their fat. And JEHOVAH had respect unto | born a son, and he called his name Enos. Abel and unto his offering; (5) and unto Cain Then was it begun to call upon the name of and unto his offering He had not respect: JEHOVAH. and it (anger) was (very) greatly kindled to Cain, and his face fell. () And JEHOVAH said unto Cain, Why has it been kindled to thee, and why has thy face fallen? (7) Is there not, if thou do well, (lifting up) acceptance? and if thou doest not well, sin is crouching at the entrance, and unto thee is its desire; but thou shalt rule over it.'

(18) And the Ark went upon the face of the waters. (a) And the waters were very, very mighty upon the earth; (20) fifteen cubits upward the waters were mighty, and the mountains were covered. (a) And He wiped-out all the substance which was upon the face of the ground, from man unto cattle, unto creeping-thing, and unto fowl of the heaven; and they were wiped-out from the earth.

8. (b) And the rain was restrained out of the heaven; (3a) and the waters returned from off the earth, returning continually ; (*) and the Ark rested(*) on the mountains of Ararat.

(6) And it came-to-pass, at the end of forty days, that Noah opened the window of the Ark, which he had made. (7) And he put forth the raven, and it went-out, going-out and returning, until the drying-up of the waters from off the earth. () And he putforth the dove from him, to see whether the waters were lightened from off the face of the ground. (") And the dove found not rest for the sole of its foot, and it returned unto him unto the Ark; for waters were upon the face of all the earth; and he put-forth his hand, and took it, and brought it unto him into the Ark. (1) And he stayed yet seven other days, and he added to put-forth the dove out of the Ark. (") And the dove came unto him at the time of evening, and behold! an olive-leaf torn-off in its mouth; and Noah knew that the waters were lightened from off the earth. (12) And he stayed yet seven other days, and he put-forth the dove; and it added not to return unto him again. (13) And Noah removed the covering of the Ark, and saw, and behold the face of the ground was dry.

And he (? But He) shall dwell in the tents of Shem;

And Canaan shall be a servant to them.' 10. (1) And these are the generations of the sons of Noah,-Shem, Ham, and Japheth; and there were born to them sons after the Deluge.

(2) The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

(3) And the sons of Gomer, Ashkenaz and Riphath, and Togarmah.

(*) And the sons of Javan, Elisha and Tarshish, Kittim and Dodanim.

(5) Out of these were separated the isles of the nations in their lands, (man) each after his tongue, after their families, in their nations.

(") And the sons of Ham, Cush, and Mizraim, and Phut, and Canaan.

(7) And the sons of Cush, Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah; and the sons of Raamah, Sheba, and Dedan. (8) And Cush begat Nimrod; he began to be a mighty-one in the earth. (9) He was a mighty-one in hunting before the face of JEHOVAH: therefore it is said, 'As Nimrod, the mighty-one in hunting before the face of JEHOVAH.' (10) And the beginning of his (20) And Noah built an altar to JEHOVAH, kingdom was Babel, and Erech, and Accad, and took out of all the clean cattle and and Calneh, in the land of Shinar. (1) Out of out of all the clean fowl, and offered burnt- that land he went out to (Asshur) Assyria, offerings (by-means-of) on the altar. and built Nineveh, and Rehoboth-Hir, and (21) And JEHOVAH smelt the sweet savour, and Calah, (12) and Resen between Nineveh and JEHOVAH said unto His heart, I will not add (between) Calah: that is the great city. to curse again the ground for the sake of man; mim, and Lehavim, and Naphtuchim, (1) (13) And Mizraim begat Ludim, and Anafor the (formation) imagination of the heart of man is evil from his youth; and I will not and Pathrusim, and Casluchim,-out of whom add again to smite (all living) every living- went out Philistim,-and Caphtorim. thing, as I have done. (22) Still all the days of the earth, seed and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.'

9. (18) And the sons of Noah, those going out of the Ark, were Shem, Ham, and Japheth; and Ham-he is the father of Canaan. (1) These were the three sons of Noah, and out of these was spread-abroad all the earth.

