How long, for example, that state of things continued which is described in Gen. 1:2, or what particular results were produced by the operation of the divine Spirit there recorded, we do not know.  What extent of meaning should be assigned to the six days of creation—­whether they should be understood literally or in a symbolical way, like the prophetical days of Daniel and Revelation—­Dan. 7:25; 9:24-27; Rev. 9:15; 11:3, etc.—­is a question on which devout believers have differed ever since the days of Augustine.  See Prof.  Tayler Lewis’ Six Days of Creation, ch. 14.  But all who receive the Bible as containing a revelation from God agree in holding the truth of the narrative.  So also in regard to the Deluge and other events involving scientific questions which are recorded in the book of Genesis.  Some of these questions may perhaps be satisfactorily solved by further inquiry.  Others will probably remain shrouded in mystery till the consummation of all things.  To the class of historical difficulties belong several chronological questions, as, for example, that of the duration of the Israelitish residence in Egypt.  It is sufficient to say that however these shall be settled—­if settled at all—­they cannot with any reasonable man affect the divine authority of the Pentateuch which is certified to us by so many sure proofs.

4.  The difficulties which are urged against the Pentateuch on moral grounds rest partly on misapprehension, and are partly of such a character that, when rightly considered, they turn against the objectors themselves.  This will be illustrated by a few examples.

A common objection to the Mosaic economy is drawn from its exclusiveness.  It contains, it is alleged, a religion not for all mankind, but for a single nation.  The answer is at hand.  That this economy may be rightly understood, it must be considered not separately and independently, but as one part of a great plan.  It was, as we have seen, subordinate to the covenant made with Abraham, which had respect to “all the families of the earth.”  Chap. 8, No. 4.  It came in temporarily to prepare the way for the advent of Christ, through whom the Abrahamic covenant was to be carried into effect.  It was a partial, preparatory to a universal dispensation, and looked, therefore, ultimately to the salvation of the entire race.  So far then as the benevolent design of God is concerned, the objection drawn from the exclusiveness of the Mosaic economy falls to the ground.  It remains for the objector to show how a universal dispensation, like Christianity, could have been wisely introduced, without a previous work of preparation, or how any better plan of preparation could have been adopted than that contained in the Mosaic economy.