The mode in which this can be done depends upon the fact that in nature we often find several causes, essential to produce an effect, connected together, as it were, in a chain; so that each link depends upon that which precedes it. Thus the power of vision depends upon the optic nerve, in the bottom of the eye. But this would be useless, were not the coats and humors of the eye of a certain consistence and curvature, in order to bring the rays together to form an image on the retina. Again, these coats and humors depend upon light, and light depends for its transmission, probably, upon that exceedingly elastic medium called the _luminiferous ether_. This is as far back as we can trace the series of causes concerned in producing vision. And yet this elastic ether may depend upon something else, and this cause of the movement of the ether upon another cause; and we know not how long the chain may be before we reach the great First Cause. Now, if any one of this series of second causes be modified, the effect will be a modification of the final result. This supposed modification may take place in that part of the chain of causes within our view, or in that part concealed from us. If it took place within sight, it would const.i.tute a miracle; because the regular sequence of cause and effect would be broken off, or an unnatural power be imparted to the cause producing the ultimate effect. If the modification took place in that part of the chain of second causes out of our sight, the final effect would be no miracle; because it would be brought about by natural laws, and these would perfectly explain it. Nevertheless, this ultimate effect would be different from what it would be if G.o.d had not touched and modified that link of causation which lies out of our sight, back among the secret agencies of his will. And I see not but in this way he might modify the ultimate effect as much as he pleased, and still preserve the unvarying constancy of nature. For in all these cases we should see only the links of the chain of causes nearest to us; and, provided they operated in their usual order, how could we know that any change had taken place in the region beyond our knowledge? If the whole chain of causation were open to our inspection, then, indeed, would the transaction be an obvious miracle; but now we see nothing but the unchanging operation of natural laws.

To ill.u.s.trate this principle, let us imagine a few examples. Suppose the land visited by drought, and its pious inhabitants a.s.semble to pray for rain. We know very well that the causes on which a storm of rain depend are very complicated. How easy for the divine Being, in answer to those prayers, to modify one or more of these secret agencies of meteorological change, that are concealed from our sight, so as to bring together the vapors over the land and condense them into rain! And yet that storm shall have nothing about it unusual, and it results from the same laws which we have before seen to be in operation. Still, it may have been the result of a special agency exerted by Jehovah in answer to prayer, yet in such a manner that no known law of nature is infringed upon, or even rendered more powerful in its action.

Equally intricate and complicated are the causes of disease, and especially of those pestilences that sometimes march over a whole continent, with the angel of death in their train; and alike easy is it for G.o.d, in answer to earnest prayer, to avert their progress, or to cripple their power, or turn them aside from a particular district, without the least interference with the visible connection of cause and effect.

The beloved father of a family lies upon a bed of sickness, and disease is fast gaining upon the powers of life. His numerous and desolate family, in spite of the cold suggestion that it will be of no avail, will earnestly beseech the Being in whose hands is the power of disease, to arrest the fatal malady. And could not their Father in heaven, in the way I have pointed out, give them their request, and yet their parent's recovery be the natural result of careful nursing and medical skill? imposing, however, upon that family as great an obligation as if a manifest miracle had been wrought to save him.

The widow's only son, in spite of her counsels and entreaties, becomes a vagabond upon the seas, and, at length, one of the crew of the battle ship. The perils of the deep and of vicious companions are enough to make that widow a daily and most earnest suppliant at the mercy-seat of her heavenly Father, for his protection and salvation. But, at length, war breaks out, and the perils of battle render his fate more doubtful. Still, faith in G.o.d buoys up her heart, and she cannot abandon the hope of yet seeing her son returned, reformed, and becoming a useful man. And at length, rescued from the storm and shipwreck, and the carnage of battle, and the yet more dangerous snares of sin, that youth returns, a renovated man, and cheers that mother's setting sun by an eminently useful life.

Now, all this may have happened simply by the operation of natural laws.

But it may also have been the result of divine interference in answer to prayer; and hard will you find it to convince that rejoicing mother that the hand of G.o.d's extraordinary providence was not in it.

The devoted missionary, at the promptings of a voice within, quits a land of safety and peace, and finds himself in the midst of dangers and sufferings of almost every name; _in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in weariness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness_. The furnace of persecution is heated, and he performs his duties with his life constantly in his hand. But he uses no weapon save faith and prayer. He feels that "he is immortal till his work is done."

