Twelve dissertations out of Monsieur Le Clerk's Genesis ... done out of Latin by Mr. Brown ; to which is added, a dissertation concerning the Israelites passage through the Red Sea, by another hand.

Dissertation III. Concerning Moses, the Writer of the Pen∣tateuch, and his Design in writing. (Book 3)

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

THE two former Dissertations had a rela∣tion to the other Books of the Old Testa∣ment,

as well as to those of Moses; but now we intend to treat of the Mosaical Writings, exclu∣sive of the rest; for we cannot well omit the Discussion of that celebrated Question, which has been so warmly debated in this Age, viz. Whether Moses writ the Pentateuch. Some Au∣thors that have made no small noise in the World, have positively asserted that it was not writ by Moses; or at least, that, such as it has come down to our hands, it is not wholly his. How∣ever 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 Opi∣nions is most agreeable to Truth; and this we shall perform after such a manner, as not to bring the least Reproaches or invidious Reflections, but only Reason and Arguments, against those that are of the contrary side; neither out of an un∣measurable Prepossession, shall we deny those things that are evidently plain. Then after we have fully proved the Pentateuch to be the Work of Moses, we shall endeavour to find out his De∣sign in writing it. No Thinking Man will doubt, but that both these Disquisitions are of the last Consequence towards the better understanding of these Books; and since they could not so conveniently be handled in our Commentary, we shall dispatch them in this Dissertation with all the brevity we can.

II. There are three sorts of things to be found in the Writings of Moses, which we must here

take into our Consideration. We shall have soon done with the two first, but we shall dwell some∣what longer upon the last. The first compre∣hends those things which were done before Moses was born, at least before he came to years of Ma∣turity; of which nature is the History com∣priz'd in Genesis, and the beginning of Exodus, and here (if we except a few places which we shall hereafter examine) we find nothing that may induce us to believe, that Moses 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 Moses's Parents, might be written by him. Learned Men only doubt whether Moses really writ them, and if he writ them, whether he was the first that convey'd them down to Posterity in writing, or whether he might not take what he has from ancienter Memoirs, which were afterwards lost.

If Moses was the first that writ of these Mat∣ters, and they were never consign'd in Writing before, it necessarily follows, that he must either have them by an immediate Revelation from God, or else that they were communicated to him by Men, who preserved them in their Me∣mories; for there is no other way for him to ar∣rive to the Knowledge of them. Now he no where tells us, they were communicated to him by God; nor, though such a thing is possible, yet since Moses is silent in the matter, dares any one pretend to affirm it as an undoubted Truth, but only the Rabbins, who were never asham'd

of Lying, and whose Assertions consequently are not much to be regarded. Now it scarce seems probable, that so many Names, and the Particulars of so many Years, could be handed down by Tra∣dition. 'Tis much more probable, that the ancient Patriarchs left them in Writing, and so transmit∣ted them to their Posterity; which Monuments coming into the hands of Moses, he diligently copied and connected them with the History of his own Age; for what Design and Purpose we shall afterwards enquire. Now what sort of Wri∣tings they were, and how numerous, only those Persons can inform us, who lived in those Times, if they were restor'd to Life again. We conjecture that some of them were written, carminibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Verses of the same Termina∣tion, wherein we shall at some better conve∣nience, shew the Poetry of the Hebrews to con∣sist.(a) 1.1 See our Notes upon Chap. 4.23, 24. and Chap. 7.11. 'Tis certain that almost all Nations in the World preserved the Fragments of their an∣cientest Histories in Verse, as several Learned Men

have proved: And it appears, that even among the Hebrews, in Moses's time, the Memory of great Actions was celebrated in Verse, which the People learn'd by Heart, as the Songs of Moses himself, that are extant both in Exodus 15. and Deuteronomy 32. demonstrate. Nay, God himself commanded the latter to be learn'd by the Chil∣dren of Israel, as we find in Deut. 31.29. Nor ought any one to wonder, that we carry the be∣ginnings of Poetry so high, since Musick, by the Invention of some Instruments, flourish'd even before the Deluge, as Moses expresly tells us, Gen. 4.21. Nay, 'tis probable, that Men employ'd them∣selves in Vocal Musick, before they thought of the Instrumental. But though some few memora∣ble Transactions might be preserv'd in Verse, which the long-liv'd Patriarchs perhaps might have by heart, yet a Chronology, including the Calculation of so many years, seems too unruly an Argument to have been included in them. And Moses makes mention of the Book of the Battels of the Lord, of which we shall treat when we come to Numbers 21.14.

The second sort of things, which we read in the Pentateuch, 'tis evident were written by Moses himself. First, God commanded him to write the Law, and Moses is accordingly said to have writ∣ten it. In Exodus 34.27. God, after he had repeated the chief Precepts of the Law, thus speaks to Moses, Write thou these words, for after the Tenour of these words, I have made a Covenant with thee and with Israel. But in Exodus 24.4. after several

Laws were made, Moses is said to have written all the Words of the Lord; and frequent men∣tion is made of the Book of the Covenant, or Law, as in the seventh Verse of the same Chapter. In Deuteronomy 28.58. If thou wilt not observe, says Moses, to do all the words of this Law, that are written in this Book, which perhaps he then held in his hands; see likewise v. 61. and Chap. 29.20, 27. where the Curses are said to be writ in it. This does Moses de∣liver to the Levites, Chap. 31.9. and com∣mands it v. 26. to be put in the side of the Ark, that it may be a Witness against Israel. Men∣tion is made of the same Book, as if it compre∣hended all the Divine Laws, after the Death of Moses, Joshua 1.8. where Joshua is commanded by God, not to suffer that Book to depart out of his Mouth, that is, perpetually to read it, and administer Justice to the People out of the Laws deliver'd in it. See likewise Chap. 8.31.

