to Moses, or even to Moses' age." again, "The Law of Moses'". And "is not evidence that Moses was the author of the Pentateuch." "The laws of P, even when they included later elements, were still referred to Moses -no doubt because in its basis and origin Hebrew legislation was actually derived from him, and was only modified gradually" (p. 154). "But in fact the Mosaic authorship of Genesis to Numbers cannot be sustained " (p. 85). "Deuteronomy does not claim to be written by Moses" (p. 89). Thus we see that, according to Driver(a) Not a single book of the Pentateuch is the work of Moses. (b) The constituent parts of it are by authors whom Driver has not named. Result. If the book has Divine Authority, and yet no man is answerable for it, we can not say on whose testimony that authority ultimately rests. The received foundation of the Pentateuch as a portion of "God's Word written" is destroyed. And nothing is given us to replace it but unproved conjecture. 66 Passages to illustrate this position might be multiplied to any extent from Driver's Introduction." But cui bono when the main point is established, that Moses is not one of the authors of the Pentateuch. The Bible must rest upon something. If it has Divine Authority, we must know what the basis of that authority is. And if the facts on which it has hitherto rested are destroyed, we must inquire all the more carefully what has been substituted for them. All that has been made out is that the Old Testament-or, so far, the Law -does not rest on Moses. And we are not yet able to name the particular prophet or prophets on whom it does rest. This is Driver's position. I have still to establish from the writings of Professor Driver that "The Hexateuch had become part of the Canon of Scripture in the time of Ezra and the synagogue”—as I stated on page 12. As to this, it may suffice to refer to the Introduction," page vi, throughout, and more especially the following words : "There exists no ground whatever for questioning the testimony of the compiler of the Book of Ezra, which brings Ezra into connection with the Law"; and again, lower down:— "It would not be inconsistent with the terms in which he is spoken of in the Old Testament to suppose that the final redaction and completion of the Priests' Code, or even of the Pentateuch generally, was his work.” ALLEGATION III The assertion that Joshua with the books of Moses forms a Hexateuch is contrary to the Book of Joshua. I HAVE now to show that the view of the authorship of "the Law given from God by Moses," set forth by Professor Driver as above, is contradictory to Holy Scripture in two ways, namely— First, because the Old and New Testament give an entirely different account of the matter. And as to the Hexateuch, in the first place The testimony in Joshua is of primary importance. First, in Joshua i. 1-8: 66 · It came to pass after the death of Moses the servant of the Lord, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. Only be strong and very courageous, to observe to do according to all the Law, which Moses My servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest. THIS BOOK OF THE LAW SHALL NOT DEPART OUT OF THY MOUTH; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is WRITTEN therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee?" In Driver's "Introduction," p. 72, we read: "That the expressions, this law, or this book of the law," refer to Deuteronomy alone, or to the code of laws contained in it, and not to the entire Pentateuch, appears from the terms of Deuteronomy i. 5 and iv. 8. Strange to say, there is no reference to the verses above quoted as proving the existence of a book of the Law of Moses D |