their minds. Hence we have not only an argument for the authenticity of the Pentateuch, but also for its genuineness, inasmuch as there must have been a written law by Moses, to enable them to fulfil all its requisitions.

The account of the creation and fall is not a mythologue, invented to account for the origin of evil. It is impossible for an inspired writer and lawgiver to do any such thing as to mix up a poetic fiction or fabulous account of his own, with the divine revelation. The whole description is unquestionably delivered as real, and is so considered by all the subsequent sacred writers*. To consider it as an allegory, would not be only to throw the whole Pentateuch into doubt and obscurity, but to shake to its very basis Christianity, which commences in the promise that" the seed of the woman should bruise the serpent's head+."

There was no real cruelty in exterminating the Canaanites. God may take such methods as he pleases, in punishing incorrigibly sinful people or nations. He destroyed the world by a flood,-the cities of Sodom and Gomorrah by fire; and the Canaanites," when their wickedness was full," by the instrumentality of the Israelites, who were but the agents in his hands.

* John viii. 44. 2 Cor. xi. 3. 1 Tim. ii. 13, &c.

+ Exod. iii. 15.

There is no force in the objection as to the sameness of language and style in the books of the Old Testament not being compatible with the different ages assigned them; because it is not founded in fact; there is a difference of style plainly observable, just as much as between Homer and Eustathius, Greek writers, who lived at the distance of 1600 years from each other.

The proofs of the divine authority of the Scriptures are direct and positive; when, therefore, any doctrine or fact is revealed in the written Word of God, no weight whatever is due to objections of probable reasoning, metaphysical speculation, or conjectural criticism; than which, it may be confidently asserted, none other have ever been brought forward against the genuineness, authenticity, and inspiration of the Bible.

CHAPTER II.

Contents of the Old Testament.

Genesis (a yEvEOIs, generation or existence,) com-
prises a period of 2369 years. Its contents are-The
Creation; the Fall; Deluge; Dispersion; Call of
Abraham; Covenant repeated with Isaac and Jacob;
history of Sodom and Gomorrah; history of Joseph;
Settlement of the Israelites in Egypt.

Exodus (ab ε odos, way out) comprises a period
of 145 years. Its contents are the bondage of the
Israelites; their deliverance by Moses; their en-
trance into the wilderness of Sinai; the promulga-
tion of the Law; the building of the Tabernacle.

Leviticus (a Aɛvi oikos, house of Levi) comprises
a period of one month. Its contents are the duties
of Priests and Levites, who were descended from
Levi; and a minute description of the Jewish reli-
gious rites and ceremonies.

Numbers (so called from its recording the num-
bering of the people by Moses) comprises a period
of 38 years; but most of the events happened in the
first and last of those years. Its contents are―The

numbering of the Israelites twice; 1st, in the second
year after their departure from Egypt; 2nd, at the
conclusion of their journey. It contains also the
wanderings of the Israelites; consecration of the
tabernacle; repetition of principal laws; and addi-
tion of new precepts, with directions concerning the
division of Canaan.

Deuteronomy (a devтepos voμos, repetition of law)
comprises a period of two months. Its contents are

-

-a repetition of the civil and moral law, particu-
larly for the benefit of those who were not born be-
fore the first promulgation of it; a recapitulation of
events; reproaches and expostulations for miscon-
duct; the Messiah foretold; and many predictions
relative to the Jews *; the death of Moses, sup-
posed to be added by Joshua.

These five books form the Pentateuch, comprising
a period of 25521 years, according to Archbishop
Usher.

The book of Joshua comprises a period of 30
years. Its contents are-The conquest and division
of Canaan; the renewal of God's covenant with the
Israelites; the death of Joshua (probably added by
Eleazer, Phinehas, or Samuel.) This book was
written by a contemporary with the events recorded,

* See Deut. xxviii. xxx. xxxii. and xxxiii.

*

for we find the writer speaking in the first person, "The waters were dried up until we passed over.” In the last chapter it is stated, " Joshua wrote these words in the book of the law of God."

The book of Judges comprises a period of 309 years. Judges were illustrious men, who governed Israel between the time of Joshua and the establishment of the regal government: most probably this book was written by Samuel. Its contents are—the disobedience of the Israelites, and their subjection to the king of Mesopotamia. Then it mentions the appointment of Othniel as the first judge of Israel. The history is continued to the death of Samson : between him and Joshua a period of 309 years intervened, which time is included in the first sixteen chapters. The portion from the 17th chapter to the end, and also the Book of Ruth, contain digressions, which record remarkable occurrences.

Ruth was the great grandmother of David. She was a Moabite, and therefore a Gentile; the comprehensiveness of Christianity might be probably intimated thereby. Ruth was the mother of Obed, who was the father of Jesse, who was the father of David. She lived about 1250 years before Christ. The Book of Ruth was written after the birth of David, probably by Samuel.