The Religion of Geology and Its Connected Sciences Part 27

vii. p. 262.

Briefly, but n.o.bly, has Sir John Herschel vindicated science from the charge of sceptical tendencies. "Nothing can be more unfounded than the objection which has been taken _in limine_ by persons, well meaning, perhaps, certainly of narrow minds, against the study of natural philosophy, and, indeed, against all science, that it fosters in its cultivators an undue and overweening self-conceit, leads them to doubt the immortality of the soul, and to scoff at revealed religion. Its natural effect, we may confidently a.s.sert, on every well-const.i.tuted mind, is and must be the direct contrary. No doubt the testimony of natural reason, on whatever exercised, must, of course, stop short of those truths which it is the object of revelation to make known; but while it places the existence and princ.i.p.al attributes of a Deity on such grounds as to render doubt absurd, and atheism ridiculous, it unquestionably opposes no natural or necessary obstacle to further progress; on the contrary, by cherishing as a vital principle an unbounded spirit of inquiry and ardency of expectation, it unfetters the mind from prejudices of every kind, and leaves it open to every impression of a higher nature, which it is susceptible of receiving; guarding only against enthusiasm and self-deception by a habit of strict investigation, but encouraging, rather than suppressing, every thing that can offer a prospect or hope beyond the present obscure and unsatisfactory state. The character of the true philosopher is to hope all things not impossible, and to believe all things not unreasonable."--_Diss. on Study of Nat. Phil._

In speaking of geology and revelation, Sir John says, "There cannot be two truths in contradiction to one another, and a man must have a mind fitted neither for scientific nor for religious truth, whose religion can be disturbed by geology, or whose geology can be distorted from its character of an inductive science by a determination to accommodate its results to preconceived interpretations of the Mosaic cosmogony."--_Dr. J. P. Smith's Lectures_, p. viii. 4th edition.

"We have often mourned," says M'Cosh, "over the attempts made to set the works of G.o.d against the word of G.o.d, and thereby excite, propagate, and perpetuate jealousies fitted to separate parties that ought to live in closest union. In particular, we have always regretted that endeavors should have been made to depreciate nature with a view of exalting revelation; it has always appeared to us to be nothing else than the degrading of one part of G.o.d's works in the hope thereby of exalting and recommending another." "Perilous as it is at all times for the friends of religion to set themselves against natural science, it is especially dangerous in an age like the present.

"It is no profane work that is engaged in by those who, in all humility, would endeavor to remove jealousies between parties whom G.o.d has joined together, and whom man is not at liberty to put asunder. We are not lowering the dignity of science when we command it to do what all the objects which it looks at and admires do--when we command it to worship G.o.d. Nor are we detracting from the honor which is due to religion when we press it to take science into its service, and accept the homage which it is able to pay. We are seeking to exalt both when we show how nature conducts man to the threshold of religion, and when from this point we bid him look abroad on the wide territories of nature. We would aid at the same time both religion and science, by removing those prejudices against sacred truth which nature has been employed to foster; and we would accomplish this not by casting aside and discarding nature, but by rightly interpreting it.

"Let not science and religion be reckoned as opposing citadels, frowning defiance upon each other, and their troops brandishing their armor in hostile att.i.tude. They have too many common foes, if they would but think of it, in ignorance and prejudice, in pa.s.sion and vice, under all their forms, to admit of their lawfully wasting their strength in a useless warfare with each other. Science has a foundation, and so has religion; let them unite their foundations, and the basis will be broader, and they will be two compartments of one great fabric reared to the glory of G.o.d.

Let the one be the outer and the other the inner court. In the one, let all look, and admire, and adore; and in the other, let those who have faith kneel, and pray, and praise. Let the one be the sanctuary where human learning may present its richest incense as an offering to G.o.d, and the other the holiest of all, separated from it by a veil now rent in twain, and in which, on a blood-sprinkled mercy-seat, we pour out the love of a reconciled heart, and hear the oracles of the living G.o.d."--_Method of the Divine Government_, p. 449, _et seq._

_In the fifth place, scientific men and religious men may learn from this subject to regard each other as engaged in a common cause._

If it be indeed true that scientific truth, rightly applied, is religious truth, then may the religious man be sure that every scientific discovery will ultimately contribute to the ill.u.s.tration of the character or government of the Deity; and therefore should he encourage and rejoice in all such investigations, and bid G.o.d speed to the votaries of science.