'Tis true indeed, that the Jews by the word Thorah, Law, are used to understand the whole Pentateuch; nevertheless 'tis certain, that it is of a doubtful Signification, and may signifie more or fewer Laws. So Joshua 8.32. it is said, that Joshua wrote a Copy of the Law of Moses, upon twelve Stones of an Altar, as he was commanded by the Book of the Law. See Deut. 27.2, 3. in all which places Thorah signi∣fies only a small part of the Law, as Learned Men have observed, because it was not possible for the whole five Books of Moses to be writ

upon twelve Stones joyn'd together to make a four-square Altar. But 'tis evident from the places above-mentioned, that at least all the Pre∣cepts of the Law were written by Moses, and indeed so many troublesom Laws could not be remembred, unless their Memories were refresh'd by a written Book, especially when they began to be observed. Some Persons are of Opinion, that only the Book of Deuteronomy is to be un∣derstood in Joshua, and the above-cited places of Deuteronomy; and that afterwards that Book alone was found in the time of Josiah King of Judah. But although Deuteronomy is the Repe∣tition of the Law, yet many things are there briefly handled; neither are they so clearly de∣scribed, that the Israelites, who were none of the acutest People in the World, and always in∣clin'd to Idolatry, could have an accurate Know∣ledge of the whole Law, only out of that Book; and therefore if Moses design'd to have it all ob∣serv'd, as no body questions but he did, he ought to have given the Israelites a larger Exposition of it; and this he actually perform'd; for we have shown from two places of Exodus, that the Laws which we see there, were written by him, and not Deuteronomy alone. The Book in which he writ them, is called, The Book of the Covenant, Exod. 24.7. which after he had solemnly read be∣fore the People, without question he did not throw it away, since it was as it were a publick Instrument, wherein were preserved the Laws of the Covenant made with God. Besides Moses writ

some other Treatises not extant in Deuteronomy, of which we shall discourse hereafter, and which without doubt he bequeath'd to Posterity, since they have arrived safe to our hands. Therefore the above-mentioned Conjecture, that only Deu∣teronomy was left us by Moses, is altogether groundless, and contrary to the Sacred History.

Matters being thus, no one will doubt that the Laws which are contain'd in Exodus, Levi∣ticus, Numbers and Deuteronomy, are the very same that were written by Moses.' Tis certain, that the Laws, which were written in Moses's time, were still extant in the Reign of Josiah, as it ap∣pears from 2 Kings 22. nor can any tolerable Reason be assign'd, why they were not incorpo∣rated at least into the Books of the Pentateuch. Therefore whatever Laws we find in the Penta∣teuch, we ought to look upon them as written by Moses himself, and consequently the greatest part by much of the Pentateuch came from the same hand. Nay 'tis evident, that several other things were writ by him.

Secondly, Moses is said, Deut. 31.22. to have written the Song which we find in the following Chapter; and since that is set down word for word as he made it, we cannot deny that the rest which belong to the Law, are the very words of Moses, without opposing the plainest Truths imaginable.

Thirdly, He is in express Terms said to have written some part of the History of the Hebrews, for he transmitted in Writing the War against

the Amalekites, and God's Sentence pronounced against them, Exod. 17.14. After the like manner he writ the several Mansions of the Israelites in the Wilderness, Numb. 33.2. Moses wrote their go∣ings out according to their Journeys, by the Com∣mandment of the Lord. And yet that part of their History, which we find in that Chapter of Num∣bers, was not of so great a Consequence as to be writ before the rest; from whence it naturally follows, that the four last Books of the Penta∣teuch, at least, were written by Moses, for if he writ all the Laws, and the whole History of Israel, he is certainly the Author of these Books, wherein nothing else is contain'd; for who, after Moses had once written, would attempt to write and model them anew? Indeed if we consider the frequent Repetitions which we met with in these Books, and the great disorder in the delivery of the Law, we shall soon be inclin'd to think, that these Books are come to our hands, just as they were at several times first written by Moses, in that long uncom∣fortable Pilgrimage in Arabia Deserta: For if they had been compil'd out of Moses's Memoirs, they had certainly been digested into better or∣der, and all the Repetitions had been cut off, as is usually done in Works of that nature; but if we except a few Passages, they have descended to Po∣sterity just as they were publish'd at first, when a full Collection was made of all that Moses writ, and at several times repeated to the Israelites, who after all these Repetitions, did scarce under∣stand their own Law sufficiently. But about the

middle of this Age, a certain Author that shall be nameless started up, whose Opinion afterwards found some Disciples, and these have been so hardy, as to deny that Moses was the Writer of the Pentateuch, and pretend to shew several Passages in him, which were manifestly writ since his time. Aben-ezra indeed had formerly deliver'd himself much to the same purpose, but worded it so warily, and obscurely, that he is hardly to be understood. Now we will here consider their Reasons.

III. Their Arguments are partly drawn from the Stile of the whole Book, and partly from particular places. As for the former, they pretend that the difference of Stile, which is easily ob∣serv'd in the Pentateuch, plainly shews, that it was not written by one hand; for some places are writ in a short compendious Stile, full of Ellipses, and others in a loose redundant one. But this Objection soon vanishes, if we consider, that the variety we find in these Volumes, is rather to be ascribed to the unrefin'd Condition of the Hebrew Tongue, than any diversity of Writers. Others object, That Moses never speaks of himself in the Pentateuch in the first Person, but that all his Actions and Speeches are related in the third; but these People are easily confuted by the Ex∣ample of Xenophon, Coesar and Josephus, and other Historians of the first Class, who whenever they have occasion to speak of themselves, alway do it in the third Person.

But 'tis not so easie to solve some Arguments, that are drawn from several places of the Penta∣teuch, although some of them I must own are trivial enough, as will appear by examining them. In the first place they object that passage in Gen. 2.11, 12. The name of the first is Pison, that is it which compasseth the whole Land of Havilah, where there is Gold, and the Gold of that Land is good; there is Bdellium, and the Onyx-stone. Now this they say was written by one that lived in Chaldea because Pison, as they imagine, is a branch of the Euphrates, which after it has washed Chal∣dea, falls into the Persian Gulf; and then the Geography of these Countries, according to them, does not seem to be so well known in Moses's time, that so particular an account could be given of them, especially if we consider at what a great distance they lay. But we have shown that the Country of(b) 1.2 Havilah was nearer to Judea, and that (b) Pison was perhaps the Chrysorrhoas that runs by Damascus. But supposing Chaldea is here meant, yet by reason of the Mer∣chants that traffick'd from thence into Egypt, that Country might very well be known; for if in Jacob's time Caravans of Merchants tra∣veled from Gilead into Egypt. why might they not likewise come from Chaldea too thither?

