(v. 1), of which after the first outset we hear no more, wore included the heavenly bodies? In any case what is afterward conveyed is not the calling into existence of the Hun and moon, but the assignment to them of a certain place and orbit respectively, with a light-giving power. Is there the smallest inconsistency in a statement which places the emergence of our land, and its separation from the sea, and the commencement of vegetable life, before the final and full concentration of light upon the sun, and its reflection on the moon and the planets? In the gradual severance of other elements, would not the severance of the luminous body, or force, be gradual also? And why, let me ask of Dr. Réville, as there would plainly be light diffused before there was light concentrated, why may not that light diffused have been sufficient for the purposes of vegetation? There was soil, there was atmosphere, there was moisture, there was light. What more could be required? Need we go beyond our constant experience to be aware that the process of vegetation, though it may be suspended, is not arrested, when, through the presence of cloud and vapor, the sun's globe becomes to us invisible f The same observations apply to the light of the planets; while, as to the other stars, such as were then perceptible to the human eye, we know nothing. The planets, being luminous bodies only through the action of the sun, could not be luminous until such a degree of light, or of light-force, was accumulated upon or in the sun as to make them luminous, instead of being
"Silent as the moon,
When she deserts the night
Hid in her vacant interlunar cave."[1]
Is it not, then, the fact, thus far, that the impeachment of the Book has fallen to the ground? There remains to add only one remark, the propriety of which is, I think, indisputable. Easy comprehension and impressive force are the objects to be aimed at in a composition at once popular and summary; but these can not always be had without some departure from accurate classification and the order of minute detail. It seems much more easy to justify the language of the opening verses of Genesis than, for example, the convenient usage by which we affirm that the sun rises, or mounts above the horizon, and sets, or descends below it, when we know perfectly well that he does neither the one nor the other. As to the third charge of scientific error, that the vegetable kingdom appeared before it could be subjected to the action of solar light, it has been virtually disposed of. If the light now appropriated to the sun alone was gradually gathering toward and round him, why may it not have performed its proper office in contributing to vegetation when once the necessary degree of severance between solid and fluid, between wet and dry, had been effected? And this is just what had been described in the formation of the firmament, and the separation of land from sea.
More singular still seems to be the next observation offered by Dr. Réville in his compound labor to satisfy his readers, first, that there is no revelation in Genesis, and secondly that, if there be, it is one which has no serious or relevant meaning. He comes to the remarkable expression in v. 26, "Let us make man in our own image." There has, it appears, been much difference of opinion even among the Jews on the meaning of this verse. The Almighty addresses, as some think. His own powers; as others think, the angels; others, the earth; other writers, especially, as it appears, Germans, have understood this to be a plural of dignity after the manner of kings. Others, of the rationalizing school, conceive the word Elohim to be a relic of polytheism. The ancient Christian interpreters,[2] from the Apostle Barnabas onward, find in these words an indication of a plurality in the Divine Unity. Dr. Réville (p. 43) holds that this is "simply the royal plural used in Hebrew as in many other languages," or else, and more probably, that it is an appeal to the Bené Elohim or angels. But is not this latter meaning a direct assault upon the supreme truth of the Unity of God? If he chooses the former, from whence does he derive his knowledge that this "royal plural" was used in Hebrew? Will the royal plural account for (Gen. iii, 22) "when the man is become as one of us"? and would