Even though he cannot see how the new discovery will ill.u.s.trate religion, and though, when imperfectly developed, it may seem to have an unfavorable aspect, he need not fear to confide in the general principle that science and religion are alike of divine origin, and must be in harmony. On the other hand, the votary of science should remember that the state of society most favorable to his pursuits is one in which religion exerts the strongest influence. It is for his interest, therefore, merely as a lover of science, and much more as a moral and accountable agent, to have pure religion prevail. Scientific and religious men should, therefore, look upon each other as co-laborers in a most n.o.ble cause--in ill.u.s.trating the divine character and government. All jealousy and narrow-minded exclusiveness should be banished, and side by side should they labor in warm-hearted and generous sympathy. Alas! how different from this has been the history of the past! and, to a great extent, how different it is at present! "A study of the natural world," says Professor Sedgwick, "teaches not the truths of revealed religion, nor do the truths of religion inform us of the inductions of physical science. Hence it is that men, whose studies are too much confined to one branch of knowledge, often learn to overrate themselves, and so become narrow minded. Bigotry is a besetting sin of our nature. Too often has it been the attendant of religious zeal; but it is perhaps the most bitter and unsparing when found among the irreligious. A philosopher, not understanding one atom of their spirit, will sometimes scoff at the labors of religious men; and one who calls himself religious will, perhaps, return a like harsh judgment, and thank G.o.d that he is not as the philosophers; forgetting, all the while, that man can ascend to no knowledge except by faculties given to him by his Creator's hand, and that all natural knowledge is but a reflection of the will of G.o.d. In harsh judgments, such as these, there is not only much folly, but much sin. True wisdom consists in seeing how all the faculties of the mind and all parts of knowledge bear upon each other, so as to work together to a common end; ministering at once to the happiness of man and his Maker's glory."--_Discourse on the Studies of the University_, 5th edition, p. 105, appendix.

_In the sixth place, the subject shows us what is the most important use to be derived from science._

It does not consist, as men have been supposing, in its application to the useful arts, whereby civilization, and human comfort and happiness are so greatly promoted; although men have thereby been raised from a state of barbarism and advanced to a high point on the scale of refinement. It is not the application of science as a means of enlarging and disciplining the mind; although this would be a n.o.ble result of scientific study. But it is its application for the ill.u.s.tration of religion. This, I say, is its most important use. For what higher or n.o.bler purpose can any pursuit subserve than in developing the character, government, and will of that infinite Being, who is the sum and centre of all perfection and happiness?

Other objects accomplished by science are important, and in the bustle of life they may seem to be its chief end. But in the calmness of mature years, when we begin to estimate things according to their real value, we shall see that the religious bearings of any pursuit far transcend in importance all its other relations; for all its other tendencies and uses are limited to this world, and will, therefore, be transient; but every thing which bears the stamp of religion is immortal, and every thing which concerns the Deity is infinite. It is true that but few who are engaged in scientific pursuits make much account of their bearings upon man's highest interests; but very different will it be in heaven. There, so far as we know, all the applications of science to the useful arts will be unknown, and the great object of its cultivation will be to gain new and clearer views of the perfections and plans of Jehovah, and thus to awaken towards him a deeper reverence and a warmer love. And such should be the richest fruit of scientific researches on earth.

_In the seventh place, the subject shows us that those who are the most eminent in science ought to be the most eminent in piety._

I am far from maintaining that science is a sufficient guide in religion.

On the other hand, if left to itself, as I fully admit,--

"It leads to bewilder, and dazzles to blind."

Nor do I maintain that scientific truth, even when properly appreciated, will compare at all, in its influence upon the human mind, with those peculiar and higher truths disclosed by revelation. All I contend for is, that scientific truth, ill.u.s.trating as it does the divine character, plans, and government, ought to fan and feed the flame of true piety in the hearts of its cultivators. He, therefore, who knows the most of science ought most powerfully to feel this religious influence. He is not confined, like the great ma.s.s of men, to the outer court of nature's magnificent temple, but he is admitted to the interior, and allowed to trace its long halls, aisles, and galleries, and gaze upon its lofty domes and arches; nay, as a priest he enters the _penetralia_, the holy of holies, where sacred fire is always burning upon the altars, where hovers the glorious Schekinah, and where, from a full orchestra, the anthem of praise is ever ascending. Petrified, indeed, must be his heart, if it catches none of the inspiration of such a spot. He ought to go forth from it among his fellow-men with radiant glory on his face, like Moses from the holy mount. He who sees most of G.o.d in his works ought to show the stamp of divinity upon his character, and lead an eminently holy life.

_Finally, the subject gives great interest and dignity to the study of science._

It is not strange that the religious man should sometimes find his ardor damped in the pursuit of some branches of knowledge, by the melancholy reflection that they can be of no use beyond this world, and will exist only as objects of memory in eternity. He may have devoted many a toilsome year to the details and manipulations of the arts; and, so far as this world is concerned, his labors have been eminently salutary and interesting. But all his labors and researches can be of no avail on the other side of the grave; and he cannot but feel sad that so much study and efforts should leave results no more permanent. Or he may have given his best days to loading his memory with those tongues which the Scriptures a.s.sure us shall cease; or to those details of material organization which can have no place or ant.i.type in the future world. Interesting, therefore, as such pursuits have been on earth, nay, indispensable as they are to the well being and progress of human society, it is melancholy to realize that they form a part of that knowledge which will vanish away.

