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its language to that notion which originally gave it force; and that capability, if true, may be sustained as well under any other interpretation, as under that limited one, for the support of which it was brought forward. The difference lies in the end which is sought to be obtained by it. In the former case it was applied, as we have seen, solely in regard to Time. We separate it now, as conferring weight and dignity to the subject of which it is the introduction. But in point of separation, its disunion from the subsequent narrative is as complete, and as independent of the present order of things, considered in respect of their creation, as it is in the opinion of the geologists. The brooding of the Spirit over the waters is the first act of real creation in their theory; and it is the first labor in that, which, for the moment, we have adopted.

Moses was about to enter upon a most sublime topic. It was a topic which had given rise to many conflicting, and perhaps half-atheistical notions, amongst different nations, even in his time; and, gifted as he was with inspiration, he might have foreseen that in after-ages it might, amongst heathen nations, give rise to still more corrupted views than had been hitherto promulged; and both for the subversion of these, and to give an impress of majesty and greatness to his subject, he might reasonably, and very naturally bring the thoughts of men up to the God of the Universe, by laying down as his first, abstracted principle, that "In the beginning God created the heaven and the earth."

Having therefore given a statement, which should be at once a law and a key to his writings, he

proceeds to a direct, plain and concise disclosure of the modus operandi of God when he first called our system into being.

In a portion of infinite space, dark, void, and almost unreached by the light of the fixed stars, at a period determined by the Will of God, the earth, and the system to which it was attached, is created. The sun, fixed as the centre, moves not from its place; and the planets, at the several intervals from which they are about to commence their destined orbits, hang suspended in space. But no light yet beams from the sun; and the whole work is involved in the same degree of darkness (the fixed stars being then in existence,) as now envelops the earth during a bright, though moonless night.

In regard to the state of the other planets at this period, we are entirely ignorant; and must ever remain incapable of forming any just judgment. But in regard to the earth, a vast body of waters covered its entire surface, and over these the Spirit of God brooded,-and doubtless at the same time over the other lifeless and inert portions of the new creation. They become instinct with productive power under his vivifying influence, and move forward in their orbits round their common centre. Then was it that God said, "Let there be Light!" and in an instant, that wondrous atmosphere of radiance and brightness sprang forth from and encircled the entire surface of the Sun, spreading abroad the meridian light of Day, in one bright continuous flash, to the farthest limits of the new system.

The air which mediately supports the principle of life was the next work of the Deity. At his word, the dry land also arose from the deep; and those herbs, trees and fruits gladdened and enlivened the soil, the meet forerunners of all living things.

The fourth day now dawns upon the horizon. Its labor is magnificent;-but is remarkable, chiefly, in seeming to contradict the work which has been attributed to the first; and in this light, has subjected commentators, by too literal an analysis, to considerable difficulties. The sun, moon, and stars, are said to have been created on this day, and to have been "set in the firmament to give light upon the earth; and to rule over the day and over the night, and to divide the light from the darkness." How then can this fact be reconciled with the creation of light on the first morning? The sun is the sole fountain of light; and yet the world existed three entire days before that body was formed.

This has usually been explained in some such manner as the following:-That the light which was called forth by the first command of the Deity was a luminous atmosphere; some lesser ephemeral brightness, which glowed around the earth, and which was just sufficient to distinguish the different objects as they were formed. A kind of twilight which should serve in the absence of a more perfect day. But independent of the improbability of the fact, that a light should be then called into operation, which was not suffered subsequently to exist; -but which should be used merely as a temporary' expedient, a difficulty will at once occur with this

interpretation respecting the regular alternations of day and night, which commenced with the first day. "God divided the light from the darkness. And the evening and the morning were the first day." Hence the advocates of this opinion are reduced to the dilemma of supposing-(which Moses has not written,)—that the brightness which they say was then called forth, must have faded every evening into darkness, and have been re-created after a certain number of hours, for the following day. But where, under this cramped process of accommodation, is the magnificence of the command, "Let there be light!"--a thought, under the ideas I have named, of an exceeding sublimity?-Truly its spirit has fled;-evaporated;—it has sunk into a matter of necessary preparation; and gives no higher feeling to the mind than any one of the succeeding acts which were wrought by the Almighty power.

It may, however be remarked, that the workings of God are invariably conducted on the most natural and the simplest plan: and that in the order and arrangement of nature, that is seldom done by miracle, which can be accomplished by a regular and determinate law. The order and the law of nature in this instance are clearly the diurnal revolution of the earth on its own axis;-and when it is stated that day and night commenced on the first day, and that light was then created; and when it is asserted, that vegetation commenced on the third, which cannot flourish without the heat of the sun, it seems wholly consonant with the soundest reason to infer, that the laws of our system commenced, and the sun (which was especially ap

pointed "to divide the light from the darkness,) was created, when the command, "Let there be light"-went forth, and light was.

But independent of this objection, there is another, which, though of an extreme simplicity, appears yet to bear considerable force with it. The appliance of this intermitting radiance is on the supposition, not only that the earth was the first created planet, but that it stood alone, unmoved, suspended in solitary grandeur, until the fourth morning, when the other parts of the solar system were conjoined to it. The earth, we know, is inferior in point of magnitude to many of the planets; and is neither the nearest nor the farthest from the sun. There is therefore not only no ostensible reason why it should be formed the first; but there are very many indeed why it should not be formed alone. Indeed the slightest acquaintance with the very rudiments of astronomy would make such an opinion almost appear impossible, had not a strong prejudice (which was pardonable when the subject was first brought forward,) biassed the judgment in favour of the literal interpretation of the Mosaic writings, to the exclusion of any opinion, which threatened the least deviation from that great authority. It is, however, one of those points, which in the present day can hardly be supposed to be tenable. It is inconsistent with probability; and if not so wholly necessary to the history, that a change would endanger it, it should be rectified.

I acknowledge, it appears to me, that sufficient weight is not given to the fact, in illustrating his writings, that Moses was necessarily obliged to

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