The Religion of Geology and Its Connected Sciences Part 5

The declaration of Paul on this subject is as distinct as language can be.

_By one man sin entered into the world, and death by sin, and so death pa.s.sed upon all men, for that all have sinned._ This corresponds with the original threatening respecting the forbidden fruit. We know that our first parents ate of it; we know, also, that they died; and the apostle places these two facts in the relation of cause and effect.

In the second place, the Bible does not inform us whether the death of the inferior animals and plants is the consequence of man's transgression.

In order to prove this statement, it is necessary to show that the language of the Bible, which distinctly ascribes the introduction of death into the world, is limited to man. The first part of the sentence from Paul, just quoted, is indeed very general, and may include all organic natures. _By one man sin entered into the world, and death by sin._ What terms more general or explicit than these could be used? Yet the remainder of the sentence shows that the apostle had man mainly in his eye; _and so death pa.s.sed upon all men, for that all have sinned_. The death here spoken of is limited expressly to man; and, therefore, it is not necessary to show that the same terms, in the first part of the sentence, had a more extended meaning. Death is spoken of here as the result of sin, and cannot, therefore, embrace animals and plants, which are incapable of sin.

But after all, the first part of the sentence may intend to teach a general truth respecting the origin of every kind of death in the world.

It will be seen in the sequel, that to such a meaning I have no objection, if it can be established.

Another very explicit pa.s.sage on the introduction of death into the world is found in Corinthians: _Since by man came death, by man came also the resurrection of the dead._ Here, too, the last clause of the sentence limits the meaning to the human family. For no one will doubt that Christ is the man here spoken of, by whom came the resurrection of the dead. Now, unless the inferior animals and plants will share in a resurrection in consequence of what Christ has done, and in the redemption wrought out by him too, they cannot be included in this pa.s.sage. And if neither of the texts now quoted extend in their application beyond the human race, I know of no other pa.s.sage in the Bible that teaches, directly or inferentially, that death among the inferior animals or plants resulted from man's apostasy. I do not deny that there may be a connection between these events; certainly the Scriptures do not teach the contrary. But they appear to me rather to leave the question of such a connection undecided, and open for the examination of philosophers. If so, we may reason concerning the dissolution of animals, except men, without reference to the Scriptures.

_Under the second part of this investigation, I shall endeavor to show that geology proves violent and painful death to have existed in the world long before man's creation._

In the oldest of the sedimentary rocks, the remains of animals occur in vast numbers; nor will any one, I trust, of ordinary intelligence, doubt but these relics once const.i.tuted living beings. Through the whole series of rocks, six miles in thickness, we find similar remains, even increasing in numbers as we ascend; but it is not till we reach the very highest stratum, the mere superficial coat of alluvium, that we find the remains of man. The vast mult.i.tudes, then, of organized beings that lie entombed in rocks below alluvium, must have yielded to death long before man received his sentence, _Dust thou art, and to dust shalt thou return._ Will any one maintain that none of these animals preceded man in the period of their existence? Then why are the remains of men not found with theirs? for his bony skeleton is as likely to be preserved and petrified as theirs. Moreover, so unlike to man and other existing tenants of the globe are many of these ancient animals, that the sure laws of comparative anatomy show us, that both races could not live and flourish in a world adapted to the one or the other. If the temperature had been warm enough for the fossil tribes, and all the circ.u.mstances of food and climate congenial to their natures, they would have been unsuited to the present races; and if adapted to the latter, the former must have perished. The difference between the animals and plants dug out of the rocks in this lat.i.tude, and those now inhabiting the same region of country, is certainly as great as that between the animals and plants of the torrid and temperate zones; in most cases it is greater. Now, suppose that the animals and plants of the temperate zones were to change places with those between the tropics. A few species might survive, but the greater part would be destroyed. Hence, _a fortiori_, had the living beings now entombed in the rocks been placed in the same climate with those now alive upon the globe, the like result would have followed. I say _a fortiori_; that is, for a stronger reason, the greater number must have perished; and the stronger reason is, the greater difference between fossil and living species, than between the latter in torrid and temperate lat.i.tudes. It is true that man is among the species capable of being acclimated to great extremes. And yet no physiologist will imagine that even his nature could have long survived in such a climate as formerly existed, when probably the atmosphere was loaded with carbonic acid and other mephitic gases, and with moisture and miasms, the result of a rank vegetation, and of a temperature higher than now exists in equatorial countries.

