who can tell?) of the entire system of the universe, some of its features present an appearance of anomaly and defect: but even of these seeming imperfections, it is discovered, upon inquiry, that many, in their various combinations and ultimate tendencies, are productive of good; and sufficient ground is afforded for concluding, that, if we were able to discern the relative bearings and final results of all that now appears to be defective, we should find reason to believe, that every thing which God has made, is good; inasmuch as every thing is perfectly adapted to answer the end for which he intended it. The test of perfection, in any part of a system, is obviously its fitness for the perfect execution of the work assigned to it in that system.' Now, the entire system of God's government of the universe can never be thoroughly known to us in our present state of being; nor, consequently, can we pronounce with certainty, scarcely, indeed, with probability, upon the degree, in which any created thing is calculated, either by its physical or moral qualities, to fulfil the ultimate end and purpose of that government; that is to say, if we judge from their apparent results. Religion, indeed, even natural religion, teaches us to believe,

1 See Bishop Butler, Sermons, p. 312.

that with reference to the final purposes of God, whatever is, is right. It is truly remarked by a wise, though not inspired writer, "All the works of the Lord are exceeding good; and whatsoever he commandeth, shall be accomplished in due season. And none may say, What is this? Wherefore is that? for at convenient time they shall all be sought out. He seeth from everlasting to everlasting, and there is nothing wonderful before him. A man need not to say, What is this? and Wherefore is that? for he hath made all things for their uses."*

The sublimity, which has been noticed in the words of the text, arises from their simplicity. The same remark applies to the whole account which Moses has given of the Creation. And this peculiarity, although not a proof, is yet an indication, that the narrative is divinely true. There is no attempt at that poetical amplification which marks the fabled records of pagan mythology. Even a heathen critic has noticed the unequalled grandeur of that description, And God said, Let there be light: and there was light. It is surprising, that where the inspired historian has been so studious of brevity and simplicity, so much of fanciful speculation should

2 Ecclesiasticus xxxix. 16.

at different times have been built upon his account of the Creation; and still more surprising is it, that this account should be treated, even by those who pretend to the name of Christians, with ridicule, or at best with contemptuous disregard, as a tissue of traditionary fables. It is certain, that the book of Genesis is the oldest book in the world, that of Job, perhaps, excepted. Its first chapters contain an account of the creation of all things, and of the fall and subsequent fortunes of mankind, till the flood came upon the earth. Those books of other nations, which come nearest to it in age, either expressly mention, or distinctly allude to the principal facts which are recorded in it; but in them the truth is perverted and distorted, and seen obscurely through the mist of human fantasies and inventions, while in the original document itself, it shines forth in pure and unmixed lustre.

If the Almighty was pleased to make a revelation of himself to the Jewish nation, (and that is a fact which for the present we may take for granted,) that revelation was certainly made through his servant Moses. There is no good reason for doubting that Moses was the author of this book of Genesis; and if it were necessary, or even permitted, that he should deliver to the

chosen people of God an account of matters so important, as the origin and fall of man, and the promise of a future restoration, it is absurd to suppose that he would have stamped, with the authority of his divine commission, a traditionary fable. Besides, those parts of the Mosaic account, of which we have the means of investigating the truth, we know to be consistent with fact; it is, therefore, reasonable to conclude, that the others are so too. At one time, indeed, it was maintained, that the appearances presented by the earth, in the order and disposition of its superficial parts, was irreconcilable with the Mosaic account of the creation. Later researches, however, and these, too, conducted by men not predisposed to find its confirmation there, have established its general accordance with the actual phenomena of the earth; an accordance which must have been wholly unknown to the sacred historian, unless it were revealed to him by inspiration. But to Christians, a more decisive argument for receiving the Mosaic history in its literal sense, as undoubtedly true, is the authority of our Saviour himself; who, knowing that the Jews regarded it as a divine book, not only cast no doubt upon their belief, but himself referred to it as an authentic and authoritative record.

This discussion, or rather this cursory mention of discussions, might appear to be misplaced, were it not a part of the same system which obliterates the doctrine of a divine Atoner from the records of inspiration, by the perversion and mutilation of the Word of God, to throw ridicule and scorn upon the introductory pages of revelation, because they explain the origin and consequences of that fall, which made an atonement necessary.

With respect to the sources from which Moses derived his knowledge of the order and process of the creation, it might have been handed down to him by tradition from the time of Adam, to whom it was most probably imparted by revelation before the fall; or he might have been directly informed of it by inspiration: but in any case, we have a sufficient assurance, in his divine mission to the Israelites, that he was secured from substantial error by the Spirit of Truth. The account which he has given, although brief and general, is sufficiently circumstantial to be impressive: and there was a good reason for its being made as circumstantial as it is; namely, that the Israelites might be taught the supreme majesty and universal dominion of the great Creator, and the folly of paying divine honours to the

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