And, in fact, he outlives all his dangers, and, in venerable old age, surrounded by the fruits of his labor,--a reformed and affectionate people,--he pa.s.ses quietly into the abodes of the blessed. Here, again, why should we hesitate to refer his protection and deliverance to the special interposition of his heavenly Father, in the manner I have pointed out?

On the other hand, the history of dreadfully wicked men is full of terrible examples of calamity and suffering, as the consequence of their sins. True, the evil came upon them apparently by the operation of natural laws; but shall we hence infer that G.o.d in no case has so modified these laws, by an agency among the hidden causes of events, as to make the result certain? He certainly could do this; and to say that he never has done it, is to remove one of the most powerful restraints that operate upon the wicked.

In several examples recorded in the Bible, both of deliverance for the virtuous and of punishment for the wicked, so many natural agencies are concerned, that we are left in doubt whether the events are to be regarded as miraculous or not. Let the deluge, the destruction of Sodom, and the pa.s.sage of the Israelites through the Red Sea, serve as examples. In the first, we find the flood imputed to a forty days' rain and the overflowing of the ocean; and its reduction to a wind. In the destruction of the cities of the plain, the phenomena described correspond very well with the effects of volcanic agency; and we find accordingly that the region where those cities stood shows marks of that agency. In the pa.s.sage of the Red Sea, the removal of the waters, to allow the Israelites to pa.s.s, is imputed to a strong east wind all night. Nevertheless, the pillar of a cloud by day and the pillar of fire by night were a manifest and standing miracle in this transaction.

Now, may it not be that, in all these cases, so far as natural agencies were concerned, they were made to conspire with the miraculous in the manner which I have described, viz., by such a modification of some of the remote causes by which they were brought into action, as exactly to answer the divine purpose in the catastrophe of the deluge, of Sodom, and in the pa.s.sage of the Red Sea?

_A third mode by which the purposes of special providence can be brought about without miracles is by such an adjustment of the direct and lateral influences on which events depend, that the time and manner of their occurrence shall exactly meet every exigency._

Although it expresses a truth to represent the second causes of events as const.i.tuting the links of a chain, it is not the whole truth. For, in fact, those causes are connected together in the form of a network, or, more exactly still, by a sphere filled with interlocked meshes; or, to speak more mathematically, the forces by which events are produced are both direct and indirect. It would be easy to calculate the effect of a single direct force; but if, in its progress, it meets with a mult.i.tude of oblique impulses, striking it at every possible angle, what human mathematics can make out the final resultant? Yet, in fact, such is the history of almost every event. The lateral influences, which meet and modify the direct force, are so numerous, and unexpected often, that men are amazed at the result, sometimes as unexpected as a miracle. "When an individual," says Isaac Taylor, "receives an answer to his prayer, the interposition may be made, not in the line which he himself is describing, but in one of those which are to meet him on his path; and at a point, therefore, where, even though the visible constancy of nature should be violated, yet, as being at the time beyond the sphere of his observation, it is a violation not visible to him." "And herein is especially manifested the perfection of divine wisdom, that the most surprising conjunctions of events are brought about by the simplest means, and in a manner that is perfectly in harmony with the ordinary course of human affairs. This is, in fact, the great miracle of providence, that no miracles are needed to accomplish its purposes."--_Nat. History of Enthusiasm_, p. 128.

This complication of causes does not merely give variety to the works and operations of nature, but it enables G.o.d to produce effects which could never have resulted from each law acting singly; nor is there a scarcely conceivable limit to these modifications. Indeed, in this way can Providence accomplish all his beneficent purposes, and meet every individual case, just as infinite wisdom would have it met. "By this agency," says M'Cosh, "G.o.d can at one time increase, and at another time lessen, or completely nullify, the spontaneous efforts of the fixed properties of matter. Now he can make the most powerful agents in nature--such as wind, fire, and disease--coincide and cooperate to produce effects of such a tremendous magnitude as none of them separately could accomplish; and again, he can arrest their influence by counteracting agencies, or, rather, by making them counteract each other. He can, for instance, by a concurrence of natural laws, bring a person, who is in the enjoyment of health at present, to the very borders of death, an hour or an instant hence; and he can, by a like means, suddenly restore the same or another individual to health, after he has been on the very verge of the grave. By the confluence of two or more streams, he can bring agencies of tremendous potency to bear upon the production of a given effect, such as a war, a pestilence, or a revolution; and, on the other hand, by drawing aside the stream into another channel, he can arrest, at any given instant, the awful effects that would otherwise follow from these agencies, and save an individual, a family, or a nation, from the evils which seem ready to burst upon them.