This argument, furnished by comparative anatomy, to show that man and the fossil animals could not have been contemporaries, will probably seem to have little force to those who are not familiar with the history of organic life on the globe, and the distribution of species. It is not generally known that both animals and plants are usually confined to a particular district, and that a removal beyond its boundaries, or the access of a few more degrees of cold, or heat, than is common in the place a.s.signed them by nature, will destroy them. To him who understands this curious history, the argument under consideration is perfectly satisfactory, to prove the existence and consequent dissolution of myriads of living beings, anterior to man. "Judging by these indications of the habits of the animals," says the distinguished anatomist, Sir Charles Bell, "we acquire a knowledge of the condition of the earth during their period of existence; that it was suited at one time to the scaly tribe of the lacert, with languid motion; at another, to animals of higher organization, with more varied and lively habits; and finally, we learn that at any period previous to man's creation, the surface of the earth would have been unsuitable to him. Any other hypothesis than that of a new creation of animals, suited to the successive changes in the inorganic matter of the globe, the condition of the water, atmosphere, and temperature, brings with it only an acc.u.mulation of difficulties."--_The Hand, its Mech._, &c. pp. 31 and 115.

But when arguing with those who do not feel the force of this argument, I would fall back upon that derived from the fact, that of the ten thousand species of animals dug out of the rocks beneath alluvium, no relic of man has been found; and ask them whether they can explain such a fact, except by the supposition that man was not their contemporary.

In his admirable Bridgewater Treatise, Dr. Buckland has conclusively shown that the same great system of organization and adaptation has always prevailed on the globe. It was the same in those immensely remote ages, when the fossil animals lived, as it now is. And there is one feature of that system which deserves notice in this argument. At present, we know that there exist large tribes of animals, called carnivorous, provided with organs expressly designed to enable them to destroy other animals, and of course to inflict on them violent and painful death. Exactly similar tribes, and in a like proportion, are found among the fossil animals. They were not always the same tribes; but when one cla.s.s of carnivora disappeared, another was created to take their place, in order to keep down the excessive multiplication of other races, which appears to be the grand object accomplished by the carnivorous races. And that animals of such an organization not only lived in the ages preceding man's creation, but actually destroyed contemporary species, we have the evidence in the remains of the one animal enclosed in the body of another, by whom it was devoured for food and both are now converted into rock, and will testify to the most sceptical, that death among animals existed in the world before man's transgression.

_Under the third part of this investigation, I shall attempt to show that physiology teaches us that death is a general law of organic natures._

It is not confined to animals, but embraces also plants. As they correspond in a striking manner to animals in their reproduction and growth, so they do in their decay and dissolution. In short, wherever in nature we find life and organization, death is inevitable. The amount of vital energy varies in different species, and in individuals; but in them all, it at length becomes exhausted, and the functions cease. After a certain period, the vessels which convey the nutritive materials, and elaborate the proximate principles, become choked with excrement.i.tious matter, a.s.similation is performed imperfectly, and gradually the vital energies are overpowered, and yield up their charge to the disorganizing power of chemical agencies. We can hardly see why the delicate machinery cannot hold out longer than it does, or even indefinitely. But experience shows us that an irresistible law of nature has fixed the period of its operations. In the expressive language of Scripture, which applies to plants as well as animals, _there is no discharge in that war_.

A little reflection will convince any one, that in such a system as exists in the world, this universal decay and dissolution are indispensable. For dead organic matter is essential to the support and nourishment of living beings. Admit, for the sake of the argument, (although it is obviously absurd in respect to the carnivorous races,) that animals might be supported by vegetable food. Yet, if plants must furnish nourishment for their successors, as well as for animals, the organic matter must at length be exhausted. And, furthermore, how could animals feed on plants without destroying, as they now do, mult.i.tudes of minute insects and animalcules? It is obvious, also, that, for a variety of reasons, the multiplication of animals must soon be arrested, or famine would be the result, or the world would be more than full. In short, it would require an entirely different system in nature from the present, in order to exclude death from the world. To the existing system it is as essential as gravitation, and apparently just as much a law of nature.

