but to reveal and enforce religious truth, it might well be that a literary or a logical, and not a chronological, arrangement might best serve its end. As a matter of fact, the order chosen is not primarily historical. Another quite different and very beautiful idea has fashioned, and is enshrined in, the arrangement. Looking at our analysis of their contents, we perceive that the six days fall into two parallel sets of three, whose members finely correspond. The first set presents us with three vast empty tenements or habitations, and the second set furnishes these with occupants. The first day gives us the sphere of light; the fourth day tenants it with sun, moon, and stars. The second day presents the realm of air and water; the fifth day supplies the inhabitants—birds and fishes. The third day produces the habitable dry land; and the sixth day stocks it with the animals and man. The idea of this arrangement is, on the face of it, literary and logical. It is chosen for its comprehensive, all-inclusive completeness. To declare of every part and atom of Nature that it is the making of God, the author passes in procession the great elements or spheres which the human mind everywhere conceives as making up our world, and pronounces them one by one God's creation. Then he makes an inventory of their entire furniture and contents, and asserts that all these likewise are the work of God. For his purpose—which is to declare the universal Creatorship of God and the uniform creaturehood of all Nature—the order and classification are unsurpassed and unsurpassable. With a masterly survey, that marks everything and omits nothing, he sweeps the whole category of created existence, collects the scattered leaves into six congruous groups, encloses each in a compact and uniform binding, and then on the back of the numbered and ordered volumes stamps the great title and declaration that they are one and all, in every jot, and tittle, and shred, and fragment, the works of their Almighty Author, and of none beside.