"Guided by these principles and guarded by sound sense, the inquiring mind will discover many and wonderful designed connections between the various events of divine providence. Read in the spirit of faith, striking coincidences will every where manifest themselves. What singular unions of two streams at the proper place to help on the exertions of the great and good! What curious intersections of cords to catch the wicked as in a net, when they are prowling as wild beasts! By strange but most apposite correspondences, human strength, when set against the will of G.o.d, is made to waste away under G.o.d's indignation burning against it, as, in heathen story, Meleager wasted away as the stick burned which his mother held in the fire."--_Method of the Divine Government_, pp. 176, 203.

In many cases, the lateral streams of influence that flow in and bring unexpected relief to the pious man, and unexpected punishment to the wicked, or a marked answer to prayer, seem to the individuals little short of miraculous. Yet, after all, they can see no violation of the natural order of cause and effect. But the wonder is, how the modifying influence should come in just at the right moment. It may, indeed, have received a commission to do this very thing from the immediate impulse of Jehovah; yet, being unperceived by us, it is no miracle. Or the whole plan may have been so arranged at the beginning that its development will meet every case of special providence exactly. Which of these views may be most accordant with truth, may admit of discussion. Yet we think that all the modes that have been pointed out, by which miraculous and special providences are brought about, may be referred to one general proposition, which we now proceed to state.

_In the fourth place, the plan of the universe in the divine mind, at the beginning, must have embraced every case of miracles and of special providence._

From the nature of the divine attributes we infer with certainty that every event occurring in the universe must have entered into the original plan of creation in the mind of G.o.d. Surely no one will deny that he must have foreseen the operation of every law which he established, and, consequently, every event which it would produce. But there must be some ground for foreknowledge to rest upon; otherwise it is conjecture, not knowledge. And what could that basis be but the divine plan?

Equally clear is it that, whatever plans existed in the mind of G.o.d, when he brought the universe into existence, must always have been there. For to suppose that there was a point of duration when the plan was first conceived, would imply new knowledge in one confessedly omniscient; and that destroys the idea of omniscience.

Similar reasoning from the nature of the divine attributes leads us to the conclusion that G.o.d always acts according to law. That he does this in the ordinary operations of nature, all admit. But even when he introduces a miracle,--perhaps by a counteraction of ordinary laws,--he may still act by some rule; so that, were precisely the same circ.u.mstances to occur again, the same miracle would be repeated. Beforehand, we could not say whether G.o.d would conduct the affairs of the universe by one unvarying system of natural laws, or occasionally interfere with the regular sequence of cause and effect by miracle. But though the latter course should be adopted, as we have reason to think it is, even the special interference must be according to law; so that, in fact, there is a law of miracles as well as of common events. Again, if G.o.d sometimes alters one or more of the links out of sight, in a chain of second causes, in order to meet a providential exigency, or if he modifies for the same purpose some of the oblique influences by which events are affected, all this must be done by rule; that is, by law. Indeed, to suppose him ever to act without law, is to represent him as less wise than men, who, if judicious, are always governed by settled principles, which produce the same conduct in the same circ.u.mstances.

From this reasoning we may safely infer two things: first, that the laws regulating miracles and special providences are as fixed and certain as those of ordinary events; and secondly, that those laws must have formed a part of the plan of creation originally existing in the divine mind. And hence, thirdly, we must admit that every case of miracle and special providence must have entered into that plan.

