The crush of thunder, and the warring winds,
Shook by the slow but sure destroyer Time,
Now hangs in doubtful ruins o'er its base;
And flinty pyramids and walls of brass
Descend; the Babylonian spires are sunk;
Achaia, Rome, and Egypt moulder down.
Time shakes the stable tyranny of thrones;
And tottering empires rush by their own weight.
This huge rotundity we tread grows old,
And all those worlds that roll around the sun.
The sun himself shall die, and ancient night
Again involve the desolate abyss."--_Akenside._
If we turn now our thoughts away from man's dissolution, and think how
speedily chemical power will raise nature out of her grave, in renovated
and increased beauty, this universal tendency to decay puts on the aspect
of a glorious transformation. We connect the changes around us with those
which have taken place in the great bodies of the universe; we see them
all to be but parts of a far-reaching plan of the Deity, by which the
stability of the world is maintained, and its progressive improvement
secured. When we look forward, fancy kindles at the developments of divine
power, wisdom, and benevolence which will in this manner be made in the
round of eternal ages. We see that what our ignorance had mistaken for a
defect in nature is, in fact, a great conservative principle of the
universe, which Newton did not discover because geology had not yet
unfolded her record.
Such are the developments of the divine character and plans unfolded to us
by geology. Compare them now with the views which have hitherto
prevailed. The common opinion has been, and still, indeed, is, that about
six thousand years ago this earth, and, in fact, the whole material
universe, were spoken into existence in a moment of time; and that, in a
few thousand more, they will, by a similar fiat, be swept from existence,
and be no more. On the other hand, geology places the time when the matter
of the universe was created out of nothing at an epoch indefinitely but
immensely remote. Since that epoch, this matter has passed through a
multitude of changes, and been the seat of numerous systems of organic
life, unlike one another, yet all linked together into one great system by
a most perfect unity; each minor system being most beautifully adapted to
its place in the great chain, and yet each successive link becoming more
and more perfect. Nor does geology admit that any evidence exists of the
future annihilation of the material universe; but rather of other changes,
by which new and brighter displays of divine wisdom and benevolence shall
be brought out, it may be in endless succession. Geology is not, indeed,
insensible to the displays of the divine character which are exhibited on
the present theatre of the world. Indeed, she distinctly recognizes the
act which is now passing as the most perfect of all. Yet this scene of the
great drama she regards as only one of the units of a similar series of
changes that have gone by or will hereafter come; the chain stretching so
far into the eternity that is past and the eternity that is to come, that
the extremities are lost to mortal vision.
Do any shrink back from these immense conclusions, because they so much
surpass the views they have been accustomed to entertain respecting the
beginning and the end of the material universe? But why should they be
unwilling to have geology liberalize their minds as much in respect to
duration as astronomy has done in respect to space? Perhaps it is a
lingering fear that the geological views conflict with revelation. Such
fears formerly kept back many from giving up their souls to the noble
truths of astronomy. But they learnt, at length, that astronomy merely
illustrates, and does not oppose, revelation. It showed men how to
understand certain passages of sacred writ respecting the earth and
heavenly bodies which they had before misinterpreted. Just so is it with
geology. There is no collision between its statements and revelation. It
only enables us more correctly to interpret some portions of the Bible;
and then, when we have admitted the new interpretation, it brings a flood
of light upon the plans and attributes of Jehovah. Geology, therefore,
should be viewed, as it really is, the auxiliary both of natural and
revealed religion. And when its religious relations are fully understood,
theology, I doubt not, will be as anxious to cultivate its alliance as she
has been fearful of it in days past.
"Shall it any longer be said," remarks Dr. Buckland, "that a science which
unfolds such abundant evidence of the being and attributes of God, 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 magnitude and extent, 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 to impose on the student in natural
theology the duty of studying its contents--a duty in which, for lack of
experience, they may anticipate a hazardous or laborious task, but which,
by those engaged in it, is found to be a rational, and righteous, and
delightful exercise of the highest faculties in multiplying the evidence
of the existence, and attributes, and providence of God. The alarm,
however, which was excited by the novelty of its first discoveries, has
well nigh passed away; and those to whom it has been permitted to be the
humble instruments of their promulgation, and who have steadily
persevered, under the firm conviction that 'truth can never be opposed to
truth,' and that the works of God, when rightly understood, and viewed in
their true relations, and from a right position, would at length be found
to be in perfect accordance with his word, are now receiving their high
reward in finding difficulties vanish, objections gradually withdrawn, and
in seeing the evidences of geology admitted into the list of witnesses to
the truth of the great fundamental doctrines of theology."--_Bridgewater
Treatise_, vol. i. p. 593.