To strengthen this argument still further, comparative anatomy testifies that large cla.s.ses of animals have a structure evidently intended to enable them to feed on other tribes. The teeth of the more perfect carnivorous animals are adapted for seizing and tearing their prey, while those which feed on vegetables have cutting and grinding teeth, but not the canine. So the whole digestive apparatus in the carnivora is more simple, and of less extent, than in the herbivorous tribes, while in the former the gastric juice acts more readily upon flesh, and in the latter upon vegetables. The muscular apparatus, also, is developed in greater power in the former than in the latter, especially in the neck and fore paw. Throughout all the cla.s.ses of animals, those which feed on flesh are armed with poisonous fangs, or talons, or beaks, or other formidable weapons, while the vegetable feeders are usually in a great measure defenceless. In short, in the one cla.s.s we find a perfect adaptation, in all the organs, for destroying, digesting, and a.s.similating other animals, and in the other cla.s.s, an arrangement, equally obvious, for procuring and digesting vegetables. Indeed, you need only show the anatomist the skeleton, or even a very small part of the skeleton, of an unknown animal, to enable him, in most cases, to decide, what is the food of that animal, with almost as much certainty as if he had for years observed its habits.

Who can doubt, then, that when a carnivorous animal employs the weapons with which nature has furnished it for the destruction of another animal, in order to satisfy its hunger, that it acts in obedience to a law of its being, originally impressed upon its const.i.tution by the Creator? It is true, that even the flesh-eating animals may be taught for a time to subsist upon vegetable products. But this is unnatural; and such an animal usually pays the price of thus inverting its original instinct, by disease and premature decay. In a state of nature, an animal would starve rather than thus violate its instinctive desires.

I will allude to only one other fact, that shows death to be inseparable from organized beings, without a constant miraculous interference, in such a world as ours. Animal organization, in all conceivable circ.u.mstances, must be liable to accident, from mere mechanical force, by which life would be destroyed. It may be possible, perhaps, to conceive of a material tenement for the soul, which should be unaffected by all forms of mechanical violence and chemical action; if, for instance, its const.i.tution were a.n.a.logous to that supposed medium through which light, heat, and electricity, and perhaps gravitation, act. But, surely, our present bodies are far enough removed from such conditions, being of all terrestrial things the most liable to ruin from the causes above mentioned.

The conclusions from all these facts and reasonings are, that death is an essential feature of the present system of organized nature; that it must have entered into the plan of creation in the divine mind originally, and consequently must have existed in the world before the apostasy of man.

Whether the entire system of death had any connection with that event, or whether there is any thing peculiar in the death endured by the human family, will be questions for examination in a subsequent part of my lecture.

In opposition to these conclusions, however, the common theory of death maintains that, when man transgressed, there was an entire change throughout all organic nature; so that animals and plants, which before contained a principle of immortal life, were smitten with the hereditary contagion of disease and death. Those animals which, before that event, were gentle and herbivorous, or frugivorous, suddenly became ferocious or carnivorous. The climate, too, changed, and the sterile soil sent forth the thorn and the thistle, in the place of the rich flowers and fruits of Eden. The great English poet, in his Paradise Lost, has clothed this hypothesis in a most graphic and philosophical dress; and probably his descriptions have done more than the Bible to give it currency. Indeed, could the truth be known, I fancy that, on many points of secondary importance, the current theology of the day has been shaped quite as much by the ingenious machinery of Paradise Lost as by the Scriptures; the theologians having so mixed up the ideas of Milton with those derived from inspiration, that they find it difficult to distinguish between them.

In the case under consideration, Milton does not limit the change induced by man's apostasy to sublunary things, but, like a sagacious philosopher, perceives, also, that the heavenly bodies must have been diverted from their paths.

"At that tasted fruit, The sun, as from Thyestian banquet, turned His course intended; else-how had the world Inhabited, though sinless, more than now, Avoided pinching cold and scorching heat?"

This change of the sun's path, as the poet well knew, could be effected only by some change in the motion of the earth.

"Some say he bid the angels turn askance The poles of earth, twice ten degrees and more, From the sun's axle; they with labor pushed Oblique the centric globe."

