Signs of the Times, Vol. 5, No. 27. (7/17/1879)

Signs of the Times

Jul 17, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jul 17, 1879

TRUST.

By W. C. White

'TWAS late upon a winter afternoon I sat within my window, looking out. I had been thinking all that weary day On one great theme; and now (my mind in doubt And dread) my eyes turned hopelessly away Toward the mountains and the eastern sky. Long weeks I had been seeking, but in vain, And now I asked myself the reason why, When others were so happy in his love, I should thus come to Christ day after day, Longing to find through him that light I sought, Yet walking still in darkness; not one ray To pierce the night in which my soul was wrapt. As I sat thinking thus I fell asleep. The inky blackness of a winter's night Was settling rapidly o'er mountain steep.

I dreamed that, weary of my life within, I wandered forth alone and purposeless, Caring not where the morn should find my feet; My heart rebellious, full of bitterness. Before me stretched a forest thick and wild, Covering the mountain's steep and craggy side; A rushing, mighty storm filled all the air With wails and shrieks resounding far and wide. Madly I plunged into the forest's depths: Before me lay no path to guide my way, Yet on I pressed; some spirit seemed to lead, And I, unquestioning, but to obey. Onward and onward to the mountain's top; Then downward, and then onward still again, Until at length the impulse seemed to cease And I was left again alone, as when I started from my home those hours ago To dare the terrors of that awful night.

Before me was deep darkness, and behind And all about me darkness mocked my sight; The trees bent low before the winter's storm, Each blast threatening to tear them from their place, As, sweeping, rushing, crashing through their trunks, They groaned and quivered to their very base. Listening, I could hear the sullen roar Of waters, rolling many feet below, Telling me that one forward step perchance Would hurl me to an unrelenting foe. I did not dare to stir, nor yet to stay; I could not call for help, for none was near; I sank upon the ground in horror then, Shuddering, filled with agony and fear; When all at once, as I lay prostrate there, The earth seemed sinking down, beneath my weight, And I was falling through the empty air Down to a certain and an awful fate.

As drowning men catch after every straw, Wildly I cried and wildly clutched the air, Seeking for root or branch to break my fall, My heart like lead with anguish and despair. Down, downward falling to the depths below, Hope almost gone, life now of little worth, Sudden I found within my tightening clasp A little twig, deep rooted in the earth. My fall was checked, and for a moment now Hope shone again within my pallid face, As hanging there between the earth and Heaven, I felt my fate delayed a little space; But only for a little must it be Unless help come in this my time of need; And now my heart went forth in prayer to him Who long ago for my salvation bled Upon the cross. "Lord Jesus save me now," I cried, "In my hour of sore distress. Lord help me or I perish!" and my voice Echoed far down the gorge its earnestness. Intensely then I listened for reply. The wind had sunk to stillness. Far below I heard an answer coming up to me; A still, small voice, so gentle, sweet and low: "Let go the twig, my child, and trust in me, And I will save you." But how could I quit My hold of that kept me from sure death Among the horrors of that awful pit? Again I cried, "Save, or I perish, Lord!" Again that voice came softly back to me, "Let go thy hold, my child, for I will save, However great and dread the danger be." But still I feared to loose my weakening grasp, And still I cried in agony of soul, "Oh, Father, save me for thy dear Son's sake From the dark waters that beneath me roll," And still again the answer came to me:

"Let go thy hold and I will save, my child; The twig but keeps you for a little time, Then you must perish in the waters wild. You ask me for my help, and still you fear To trust to me your safety; if I would, I cannot help you while you still refuse To let me. You but ask from me a good And then refuse to take it at my hands. Let go thy hold, and I will do the rest. Thou canst not save thyself; then trust in me; Surely, my child, thy Father knoweth best." "Then help me, Oh my Father, and I will Put all my trust in thee." At his request So kindly given, I left it all with him, Let go my hold and fell—upon his breast.

