Seventhly. The remains of animals and plants found in the earth are not mingled confusedly together, but are found arranged, for the most part, in as much order as the drawers of a well-regulated cabinet. In general, they appear to have lived and died on or near the spots where they are now found; and as countless millions of these remains are often found piled together, so as to form almost entire mountains, the periods requisite for their formation must have been immensely long, as was taught in the preceding proposition.

Eighthly. Still further confirmation of the same important principle is found in the well-established fact, that there have been upon the globe, previous to the existing races, not less than five distinct periods of organized existence; that is, five great groups of animals and plants, so completely independent that no species whatever is found in more than one of them, have lived and successively pa.s.sed away before the creation of the races that now occupy the surface. Other standard writers make the number of these periods of existence as many as twelve. Comparative anatomy testifies that so unlike in structure were these different groups, that they could not have c.o.xisted in the same climate and other external circ.u.mstances.

Ninthly. In the earliest times in which animals and plants lived, the climate over the whole globe appears to have been as warm as, or even warmer than, it is now between the tropics. And the slow change from warmer to colder appears to have been the chief cause of the successive destruction of the different races; and new ones were created, better adapted to the altered condition of the globe; and yet each group seems to have occupied the globe through a period of great length, so that we have here another evidence of the vast cycles of duration that must have rolled away even since the earth became a habitable globe.

Tenthly. There is no small reason to suppose that the globe underwent numerous changes previous to the time when animals were placed upon it; that, in fact, the time was when the whole matter of the earth was in a melted state, and not improbably also even in a gaseous state. These points, indeed, are not as well established as the others that have been mentioned; but, if admitted, they give to the globe an incalculable antiquity.

Eleventhly. It appears that the present condition of the earth's crust and surface was of comparatively recent commencement; otherwise the steep flanks of mountains would have ceased to crumble down, and wide oceans would have been filled with alluvial deposits.

Twelfthly. Among the thirty thousand species of animals and plants found in the rocks,[5] very few living species have been detected; and even these few occur in the most recent rocks, while in the secondary group, not less than six miles thick, not a single species now on the globe has been discovered. Hence the present races did not exist till after those in the secondary rocks had died. No human remains have been found below those alluvial deposits which are now forming by rivers, lakes, and the ocean.

Hence geology infers that man was one of the latest animals that was placed on the globe.

Thirteenthly. The surface of the earth has undergone an enormous amount of erosion by the action of the ocean, the rivers, and the atmosphere. The ocean has worn away the solid rock, in some parts of the world, not less than ten thousand feet in depth, and rivers have cut channels through the hardest strata, hundreds of feet deep and several miles long; both of which effects demand periods inconceivably long.

Fourteenthly. At a comparatively recent date, northern and southern regions have been swept over and worn down by the joint action of ice and water, the force in general having been directed towards the equator.

This is called the _drift_ period.

Fifteenthly. Since the drift period, the ocean has stood some thousands of feet above its present level in many countries.

Sixteenthly. There is evidence, in regard to some parts of the world, that the continents are now experiencing slow vertical movements--some places sinking, and others rising. And hence a presumption is derived that, in early times, such changes may have been often repeated, and on a great scale.

Seventeenthly. Every successive change of importance on the earth's surface appears to have been an improvement of its condition, adapting it to beings of a higher organization, and to man at last, the most perfect of all.

Finally. The present races of animals and plants on the globe are for the most part disposed in groups, occupying particular districts, beyond whose limits the species peculiar to those provinces usually droop and die. The same is true, to some extent, as to the animals and plants found in the rocks; though the much greater uniformity of climate, that prevailed in early times, permitted organized beings to take a much wider range than at present; so that the zological and botanical districts were then probably much wider. But the general conclusion, in respect to living and extinct animals, is, that there must have been several centres of creation, from which they emigrated as far as their natures would allow them to range.

It would be easy to state more principles of geology of considerable importance; but I have now named the princ.i.p.al ones that bear upon the subject of religion. A brief statement of the leading truths of theology, whether natural or revealed, which these principles affect, and on which they cast light, will give an idea of the subjects which I propose to discuss in these lectures.

The first point relates to the age of the world. For while it has been the usual interpretation of the Mosaic account, that the world was brought into existence nearly at the same time with man and the other existing animals, geology throws back its creation to a period indefinitely but immeasurably remote. The question is not whether man has existed on the globe longer than the common interpretation of Genesis requires,--for here geology and the Bible speak the same language,--but whether the globe itself did not exist long before his creation; that is, long before the six days' work, so definitely described in the Mosaic account? In other words, is not this a case in which the discoveries of science enable us more accurately to understand the Scriptures?

