books, and that one of them was distinguished by a historical, and the other by a prophetical character. In other portions of the Word, we find citations from another work, called the "Book of Jasher," and the writers apply what they have quoted from it, to events which were then in the course of being accomplished. (Joshua x. 12, 13; 2 Sam. i. 17, 18.)

That those ancient books were produced under divine superintendence, and designed for the spiritual guidance of the people to whom they were originally vouchsafed, seems evident, from the formal manner in which they are referred to, and the authority conceded to them. That one of them was constructed on the principle of expressing mental things in a historical manner, plainly appears from the passage that is quoted from it. As, then, it is certain, that the early portions of Genesis are distinguished by a peculiarity of composition, proving them to be documents of an entirely different character from those to which they are prefixed, there can be little doubt of their having originally formed a part of those more ancient divine records, the once-existence of which is certain from the fragments which remain.*

But this conclusion does not rest merely upon the probabilities of rational inference: there is some scriptural attestation of the fact. The fifth chapter of Genesis commences with the declaration, "This is the Book of the generations of Adam,” and thereupon follows, in a style agreeable to those times, a record of all his descendants up to Noah and his sons. Doubtless this Book of Generations was a written document, containing the circumstances which the author of the Pentateuch has cited, and acknowledged in this instance, as we have seen he did in others.

As, then, there is testimony sufficient to show that the Antediluvian History in the Bible, was produced among a people whose genius led them to express their perceptions of interior and spiritual truth, by means of external and natural symbols, occasionally arranged in the form of historic narrative, we think we may most fairly and reasonably arrive at the general conclusion, that those documents were never intended to record the origin of mundane things, to express the phenomena of matter, or to deliver the social, civil or political history of the first men. Their true purpose is of

"We have no slight reasons for supposing that Moses compiled the chief parts of the Book of Genesis, by arranging and connecting ancient memoranda, under the divine direction." - Dr. Pye Smith. Scrip. and Geo. Second edition, p. 202.

ONLY THE COMMON VIEWS OBJECTED TO.

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a much more sacred and religious character, which we shall endeavor to show. We shall, also, in addition to the general remarks which have now been made, venture to adduce, in their proper places, such other particular reasons for the conclusion arrived at, concerning the figurative structure of the Antediluvian History, as the specific points may seem to require. It is, however, always to be borne in mind, that those reasons are designed to weigh only against the vulgar apprehension of its literal sense; and also, that in no case, are they to be considered as questioning the divine origination of the documents, or suggesting doubts as to their spiritual value and purpose. We have deemed it requisite to make these statements, because there are some minds, who suppose that the rejection of a long standing interpretation, is the same thing as throwing discredit upon the documents. Against this we solemnly protest. We renounce nothing concerning those narratives, but that common opinion concerning them, which every sincere student has found it difficult to hold. We receive them as a genuine portion of the veritable Word of God, and therefore, we regard them as a Divine Revelation concerning celestial and spiritual things, and look upon every single expression they contain, to be significant of some interior affection and thought proper to man, in the process of his religious development, or attendant upon him during the calamity of his fall.

The style, in which these documents are composed, is the first of which we have any account, and perhaps it is the best adapted for the embodiment of divine communication; because it appears to have been a method of expression, which prevailed among an orderly and illuminated people, who enjoyed the advantages of interior perception, and displayed an activity of intellectual principle, very superior to any who have lived in subsequent ages. This was plainly referred to by Hannah, when she said, "Speak ye what is high, let what is ancient come forth from your mouth, for the Lord is a God of knowledge;" (1 Sam. ii. 3; Improved Translation:) and also, by the Psalmist, when he said, "Incline your ears to the words of my mouth. I will open my mouth in a parable; I will utter dark sayings of old; which we have heard and known, and our fathers have told us." (Psalm lxxviii. 1, 2, 3.)

There are two modes of speaking of the Scriptures, frequently adopted, to which, in concluding these remarks, it will be useful to refer.

The first is, that the statements of the Scriptures must be im

plicitly and reverentially received, whether we understand them or not; and that it is mere presumption for man, with his carnal mind and puny intellect, to attempt to comprehend those wonderful things which it has pleased God to deliver, rather for his faith than his knowledge! This may be a pious submission to divine authority, taking its rise in religious feeling, but it is certainly mistaken in its application. We have no doubt that such obedience is very becoming, provided it be accompanied with intelligence; but in the case before us, it wants the ingredient necessary to enlighten and give it value. Those who can satisfy themselves with such notions, are, therefore, beyond our reasonings. We can render them little service. They have faith for any thing—but that free and sensible inquiry into the legitimate meaning of God's Word, which we regard to be the duty and prerogative of man.

