as referring back, in a general way, to the time of their creation, for the purpose of giving their form and common name, and without intending to say that they were both made on the same day, and the sense is plain, and no conflict exists between that and the other statements referred to on the same subject.

We can not be too careful in searching out the true sense and meaning of the sacred writers. This can, in most instances, be done successfully, by comparing the several passages to be found referring to the same thing, with each other. We frequently meet with remarks, which, if taken alone, or construed strictly, would be either untrue or unmeaning. Such, for instance, as the expression by Cain in his alarm: "And it shall come to pass that EVERY ONE THAT FINDETH ME shall slay me."-Gen. 4: 4. " And the Lord said, I will destroy man whom I have created from the face of the earth."-Gen. 6: 7. Noah, although included in the terms of that general denunciation, felt no alarm for himself or family, knowing that he and they were all to be excepted.

Before closing this branch of the subject, let us notice the care with which the jurisdiction and control of Adam was expressed. "And God said, Let us make man in our image, 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 creeping thing that creepeth upon the earth."-1: 26. The same dominion, but in different form, is repeated in the twentyeighth verse, and each time the power of Adam was strictly limited to this earth and things upon it, by specification of the things over which it was to extend. No general language was used which could be understood as extending it to anything else. Had power been assigned him in words, which would necessarily include all living creatures, a strong inference would have arisen from such expressions that nothing had ever been created previous to that time; and that no living creature was then made but those on this earth, for he certainly could not control such if on another planet, or elsewhere in the heavens above.

With this preliminary review of the Mosaic history of creation, and confidently believing that no one who has, or may examine that history with the care which is due, will fail to be satisfied that nothing is there said which is not consistent with the hypothesis that heaven was created and inhabited by innumerable rational beings before this world was made, I will close this negative inquiry and proceed to the examination of such Scriptures as tend to prove the affirmative of that proposition.

CHAPTER V.

The Same Subject Continued-Nature and Extent of Inspiration— Class from which Inspired Men were chosen-Evidence that Angels Existed before the Creation of the World, Scriptural, Rational-Conclusion.

To a correct understanding of the book of Genesis, it is necessary that we bear in mind the purpose for which it was written. If inferences may be drawn from anything said there, which would conflict with well-authenticated scientific facts, we should not, in hot haste, pronounce the book spurious, but rather pause and inquire with what intent it was written, and what was the object and scope of the writer, etc. And if it is found to have been written for one great purpose only, and that the matter in question was not within the compass of the plan marked out by the writer, we should accept it as what lawyers call a mere obiter dictum (a passing remark), and therefore (if not figurative) but casually spoken, or written, and of no force or value.

It requires no argument to show that the writer did not expect that book to be accepted as a work on geology, astronomy, natural history, or any other purely scientific subject; but a succinct account of the creation of man and his early history, and, as connected therewith, of the creation of this world and the creatures found here. Some have wondered why nothing is said there about the creation of angels or devils. This may be sufficiently accounted for on the supposition that the plan of the work did not extend that far, or that the writer knew nothing about it.

Moses may not have been a good geologist or an ex

perienced chemist, yet a man of undoubted veracity and distinguished piety.

Joshua, it is said, commanded the sun to stand "still upon Gibeon, and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies." Josh. 10: 12, 13.

An astronomer of the present age would not readily believe that account as literally true; but if otherwise inclined to believe the Sacred Writings, he would find it easy to explain that matter to the satisfaction of himself and of all others so disposed.

The mind of Joshua was not then on questions of abstruse science. His ambition was to punish his enemies, the Amorites. His prayer was that the sun and moon might stand still-his desire was to have more time to pursue and destroy the enemy. God heard his petition, and approving the motive, He granted the request for time, not in the way mentioned, but by producing the effect desired, by suspending the rotation of the earth for the requisite time. Joshua, his army, and the historian probably, all believed that the sun and moon stood still “about a whole day." To them the effect was the same, and their error, as to the manner in which it was accomplished, was immaterial.

God knows all things. Of course, then, no scientific fact, how hidden soever or abstruse to us it may seem, is at all mysterious to Him. Our ignorance of such things He also knows, and the cause of it. He hears our prayers in the true sense and meaning intended, no difference how imperfectly expressed, or in what unscientific language clothed. When he communicates to us, by his prophets or otherwise, he addresses our understanding, and employs such terms as are best adapted to convey to our obtuse intellects the information intended, or produce the desired reflection. Of this the prayer of Joshua, and the conversation with Job (which is found in the thirty-eighth chapter of that book), are striking instances. Job, for instance, no doubt thought that the earth rested on a foundation, sup

ported by corner-stones, as buildings are, and therefore his reflections were properly excited by speaking of things as he understood them to be, and not as they really were.

If Moses intended to say that the matter of which the world was created had no existence before (but I insist that he did not), and if there is conclusive evidence that it did exist before, then a sufficient answer to any objection which may be brought against him on that account, is to say that he was not, and did not pretend to have been inspired of God as to such scientific facts; and that for him, as a mere man, to err was natural; and that in doing so he did that only which most inspired writers who came after him did.

We have abundant reasons for believing that the prayers of the faithful are often answered in the same manner at the present day. The Christian in faith and humility, petitions the throne of grace for that which is most anxiously desired, and which is consistent with the Divine Will. The request is often granted, not in the way expected, but in another not less efficient or satisfactory. God knows our necessities better than we; and to carry into effect any purpose of his, he is at no loss for means.

If every book which contains error, of some sort, is to be rejected as fabulous or false, then we may commit all our libraries to the flames. For I fear not to say, that no book of one hundred pages has ever yet been written and printed (and without having passed through the hands of a hundred and one, or other like large number of translators, copyists, and printers, how faithful soever they may have been) by mortal man, with or without the aid of inspiration, which would not be condemned under that rule.

The prophets, apostles, and teachers of old, who wrote and taught under the direct influence of divine inspiration, made no claim to perfection of wisdom in any matter beyond. that mission with which they were each especially charged. That the communications made to them were restricted to the subject matter with which they were commissioned may be proven to the satisfaction of any one, from the Sacred Scriptures alone. Of the many instances in which