the time of Heli, when the Ark was taken by the Phllistines, and the Idol of Micah was de∣stroyed, as it is observed in this place of the Book of Judges. And as for these words, In those days there was no King in Israel, they don't necessarily suppose that there were any when this Author lived, and perhaps they were added by Ezrah.
(m) Which has made Men think, that the Books of Samuel were written by that Prophet.] This Opinion is not certain, because Chap. 9. Vers. 9. it is said, That he that is now called a Prophet, was before-time called a Seer, which Samuel could not say. In the fifth Chapter, Verse the fifth, the Author of this Book, relating the History of the taking of the Ark, tells us, that the Priests of Dagon did not tread upon the Threshold of Dagon unto this day. But this might well e∣nough be said by Samuel, because that happened when he was young, and he wrote not this Book till towards the end of his Life.
(n) Ezrah speaks there in the first Person.] He speaks of himself in the first Person, Ezrah, Chap. 7. Vers. 27, and 28. God hath extended his Mercy towards me before the King, and I, &c. And Chap. 9. Vers. 5. I fell upon my Knees, and spread out my Hands.
(o) The Conjecture of Huetius is not so strong as to make us quit the common Opinion.] He says, that the Author of the six first Chapters was at Jerusalem in the time of Darius, as it appears by these words in the fifth Chapter, ad quod respon∣dimus eis qu•• essent nomina. Now Ezrah came not to that City till after Darius's Reign under that of Artaxerxes, as is easily proved by the be∣ginning of the seventh Chapter. But 'tis no hard matter to refute this Conjecture, by observing that when Ezrah said, Respondimus eis, he only spoke in the Name of the Jews; and 'tis an usual thing with the Historians of any Nation to cry, We did such or such a thing, although the Histo∣rian had no share in the doing it.
(p) The second Book is constantly attributed to Ne∣hemiah.] He begins thus, The Words of Nehemiah; and after the same manner, Herodotus, Thucydides, and Timaeus, &c. begin their Works, not to men∣tion the Prophets. The Author of Ecclesiasticus speaks of the Actions of Nehemiah, Chap. 40. and the Author of the second Book of the Maccabees commends his Writings.
(q) Tis commonly believed, that Tobit and To∣bias wrote their own History.] This Opinion is principally founded upon the Angels command∣ing them in the 12th Chapter, Vers. 20. Narra∣te omnia mirabilia ejus. In the Greek Interpreter it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Write all his wonderful Works. Secondly, because in the Greek and He∣brew Editions they speak of themselves in the first Person.
(r) The time wherein the History of Judith hap∣pen'd is no less uncertain.] Some say this History happened before the Captivity, and prove it, first, because it is said in this Book, that it happen'd a little after the City of Ecbatana was built by Ar∣phaxad King of the Medes. Now that City, ac∣cording to Eusebius and Herodotus, was built by Dejoces, who lived a long time before the Capti∣vity. Secondly, King Nebuchadnezzar, who sent Holofernes into Jud••a, reigned in Ninive, which City was destroyed before the Captivity of Ba∣bylon. Thirdly, This Nebuchadnezzar, they tell us, is Saosd••thinus, Grandson of Sennacherib, and Son of Assaradon King of the Babylonians, who gave the Name of Nebuchadnezzar to their King. Fourthly, They say that Eliachim, or Joachim, was High-Priest under Manasses, as we may see in the 22d Chapter of Isaiah. Those who are of the contrary Opinion, return the following Answers to these Conjectures. To the first they reply, That Ecbatana was several times rebuilt. To the second, That Ninive was restored to its ancient Splendor by the Kings of Persia. To the third, That the Name of Nebuchadnezzar was common to the Kings of Babylon and Assyria. To the fourth, That Eliachim, of whom menti∣on is made in Isaiah, and in the second Book of Kings, Chap. 18. was not High-Priest. The Rea∣sons which they alledge for this Opinion are as follows: First, That this History happen'd at a time when there were no Kings at Jerusalem, and the High-Priests had the whole Authority in their Hands: Now this was not before the Captivity. Secondly, We read that there was one Eliachim; or Joachim, High-Priest after the Captivity. Thirdly, Achior, Prince of the Edo∣mites, being ask'd by Holofernes, Chap. 5. Vers. 3. Who the People of Israel were? He tells him, That they were lately carried away Captives in∣to a strange Land, but now possessed the City Jerusalem. Et plurimi eorum captivi abducti sunt in terram non suam, nuper autem reversi ad Domi∣num Deum suum, ex dispersione quâ dispersi erant adunati sunt, & ascenderunt Montana haec omnia, & iterum possident Jerusalem. And in the Greek it is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Templum Dei eorum factum est in so∣lum. Words that shew, that this passage ought to be understood of the Captivity, and Destru∣ction of the Temple. Lastly, They add, that it is said in the 16th Chapter, that Judith, who lived an Hundred and five Years, saw no more War in Israel; and in the 8th Chapter, that when she went to find out Holofernes, she was young and beautiful. Hence they say it evident∣ly follows, that this History did not happen du∣ring the Reign of Manasses, because from the War which Pharaoh Necho made in the time of King Josiah, it was but Forty five or Forty six Years to the Captivity, so that by this account she must have been Sixty four Years old, when she went to meet Holofernes, which is by no means probable. These Reasons, I confess, are not unanswerable; but however, this Opinion seems to me to be most agreeable to Truth. The greatest part of the Protestant Criticks, as Luther, Chytraeus, Beroaldus, Scaliger, and Groti∣us, believe that this History is a Fiction, or Al∣legory, which Grotius has very hadsomely ex∣plained; but this is a rash Opinion, and ought not to be followed.
(s) The time and Author of the History of Hester are still uncertain.] Scaliger assures us that it happened under Xerxes. First he says, that the Name of Assueras, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, resembles that of Xerxes: That Xerxes's Queen, whose Name is Amestris according to Herodotus, is the same with Hester: That the Feast whereof