Earlier text: General ArticlesUncertainty of Geological Science.
By A. T. Jones
IN closing these proofs of the untrustworthiness of fossil evidence, we can do no better than to present the words of Dr. Geikie himself, in Part V., under "Use of Fossils." He says:— "As fossil evidence furnishes a much more satisfactory and widely applicable means of subdividing the stratified rocks of the earth's crust than mere lithological characters, it is made the basis of the geological classification of these rocks. Thus we may find a particular stratum marked by the occurrence in it of various fossils, one or more of which may be distinctive, either from occurring in no other bed above or below, or from special abundance in that stratum. These species might therefore be used as a guide to the occurrence of the bed in question, which might be called by the name of the most abundant species. . . . But before such a generalization can be safely made, we must be sure that the species in question really never does appear on any other platform." But by Barrande's "facts" in regard to Colonies we never can be sure that a certain species "really never does appear on any other platform," until the whole earth has been explored outside and inside, from center to circumference. This is even admitted in the argument which we read further. "This evidently demands wide experience over an extended field of observation. The assertion that a particular species occurs only on one horizon manifestly rests on negative evidence as much as on positive. The paleontologist who makes it cannot mean more than that he knows the fossil to lie on that horizon, and that, so far as his experience and that of others goes, it has never been met with anywhere else. But a simple example of the occurrence of the fossil on a different zone would greatly damage the value of his generalization, and a few such cases would demolish it altogether." Now, as we have seen that the undisputed facts, as developed in Barrande's "doctrine of Colonies," show that just "such cases" "have again and again taken place," therefore it is proven that whatever generalizations have been built up on the evidence of distinctive species of fossils, are, by these facts, "demolished altogether." So it is said:— "Hence all such statements ought at first to be made tentatively [experimentally]. To establish a geological horizon on limited fossil evidence, and then to assume the identity of all strata containing the same fossils, is to reason in a circle and introduce utter confusion into our interpretation of the geological record." If, now, it be true, as the Professor states in his introduction to the subject of fossil science, that without some knowledge of this, "progress in modern geology would be impossible," according to the real knowledge of fossil evidence displayed in these quotations, how much of the progress of modern geology is reliable? After showing so forcibly as he has, the utter unreliability of fossil evidence in giving the succession of strata, he proceeds to the discussion of that very subject—the succession of strata—and shows that it is by such evidence that that is fixed. Of the Upper Silurian group he says:— "The formations which in the British Islands are classed as Upper Silurian, occur in two very distinct types. So great, indeed, is the contrast between these types that it is only by a comparison of organic remains that the whole can be grouped together as the deposits of one great geological period." Again, under the "Cambrian," he says:— "Murchison worked out the stratigraphical order of succession from above, and chiefly by the help of organic remains. He advanced from where the superposition of the rocks is clear and undoubted, and for the first time in the history of geology ascertained that the transition-rocks of the older geologists could be arranged into zones by means of characteristic fossils [the very thing which he has just shown is unreliable] as satisfactorily as the secondary formations had been classified in a similar manner by William Smith. Year by year as he found his Silurian types of life [fossils] descend farther and farther into lower deposits, he pushed backward the limits of his Silurian system." The limits of the Silurian system, therefore, are fixed by the evidence of fossils, and by that alone. This too in the face of the statement that until the order of succession of the strata is accurately determined, fossil classification may prove to be "worthless." Of the Old Red Sandstone, he says:— "It is important to observe that in no district can these three [lower, middle, and upper] subdivisions be found together, and that the so-called middle formation occurs only in one region—the north of Scotland. The classification, therefore, does not rest upon any actually ascertained stratigraphical sequence, but on an inference from the organic remains" [fossils]. And: "This view has been accepted everywhere by geologists." Until recently, Professor Geikie alone has called in question, "the existence of any middle division." The Old Red Sandstone, otherwise called Devonian, is an established group in geology, and has been accepted everywhere by geologists, consequently it forms an important, integral part of the whole geological system, and yet it confessedly rests only upon an "inference" from