he story of God's miracles, his instruction and
dealing with them in the wilderness.

We find the critics contradicted in the Scriptures from Joshua to
Malachi. To Joshua God said: "As I was with Moses, so will I be with
thee." (Joshua i. 5.) Eight times in the first chapter of the book of
Joshua God accredits Moses with having received and having given the law
to Joshua and the people.

The Pentateuch is the book which God, speaking to Joshua, calls "the law
which my servant Moses commanded thee" (Joshua i. 7), and it was so
accepted by Joshua. Was he mistaken? or the critics? He had long enjoyed
most intimate relations with Moses, and knew what Moses had written by
the command of God.

David affirms that God had "made known his ways unto Moses, and his acts
unto the children of Israel" (Psa. ciii. 7). We have seen that the man
Moses was competent to write, and did write, what God had made known to
him (Deut xxxi. 24). The Psalms are illuminated and set aflame with the
faith of Israel, that Moses said and wrote what is ascribed to him in
the Pentateuch.

Ezra, Nehemiah, and the prophets down to Malachi reiterated the same
belief, sung and taught it to their children. Were they mistaken?

The finding of the Pentateuch during Josiah's reign, which had been lost
in the rubbish of the temple during the wicked reign of Manasseh and
Ammon, is evidently referred to in 2 Chron. xxxiv. 14, 15; "Hilkiah the
priest found the book of the law of Jehovah by the hand of Moses.
(Margin, R.V.) And Hilkiah answered and said to Shaphan, I have found
The Book of the law of the house of the Lord." Four times within seven
verses it is called "_The Book_." It was read before the King, who
humbled himself, and prepared himself and the people to observe the
Passover as it had been prescribed in "the law of Moses." Josiah
commanded them to "kill the Passover, and sanctify yourselves and
prepare your brethren, that they may do according to the word of the
Lord _by the hand of Moses_" (2 Chron. xxxv. 6). This took place long
before the exile, which the critics insist was the beginning of Israel's
literature, and after which they say the Pentateuch was written.

Ezra testifies to the existence of the Mosaic law before his time. His
testimony establishes the Mosaic authorship of the Pentateuch. Ezra vii.
6: "This Ezra ... was a ready scribe _in the law of Moses_."

After the return from captivity Ezra describes the building of the altar
in