is commonly applied to the original formation of the materials whereof the visible system of nature is formed. It is reckoned to be an absolute and incommunicable prerogative of divine power, as by creation all things were produced out of nothing; the subsequent creations being only transformations or changes of shape in what was already made.

There is no subject concerning which there have been more disputes than this of creation. It is certain that none of the ancient philosophers had the smallest idea of its being possible to produce a substance out of nothing, or that even the power of the deity himself could work without any materials to work upon. Hence some of them, among whom was Aristotle, asserted that the world was eternal, both as to its matter and form. Others, though they believed that the gods had given the world its form, yet imagined the materials whereof it is composed to have been eternal. Indeed, the opinions of the ancients, who had not the benefit of revelation, were on this head so confused and contradictory, that nothing of any consequence can be deduced from them. The free-thinkers of our own and of former ages have denied the possibility of creation, as being a contradiction to reason, and of consequence have taken the opportunity from thence to discredit revelation. On the other hand, many defenders of the sacred writings have asserted, that creation out of nothing is so far from being a contradiction to reason, that it is not only probable but demonstrably certain. Nay, some have gone so far as to say, that from the very infallibility of the visible system of nature, we are infallibly certain that it was once in a state of non-existence. It would be impossible for us, however, to enter into the multiplicity of arguments used on both sides; nor can we pretend to settle it, as the subject is confessedly above human comprehension. We shall therefore content ourselves with giving a short abstract of the opinions of those that seem to keep the most proper medium between the extremes above mentioned.

"It is confessed (say they) that creation is utterly beyond the comprehension of man. We readily allow that the power which gives existence to that which had none before is imperceptible to human wisdom; but though it is so to us, that is no reason why it should be so to the Deity. It is impossible that a negative argument of this kind can be taken for a demonstration, unless we lay it down as a first principle, that man is the wisest of all possible beings. Though it is granted, therefore, that our reason cannot discover the world to be created, this only proves that we cannot create, but it cannot in the least affect the truth of the sacred writings. Nay, so far from this being any objection to the truth of the doctrine, it is a proof nothing short of demonstration in its favour. When it is agreed on all hands that creation out of nothing is an effect of power whereof man can form no idea either by his senses or reason, it thence follows, that it is absolute- Credentials ly beyond the power of his imagination also to invent or relate any thing concerning it. The reason of this is, that the imagination of man, as well as his reason, is limited by his senses; and therefore, we can neither reason nor imagine but where sense lays a foundation. But as creation is utterly beyond our senses, it is therefore beyond our imagination also, and consequently cannot be a lie of human invention. Hence we see, that in fact it never was discovered by the most learned and sharp-minded philosophers. The thought is peculiar to that book which we commonly reckon to be of divine original; nor is it to be found in human writings of any age or country, excepting where it is manifestly taken from the scriptures.