Such, then, in conclusion of the subject, is the religion of geology. It
has been described as a region divided between the barren mountains of
scepticism and the putrid fens and quagmires of infidelity and atheism;
producing only a gloomy and a poisonous vegetation; covered with fogs, and
swept over by pestilential blasts. But this report was made by those who
saw it at a distance. We have found it to be a land abounding in rich
landscapes, warmed by a bright sun, blest with a balmy atmosphere, covered
by noble forests and sweet flowers, with fruits savory and healthful. We
have ascended its lofty mountains, and there have we been greeted with
prospects of surpassing loveliness and overwhelming sublimity. In short,
nowhere in the whole world of science do we find regions where more of the
Deity is seen in his works. To him whose heart is warmed by true piety,
and whose mind has broken the narrow shell of prejudice, and can grasp
noble thoughts, these are delightful fields through which to wander. More
and more they must become the favorite haunts of such hearts and such
minds. For there do views open upon the soul, respecting the character and
plans of the Deity, as large and refreshing as those which astronomy
presents. Nay, in their practical bearing, these views are far more
important. Mechanical philosophy introduces an unbending and unvarying law
between the Creator and his works; but geology unveils his providential
hand, cutting asunder that law at intervals, and planting the seeds of a
new economy upon a renovated world. We thus seem to be brought into near
communion with the infinite mind. We are prepared to listen to his voice
when it speaks in revelation. We recognize his guiding and sustaining
agency at every step of our pilgrimage. And we await in confident hope and
joyful anticipation those sublime manifestations of his character and
plans, and those higher enjoyments which will greet the pure soul in the
round of eternal ages.
LECTURE XIV.
SCIENTIFIC TRUTH, RIGHTLY UNDERSTOOD, IS RELIGIOUS TRUTH.
The connection between science and religion has ever been a subject of
deep interest to enlightened and reflecting minds. Too often, however, up
to the present time, has the theologian, on the one hand, looked with
jealousy upon science, fearful that its influence was hurtful to the cause
of true religion; while, on the other hand, the philosopher, in the pride
of a sceptical spirit, has scorned an alliance between science and
theology, and even fancied many a discrepancy. Both these opinions are
erroneous; and disastrously have they operated, as well upon science as
upon religion. The position which I take, and which I shall endeavor to
maintain, is, that _scientific truth, rightly understood, is religious
truth_.
The proposition may be misunderstood at its first announcement, but I
hope, ere its examination be finished, to satisfy you that it is true; and
if so, that it ought to reconcile religion to science, and science to
religion.
In arriving at correct conclusions concerning this statement, much will
depend on the meaning which we attach to the phrase _religious truth_.
Religion is properly defined to be piety towards God. This piety implies
two things: first, a correct knowledge of God; and secondly, the exercise
of proper affections in view of that knowledge. The former constitutes the
theoretic part of religion, and is investigated solely by the
understanding. The latter constitutes the practical part of religion, and
depends much upon the will, the heart, or the moral powers of man. All
truth, therefore, which illustrates the divine character or government, or
which tends to produce right affections towards God, is properly
denominated religious truth. If, then, I can show that all scientific
truth, rightly understood, has one or both of these effects, it will
follow that it is strictly religious truth.
Scientific truth is but another name for the laws of nature. And a law of
nature is merely the uniform mode in which the Deity operates in the
created universe. It follows, then, that science is only a history of the
divine operations in matter and mind.
In order to avoid mistake, we must make a distinction between the
principles of science, and the application of those principles to the
useful arts of life. The principles themselves are an illustration of the
divine wisdom and benevolence, but their application to the arts
illustrates the ingenuity and wisdom of man. At the most, therefore, the
latter only indirectly and remotely exhibits the character of the Deity,
while the former directly shows forth his perfections.
I now proceed to establish my general proposition, by showing, in the
first place, that _all scientific truth is adapted to prove the existence
or to illustrate the perfections of the Deity_.
After all that has been written on the subject of natural theology, by
such men as Newintyt, Ray, Derham, Wollaston, Clarke, Butler, Tucker,
Paley, Chalmers, Crombie, Brown, Brougham, Harris, M'Cosh, and the authors
of the Bridgewater Treatises, I need not surely go into details to prove
that science in general is a great storehouse of facts to illustrate the
divine perfections and government. It is, indeed, a vast repository, from
which materials have been drawn on which to build the argument for the
divine existence and character. Efforts have been made, it is true, in
modern times, to show that the whole argument from design is inconclusive.
