its historical notices must be very concise, and that many events are passed over in silence, as not essential to complete the design of the historian. This dense and comprehensive brevity, which characterizes the whole of the inspired oracles, is a wise appointment of Providence, as it keeps the Bible from swelling into an inconvenient size, and renders the possessing of it more easy to persons in the humblest walks of life.

The first and greatest event recorded in the book of Genesis, is the creation of this world, with its inhabitants, and those heavenly bodies connected with our earth, and, together forming what is called the solar system. An evil spirit, or a fallen angel, tempted our first parents to sin; and in the book of Job it is said, "the morning stars sang together, and the sons of God. shouted for joy, when the foundations of the earth were laid." Hence we may conclude, that angels existed before this world was created; and that the Mosaic account of creation relates only to this earth and those planets with which it is closely connected.

The inspired penman, as might be expected, refers us to God Ålmighty, as the creator and disposer of all things. "In the beginning, God created the heaven and the earth." And this divine work of creation, was progressive. One part succeeded another in beautiful order, till the whole was completed. The rough materials were, at first, intermixed. The original elements, fire, air, earth and water, lay in a confused state,-called, by some philosophers, a state of chaos. This may be what Moses intends by the expression," and the earth was without form and void; and darkness was upon the face of the deep."

On the first day of the creation week, the Spirit of God moved, or, as the place may be rendered, brooded on the face of the waters, or confused mass, and the first ef

fect was the production of light, to such a degree, probably, as to render objects visible. The ease with which this effect was produced, by the Divine Architect, is expressed in language, as sublime as it is concise: "God said, let there be light, and there was light." The light was called day, and the darkness night.

On the second day, a firmament was constituted :- By this is meant, probably, what is now called atmosphere that elastic fluid, which encompasses the earth, extends from its surface some two or three miles, and which is of sufficient strength to sustain vapour, and clouds; those waters, in the vapourform which are said to be above the firmament, or expanse, whence the rain distils to refresh the animal and vegetable kingdoms.

On the third day, the waters on the surface of the earth were drained off, and confined within their destined limits. Hence originated the numerous seas, rivers and rivulets, which diversify the face of the globe, and conduce largely to the comfort and convenience of both man and beast. The land thus prepared, was stocked with grass, trees and fruits; and we must suppose these were produced at once, in a state of maturity, otherwise the animal race, which were brought into being within a short space of time, would have been destitute of food.

On the fourth day, lights were planted in the firmament, or expanse. Two great lights are spoken of, differing, however, in size and splendour. By the greater of the two, which was destined to rule the day, the sun is supposed to be intended; and by the less, the empress of night, the moon, is doubtless meant. Astronomy teaches us that the moon is an opaque body, or only a reflector of the sun's light; and it has been more than insinuated, that the sacred historian speaks incorrectly, when he calls her a light.

Moses undoubtedly had some knowledge of astronomy, for he was well versed in the learning of Egypt; but as he was writing a plain narrative, intended for the use of mankind generally, he deemed it proper to represent things of this sort according to their appearance, and to adapt his style to the capacity of the illiterate, leaving the learned to make their own comment on his simple, unvarnished text. And in so doing, we think he did wisely. All that is said of the other heavenly bodies is expressed in three words, 66 The stars also!" Another instance of unrivalled sublimity in sentiment, where a stupendous effect is produced with a facility which bespeaks Omnipotence, as the efficient cause. By the stars are probably meant, not only the fixed stars, which are innumerable, and of immense magnitude, but, also, the primary planets with their respective satellites. It is not affirmed, in the Mosaic history, that these great and numerous bodies were made merely for the accommodation of this earth. They may have been created simultaneously with our globe, may be connected with it, and prove a convenience to it, in more ways than one, and yet be inhabited by intelligent beings, and answer ends in the kingdom of Jehovah, far above our conceptions.

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On the fifth day, fowls and fishes were made; the great whales, with every living thing that inhabits the water, and every winged fowl after its kind." It is remark

able that the short narrative of Moses leads us to think that these two kinds of animals were formed of the same sort of matter. And this opinion is rendered highly probable, by the striking similarity observable in their flesh, and particularly in their corporeal organs and mode of travelling in their respective elements.