fossils, while the Professor has previously abundantly shown that no reliable, "positive" inference can be drawn from fossils, and that the order in time of fossils themselves must be established "first of all" by the order in position of the stratified rocks. This, as well as each of the other divisions of this subject, might be easily carried much beyond its present length; but we do not wish to extend it immoderately. However, this is sufficient to demonstrate from the ablest geological treatise itself, that in no single instance does the science proceed upon any certain data. And even this is plainly stated by Professor Geikie:— "From all these facts it is clear that the geological record, as it now exists, is at the best but an imperfect chronicle of geological history. In no country is it complete. The lacunæ of one region must be supplied from another. Yet in proportion to the geographical distance between the localities where the gaps occur and those whence the missing intervals are supplied, the element of uncertainty in our reading of the record is increased." If, then, there be a distance of a foot between the place where a gap occurs and the place where the missing link is found, there is uncertainty to just that extent. And if the distance be a hundred feet, or a thousand feet, or a thousand miles, or ten thousand miles, the "element of uncertainty" is proportionally "increased." Therefore, if a "gap" be found in Kansas, and the "missing interval" be found in Siam, this being the utmost "geographical distance" that could possibly occur, the "element of uncertainty" would be infinite. The one essential element that is lacking in all these productions on geology is demonstration. Assumption upon assumption, and inference upon inference, are proposed upon confessedly uncertain data, and from that, then speculation, to an unlimited degree, is indulged in, and all this is offered to us in the name of science! But we would respectfully enter a demurrer, and ask: Geological gentlemen, give us demonstration, instead of speculation, and then every point so established we will gladly accept. But again: Geology is not susceptible of demonstration. Astronomy is. Therefore there is no speculation upon the courses of the planets and stars, and the times of their revolution. When in 1845 and 1846 Adams in England, and Leverrier in France, virtually weighed the solar system, and found that another planet was required to give the true balance, and then each in his place made his calculations upon paper, as to where the then unknown planet should be, and each from his place wrote to an astronomer telling him to direct his telescope to a certain point in the heavens, and find the required planet, and he did so, and found it, that was science. When, from the fall of an apple, Newton reached the law that "governs every particle of matter in the universe, that was science. Let geology give us some such instances as these, and we will believe all that is proved by them." We have said that geology is not susceptible of demonstration, and for proof of this, quote Heb. 11:3: "Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear;" also verse 1, Faith is "the evidence of things not seen." If the formation, the growth, and the structure of the earth, can be shown by geology, if it can be demonstrated, so that it may be a matter of knowledge, just then it will be removed from the field of faith. As faith is the evidence of things not seen, just so soon as geologists can cause us to see how the worlds were framed, just that soon there is no longer any faith about it. But the God of the universe has placed "the framing of the worlds by his word" at the very head of the list of the objects of faith, and we doubt, exceedingly, whether it shall ever be removed from that chief place, before the dawn of that glorious day when faith itself shall be utterly lost in sight. But— "When that illustrious day shall rise,"
And we shall dwell amidst and above those worlds of light, and shall see the face of Him who sits upon the throne, and "know even as we are known," and "follow the Lamb whithersoever he goeth," then, we hope to fully know the awful sublimity of the Almighty Fiat. Of the evidences of the uncertainty of geological science as deduced in this series of articles, we now, in conclusion, present the following 1. (a) "Only in proportion as we understand the present, can we expect to decipher the past."
(b) But "we must be on our guard against the danger of assuming that nature's operations" at present are the same as in the past.
(c) "We may assume this."
(d) But "this assumption may be entirely erroneous."
2. (a) The Geological Record "is at the best but an imperfect chronicle."
(b) "Enormous gaps occur" wherein there is "no record at all."
(c) In that which is considered as "the sum of geological evidence there can be found no trace of a beginning."
(d) Therefore "it cannot begin at the beginning of things."
3. (a) "The stratified portion of the crust of the earth, must represent a very vast period of time."
(b) But "no reliable standard seems to be available, whereby these periods are to be measured."
4. (a) Geological Science "contends that had the globe become solid ten thousand million years ago" it "must have" had a much greater flattening at the poles than it now has.