I woke. My room was dark, as in my dream Had been the night; but oh, my soul was filled With a new light it ne'er before had known. I had been asking to do as he willed, But trying all this while to do his will In my own way. I would not trust in him Implicitly, taking him at his word, And simply yield myself fully to him. And then I thanked my Father for this dream Sent as a lesson to an erring one; And then I gave myself to him, to do His own will as he wished it should be done; And I received him as my Saviour there, And he became my bright and shining sun To light me on my pathway until, all Life's battle's fought, the crown at last is won. —W. C. White, in "Our Work at Home."

General Articles.

By Ellen G. White

Opposition at Thessalonica.

BY MRS. E. G. WHITE.

After leaving Philippi, Paul and Silas made their way to Thessalonica. They were there privileged to address a large concourse of people in the synagogue, with good effect. Their appearance bore evidence of their recent shameful treatment, and necessitated an explanation of what they had endured. This they made without exalting themselves, but magnified the grace of God, which had wrought their deliverance. The apostles, however, felt that they had no time to dwell upon their own afflictions. They were burdened with the message of Christ, and deeply in earnest in his work.

Paul made the prophecies in the Old Testament relating to the Messiah, and the agreement of those prophecies with the life and teachings of Christ, clear in the minds of all among his hearers who would accept evidence upon the subject. Christ in his ministry had opened the minds of his disciples to the Old-Testament Scriptures; "beginning with Moses and the prophets, he expounded unto them, in all the Scriptures, the things concerning himself." Peter, in preaching Christ, produced his evidence from the Old-Testament Scriptures, beginning with Moses and the prophets. Stephen pursued the same course, and Paul followed these examples, giving inspired proof in regard to the mission, suffering, death, resurrection, and ascension of Christ. He clearly proved his identity with the Messiah, through the testimony of Moses and the prophets; and showed that it was the voice of Christ which spoke through the prophets and patriarchs from the days of Adam to that time.

He showed how impossible it was for them to explain the passover without Christ, as revealed in the Old Testament; and that the brazen serpent lifted up in the wilderness symbolized Jesus Christ, who was lifted up upon the cross. He taught them that all their religious services and ceremonies would have been valueless if they should now reject the Saviour, who was revealed to them, and who was represented in those ceremonies. He showed them that Christ was the key which unlocked the Old Testament, and gave access to its rich treasures.

Thus Paul preached to the Thessalonians three successive Sabbaths, reasoning with them from the Scriptures, upon the life, death, and resurrection of Christ. He showed them that the expectation of the Jews with regard to the Messiah was not according to prophecy, which had foretold a Saviour to come in humility and poverty, to be rejected, despised, and slain.

He declared that Christ would come a second time in power and great glory, and establish his kingdom upon the earth, subduing all authority, and ruling over all nations. Paul was an Adventist; he presented the important event of the second coming of Christ with such power and reasoning that a deep impression, which never wore away, was made upon the minds of the Thessalonians.

They had strong faith in the second coming of Christ, and greatly feared that they might not live to witness the event. Paul, however, did not leave them with the impression that Christ would come in their day. He referred them to coming events which must transpire before that time should arrive. He warned them that they should "be shaken in mind, or be troubled neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition."

Paul foresaw that there was danger of his words being misinterpreted, and that some would claim that he, by special revelation, warned the people of the immediate coming of Christ. This he knew would cause confusion of faith; for disappointment usually brings unbelief. He therefore cautioned the brethren to receive no such message as coming from him.

In his Epistle to the Thessalonians, Paul reminds them of his manner of laboring among them. 1 Thess. 2:1-4. He declares that he did not seek to win souls through flattery, deception, or guile. "But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." Paul rebuked and warned his converts with the faithfulness of a father to his children, while, at the same time, he cherished them as tenderly as a fond mother would her child.

When the Jews saw that the apostles were successful in obtaining large congregations; that many were accepting their doctrines—among them the leading woman of the city, and multitudes of Gentiles—they were filled with envy and jealousy. These Jews were not then in favor with the Roman power, because they had raised an insurrection in the metropolis not long previous to this time. They were regarded with suspicion, and their liberty, in a measure, was restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favor, and, at the same time, to throw reproach upon the apostles, and the converts to Christianity.

