appears founded, indeed, on mistaken or perverted views of the transactions recorded in these chapters, or on inferences supposed to be drawn from them in the apostolic writings; it being imagined that what the writer of the Book of Genesis left incomplete, on the subject of the fall of man, original sin, redemption by vicarious suffering, &c. has been more fully supplied in the letters of the apostle Paul.

Of the various doctrines forming this heterogeneous mass of confusion, absurdity, and blasphemy, it is not my intention, in this place, to say much; but this I will lay down as a postulatum from which we may safely argue, that, however strangely it may prove the apostles to have been misunderstood, no representation of theirs can be taken as meaning, or communicating any thing more than what is actually contained in the writings from which they receive their facts, and draw their inferences; none of them professing to give any further information on these subjects than that which they gather from these original writings. If, therefore, upon a fair and candid examination, I can make it appear that the original passages in the early chapters of Genesis refer to our first parents--and to them alone-without any allusion whatever to their posterity, there will then be no ground for asserting that man, by nature, fell from a state of immortality, and that the whole human race have become corrupt, and subject to eternal condemnation, by the sin of Adam their federal head; the whole fabric which superstition has erected upon this weak foundation, as a consequence, falling to the earth, and becoming crumbled with the dust.

The nature of this concise history has been variously understood by different individuals. Some, finding it difficult to explain as literal, so as to suit their creeds, have considered it as a moral allegory; others have supposed, that although it should be taken literally as to the facts recorded, yet, that it contains hidden mysteries-big with important results-affecting not only our first parents, but the whole human race; and that not in this world alone, but throughout all eternity. To me it appears that it is a simple narration of events concerning our first parents; exactly such as might naturally have been expected to happen to individuals so circumstanced; events capable of the most rational explanation, and calculated to exhibit the Deity to our view in the most amiable and endearing light -as a God of infinite wisdom and unbounded benevolence. And, in support of this my view of these much-disputed chapters, let it be remembered that of all the doctrines

founded by the self-named orthodox upon this history, not one of them is directly stated therein; and scarcely any one of them can be said to be capable of fair deduction therefrom. Not one word is there said, or implied, of man's being created a superior and immortal being; not one word is said of his fall, by nature, from that state; no mention is made of the entrance of the devil into the serpent, in order to tempt Eve; no allusion, however distant, occurs to the punishment, by eternal torments, of the sins of his posterity, in consequence of their fall through the sin of Adam. All this is matter of inference alone, with regard to some points; but as to others, and those the most important, as well as the most numerous, they rest upon the mere assertion of their professors, who gratuitously assume that as being meant by the writer of Genesis, which best accords-not with the evident sense of the author-but with their own pre-conceived creeds and opinions. In their defence they will plead, perhaps, the brevity and obscurity of these ancient, these primitive writings. There is force in this plea, but how should we act in such a case? Not, surely, by imagining, theoretical, fanciful, and mysterious doctrines; and then aiming to support them by disjointed facts, or obscure passages; but by endeavouring to apply rational and correct principles of criticism; by looking to the evident aim and object of the writer; by bearing in mind the circumstances, the age, and even the language under and in which his book. was composed; by carefully noting the situation and the objects of those beings whose plans are described, or whose actions are recorded; in short, by weighing probabilities, and being determined according to evidence; taking for absolute facts only such as are plainly narrated; and, when we are left to inference, forming such conclusions as are most rational in themselves, and as may best accord with the situation of the parties and the general tenor of the writings.

It is by these principles that I shall endeavour to govern myself in the following remarks, intended to elucidate the early part of the Book of Genesis. My views, as a whole, will, I trust, be approved by every rational lover of Christianity; yet should it appear to the reader of these remarks that some positions are unfounded, and some inferences unsupported, let it be remembered that the orthodox views of this narration are both these to an infinitely greater extent; and let it further be borne in mind that I do not confidently advance my sentiments on this subject, at least in all its details, as

the undoubtedly correct view of the matter; I simply give such views and suggestions as, after a careful application of the before-named principles, appear to my own mind the most probable; and I leave it to the reader to decide for himself, and either to adopt my explanation, or to suggest a more rational one of his own.

To proceed then, upon these principles, to the subject. This book, written for the use of the Israelitish people, and not for that of our times, has an evident relation to their views and situation. Its main object, particularly in these early chapters, is to teach them the existence of one only God; and, by shewing them that every thing originally sprung from that source, and that all events had subsequently been guided by his wise will and directing providence, to induce them to abstain from idolatry--to adopt his worship, and submit to his dispensations. Preparatory then to his giving the Jews, with this view, the history of man, it became necessary that the writer should give them some ideas of that theatre on which man was to be the great, the all-important actor; he does not, indeed, carry them to the contemplation of the universe; that was not necessary to his purpose, nor (even had he himself possessed the knowledge) could the people for whom he wrote have comprehended him, had he done so.