2. The same is suspected of Chap. 10.8. and the following Verses, where a larger account is given of Nimrod and his Empire, than there is of any other Heads of Families and Countries; and this they imagine might be said more agreeably after the Babylonian Captivity, than before the Israelites had any manner of Commerce with those People. But the mighty Reputation of Babylon, and the other Cities there mention'd, seem to afford sufficient Cause, why Moses should write a little more particularly about their Beginnings, who otherwise of himself, is apt enough to make such Discoveries of

Antiquity. As we have frequently(c) 1.3 observ'd upon Genesis.

As for what concerns the name of Nineve, which seems to be of a later date than Moses, as deriving its name from Ninus the Son of Belus, who according to the exactest Com∣putation of Chronology, flourish'd about the time of Deborah, perhaps the Original of it was otherwise than is commonly related. For who in so great an Antiquity, and so vast a defect of ancient Monuments, dare positively affirm any thing? Perhaps too some one else might add it to Moses's words, as Learned Men have conjectured of several other Names.

3. 'Tis pretended, that the following passage, And the Canaanite was then in the Land, Chap. 12.6. could only come from a Writer who lived after the Canaanites were turn'd out of their Country. But what Judgment is to be made of these words, we have sufficiently

shewn in our(d) 1.4 Commentary upon that place; neither is it necessary for us to repeat it here, perhaps they might be added by a later hand, after the Expulsion of the Canaanites by the Children of Israel; and perhaps 'tis one of those superfluous Observations which frequently occurr in the Sacred Volumes, which might have been omitted, without any Injury done to the History.

4. In Chap. 13.8. we meet with the word Hebron, by which name that Town did not go till after Moses's time, as appears from Joshua 14.15. Chap. 15.13. where it is said to have changed its old name Arba in the days of Caleb and Joshua; and indeed that City seems to derive its name Hebron from the Nephew of Caleb. But Learned Men have rightly observed, that this passage might be added by another hand since the time of Moses, to expound an obscure Name by one that was better known. See likewise Chap. 21.2.

5. The like Conjecture is drawn from the word Dan, which we find Chap. 14.14. and 'tis urged, that the name of it was Laish or Leshem, till it was taken by the Children of Dan. See

Joshua 9.47. But we have handled this Matter in our Commentary, where we plainly make it appear, that it is not well(e) 1.5 grounded.

6. In Chap. 20.7. we read the word(f) 1.6 Nabi, a Prophet, which notwithstanding seems not to have been in use till after Moses's Age 1 Sam. 9.9. After all, perhaps the meaning of the Sacred Hi∣storian may be this, That not so much the word Nabi was left off in the time of Saul, as that it was not used in that Phrase, Let us go to the Seer.

7. Moses speaking of the Mountain, where Abraham was to have offer'd up his Son as a

Sacrifice, has the following words, Chap. 22.14. And Abraham called the name of that place Je∣hovah-jireh, as it is said to this day, in the Mount of the Lord it shall be seen. Some are of opinion, that this was the Mountain Moria upon which the Temple was built, and which did not go by that name till the Temple was erected upon it. But this is a meer Conjecture, and although Moriah and Jehovah-Jireh seem to signifie the same thing, yet it does not follow from thence that 'tis but one name. With no greater reason on their side do others observe, that Moses could not be the Author of that Proverbial Saying (for so they call it) Prospicietur in monte Jehovae, since the Person that added it to the Text, seems to speak of it as if it were still used in his time. But why might not Moses say, that this Proverb was in use etiamnum hodie, since perhaps this Form was used, from the days of Abraham down to Moses. This I am certain of, that there is nothing in the whole Matter, which does not fitly agree with Moses's time. There was a convenient distance enough between Abraham and Moses, for the latter to take notice, that the aforesaid Form, of which Abraham was the Author, continued till his own time. Nay, if the Interval had not been quite so great, yet Moses might very warrantably express himself after that manner, since this Form is sometimes used by those that writ but a few years after, of which we

find two Examples in St. Matthew, Chap. 27.8. Chap. 28.15. as others have observed before me. To these we may add such-like passages out of St. Jerom, for he, speaking of the Ec∣clesiastical Writers of his own Age, expresses himself after the same manner, Saebadius Bi∣shop of Agennum in France.—Vivit usque hodie, lives till now, or to this day, decrepitâ sene∣ctute, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greek Interpreter has rendered it. Didymus of Alexandria—Vivit usque hodie, and has passed the eightieth year of his Age; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiphanius Bishop of Salamis in Cyprus—Superest usque hodie, and in his old Age is writing several Books. Eunomius of the Arian Party, usque hodie vivere dicitur. Priscillianus Bishop of Abila, usque hodie, to this very day, is accused by some, of the Gnostick Heresie, though others maintain that he was not guilty of what is laid to his Charge. Priscillianus was slain by Maximus the Tyrant, but seven years be∣fore St. Jerom writ this. We have touched upon this somewhat largely, because several places in the Sacred Historians are illustrated by this Observation.

8. Likewise they object the name of Migdal Heder, Gen. 35.21. that is, The Tower of the Flock; by which name is supposed to be meant, a Tower upon one of the Gates of Jerusalem, which was called the Sheep-gate; but this is uncertain; however if we may believe latter Ages, the Tower of the Flock did not belong

to Jerusalem. Consult our(g) 1.7 Observations upon this place of Genesis. Nor is there any reason why this place should not retain its an∣cient name in following Ages.

9. They suppose that Moses could not possibly write, Chap. 36.31, nor reckon up so many Kings of Edom. Now these were the Kings that reigned in Edom, before there was any King in Israel. After this follow the names of eight Kings, who reign'd successively one after ano∣ther, and make as many Generations as there were from Jacob to Obed, Grand-father to Da∣vid, and Contemporary to Saul the first King of Judea; since from Jacob to Moses there are only four, taking Moses into the account. Now some answer, That Moses foreknew that the Israelites would set up Kings over them∣selves, to which purpose they cite Deuteronomy, Chap. 17.14. But is it credible, that God likewise revealed to him, how many Kings the Edomites were to have, and by what Names they were to be called, before the Jewish Theocracy was turned into a Kingly

Government? Now Moses no where tells us, that such a Revelation happened to him, and indeed whoever will read over the nine Verses, wherein the Succession of the Kings of Edom is contained, will soon be satisfied that there is no Prophecy in the case; for the Sacred Historian there speaks as of a thing past and gone, that nothing can be more clearly ex∣press'd: For what more evident Testimony can there be given that the thing was already past, than these Phrases, And he died, and there reigned in his stead? Some body, whose name has escaped me, solves it another way; for he humbly supposes that these Kings reign'd at the same time in different places; and for my part I humbly suppose he never read this Chapter, his Head being certainly fill'd with Metaphysical Contemplations. To deal in∣geniously with the Reader, the best way to get clear of this Difficulty, will be to own frankly, that these nine Verses from V. 31 to 39, were added by some one who lived after the Kingly Government was set up in Israel.

