CHAPTER X.

CREATION.

THE first information which the Bible gives us, is of the creation of all things out of nothing,in the space of six days. No other book gives any satisfactory account of the creation of the world, or of the origin of the human race. The Bible does not profess to inform us when the substance of the heavens and the earth, was created; but it assures us that it had a beginning, and that God was its creator. When the time arrived for the creation of man upon the earth, the confused and shapeless mass which was covered with darkness, under the forming and creative agency of the Almighty, began to assume a new appearance. And the effects produced were not wrought instantly, but day after day, for six consecutive days. On the first day, light was created, for God said "Let there be light, and there was light." On the second day, God formed the firmament or atmosphere, which separated between the water in the seas, and that held suspended in the clouds, or invisibly in the air. On the third day, the waters were collected into the basin prepared for them, and were separated from the earth or dry land, which now became visible; and on this day, also, the earth was planted with every kind of herb yielding seed, and tree yielding fruit after their kinds respectively, with the power of propagating their species. On the fourth day, the luminaries of heaven were formed, or then began to shine upon the earth; the sun to rule the day,

and the moon to rule the night; and also the stars. If it be asked how light could exist and form the day, before the creation of the sun, it must be confessed that our knowledge of the elements of matter is very indistinct and imperfect. The question proceeds on the supposition that light is a substance which comes out of the sun by emanation: but it is much more reasonable to believe, that light is nothing more than a certain condition of a widely diffused fluid, which when excited produces in us the sense of sight; just as another fluid when agitated, by its undulations produces in us the sense of hearing. On this subject we assert nothing; but if the theory mentioned will remove the difficulty, it is a proper answer to the question. But even if the sun were a body of light, the substance of light might have been created before it was conglomerated into one great body; or, the sun might not have been visible till the fourth day. On the fifth day, the water and air were replenished with living inhabitants, with constitutions, instincts, and senses, exactly suited to the element in which they were placed. On the sixth day, the earth was stocked with beasts, and reptiles of every species.

And, finally, a council was, as it were, called in heaven, when the crowning work of creation was about to be produced; that is, the adorable Trinity deliberated, speaking after the manner of men. "And God said, Let us make man in our image, and after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every thing that creepeth on the earth.”

As God is a spirit, and has no bodily parts, what is here said of his " image and likeness" must relate to his spiritual and moral nature. As man was created an immortal, intelligent spirit, in this respect, he bears

a resemblance to his Creator; but we have stronger evidence for referring these words to the moral image of God. For the apostle Paul, when speaking of the renewal of man in the image of God, makes it to consist in "righteousness and true holiness," (Eph. iv. 24.) And, in another place, he makes this image to consist in "knowledge:"" And have put on the new man which is renewed in knowledge, after the image of Him that created him," in which last words, there is a plain. reference to the history of man's creation,in Genesis.

But, as it was not judged to be good that man should be alone, his Creator, in great kindness, formed for him a suitable companion, a woman taken from his own side, a help meet for him, and the mother of all living. To the man was given the name, Adam, the import of which is "red," and to the woman the name Eve, which signifies "living."

God pronounced all that he had created "good," "very good." Nothing imperfect ever came from the hands of God. All creatures were not made equal; and in respect to constitution some are more perfect than others; but every thing is perfect in its kind. In creation, as far as it is subjected to our view, there is a beautiful gradation of creatures from the most exalted angel down to the minutest atom; and among animated creatures there is a scale of perfection, according to which one living creature rises above another by almost insensible degrees. And among the creatures there is observable a mutual dependence of one upon another; and in the whole there is an astonishing harmony; or if there should be the appearance of disorder and confusion in some things, it must be attributed to our ignorance; for as far as we can understand the works of God, every thing seems to be in its proper place, and governed by laws adapted to its nature.

CHAPTER XI.

GOOD ANGELS.

ALTHOUGH reason cannot assure us, that there are in the universe creatures of an order superior to man; yet all analogy is favourable to such a doctrine. As we find that below the human race, there is a gradation of animated beings, down to the lowest forms of organized life, it would be strange indeed, if the infinite space above man should be entirely unoccupied. And as the Deity is a pure spirit, without bodily parts, it would seem reasonable to think, that he has made some species of creatures, of a purely spiritual essence. These remarks are made, because Rationalists are generally disposed to deny the real existence of angels; whereas, professing to be guided by reason, they ought readily to receive this doctrine, which is so clearly revealed in the Bible. It may properly be mentioned here, that Jews, Mohammedans, and Pagans, all concur in believing in a species of creatures of nobler capacities than belong to the human race. This almost universal agreement, is probably derived from ancient tradition; but if from the suggestions of reason, it is still favourable to the doctrine of Scripture, on this subject.

The word translated angel properly means, ɑ messenger. It is, therefore, frequently applied to human beings, in which cases it is literally translated messenger. And not only so, but we have abun

dant proof, that the word is also used to designate the Son of God, the angel that appeared to Abraham, and is expressly called Jehovah; also, the same that spoke to Moses from the burning bush, and said, I am the God of Abraham, Isaac, and Jacob; who is also called an angel. This is the angel who led the Israelites through the wilderness by a fiery pillar and protecting cloud, and often appeared to them in glory, at the tabernacle. This was the angel, in whom was "the name of Jehovah," and who is called by Malachi, "the messenger," or "angel of the Covenant."

Many theologians have also maintained, that Michael the Archangel was not a created being, but the Son of God; for this opinion, however, the reasons are not conclusive: yet there is no propriety in speaking of archangels, for only one is ever mentioned in the Holy Scriptures.

There can be no doubt that angels are created beings, although we are not informed when they were brought into existence. It is probable, however, that the whole universe, with all the various species of beings, was produced at once, since the whole appears to form one grand system. But we must not pretend to be wise above what is written.

Angels are moral agents and accountable beings, or they could not be holy, and could not have sinned, as many of them have done. They were doubtless, placed when created, in a state of probation, as man was. Indeed, every rational creature, made under a moral law, is naturally in a state of probation; that is, obedience is required of him, and a reward promised, and a penalty threatened in case of disobedience. All creatures are mutable, and, therefore, all creatures, however exalted, are capable of sinning when left to themselves. Unless God, in infinite kindness and condescension,