This they set about doing by representing that the leaders in the new doctrine were raising a tumult among the people. They accordingly excited the passions of the worthless by cunningly devised falsehoods, and incited them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. This they did with a fury more like that of wild beasts than of men. They had been instructed by the Jews to bring out Paul and Silas, and drag them to the authorities, accusing them of creating all this uproar, and of raising an insurrection.

When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur, had hastened them out of the city, and they had departed for Berea. In their mad disappointment at not finding Paul and Silas, the mob seized Jason and his brother, and dragged them before the authorities with the complaint: "These that have turned the world upside down are come hither also; whom Jason hath received; and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus."

The Jews interpreted the words of Paul to mean that Christ would come the second time in that generation, and reign upon the earth as king over all nations. The charge was brought against the apostles with so much determination that the magistrates credited it, and put Jason under bonds to keep the peace, as Paul and Silas were not to be found. The persecuting Jews flattered themselves that by their course toward the Christians they had regained the confidence of the magistrates, and had established their reputation as loyal citizens, while they had, at the same time, gratified their malice toward the apostles, and transferred the suspicion which had heretofore rested upon themselves to the converts to Christianity.

In his first Epistle to the Thessalonians, Paul says, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia."

Those who preach unpopular truth in our day meet with determined resistance, as did the apostles. They need expect no more favorable reception from a large majority of professed Christians than did Paul from his Jewish brethren. There will be a union of opposing elements against them; for however diverse from each other different organizations may be in their sentiments and religious faith, their forces are united in trampling under foot the fourth commandment in the law of God.

Those who will not themselves accept the truth are most zealous that others shall not receive it; and those are not wanting who perseveringly manufacture falsehoods, and stir up the base passions of the people to make the truth of God of none effect. But the messengers of Christ must arm themselves with watchfulness and prayer, and move forward with faith, firmness, and courage, and, in the name of Jesus, keep at their work as did the apostles. They must sound the note of warning to the world, teaching the transgressors of the law what is sin, and pointing them to Jesus Christ as its great and only remedy.

Can God Organize Matter to Think?

By Dudley Marvin Canright

(Continued.)

HEAR Bishop Clark's argument upon this point: "The opinion that even organic matter could, by any possibility, be made to exhibit such power, cannot be received without the most clear and indubitable evidence. What is there to be found in the composition of the brain and nervous system, or in their organization, that would lead us to look for the development of thought, feeling or conscience in them? The brain has been analyzed, and more than eight-tenths of its substance has been found to be water. Indeed, this, mixed up with a little albumen, a still less quantity of fat, osmazone, phosphorus, acids, salts, and sulphur, constitutes its material elements. In all cases, water largely predominates. Take even the pineal gland—that interior and mysterious organ of the brain, supposed by Descartes, and by many philosophers after him, to be the peculiar seat of the soul—even this has been analyzed. Its principal elements are found to be phosphate of lime, together with a smaller proportion of carbonate of lime and phosphates of ammonia and magnesia.

"If the brain at large constitutes the soul, then the soul is only a peculiar combination of oxygen and hydrogen with albumen, acids, salts, sulphur, &c. Or, if the pineal gland constitutes the soul, then the principal element of soul is phosphate of lime!"—Man All Immortal, pp. 57, 58.

To immaterialists this may sound like good reasoning: to us it is foolish sophistry. It is simply setting aside the power of God entirely, and arguing that what we cannot do, cannot be done. How foolish!

Try his argument on the organization of dumb beasts. I have in my hand a little live mouse. Behold how bright his eye, how keen his sight. Look at his ear. How sharp his hearing. Prick him with a pin. How quickly he feels it. Again, how acute is his smell. How soon he will find a piece of cheese, or detect the presence of a cat. Here we certainly have sight, hearing, smell-

ing, feeling, and, indeed, all the senses. Let us analyze this little animal, as the bishop did the brain, and what do we find? "Eight-tenths of its substance has been found to be water. Indeed, this, mixed up with a little albumen, a still less quantity of fat, osmazone, phosphorus, acids, salts, and sulphur, constitutes its material elements. In all cases water largely predominates." We have found simply "a peculiar combination" of oxygen, hydrogen, sulphur, &c.

