Again, Nahshon was in the _fifth generation_, counting from the sons of Jacob: Judah, Pharez, Hezron, Ram, Amminadab, Nahshon (_Ruth_, iv. 18-20.) His sister was the wife of Aaron. Since his brother-in-law was therefore 83, it is not unreasonable to suppose that he himself may have been at least 60; if so, his sons might surely have been numbered among the 600,000 men of 20 years old and upward. This would give us _six_ generations in the family of Nahshon. And yet, strange to tell, this very family is adduced by our author to prove his theory of "the Exodus in the _fourth generation_." Lastly, we would invite attention to the family of Joseph. He saw the children of his son Ephraim to the third generation (_Gen._, l. 23). Therefore, the fourth generation in that line had commenced before Joseph's death. But this is an event of which we can fix the date with accuracy. When Jacob settled in Egypt, Joseph was about 39, and he lived to the age of 110. His death, therefore, must have occurred about 71 years after the Descent. Consequently, at that time the posterity of Joseph had already reached the fourth generation. One hundred and forty-four years yet remained before the Exodus. Surely during that period there was abundance of time for at least four generations more of the same average length. It was our intention to analyze the argument of Dr. Colenso more fully by a critical examination of the genealogies from which his examples are derived. But we fear that we have already overtaxed the patience of our readers, and we are sure they will pardon us if we forbear to enter into the complicated details which such an inquiry would involve. We cannot, however, dismiss the subject without one general observation. It is assumed by Dr. Colenso that there are exactly the same number of _descents_ in each family as there are _links in the genealogy_ of that family as it is recorded in the pages of Scripture. This would indeed be true if he could prove that _every link_ in the chain of descent is preserved in the Scriptural genealogies. But it is well known to all Biblical scholars that such was not the usage among the Hebrew people. Every one is familiar with the genealogy of our Lord in the first chapter of St. Matthew's gospel. Three links are manifestly omitted in the eighth verse, between Joram and Ozias--namely, Ochozias, Joaz, and Amasias. We cannot suppose that St. Matthew, himself a Jew, could have been in error about the genealogy of the house of David. Much less can we suppose that he would have attempted, on this point, to deceive the Jews, for whom he wrote his gospel. Above all, it is plain, that if he had fallen into such an error; it would have been at once discovered and have been proclaimed to the world by the enemies of the Christian religion. We must infer, therefore, that it was perfectly conformable to the usage of the Jewish nation to say, "Joram begot Ozias", although in