Mr. Adams, in his Lectures, says, “The two kingdoms of nature and grace, as two parallel lines, correspond to each other, follow a like course, but can never be made to touch. An adequate understanding of this distinction in all its branches, would be the consummation of knowledge.” Stephens, in his Human Nature Delineated, says, “The man who would seek after knowledge in this world, and happiness in the world of spirits, I would advise to pursue his studies without any other guides than the Word and the Works of God.” And Dr. A. Clarke, on John iv, 3, affirms, that, “properly understood, earthly _substances_ are the types, representatives, and shadows of heavenly things.” St. Paul appears to inculcate this idea where he says, “Now we see as through a glass, darkly: but then face to face.” The word αινιγματι, rendered _darkly_, is peculiarly important, and the right knowledge of which will assist us to understand his meaning. Parkhurst gives the following definition of the _term_ and the _thing_. “Αινιγμα from ηνιγμαι, the _perfect passive_, of αινιττω, to _hint, intimate, signify with some degree of obscurity_; an _enigma_, in which one thing _answers_ or stands in _correspondence to_, or as the _representative_ of another; which is, in _some respects, similar_ to it, occurs 1 Cor. xiii, 12. _Now_, in this life, _we see by means of a mirror_ reflecting the images of heavenly and spiritual things, εν αινιγματι, _in an enigmatical manner_, invisible things being represented by visible; spiritual, by natural; eternal, by temporal; _but then_, in the eternal world, _face to face_; every thing being seen in itself, and not by means of a representative or similitude.” The idea thus suggested, induced the author to engage in the following work: he thought that if the Mosaic account of the Creation were given in detail, each day apart, using the aid afforded by the present enlightened state of science, and directing the reader to look “Through Nature, up to Nature’s God.” the work would be instructive, and might tend to cultivate the mind and amend the heart. And he is happy that he has it in his power to say, that the plan has obtained not only the general approbation of orthodox and pious Christians, but the warm encomiums of many Ministers of the Gospel, both of the Establishment and among the Dissenters. He has received very flattering Epistolary Communications from persons of piety, literature, and science.