How unreasonable to suppose that these gross materials could ever see, hear, or smell! No; it cannot be so. There must be an immaterial, immortal, never-dying soul in that mouse, which did all the seeing and hearing. The mouse must have an immortal soul, and the musquito surely has a never-dying spirit! Reader, to such ridiculous conclusions are our opponents driven, to maintain their immaterial theory. It is simply a square denial of the power of God and the commonest observation of every-day life. Such reasoning is a mere appeal to the vulgar prejudices against matter. Let me try it in a different manner.

Here is a fond mother with a dear sweet little girl of four summers, whom she greatly loves: nor can we blame her for being proud of so beautiful a child. The little girl has a bright, twinkling eye, fat, rosy cheeks, curly hair, finely shaped, dimpled hands, and a fair complexion. She is neatly dressed in the most tasteful manner. How the mother loves to throw her arms around her, and press her to her heart! But stop. Let us put this lovely object into the chemical laboratory, and analyze it. A thorough analysis shows that four-fifths of that body is nothing but water, a few parts albumen, sulphur, phosphorus, acids, and a little fatty matter. Lay them out here each by itself. Is there anything very lovely here? Would you like to embrace and kiss these? Oh, no; the loveliness is all gone. And yet but a few minutes ago, that mother was caressing these very elements in the most affectionate manner. Was she then so much in love with a little water, phosphorus, and sulphur? How ridiculous this seems to be! It is no more absurd, however, than the arguments of our opponents,—that a little water, sulphur, &c., cannot think.

But the falsity of this kind of reasoning lies just in this: It takes the unorganized, unvitalized elements separately, and reasons as to what these can do, and what these can be, and what they cannot do in this condition. It sets aside the very points at issue; namely, organization and proper combination. It is just like taking an exquisite painting, and undertaking to prove that there is nothing beautiful about it, by the same process. Put that painting into the chemical laboratory, wash off the paint with an acid, analyze its elements; and what do we find? A little oil, a few ounces of lead, and several different minerals. Lay them out there side by side. Now I can sneeringly say, Where is its beauty? Where is its comely form? Where is there anything to be admired? But how absurd would be such a course! The whole beauty of that picture is not in the rough material, but in their skillful combination and arrangement. Destroy the combination, and the beauty is gone, the picture is destroyed.

Just so foolish does he reason, who undertakes to analyze a man's brain, and finding only water, phosphorus, albumen, &c., sneeringly says, "This cannot reason, this cannot think." No, very true; in that shape they cannot. But as God put them together they can think, and they do. Further this, we know that a man's brain does think; because in more than one case it has been seen in the act of thinking. A certain man had by an injury a large piece entirely removed from the top of his skull. It exposed two or three square inches of his brain, but did not kill him. Interesting observations were made in his case by physicians. When he was asleep the brain would settle down, and become greatly contracted. It would be all quiet. The moment he awoke, the brain would grow larger and begin to quiver. As he entered into conversation, this motion of the brain increased. When his mind became agitated, this motion was very rapid.

What does this show? It shows that the brain does think. The science of phrenology confirms the fact that the brain does think. It shows the size and quality of a man's brain determines the capacity of his mind. A large brain, of a fine organization, always gives a giant mind. Even Bishop Clark thus inadvertantly admits this fact: "A finer and more perfect organization in the human species affords finer development of mental power."—Man All Immortal, p. 99. Look at the charts and busts exhibited by the phrenologist. It will be seen that the organization of the brain has been the measure of the mental man.

It is not the mere size of the brain that is the measure of mental power, but the fineness of the material and the way it is organized must be considered. Hence it is that a practiced phrenologist can read a man's character by simply feeling of his head. What is insanity? Generally the wildest ravings result from some derangement of the brain, a nervous disease, a fracture of the skull, or a derangement of the fluids in the system. Cure the nervous disease, restore the fractured skull to its position, and thus put it in order again, and the mental disorder at once ceases. But if the mind is immortal and indestructible, how can it ever become insane? How can it become diseased?

