not be worthy of mention, in comparison with the latter. This is the representation given of it in the scriptures, particularly by the prophet Isaiah. "Behold, I create new heavens, and a new earth: And the former shall not be remembered, nor come into the mind. But be you glad, and rejoice forever in that which I create ; for behold, I create Jerusalem a rejoicing, and her people a joy." This is farther explained by the apostles, Peter and John.† Peter, speaking of the dissolution of the old or first heavens and earth, says, "Nevertheless. we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." By the last words he fixes his meaning of new heavens and a new earth. It is that society or moral kingdom, wherein dwelleth righteousness: That is, the holy church and kingdom of Christ, consisting in moral excellency, righteousness, or holiness. John says, "I saw a new

heaven, and a new earth: For the first heaven, and the first earth were passed away." He then proceeds to describe the new heaven, and the new earth: "And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." This is the new heaven and the new earth, even the new Jerusalem, the holy city, wherein dwelleth righteousness, that is, the church and kingdom of Christ, formed out of the moral chaos of disorder, confusion and darkness, in which he found mankind ; and adorned with righteousness or true holiness. None who attend can be insensible, that this passage is parallel with that in Isaiah, quoted above; and explains the meaning of the new heavens, and new earth, and of Jerusalem, mentioned there. In both places, Jerusalem and the new heavens and new earth are evidently put for the same thing; and the new Jerusalem is certainly the church of Christ, or the work of redemption, with all the appendages of it.

The gradual increase and advance of light and order, in creating and forming the natural material world, is analogous to the increase of light and order in the moral world, particularly in the work of redemption, and an emblem of it. This light began to dawn directly after Chap. lxv. 17, 18. † 2 Pet. iii. 13.—Rev. xxi, 1.

the fall of man, and has been increasing ever since; and will continue to increase, till the Sun of righteousness, (the sun of the moral world, the Lord and Saviour, who is the light of the world, and of whom the natural sun is an emblem) shall arise, upon all nations, with healing in his beams; and the earth shall be full of the knowledge of the Lord, as the waters cover the sea; when the church shall arise, and put on her morally beautiful garments, and shine in the beauty of holiness. And the darkness in the natural world, preceding light, and night preceding day, is a representation of what takes place in the church, and will in some degree continue, till the consummation of all things. Darkness, affliction and trouble, the fruit of the original universal moral disorder, do take place in a sort of periodical succession, which is followed with a greater or less degree of light, peace and comfort; until all evil shall be banished from the church forever, and there shall be no more night there.

As God was six days in forming the natural world, in bringing it into the order which he designed, and furnishing it with the various sorts of inhabitants; and then rested on the seventh day: this was a designed emblem of the moral world, or of redemption, pointing out the length of time that it would take to bring that to such a state of order and beauty as was intended, a day being put for the period of a thousand years. During the space of six thousand years Christ is carrying on the work of redemption, and forming his church and kingdom, out of the chaotic mass of mankind, to a state of order and beauty, through various revolutions and conflicts; when it shall be brought to a state of rest and peace; and the seventh thousand years of the world shall be a day of rest, when "the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High ;" and the church shall put on her beautiful garments, prepared as a bride is adorned for her husband: And the Lord her God will rejoice over her with joy: He will rest in his love, and will joy over her with singing.

Moreover, by working six days, and resting from his work on the seventh, and consequently sanctifying that, and setting it apart as a day of rest for man, he set an example, and made an institution for man, which was useful, important and necessary, for the best good of man, and the promotion of his designs respecting his moral kingdom.*

According to the scriptures, there have not yet been six thousand years since the creation. And there are a variety of facts and arguments which prove the world cannot be much older than it is represented to be in saered history which have been mentioned by many writers: And there are no appearances or facts, which give the least evidence of the contrary.

It has been asked, Why the world was not created sooner? Why it would not have been wiser and better, to have had it created so much sooner, or before it was created, as to have every thing ready for the day of judgment by this time; yea, so as to have had all the blessed in the enjoyment of complete happiness for millions of ages already? For this would have been so much clear gain of happiness, which is really lost, and never can be enjoyed, because the world was created so late.

