) 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 dir