It is said, that though the operations of nature seem to show design and
contrivance, they need no higher powers than those that exist in nature
itself. They do not prove the existence of an independent personal agent,
separate from the material world. Animals, and even plants, possess an
inherent power of adapting themselves to circumstances; and may not a
higher exercise of this same power explain all the operations of nature
without any other Deity?
This argument appears to me to be utterly set aside by the following
considerations: In the first place, there is no power inherent in
vegetable or animal natures which can properly be called the power of
contrivance and design, except so far as it exists in their minds. All
other examples show merely the operation of impulse, or instinct, and will
not at all explain that wide-reaching contrivance and design which cause
all the operations of nature to conspire to certain great results, and to
constitute one, and only one, great system. In the second place, the
operations of intellect furnish us with the only examples in nature of
that kind of contrivance and design which must have arranged and adapted
the parts of the universe. But in the third place, no intellect, within
our knowledge, is capacious enough to have contrived and arranged the
universe. Indeed, to the capacity of that mind which could have done this
we can assign no limits, and, therefore, infer it to be infinite. In other
words, we infer the existence of the Deity. In the fourth place, the whole
force of this argument rests upon the supposed uniformity of nature. For
no one imagines that there exists at present, in nature, any power of
contrivance and design sufficient to work a miracle; in other words, to
introduce new races of animals and plants. "Could this uniformity once be
broken up," says an ingenious expositor of this atheistic argument, "could
this rigid order be once infringed for a good and manifest reason, it
would change the whole face of the argument. Could we see the sun stand
still in heaven, that the wicked might be overthrown, then should we be
assured of a personal power with a distinct will, whose agents and
ministers these laws were. Such an event would be a miracle. But if such
events have happened, they are not a part of nature; it is not nature that
tells us of them, and it is only with her that we are at present
concerned."--_President Hopkins, Quarterly Observer_, Oct. 1833, p. 309.
Geology, however, does reveal to us miracles of stupendous, import,
miracles of creation, which infinite power and wisdom alone could have
produced. Hence, if the testimony of that science be admitted, this
reasoning can no longer stand the test of examination, and it must be
acknowledged that the argument for God's existence from design, which has
ever been so satisfactory to every mind not clouded by metaphysics, is
left standing on an immovable foundation.
To return to the point from which we started: it is not necessary, I say,
to go into a detailed examination of each particular science, and show how
its principles prove and illustrate the being and attributes of the Deity,
for the work has already been done more ably and thoroughly than I can do
it, and admitted by all, save the few who reject the argument from design
altogether. There are a few sciences, however, which have been hitherto
chiefly passed by, because they were not supposed capable of throwing any
light of consequence upon theology. Let us see whether these sciences are
as barren of religious interest as has been supposed.
Geology is a branch of knowledge, which, a few years ago, would have been
at once selected as not only destitute of any important religious
applications, but as of a positively injurious tendency; and even now,
such is the feeling probably of a majority of the religious world. True,
it touches religion, natural and revealed, at many points; but so novel
and startling are its conclusions, that they are thought to unsettle more
minds than they confirm. They fall in with many of the views of
scepticism, and especially confirm its doubts concerning the age of the
world, and compel the religious man to give up long-cherished opinions
upon this point, and on other collateral subjects. But we have gone into a
careful examination of the religious applications of this science, and
have we not found it most fertile in its illustrations both of natural and
revealed religion? Let us just recapitulate the conclusions at which we
have arrived.
In the first place, geology furnishes important illustrations of revealed
religion. It confirms the statement that the present continents of our
globe were once, and for an indefinite time, beneath the ocean, and that
they were subsequently lifted above the waters by internal agencies. It
agrees with revelation in making water and heat the two great agents of
geological change upon and within the earth, and that the work of
creation, after the production of matter, was progressive. It shows us
equally with revelation, that the existing races of animals and plants on
the globe were created at a comparatively recent epoch, and that man
commenced his existence not more than six thousand years ago. It shows us,
also, that the earth contains within itself the volcanic agency necessary
for its future destruction by combustion, as described in the Bible.
But, perhaps, the most important illustration of revealed truth, which
geology affords, is the light which it casts upon certain passages of the
Bible relating to the creation. As those texts which represent the earth
as immovable, and the heavenly bodies as moving diurnally around it, were
not rightly understood, until astronomy had discovered the true theory of
the solar system, so those passages which relate to the period of the
creation of the universe, the introduction of death into the world, and
the extent and operation of the deluge, were misinterpreted till geology
disclosed their true meaning. It is still customary, indeed, to speak of
geology and revelation as in collision with each other on these subjects;
but this is a false view of the case. Revelation is illustrated, not
opposed, by geology. Who thinks, at this day, of any discrepancy between
astronomy and revelation? And yet, two hundred years ago, the evidence of
such discrepancy was far more striking than any which can now be offered
to show geology at variance with the Scriptures. We ought, therefore, to
look upon that science as illustrating, instead of opposing, the
Scriptures.