On the sixth day, land animals, and the human species were created.

Of inferior animals, three classes are mentioned, viz. beast, cattle and creeping thing, i. e. wild and intractable creatures of the forest;-domestic creatures which subserve the interests and convenience of the human race; and all manner of serpents and reptiles. And last of all, man was formed, and introduced into the world as a prince into a palace richly furnished for his reception. "And God said, let us make man in our image, after our likeness; and let him have dominion," &c. Three things are noticeable in this passage, as conveying an exalted. idea of the dignity and superiority of the human kind over all other orders of animated nature. First, the language is that of consultation: "Let us make man" indicating the importance of the work, or of the creature to be formed. But with whom does the Creator consult on this occasion? With the angels, say the modern Jewish rabbis. Not so, we think. Creation is a divine work; the exclusive work of Jehovah alone. And to suppose him to ask the counsel or aid of any of his creatures, is a reflection on the majesty of his character, and the self-sufficiency of his power. Besides, this notion does not accord well with what follows: "So God created man in his own image," not in imitation of an original, compounded of the divine and the angelic natures, but, "in the image of God alone, created he him." Some critics say this language is employed in compliance with the usual style of earthly potentates, who, in their public edicts, are wont to use the plural, we, us and our, instead of the singular. But it should be recollected that, as yet there were no earthly princes in existence, and therefore the phraseology cannot have been borrowed from any human usage. From these and the like considerations, most Christian expositors suppose that the expression "let us make man in our image," implies and indicates a plurality of persons in the divine essence or adorable Godhead; and that it is in

high and holy ends in the great kingdom of Jehovah. Thus the woman was an help meet, or suitable companion for the man; and he was taught by the circumstances of her formation, to regard her with tenderness and respect, as bone of his bone and flesh of his flesh. And in this state of holy wedlock, God blessed them, giving them dominion over the creatures, and the free use of the vegetable produce of the earth; but there is no evidence that they were allowed the use of animal food. "And God saw every thing that he had made; and, behold, it was very good: and the evening and the morning was the sixth day."

Such is the account which the Bible gives of the origin of this world, with its inhabitants, its diversified beauties, and rich accommodations for man and beast. How indubitable the claims of this sacred book to be treated with reverence, and to be studied with care! Besides, that it sets before us the law of our duty, and reveals the only way of salvation for fallen man, its historical matter is more extensive, and more interesting than that of any other record in existence. Here we learn, that the earth and its fulness came from the hand of an Almighty Creator, whose holy providence governs the creatures of his power, and causes them all to praise him. The Bible is, in fact, the only authentic source, from which we can derive an acquaintance with the principles of true religion, the elements of ancient history, the immortal destination of the human species, and the immense consequences of the part which we act, and the character we form during our stay in the present life. Of what vast importance it is, then, that we search the scriptures! "The testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the command. ment of the Lord is pure, enlightening the eyes: the judgments of the Lord are true and righteous altogether: more to be desired are they

than gold, yea, than much fine gold; sweeter, also, than honey, and the honey-comb." W. N.

REMARKS ON A NOVEL EXPOSITION

OF A PROPHETIC EMBLEM. Students of the Bible know that it contains many predictions that have been circumstantially fulfilled, and many others that remain to be fulfilled. These predictions, given by the Spirit of inspiration, and recorded for the consolation of the people of God, serve the purpose of one continued miracle, wrought in attestation of the truth, and divine authority of the holy scriptures. Such being their design, it is manifestly both the interest and the duty of Christians to study them, so far as their ability and opportunities will allow. It is worthy of remark, that in the book of Revelation, which contains a prophetic history of the world from the time of John to the end of the world, we are frequently invited to search into its contents. "He that hath an ear, let him hear what the Spirit saith unto the churches."

