affirmation by prophets, apostles, and by Christ, who can not lie, that the five books of the Pentateuch are the books of Moses, under the guiding hand of the Spirit of God.

A recent writer, who has gone over the testimony of the Bible itself against the critics, says: "We find in them (the writers of the Old Testament) more than eight hundred quotations from, or references to, the first five books of the Bible, and not a hint is given that Moses is not their author," but he is everywhere recognized as the author, under God.

Witnesses multiply with every restudy of the book, proving the Mosaic authorship of the first five books of The Book. "What shall we say, then, to these things? If God be for us, who can be against us?"

V. THE ATTACK ON THE BOOK OF LEVITICUS.

"The Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, Speak unto the children of Israel and say unto them, If any man of you bring an offering, ye shall bring your offering of the cattle, even of the herd and of the flock." Lev. i. I, 2.

"And when any will offer a meat offering unto the Lord, his offering shall be of fine flour, and he shall pour oil upon it, and put frankincense thereon." Lev. ii. 2.

"And if his oblation be a sacrifice of peace offering, ... he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation, and Aaron's sons the priests shall sprinkle the blood upon the altar round about," Lev. iii. 1, 2.

"And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, ... let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering." Lev. iv. 1, 2, 3.

"His truth endureth to all generations." Psa. c. 5.

Having considered the critical assault on the Pentateuch as a whole, attention should be called to the special criticisms on the book of Leviticus. A prominent representative of the school of critics affirmed in his recent lectures at Long Beach, California, that the Hebrews had no literature until their connection with the Babylonians while in captivity, that their literature was developed during their agricultural life while in Babylon. He affirmed that the sacrificial ritual of the book of Leviticus had its roots in the heathen sacrifices growing out of their false conception that their deities must be appeased by the shedding of blood. The Levitical ritual was, therefore, never written nor given by Moses. If this gentleman and the critics that hold with him are correct, we must conclude with them that Moses never saw or heard of our book of Leviticus.

In reply let it be said:

1. The denial of the existence of Hebrew literature prior to the exile is thoroughly answered and set aside by the records discovered on the Egyptian monuments and writings before and during Israel's bondage. Many of the critics have found this criticism untenable, and have abandoned it. They have been obliged to concede that Egyptian and Babylonian literature existed long before the time of Moses. The best scholarship of to-day affirms that "the discovery and first use of writing is certainly as old as the time of Abraham." (See Schaff-Hergoz, Enc. Art. Writing.)

2. If the Bible itself is not a fraud, writing was constantly in use in the time of Moses. See:

(1) Exod. vii. 14: "The Lord said unto Moses, Write this for a memorial in a book."

(2) Exod. xxiv. 4: "And Moses wrote all the words of the Lord."

(3) Exod. xxxiv. 27: "And the Lord said unto Moses, Write thou these words."

(4) Exod. xxxiv. 28: "And he (God) wrote upon the tables the words of the covenant."

(5) Num. v. 23: "And the priest shall write these curses in a book."

(6) Num. xi. 26: "They were of them that were written."

(7) Num. xvii. 2: "Write thou every man's name upon his rod."

(8) Num. xvii. 3: "Write Aaron's name upon the rod of Levi."

(9) Num. xxxiii. 2: "And Moses wrote their goings out according to their journeyings by the commandment of the Lord."

(10) Deut. vi. 9: "Thou shalt write them upon the posts of thy house and upon thy gates."

(11) Deut xi. 20. Repeats the last reference cited.

(12) Deut. xvii, 18: "When he (the king) sitteth upon the throne of his kingdom, he shall write him a copy of this law in a book."

These are a few out of the many passages in the Pentateuch in which God has commanded his servant to write, and in which it is positively stated that his servant did write. One of two things is certain, either the whole Pentateuch is a fraud, having stated repeatedly that writing was commanded and practiced, or the book is true, and the fraud must be charged to the belated critics.

The reader will see very clearly that the purpose of such criticism is to eliminate the supernatural from the Bible, as has been said, and destroy its certitude.

It is too late in the day for the Professor's criticism, that Hebrew literature had its first development during the exile. "Stephen full of the Holy Spirit, looking steadfastly into heaven," read the record of history concerning Moses differently. Stephen could not have heard the Chautauqua lecturer's statement, for he affirmed that "Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds."

3. Consider now the assumptions of the critics in the face of the claims of the book of Leviticus. In the first verses of the book it is written: "And the Lord called upon Moses, and spake unto him out of the tabernacle of the congregation, saying." Then follow God's specific directions concerning

(1) The burnt offering;

(2) The meat offering, and

(3) The sin offering, occupying the whole of the first three chapters. The fourth chapter is introduced in the same explicit language.

(4) The sin offering.

This definite direction of God to Moses extends to the sixth chapter of the book. Here again the same formula of speech is employed, God speaking to Moses gave directions concerning

(5) The trespass offering.

In the eighth chapter we have God's direct communication to Moses, and Moses' response in such phrases as the following, and all in a single chapter: "And the Lord spake to Moses, ... and Moses did as the Lord commanded him, ... and Moses said unto the congregation, ... and Moses brought Aaron and his sons, ... as the Lord commanded Moses, ... and Moses brought Aaron's sons, as the Lord commanded Moses." Ten times in this single chapter it is recorded that God spake to Moses, and Moses obeyed God.

And yet our critic would have us believe one of two things; God either took the heathen sacrificial ritual, veneered it with some sort of divine approval, and handed it over to his people for their use, or by some sort of evolution the book of Leviticus came up out of the heathen method of appeasing their malevolent deities!

Let the facts be summarized. In every one of the twenty-seven chapters of the book of Leviticus God is represented as commanding Moses, and Moses is represented as doing the thing which God required of him, and several times in many of the chapters. In the eighteenth chapter nineteen definite things are done by Moses, the seventeenth verse asserting that all this was done "as the Lord commanded Moses."

The following references are absolutely unanswerable by the critics, viz.:

Lev. i. 1: "The Lord called unto Moses, and spake unto him."

Lev. iv. 1: "The Lord spake unto Moses, saying," etc.

Lev. vi. 1; "And the Lord spake unto Moses."

Lev. viii. 1: "And the Lord spake unto Moses."

Lev. viii. 36: "Aaron and his sons did all things which the Lord commanded by the hand of Moses."

Lev. ix. 6: "And Moses said, This is the thing which the Lord commanded that ye should