(b) But it "admits" that had the globe become solid then, "nothing we know" would justify us in saying but what it would have been now just as it is.3415. (a) 'The underlying beds must be older than those which cover them.'
(b) But 'huge mountain masses have been so completely overturned that the highest beds' are under those which ought to be under them.
(c) And 'in such instances the apparent superposition may be deceptive.'
Exactly, it 'must be' one way, and it 'may be' another, and so
(d) 'This simple and obvious truth is termed the law of superposition.'
Oh! ah! yes, very (?) 'simple,' exceedingly (?) 'obvious,' sublime (?) 'truth.'
6. (a) 'The true order of superposition is decisive of the relative ages of stratified rocks.' 'It is absolutely essential first of all to have the order of superposition of strata rigorously determined.'
(b) 'Unless this is done, the most fatal mistakes may be made in paleontological [fossil] chronology.'
(c) But 'it is by their characteristic fossils that the divisions of the stratified rocks can be most satisfactorily made.'
(d) Yet, 'the chronological sequence [succession] of fossils must be determined first of all by the order of superposition [succession] of their enclosing strata.'
7. (a) Until the true order of succession of the rocks is accurately determined, the evidence of fossils is worthless.
(b) But it is 'by fossil evidence and by this alone' that the true order of succession of the rocks is determined.
Such is geological science as it is. Here we close our examination of it for the present. We have endeavored in every instance to get at the real gist of the statements of the science, and to do it fairly. We are satisfied that we have not pressed a single point beyond what it will legitimately bear. Therefore the proposition stands proven to a demonstration that, as for the present state of geological science, the only certain thing about it is its UNCERTAINTY.
A. T. J. Speak Not Evil of Others.
By E. Hilliard
ONE of the most common sins among the professed followers of Christ is speaking ill of others. This habit, with some, has become so thoroughly established that it is indulged in, seemingly, without any compunctions of conscience. Many a soul is selling his interest in the eternal inheritance, just by a wrong use of his tongue. Is it not a little strange how one can praise God with his tongue and then with the same member speak evil of his brother, made in the similitude of God, and at the same time claim that he is interested in the plan God has ordained to save men? Speaking ill of others is a most potent means of destroying our influence and power to help them, and a most effectual way to disparage all their efforts to overcome. It is no trivial sin. James says, "Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law; but if thou judge the law, thou art not a doer of the law, but a judge." Instead of obeying the law, which teaches us to love our neighbors as ourselves, we violate the principle it teaches and set its precepts at naught. There is but one Lawgiver, and he is the only one who is capable of correctly judging the hearts of men, and, also, the only one who is capable of executing the final sentence of a righteous judgment. There are some, after they have finished their evil story of another, who feel somewhat conscience smitten, and will try to find some apology, or excuse, for their sinful work. Paul declares there is no excuse for such. "Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." It is almost invariably the case that those who sit as critics on the conduct and character of others are often found practicing the same sins. Such, with their own tongues, are uttering their own condemnation. They may not see it now, but when the records of Heaven unfold to their view the well-kept pages, they will stand speechless. The very faults that they were so eager to point out in others, and that they so heartily condemned, will be seen to have been indulged in by themselves. Too late the words of the Saviour will be most forcibly realized, "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." The psalmist inquires, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" These are among the most important questions ever propounded to man. Without the inspired answer it would be impossible for the finite mind to tell those features of character requisite to a dwelling-place with the great God of Heaven. Let us hear the response from the inspired penman. "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor." How many of the professed followers of Christ are feasting on the imperfections of others! How Satan exults to see the tares sown among the wheat! He knows that one of his agents, dressed in religious robes, can do more in scattering the seeds of dissension than ten who are openly avowed for his cause. Dear reader, are you in the habit of speaking of your neighbors' faults? Do you carelessly join in the conversation that condemns your unfortunate brother? Remember Christ died for him as well as for you, and you have sinned as well as he. "If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" We have seen many Bible mottoes framed and hung upon the wall, and we think none more appropriate than the one found in James 4:11. "Speak not evil one of another." It is needed in every household as a warning, if not as a reproof. The Mind of Christ.