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The second mode, is that which asserts, that the Scriptures are very simple in their structure;" and describes them as being for "simple minds," "plain readers," "the common people,” “the unlearned," and so forth: thereby insinuating that those explanations are to be suspected which require labor, research, and intellectual culture for their discovery and comprehension. It is readily granted, that the Scriptures are so written, as to be serviceable even to the lowest states of human apprehension, but we do not believe that such a state apprehends the whole truth, contained in any one passage that may be presented to it.* There is just so much seen as the intellectual condition will admit of, and no more. The highest disclosures of divine wisdom, are not to be discerned by the lowest states of the human mind. The simple may receive the Word in simplicity, but the wise man understands it in wisdom, and the latter makes the nearest approaches to its true meaning. The apostle declared the rule when he said, "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." (1 Cor. xiii. 11.) The word is rightly viewed when it is regarded, not only as capable of improving the heart, but also of enlightening the understanding: and therefore, its wisdom must be adapted to all the advancing conditions of the human mind. It is the wise and friendly character of revelation, not only to assist man in his intellectual elevation, but likewise to accompany him in his progress,

"Of those who actually read the Scriptures, multitudes are very imperfectly able to understand most of what they read." — Timothy Dwight, LL. D. Sermon 152.

MAN IGNORANT BUT INNOCENT.

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and urge him onwards by calling attention to superior heights not yet attained. If we do not regard the Word in this light, we overlook much that is solemn and interesting in its objects: in such a case, its reality vanishes like a meteor, and its spirituality perishes like a dream.

CHAPTER III.

ORIGINAL STATE OF MAN. THE SUCCESSIVE DEVELOPMENT OF HIS MENTAL AND SPIRITUAL POWERS. HIS DUTY AND PREROGATIVE AS AN IMAGE OF GOD. THE EXCELLENCY OF EVERY THING THAT WAS MADE.

"The foundations of religion and virtue being laid in the mind and heart, the secret dispositions and genuine acts of which are invisible, and known only to a man's self; therefore, the powers and operations of the mind can only be expressed in figurative terms and external symbols." -DR. JOHN CLARK. Folio Collection of Boyle's Lectures. Vol. III. p. 229.

FROM the facts and principles which have been laid down, we are somewhat prepared to consider the evidence for regarding the early portions of Genesis as treating, first, of the original state of the most ancient people; next, of that progressive development by which they became spiritual, and at length celestial men, when they constituted the most ancient church; afterwards of their declining state and absolute fall; then of the religious condition of succeeding generations; and, finally, of the state of wickedness which prevailed among the posterity coeval with the flood, by which catastrophe the celestial dispensation perished.

Viewed in this light, assisted by the corroborations of other parts of the Scriptures, and the facts of spiritual experience, we shall be enabled to recognize in those portions of the Word, a meaning beautifully consistent with themselves, and in perfect harmony with all the demands of a true mental philosophy; and, at the same time, disclosing principles whereby to answer every requirement which the most enlarged idea of revelation can suggest.

THE BEGINNING.

The narrative opens with this beautifully simple declaration, "In the beginning, God created the heaven and the earth." The beginning certainly denotes the remotest time connected with the history of the human race; then was the period for commencing the operations subsequently described. But what phenomenon was about to be operated? We answer, that it was to be a con

dition of humanity, in the highest development of which, the Creator was about to produce the image and likeness of himself. It was necessary, in the first place, to provide the planes, through which this development could be accomplished in an orderly way. These are called "the heaven and the earth:" the heaven being that internal constitution of man, which connects him with a spiritual destiny; and the earth, that external condition, by which he is related to a natural world. Hence, heaven, considered as the kingdom of God, is said to be within, (Luke xvii. 21;) and the earth, regarded as man's outer nature, is so frequently called upon to hear the Word of the Lord. (See Isaiah xxxiv. 1; Jeremiah vi. 9; xxii. 29, &c., &c.) Of the existence of the internal and external man, popular theology is sufficiently cognizant. The apostle speaks of them as the inner and outer man. (Ephesians iii. 6; 2 Corinthians iv. 16.) From this we learn, that revelation opens with informing us that man, by original creation, was distinguished by an internal and an external nature; that the former might be taken as an indication that he had been endowed with immortality, and the latter as the announcement of his responsibility

But what were his mental and moral possessions? Of these, at first, we think he must have been obviously destitute. We can hardly conceive the idea of man being created with the experience and information, which mental exertions and moral qualities would seem to imply. Therefore, his original condition, in these respects, could have differed but little from those states, into which he has since been born. Thus he must have been ignorant, but innocent, still possessing all the capabilities for having developed the highest perceptions of wisdom and the holiest principles of virtue. The state, which has attended the beginning of man in all ages of his perpetuation, may have been designed to inform us what was his condition when first originated. Of the process, by which this was accomplished, we have no revelation, but we are told something of the mental characteristics that first belonged to him. "The earth," is said to have been "without form and void," to denote, that, as to his external nature, he was destitute of the order, which arises from enlightened teaching, and void of that living excellency, which springs out of active goodness. And to show the accuracy of this view of the subject, we find that a corresponding state is spoken of in precisely similar language. When the Jewish church had become a desolation, the Lord thus describes its aspect: "I beheld the earth, and lo, it was without form and void;