If this understanding of the structural arrangement of the chapter be correct, we have reached an important and significant conclusion regarding the author's method and design. He does not suppose himself to be giving the matter-of-fact sequence of creation's stages. His interest does not lie in that direction. His sole concern is to declare that Nature, in bulk and in detail, is the manufacture of God. His plan does not include, but _ipso facto_ excludes, conformity with the material order and process. He writes as a theologian, and not as a scientist or historian. Starting from this fixed point, let us note the outstanding features and engrossing interests of his delineation. We shall find them in the phrases that, like a refrain, run through the narrative and form its key-notes, and finally in the resultant impression left by its general tenour and purport. The recurrent key-notes of the narrative are three—God's naming His works, His declaration of their goodness, and the swift formula of achievement—"and it was so." The naming is not a childish triviality, nor a mere graphic touch or poetical ornament. It does not mean that God attached to His works the vocables by which in Hebrew they are known. Its significance appears in the definition of function into which in the later episodes it is expanded. Name in Hebrew speech is equivalent to Nature. When the story pictures God as naming His works, it vividly brings into relief the fixed law and order that pervade the universe. And by the picturesque—if you will, anthropomorphic—fashion of the statement, it attains an effect beyond science or metaphysics, inasmuch as it irresistibly portrays this order of Nature as originating in the personal act of God, and directly inspired by and informed with His own effluent love of what is good, and true, and orderly. Thus the great truth of the fixity of Nature is presented, not as a fact of science or a quality of matter, but as rooted in and reflecting a majestic attribute of the character of God. The interest is not scientific, but religious. In like fashion, the unfailing declaration of goodness, though it might seem a small detail, is replete with practical and religious significance. The Pagan doctrines of creation are all more or less contaminated by dualistic or Manichean conceptions. The good Creator is baffled, thwarted, and impeded by a brutish or malignant tendency in matter, which on the one hand mars the perfection of creation, and on the other hand inserts in the physical order of things elements of hostility and malevolence to man. It is a thought that at once degrades the Creator, and denudes Nature, as man's abode, of its beauty, comfort, and kindliness. How different is it in the Bible picture of creation! This God has outside Himself no rival, experiences no resistance nor contradiction, knows no failure nor imperfection in His handiwork; but what He wishes He wills, and what He commands is