By H. Clay Trumbull
"HAVE this mind in you, which was also in Christ Jesus." There is no good work done without a pattern. The greatest artist commonly wants a model before him in his painting or in his sculpture. He may have more models than one. He may copy the face of one person, the form of a second, the hand of a third; and the drapery may be from quite another source; but he has some basis of what is, in all that goes to make up his ideal of what ought to be. There was never but one perfect model in character and in conduct. In our being and in our doing, we ought to imitate Christ Jesus. This model ought to be before us elsewhere than in the sanctuary, and at other times than on the Sabbath. When a hotel or railroad porter handles our summer baggage roughly; when a table waiter seems the slowest of mortals; when a chance acquaintance appears impertinent; when a child is provokingly tiresome with its questions; when one with whom we are in discussion is as opinionated as he is unreasonable; when we are misused, or cheated, or betrayed; when our patience is most taxed, and our temper is most tried,—then, and at other times, we may ask ourselves, "What would Christ Jesus do and say if he were just in my place at this moment?" If you then speak and act fairly in response to that question, you have taken a good way of showing how much there is in you of the mind which was in him.—H. Clay Trumbull. Answering Questions from the Pulpit
By Austin Phelps
It can never be beneath the dignity of the pulpit to answer any inquiries touching religious faith which an honest and sensible people are moved to ask.—Austin Phelps. "As for God, his way is perfect; the word of the Lord is tried." Ps. 18:30. Who Killed the Prayer-Meeting?
By S. W. Adriance
1. The pastor killed it. Although he gave notice from the pulpit on Sunday that there would be "a prayer-meeting" in the vestry on Wednesday evening, he changed it into a lecture when the evening came. As a lecture it was a great success; as a prayer-meeting it was a lamentable failure. After the learned man had taken twenty minutes himself, every one else felt that whatever he might say would seem very tame. Young John Evans wanted to say a word or two, telling how the Lord Jesus had satisfied his hungry soul, and then utter a short prayer of request for other hungry souls, but his poor little word was nowhere; indeed, he didn't say it. Oh, the pauses of that meeting! Surely the clock in the corner never ticked so loudly. And the pastor killed it. 2. The deacon killed it. It was the next week. This time the pastor went in with a warm heart. He opened the meeting with a short, tender prayer, and then, in a brief word, told, as a child might tell it, the preciousness of the Lord's presence. And it seemed as if nothing could prevent it from being a helpful, quickening season. Something did prevent it. The grand old deacon was a little tired and sleepy, but he thought he must do something to take up the time. He began away back in the sin of Eden, and did not stop till he reached the year 1885. And then he said, "Let us pray." Was that really "praying," that ten minutes' description of the plan of salvation, which followed? Was this what that discouraged man over there in the corner wanted from the meeting? Alas, the deacon killed it all! 3. The thoughtless member killed it. She is at the meeting, although not always there. Next to her sits a friend who is out of Christ. The thoughtless member whispers during the pastor's prayer, giggles at every mistake and turns over the leaves of the hymn-book when any one talks. The people within a radius of ten feet each way are disturbed. The Spirit is grieved, and that, too, by one who is professing to seek the glory of God. And that killed the prayer-meeting. 4. The officious member killed it. One of the weaker brothers offered a prayer and made a mistake in it. Another brother misquoted a text. The pastor never corrected an error during a meeting. He thought the correction more fatal to the spirit of the meeting than the mistake. Not so with the officious brother. He rose and corrected each mistake, and that killed several meetings. 5. The six members who took ten minutes each killed it. It was a fine symposium on the theme, "Christ the bread of life," but it was not a prayer-meeting. It overran the hour, and the only prayer was the opening prayer. 6. The fault-finding member killed one precious meeting. His prayer was a real lecture to God, reminding him of the failings and wickedness of the church. When Christ said to his disciples, "Give ye them to eat," did he mean gall and wormwood, or the bread of life? Would not one earnest prayer at home before the meeting have brought as its answer a sweeter spirit? How many ways there are of killing the prayer-meeting. Do we have enough of praying? Do good people ever err by too brief prayers? Dear reader, don't kill any more prayer-meetings.—Rev. S. W. Adriance, in the Congregationalist. "If thou faint in the day of adversity, thy strength is small." Prov. 24:10. NOTES ON THE INTERNATIONAL LESSON.
