offerings of your fat beasts." (Amos v. 23.)

This is an allusion to the law of burnt offerings and meat offerings set
forth in the first chapter of Leviticus. But the critics inform us that
there was no law concerning these offerings until several hundred years
after Amos ceased to prophesy!

Again, enumerating the sins of the people, Amos charges them with giving
the Nazarites wine to drink. "Ye gave the Nazarites wine to drink, and
commanded the prophets, saying, Prophesy not." (Amos ii. 12.) This was a
violation of the law of God as found in Num. vi. 2, 3, showing at least
that the Pentateuch, of which Leviticus is an important part, was known
to Amos, long before the period to which Leviticus has been assigned by
the destructive critics.

Hosea adds his testimony to that of Amos and Ezekiel. Again and again he
refers to the law of sacrifices as taught in Leviticus. "They shall be
ashamed because of their sacrifices." "They sacrifice on the tops of the
mountains and burn incense upon the hills." (Hosea iv. 13, 19.)

Concerning Ephraim, God says by the prophet Hosea: "I wrote for him ten
thousand things of my law." (Hosea viii. 12, R.V.) He refers to the law
as given to Moses in all its length and breadth.

The critics demand large credulity from us. They ask us to accept their
position that the Bible itself was mistaken as to its authorship, that
Christ and his apostles were mistaken; or at least did not tell the
truth when they assigned the Pentateuch (Leviticus included) to Moses.
They then ask us to believe that the Bible is not only unimpaired by the
mistakes which the experts claim to have discovered, but is really much