10. Some have objected, that Canaan is called the Land of the Hebrews, Chap. 40.15. which, in propriety of Speech, could be said only at that time, when the Hebrews had possessed themselves of it; and that therefore the Sacred Historian, who was later than Moses, accommodated Joseph's way of speak∣ing to the Stile of his own time. But we

have(h) 1.8 answered this Objection in our Com∣mentary.

11. In Exodus Chap. 6. after the Sacred Hi∣storian has inform'd us of Aaron's and Moses's Pedigree, he thus goes on v. 26. These are THAT Aaron and Moses to whom the Lord said, bring out the Children of Israel from the Land of Egypt according to their Armies. These are THEY that spoke to Pharaoh King of Egypt to bring out the Children of Israel from Egypt. These are THAT Moses and Aaron. Now we do not urge the third Person here, say some, which 'tis plain several Historians have used, but the Demonstra∣tive Pronouns that and they, which Moses would scarce make use of while he was alive, and wri∣ting of himself. But we must here call to mind, that Moses did not only write to his own Age, wherein his Father and Grand-father were well known, but likewise to the following Ages, to whom he seems in this place to direct his Dis∣course, and not to his Contemporaries, who knew

all these Particulars well enough. It was of Con∣sequence for them to know, that Aaron the Bro∣ther of Moses was descended from Levi, and that he was the first Head of the Sacerdotal Families; therefore it ought not to seem strange to any one, that in this place Moses and Aaron are as it were pointed at, and their Genealogy shown to the Israelites of future Ages.

12. The words of Exodus 16.35. are alledged, which they pretend could not be written till after the death of Moses. And the Children of Israel did eat Manna forty years, until they came to a Land inhabited: They did eat Manna until they came unto the Borders of the Land of Ca∣naan. For it appears from the fifth Chapter of Joshua, that Manna did not cease till after the death of Moses. To this some answer, That Moses fore-knew, as is evident from Numbers 14.33. that the Manna would cease after the end of forty years, so soon as the Israelites entred the Land of Canaan. But this is here related, and not foretold, and therefore Moses uses the Preterper∣fect Tense Comederunt, did eat: For which rea∣son I should rather chuse to say, that this Verse, as well as some more, has been added to the Text by way of Parenthesis, occasioned by what im∣mediately goes before, where mention is made of an Omer full of Manna to be laid up in the Ark.

13. Some Persons deny the following Verse to belong to Moses, But an Omer is the tenth part of an Ephah; because when a Measure is in use, it is not customary to define it; and therefore

they believe that after the Hebrews were scat∣ter'd into several Countries, and consequently began to use the Measures of other Nations, this was purposely written, that they might under∣stand which Measure was meant in this History. The same is observed about their Money, Numb. 3.47. Chap. 18.16. But it does not appear, that the Jews used any other Measures in Palestine, so as to make it necessary to define the old Mea∣sures; nor does an Ephah seem to be better known than an Omer. But Moses, who instituted the Jewish Commonwealth, might designedly give a short Description of the Coins and Mea∣sures, to the end that they might not afterwards be changed.

14. The Sacred Historian thus begins, Deut. 1.1. These are the words which Moses spoke to all Israel on this side Jordan in the Wilderness. From whence they gather that the Writer of this Book was then in Canaan. But we have discussed the Ambiguity of the Par∣ticle Bheber upon* 1.9 that place of Deuteronomy to which we refer the Rea∣der.

15. In the same Book Chap. 2.12. there are some words which they pretend could never come from Moses, The Horims dwelt in Sur be∣fore time, but the Children of E••au succeeded them when they had destroyed them from before them, and dwelt in their stead, as I••rael did unto the Land of his Possession. But at that time when

Moses writ this, two Tribes and a half had al∣ready setled themselves near the head of Jordan, and turn'd out the old Inhabitants, and Moses had an Eye to that.

16. Chap. 3.11. Thus the Sacred Writer speaks of the King of Basan. For only Og King of Basan remain'd of the remnant of Giants, behold his Bed∣sted was a Bedsted of Iron: Is it not in Rabbah of the Children of Ammon? Nine Cubits was the length thereof, and four Cubits the breadth of it. Now some can scarce believe, that it was possible for Moses to speak thus of a Man that was lately dead, and overcome by the Israelites, and whose Bed was rather in Basan, of which Territory he was King, than among the Ammonites who were none of his Subjects. But Moses had a mind to give a particular account of a thing, which was well known at that time indeed, but would have been unknown to Posterity, unless he had deli∣ver'd it in writing. As for what concerns the Bed, how it came to be carried into another King∣dom, who can tell? But since there is no Absur∣dity in this Story, nothing can be gather'd from a thing, the reason of which is altogether unknown.

17. In the same Chapter, v. 14. we meet with the following passage, Jair the Son of Manasseh took all the Country of Argob unto the Coasts of Geshuri and Maacathi, and call'd them after his own name Bashan-Havoth-jair unto this day. We shall handle this matter more at large in our Commentary. In the mean time if this were added by a later hand, yet it would not follow

from thence, that the greatest part of the Penta∣teuch was not written by Moses.

18. We will not deny the last Chapter of Deuteronomy to be writ by some one else, where Moses's going up to Mount Nebo, and his death, are related, and yet all the foregoing Chapters are not therefore to be given away from him. We may easily suppose that this Book was sup∣plied by another hand, which had been in a man∣ner imperfect, if it had not ended with the death of Moses. But those Jews that are of opinion, that Moses foretold all these things, as being assisted by a Prophetical Spirit, do not deserve to be heard. What can be said more plainly, to make us understand that these things were written long after Moses's death, than what we find in the three last Verses?