By Alonzo Trevier Jones
The Priesthood of Christ.
"A WORLDLY sanctuary." "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary. And after the second vail, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubim of glory shadowing the mercy seat: of which we cannot now speak particularly." Heb. 9: 1-5. THIS is the inspired synopsis of the description of the worldly sanctuary. The complete description is given in Ex. 25-31 and 35-40. When the Lord first gave directions in regard to it, he said: "Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. And this is the offering which ye shall take of them; gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and shittim wood, oil for the light, spices for anointing oil, and for sweet incense, onyx stones, and stones to be set in the ephod, and in the breastplate. And let them make me a sanctuary; that I may dwell among them." Ex. 25: 2-8. The sanctuary, therefore, was the dwelling-place of God among the people. It was so in the wilderness; it was so in the time of the judges, of Samuel, of Saul, of David, and until Solomon built the temple after the same pattern that this was built, and which, from the day of its dedication "when the glory of the Lord filled the house of the Lord," was the dwelling-place of the Lord, amongst the children of Israel. THE sanctuary was about forty-five feet long and about eighteen feet wide. It was divided into two apartments by a vail, and these two apartments were called "the holy place and the most holy." Ex. 26: 31-33. In the holy place were placed the candlestick (lamp-stand) on the south side, the table of show-bread on the north side, and the altar of incense at the west side, close to the vail. Within the vail, in the most holy place, was placed the ark of the covenant. In the ark were the tables of stone, on which were the ten commandments, and the other things above mentioned by Paul. The top of the ark was the mercy seat, and on each end of it was a cherub, both of them stretching forth their wings on high, covering the mercy seat with their wings. Ex. 25: 18-20. "And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." Ex. 25: 22. THIS sanctuary was all arranged for the service of God. "Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God." Heb. 9: 6. This service was altogether for the purpose of taking away the sins of the people. When any one had "done somewhat against any of the commandments of the Lord his God," when the sin which he had sinned came to his knowledge, then he was to bring his sin-offering to the door of the tabernacle of the congregation, he was to lay his hand upon the head of his offering and confess his sin, and it was accepted for him. Then the offering was to be killed before the Lord, the blood taken343by the priest in a basin and taken into the holy place, some of it sprinkled before the vail, some of it put upon the horns of the altar of incense, some of it on the horns of the altar of burnt-offering that stood before the tabernacle, and all the rest of the blood poured out at the bottom of the altar of burnt-offering. Lev. 4. Thus, when the blood (which was the life, Lev. 17: 10) of the offering was taken into the sanctuary and placed upon the holy vessels, the sins which by confession had been laid upon the offering, were conveyed into the sanctuary. THIS was done every day throughout the year, morning and evening, for the whole congregation, and at any time for individuals who brought their offerings. But in the end of the year "went the high priest alone" into the most holy place, "not without blood, which he offered for himself, and for the errors of the people." Heb. 9: 7. This day in which the high priest went into the most holy place, was called the day of atonement. And the service which he that day accomplished was called cleansing the sanctuary. That was to remove from the sanctuary all the sins that had been conveyed into it during the year. This was done by the high priest first casting lots upon two goats, one of which was thus chosen for the Lord, and the other left to be the scape-goat. Then the goat upon which the Lord's lot fell was offered for a sin-offering, and the blood was taken by the high priest into the most holy place, and sprinkled upon the