Testimony of Isaiah, Micah, Amos, Hosea Testimony of the Books of Kings and Proverbs EXAMINATION, &c. FAITH in the inspiration of the Mosaic writings depends not upon satisfactory replies to objections, nor successful solutions of difficulties. The Pentateuch possesses the testimony of the Saviour's omniscience, and has stamped the evidence of its divine origin upon the annals of the world. From the present hour back to the days of Moses, its influence, and even its language, can be continuously traced in the theology of Christians, the traditions of Jews, the oracles of Hebrew prophets, and the records of Israelite historians. Its very necessity to the right understanding of the religious condition of man, at any period of the world's history for the last three thousand years, demonstrates its heavenly source. He, then, who believes the Gospel, or contemplates the gigantic and never-ceasing influence which the Pentateuch has exerted upon human thought, action, and conscience, will not be much disturbed by difficulties of detail in a book of such remote antiquity, made up of detached portions of legislation, and fragments of history, written at intervals during the wanderings of the desert, amidst all the cares, troubles, and interruptions necessarily the lot of Israel's leader and deliverer, and, though inspired, bearing the unmistakable impress of the circumstances under which it was composed. In such a book there must be difficulties, as easily discerned by the believer as the unbeliever-and not a few have been noticed and explained, many centuries ago, by Christian fathers and Jewish Rabbis. In more modern times, Spinoza and the English Deists, the French philosophers and the German rationalists have increased their number; and Christian apologists, of various nations, have multiplied answers, so that now but little new can be said for or against the genuineness and authenticity of the Pentateuch. Bishop Colenso's chief difficulties, such as that relating to Judah's grandchildren, the number of the children of Israel at the Exodus-the mode of finding sustenance for the cattle in the wilderness-the history of the fortieth year, have been discussed again and again. But as they are stated in a somewhat new form, and some minor objections added, an examination of the Bishop's whole argument became necessary. The results are now presented to the reader, and will show that the objections propounded by Bishop Colenso are based, some on doubtful interpretations, others on suppression of, or additions to, the words of Scripture impugned, on unwarranted assumptions, or defective information. To range them under these rubrics would be perhaps the most interesting and most forcible method of showing their weakness, and would prevent repetitions. But it might not be considered so fair to the objector. It would certainly not be so convenient for reference; and in some cases would be difficult where unwarranted assumption, defective information, and doubtful interpretation are all combined. The objections, therefore, are reviewed in the order in which they are stated. BISHOP COLENSO, CHAP. II. The Family of Judah. The first difficulty propounded by Bishop Colenso was not discovered by modern criticism, but was observed and explained centuries ago by Christian fathers and Jewish Rabbis. It relates to Judah's age and the birth-place of his grandchildren, Hezron and Hamul. As stated by D. C., the difficulty rests on two suppositions; first, that the historian meant to convey the idea that Hezron and Hamul were born in Canaan; secondly, that at the descent into Egypt, Judah's age was forty-two. First, then, as to the birth place of Judah's grandchildren. D. C., in section 19, quotes Gen. xlvi. 12, "And the sons of Judah, Er, and Onan, and Shelah, and Pharez, and Zarah; but Er and Onan died in the land of Canaan; and the sons of Pharez, Hezron and Hamul❞—and then says (the italics are D. C.'s)— "It appears to me to be certain that the writer means to say that Hezron and Hamul were born in the land of Canaan, and were among the seventy persons (including Jacob himself, and Joseph, and his two sons), who came into Egypt with Jacob. He repeats the words again and again: These are the names of Israel, which came into Egypt,' v. 8; 'All the souls, that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, were threescore and six,' v. 26—which they would not be without Hezron and Hamul. And the sons of Joseph which were born him in Egypt were two souls; all the souls of the house of Jacob, which came into Egypt, were threescore and ten,' v. 27; 'These are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already,' E. i. 1. 5." Now of all these texts which D. C. here accumulates, there is only one that seems to favour his view, the others serve to refute it. The verse apparently favourable is Gen. xlvi. 26, |