The introduction of death into the world, and the specific character of that death described in Scripture as the consequence of sin, are the next points where geology touches the subject of religion. Here, too, the general interpretation of Scripture is at variance with the facts of geology, which distinctly testify to the occurrence of death among animals long before the existence of man. Shall geology here, also, be permitted to modify our exposition of the Bible?

The subject of deluges, and especially that of Noah, will next claim our attention. For though it is now generally agreed that geology cannot detect traces of such a deluge as the Scriptures describe, yet upon some other bearings of that subject it does cast light; and so remarkable is the history of opinions concerning the Noachian deluge, that it could not on that account alone be properly pa.s.sed in silence.

It is well known that the philosophy of antiquity, almost without exception, regarded matter as eternal; and in modern times, metaphysical theology has done its utmost to refute the supposed dangerous dogma.

Geology affords us some new views of the subject; and although it does not directly refute the doctrine, it brings before us facts of such a nature as to show, that, so far as religion is concerned, such a refutation is of little importance. This will furnish another theme of discussion.

It may be thought extravagant, but I hazard the a.s.sertion, that no science is so prolific of direct testimony to the benevolence of the Deity as geology; and some of its facts bear strongly upon the objections to this doctrine. So important a subject will, therefore, occupy at least one or two lectures.

In all ages, philosophers have, in one form or another, endeavored to explain the origin and the phenomena of creation by a power inherent in nature, independent of a personal Deity, usually denominated _natural law_. And in modern times this hypothesis has a.s.sumed a popular form and a plausible dress. Not less than one lecture is demanded for its examination, especially as its advocates appeal with special confidence to geology for its support.

In existing nature, no one fact stands out more prominently than unity of design; and it is an interesting inquiry, whether the same general system prevailed through the vast periods of geological history as that which now adorns our globe. This question I shall endeavor to answer in the affirmative, by appealing to a mult.i.tude of facts.

Another question of deep interest in theology is, whether the Deity exercises over the world any special providence; whether he ever interferes with the usual order of things by introducing change; or whether he has committed nature to the control of unalterable laws, without any direct efficiency. Light is thrown on these points by the researches of geology, if I mistake not; and I shall not fail to attempt its development.

This science also discloses to us many new views of the vast plans of the Deity, and thus enlarges our conceptions of his wisdom and knowledge. In this field we must allow ourselves to wander in search of the golden fruit.

In the course of the discussion, we shall direct our attention to the new heavens and the new earth described in the Bible, and inquire whether geology does not cast a glimpse of light upon that difficult subject.

In approaching the close of our subject, we shall introduce a few lectures having a wider range, and deriving less elucidation from geology than from other sciences. One is a consideration of the physical effects of human actions upon the universe. And in conclusion of the whole subject, we shall endeavor to show that the bearings of all science, when rightly understood, are eminently favorable to religion, both in this world and the next.

With a few miscellaneous inferences from the principles advanced, I shall close this lecture.

In the first place, we see that the points of connection between geology and religion are numerous and important. A few years since, geology, instead of being appealed to for the ill.u.s.tration of religious truth, was regarded with great jealousy, as a repository of views favorable to infidelity, and even to atheism. But if the summary which I have exhibited of its religious relations be correct, from what other science can we obtain so many ill.u.s.trations of natural and revealed religion?

Distinguished Christian writers are beginning to gather fruit in this new field, and the cl.u.s.ters already presented us by such men as Dr. Chalmers, Dr. Pye Smith, Dr. Buckland, Dr. Harris, and Dr. King, are an earnest of an abundant harvest. I hazard the prediction that the time is not far distant when it will be said of this, as of another n.o.ble science, "The undevout _geologist_ is mad."

Secondly. I would bespeak the candid attention of those sceptical minds, that are ever ready to imagine discrepancies between science and religion, to the views which I am about to present. The number of such is indeed comparatively small; yet there are still some prepared to seize upon every new scientific fact, before it is fully developed, that can be made to a.s.sume the appearance of opposition to religion. It is strange that they should not ere this time despair of making any serious impression upon the citadel of Christianity. For of all the numerous a.s.saults of this kind that have been made, not one has destroyed even an outpost of religion.

