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on the myths, legends, genealogies, and tribal, family, and personal traditions contained in the Old and the New Testaments, than upon the most powerful appeals, the most instructive apologues, and the most lofty poems of prophets, psalmists, and apostles. As to the age of our planet and the life of man upon it, they found in the Bible a carefully recorded series of periods, extending from Adam to the building of the Temple at Jerusalem, the length of each period being explicitly given. Thus they had a biblical chronology--full, consecutive, and definite--extending from the first man created to an event of known date well within ascertained profane history; as a result, the early Christian commentators arrived at conclusions varying somewhat, but in the main agreeing. Some, like Origen, Eusebius, Lactantius, Clement of Alexandria, and the great fathers generally of the first three centuries, dwelling especially upon the Septuagint version of the Scriptures, thought that man's creation took place about six thousand years before the Christian era. Strong confirmation of this view was found in a simple piece of purely theological reasoning: for, just as the seven candlesticks of the Apocalypse were long held to prove the existence of seven heavenly bodies revolving about the earth, so it was felt that the six days of creation prefigured six thousand years during which the earth in its first form was to endure; and that, as the first Adam came on the sixth day, Christ, the second Adam, had come at the sixth millennial period. Theophilus, Bishop of Antioch, in the second century clinched this argument with the text, "One day is with the Lord as a thousand years." On the other hand, Eusebius and St. Jerome, dwelling more especially upon the Hebrew text, which we are brought up to revere, thought