Another fact proves that the mind results from the physical organization; namely, the fact that the mind grows with the growth of the body, and decays with its decay. Hence, who expects to find a man's intellect in the body of a babe or a child? As the brain grows up to maturity, the mind also develops; and then in old age, as the body grows weak, the mind grows weak also, till you have second childhood, so familiar to every body.

This should not be so, if the mind of man is immaterial and separate from the physical man. But it is objected that in some cases the body is weak and sickly while the mind is vigorous and powerful; and that sometime in old age the mind retains its full faculties, even to the last breath. But this is a very small objection, easily answered. Cases like these are rare; they are the exception. All parts of the body are not always affected alike by sickness. That is, a man may be dying of the consumption, his lungs nearly consumed; and yet his heart may be sound and healthy, his eye bright and keen, his ear sharp to hear. Or a man's eyes may be very weak, but his hearing acute; his liver may be wholly diseased, and his lungs may be sound. A man may be sick in any one part of his body, and well and strong in another. Hence the cases mentioned simply show that while other parts of the body are feeble, the brain is sound and healthy. But the general rule, the world over, is, "A sound mind in a sound body."

A further fact to be noticed is that the mind, the intellect, can be developed and enlarged by exercise and training the same as any other part of the system. See that awkward, clumsy-fingered young man learning to write. What great, awkward scratches he makes! What is the matter? His fingers have not been disciplined. They have not learned to hold and guide the pen with ease. But after long training he can execute the finest penmanship with great precision. Or take it in a more physical sense. A strong young man undertakes to lift a heavy weight for the first time. He finds it very difficult. He cannot lift much. But he keeps practicing, training his muscles till by and by he can lift several times as much as in the beginning. His muscles have grown stronger by exercise. Just so with the mind. An undisciplined, unexercised mind is very weak intellectually; but close application and continued training develop strong, vigorous powers of thinking. All these facts show that the intellect is wholly dependent upon the physical organization, the same as any other power of a man.

Instinct and reason. Our opponents are constantly decrying matter, and attributing all excellence to immateriality. But an examination of nature shows that the Creator has used this same matter, to bring about the infinite diversity which is seen everywhere, from the grain of sand up to the highest intelligence. First we have matter in its coarsest and crudest form,—mineral matter, unorganized matter, such as a handful of dust, a piece of granite, a wedge of gold. Next higher we have organized and vitalized matter in the vegetable kingdom. Going still higher, we have the same matter more highly organized in the animal kingdom.

I have in my hand a school book, "The Philosophy of Natural History," by John Ware, M. D. He has so clearly stated many points bearing upon this question that I quote from him, as follows:—

"Practically there is not often any difficulty in distinguishing an animal from a vegetable. But when it is attempted to point out the philosophical or essential principle in which their difference consists, the task is not so easy. In fact, there does not appear to be any such principle lying at the foundation of the distinction between animals and plants, that there is between organized and unorganized bodies; namely, the principle of life. There are certain close points of resemblance between the composition, the structure, the functions, and the conditions of the existence of animals and vegetables, which do not exist between either of them and minerals. So much is this the case, that some writers, among whom was the celebrated Buffon, have believed that there is no exact boundary, but that so close a resemblance of characteristics exists between those living at the two extremes, that individuals possessing peculiarities of animal life in the lowest degree are not essentially different from the plants which possess them in the highest."—P. 12.

D. M. CANRIGHT.

The Red Sea--the Place of the Passage.

By J. W. McGarvey

OUR object in visiting Suez, was to study the question of the crossing place of the children of Israel; and for this purpose we gave ourselves two days there. Three theories have been advanced on this subject by explorers, the careful study of which left my mind in uncertainty and confusion. Our excellent Consul at Cairo, Mr. Farman, of New York, who has been at Suez, told me that I would probably be worse confused after visiting the place than I was already; but I was resolved to fully test the matter, let the result be what it might.

One of these theories is, that the Red Sea in the time of Moses, extended so far north as to connect with the Bitter Lakes, a series of shallow lakes north-west of the present head of the sea, distant at their south-eastern end about 50 miles; and that the crossing occurred at the head of these lakes. Those who adopt this theory suppose that a heavy wind blowing off shore at low tide carried the water out, leaving a dry beach on which Israel crossed over, and that as Pharaoh and his host followed, the wind changed, the tide came in, and they were drowned.