IV. Hence we may gather from these eighteen places, which are commonly brought to prove the Pentateuch to be of a later date, that most of them are doubtful, and consequently ought not to be made use of as Arguments to prove these five Books to belong to another Age. Very few of them manifestly seem to be added by another hand, and do not in the least hinder, why we should not ascribe these Volumes to Moses. After the same manner, some ancient Grammarians tell us, there are several Verses here and there inserted into Homer's Poems, yet no one from thence takes occasion to deny that the Iliads and the Odysses were written by Homer. We must not imagine that in former Ages they

had such plenty of Books, or so many Copies of the same Book as now we have; and so it might easily happen, that in succeeding Times one of the Prophets might make some Additions to Moses, which afterwards were incorporated with all the Copies.

Indeed if it did not otherwise evidently ap∣pear, that the greatest part by far of the Penta∣teuch was written by Moses, I confess there would be great weight in the above-mention'd Obje∣ctions, to incline us to believe that these Vo∣lumes were written much later than is common∣ly pretended; but since we have proved it be∣yond all manner of doubt, that almost all the Pentateuch belongs to Moses, we have no reason to ascribe those Books to any one but him.

V. It has been long controverted among Learned Men, who it was that made these Addi∣tions which we find in the Books of Moses, and they have gone upon various Conjectures. Some would have him to be Joshua, others Esdras, and lastly, others to be the under Scribe among the Hebrews, but this is only guessing, for they bring no Reasons to enforce their Opinions. Because Joshua succeeded Moses, therefore some People fancy it was he that inserted those Passages that seem to carry Discoveries of a later Age. Again, others ascribe this to Esdras, who is, by the Jews, said to have regulated the Sacred Volumes, and by some, to have made them up again out of his Memory after they were certainly lost. But since these different Hypotheses are supported

by no competent Witnesses, that is to say, such as flourished in the same Times, or such as might have learn'd the Truth out of the Memoirs of their Contemporaries, they may be as easily re∣jected, as they are brought upon the Stage. Nor is a multitude of Authors, who lived several Ages after, and never cite any that are older than themselves, and who do but transcribe one ano∣ther, of any weight. Esdras is only called a Scribe, and a ready Scribe in the Law of Moses, in those Books that go under his Name. See chiefly the seventh Chapter of Esdras, and this seems to have given occasion to that Fable, of his restoring the Sacred Books; though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather signifies a Learned Man, as we might easily de∣monstrate, than one that is busied in transcribing of Books. Several uncertain things have been positively asserted concerning these under Scribes, as we shall shew at a more proper place upon the following Books, but this is the most uncer∣tain of all, viz. That they inserted the above men∣tion'd Additions into the Mosaical Volumes.

And therefore after a diligent Examination of the Matter, we ingenuously own that here we do not know what to conclude; perhaps one of those who are already supposed, perhaps some one else, and perhaps several hands have at seve∣ral times inserted these things into Moses. There∣fore we can have no surer or safer Sanctuary here, than prudently to suspend our Judgments; by which conduct, if we do not discover the Truth, yet at least it is not excluded from the Mind.

VI. If we were able to discover all the Designs that Moses proposed to himself in writing, this would be of much greater Importance towards the better Interpretation of his Volumes; for these Books are not like the Works of Mathema∣ticians, where we find nothing but general Pro∣positions, that have a relation neither to certain Places, nor Times, nor Men, and do not allude to any thing but the business in hand. Moses writ for the Benefit and Instruction of a particular People called the Jews, though I do not deny that by the means of Divine Providence, his Books were afterwards serviceable to innumera∣ble other Nations. Upon this account he said abundance of things merely for the use of that People, which he had omitted, if he had not been influenced by this Consideration. He likewise had an Eye to the Opinions and Customs of the neighbouring Nations, which he assented to, or rejected, according as they agreed with Reason and the Truth.

We know indeed, from the nature of the thing it self, that the general aim of his writing, was to teach the Israelites the Worship of one God, and to deliver them the Laws which he had re∣ceived from him; but it is to be wished, that we particularly knew for what Reasons he followed one certain Method in Writing more than ano∣ther, and what he chiefly had an eye to in that Abridgment of the ancient History which he has left behind him. From hence perhaps we might be able to comprehend why he omits several

Transactions, to give us a Narration of some other Events, which are not, as we imagine, of so great Importance; why he used such and such Words and Expressions, why he mentions some things only en passant, and treats of others in a more copious and frequent manner; with other things of the same nature, which would give considerable light to many obscure places.

Were it possible for any one so to secure his Readers, before they were admitted to the per∣usal of Moses, that they should find no rugged places, or at least but few, that were hard to be understood; so universal an Obligation could never be requited with Thanks and Commen∣dations enough. For Example, No one reads the short Prologomena which Asconius Pedianus has given us, before some of Cicero's Orations against Verres, but he would with all his heart be at any Expence, that all the rest of his Orations were recommended and illustrated by such Pre∣faces. For those Prefaces or Arguments are no small helps towards the understanding of Tully, and would be infinitely more serviceable to the World, if they were but longer.

Now since we are destitute of such Assistances, by reason of the shortness of Moses's History, and the great Scarcity of ancient Oriental Authors, and can by no means supply the Defect of those things which are necessary to such a Design, it remains that we must often be involv'd in the greatest Difficulties. And as I often considered of this Matter, when I had the Mosaical Writings in

my hands, so I was resolved to collect and ga∣ther out of Moses himself, whatever might be pertinently said upon this occasion. I flatter'd my self that I should not be so rigorously cen∣sur'd, if I did not answer the Reader's Expectation, as if I only raised his Appetite, and did not en∣deavour to satisfie him; for this reason I made no scruple to set what follows before my Com∣mentary, whatever the Learned World may think of it.

VII. That no body may mistake me, or expect to find what I never promised, I do not here in∣quire what was Moses's, or rather God's Intention in delivering the Law, which we shall consider when we come to the particular Laws, but what was Moses's chief and principal aim, in writing and publishing the Pentateuch, such as we now have it. All Men, as we observed before, know well enough that Moses chiefly writ to teach the People of the Jews, that only one God was to be worshipped, and after what manner that was to be done; but we must more distinctly shew, what method he took to reach that mark, (if I may be allow'd so to express my self) and what other ends he might possibly have.

