analogy of the whole history of the language and literature of the Hebrews, contradicts the supposition that Moses is the author of the Pentateuch; it is inconceivable that one man should create the whole literature of a nation in all its extent, both as to matter and as to language." Augusti, in his Introduction to the Old Testament, gravely tells us, "that there is such a coherence in the whole Pentateuch, as proves the book to be an epic poem!" Some of the

Germans have taken the position that "Moses wrote nothing more than the laws which are contained in the Pentateuch, and that the historical parts have been added in later ages, from traditions." This position is defended on the ground that miracles are impossible. Says De Wette, (in his introduction to the Old Testament,) "Common sense determines that miracles are impossible. It may, however, be inquired, whether some events did not really happen, which, to eye-witnesses and contemporaries, seemed to be miraculous. This, also, receives an answer in the negative, as soon as we inspect the narration with any degree of closeness. The result is already obtained, that the narration is not contemporary, nor derived from contemporary sources."

Having disposed of the claim of Moses to the authorship of the Pentateuch, these critics are unable to agree as to the real author. Rosenmüller, enumerates no less than twelve theories on this single point, all different, and many contradictory.

Jahn, who, according to the modern standard, is thought to be untainted with Neology, makes the following remarks-(Introduction to the Old

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Testament, translated by S. Turner and W. R. Whithingham, page 230)-respecting the miracle in which the sun and moon are said to have stood still, Josh. x. 12—15: The celebrated passage (x. 12—15) is poetical; for which reason, it is to be poetically interpreted, namely, thus: that the Hebrews inflicted a defeat upon the Canaanites as great as if the sun had stopped his course, and had prolonged the day to a double length!" Yet, Jahn's Introduction is a text-book in most of our theological institutions.

This author thus notices the preternatural strength of Samson (page 243.) "The connexion of Samson's strength with the preservation of his hair, (Judges xvi. 16-19,) was merely his own supposition. Hence, when his hair was shorn, his courage forsook him, and he did not dare to try his strength; but, with the growth of his hair, his courage returned, and he was capable of I exerting his former strength." It is due to the translators of Jahn, to say, that in a note, they express their dissent from this hypothesis.

Eichorn furnishes a curious specimen of the respect in which a neologist may hold "the sure word of prophecy." All ecstacies and visions, are, in my opinion, mere poetic fiction."

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Jahn, who, it will be recollected, was a Catholic, in his summary of the book of Daniel, although he seems to have stopped far short of the goal reached by Eichorn, yet he does not hesitate to interpret the vision of the seventh chapter, thus: The fourth monster had no resemblance to the others, but was exceedingly strong, and terrible to look at; it had great iron teeth," &c. With the intention of changing the

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law or religion, it made war upon, and conquered the saints, who were in subjection for a time, times, and half of a time. Hereupon, the Eternal sits in judgment, commands the monster to be put to death, and the others to be delivered of their dominion, but allows them to live until a definite time. Then came in the clouds, a human form, and received the dominion; the saints received sight, that is to say, they conquered and fortified the kingdom. All this is emblematic of the times of the Greek kingdoms, which were to spring from the monarchy of Alexander. Although the more considerable of these kingdoms were only four, yet, if the less important are added to them, they will approach so near to ten, that this round number may very properly be used. The little horn, which became great, is Antiochus Epiphanes, who prohibited the worship of the true God, and persecuted and made war upon the pious Jews. THE HUMAN FIGUre IN THE CLOUDS IS AN EMBLEM OF THE MACCABEES!" When we recollect that the council of Trent declared the apocryphal books (I. and II. Maccabees) to be a part of the canonical Scriptures, it may not be thought strange that Jahn should treat them with great respect; but what must we think of the assertion that, "the human figure in the clouds is an emblem of the Maccabees," after finding the following language in the passage to which he refers, Daniel vii. 13: "1 saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before them. And there was given him dominion and glory, and a kingdom, that all

people, nations and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom, that which shall not be destroyed."

In presenting his views of the import of the vision recorded in Daniel viii., Jahn says " "After this, the victorious he-goat grows to an astonishing greatness, (that of Alexander's monarchy,) but soon the horn is broken, (Alexander dies,) and four sharp horns spring up, (the four larger Greek kingdoms, Egypt, Syria, Macedonia and Thrace,) from one of which grows out a small horn, which performs exploits towards the south, east, and the pleasant land, that is, Palestine; it acts against the host of heaven, throws down some stars and tramples on them. It contends even with the prince himself of the heavenly host; the continual offerings are taken away, and through treachery a garrison is stationed at the place. This continues for 2300 morning and evening offerings, 1150 days, that is ABOUT three years and a half, and then the rites of the sanctuary are restored. This is a representation of the expeditions of Antiochus Epiphanes against Egypt, against Armenia and Persia, and against Judea, and of his persecutions, when the Jews at the end obtained their independence."

Many of our readers will conclude that Jahn's interpretations are not uninfluenced by Rationalism, yet this same author has employed two entire sections in refuting the more thorough-going neologists, who have asserted that the book is a comparatively modern composition, in short, that it is a forgery! We have often inquired, if Jahn is esteemed a pillar in the cause of sound

interpretation. If his expositions bring us so often from heaven to earth, from what is spiritual to what is temporal, how deplorably low must a belief in the authority and inspiration of the Scriptures have sunk, when Germany, once the glory of the Reformation, can display a host of theological writers, whom he deems it a duty to oppose on the ground of the looseness of their principles of interpretation!

The miracles of Christ have not escaped the unholy hands of these skeptics. In Eckerman's "Theological Contributions," the following hypothesis is presented: "Christ learned the art of working miracles from some mystagogues, but having the impression that they could not be performed without a peculiar influence of God, he declared them to be the works of God himself."

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The author of a historico-critical dissertation on the declarations of Jesus concerning the Messiah's kingdom,"-disposes of striking predictions of the Saviour in reference to it, in the following manner: Jesus himself was somewhat attached to the erroneous ideas of his contemporaries, in relation to the nature of the Messiah's kingdom; and in his declarations, concerning his second coming and the circumstances connected with it, he was indeed sincere, and uttered the sentiments of his heart; but in these matters he cannot be our guide."

The doctrine of a literal resurrection of the body was deemed by Paul (1 Cor. chap. 15,) a fundamental doctrine of Christianity; yet Kant, who has been termed the "Locke of Germany," in his " Religious Instruction," makes the fol