In the study of prophecy, however, we are to remember, that God has delivered his predictions in language highly figurative and emblematical; and that while he intended we should be able by them to discern the great outline of the events they foretel, he has purposely so veiled them in obscurity as to prevent our seeing many circumstances relative to the time when, and the means by which, they are to be accomplished, until they shall have been fulfilled. It is apparent then, that, in studying this portion of the inspired volume, we must guard against the deceptions of a lively imagination, that would lead us to mistake the visions of fancy for reality, and to confound plausibility with certainty.

These remarks have been suggested to us by the reading of a ser

mon delivered by the Rev. Dr. Gray, before the Associate Reformed Presbytery of Philadelphia, at its meeting in the city of Baltimore. The object of this discourse is to point out the signs of the times, and thence to deduce the duties of ministers of the gospel. In the first division the author describes a horrible atheistic monster, as having already appeared in Europe, who will overturn both church and state, and fill that portion of the world with wars and bloodshed, with crimes and miseries.

"A radical revolution, a revolution which shall leave nothing unchanged; which shall dissolve society into its elements, which shall bring the high and the low, the rich and the poor, the wise and the unwise; prodigals, profligates, desperadoes, into action on equal terms, for the organization of society, is one of the most frightful objects of human contemplation. Such a revolution necessarily brings forward the most desperate spirits, with the darkest designs.

The nation has been

transformed into a mob, and the most furious agitator, of consequence, takes the command. To such a state of things, as I conceive, Europe is rapidly verging." p. 41.

In page 35, speaking of the actors in this terrible work of destruction, he says,

"It is a matter of awful portent to the human family, that Europe contains an immense and organized body of the darkest and most desperate spirits, that ever appeared together on earth. By whatever name they are called, Illuminati, Illuminees, Carbonari, Radicals; whatever they may choose to call themselves, or by whatever denomination they may be stigmatized by others; exist they do, nor is it in the power of human government to detect them, and effectually put them down. They are determined to overturn the present order of things in Europe, and they will do it. About the choice of means they have no scruple; the means most prompt and most effectual, will with these men always have the preference. This organized insurgency embraces all descriptions of society, from the prince to the beggar. The whole mass of profligates and desperadoes belong to it as a matter of course. But its great moral force consists in the co-operation of a large body of men of letters, of great talents and capacity; some urged on by a morbid vanity, to seek eminence and dis

VOL. I.

tinction in the fluctuation and turbulence of a revolution; and others, perhaps, honestly thinking it a right and philanthropic enterprise, to wring sceptres from the incompetent hands which sway them. Already without the fear of God, so soon as they shall have been freed from the fear of man, they will act; and there is no human force at all able to resist them. When all this fearful body come into combined operation, such is the force which they naturally possess, and such is the agglomerating force which will necessarily attach itself to them, that they will break down and destroy all opposition, and the tragedy of France will become the tragedy of Europe; the plot the same, the actors the same, the incidents the same, and the catastrophe precisely the same. The stone which smote the image on the feet, will then be a great mountain and fill the whole earth.”

Now all this fearful scene of human wickedness and misery, the learned Doctor imagines he can discover in the emblem exhibited in the dream of Nebuchadnezzar, king of Babylon, and interpreted by the prophet Daniel. The emblem is, "a stone cut out without hands, which smote the image upon his feet, that were of iron and clay, and brake them in pieces." This stone afterwards "became a great mountain, and filled the whole earth." Dan. ii. 34, 35. The general interpretation of this emblem our author abandons as one in which he cannot acquiesce, and then gives his own in the following fanciful

manner:

"The instrument of destruction is a huge, lumpish stone, hewn out without hands; a stone to which rule, or square, or compass has never been applied; a stone untouched by hammer or chisel, unformed and unpolished by the hand of any artificer. It is an instrument fitted for destruction, and unfit for any thing else. And when it has destroyed every thing, it swells into a huge shapeless mountain, and fills the whole earth which it has desolated; and burdens, and presses it down by its cumbrous weight. But, though enlarged at its base, and towering to the skies, it is still nothing but a stone, a huge mountain of stone. We hear nothing of its verdure, or of its shade: we are told nothing of its pine-clad pinnacles, of its fruitful vallies, of its tumbling cascades, of its vocal groves: its flocks and its herds, its 2 Y