Next we have the effect upon the lower orders of animals described.

"Discord first, Daughter of sin, among the irrational Death introduced: through fierce antipathy, Beast now with beast 'gan war, and fowl with fowl, And fish with fish; to graze the herb all leaving, Devoured each other."

The question arises here, whether such views are sustained by the Bible and by science. Few, I presume, would seriously maintain that the act of our first parents, which produced what Dr. Chalmers calls "an unhingement"

of the human race, resulted likewise in a change in the motion of the earth and the heavenly bodies; since the Bible so clearly describes the previous ordination of days, years, and seasons, on the fourth day of creation. And is there any thing in the language of the Bible that will justify the opinion that such changes as this theory supposes took place in the productions of the earth, and in the nature of its animals? No anatomist can surely be made to believe that, without a constant miracle, our carnivorous animals can have become herbivorous, without such a change in their organization as must have amounted to a new creation. And such a metamorphosis can hardly have pa.s.sed unnoticed by the sacred writer. True, only the gramineous and herbaceous substances are in the Bible given to the inferior animals for food, while the fruits are a.s.signed to man. But this pa.s.sage seems only to be a designation of one part of vegetable productions to men, and another to other animals, and can hardly be supposed to preclude the idea that there might be other tribes requiring animal food.

The sentence p.r.o.nounced upon the serpent for his agency in man's apostasy seems, at first view, favorable to the opinion that animal natures experienced at the same time important changes; for he is supposed to have been deprived of limbs, and condemned henceforth to crawl upon the earth, and to make the dust his food. But is it the most probable interpretation of this pa.s.sage, which makes the tempter a literal serpent, or only a symbolical one? The naturalist does not surely find that serpents live upon dust, for they all are carnivorous, and they are as perfectly adapted to crawl upon the ground as other animals to different modes of progression; and though _cursed above all cattle_, they are apparently as happy as other animals. Hence the probability is, that an evil spirit is described in Genesis under the name and figure of a serpent. This conclusion is supported by other parts of Scripture, where the tempter is in several places declared to be _the devil_, _the old serpent_, and _the great dragon_.

A part of the sentence pa.s.sed upon man seems, also, at first view, to imply an important change in the vegetable productions of the earth; for the ground is cursed for man's sake: it would henceforth produce to him thorns and thistles, and in the sweat of his brow must he eat of the fruits of it, all the days of his life. Now, will not the condition and character of Adam show how this curse might be fulfilled, without any change in the productions of the soil? The garden of Eden, where man had lived in his innocence, was doubtless some sunny and balmy spot, where the air was delicious, and the earth poured forth her abundant fruits spontaneously; and although he was called to keep and dress that garden, yet, with a contented and holy heart, and with no fact.i.tious wants, the work was neither labor nor sorrow. But now he is driven from that garden into regions far less fertile, where the sterile soil can be made to yield its fruits only by the sweat of the brow, and where the thorn and the thistle dispute their right of soil with salutary plants; and in his heart, too, unholy and unsubdued pa.s.sions have place, which will infuse sorrow into all his labors.

As I have remarked in another place, I cannot see why the functions of animal and vegetable organization might not have gone on forever without decay and death, if such had been the Creator's will. In other words, I do not see why the operation of the organs should at length be impeded and cease, as we know they do universally. Hence I can conceive that it might have been otherwise originally; and in the case of man it is possible, as we shall see farther on, that a change of this sort may have taken place at the time of his apostasy. But, after all, it strikes me that the Bible furnishes very clear evidence that the same system of decay and death prevailed before the apostasy which now prevails. The command given, both to animals and to man, to be fruitful and multiply, implies the removal of successive races by death; otherwise the world would ere long be overstocked. A system of death is certainly a necessary counterpart to a system of reproduction; and hence, where we know the one to exist, the presumption is very strong that the other exists also. There is no escape from this inference, except to call in the aid of miraculous power to preserve the proper balance among different races of animals, by preventing their multiplication. Such an interference I am always ready to admit, where the Scriptures a.s.sert it. But to imagine a miracle without proof, merely to escape a fair conclusion, is, to say the least, very wretched logic. G.o.d never introduces a miracle where he can employ the ordinary agency of nature for accomplishing his purposes. Nor should we resort to one without the express testimony of the Bible, which, on this subject, is our only source of evidence.