When he formed it, he foresaw every possible event that would result from its operation to the end of the world. He saw distinctly the condition of every individual of the human family, from the beginning to the close of life; all his dangers and trials, his sufferings and his sins; and he knew just when and where every prayer would be offered up. Nor can it be any more doubtful that, with infinite wisdom to guide him, and infinite power to execute his will, G.o.d could so have arranged and const.i.tuted the laws of nature, as to meet exactly every case that should ever occur, just in the way he would wish to have it met. Those laws might have been so framed and disposed that, after running on in one unvarying course for ages, a new one might come in, or the old ones be modified, and at once produce effects quite different, and then the first laws resume again their usual course. And the new or modified law might be made to produce its extraordinary or peculiar effects just at the moment when some miracle or special providence would be needed. Thus what would be to us a special or miraculous interposition of divine power, might be the foreseen and foreordained result of G.o.d's original purpose. And if we can conceive how such an effect could be produced once, we cannot doubt that infinite wisdom and power could in like manner meet every possible case in which what we call special and miraculous providence would be needed. With our limited powers, we are obliged, after constructing a complicated machine, to put it into operation before we can judge certainly of its effects; and then, if our wishes are not met, we must alter the parts, or in some other way meet the new cases that occur; and hence we find it difficult to conceive how it can be otherwise with G.o.d. But he saw the operation of the vast machine of the universe just as clearly at the beginning as at any subsequent period. He, therefore, can do at the beginning what we can do only after experience, viz., adapt the parts to every variety of circ.u.mstances.

If I mistake not, we are indebted to Bishop Butler for the germ of these views; but Professor Babbage has ill.u.s.trated them by reference to an extraordinary machine of his own invention, called "The Calculating Engine." It is adapted to perform the most extensive and complicated numerical calculations, of course with absolute certainty, because its parts are arranged by certain laws. And he finds that precisely such effects, on a small scale, can be produced by this machine, as have been imputed above to the divine agency in creation. It is moved by a weight and a wheel which turns at a short interval around its axis, and prints a series of natural numbers,--1, 2, 3, 4, 5, &c.,--each exceeding its antecedent by unity. "Now, reader, let me ask you," says Professor Babbage, "how long you will have counted before you are firmly convinced that the engine, supposing its adjustments to remain unaltered, will continue, whilst its motion is maintained, to produce the same series of natural numbers. Some minds, perhaps, are so const.i.tuted that, after pa.s.sing the first hundred terms, they will be satisfied that they are acquainted with the law. After seeing five hundred terms, few will doubt; and after the fifty thousandth term, the propensity to believe the succeeding term will be fifty thousand and one, will be almost irresistible. That term will be fifty thousand and one; the same regular succession will continue; the five millionth and the fifty millionth term will appear in their expected order, and one unbroken chain of numbers will pa.s.s before you, from one up to one hundred millions. True to the vast induction which has thus been made, the next succeeding term will be one hundred millions and one; but after that, the next number presented by the rim of the wheel, instead of being one hundred millions and two, is one hundred millions ten thousand and two.

"The law which seemed to govern this series fails at the one hundred million and second term. That term is larger than we expected by ten thousand. The next term is larger than was antic.i.p.ated by thirty thousand.

If we still continue to observe the numbers presented by the wheel, we shall find that for a hundred, or even for a thousand terms, they continue to follow the new law relating to the triangular numbers; but after watching them for twenty-seven hundred and sixty-one terms, we find that this law fails in the case of the twenty-seven hundred and sixty-second term. If we continue to observe, another law then comes into action. This will continue through fourteen hundred and thirty terms, when a new law is again introduced, which extends over about nine hundred and fifty terms; and this, too, like all its predecessors, fails, and gives place to other laws, which appear at different intervals. It is also possible so to arrange the engine, that at any periods, however remote, the first law shall be interrupted for one or more times, and be superseded by any other laws, after which the original law shall be again produced, and no other deviation shall ever take place.

"Now, it must be remarked that the law that each number presented by the engine is greater by unity than the preceding number, which law the observer had deduced from an induction of a hundred million of instances, was not the true law that regulated its action; and that the occurrence of the number one hundred million ten thousand and two at the one hundred million and second term was as necessary a consequence of the original adjustment as was the regular succession of any one of the intermediate numbers to its immediate antecedent. The same remark applies to the next apparent deviation from the new law, which was founded on an induction of two thousand seven hundred and sixty-one terms; and to all the succeeding laws, with this limitation only, that whilst their consecutive introduction at various definite intervals is a necessary consequence of the mechanical structure of the engine, our knowledge of a.n.a.lysis does not yet enable us to predict the periods at which the more distant laws will be introduced."--_Ninth Bridgewater Treatise._

The application of these statements to the doctrine of special as well as of miraculous providence is very obvious. If human ingenuity can construct a machine which shall exhibit the introduction of new laws, after the old ones had been established by an induction of a hundred million of examples, and these new ones be succeeded by others, how much easier for the infinite G.o.d to construct the vast and more complicated machine of the universe, so that new laws, or modifications of the old ones, shall be introduced at various periods of its history, to meet every exigency! How easy for him so to adjust this machine at the beginning, that the new laws and new modes of action should be introduced, precisely at those points where a special providence would be desirable, to reward the virtuous and to punish the wicked, and then the old law again a.s.sume its dominion! And how easily, in this way, could the case of every individual be met, from the beginning to the end of the world! I mean, how easy would this work be to infinite wisdom and power!