Just so soon as the subject was fully understood, every one of them has been abandoned; and even the most violent unbeliever never thinks, at the present day, of arraying them against the Bible. One needs no prophetic inspiration to be confident that every geological objection to Christianity, which perhaps now and then an unbeliever of limited knowledge still employs, will pa.s.s into the same limbo of forgetfulness.

Finally. I would throw out a caution to those friends of religion who are very fearful that the discoveries of science will prove injurious to Christianity. Why should the enlightened Christian, who has a correct idea of the firm foundation on which the Bible rests, fear that any disclosures of the arcana of nature should shake its authority or weaken its influence? Is not the G.o.d of revelation the G.o.d of nature also? and must not his varied works tend to sustain and elucidate, instead of weakening and darkening, one another? Has Christianity suffered because the Copernican system of astronomy has proved true, or because chemistry has demonstrated that the earth is already for the most part oxidized, and therefore cannot literally be burned hereafter? Just as much as gold suffers by pa.s.sing through the furnace. Yet how many fears agitated the hearts of pious men when these scientific truths were first announced! The very men who felt so strong a conviction of the truth of the Bible, that they were ready to go to the stake in its defence, have trembled and uttered loud notes of warning when the votaries of science have brought out some new fact, that seemed perhaps at first, or when partially understood, to contravene some statement of revelation. The effect has been to make sceptical minds look with suspicion, and sometimes with contempt, upon Christianity itself. It has built up a wall of separation between science and religion, which is yet hardly broken down. For notwithstanding the instructive history of the past on this subject, although every supposed discrepancy between philosophy and religion has vanished as soon as both were thoroughly understood, yet so soon as geology began to develop her marvellous truths, the cry of danger to religion became again the watchword, and the precursor of a more extended and severe attack upon that science than any other has ever experienced, and the prelude, I am sorry to say, of severe personal charges of infidelity against many an honest friend of religion.

In contrast to the contracted views and groundless fears that have been described, it is refreshing to meet with such sentiments as the following, from men eminent for learning, and some of them veterans in theological science. With these I close this lecture.

"Those rocks which stand forth in the order of their formation," says Dr.

Chalmers, "and are each imprinted with their own peculiar fossil remains, have been termed the archives of nature, where she hath recorded the changes that have taken place in the history of the globe. They are made to serve the purpose of scrolls or inscriptions, on which we might read of those great steps and successions by which the earth has been brought into its present state; and should these archives of nature be but truly deciphered, we are not afraid of their being openly confronted with the archives of revelation. It is unmanly to blink the approach of light, from whatever quarter of observation it may fall upon us; and those are not the best friends of Christianity, who feel either dislike or alarm when the torch of science, or the torch of history, is held up to the Bible. For ourselves, we are not afraid when the eye of an intrepid, if it be only a sound philosophy, scrutinizes, however jealously, all its pages. We have no dread of any apprehended conflict between the doctrines of Scripture and the discoveries of science, persuaded, as we are, that whatever story the geologists of our day shall find engraven on the volume of nature, it will only accredit that story which is graven on the volume of revelation."--_Chalmers's Works_, vol. ii. p. 227.

"For our own part," says Rev. Henry Melville, "we have no fears that any discoveries of science will really militate against the disclosures of Scripture. We remember how, in darker days, ecclesiastics set themselves against philosophers who were investigating the motions of the heavenly bodies, apprehensive that the new theories were at variance with the Bible, and therefore resolved to denounce them as heresies, and stop their spread by persecution. But truth triumphed; bigotry and ignorance could not long prevail to the hiding from the world the harmonious walkings of stars and planets; and ever since, the philosophy which laid open the wonders of the universe hath proved herself the handmaid of revelation, which divulged secrets far beyond her gaze. And thus, we are persuaded, shall it always be; science may scale new heights and explore new depths, but she shall bring back nothing from her daring and successful excursions which will not, when rightly understood, yield a fresh tribute of testimony to the Bible. Infidelity may watch her progress with eagerness, exulting in the thought that she is furnishing facts with which the Christian system may be strongly a.s.sailed; but the champions of revelation may confidently attend her in every march, a.s.sured that she will find nothing which contradicts, if it do not actually confirm, the word which they know to be divine."--_Sermons, 2d Am. edit._ vol. ii. p. 298.