The first chapter of Genesis, to the twenty-fifth verse, appears merely the machinery with which to introduce the great object of the writer. The division of the work of creation into days was probably intended to convey the idea that every thing was produced in its regular order, and all for wise and gracious purposes. The words, " In "the beginning God created," &c. do not necessarily imply that the world was made out of nothing; but this might be, and most likely was, as Dr. Geddes suggests, * " the rescue or "restoration of a pre-existent mass of matter from a state "of darkness and desolation, to make it a fit and comfortable abode for the beings intended to be placed "therein." Admitting this to be the case, the earth might have been a fit habitation for all other animals many ages before it would become proper as a residence for man; a circumstance which would fully account for those organic remains, and other geological phenomena, which, appearing irreconcilable with the Mosaic account of the creation,

See Dr. Geddes' Preface, p. 2, for further illustrations.

have furnished a handle for sceptics, and have puzzled the Christian and the philosopher in their endeavours to explain.*

Having briefly narrated the creation of the earth, the writer proceeds to his real object-the formation of man; who, being the most important creature, his creation is surrounded with every circumstance that can inspire a true notion of his dignity. Thus, whereas all other beings are represented as appearing at the immediate command of their creator, this most excellent work of Deity, for whom all other things were made, and to whom all are to yield obedience, is represented as being the subject of deliberation and consultation before he is produced. "And God “said let us make man in our own image," (or as our representative in governing the whole) "after our likeness; and "let him have dominion over the fish of the sea, and over the "fowls of the air, and over the cattle, and over all the earth, "and over every creeping thing that creepeth upon the earth;" when, apparently as if the result of this council and deep deliberation, it is said (v. 27) "so God created man in his "own image, male and female created he them." Whether they were both created at this time and together it is not easy to determine; it is not improbable that they were so, and that they were separated from each other till the proper and appointed time arrived for bringing them together. Thence, to the end of the chapter, follows the charter, before spoken of, which gives to man the dominion over the whole earth, and all that it contained. After having given this succinct and summary account of the whole creation, the Deity is represented as beholding, with complacency, the world which he had made, and pronouncing the whole to be very good. "Thus ended," it is said, "the sixth "day;" and God is represented as resting on the seventh day. This circumstance must tend to prove that the days are not to be taken as literal days, but that the words are used only as a medium by which to give an idea of the regularity and order in which every thing was produced; since we know that fatigue or rest can be only used as figures of speech when applied to the Deity.

The writer having brought the work to a conclusion,

* A fact which would tend strongly to support this position is, that amongst these numerous remains of animals, both known and unknown, at this time, none have been discovered of the human form.

observes, at the beginning of the chapter, "these are the "generations of the heavens, (atmospheric airs, or the expanse) "and of the earth, when they were created; in "the day" (here one day is put for the whole six) "in "which the Lord God made the earth and the heavens." He then, as his main object, proceeds to treat on man, and enters into further particulars respecting his nature and formation, previous to a narration of the dealings of God towards him. "And the Lord God formed MAN out of the dust of the ground, and breathed into his nostrils the "breath of life, and man became a living soul." God formed man out of the "dust of the ground"-of frail and perishable materials, and causing the air to enter into his nostrils, his lungs became inflated, and his heart began to beat, putting the blood of his whole frame in circulation; thus man, from being a lifeless form,* became a living, moving, soul or person.

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The man being thus complete and capable of action, three things would necessarily demand the attention of his creator. First, To guard and secure his existence. Secondly, To fit his mind for the situation in which he was immediately to be placed. And, Thirdly, To improve his understanding, so as to capacitate him for his future situation. and employment. And, in going through this short history, we shall perceive that all these ends were provided for, and 'that in a way, which must call forth our love and admiration of that benevolent being who had brought man into existence, and who watched over him with such proof of his

* It is not said that God made the body of the man, and then infused into it a living soul; but that God made man—the whole man—who, when he had received the breath of life, became a living soul or person. Much stress is laid upon the occurrence of the mere word soul, in both the Old and New Testament, yet nothing can be more inconclusive than an argument of such a nature. A reference even to the common Concordance, by Cruden, will shew the reader that "this word in scripture, especially in the style of the "Hebrew, is very equivocal;" and this writer, himself an advocate for the immortality of the soul of man, allows that the same word is applied to beasts, (Gen. i. 24) to the whole body-to the life-to living bodies--and even to dead bodies; and surely the writer could not have meant to speak of dead immortal souls! Thus the writer of Genesis speaks of Adam's becoming, when the breath of life was breathed into him, a living soul, or person. He was before a man in form, but he became now a living man. Thus a clock is a complete machine when first made; but when wound up it becomes a clock in motion. Thus a steam engine may be complete in itself, but it is not till the steam is introduced, and the operations of expansion and condensation commence, that the powers of the engine are called into action.