mercy seat and before the mercy seat seven times; then he went out into the first apartment to the altar of incense and sprinkled the blood upon it seven times. This was to "make an atonement for the holy place," and for "the tabernacle of the congregation," and for the altar, "because of the uncleanness of the children of Israel, and because of all their transgressions in all their sins." This uncleanness was because of sins, because no person ever went into the sanctuary except the priests, and they only in the service of God, and no person ever went into the most holy place except the high priest. AND when the high priest had "made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar," he took the live goat and laid both his hands upon the head of the live goat, and confessed over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and sent him away by the hand of a fit man into the wilderness; "and the goat shall bear upon him all their iniquities unto a land not inhabited; and he shall let go the goat in the wilderness." See Lev. 16. This was the completion of the yearly round of the service of God as conducted in the sanctuary according to the ordinances established by the Lord. BUT this sanctuary, with all its services, with all its offerings, with all its priests, and its high priest, was only "a figure for the time then present." "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." Heb. 9: 8, 9. These things upon the earth were patterns of things in Heaven. Verse 23. These holy places made with hands were the figures of the true holy places in Heaven itself. Verse 24. Christ was not a priest on earth (Heb. 8: 4), therefore he did not enter into these holy places made with hands. But he is a high priest in Heaven, and there he is a minister of the true sanctuary of which the earthly was but a pattern. "We have such a high priest, who is set at the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." Heb. 8: 1, 2. THIS sanctuary that was upon the earth, was a figure of the sanctuary that is in Heaven. The offering of beasts that was made and which could not take away sin, was a figure of the offering of "the Lamb of God, which taketh away the sin of the world." The blood that was brought into the earthly sanctuary for sin, was a figure of the blood of Christ by which he has entered into the heavenly sanctuary now to appear in the presence of God for us. The high priest on earth was a figure of Christ, our high priest in Heaven. The ministry of the high priest in the sanctuary on earth was a figure of the ministry of our high priest, Christ, in the sanctuary in Heaven. The ten commandments which were in the ark of the testimony in the temple on earth, were but a copy of those which are in the ark of his testament in the temple in Heaven. Rev. 11: 19. That which was sin then, is sin now. That by which sin was made known then, is that by which sin is made known now. That is, the ten commandments, and they read now exactly as they read then. By the commandment the seventh day was the Sabbath then, by that same commandment the seventh day is the Sabbath now. ALL these priests, services, and offerings, could not really take away sin, "could not make him that did the service perfect, as pertaining to the conscience." Heb. 10: 4; 9: 9. Christ's service, his offering, his blood alone can take away sin, theirs as well as ours. "And for this cause he is the Mediator of the new testament, that by means of death for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb. 9: 15. Through these offerings, all from Adam onward, looked to Christ for redemption from their transgressions; through his own offering, all from Christ to the end of the world, must likewise look to him for redemption from their transgressions. Thus, he is the Lamb slain from the foundation of the world. There is none other name under Heaven given among men, whereby we must be saved (Rev. 13: 8; Acts 4: 12); there is no other priesthood by which we can be reconciled to God; neither is there any place where real atonement is made for the sins of men, other than in the most holy place of the sanctuary in Heaven. A. T. J. LESSON FOR THE PACIFIC COAST—JULY 4.
Inheritance of the Saints. (Continued.)
SOJOURNING IN A STRANGE LAND.