But if all events, miraculous as well as common, may depend upon unbending law, how does such a view differ from the one I am now opposing, viz., that the constancy of nature's laws precludes the idea of any special interference on the part of G.o.d, in human affairs? The main point of difference, I reply, is, that the advocates of the latter view will not admit any such thing at the present day as special interference, on the part of the Deity, with nature. They admit only uniform and ordinary laws, which they suppose are never interrupted. This I deny; and endeavor to show, not only that the contrary may be a fact, but that G.o.d purposed it originally, and determined the laws by which it might be accomplished. The fact that he did this beforehand, even from eternity, no more precludes his agency, than the special interference of a father to help his child through a dangerous pa.s.s is disproved, because he foresaw the danger and provided the means of defence even before the child was born. If the father was actually with the child, as he went through the danger, and held out to him the requisite help, what difference could it make, though the father purposed to do so a long time previously? And if we admit that G.o.d's efficiency alone gives power to the ordinary laws of nature, we shall admit that in every special law he is as really present with his energy, as a father who should lead his child by the hand through the dangerous path. So that, practically at least, the difference between these two views of the subject is very great; the one removing G.o.d far away, and putting law in his place; and the other bringing him near, and making him the actual and constant agent in every event. The one view is practical atheism, although often adopted by religious men; the other is practical Christianity.

By the principles of physical science, then, the scriptural doctrines of miraculous and special providence are proved to be in accordance with philosophy. The miracles of revelation are shown to have been preceded by the miracles of geology; and are, therefore, in conformity with the principles of the divine government. The modifications which G.o.d can make in the causes of events out of human view, or the changes which he can produce by lateral influences upon the final result,--all, it may be, in conformity to an eternal plan, reaching the minutest of human affairs,--enable him to execute every purpose of special providence so as to satisfy every exigency.

The sceptic may say, that we cannot prove by facts that G.o.d does so modify and arrange the laws and operations of nature as to adapt his dealings to the case of individuals. But, on the other hand, neither can he show that G.o.d does not thus interfere with nature's uniformity. It is enough to show that he can do it without a miracle, in order to establish the doctrine of special providence. How often he exercises this power, we cannot know; but we may be sure as often as is desirable.

A most important application of these principles may be made to the subject of prayer. For in answering prayer, G.o.d is, in fact, merely executing some of the purposes of his special providence; and it is gratifying to the pious heart to see how he can give an answer to the humblest pet.i.tioner. No matter though all the laws of nature seem in the way of an answer,--G.o.d can so modify their action as to conform them to the case of every pet.i.tioner. War, famine, and pestilence may all be upon us, yet humble prayer may turn them all aside, and every other physical evil; and that without a miracle, if best for us and for the universe.

Tell a man that the only effect of prayer is its reflex influence upon himself, in leading him to conform more strictly to nature's laws, and you send a paralysis and a death chill into all his moral sensibilities.

Indeed, he cannot pray; but tell him that G.o.d will be influenced, as is any earthly friend, by his supplications, and his heart beats full and strong, the current of life goes bounding through his whole system, the glow of health mantles his cheek, and all his senses are roused into intense and delightful action.

The sad influence of a perversion and misunderstanding of the doctrine of nature's constancy upon the youthful mind is well exhibited by a late able writer. "Early trained to it under the domestic roof," says M'Cosh, "the person regularly engaged in prayer during childhood and opening manhood.

But as he became introduced to general society, and began to feel his independence of the guardians of his youth, he was tempted to look upon the father's commands, in this respect, as proceeding from sourness and sternness, and the mother's advice as originating in an amiable weakness and timidity. He is now careless in the performance of acts which in time past had been punctually attended to. How short, how hurried, how cold are the prayers which he now utters! Then there come to be mornings on which he is s.n.a.t.c.hed away to some very important or enticing work without engaging in his customary devotions. There are evenings, too, following days of mad excitement or sinful pleasure, in which he feels utterly indisposed to go into the presence of G.o.d, and to be left alone with him.