The second theory adopts the same supposition in regard to the northward extension of the sea, and assumes that the crossing occurred a short distance above the present head of the sea, where there is a depression a mile or so wide in which the miracle and disaster might have taken place. Dr. Robinson, whose judgment I have learned to regard with the highest respect, adopted this view when he visited the place in 1838.

The third theory, and the one which was universal until the former two almost entirely supplanted it among Europeans and Americans, is, that the crossing occurred several miles south of the present head of the sea, where the water is deep, and its width from 8 to 10 miles.

I came to the place determined that on this question, as on all others pertaining to sacred geography, the Bible should be my guide-book, and that I would accept no place as the one at which Moses crossed which fails to meet the requirements of the Scriptures. These requirements are as follows:—

1. The place was so situated as to require Israel to turn from the direct route toward Canaan, in order to reach it (Ex. 14: 2).

2. It was such, that when Israel reached it they were "entangled in the land," so that Pharaoh was encouraged to pursue them (14: 3).

3. It was such, that when Pharaoh overtook them, there was no way of escape for them except by going through the sea (14: 10, 13, 16).

4. It was such, that in opening a passage the waters were divided, not driven away to one side, and that they were "a wall on the right hand and on the left" (14: 16, 21, 22, 29).

5. The distance across was sufficient to allow all the six hundred chariots, and the horsemen of Pharaoh, to be within it at one time, and the water was deep enough to prevent the escape of a single person when they rushed together (14: 7, 9, 28).

6. The place was near enough to Marah, now Huwarah, 33 miles below Suez, to allow Israel to march thither in three days (15: 22, 23).

7. It was where Israel, after crossing, could find an immediate supply of drinking water, so that they did not suffer for water until they came to Marah (15: 22, 23).

With these requirements before us we may dismiss the first theory mentioned above at once; for although in a slight degree it meets the first three requirements, it is utterly inconsistent with the other four. Indeed, it denies entirely the miraculous character of the crossing, and if this event was not miraculous it was nothing.

It required only my observations from the train in approaching Suez, and a few minutes spent on the flat roof of the hotel next morning, to satisfy me that the second theory is also untenable. I stood on the rear platform of the car (it was one built on the American model) for many miles as we approached the head of the sea, watching for the indications on this subject, and I searched for them carefully at Suez; but although the supposition of a passage at or above Suez would meet in

a good degree all the requirements of the text, had there been enough water there, the absence of water is fatal to it. If Moses had been led by this route he would have reached the head of the sea, and he would not have been required to make a detour of more than a mile to pass around it. Only on the supposition that the main body of this arm of the sea extended many miles above its present head, can this theory be accepted; and this supposition is utterly void of historic evidence. Indeed, the historic evidence is in opposition to it. In order to be safe in our conclusions we must take the sea as it is, without stretching it, and the Bible as it is, without mutilating it.

Our next task at Suez was to test the third and last theory, and to this we devoted our two days there. The first day we went down to Ayun Musa, the Fountains of Moses, about 8 miles below the head of the sea on the east side. The fountains lie about a mile from the seashore, and are about seven in number. We dismounted at the largest one, took its dimensions, and ate our lunch in a rude building by its side, intended for this use.

The fountain rises in the center of an oblong inclosure which has been made around it by building a stone wall some three or four feet high to keep out the sand. This wall is even with the ground outside, and the basin inclosed is 46 feet long, 36 feet wide at one end and 27 feet at the other. The water forces itself up through soft mud in the center, and with it rises a constant succession of gas bubbles, which explode as they reach the surface. Through an opening in the wall at the north side the water flows away in a lively stream, 2 feet wide and 4 inches deep. This stream is led through a garden of three or four acres to irrigate it. The garden is filled with a luxuriant growth of date palms, acacia and pomegranate trees, and under these, beds of garden vegetables and patches of wheat. Another fountain, which sends off no stream, helps to supply the water for irrigation. There are three such gardens, standing in a line parallel to the seashore, and separated from each other only by passways like roads. They are watered by five fountains, and they constitute a most beautiful oasis in the midst of a perfectly barren desert.