We have in Scripture the same kind of proof that plants were subject to decay and death, before the fall, as we have in respect to animals. For in the account of the creation of plants on the third day, we find them described as bearing seeds; and does not this clearly imply the same system of reproduction which now exists throughout the vegetable kingdom?

In short, an unprejudiced mind, in reading the history of the world in Genesis, before and after the fall, can hardly fail of the conviction, that animals and plants were originally created on the same plan, as to reproduction, decay, and death, which now prevails. Great, indeed, must have been the change at the fall, if, previous to that time, their structure excluded all the organs and means of reproduction; as must have been the case if decay and death were also excluded. And it is strange that the sacred writer should take no notice of such a change. He states the effect of sin upon the three parties directly concerned in it, viz., the tempter, Adam, and Eve; and if a transformation of all vegetable and animal natures, great enough almost to const.i.tute a new creation, did take place, it could hardly have been pa.s.sed in silence. Even in the case of man, we have no remarkable physical change. The effect seems to have been chiefly confined to his intellectual const.i.tution, where we should expect the effect of sin to be primarily felt. There, indeed, in man's n.o.blest part, has the havoc been the most terrific, and powerfully has its operation there reacted upon the body, so as to make death, in the case of man, the king of terrors.

We find, then, insuperable objections to the prevalent notion that an entire revolution took place at the fall in the material world, and especially in organic nature. Those pa.s.sages of Scripture which, literally interpreted, seem to imply some changes of this sort, are easily understood as vivid figurative representations of the effects of sin upon men, while their literal interpretation would involve us in inextricable difficulties. We rest, therefore, in the conclusion, that, whatever connection there may be between death and the existing system of organic and inorganic nature, no important change took place at the time of man's first transgression; in other Words, the present system is that which was originally determined upon in the divine mind, and not the original plan altered after man's transgression.

_The fourth step in the investigation of this subject leads me to attempt to show that, in the present system of the world, death, to the inferior animals, is a benevolent provision, and to man, also, when not aggravated or converted into a curse by his own sin._

In examining this point, as well as many others in natural theology, where the existence of evil is concerned, we must a.s.sume that the present system of the world is the best which infinite wisdom and benevolence could devise. And this we may consistently do. For the prominent design throughout nature appears to be beneficial to animal natures, and suffering is only incidental, and happiness, moreover, is superadded to the functions of animals, where it is unnecessary to the perfect performance of the function. We may be certain, therefore, that the Author of such a system can neither be malevolent nor indifferent to the happiness of animals, but must be benevolent; and, therefore, the system must be the best possible, since such a Being could const.i.tute no other.

Now, death being an essential feature of such a system, we should expect to find it, as a whole, a benevolent provision. But, in the case of man, the Bible represents it as a penal infliction, and such is its general aspect in the human family. So far as the mere extinction of life is concerned, it is the same in man as in other animals; but sin arms it with a deadly sting, by pointing the offender to a world of retribution, as he sees the menacing dart of the great destroyer aimed at his heart. And, indeed, through all his days, man's power of antic.i.p.ation keeps death ever before him, as the end of all his present enjoyments, and the commencement, it may be, of unmitigated suffering. But the inferior animals, being incapable of sin, find none of these aggravations to give keenness to their final sufferings. No antic.i.p.ation of death keeps it ever in view, as a terrific enemy. No guilty conscience points them to a righteous throne of judgment, where they must be arraigned. But when the stroke comes, it falls unexpectedly, and the mere physical suffering is all that gives severity to their dissolution.

In the case of man, too, there is the sundering of ties too strong for any thing but death to break;--ties which bind him to kindred, friends, and country; and often this separation const.i.tutes the most painful part of the closing scene. But in the case of animals, we have no reason to suppose these attachments, so far as they exist, to be very strong; nay, in most cases they are certainly very weak. And even did they exist, the brute would not be conscious that death would remove him from the society of his beloved companions.