(20) And Noah began to be a man of the ground, and he planted a vineyard. (2) And he drank of the wine, and was drunken, and he exposed-himself in the midst of his tent. (22) And Ham, the father of Canaan, saw his father's nakedness, and he told it to his two brethren without. (2) And Shem and Japheth took the garment, and laid it upon the shoulder of both of them, and they went backwards, and covered their father's nakedness; and their faces were backwards, and their father's nakedness they saw not.

and Heth, (16) and the Jebusite, and the (15) And Canaan begat Zidon his firstborn, Amorite, and the Girgashite, (17) and the Hivite, and the Arkite, and the Sinite, (18) and the Arvadite, and the Zemarite, and the Hamathite: and afterwards the families of the Canaanite were spread-abroad. (1) And the border of the Canaanite was from Zidon, in thy going to Gerar, unto Gaza,-in thy going to Sodom, and Gomorrah, and Admah, and Zeboim, unto Lasha.

(20) These are the sons of Ham after their families, after their tongues, in their lands, in their nations.

(21) And to Shem, to him also there was born,-the father of all the sons of Heber, the elder brother of Japheth.

(22) The sons of Shem, Elam, and Asshur, and Arphaxad, and Lud, and Aram.

(23) And the sons of Aram, Uz, and Hul, and Gether, and Mash.

(2) And Arphaxad begat Salah, and Salah begat (Heber) Eber. (25) And to Eber were

born two sons,-the name of the one Peleg, I in the crucible, and under the microscope of for in his days the earth was divided (palag), strict Inductive Logic :and the name of his brother, Joktan. (2) And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, (27) and Hadoram, and Uzal, and Diklah, (2) and Obal, and

it

National Church, to face these great | Father of Lights.' It is His special questions of our time, soberly and gift to the present age. And 'in Him steadily, without fear, and without there is no variableness, neither misgiving, as to what may be the shadow of turning.' His Revelation of ultimate consequences of pursuing such Himself has been one and the same enquiries, under the guidance of His in all ages of the world,-differing, Spirit, who is the Spirit of Truth. If is true, in degree, but the same essenmen say, 'Whither are you going?' we tially. As the writer just quoted answer at once, 'We are going after (Quart. Rev.) has said, the Light of Truth; and doing this in the right Revelation cannot be at variance spirit-in the spirit of men who desire with the Light of Science. And to know the Truth, that they may live whenever a difference arises,' we more truly as becomes the children of must see if it is not caused by 'some God, we are very sure that we are hypothesis, or assumption, or inference going towards God.' of man,' not by anything existing 'in the real Word, or the real Work, of the Creator.' Then we may preserve both peace and freedom.'

973. As servants, then,-rather, as sons-of God, we desire to see what is really true, that we may know Him better, and serve Him better, than 975. Surely, it must now be plain to before. We cannot glorify God, we most thoughtful readers, from the facts cannot make progress in the knowledge which we have had before us, that the of God, by refusing to look at the facts, cause of the differences in question which He Himself is pleased to place does lie in a very false 'hypothesis, before us in this our day, or by refus- assumption, or inference of man,' as ing to acknowledge them as facts, how-to what constitutes the real Word' of ever they may contradict our previous the Creator. It arises from the fact notions. For facts, when God makes that men have been taught all along to them plain to us, are solemn things, regard the Bible in all its parts, and the which we dare not disregard, to which Pentateuch especially, as a divinely inwe dare not shut our eyes, whether fallible record of absolute historical * from indolence and the mere love of truth. It arises from men insisting on ease and quietness, or through fear of the fallacy, that, if the Pentateuch be unreasoning clamour or of the censure shown to be even partially unhistorical, and disapprobation of those, to whose then the whole history of the Jewish judgments, in matters less sacred, we people will be left (Quart. Rev.)— should naturally and properly defer. 'He, that is higher than the highest, regardeth it, and there be higher than they.'

-Ecc.v.8.

974. We are now, then, free to consider the accounts of these miracles and supernatural appearances, which are recorded in the Pentateuch, and especially the stories of the Creation, the Fall, and the Deluge, in the light of Modern Science, not starting with the assumption, that such events as are here related are à priori in themselves impossible, but examining carefully the statements made, and comparing them -not only with each other, but-with what we certainly know to be true from other sources. For the Light of Modern Science, like any other good and perfect gift,' is a gift of God,-'is from above, and cometh down from the

a dead and hollow shell of moral monstrosi

ties, more incredible than the most capricious
interferences with the world of matter,-
and coupling with it the still more
shocking statement, that such mon-
strosities in the Jewish history-
would go far to disprove the very being of a
God!