1. We must chiefly, and in the first place re∣member, that it never was in Moses's thoughts, to write the Annals of all Mankind down to his own time; but only to select those Passages out of the Histories of former Ages, which agreed with his general Design before mention'd, or some other particular by ends. Hence we find

that nothing can be shorter than his History is, from the Creation of the World to Abraham, since 'tis dispatch'd in the first eleven Chapters, which make up about one fifth part of the Book of Genesis, and yet the History before Abraham in∣cludes above two thousand years, but from Abra∣ham to the death of Joseph where the Book of Genesis ends, 'tis not quite three hundred years.

Nay, out of this General History of two thou∣sand years and upwards, he only selects a few things, that were either necessary to the Series and Order of the following Transactions, or might serve to instruct the Minds of the Isra∣elites in Piety and Vertue. And this is the reason why he omits an infinite number of things, which the Curiosity of the Reader would be apt to de∣mand a detail of, and only presents us with a naked Chronology of the first Times. However he occasionally sprinkles some things, which he imagined might more easily induce the Israelites to observe the Law, and therefore not only tells them that the World was created, and that it was made in the compass of six days, but that God rested on the(i) 1.10 Seventh, as we find ex∣presly in Gen. 2.1, 2, 3. (because this day was to be kept Holy, and 'twas chiefly celebrated in the Law in remembrance of the Creation) that the Jews might understand why they were so so∣lemnly commanded to rest on that day. For the

same reason, Chap. 1.14. Moses, where he menti∣ons the several uses that are made of the Sun and Moon's motion, observes by the by that they shewed Seasons or solemn Festivals. When he might have contracted the History of the first Sin, as he does many more, and only said that our first Parents were not in all respects obe∣dient to God, for which reason he inflicted upon them all those Evils that now visit Mankind, he chose perhaps to enlarge more copiously upon it in the third Chapter, because it might be useful for the Israelites, who were commanded to ab∣stain from several Animals and Fruits, to know, that the first Sin proceeded from Intemperance; that so this Example might deter them from be∣ing seduced with the outward Appearance of any prohibited Flesh or Fruit.

2. Moses's Design was, to write the History of the Jewish Nation from its first Founder Abra∣ham, who was commanded by God to go out of Chaldaea into the Land of Canaan, where pro∣perly and in Truth the Original of the Hebrews is to be sought. For while Abraham was beyond the Euphrates, he liv'd among the other Gentiles, but in Canaan, living apart from all the rest, he did in some manner represent a particular Na∣tion by his Family. This is the reason why Moses, from that time, omits all other Nations, and only speaks of Abraham and his Posterity, although no question is to be made, but that innumerable Events worthy of remembrance happen'd in other Kingdoms. As for instance, It had been

worthy the relating, what sort of a Priesthood that of Melchisedeck was, and how he maintain'd the Worship of the High God among a People that were abandoned to Idolatry. Nevertheless because these things related to the History of another Nation Moses, who still keeps to his pur∣pose, omits them. From hence we may learn by the bye, that we must not always draw an Argu∣ment from his Silence; and that for instance, we cannot, affirm that all other Nations were for∣saken by God Almighty, merely because Moses says nothing of God's Favours to them.

3. He seems likewise to have design'd to re∣form the Manners of the Israelites, not only by direct and open Precepts, but by a more oblique(k) 1.11 way, of instructing them by Narrations. It was a common Custom with the Israelites, to cast off their Wives at pleasure, which by reason of the Hardness of their Hearts, he would not absolutely forbid, but hints to them, That it was not so from the beginning; and that whoever could receive this saying might. Therefore, says he, a Man shall leave his Father and his Mother, and shall cleave to his Wife, and they twain shall be one Flesh, Chap. 2.24. Compare our Saviour's words, Matt. 19.4, &c. with these.

Polygamy too was in Fashion among them, which he could not openly attack, without

alienating the Hearts of all the People from him. However in that compendious History of the Antediluvian Ages, especially where he mentions the Posterity of Cain, he judg'd it à propos, not to omit Chap. 4. that the first Instance of Poly∣gamy was in that Generation, and privately Insi∣nuates, that Lamech, who first assum'd that Li∣berty, was of a fierce Disposition, and despised his other Wives, as appears by his History.

4. Moses endeavours, in this History, to raise an Aversion in the Israelites to the Fables of their Neighbours, and consequently to their Re∣ligion, which for the most part was built upon them; and this seems probable for the following Reasons: He not only teaches, that the World was created, which the neighbouring Nations seem to have believed, or rather knew it, from ancient Monuments; but he likewise shews how many Generations there were from the Begin∣ning of the World down to his own time, and reckons every particular Person so generated, to oppose the Truth to that mighty number of Generations, which the Egyptians pretended to have been in their own Country. For not to mention what the Learned Sir John Marsham has collected relating to this Head, Herodotus, who lived about the middle of the Fourth Chiliad of the World, according to the Computation of the Hebrews, tells us in his Second Book, Chap. 142. that the Egyptians pretended, after the Gods had ceased to reign in Egypt, that there reach'd to his Age three hundred forty five Generations, which

make up Ten thousand four hundred seventy three years. See the Boasting of the Egyptians, Ezek. 29.3. and our Annotations upon Num∣bers 13.23. But Moses shews, Gen. 10.6. that after the Flood, Egypt was Peopled by the Po∣sterity of Cham, who came thither out of Babylon. The Egyptians too Romanced very much con∣cerning the Generation of Men in their Coun∣try, and about the Flood, which may be found in Diodorus, L. 1. They boasted that they were the(l) 1.12 Inventors of all things, as the same Authors tell us, most of which Moses confutes by the bye, giving a quite different Account of things, and plainly shews that others were the Inventors of them. For Example, The Egypti∣ans ascrib'd Agriculture, and the Invention of Squeezing Wine from the Grape to their Osiris, which belongs to Noah, as we are inform'd by Moses, Chap. 9.20. The Phaenicians too had publish'd several Fictions, if Philo Byblius's San∣choniathou has given us a true account of their Theology, a Fragment of which is to be seen in Eusebius's Praeparatio Evangelica, l. 1. cap. 10. which Moses contradicts, as will soon appear by comparing the two Histories.

