrote the journeyings of the children of Israel in the desert, and the various stations at which they encamped. Towards the close of the work, DEUT. xxxi. 9-12, we are told that "Moses wrote this Law," and delivered it into the custody of the priests; while in verse 24 it is added that when he "had made an end of writing the words of this Law in a book until they were finished," he delivered it to the Levites to be placed in the ark of the covenant of Jehovah, that it might be preserved as a witness against the people.

And in DEUT. xvii. 18, direction is given that when they should have a king, he "shall write him a copy of this law in a book out of that which is before the priests, the Levites," which they were to keep perpetually in the Sanctuary.

X.-Holiness of the Divine Law.

There is not in the whole world a nation which does not know that it is wicked to murder, to commit adultery, to steal, and to bear false witness; also, that unless those evils were guarded against by laws, kingdoms, republics, and every form of organized society would be at an end. Who, therefore, can suppose that the Israelitish nation was so stupid beyond all others as not to know that these were evils? And any one may, therefore, wonder that laws so universally known in the world should be promulgated from Mount Sinai in so miraculous a manner by Jehovah himself.

But listen They were promulgated in so miraculous a manner, to teach the Israelites that these were not only civil and moral, but also Divine laws; and that to act contrary to them was not only to do evil to the neighbor, that is, to a fellow-citizen and society; but was also to sin against God. Wherefore those laws, by promulgation by Jehovah from Mount Sinai, were also made

laws of religion. It is evident that whatever Jehovah commands, He commands in order that it may be a matter of religion, and so may be done for the sake of salvation. .

The precepts of the Decalogue being the first principles of the Word, and therefore of the church to be established with the Israelitish nation, and being in a brief summary the complex of all that pertains to religion, whereby there is a conjunction of God with man and of man with God, were therefore holy above all things.

Respecting the promulgation, holiness and power of that Law, see the following passages in the Word: Jehovah descended upon Mount Sinai in fire, and the mount then smoked and trembled, and there were thunderings, lightnings, a thick cloud, and the voice of a trumpet (Ex. xix. 16–18; DEUT. iv. II; V. 22, 23). Before the descent of Jehovah the people prepared and sanctified themselves for three days (Ex. xix. 10, 11, 15). Bounds were set round about the mount, lest any one should approach and come near its base and should die; and not even a priest could approach, but Moses only (Ex. xix. 12, 13, 20-23; xxiv. 1, 2). The Law was promulgated from Mount Sinai (Ex. xx. 2-18; DEUT. v. 6-22). The Law was written on two tables of stone by the finger of God (Ex. xxxi. 18; xxxii. 15, 16; DEUT.

ix. 10). When Moses brought the tables down from the mount the second time, his face shone so that he covered it with a veil while he talked with the people (Ex. xxxiv. 29-35). The tables were deposited in the ark (Ex. xxv. 16; xl. 20; DEUT. x. 5; I. KINGS viii. 9). Over the ark was the mercy-seat, and over this were placed the golden cherubs (Ex. xxv. 17-21). The ark, together with the mercy-seat and the cherubs, was put in the tabernacle, and was the first and inmost thing thereof; the table overlaid with gold, upon which the shewbread was placed, the golden altar for incense, and the candelabrum with its golden lamps, formed the external of the tabernacle, and the ten curtains of fine linen, purple and scarlet, its outermost (xxv.; xxvi. ; xl. 17-28). The place where the ark was, was called the holy of holies (Ex. xxvi. 33). The whole Israelitish people encamped around the tabernacle in order according to their tribes, and moved forward in order after it (NUMB. ii.). There was then a cloud over the tabernacle by day and a fire by night (Ex. xl. 38; NUMB. ix. 15-23; xiv. 14; DEUT. i. 33). Jehovah spoke with Moses above the ark between the cherubs (Ex. xxv. 22; NUMB. vii. 89). The ark, owing to the Law in it, was called Jehovah there; for when the ark moved forward Moses said, Rise up, Jehovah; and when it rested, Return, Jehovah (NUMB.