1. What question did Abraham ask on one occasion when the Lord repeated the promise to him? "And he said, Lord God, whereby shall I know that I shall inherit it?" Gen. 15: 8. 2. What did the Lord say in reply? "And he said unto him, Take me a heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon." Gen. 15: 9. "And he took unto him all these, and divided them in the midst, and laid each piece one against another; but the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away." Gen. 15: 10, 11. 4. What happened when the sun was going down? "And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him." Gen. 15: 12. 5. In this vision, what did the Lord say to Abraham? "And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years." Gen. 15: 13. 6. How long were his seed to be strangers in a strange land? 7. When the time was expired, what was to be done? "And also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance." Gen. 15: 14. 8. What was the name of the land which they were to have as their own? "And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God." Gen. 17: 8. 9. Why could they not at once take possession of it? "But in the fourth generation they shall come hither again; for the iniquity of the Amorites is not yet full." Gen. 15: 16. 10. When the Lord did at last deliver the Israelites from bondage, what did he say to them? "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel." Ex. 19: 3-6. 11. What did he say they should be? "And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel." Ex. 19: 6. 12. In making this promise, what was the Lord doing? "For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people; but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt." Deut. 7: 6-8. 14. What was the condition of the promise to Abraham, Isaac, and Jacob? 15. And what was the condition of this promise to the Jews? "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine." Ex. 19: 5. "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years." Gen. 15: 13. The student must not put the idea that this refers solely to the bondage in Egypt, for Paul tells us (Gal. 3: 17) that from the announcement of the promise to Abraham until the giving of the law, at Sinai, was but four hundred and thirty years. This four hundred and thirty years is thus computed: From the giving of the promise until the birth of Isaac, twenty-five years (compare Gen. 12: 1-4 with Gen. 21: 5); from the birth of Isaac until the birth of Jacob, sixty years (Gen. 25: 26); from the birth of Jacob until the going down into Egypt, one hundred and thirty years (Gen. 47: 8, 9), making 215 years from the giving of the promise until the beginning of the sojourn in Egypt; and Josephus says ("Antiquities," chap. 15, ¶ 2) that 215 years was the length of that sojourn. Thus the 430 years of Gal. 3: 17 and Ex. 12: 40, 41 are accounted for. The text under consideration (Gen. 15: 13), however, is more difficult. It is evident from the text, and also its parallel in Acts 7: 6, that the four hundred years' sojourn ends at the same time as the four hundred and thirty years' sojourn, viz., at the deliverance from Egypt. Then the four hundred years' affliction (Gen. 15: 13) must have begun thirty years after the giving of the promise. Dr. Clarke and others say that the mocking by Ishmael when Isaac was weaned (Gen. 21: 1-10), called persecution by Paul in Gal. 4: 29, marks the beginning of the four hundred years. Isaac was born twenty-five years after the promise, and the age of weaning is placed at about five years (see Clarke on Gen. 21: 8), thus making the thirty years from the promise. This is certainly not inconsistent with Gen. 15: 13; for if Abraham's seed was to be afflicted four hundred years, we would expect that persecution to begin with Isaac. The only difficulty remaining is to show the harmony of these texts with Ex. 12: 40, 41, which speak of the children of Israel as sojourning four hundred and thirty years. But Dr. Horne ("Introduction to the Study of the Scriptures," Vol. 1, part 1, chap. iii., sec. vi.) says that the text, according to the ancient Samaritan Pentateuch, should read thus: "Now the sojourning of the children of Israel, and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt, was four hundred and thirty years." This rendering, which is confirmed by the Alexandrian manuscript of the Septuagint, makes perfect harmony. Israel’s Covenant Promise
By Ellet Joseph Waggoner
FROM Deut. 7: 6-8 we learn that when the Lord brought the Israelites out of Egypt, and made the promise recorded in Ex. 19: 3-6, it was simply in keeping with the promise made to their fathers. The fact that the conditions of the two promises were the same (compare Gen. 26: 5 and Ex. 19: 5) harmonizes with this statement. E. J. W. A Better Heavenly Country
"But now they desire a better country, that is, a heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city." Heb. 11: 16. Teaching Children in the Faith
By Christian Standard
The prophet of the Lord said, "Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of Heaven." In all false systems of religion great care is taken to enlist the children. They are carried to the temples in their infancy, and are taught to take part in the worship. Christian people may learn a lesson here. The children are the hope of the church and of the world. There is no work more important than to teach and to train them in the way they should go. They can give before they do anything else. When they give to any cause they will feel interested in it. If parents and Sunday-school workers do their duty now the prediction will be fulfilled: "Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth."—Christian Standard. Infidelity and Superstition
As a rule, a man who will not believe God's truth is ready to believe almost anything else. The most credulous of all people are found among infidels. There are none readier to believe in ghosts, and witches, and "mediums," than those who count the statements of the Bible unreasonable. A child who turns away from his loving mother's call, to hear and heed the voice of strangers in a crowded street, is not so foolish, or in so great danger, as the person who turns from God's truth to the fables of superstition.