The inferior animals, also, usually die either a violent and sudden death, inflicted by some carnivorous enemy, or in extreme old age, by mere decay of the natural powers, without disease. The violent death can usually have in it little of suffering; and the slow decay still less. But although some men die violent deaths, how few survive to extreme old age, and sink at last almost unconsciously into the grave, because the vital energies are exhausted! Were this the case, the physical terrors of death would be almost taken away, and we should pa.s.s as quietly into eternity as a lamp goes out when the oil is exhausted. But in general we see a const.i.tution yet unbroken, struggling with fierce disease, and yielding to its fate only with terrific agonies; because sin has early implanted the seeds of disease in the const.i.tution.

Imagine, now, that death should come upon a man in the course of nature; that is, without disease, and with little suffering, and with no painful forebodings of conscience. Suppose, moreover, that the dying individual should feel that the change pa.s.sing upon him would a.s.suredly introduce him to a new and spiritual body, undecaying, and adapted to the operations of the mind; that it would, in fact, be _the building of G.o.d, the house not made with hands, eternal in the heavens_; and that the soul, after death, would enter into free and full communion with all that is great and enn.o.bling in the universe; and that joys, inconceivable and eternal, would henceforth be its portion: O, how different would such a death be from what we usually witness! Yet, were men all to accept of the offered ransom from sin and death, and, under the guidance of pure religious principle, were to pay a strict regard to hygienic laws, such would be, for the most part, the character of the death they would experience. The excepted cases would be those of violent and sudden death from accident, or of disease from unavoidable exposure, and they would be comparatively few. So that, in fact, an observance of the laws, physical and moral, which G.o.d has ordained, would change almost the entire aspect of death, even in this fallen world.

These remarks seem necessary in order to obtain a correct idea of the character of death, when not aggravated by the sins of men. For those aggravations seem superadded, in the case of men, as penal inflictions for their sins; and we ought to leave them out of the account, when we are considering death as a benevolent provision. I do not contend that death, even in its mildest forms, is no evil; nor that the apostasy of man was not the cause of its introduction into the world. These points I shall consider in another place. But I contend that, in the present system of the world, death, when not aggravated by the sins of men, is to be regarded as a benevolent provision, bringing with it more happiness than misery; although, had sin never existed, a system productive of still greater enjoyment might have been adopted in this world. But as the arrangements of the world now are, death affords the following evidences of infinite benevolence and wisdom.

In the _first place_, it is a transfer from a lower to a higher state of existence.

Let me here be understood distinctly as speaking only of the death of those accountable beings, who, by the transforming power of grace, have become prepared for a higher and perfectly holy state of being. For the death of all others can be looked on only in the light of a terrible penal infliction. But the righteous, when they die,--and all may, if they will, become righteous,--have before them the certain prospect of immortal happiness, such as _eye hath not seen, nor ear heard, neither hath it entered the heart of man to conceive_. They enter upon _fulness of joy, and pleasures forevermore_; and therefore death to them is infinite gain.

Whether the inferior animals will exist again after death is a more doubtful point. There is certainly nothing in Scripture decisive against their future existence; for the pa.s.sage in Psalms which says, that _man that is in honor and abideth not is like the brutes that perish_, if understood to mean the annihilation of animals, would prove also the annihilation of wicked men. And while most men of learning and piety have suspended their opinion on the existence of the inferior animals after death, for want of evidence, some have been decided advocates of the future happy existence of all beings, who exhibit a spark of intelligence.

Not a few distinguished German theologians and philosophers regard the whole visible creation, both animate and inanimate, as at present in a confined and depressed state, and struggling for freedom. On this principle Tholuck explains that most difficult pa.s.sage in Romans, which declares _that the whole creation groaneth and travaileth together in pain until now_. He supposes this "bound or fettered state of nature," both animate and inanimate, to have a casual connection with sin, and the death accompanying it among men; and, therefore, when men are freed from sin and death, _the creation itself, also, shall be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d_. The kingdom of G.o.d, according to Tholuck, Martin Luther, and many other distinguished theologians, will not be transferred to heaven at the end of the world, but be established on earth, where all these transformations of the animate and inanimate creation will take place.

This exposition surely carries with it a great deal of naturalness and probability; and if it be true, death to the inferior animals must surely be an indication of great benevolence on the part of the Deity, since it introduces them to a higher state of existence. But if it be rejected, still the general principle is eminently applicable to the case of man.

