But we are assured that some of the statements in this first chapter of Genesis are palpably untrue;--as when it is said that the Sun, Moon, and Stars were created on the fourth Day,--which, it is urged, is a physical impossibility: for what forces else sustained, and kept this world a sphere? The phenomena of Geology again prove to demonstration, it is said, that the structure of the earth is infinitely more ancient than the Mosaic record states: and also that there must have been Light, and sunshine too, at that remote epoch,--which fostered each various form of animal and vegetable life.--Further, we are assured that it is unphilosophical to speak of the creation of Light before the creation of the Sun.--Then, the simplicity of the language is objected to:--"the greater light to rule the day, and the lesser light to rule the night:"--"dividing the light from the darkness:"--"waters above the firmament:" and so forth. The very ascription of speech to GOD, gives offence.--Again, some raw conceit of the advanced state of the human intellect rejects with scorn the notion of Adam oracularly bestowing names on GOD'S creatures. Finally, the creation of Eve, moulded by GOD from the side of the Protoplast, is declared to savour so plainly of the mythical, allegorical, or figurative; that the narrative must be allowed to be altogether unworthy of such wits as ours. But we have seen that _the creation_ of Sun, Moon, and Stars is _not_ assigned to the fourth day--but to "_the beginning_"--The antiquity of this Earth we affirm to be a circumstance left wholly untouched by the Mosaic record: or, if touched, it is rather confirmed; for, before beginning to describe the work of the first Day, Moses describes the state of "the Earth" by two Hebrew words of most rare occurrence[295], which denote that it had become waste and empty: while "the deep" is spoken of as being already in existence.--There is nothing at all unphilosophical in speaking of Light as existing apart from the Sun. Rather would it be unphilosophical to speak of the Sun as the source and centre of Light.--I see nothing more childish again in the mention of "the greater and the lesser light," than in the talk of "sun-rise" and "sun-set,"--which is to this hour the language of the Observatory.--As for attributing speech to GOD, I am content to remind you of Hooker's explanation of the design of Moses therein, throughout the present Chapter. "Was this only his intent," (he asks,) "to signify the infinite greatness of GOD'S power by the easiness of His accomplishing such effects without travail, pain, or labour? Surely it seemeth that Moses had herein besides this a further purpose; namely, first to teach that GOD did not work as a necessary, but a voluntary agent, intending beforehand and decreeing with Himself that which did outwardly proceed from Him; secondly, to shew that GOD did then institute a Law natural to be observed by Creatures, and therefore according to the manner of laws,