This is indeed, as we have said elsewhere, to bring the Sacred Ark itself into the Camp,-promoting superstition by fostering prejudice, instead of fighting the battle with the weapons of sincerity and truth.

976. While such language as the above is still employed, and the attempt is still made, by many from whom better things might have been expected, to urge upon the people the reception of all the Pentateuchal narratives as actual statements of real historical fact, there

is no alternative left to us but to show | piece of authentic, historical matterthat such a view is utterly untenable, in of-fact, and that all our nearest and the light of common sense, and con- dearest consolations will be taken sistently with what we know of the from us ' if we cease to believe this. Divine Attributes. We must do this, in defence of the Truth itself, and for the protection of those, especially in the rising generation, who may thus be misled to believe that Religion itself demands at their hands the sacrifice of their reasoning powers,-that God can only be devoutly and faithfully served, by renouncing at once all right of free enquiry into these questions of Biblical Criticism, and all thought of reconciling the teachings of Religion with the results of Modern Science, and the great discoveries of the age.

977. Who would otherwise wish to

be employed in dissecting these grand old stories, and pointing out their inconsistencies or their defects in scientific accuracy? As TUCH observes, Gen.p.2: Who would deny the worth of these documents, because the authors knew nothing of the system of Copernicus, or of Kepler's Lawbook of the Heavens? Or who will now any longer make the attempt to bring these old

theories into unison with the results of scientific investigations of Nature?

979. AS KALISCH writes, Gen.p.12: It was, and-incredible to say-is still (1853) asserted, that the fossils have never been animated structures, but were formed in the rocks through the planetary influences,that the mammoth, which at the conclusion of the last century was found in the ice of the polar regions in such remarkable preservation that dogs and bears fed upon its flesh, had never been a living creature, but was created under the ice, and then preserved, instead of being transmuted into stone, that all organisms found in the depth of the earth are models, created in the first day, to typify the living plants and animals to be produced in the subsequent part of the creative week; but, inasmuch as many forms, which lie buried in the earth, do not exist on the earth, these latter were rejected, as inap

propriate or imperfect, they represent the gates of death,' but foreshadow also the immortality of the soul, the resurrection, and the ultimate reunion of the dust of the human bodies at the sound of the last trump! See 'A Brief and Complete Refutation of the AntiScriptural Theory of Geologists,' by A Clergyman of the Church of England.'

Most justly does KALISCH observe, with reference to such assertions, p.18:The Bible has no more dangerous enemies than those, who, either from indolence or And Von BоHLEN observes, (HEY- apathy, are deaf to the teaching and warning WOOD'S Eng. Ed.), ii.p.4 :

Verily, he who restricts himself to the letter of this cosmogony [in G.i], and applies to it HERSCHEL'S discoveries, to such a man not only is all sense for poetry and antiquity closed, but also, to speak plainly, all feeling for the pious and elevating object of the writer. But still more is there an absence of poetical and classical taste in him, who derives each step of the narrative through inspiration from the Deity, in order that this cosmogony may far exceed everything that we know from the wise men of the ancient [or the modern] world.

978. Yet the attempt is still made, which TUCH, writing twenty-five years ago, deemed impossible even in that stage of advancing Science. There are still to be found those, high in ecclesiastical position and influence, who think it necessary to maintain that 'Scripture and Science' are not in any single point at variance,'-that the veracity of the Divine Being Himself is pledged for the infallible truth of each one of these ancient narratives,— that every story in the Pentateuch is, at all events, substantially true, as a

of the other sciences; and those men, however well-meaning and warm-hearted, must be made mainly answerable, if the authority of the Scriptures should be disregarded by the most enlightened and most comprehensive minds.

980. But while such assertions are made, either of the scientific accuracy, or of the infallible historical truth, of the Hebrew Scriptures, assertions which the Church of England, at all events, has never made in any of her formularies,-it is necessary in defence of Religion itself to show, as plainly as possible, their utter groundlessness, that so the progress of scientific enquiry may not again be checked, as it was in days not very long gone by, by the blind irreverence of mere superstition. Let it be once freely admitted that these stories of the first chapters of Genesis, whatever they may teach of Divine Eternal Truth, and whatever precious lessons may be drawn from them by a devout mind, are in their present form and structure mythical descriptions, where the narrative is an