He feels that there is an utter incongruity between the ball-room, or the theatre, which he has just left, and the throne of grace, to which he should now go. What can he say to G.o.d, when he would pray to him? Confess his sins? No; he does not at present feel the act to be sinful. Thank G.o.d for giving him access to such follies? He has his doubts whether G.o.d approves of all that has been done. But he may ask G.o.d's blessing? No; he is scarcely disposed to acknowledge that he needs a blessing, or he doubts whether the blessing would be given. The practical conclusion to which he comes is, that it may be as consistent in him to betake himself to sleep without offering to G.o.d what he feels would only be a mockery. What is he to do the following morning? It is a critical time. Confess his error? No; cherishing as he does the recollection of the gay scene in which he mingled, and with the taste and relish of it yet upon his palate, he is not prepared to acknowledge his folly. Morning and evening now go and return, and bring new gifts from G.o.d, and new manifestations of his goodness; but no acknowledgment of the divine bounty on the part of him who is yet ever receiving it. No doubt there are times when he is prompted to prayer by powerful feelings, called up by outward trials or inward convictions; but ever when the storms of human life would drive him to the sh.o.r.e, there is a tide beating him back. His course continues to be a very vacillating one--now seeming to approach to G.o.d, and anon driven farther from him, till he obtains from books, or from lectures, a smattering of half-understood science. He now learns that all things are governed by laws, regular and fixed, over which the breath of prayer can exert as little influence, as they move on in their allotted course, as the pa.s.sing breeze of the earth over the sun in his circuit. False philosophy has now come to the aid of guilty feelings, and hardens their cold waters into an icicle lying at his very heart, cooling all his ardor, and damping all his enthusiasm. He looks back, at times, no doubt, to the simple faith of his childhood with a sigh; but it is as to a pleasing dream, or illusion, from which he has been awakened, and into which, the spell being broken, he can never again fall."--_Method of the Divine Government_, p. 224.

O, what a change would this world exhibit, were the whole Christian church to exercise full faith in G.o.d's ability to answer prayer without a miracle, only to the extent pointed out by philosophy, to say nothing of the Bible; for, in fact, a large proportion of that church, confounded by the specious argument derived from nature's constancy, have virtually yielded this most important principle to the demands of scepticism. When natural evils, such as war, famine, drought, and pestilence, came upon our forefathers, they, taking the Bible for their guide, observed days of fasting and prayer for their removal. But how seldom do their descendants follow their example! And yet even physical science testifies that the fathers acted in conformity to the true principles of philosophy. Would that the Christian church would consent to be led back to the Bible doctrine on this subject by philosophy.

That same philosophy, also, should lead the good man, when struggling through difficulties, to exercise unshaken confidence in the divine protection, even though all nature's laws seem arrayed against him; for at the unseen touch of G.o.d's efficiency, the iron bars of law shall melt away like wax, and deliverance be given in the midst of appalling dangers, if best for the man and for the universe; and if not best, he will not desire it.

Science, too, bids the wicked man not to fancy that the constancy of nature will shield him from the infliction of merited and special punishment, should G.o.d choose to make bare the rod of his justice; for the blow may come as certainly in the course of nature as against it.

Let modern Christian theology, then, receive meekly the rebuke administered on this important point by physical science. For how lame and halting a defence of the Scripture doctrine of special providence and prayer has that theology been able to make! How few of our systems of theology contain a manful vindication of truths so important! Let not the Christian divine, therefore, refuse the aid thus offered by physical science. Let him no longer indulge groundless jealousies against true philosophy, as if adverse to religion. Especially let him not spurn the aid of geology, which alone, of all the sciences, discloses stupendous miracles of creation in early times, and thus removes all presumption against the miracles of Christianity and special providence at any time.