All these fountains rise on top of a sandstone ridge, 15 or 20 feet above the beach which spreads between them and the sea, and nearly that high above the sand immediately east of them; yet they are 30 feet below the general level of the desert which stretches away to the southeast, and along which the Israelites continued their journey after crossing the sea.

We could see at a glance that this spot answers all the demands of the Scriptures as a landing place for Israel after crossing. A gently ascending beach one mile wide, and stretching about five miles up and down the sea-shore; an abundant supply of water for their immediate use, and an easy march of three days to Marah, only 25 miles distant, are the features it presents: whereas, but a short distance above, there is no sea to cross, and immediately below, there is a perpendicular shore at least fifty feet high. Looking directly across the sea, we saw plainly what appeared to be a gap in the mountains on that side, suitable for Israel's approach to the shore, and we determined to explore it the next day.

A range of mountains called Jebel Atakah, presents an almost perpendicular wall on the west side of the sea, beginning at its head, and stretching along the shore about eight or nine miles. Further down the shore, there rises the high and dark wall of another range, called Jebel Abu Duraj. Between these there is a gap, and for this gap we started in our Arabian boat the next morning. As we approached the south-eastern extremity of the Atakah bluffs, we discovered that a low sand beach, stretching out like a cape two or three miles into the sea, lay in our way. Our boatmen said that they were afraid to pass around it on account of the heavy waves then rolling in the open sea beyond, and that it was only half a mile across it; so we landed and struck out afoot. Instead of half a mile, we found it two miles across the beach. We also found that though we had now come abreast of the hill which had appeared to be the last of the Atakah range, another had come into view, beyond it, and apparently about a mile way. After taking lunch, we struck out for it, but found it three miles away instead of one; and we found on reaching it, that instead of being a hill about 50 feet high, as it first appeared, it was at least 300 feet high, and its front was almost perpendicular. We had not yet learned to estimate distances and hights by the eye in this clear atmosphere.

Though somewhat fatigued, we clambered to the top of this cliff, and found, that though we had not even yet reached the terminus of this mountain range, the hills beyond grew rapidly lower, and there were unmistakable evidences of a valley several miles wide between it and the mountains below. Here, then, is a valley by which Israel may have descended between two mountain ranges to the sea-shore, and the entire scene of the crossing, meeting in the minutest particular all the requirements of the Scriptures, lay in full view at our feet. About three miles to the south of us and a little west, was the mouth of the pass between the mountains, probably three miles wide. On reaching the sea through that pass, Israel could not turn to the right because of the Abu Duraj mountains in that direction; but to the left a smooth beach, almost as smooth as a floor, and gently sloping to the sea, opened a line of march two miles wide and diverging about thirty degrees from their former course. When their marching column had stretched out nine miles along this beach, its front rank found its progress checked by the body of water four miles across, over which we had sailed in the morning. Here, then, they camped beside the sea, as the Lord had commanded, with the sea on their right, and a mountain wall on their left, the sea also passing around their front and meeting the mountain wall to the left of their front rank. While thus encamped, Pharaoh's hosts came down the mountain pass behind them; the cloudy pillar stretched itself across the valley in their rear, hiding them from the Egyptians, while it spread itself over Israel and the sea, a canopy of light. The sea was opened from the Abu Duraj mountains on the southeast, to the projecting beach on which we landed in the morning on the northwest, a width of about five miles, and the entire column of the hosts of Israel marched by a flank movement directly across the dry bed of the sea. The fountains of Moses, distinctly in view from our hill-top, are nearly directly opposite the center of this line of march, and the depth of the water before us, according to the British and French soundings quoted by Boedeker in his guide-book, varies from nine to sixteen fathoms, in the midst of the sea. On both sides, the approach to this depth is gradual, as we can testify from having taken a delightful bath in the water on both sides during two hot days of our excursions; and the distance across was about 8 miles for the head of the column, and 10 or 12 for the rear.

I came down from our hill-top with my mind at rest on the subject of the crossing place, and I felt well paid already for the time and money invested in my journey.—J. W. McGarvey, in Christian Standard.

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