In the _second place_, the system of a succession of races of animals on earth, which death alone would render possible, secures a much greater collective amount of happiness than a single race of animals, endowed with earthly immortality. I sustain this position by three arguments. The first is, that young animals enjoy more, in the same period of time, than those more advanced in age. This may result, in part, in the present organization of animals, from the superior health and vigor enjoyed by the young. But it is due, also, in part, and largely, to the novelty of the scenes presented in early life. And so far as it results from the latter cause, it proves that a succession of races would enjoy more than a single race continued indefinitely, because the successive races would always be comparatively young. A single continuous race might, indeed, be supposed always possessed of the unabated vigor and health of youth; but, of necessity, objects must soon lose the charm of novelty, and, therefore, produce less of enjoyment. The second argument is, that a succession of races admits of the contemporaneous existence of a greater number of species than could coexist were none removed by death. If only one undying race occupied the globe, it must subsist exclusively on vegetable food.

Whereas much the largest part of the species that now live are carnivorous or omnivorous. All the enjoyment of these flesh-eating animals is, therefore, so much clear gain to the stock of happiness, with the exception of the suffering which death inflicts. Now, but few of the inferior animals perish by disease. Some die by old age, and these suffer almost nothing. But the greater part are suddenly destroyed by the violent a.s.sault of the carnivorous races. And as the pangs of death are momentary, and there are no antic.i.p.ations of its approach, nor sunderings of the ties of affection, nor dread of an hereafter, the suffering endured must be an exceedingly small drawback upon the enjoyment of the whole life. It is far less than it would be, if animals were left to perish by famine, or by slow degrees, from deficient nourishment; so that the existence of the carnivorous races, seeming at first view intended to convert the world into a vast Golgotha, does in fact add greatly to the amount of enjoyment, because it so prodigiously multiplies the number of species of animals, and lessens the sufferings of death. In the third place, death exerts a salutary moral influence upon man, and, as a consequence, swells the amount of his happiness. And although this consideration affects only one species, yet man's position on the scale of being makes his happiness an object of no small importance.

The final conclusions at which we arrive, then, are, first, that death is a fixed and universal law of nature, essential to the existence of the present system of the world; and secondly, that, like all other laws of nature, it exhibits marks of benevolence, and wise adaptation on the part of the Author of nature. The question will indeed arise in every reflecting mind, why a Being of infinite power and wisdom could not have secured to his creatures the benefits resulting from a system of death, without the attendant suffering. But this question resolves itself into the inquiry, why evil exists at all; and although, in my own view, it exists most probably as a means of greater happiness to the universe, yet on this point the wisest minds have differed and been baffled, and equally perplexing is it to every form of religion. Hence it is no objection to any views we may adopt, that they leave this question where they found it.

_The fifth and last step in our investigation of this subject is to show how science, experience, and revelation may be reconciled on the subject of death._

We have seen that geology is not alone in proving death to be a law of nature, essential to the present system of the world, and, indeed, indicative of divine wisdom and benevolence. For anatomy and physiology, as well as experience, teach us the same truths. And natural theology shows that, if death is a law of organic nature, it must have entered into the plan of the universe in the divine mind, and was not the result of any change of organic nature subsequent to the fall of man. Can these views be reconciled with the declarations of Scripture, which certainly represent death among the human family, if not among the lower animals, to be the consequence of sin?

There are three suppositions by which all apparent discrepancy between science and revelation, on this subject, may be removed. I shall present them, with the arguments in their favor, leaving to others to decide which is most reasonable. For they are independent of one another, though not inconsistent; and, therefore, even though different persons should prefer different theories, they need not be regarded as in opposition to one another.

The first theory proceeds on the supposition that death is a universal law of organic nature, from which man was exempted so long as he obeyed the law of G.o.d. But I will present it in the language of its distinguished author. "In the state of pristine purity," says Dr. J. Pye Smith, "the bodily const.i.tution of man was exempted from the law of progress towards dissolution, which belonged to the inferior animals. It must have been maintained in that distinguished peculiarity by means to us unknown; and it would seem probable that, had not man fallen by his transgression, he, and each of his posterity, would, after faithfully sustaining an individual probation, have pa.s.sed through a change without dying, and have been exalted to a more perfect state of existence."--_Scrip. and Geol._ 4th ed. p. 208.