The mind delights in the prospect of again turning its attention to those branches of knowledge which have engrossed and interested it on earth, and of doing this under circ.u.mstances far more favorable to their investigation. And such an antic.i.p.ation he may reasonably indulge, who devotes himself on earth to any branch of knowledge not dependent on arrangements and organizations peculiar to this world. He may be confident that he is investigating those principles which will form a part of the science of heaven. Should he ever reach that pure world, he knows that the clogs which now weigh down his mind will drop off, and the clouds that obscure his vision will clear away, and that a brighter sun will pour its radiance upon his path. He is filling his mind with principles that are immortal. He is engaged in pursuits to which glorified and angelic minds are devoting their lofty powers. Other branches of knowledge, highly esteemed among men, shall pa.s.s away with the destruction of this world.

The baseless hypotheses of science, falsely so called, whether moral, intellectual, or physical, and the airy phantoms of a light and fict.i.tious literature, shall all pa.s.s into the limbo of forgetfulness. But the principles of true science, const.i.tuting, as they do, the pillars of the universe, shall bear up that universe forever. How many questions of deep interest, respecting his favorite science, must the philosopher in this world leave unanswered, how many points unsettled! But when he stands upon the vantage-ground of another world, all these points shall be seen in the bright transparencies of heaven. In this world, the votaries of science may be compared with the aborigines who dwell around some one of the princ.i.p.al sources of the River Amazon. They have been able, perhaps, to trace one or two, or it may be a dozen, of its tributaries, from their commencement in some mountain spring, and to follow them onwards as they enlarge by uniting, so as to bear along the frail canoes, in which, perhaps, they pa.s.s a few hundred miles towards the ocean. On the right and on the left, a mult.i.tude of other tributaries swell the stream which carries them onward, until it seems to them a mighty river. But they are ignorant of the hundred other tributaries which drain the vast eastern slope of the Andes, and sweep over the wide plains, till their united waters have formed the majestic Amazon. Of that river in its full glory, and especially of the immense ocean that lies beyond, the natives have no conception; unless, perhaps, some individual, more daring than the rest, has floated onward till his astonished eye could scarcely discern the sh.o.r.e on either hand, and before him he saw the illimitable Atlantic, whitened by the mariner's sail and the crested waves; and he may have gone back to tell his unbelieving countrymen the marvellous story. Just so is it with men of science. They are able to trace with clearness a few rills of truth from the fountain head, and to follow them onward till they unite in a great principle, which at first men fancy is the chief law of the universe. But as they venture still farther onward, they find new tributary truths coming in on either side, to form a principle or law still more broad and comprehensive. Yet it is only a few gifted and adventurous minds that are able, from some advanced mountain top, to catch a glimpse of the entire stream of truth, formed by the harmonious union of all principles, and flowing on majestically into the boundless ocean of all knowledge, the Infinite Mind. But when the Christian philosopher shall be permitted to resume the study of science in a future world, with powers of investigation enlarged and clarified, and all obstacles removed, he will be able to trace onward the various ramifications of truth, till they unite into higher and higher principles, and become one in that centre of centres, the Divine Mind. That is the Ocean from which all truth originally sprang, and to which it ultimately returns. To trace out the sh.o.r.es of that sh.o.r.eless Sea, to measure its measureless extent, and to fathom its unfathomable depths, will be the n.o.ble and the joyous work of eternal ages. And yet eternal ages may pa.s.s by and see the work only begun.

Footnotes:

[1] I ought surely to except the work of Professor Bachman, which I have not read, but which was certainly written by an able naturalist.

[2] I am not aware that this reply to the objection was ever advanced, till the publication, by myself, last year, of a sermon on the Resurrections of Spring, in a small volume of sermons, ent.i.tled Religious Lectures on some peculiar Phenomena in the Four Seasons. I may be mistaken; but I cannot see why this reply does not completely meet the difficulty, and free an important doctrine from an incubus under which it has long lain half smothered.

[3] I hope it is not vanity to say that this subject, also, was first suggested in the sermon referred to in the preceding note. If correct, it opens an animating prospect to the afflicted Christian.

[4] The first edition of this work was republished in this country. In England it has reached the fifth edition, much enlarged.

[5] Two or three years since Professor Bronn described twenty-six thousand six hundred and seventy-eight species; and, upon an average, one thousand species are discovered every year. M. Alcide D'Orbigny, in 1850, stated the number of mollusks and radiated animals alone at seventeen thousand nine hundred and forty-seven species.