5. He seems likewise, by not only Writing his Law, but Publishing it, and commanding it to be

read every Seventh Year, Deut. 31.10. tacitly to reprehend the Conduct of the Egyptian Priests, who had several secret Rites, and hidden Do∣trines, which it was not lawful to discover to the People.(m) 1.13 See our Notes upon Gen. 41.8.

6. Most of the Oriental Nations not only boasted of their Antiquity, as Diodorus Siculus has observ'd in his first Book, but likewise extra∣vagantly praised their Founders, and reckon'd them among their Gods, as after Diodorus, Hero∣dotus in the place above-mention'd, and Manetho in Eusebius's Praep. Evang. l. 2. c. 1. and several others have remarked. Now Moses shews them to be descended of Cham, Noah's third Son, who was so far from Meriting a place among the Divinities, that he could not be esteem'd a Good Man. He likewise observes all under one, Chap. 9.22. that the Canaanites were descended from that Race which God had curs'd. Nor did he forget, Chap. 19.37, 38. to take notice that the Ammonites and the Moabites came from Ince∣stuous Parents. And as the Edomites might per∣haps boast that they proceeded from the eldest Son, he exposes his Scandalous Selling of his Birth-right, Chap. 25. Nay, perhaps he had this in his Head, when he observes that the younger Children were often prefer'd to the elder, as we

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have observ'd upon(n) 1.14 Gen. 48.19. therefore it is highly Credible, that Moses had a mind to mor∣tifie the Pride of the neighbouring Nations, and furnish the Israelites with some Topicks to up∣braid them with.

7. Lastly, While he writes the History of the Hebrews, although 'tis true he enlarges more co∣piously upon their Affairs, yet we must not be∣lieve (and the Brevity of it is a convincing Argu∣ment of what I here maintain,) that he never de∣sign'd to write full Annals. It appears from the Sacred History it self, that several things are omitted by him, which however are told in ano∣ther place, though they had no relation to it. He says nothing of the Idolatry of the Ancestors of the Israelites, when they were beyond the Eu∣phrates,

of which Joshua 24.2. makes mention, unless perhaps it is obscurely hinted at in Gen. 31.53. He is utterly silent of the Idolatry of the Israelites in Egypt, which nevertheless Ezekiel the Prophet lays to their Charge, Chap. 20.7, 8. He has likewise omitted a particular sort of Super∣stition, into which they fell when they were in the Wilderness, of which Amos 5.25, 26. gives us an account. But for what reasons, we are wholly in the dark.

But since by these Examples, and indeed by the Work it self, 'tis evident that Moses did not write Annals, we must less admire to see him neglect the order of Time, which ought to be observ'd in a larger History. For 'tis well known, that in such sorts of Histories, as Lives are, the true Series of things is never accurately kept, as we find in the most celebrated Biographers of the Greeks and Latins, Plutarch, Diogenes, Laer∣tius, Corn. Nepos and Suetonius.

These seem to be the particular Designs of Moses, these his more secret Ends of Writing, be∣sides that universal and manifest End, which the Reader finds at first sight, namely, of bringing the Israelites to the Worship of the only true God. They that remember these Hints, as they are read∣ing of Moses, will discover several more things than we have here mention'd, as we have like∣wise taken notice of many things in our Com∣mentary, which we did not think convenient to repeat here.

Notes

• (a) 1.1

  Lamech's Speech, Gen. 4.23. M. le Clerk has observ'd to consist of words of the same Termination in the Hebrew, and 'tis his Opinion, that Moses borrow'd abundance of Passages from an∣cient Verses, in which Antiquity used to preserve the Memory of all remarkable Transactions before the discovery of Letters. The same remark he makes upon Chap. 7.11. adding, That there is something of a Poetical Spirit in the latter. But I look upon this Criticism to be ill grounded, for why might not such a Passage fall from Moses unawares, as well as this Hexameter Verse from Tully in one of his Orations, In quâ me non inficior mediocriter esse? Besides, who would conclude that Tacitus compil'd his History out of Poetical Monuments, because he begins with, Ʋrbem Ro∣man à principio Reges habuere.
• (b) 1.2

  Bochart, l. 5. c. 5. Hieroz. Part 2. supposes the Land of Havilan to be that part of Arabia near Catipha and Bahare, where precious Stones are dug up; and the Pison to be that Branch of the Euphrates, which Petrus Texeira, an Eye-witness, affirms to fall into the Persian Gu••ph at Catipha near Bahare. But our Author places Havilah nearer to Judea, not far from Coelesyria. In 1 Sam. 15.7. Saul is said to have destroy'd the Amalekites with Fire and Sword, from Havilah until thou comest to Sur, that is over against Egypt. Now who can believe that Saul marched with his Forces an hundred and fifty German Miles, (for so much 'tis at least, from the Frontier of Israel to Havilah, in Bochart's own Tables) especi∣ally if he considers how destitute of all Provisions Arabia Deserta was, and that Saul's Army consisted of 200000 fighting Men. Be∣sides if Havilah had been more remote than Sur, the Sacred Histo∣rian would not have said, that Saul wasted the Country of the Ama∣lekites from Havilah to Sur, but from Sur to Havilah. Therefore Sur and Havilah he concludes to be the Borders of those People, the former to the South, and the latter to the North. As for the Pison, he is of opinion that some Footsteps of it are to be found in Chrysorrhous, which rises near the City of Damascus, plentifully sup∣plies it with Water, and is in a manner wholly lost in several little Streams, as Strabo, l. 16. and Pliny, l. 5. c. 18. tell us. Petrus Belo∣nius, Observat. l. 2. c. 91. says, That Damascus is so abundantly furnish'd with Water from this River, that not only every private House, but every Garden has a Fountain out of it. Now this De∣scription admirably agrees with the Hebrew word Phison, which is derived from the Hebrew Root Phasha, diffusus fuit. The Greeks called it Chrysorrhoas, because of the Gold Sands found in it, which Moses informs us was very good in the Land of Havilah. For the same reason Pactolus, a River of Lydia, bore the same name.
• (c) 1.3

