The six days work of Creation was to open to the eye of faith his works very gradually, that like the stars of a night, they might be seen one by one. The six days work, and the seventh day of rest, was no doubt designed to shadow forth the Seven Millenniums, which would include all time between the two eternities. The first day, from Adam to Enoch, had in it a revelation of the true light—the second, from Enoch to Abraham, including the division of the waters—the third day, from Abraham to David, including the separation of the nations of the world—the fourth day, represented the Thousand Years from Solomon to Christ, the time when the Shekinah appeared in the Temple: the Church, fair as the Moon, and the Prophets, the Stars, shone bright in the firmament. At the close of this, Christ the true Sun appeared. The fifth day was to point out the state of the church and the world, from Christ to the Reformation, when the great Whales of Anti-christian powers, troubled the seas. This lasted till the glorious Reformation, the beginning of the Sixth Day, in which we now are, and longing for the Seventh, the rest of Jesus and his Bride, in the den of Eden, the glorious Millennium. But infidels object to the Mosaic account of light, the finest emblem of Jesus—there is nothing in the account contrary either to reason or philosophy. I acknowledge the question which philosophers have asked, cannot be solved, the Bible has not engaged to satisfy vain curiosity, viz. _What was that light that made its appearance before the Sun_? A very learned man supposes it to have been an emanation of the same Sun that enlightens us, and which was created though it had not yet appeared in his glory, yet it shed sufficient light to make the Globe visible.—This is not a bad idea for a half-hearted Christian Philosopher.—Milton seems to lean this way when speaking of light— To journey through the aerial gloom began, Sphered in a radient cloud, for yet the Sun Was not, she in a cloudy tabernacle Sojourn’d the while.