own fault, but for that of their first parents committed long before they had any offspring.
Such are the difficulties and paradoxes attending the mere literal interpretation of this part of the Word, which, it is to be feared, have had the effect, with too many, of inducing upon their minds first of all a doubt concerning it's sanctity, and at length a disposition flatly to deny it's divine inspiration, and to rate the whole volume of revelation as a downright imposition on the credulity of mankind. Yet how different will it's character be found, when it is understood and admitted, that there is in every part of the Sacred History an internal spiritual sense perfectly distinct from the letter; and that in that sense heavenly and divine things are exhibited to view under natural and external representations! For it is now well known, that the method of writing here alluded to was practised by the wisest among the ancients; and that they were held in the highest esteem, who shewed the most skill in describing spiritual and moral subjects in historical forms. Of a still higher character, because of divine origin both as to matter and as to expression, are the first chapters of Genesis, which are to be interpreted in the following manner.
By the creation of heaven and earth is spiritually understood the new creation or regeneration of man in general, particularly of the man of the Most Ancient Church, which was called Adam, or Man, because it was a truly celestial church, and a model of every human virtue. By heaven is meant it's internal, and by earth it's external. By the six days of labour, and the seventh day of rest, into which Jehovah entered, after he had finished his work, are understood the various stages of man's regeneration, and the heavenly peace which then succeeds. The most perfect state of this church is described in the se-