Having once admitted the conclusions of geology as to the great age of the
world, and a flood of light is shed upon some of the most difficult points
both of natural and revealed religion. It shows the occurrence of numerous
changes on the globe which nothing but the power of God could have
produced, and which in fact were most striking and stupendous miracles.
Hence the arguments which have so long been employed to show that the
world is eternal are rendered nugatory; for if we can point to epochs when
entire races of animals and plants began to exist on the globe, we prove
the agency of a Deity quite as strikingly as if we could show the moment
when the matter of the world was summoned into existence out of nothing.
In the same manner, also, we silence the argument against the giving of a
revelation from heaven, as well as the miracles by which it is
substantiated, on the ground that we have no example of a special
interference with the established course of nature. Here we have
interpositions long anterior to man's existence, as well as by his
creation, which take away all improbability from those which are implied
in a revelation. We hence likewise establish the doctrine of a special
providence over the world--a doctrine proved with great difficulty by any
other reasoning of natural theology.
Still more abundant is the evidence derived from geology of the divine
benevolence. And this evidence comes mostly from the operations and final
effect of the most desolating agencies, heretofore regarded as a proof of
malevolence, or, at least, of vindictive justice; and we may reasonably
infer, that could we look through the whole system of divine government,
we should find that all evil is only a necessary means of the greatest
good.
No one can examine existing nature without being convinced that all its
parts and operations belong to one great system. Geology makes other
economies of wide extent to pass before us, opening a vista indefinitely
backward into the hoary past; and it is gratifying to witness that same
unity of design pervading all preceding periods of the world's history,
linking the whole into one mighty scheme, worthy its infinite Contriver.
How much, also, does this science enlarge our conceptions of the plans and
operations of Jehovah! We had been accustomed to limit our views of the
creative agency of God to the few thousand years of man's existence, and
to anticipate the destruction of the material universe in a few thousand
years more. But geology makes the period of man's existence on the globe
only one short link of a chain of revolutions which preceded his
existence, and which reaches forward immeasurably far into the future. We
see the same matter in the hands of infinite wisdom, and by means of the
great conservative principle of chemical change, passing through a
multitude of stupendous revolutions, sustaining countless and varied forms
of organic life, and presenting an almost illimitable panorama of the
plans of an infinite God.
If such is the fruit which geology pours into the lap of religion, how
misunderstood have been its principles! In many a mind there is still an
anxious fear lest its discoveries should prove unfavorable to religion;
and they would feel greatly relieved could they only be assured that no
influence injurious to piety would emanate from that science. But we can
give them far more than this assurance. We can draw from this science more
to illustrate and confirm religion than from any other; and we believe
that the history of the past justifies the general conclusion, that those
sciences whose early developments excited most apprehensions of a
collision with religion, have ultimately furnished the most abundant
illustrations of its principles.
Another science regarded as barren of religious applications, and even as
sometimes positively injurious, is mathematics. Its principles are,
indeed, of so abstruse a nature, that it is not easy to frame out of them
a religious argument that is capable of popular illustration. But, in
fact, mathematical laws form the basis of nearly all the operations of
nature. They constitute, as it were, the very framework of the material
world. When we look up to the heavenly bodies, we see them directed and
controlled, along with the earth, by those laws, which vary not, by an
iota, from century to century. The infinity of changes, which are going on
in the constitution of bodies upon and within the earth, chemistry
reduces to mathematical laws. So far as organic operations depend upon
chemical changes,--and this is very far,--mathematics is the controlling
power. I will not say, that life and intellect are in a strict sense under
the guidance of mathematics; and yet I doubt not that their operations are
limited and controlled by its principles. Confident am I that atmospheric
changes, apparently quite as anomalous and irregular as the movements of
the vital and intellectual principles, rest on mathematics as certainly as
do the revolutions of the heavenly bodies.
It seems, then, that this science forms the very foundation of all
arguments for Theism, from the arrangements and operations of the material
universe. We do, indeed, neglect the foundation, and point only to the
superstructure, when we state these arguments. But suppose mathematical
laws to be at once struck from existence, and what a hideous chaos would
the universe present! What then would become of the marks of design and
unity in nature, and of the Theist's argument for the being of a God?