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God called the light day, and the darkness he called night: And the evening and the morning were the first day."

Ir is reasonable to suppose, that when God created the heavens and the earth he gave existence to all the several elements which now compose this world, and all the other systems that are connected therewith. What is termed chaos or the abyss, seems to have consisted of all the various principles of matter which were at first without order, or particular arrangement. The Hebrew word in this part of the writings of Moses, signifies, to give being to what before was non-existent: and seems to point out the forming of specifical creatures into their particular classes; and to denote the making all things perfect in their kind.

The first distinct creature that Moses takes notice of, is Light; which, he informs us, was created by the commandment of the Almighty. "He spake, and it was done; He commanded, and it stood fast." We have reason to conclude, from Scripture, that the visible fabric of the heavens and the earth was not the first work of God; for the angels, those sons of the Almighty, those morning stars, sang for joy, when the foundations of this system were laid. It is altogether uncertain how long that spiritual system had stood before this world was created; but it is highly probable, and almost certain, that there was a spiritual system before this world was formed in the manner it now is.

It appears very probable that all the moving powers in nature received their existence when the matter, of which the heavens and the earth are made, was first created. This is called by Moses the abyss, or matter without form or order, and void or empty, without utility. When the Almighty said, 'Let there be light,' we are not to imagine that this command was the cause of the creation of the principles of light; the materials were already created, but it called them into another form than that in which they were before. The chaotic mass contained the principles and materials of all bodies but without order. So Moses tells us that all things were tohu ve bohu,-confusion and emptiness, and that darkness was over all the abyss.

The divine commandment which produced light, must be considered as operating upon the properties of matter already created: and as light is found to proceed from the motion of luminous particles, we must conceive some central force, or attracting power to be the instrument of producing this phenomenon of light. There seem to be moving principles in all na

ture, which, when put in motion by the first cause, produce natural effects according to fixed and established laws; which cannot be altered unless by the First Mover.

The origin of that light which now renders bodies visible to us, seems chiefly to be fire; though light and fire are not inseparably connected; for light may be propagated where there is no fire, as from putrid bodies, and fire may be where there is no light, as in iron, sulphur, &c.

According to Moses, Light was the first specifical creature that was formed in this system, but the materials were already created when the other matter, of which the heavens and the earth were formed, received its existence. Moses seems plainly to hint at the operation of a principle in the universe, which, as a second cause, produced the phenomenon of light. This, most probably, was the motion of the luminous and fiery particles in the chaotic mass, which, at the divine command, separated themselves from the other gross materials of the miscellaneous composition, and by an attractive sympathy associated in one body, and after three natural days, formed that body which we now call the Sun.

Whether there be any subtle body, of a purer nature than fire, in this system, is of little consequence in this enquiry; for, admitting that similar particles have, according to their nature, a quality, or power to attract one another when put in motion, it answers all the purposes required. The first thing that Moses takes notice of in the order of the things created, is the centre of this system, which he calls or light; and which after a short progression rested in the sun, the common centre of this system of which we are a part. And by the influence of this central light, or fire, the various parts of the system were balanced, and, by mutual attraction, moved in the expanse, at determined distances.

The account which Moses gives of the abyss, or deep, as it is called in our translation, is very favourable to the idea which Sir Isaac Newton has suggested concerning attraction and gravitation; for the Hebrew word signifies, to move with a sort of confused motion. This shews that the chaotic mass had some gravitating powers in it, before the forming of the system; and that the attracting and repelling forces were naturally and originally in the universe; and that the first mover gave them, in a regular course, their specifical direction, and systematical attractions. Thus it is imagined that the doctrine of Moses, even in point of philosophy, is much more agreeable to the system of Sir Isaac Newton, than that of Mr. Hutchinson; and it does not appear that there is any thing said by Moses that

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city, whose only daughter had lately died, made request to have the charge of her.

On the day when she was brought forth to the amphitheatre, they cast her to a very fierce lioness. But when Thecla walked up to the lioness, the savage beast received her with a kind of reverence, and offered no violence to her, but came and gently licked her feet.

The people seeing this, vehemently cried out, appealing to God, and condemning the unrighteous sentence. And Tryphæna again took the charge of her till the morrow.

When the morning arose, Alexander came to the house of Tryphæna, to demand Thecla. Tryphæna taking her by the hand led her forth saying, I conducted Faleonella to the tomb; and now I lead Thecla to the wild beasts. Thecla hearing this wept and prayed, " O Lord God in whom I have trusted, reward Tryphæna for her compassion towards me thy servant!"

On her entering, there was a tumultuous noise in the theatre, the roaring of the wild beasts, the clamours of the people, and the lamentations of the women condemning the unrighteous

sentence.

Thecla being taken from Tryphaena was again cast into the theatre. And another fierce lioness running towards her instantly cast herself at her feet. Then a bear roused by the cries of the people, ran towards her. But the lioness rising, fell upon her, and tore her in pieces. At length a very savage lion came forth that had been accustomed to devour men. The lioness ran towards him. They fought for some time, till they fell dead together.

Tryphæna, who was placed in the highest part of the theatre, seeing this, sunk down, and was taken up for dead. The whole city was filled with terror: for Tryphæna belonged to the emperor's family. And Alexander himself besought the governor saying, have compassion on the city, and send this pestilent woman hence, lest the whole city be destroyed.

The governor calling to Thecla from the midst of the wild beasts said to her, "Woman declare who art thou-and by what power hast thou been preserved." Thecla replied, "I am a servant of the living God, and have believed on his Son Jesus Christ, in whom he is well pleased, therefore have I been delivered. He alone is the way to eternal salvation. He is a refuge from the storm, a rest to the afflicted, a defence to those that are in despair, and whosoever believeth not on him shall not see life."

The governor hearing this, commanded her to be clothed. Thecla answered, "My God, that hath clothed me. defence

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