LECTURE V.

THE ANTIQUITY OF MAN, 84-True Science belongs to Theology, 85 -Date of the Pyramids, 86-Pile-Habitations of the Swiss Lakes, 88-Mounds and Peat in Germany, 90-Caution in Framing or Receiving Theories, 93-Did the Human Race begin in Barbarism? 95-No Universal Stone Age, 96-Usher's Chronology too Short, 99-Antiquity of the Negro Race, 101-Man at the Close of the Glacial Period, 103-Adam a Typical Man, 105-Man the Latest and Highest Work, 107-Some Recent Works on Man, 109.

LECTURE VI.

THE SARBATH MADE FOR MAN, 111-The Glory of the Heavenly Host, 112-Rest, the Suspension of Creative Energy, 114-The Origin of the Week, 116-The Reason of the Sabbath Perpetual, 119-The Sabbath a Sanitary Provision, 121-The Sabbath for Spiritual Life, 123.

LECTURE VII.

WOMAN AND THE FAMILY, 125-The Origin of Language, 126-Marriage a Primeval Institution, 128-Sex Fundamental in Human Society, 130-The Family Founded in Love, 132-Mutual Adaptations of the Sexes, 134-The Social Compact a Fiction, 136— Woman more than a Femmehomme, 138-Woman's Sex her Spiritual Prerogative, 140-Woman Disqualified by Nature, 142Woman Rules by Spiritual Prerogatives, 144-How to Elevate the Poor, 146-The Biblical Views of God, 148.

MAN: IN GENESIS AND IN GEOLOGY.

LECTURE I.

The Outline of Creation in Genesis.

1. In the beginning God created the heaven and the earth.

2. And the earth was without form, and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters.

3. And God said, Let there be light: and there was light.

4. And God saw the light, that it was good: and God divided the light from the darkness.

5. And God called the light Day, and the darkness he called Night: and the evening and the morning were the first day.

6. And God said, Let there be a firmament in the midst of the waters; and let it divide the waters from the waters.

7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

8. And God called the firmament Heaven: and the evening and the morning were the second day.

9. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

10. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.

11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it

was so.

12. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.

13. And the evening and the morning were the third day.

14. And God said, Let there be lights in the firmament of the heaven, to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:

15. And let them be for lights in the firmament of the heaven to give light upon the earth and it was so.

16. And God made two great lights; the greater light to rule the day, and the lesser ight to rule the night: he made the stars also.

17. And God set them in the firmament of the heaven to give light upon the earth,

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18. And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

19. And the evening and the morning were the fourth day.

20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind: and God saw that it was good.

22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

23. And the evening and the morning were the fifth day.

24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.

25. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good.

WE have here one of the oldest written documents in the world, perhaps the oldest written account of the creation.* There are monuments and even literary remains of the Egyptians and the Chinese that claim a higher antiquity; but these are, for the most part, dry details of names and numbers, with no consecutive narrative of events, or they are myths, traditions, and religious rituals in the form of poetry. This document is professedly a history, given in historical form, and it concerns the origin of Mankind.

It is commonly ascribed to Moses as its author, either as composer or compiler. Modern criticism has attempted to displace Moses from this traditional position, and to substitute for him historians of later date, perhaps of the time of Solomon, or even as late as the time of the Captivity. It is not essential to the authenticity of the record that we should be able to fix definitely upon its author; but the same proofs of genuineness exist in this case as in respect to the works of Herodotus, Homer, and other writers of great antiquity. The pre

*For the art of writing among the Hebrews consult Hengstenberg on "The Authenticity of the Pentateuch," vol. i., p. 344; Dr. W. Smith, "The Book of Moses," vol. i. p. 13; Ewald, "History of Israel," vol. i., p. 48; Delitzsch, "Commentar über die Gen esis," p. 20: Smith's "Dictionary of the Bible," Art. "Writing;" Bunsen, "Egypt's Place in History," vol. i., p. 306; also vol. iii., p. 394, for the origin of writing among the Chinese; Rawlinson's Herodotus, ii., p. 305.

MOSES THE AUTHOR OF GENESIS.

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sumption in any such case is, that the author to whom a work has been ascribed by long and almost unbroken tradition was the real author; and internal evidences may go to substantiate the antiquity and authenticity of the work, even if the name of the author be left in dispute. The art of writing was certainly known in the time of Moses. Monuments of Egypt which antedate the Exodus, exhibit abundant specimens of writing on stone, and some papyrus rolls still extant probably date from a higher antiquity than this book of Genesis. So far, therefore, as the style of the book as a written composition is concerned, it may have been produced at the time of Moses. Ewald, the keenest of critics and the most learned of skeptics concerning the authorship of the Pentateuch as a whole, does not hesitate to ascribe to Moses the tables of the Law, and the substantial ground work of the system that bears his name; while to account for the production as a whole he invents theories which task credulity much more severely than the notion that it was the single compilation of Moses himself. The grand simplicity of style, and the rough poetic strength in some passages of these early narratives, point to the remoteness of their origin. This Ewald also concedes-regarding such passages as the primitive materials around which the composition, as a whole, clusters.*

Some critics regard the book of Genesis as a mixed composition, made up of different documents. This notion is based upon diversities of style and a marked difference in the name

* Ewald, "History of Israel," says: "The two stone tables of the Law are, according to all evidences and arguments, to be ascribed to Moses" (vol. i., p. 48); and again: "Among the long and numerous laws referred to Sinai in the extant narratives, many, particularly among those relating to details, may have sprung up, or at all events have assumed their present form, in the next following age. But those essential truths and social arrangements which constitute the motive power of the whole history must certainly have been there promulgated and firmly ordained." (P. 530.) Ewald assigns the blessing of Jacob and the song of Lamech to a high antiquity-the latter "actually pre-Mosaic." (Vol. i., pp. 70 and 267.)

of God, as used in separate sections. These are now commonly distinguished as the Elohistic and the Jehovistic. Such diversities do exist, and give a plausible foundation for the theory of separate authorship.* The composer of Genesis, as we possess it, may have worked up materials already extant in the form either of oral traditions or of written documents, and in so doing he may not have departed from the original structure of the documents before him, nor attempted to harmonize their phraseology and contents except in a general way; but, notwithstanding these apparent diversities, a law of unity pervades the whole book in its leading conception and its evident purpose, and this points to an essential unity of authorship. The great thought of the book is to exhibit God in connection with the religious and providential history of mankind, and the evident purpose of the early portion is to lay a foundation in history for that Theocracy which was finally developed in Israel. Keeping this in mind, we find it less difficult to trace harmony in the book as a whole than when we confine ourselves to the niceties of literary criticism. Indeed, the moral unity seems quite to overbear the apparent literary diversities, and the latter are scarcely greater than one single author might have indulged in while combining several antecedent documents or traditions into one comprehensive whole. But the critical niceties of this question

*"Admitting this distinction, we may still doubt whether it has not been carried to an unwarrantable extent. It reduces the Old Scriptures not only to fragments, but to fragments of fragments, in most ill-assorted and jumbled confusion. Surely no other book was ever so composed or so compiled. In the same portion, presenting every appearance of narrative unity, some critics find the strangest juxtapositions of passages from different authors, and written at different times, according as the one name or the other is found in it. There are the most sudden transitions even in small paragraphs having not only a logical but a grammatical connection. One verse, and even one clause of a verse, is written by the Elohist, and another immediately following by the Jehovist, with nothing besides this difference of names to mark any difference in purpose or in authorship. Calling it a compilation will not help the absurdity, for no other compilation was ever made in this way."-Dr. Tayler Lewis in Lange's "Genesis," p. 107.