Globe, are in no way affected by the question of its interior structure, which will probably remain for ever unknown to us; and as the above result is in no way contradictory, either to our reason, or to history, we may safely assume the internal solidity of the earth, as a fact, until stronger reasons are adduced in opposition to it.*

We have, then, presented to the mind, on the first day of the creation, and created out of nothing, by the incomprehensible power of the Almighty, a solid mineral Globe, with its surface invisible, (from being covered with a thin coating of water, and there being as yet no light, for "darkness was upon the face of the deep.") And here, it is not without effort, that the mind is restrained within the limits to which our present enquiries must be confined. For when we consider that this great Globe is but a small member of a stupendous system; and that even that system is lost in the immensity

The term so commonly used in geological writings, the CRUST of the earth, is but too well adapted to mislead the mind as to the true nature of the Globe, which, as far as we know, or can understand, is solid throughout. The above term would seem to imply a mere outer shell, covering a hollow interior. Of the many false or problematical ideas of men, there is, perhaps, none more common or more unfounded than that which attributes to the Globe a hollow interior.

of other systems throughout boundless space, the apparent similarity of all which suggests the probability of each revolving sphere being destined to the same ends as our own;* the mind is overwhelmed with the extent of the prospect, and with our own comparative insignificance, which would almost induce a doubt of the reality of those numerous blessings which we feel have been conferred upon us by our Maker. There is, indeed, nothing that so completely overwhelms the finite mind of man, as the discoveries which his genius and his reason have enabled him to make in Astronomy; by which he finds, that, great as our solar system is, the immensity of space is filled with such systems, each moving in its own sphere, and all retained, in the most wonderful regularity and order, by the laws to which the Creator has submitted them. When we raise our thoughts, from our own little planet, to the contemplation of so boundless a creation, it is not without the utmost effort of the mind that we can connect time, and more especially a short time, with such immensity. But we must keep in mind, while dwelling on

* We may say of the Universe, what Pascal has so beaufully expressed of the immensity of God: "C'est un cercle infini, donc le centre est partout, et la circonference nulle part."

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erroneous

such subjects, that man's most notions of creation, arise from the necessity he experiences of connecting length of time, with extent, or difficulty of operation in his own finite labours. We must not forget that most of our great astronomical discoveries have been founded on our own earth, and its single satellite, as a base and if, in the study of this earth, we find it revealed to us in the most unequivocal manner by history, and corroborated by physical facts, that our planet has not existed more than what may appear to us infinitely too short a time for the formation of so great and so perfect a body, we have no power to limit this discovery to an individual member of the solar system; we must extend it to the whole, upon the same principle of analogy on which so many astronomical discoveries have been suggested, and subsequently demonstrated to be true; our reason must bend, with whatever difficulty, to so conclusive a corollary. But this is a field much too wide for our finite comprehensions. We cannot proceed far in such enquiries as the present, without the conviction being pressed upon us, that “the ways of God are not as our ways, nor his thoughts as our thoughts." We feel the necessity of curbing our curiosity respecting the state of other planets, and of

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other systems; and we must be satisfied and thankful for the merciful dispensations it has pleased the Almighty to bestow so abundantly upon our own.

We must feel satisfied, however, from what history announces, and our reason corroborates, that not only our own earth, but the whole of our solar system, started into being at the same instant, and by the same incomprehensible and Almighty power; and that the laws by which the revolutions of the various members of our system are regulated and preserved, were enacted on this, the first day of the creation; when, though the sun had not yet actually shone forth, it yet produced the effect of light, and of the " evening and the morning," which were the first day."

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It is here scarcely necessary for us to dwell upon that most remarkable part of the first day's creation, the fiat that light should appear, as it has no very intimate connexion with the geology of the earth, and has been most justly admired by all who are capable of reading, or expounding the sacred volume. The remark, however, ought not to be omitted, that the distinct mention of the evening, and the morning, forming each particular day, has always proved an insurmountable difficulty in the theories of a chaotic philosophy, which, in acknowledging

the days of Scripture, though it assigns to them a much longer period of time than one revolution of the earth on its axis, has yet been unable to give any reasonable explanation of the terms evening, and morning, as forming one day.* The idea of assigning unlimited periods to the days of creation, as recorded by Moses, has only arisen from the necessity of a longer period than 24 hours for the completion of so great a chemical process as the supposed production of the earth from chaos. But if first formations were not the consequence of a chemical process, which Newton considered most unphilosophical, and which our reason, and common sense most decidedly condemns, then the extension of the period demanded for their production becomes unnecessary.

It may here be objected, that if an Almighty

There is a very general traditionary notion amongst all nations, that darkness preceded light. In Otaheite, the natives consider that darkness was the origin of all things. Aristotle says, "The Theologians argue that all things sprung from darkness: philosophers say that all things "were mingled together."

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Metaph. l. 14. c. 6.

"As darkness preceded light, so the night of the He"brew computation always preceded the day; thus in a manner perpetuating a commemoration of the transac"tions of the first day of the creation."

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Comparative Estimate.