The following lines which Cicero quotes and his own remarks, in his firft Book of Tufculan Queftions, are so fimilar and beautifully picturesque, that I must insert them. Non intermittit fuo tempore, Cælum nitefcere, arbores frondefcere, "Tum multitudinem pecudum partim ad vefcendum partim ad cultus agrorum, partim ad vehendum, partim ad corpora veftienda hominemque ipfum quafi contemplatorem cæli ac deorum, ipforumque cultorem, atque hominis utilitati agros omnes & maria parentia, &c. Nor intermits each feafon of the year, The fun to fhine, and nature's bofom cheer: "Then when we behold the multitude and diverfity of cattle, fome defigned to cultivate the land, fome to carry burdens, and others to fupply cloathing; and when we behold man man himself, formed as it were to contemplate the Heaven, and adore the Gods, and both land and water fubfervient to his ufe; I fay, when we behold these, and innumerable other things, how is it poffible not to acknowledge fome divine Maker!" And thus we must acknowledge 12. "The earth brought forth grass, and the herb yielding feed after his kind, and the tree yielding fruit, whofe feed is in itfelf; and God faw that it was good." The words of Arrianus on Epictetus are an excellent counterpart to these words. 13. "And the evening and the morning were the third day." 14. “ And God faid let there be lights in the firmament of Heaven, to divide the day from the night, and let them be for figns and for feafons, and for days and for years." The alternate change from light to darknefs, which is obvious to the moft illiterate, would never have been fufficient for an accurate determination of time; for this purpose a reference must be made, not merely to the fun and moon, but alfo to the fixt ftars, without which all observations would be be fruitlefs and it is but in these latter ages that mankind became fully fenfible of the force and propriety of the words of Mofes ; yet we can, among the Gentile philosophers, find fhrewd gueffes, especially in the works of Plato : -χρονος δ' εν μετ' ουρανού γεγονεν, ίνα αμα γενηθέντες, αμα και λυθωσιν. Ηλιος και Σεληνη και πεντε αλλά αέρα, επίκλην ἔχοντα πλανητες, εις διοριςμον και φυλακην αρίθμων χρονες γεγόνει "Time therefore originated with heaven, and as they both came into existence together, they may also be deftroyed together. The fun and the moon, and the five other ftars which are called planets, were made for an accurate diftinction, and commemoration of time." I fhall clofe this with the words of Claudian: Ille pater rerum qui tempora dividit aftris. 15. "And let them be for lights in the firmament of heaven, to give light upon the carth, and it was fo." 16. " And God made two great lights, the greater light to rule the day, and the leffer light to rule the night - he made the stars alfo." Pliny, in the fixth chapter of his fecond book of Natural History, has expreffed him felf 66 felf in words highly picturesque, and extremely applicable to the illuftration of these texts :-" Coram medius fol fertur, ampliffime magnitudine ac poteftate, nec temporum modo terrarumque, fed fiderum etiam ipforum, cælique Rector."-The central fün immenfe in magnitude and power, proceeds the ruler of the seasons, of the earth, and planatary system thus, 17. "God fet them in the firmament of the heaven, to give light upon the earth.” 18. And to rule over the day and over the night, and to divide the light from the darkness; and God faw that it was good." 19. "And the evening and the morning were the fourth day." 20." And God faid, let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.” 21." And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind, and God faw that it was good." 22. "And 22." And God bleffed them, faying, be fruitful and multiply, and fill the waters in the feas, and let fowl multiply in the earth." 23. "And the evening and the morning were the fifth day.” In Diodorus Siculus, who explains the cofmogony of the Egyptians, is reprefented a very ftrange account of the formation of liv ing creatures; yet even in this the veftiges of tradition are to be clearly discovered. He fays, as moisture generates creatures, by the inftrumentality of heat, as if from a feminal principle, such, in their embrio state, are enlarged by the dews and moisture of the night, and again rendered compact and firm by the folar heat; and that in procefs of time, the filaments wherein they were inclofed, are diffevered by the heat, and different animals by that means produced. Hence the opinion Ta qua año îns mu☺, that living creatures fprung from mud. Hence Archelaus deduces the existence of almost every thing from moisture; and Laertius was of the opinion, that all things confifted of water. Αιγυπτίοι την της πρώτης ζωής, ην υδωρ cupbarıxws exañev, &c.—Simplicius Phyfic. 1. το υδατος συνεςαναι παντα, The |