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all speak of the first Chaos. Lastly, the Latins, as Ennius, Varro, Ovid, Lucretius, and Statius, are all of the same opinion; as have been all the Sophists, Sages, Naturalists, Philosophers, and Poets of antiquity. Hence it appears, that all ages of the world have concurred in the account which Moses has given. Had modern writers stopped there, and, instead of attempting to describe the manner in which Infinite Power brought forth order out of confusion; had they acknowledged that his ways were past finding out, they would have given proof of their wisdom in estimating the extent of human powers, the limitation of which is wisely adapted to our finite state. To detail the monstrous hypotheses which have been handed down to us, with the discussions which they have excited, would be to fill volumes; it may suffice to say, for the most part, they are so absurd, incoherent, and contradictory, that, like the building of the Tower of Babel, they end in confusion.

It may be asked then, Of what use is the information, that Creation was preceded by a confused mass of indigested matter, or to what purpose was such knowledge communicated? Would not an instantaneous production of something out of nothing, have been a more striking attestation of Omnipotence? To this it may be

replied, When we have before us, the proof, that not only earth, but air and sea are peopled with innumerable inhabitants, with beings in which is the breath of life; what other productions would so strikingly demonstrate an Almighty Power? If the description given us of creation, is of a gradual and progressive work, let us inquire whether some instruction is not intended to be conveyed in this representation. Herein we shall find a remarkable display of the goodness of an Omniscient Creator, stooping to the condition of his creature man, in condescending to give to him his own example for the employment of six days out of seven, for the purpose of bringing I order out of confusion. Here is a lesson for that being, who has been endowed with intellectual powers, and who is placed in a world that stands in need of his help; for, bountiful as is the hand of Providence, his gifts are not so bestowed as to seduce us into indolence, but are calculated to rouse us to exertion. This habitation," says Goldsmith, "though provided with all the accommodation of air, pasturage, and water, is but a desert without his cultivation. To man, in a savage uncontriving state, the earth is an abode of desolation, where shelter is insufficient, and even food precarious.

Those inconveniences which art can remedy, are a proper call for the exertions of his faculties; the exercise of which has a tendency to assimilate him more, and more, to his Creator." And he

adds, "God beholds with pleasure, that being which he hath made, converting the wretchedness of his situation into a theatre of triumph; bringing all the headlong tribes of nature into subjection to his will; and producing that order and uniformity upon earth, of which his own heavenly fabric is so bright an example."

Instead then of calling in question the Omnipotence of our Creator, let us admire his wisdom; let us praise him for his goodness, in holding out such an encouragement to our diligence and perseverance in the improvement of his gifts.

The appropriation of six days for work, and one for rest, recommends itself to us as a standard for the distribution of time; in its having been adjusted by Him, who, knowing the human frame, was the perfect Judge of the degree of labour, as well as of cessation from it, best adapted both to the corporeal and mental organization of That it was intended for the instruction of those who lived before the flood, there can be no doubt; because it exactly accords with the divine institutions, upon settling the Jewish polity, after the return out of Egypt. For the

man.

re-establishment of the sabbath, this reason is expressly assigned: "For in six days the Lord made heaven, and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the Lord blessed the seventh day and hallowed it." In the first charge concerning it given by Moses, he styles it, "the rest of the holy sabbath unto the Lord."

The sabbath signified not only rest, but that the people themselves were the Lord's; and was therefore designed for the contemplation of their dependence upon his bounty, from which all their blessings flowed. What so likely to inspire humility and gratitude, the source from which spring adoration and praise! With this view also, the seventh, called sabbatical, year was appointed to remind them, that both they and their land were the Lord's.

This method of dividing the week prevailed even in those heathen nations, who cannot be supposed to have had any knowledge of the law, or history of Moses; and we actually find that they accounted one day in seven more sacred than the rest. This may be accounted for by the traditions carried into all parts of the world, by those who were dispersed at the building of Babel.

y See the Note at the bottom of page 49.

The great end for which we are brought into life, is to attain the knowledge, and to be confirmed in the love and obedience, of our heavenly Father; which includes all right action and virtue; all that is perfective of our nature; all that can render us happy in ourselves, and a blessing to others; all that can qualify us for the enjoyment of God, and fit us for immortal glory.* We cannot keep a due and prevailing sense of these things upon our minds, without their being frequently replenished with divine grace; our lamps cannot be kept burning, and our lights shining, without being often supplied with holy oil; to obtain which, requires frequent application to the Father of lights, the fountain of all illumination. The affairs and necessities of the present life, make such constant and importunate demands upon us, that our hearts and thoughts would be unavoidably engrossed by them, were we not reminded, by the public appropriation of

y Hesiod styles the seventh day, the illustrious light of the Sun.

Εβδομαδ' αυθις λαμπρον φαος ηελίοιο

Homer says, then came the seventh day, which is sacred or holy. Εβδοματηδ' ηπειτα κατελύθεν ιερον εμας

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