It may be observed upon this, in the first place, that this question can never be satisfied, so that it might not still be asked with as much reason and propriety, as it is now asked; and therefore it must be an improper and unreasonable question. If the world had now existed ten thousand ages instead of six thousand years; and were this possible, still the question might be asked, with as much apparent reason as now, Why it had not been created so early, as now to have existed ten millions of ages instead of ten thousand? And so on without end. That question or demand, which in the nature of things cannot be answered or satisfied, on any supposition whatsoever, is unreasonable, and ought never to be made.

• No evidence can be produced that this seventh day from the beginning of creation, is not that which is now the first day of the week; and the contrary perhaps may be supported by satisfactory evidence: And some astronomers assert that this can be demonstrated by astronomical calcula tions: But this will be more particularly considered in the sequel.

In the second place, This question is inconsistent and absurd, and can really have no meaning. Antecedent to the beginning of time there could be no succession from one minute or hour to another; for minutes and hours relate only to time. There was no before or after, sooner or later. Antecedent to the creation of the world, there was no existence but the Creator, who only exists without beginning to exist, and therefore without succession. There is no such thing, or idea, to answer the words, before or after, sooner or later, with respect to him and his existence. These are relative terms, and denote ideas that relate to time; and therefore cannot be used with propriety, to denote any thing antecedent to creation; because no such thing can be predicated of absolute eternity, which has no relation to time, and succession. Therefore it may be with truth asserted, that the world could not be created SOONER than it was, or BEFORE it was actually created. Because there was no succession, and therefore nothing sooner or later, before or after, antecedent to creation.

And when it is asked, Why the world was not created so early, that from the creation to the present time, as many millions of years should have passed, as there have thousands? There is an impropriety in the question, in the use of the word early, because there was no such thing as early or late, antecedent to the creation, and therefore this is altogether inapplicable to eternity, and is a word, when used in this case, without any idea or meaning, or if any idea be affixed to it, or conveyed by it, it is a false and delusive one, or not agreeable to the truth, as has been just before proved. But, if the word early were allowed to be proper, it may upon this be observed, that the world could not be created so soon, or so early, but that there must be a time, when there have been just so many years from the creation, to that time, as there have actually been since the world was created, to this time. And whenever that time had come, and the world had been created but six thousand years, the question might be asked, Why the world was not created before, so that millions of years should have passed by that time, instead of six thousand? And on that supposition, this question would be as proper and

And therefore it may be

reasonable, as it is now. always asked, and never can be satisfied: Consequently is an unreasonable, absurd question, as has been shown.

Besides, the querist may be asked, since, though the world were created ever so early, even as soon as it was possible it could be created; yet there must be a time when it had existed just so many years, as it has now actually existed; how does he know, that he does not live in that very time, and that the world was created as early as his question demands; yea, as soon as it could be created, and have a beginning?

He who attends to this will doubtless perceive how unreasonable and absurd it is to suppose that the creation might have been sooner or later, or that there might now have been more or a less number of years since the creation, than there have been by creating the world sooner or later than it was actually created: And therefore, that there is no propriety or sense in the question, which has been considered. And perhaps it may be thought needless to introduce it here, and say so much, or even any thing by way of answer.

It has been a question, when, or at what time of the year, the world was created, and time began? The general opinion has been that the world was made and time began at or about the autumnal equinox. It is reasonable to suppose that the fruits of the earth, necessary for the support and convenience of man, were all ready for his use, when he was created, and therefore that the trees, &c. were created with their fruit in maturity, which they have since constantly produced, at that time of the year; which in the climate in which Adam was created, is in the latter end of our September, or beginning of October. And there is this greater evidencethat time began at that time of the year, viz. that all nations began their years at that time: and Abraham and his descendants did so, until they left the land of Egypt; when God ordered them to begin their religious year at the vernal equinox, which takes place in our March. Yet even then, and after that, they continued to begin their civil year at the autumnal equinox, as other nations did. This is evident from the beginning of the seventh month, reckoning from the beginning of their ecclesias