the law in the Temple in the days of Josiah was a 'got up' proceeding, the book having really been written and hidden at the very time in order to be 'discovered'; but there is no positive evidence at all to support such a view, while all the evidence is satisfied by the hypothesis that an earlier prophet, some hundred years previously[37], working upon an actual and possibly written tradition of Moses' last speech, had cast this tradition into the dramatic form and promulgated, as from Moses' lips, the law which he knew to represent ultimately Moses' authority or the authority of God in Moses. That such a method should have been adopted surprises us surely no more than that Hosea should have been led to use such extraordinary means, as he seems in fact to have been enjoined to use, of revealing God's mind of love towards His people. It involves no intention to deceive, and the discovery of this 'book of the law,' lost in the careless period which intervened, was a genuine discovery unattended by any element of fraud. Once again, if the book of Chronicles contains not pure history but the priestly view of the history, granted that this priestly point of view was _morally_ part of the divinely intended education of the chosen people, even though its intellectual method was as imperfect as ordinarily is the case with the treatment of traditions in 'schools' or religious orders, in nations or churches or families, is there any _à priori_ reason why God, who used so much that was imperfect, should not have inspired the record of this tradition? Here again we must emphasize that all that _criticism_ requires of us is to recognise in the book of Chronicles the record of the history as it became coloured in the priestly schools; there is nothing here of a morally unworthy sort from the point of view of the contemporary conscience, but only the same features as are noticeable in the record of tradition all the world over[38]. Fraudulent dealing, forgery in literature, always involves the conscious and deliberate use of methods calculated to impose on others, _methods other than those sanctioned by the literary conscience of the time_[39]. No doubt a particular writer, like Wellhausen, may make a bias hostile to the supernatural apparent in his use of the critical method, and may give in consequence an antitheological turn to his reconstruction of history; just as many a scientific writer has done with scientific facts and scientific method. In view of this we must 'try the spirits' and not attribute too much force to the point of view of a particular individual. But this will not be at all the same thing as rejecting the modern method of criticism or repudiating those results which are certainly accepted by many critics who are as far as possible from rejecting the supernatural[40].