the historical tenor of the whole narration shows, a real history. And, inasmuch as no witness existed to recount the particulars of the creation of the earth, it is evident that the matter of this history must have been derived from divine revelation, given for the purpose of instructing the early inhabitants of earth, in the manner best suited to their capacities, that there is no divine being or object of worship except the creator, and that the general objects of creation were destined for the use of man, so that they are not divinities, but, on the contrary, he is their Lord."

ANALYSIS OF THE BOOK OF GENESIS.

THE BOOK OF GENESIS is divided by the Jews into twelve larger sections, called Pharshioth, ; and in some copies into forty-three smaller ones, denominated Sedarim,

7. But, independently of this division, and that of fifty chapters, adopted in our English translation, both of which are arbitrary, the attentive reader will perceive another in the construction of the book itself. It is composed of eleven parts,' each of which has an appropriate inscription or introductory notice of the subject concerning which it treats. They are as follows: Part I. chap. i. 1—ii. 3, inclusive; II. ii. 4—iv. 26; III. v. 1—vi. 8; IV. vi. 9—ix. 29; V. x. 1-xi. 9; VI. xi. 10-26; VII. xi. 27—xxv. 11; VIII. xxv. 12-18; IX. xxv. 19-xxxv. 29; X. xxxvi.; XI. xxxvii. 1-1. 26.

PART I. CHAP. I. 1-II. 3.

The first part contains an account of the creation, either of the visible universe, or of the solar system, or of the earth. If the sacred writer had the visible universe in view, as is probable from the general nature of some of the language employed, it is undeniable that in the details he confines himself to the globe which we inhabit. Whether the first verse is an introduction, intended to state, in the way of a

general proposition, the same course of action which the subsequent verses specify, or whether it relates the original creation of the mass itself, out of which the world was formed in the manner and order afterwards recounted, it is perhaps impossible to say.'

The condition of the earth before it was reduced to order by its almighty maker, is described as one of confusion. Covered with water, it appeared as a shapeless mass, without such arrangements and provisions as were necessary to fit it for the reception of its future inhabitants. Preparatory to this result, the Spirit of God is represented as acting on the chaos, impregnating the dead substance with the principles of life and motion. At the will of God, light begins to pervade the sluggish mass; and by the rotatory motion of the earth, the vicissitude of night and day is produced.

v. 2-5.

During a subsequent revolution the vital principle still continues to operate. From the watery mass vapors arise and the firmament presents itself, visibly separating the dense fluid below from the lighter aqueous body sustained by the clouds. To this apparently solid substance, God gives the name of heaven, thereby indicating its elevation. 6-8.'

On the third day, the waters which still continued to cover the surface of the earth, are made to flow together into their vast reservoirs, and thus the dry ground and the seas are formed.-Preparation having been thus made by the formation of light, of atmospheric air, and of earth suitably separated from the water, life is called into existence. The earth teems with its various productions, and the once waste and desert surface exhibits the varied beauties of arranged nature in all its vegetable kingdom. 9—13.

The fourth day presents to the supposed observer of progressive creation the effect of the same vital action which

had been going on from the commencement. The light which on the first day had begun to penetrate the dark chaotic mass, and which the separation of the fluids afterwards increased, bursts forth in its pure unveiled brilliancy. In the now cleared up vault of heaven the glorious sun appears, the great lord of day; also the moon, evidently the inferior luminary, which is poetically represented as the queen of night, attended by her innumerable train, the stars. According to the principle which evidently governs the writer in the whole narrative of the creation, the heavenly bodies are said to be made for the benefit of the future inhabitants of this globe, as signs to designate various periods of time, and also as luminaries to enlighten the earth. And this representation is repeated. 14-19."

Animal life now appears. Fishes and birds of different kinds are created on the fifth day, and on the sixth the various creatures which the earth sustains on its surface. 20-25.

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In the account of man's formation, the language used indicates somewhat more of solemnity, of dignified deliberation, than that before employed. Heretofore we read of every thing called into being: "and God said, let" this or that take place, and the effect follows the expression of his will. But now the variation is striking: "and God said, let us make man in our image, after our likeness." The creation follows, and man appears, the noblest of earth's inhabitants, the lord of this lower world, endowed with immortality, and in moral character holy, like his maker. 26-28. This is followed by the grant of vegetables and fruits to be used as food by all the animal creation. 29, 30." The almighty creator surveys the workmanship of his hands, and pronounces every thing to be good. The sixth day attests that all is finished. 31.

10

The section concludes by instructing us, that, inasmuch as

God had completed his work, he sanctified the seventh day, in memory of the glorious result. ii. 1—3.12

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PART II. CHAP. II. 4—IV. 26.

We are here presented with an account of the state of the world immediately after its creation, together with some highly interesting and important facts relating to the early history of man.

At the time of the creation, vegetable productions did not spring from the ground, through the influence of rain and human industry, but, as the text implies, by a direct, divine power. Since that period, nature has taken its ordinary course. Mists have risen from the ground, and have come down in refreshing showers, and man, formed of the earth and endowed with a divinely communicated principle of life, has cultivated the soil. 4-7.13 The narration now proceeds to tell us of the settlement of man in the garden of Eden, particularly mentioning its two most important productions, the tree of life, and the tree of knowledge. The former seems to have derived its name from its properties in continuing life, plainly alluded to in iii. 22; and the latter, from the practical knowledge of evil in contradistinction to good, which unhappily flowed from its use, which is interdicted under the penalty of death.1 A river is said to have supplied the garden with water, and hence to have formed four principal streams, which are named and otherwise geographically designated." The accommodation of the man with a companion adapted to his nature and wants, is closely connected with his examining and naming the various animals, none of whom was sufficiently dignified to become the spouse of creation's lord. From the substance of the man himself the woman is created by almighty power, and he recognizes her as a fit companion, expressing the depth of his