"Shall it then any longer be said," says Dr. Buckland, "that a science, which unfolds such abundant evidence of the being and attributes of G.o.d, can reasonably be viewed in any other light than as the efficient auxiliary and handmaid of religion? Some few there still may be, whom timidity, or prejudice, or want of opportunity, allow not to examine its evidence; who are alarmed by the novelty, or surprised by the extent and magnitude, of the views which geology forces on their attention, and who would rather have kept closed the volume of witness, which has been sealed up for ages, beneath the surface of the earth, than impose upon the student in natural theology the duty of studying its contents;--a duty in which, for lack of experience, they may antic.i.p.ate a hazardous or a laborious task, but which, by those engaged in it, is found to afford a rational, and righteous, and delightful exercise of their highest faculties, in multiplying the evidences of the existence, and attributes, and providence of G.o.d."

"It follows then," says Dr. J. Pye Smith, "as a universal truth, that the Bible, faithfully interpreted, erects no bar against the most free and extensive investigation, the most comprehensive and searching induction.

Let but the investigation be sufficient, and the induction honest; let observation take its farthest flight; let experiment penetrate into all the recesses of nature; let the veil of ages be lifted up from all that has been hitherto unknown,--if such a course were possible, religion need not fear; Christianity is secure, and true science will always pay homage to the divine Creator and Sovereign, _of whom, and through whom, and to whom are all things; and unto whom be glory forever_."--_Lectures on Scripture and Geology, 4th London edit._ p. 223.

LECTURE II.

THE EPOCH OF THE EARTH'S CREATION UNREVEALED.

The Mosaic account of the creation of the universe has always been celebrated for its sublime simplicity. Though the subject be one of unparalleled grandeur, the writer makes not the slightest effort at rhetorical embellishment, but employs language which a mere child cannot misapprehend. How different, in this respect, is this inspired record from all uninspired efforts that have been made to describe the origin of the world!

But notwithstanding the great simplicity and clearness of this description, its precise meaning has occasioned as much discussion as almost any pa.s.sage of Scripture. This results chiefly from its great brevity. Men with different views of inspiration, cosmogony, and philosophy, engage in its examination, not so much to ascertain its meaning, as to find out whether it teaches their favorite speculative views; and because it says nothing about them, they attempt to fasten those views upon it, and thus make it teach a great deal more than the mind of the Spirit. My simple object, at this time, is to ascertain whether the Bible fixes the time when the universe was created out of nothing.

The prevalent opinion, until recently, has been, that we are there taught that the world began to exist on the first of the six days of creation, or about six thousand years ago. Geologists, however, with one voice, declare that their science indicates the earth to have been of far higher antiquity. The question becomes, therefore, of deep interest, whether the common interpretation of the Mosaic record is correct.

Let us, in the first place, examine carefully the terms of that record; without reference to any of the conclusions of science.

A preliminary inquiry, however, will here demand attention, to which I have already given some thoughts in the first lecture. The inquiry relates to the mode in which the sacred writers describe natural phenomena.

Do they adapt their descriptions to the views and feelings of philosophers, or even the common people, in the nineteenth century, or to the state of knowledge and the prevalent opinions of a people but slightly removed from barbarism?

Do they write as if they meant to correct the notions of men on natural subjects, when they knew them to be wrong; or as if they did not mean to decide whether the popular opinion were true or false? These points have been examined with great skill and candor by a venerable clergyman of England, whose praise is in all the American churches, and whose skill in sacred philology, and profound acquaintance with the Bible, none will question, any more than they will his deep-toned piety and enlarged and liberal views of men and things. I refer to Dr. J. Pye Smith, lately at the head of the Homerton Divinity College, near London.[6]

He first examines the style in which the Old Testament describes the character and operations of Jehovah, and shows that it is done "in language borrowed from the bodily and mental const.i.tution of man, and from those opinions concerning the works of G.o.d in the natural world, which were generally received by the people to whom the blessings of revelation were granted." Constant reference is made to material images, and to human feelings and conduct, as if the people addressed were almost incapable of spiritual and abstract ideas. This, of course, gives a notion of G.o.d infinitely beneath the glories of his character; but to uncultivated minds it was the only representation of his character that would give them any idea of it. Nay, even in this enlightened age, such descriptions are far more impressive than any other upon the ma.s.s of mankind; while those, whose minds are more enlightened, find no difficulty in inculcating the pure truth respecting G.o.d from these comparatively gross descriptions.

Now, if, upon a point of such vast importance as the divine character, revelation, thus condescends to human weakness and ignorance, much more might we expect it, in regard to the less important subject of natural phenomena. We find, accordingly, that they are described as they appear to the common eye, and not in their real nature; or, in the language of Rosenmuller, the Scriptures speak "according to optical, and not physical truth." They make no effort to correct even the grossest errors, on these subjects, that then prevailed.