upon honest scholars, we may take the case of La Peyrère, who, about the middle of the seventeenth century, put forth his book on the Pre-Adamites—an attempt to reconcile sundry well-known difficulties in Scripture by claiming that man existed on earth before the time of Adam. He was taken in hand at once; great theologians rushed forward to attack him from all parts of Europe; within fifty years thirty-six different refutations of his arguments had appeared; the Parliament of Paris burned the book, and the Grand Vicar of the archdiocese of Mechlin threw him into prison and kept him there until he was forced, not only to retract his statements, but to abjure his Protestantism.
But, in spite of warnings like this, we see the new idea cropping out in various parts of Europe. In 1672 Sir John Marsham published a work in which he showed himself bold and honest. After describing the heathen sources of Oriental history, he turns to the Christian writers, and, having used the history of Egypt to show that the great Church authorities were not exact, he ends one important argument with the following words: "Thus the most interesting antiquities of Egypt have been involved in the deepest obscurity by the very interpreters of her chronology, who have jumbled everything up (qui omnia susque deque permiscuerunt), so as to make them match with their own reckonings of Hebrew chronology: truly a very bad example, and quite unworthy of religious writers."
This sturdy protest of Sir John against the dominant system and against the "jumbling" by which Eusebius had endeavored to cut down ancient chronology within safe and sound orthodox limits, had little effect. Though eminent chronologists of the eighteenth century, like Jackson, Hales, and Drummond, gave forth multitudes of ponderous volumes pleading for a period somewhat longer than that generally allowed, and insisting that the received Hebrew text was grossly vitiated as regards chronology, even this poor favor was refused them; the great mass of believers found it more comfortable to hold fast the faith committed to them by Usher, and it remained settled that man was created about four thousand years before our era.
This tide of theological reasoning rolled on through the eighteenth century, swollen by the biblical researches of leading commentators, Catholic and Protestant, until it came in great majesty and force into our own nineteenth century; and it was well received. At the very beginning of our century it gained new strength from various great men in the Church, among whom may be especially named Dr. Adam Clarke, who declared that, "to preclude the possibility of a mistake, the unerring Spirit of God directed Moses in the selection of his facts and the ascertaining of his dates."
