“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accordance with his word, are now receiving their high reward in finding difficulties vanish, objections gradually withdrawn, and in seeing the evidences of geology admitted into the list of witnesses to the truth of the great fundamental doctrines of theology.”—Bridgewater Treatise,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.