  Thus in the 35th Chapter of Genesis v. 8. Moses tells us why the Oak, under which Rebecca's Nurse was buried, was called Allon-bachouth, i. e. the Oak of Weeping; not that this Circumstance was of greater moment than several others which he omits, as Jacob's coming home to his Parents, Rebecca's death, &c. but only because he had a mind to acquaint his Reader, why this Oak, which lasted to his own time, was called so. 'Tis not the most unuseful part of an Antiquary's Business, to give the Original of Names. Hence it is that we have an account of the name of Babil, Chap. 11.9. of Zoar, Chap. 19.22. of Bethel, Chap. 28.9. Not to instance in any more.
• (d) 1.4

  Some are of opinion, that out of the eleven Families of the Canaanites, some of them were called so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above the rest, who inhabited these places. And 'tis true indeed, that the Canaanites are often mentioned as a particular Tribe, see Gen. 13.7. Chap. 15.21. Exod. 3.8, 17. Chap. 33.2. Chap. 34.11. and elsewhere. But then they are expresly said to have lived near the Sea, and near Jordan, but not at Sichem. However perhaps they dwelt here in Abraham's time, and Moses had a regard to that. Our Author prefers this Solution to the rest.
• (e) 1.5

  Josephus relating this History, lib. 1. c. 10. tells us, That Abraham attack'd the Assyrians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, near Dan, and adds, For this is the name of one of the heads of Jordan. If this is true, 'tis certain that this Head was so called, long before the City Laish obtained its new name; and afterwards when the Children of Dan possessed themselves of these places, that not only this Foun∣tain, but the neighbouring City took the same name. A place may happen to receive the same Appellation for two several causes, as for instance, B••ersheba, i. e. the Well of the Oath▪ was so called from two Covenants that were made near it. See Gen. 21.31. Chap. 26.33. And this might be the case of Dan.
• (f) 1.6

  This word seems to have been in use with the Hebrews at fi••st; afterwards the word Roe a Seer was more commonly used; but at last Nabi came in fashion again. Horace de Arte Poeticâ has a passage which is very applicable to this purpose.

  Multa renascentur quae jam cecidere, cadéntque Quae nunc sunt in honore vocabula, si volet usus.

  The same Fate has befallen this word, which that judicious Poet observes to have happened to several more: It was used in Moses's time; under the Judges it grew out of date, and after them was again revived.
• (g) 1.7

  There was a Tower at Jerusalem, or not far from that City, of the same name, as we are informed by Micah 4.8. St. Jerom, following the Tradition of the Inhabitants in his time, places it not far from Bethlehem in his Epitaph of Paula, who after she had visited Bethlehem, Not for from thence, says she, she descended to the Tower of Ader, i. e. of the Flock, near which Jacob fed his Flocks, and the Shepherds watching by night, were so happy as to hear, Glory be to God on high, &c. Which as it might be true, so it receives no great Confirmation from so Fabulous a Voucher as Tradition is.
• (h) 1.8

  'Tis plain enough, says our Author upon this place, that after Joshua had led the Israelites into Canaan, all that Country might be called, and really was called, the Land of the Hebrews: But if we should take it in this Sence, it would follow that this Passage was written after the time of Joshua, as some have be∣lieved. If we would have it written by Moses, we must only un∣derstand some part of Canaan where the Hebrews generally fed their Flocks without any disturbance. For though they were Stran∣gers, and wandered from one place to another, yet those Fields might properly enough be said to belong to them, where they had pitch'd their Tents for several years, with the Consent of the old Inhabitants. Now it appears by the Book of Genesis, that they so∣journ'd for the greatest part about Mamre and Hebron as far as Sichem, partly by the Permission of the Natives, and partly by Force.
• * 1.9

  M. le Clerk has promised the World a Paraphrase and Comment upon the other four Book of Moses, but they have not seen the light as yet.
• (i) 1.10

  The Learned Master of the Charter-house to his Archaologie has explained himself much to the same purpose, as M. is Clerk does here in this Paragraph.
• (k) 1.11

  Thus our Author supposes, that to dissuade the Jews from taking to themselves Wives out of a strange Nation, he let them see, how Fatal to the Sons of Seth their Marriages with the Daugh∣ters of Cain proved, Gen. 6.2.
• (l) 1.12

  So they ascribed the Invention of Musick to one Thouth a Friend of Osiri••, who, as Diodoras as tells us. l. 1. invented the Harp with three strings, but Moses gives it to Jubal. They likewise pre∣tended, that under the Reign of Osiris, the Art of working in Brass and Iron was found out in The••ai••. See the same Historian, lib. 1.
• (m) 1.13

  The Egyptian Priests had not only their Mysteries and Sacred Doctrines, which they did not hold it Lawful to reveal to the People, but peculiar Letters or Characters which none but themselves could read. Vid. Herod. L. 2. Diod. Biblioth. L. 3.
• (n) 1.14

  'Tis remarkable enough (says M. le Clerk upon this place) that Moses takes care all along in his History, wherein he omits innumerable Particulars of the greatest Consequence, to observe that several First-begotten Sons either forfeited their Birth-right, or were inferior to their younger Brothers in all good Qualities. Thus Cain, the First-born, was not so acceptable to God, as his Bro∣ther Abel, and at last lost the Privileges of Primogeniture, Gen. 4. Shem seems to be preferr'd to Japhet, Gen. 5. & 9. Abraham to Haran, Gen. 11. Isaac to Ishmael, Gen. 17. and Jacob is set before Isaiah. Amongst the Sons of Jacob, Reuben loses his Birth-right, which was partly conferred upon Judah, and partly upon Joseph, and Joseph's younger Son is preferred to the Elder. If it were lawful for us to interpose our own Conjectures, continues he, we might with pro∣bability enough, suppose that the Moabites, the Ammonites, Ishmaelites and Edomites, who were all descended from the eldest Sons, did, upon that Score, claim a Right over the Israelites, where they hap∣pened to be more Powerful than them: For which reason Moses, who writ chiefly for the sake of the Jews, often took notice, that the elder Brothers were, not without good cause, Postpon'd to the younger: Nay, Moses himself, who was the younger of the two, was preferr'd to his Brother Aaron, Non sine aliquâ fratris inpidiâ, Numb. 12.