[6] The news has just reached us that this venerable man is no more. I was present last summer at Homerton, when he resigned the charge of that beloved inst.i.tution. From his addresses and his prayers, so redolent of the spirit of heaven, I might have known that he was pluming his wings for his upward flight. I am thankful that I was permitted to see the man, whom, of all others in Europe, I most desired to see. But Dr. Buckland I did not meet; for he was in an insane hospital, with no prospect of recovery. Alas! how sad to think of such Christian philosophers, so soon removed from the world, or from all concern in it! Could I dare to hope that I shall meet them and kindred spirits before the throne of our common Redeemer, how should I exclaim with Cicero, "_O preclarum diem, quum in illud animorum concilium coelumque proficiscar, ut quum ex hac turba et colluvione discedam!_"

[7] This had always seemed to me a very strong case, as I had seen it described. But a recent visit to the spot (September, 1850) did not make so strong an impression upon me as I expected. In the first place, I found the head of Lake Lehman, where the Rhone enters, to be so narrow, that the detritus brought down by the river cannot spread itself out very far laterally. Secondly, I found, on ascending the Rhone, that it is every where a very rapid stream; and, on account of the origination of its branches from glaciers, it is always loaded with mud. So that the process of deposition must be going on continually. This cannot be the case in one in ten of other rivers, whose waters, for most of the year, are clear.

This case, then, is only a quite unusual exception, and cannot be regarded as a standard by which to judge of the rate of deposition at present, or in past times.

[8] For a much more minute and extended account of the different modes proposed to reconcile geology and revelation, and indeed of their entire connection, I would refer to several papers in the American Biblical Repository, especially to the number for October, 1835, p. 261. The progress of science has, indeed, rendered it desirable to change a few sentences in those articles; but all their essential principles I still maintain.

[9] See Stuart and Hodge on Rom. v. 12; also Chalmers's Lectures on Romans, Lecture 26; and Harris's Man Primeval, p. 178.

[10] Johnston's Physical Atlas, pp. 66, 76, (Philadelphia edition, 1850.)

[11] Rev. Joseph Tracy, Bibliotheca Sacra, Oct. 1850, p. 614.

[12] See the Frontispiece.

[13] The subject of this inference is treated with great ability and candor in the _Biblotheca Sacra_ for November, 1849, by my friend and colleague, Rev. Joseph Haven, Jr., professor of intellectual and moral philosophy in Amherst College.

[14] In this description I have attempted to give exactly the experience of myself and John Tappan, Esq., with our wives, who ascended Snowdon in June, 1850. A few days after, we ascended Cader Idris, another mountain of Wales, near Dolgelly, where the views were perhaps equally wild and sublime, with the addition of a vast number of trap columns, and a pseudo-crater, with its jagged and frowning sides.

[15] When I visited this spot, in September, 1850, I was so fortunate as to get sight of a party that had just commenced the descent from the summit of Mont Blanc. To the naked eye they were invisible, but the whole train could be distinctly seen through a telescope. This was the third party that had ascended that mountain in the summer of 1850. I doubt not that the dangers have been exaggerated, and that the excursion will become common.

There are other points of great interest around Chamouny, which I have not noticed, some of which I visited, but not all. I have mentioned only the most common.

[16] In September, 1850, I visited this well, and found the water running still, at the rate of six hundred and sixty gallons per minute at the surface, and half that amount at the top of a tube one hundred and twelve feet high, from whence it could be carried to any part of Paris; and, in fact, does supply some of the streets. I tasted the water, and found it pleasant, though warm, (84 deg. Fahrenheit.)

[17] I adopt this division from an able American review of the "Vestiges."

[18] For the details of this remarkable subject, see the "Parthenogenesis"

of Professor Owen, p. 76, (London, 1849;) Steenstrup's "Alternation of Generations," published by the Ray Society in 1845, and Sedgwick's "Discourse on the Studies of the University," Supplement, p. 193, (London, 1850.)

[19] The subject of this lecture has been ably discussed, within a few years, in most of the leading periodicals in Europe and America, though I must say not always with the candor calculated to do the most good. The two most able volumes that have fallen into my hands, on the subject, are Professor Sedgwick's "Discourse on the Studies of the University," &c., (fifth ed., London, 1850,) and Hugh Miller's "Footprints of the Creator,"

now republished in this country.

[20] This subject has been treated more fully, and I hope more satisfactorily, in a little work of mine, which has just reached its second edition, ent.i.tled Religious Lectures on Peculiar Phenomena in the Four Seasons, (Amherst, 1851.) See the first Lecture, on the Resurrections of Spring.