the book of Deuteronomy, then the words in question must be understood of the entire body of precepts from the beginning.  But if, as seems to be intimated in Deut. 31:24, he wrote Deuteronomy in a separate book, ("in a book,” without the article,) the words naturally refer to Deuteronomy alone.  This work, as containing a summary of the law—­a second law, as the word Deuteronomy signifies—­might well be spoken of as “this law,” without any denial of an earlier law; just as the covenant made with the people at this time is called “this covenant,” ch. 29:14, without any denial of an earlier covenant.  The reverent scholar will be careful not to be wise above what is written.  It might gratify our curiosity to know exactly in what outward form Moses left the Law with the historical notices woven into it; whether in one continuous roll, or in several rolls which were afterwards arranged by some prophet, perhaps with connecting and explanatory clauses; but it could add nothing to our knowledge of the way of salvation.  In either case it would be alike the law of Moses and the law which Moses wrote, invested with full divine authority.

11.  It being established that Moses wrote the whole law with the historical notices appertaining to it, we naturally infer that he must have written the book of Genesis also, which is introductory to the law.  For this work he had every qualification, and we know of no other man that had the like qualifications.  On this ground alone the Mosaic authorship of the book might be reasonably assumed, unless decided proofs to the contrary could be adduced.  But we find, upon examination, that the book of Genesis is so connected with the following books that without the knowledge of its contents they cannot be rightly understood.  The very first appearance of God to Moses is introduced by the remark that he “remembered his covenant with Abraham, with Isaac, and with Jacob.”  In addressing Moses he calls the children of Israel “my people,” Exod. 3:6-10; and sends Moses to Pharaoh with the message, “Let my people go.”  All this implies a knowledge of the covenant which God made with Abraham and his seed after him, by virtue of which the Israelites became his peculiar people.  It is not simply as an oppressed people that God undertakes to deliver them and give them possession of the land of Canaan, but as his people.  Again and again does Moses describe the promised land as “the land which the Lord sware unto your fathers Abraham, Isaac, and Jacob, to give unto them and to their seed after them.”  With the book of Genesis these declarations are plain; but without it they are unintelligible.  The Abrahamic covenant, which is recorded in the book of Genesis, is not a subordinate, but an essential part of the history of the Israelites.  It underlies the whole plan of redemption, and upon it the Mosaic economy, as a part of that plan, is erected.  Why should any one suppose that Moses, who recorded the establishment