It is, indeed, an instructive fact, that a science which has been thought so full of danger to Christianity should thus early be found vindicating some of the most peculiar and long-contested doctrines of revelation. And yet it ought not to surprise us, for geology is as really the work of G.o.d as revelation. And though, when ill understood and perverted, she may have seemed recreant to her celestial origin, yet the more fully her proportions are developed, and her features brought into daylight, the more clearly do we recognize her alliance to every thing pure and n.o.ble in the universe. "And surely," says a late writer, "it must be gratifying thus to see a science, formerly cla.s.sed, and not perhaps unjustly, amongst the most pernicious to faith, once more become her handmaid; to see her now, after so many years of wandering from theory to theory, or rather from vision to vision, return once more to the home where she was born, and to the altar at which she made her first simple offerings; no longer, as she first went forth, a wilful, dreamy, empty-handed child, but with a matronly dignity, and a priest-like step, and a bosom full of well-earned gifts, to pile upon its sacred hearth. For it was religion which gave geology birth, and to the sanctuary she hath once more returned."--_Wiseman's Lectures on Science and Revealed Religion_, p. 192, Am. ed.

LECTURE XI.

THE FUTURE CONDITION AND DESTINY OF THE EARTH.

Man has a stronger desire to penetrate the future than the past. And yet the details of most future events are wisely concealed from him. There are two, and only two, sources of evidence from which he can obtain some glimpses of what will be hereafter. The one is revelation, the other a.n.a.logy. So far as G.o.d has thought proper to reveal the future, our information is precise and certain. But it does not embrace a mult.i.tude of events about which we have strong curiosity. By a.n.a.logy is meant a prediction of the future from the past. On the principle that nature is constant, we infer what will be from what has been. If, however, new laws are hereafter to come into operation, or if present agencies will then operate very differently from what they now do, it is obvious that a.n.a.logy can be only an imperfect guide. Still, in respect to many important events, its conclusions are infallible. Judging, for instance, from the past, we are absolutely certain that no living thing will escape the great law of dissolution, which, thus far, apart from the few exceptions made known to us by revelation, has been universal.

The future changes in the condition of the earth, as they are taught us by revelation and a.n.a.logy, or, rather, by geology, will form the subject of my present lecture. And my first object will be, to ascertain, if possible, precisely what the Bible teaches us concerning these changes.

We find in the Scriptures several descriptions, more or less definite, of the changes which this globe will hereafter undergo. Some of them, however, are couched in the figurative language of prophecy, and others are incidental allusions; and concerning the precise meaning of such descriptions, there will, of course, be a diversity of opinion.

There are, however, some pa.s.sages on this subject as literal and as precise in their meaning as language can be. Now, it is one of the rules for interpreting language, that, where a work contains several accounts of the same event, the description which is most simple and literal ought to be made the index for obtaining the meaning of those pa.s.sages which are figurative, or, on any account, obscure. I shall, therefore, select the pa.s.sage of Scripture which all acknowledge to be most plain and definite, respecting the future destruction of the earth, and the new heavens and earth that are to succeed, and first inquire into its precise meaning; after which, we shall be better prepared to ascertain what modification of that meaning other pa.s.sages of sacred writ demand.

It needs but a cursory examination of the Bible to convince any one that the description in the Second Epistle of Peter of the future destruction and renovation of the earth and heavens, is eminently the pa.s.sage first to be examined, because the fullest and clearest on this subject. It is the apostle's object directly and literally to describe these great changes, apart from all embellishments of language.

_There shall come_, says he, _in the last days, scoffers, walking after their own l.u.s.ts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of G.o.d the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire, against the day of judgment and perdition of unG.o.dly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness, but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night, in the which the heavens shall pa.s.s away with a great noise, and the elements shall melt with fervent heat; the earth, also, and the works that are therein, shall be burned up. Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and G.o.dliness? Looking for, and hasting unto the coming of the day of G.o.d, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat. Nevertheless, we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness._

It would require too much time, and, moreover, is not necessary to the object I have in view, to enter into minute verbal criticism upon this pa.s.sage. I will only remark that the phrase translated _the earth and the works that are therein_, might with equal propriety be rendered "the earth and the works that are _thereon_;" and yet the difference of meaning between the two modes of expression is of no great importance. Again, by the term _heavens_, in this pa.s.sage, we are evidently to understand the atmosphere, or region immediately surrounding the earth; as in the first chapter of Genesis, where it is said that _G.o.d called the firmament heavens_; the plural form being used in the Hebrew, though not in the English translation.

What, now, by a fair exegesis, is taught in this pa.s.sage concerning the destruction and renovation of the world? The following train of remark may conduct us to the true answer to this inquiry:--