It would be easy to state more principles of geology of considerable importance; but I have now named the principal ones that bear upon the subject of religion. A brief statement of the leading truths of theology, whether natural or revealed, which these principles affect, and on which they cast light, will give an idea of the subjects which I propose to discuss in these lectures.
The first point relates to the age of the world. For while it has been the usual interpretation of the Mosaic account, that the world was brought into existence nearly at the same time with man and the other existing animals, geology throws back its creation to a period indefinitely but immeasurably remote. The question is not whether man has existed on the globe longer than the common interpretation of Genesis requires,—for here geology and the Bible speak the same language,—but whether the globe itself did not exist long before his creation; that is, long before the six days’ work, so definitely described in the Mosaic account? In other words, is not this a case in which the discoveries of science enable us more accurately to understand the Scriptures?
The introduction of death into the world, and the specific character of that death described in Scripture as the consequence of sin, are the next points where geology touches the subject of religion. Here, too, the general interpretation of Scripture is at variance with the facts of geology, which distinctly testify to the occurrence of death among animals long before the existence of man. Shall geology here, also, be permitted to modify our exposition of the Bible?
The subject of deluges, and especially that of Noah, will next claim our attention. For though it is now generally agreed that geology cannot detect traces of such a deluge as the Scriptures describe, yet upon some other bearings of that subject it does cast light; and so remarkable is the history of opinions concerning the Noachian deluge, that it could not on that account alone be properly passed in silence.
It is well known that the philosophy of antiquity, almost without exception, regarded matter as eternal; and in modern times, metaphysical theology has done its utmost to refute the supposed dangerous dogma. Geology affords us some new views of the subject; and although it does not directly refute the doctrine, it brings before us facts of such a nature as to show, that, so far as religion is concerned, such a refutation is of little importance. This will furnish another theme of discussion.
It may be thought extravagant, but I hazard the assertion, that no science is so prolific of direct testimony to the benevolence of the Deity as geology; and some of its facts bear strongly upon the objections to this doctrine. So important a subject will, therefore, occupy at least one or two lectures.
In all ages, philosophers have, in one form or another, endeavored to explain the origin and the phenomena of creation by a power inherent in nature, independent of a personal Deity, usually denominated natural law. And in modern times this hypothesis has assumed a popular form and a plausible dress. Not less than one lecture is demanded for its examination, especially as its advocates appeal with special confidence to geology for its support.
In existing nature, no one fact stands out more prominently than unity of design; and it is an interesting inquiry, whether the same general system prevailed through the vast periods of geological history as that which now adorns our globe. This question I shall endeavor to answer in the affirmative, by appealing to a multitude of facts.
Another question of deep interest in theology is, whether the Deity exercises over the world any special providence; whether he ever interferes with the usual order of things by introducing change; or whether he has committed nature to the control of unalterable laws, without any direct efficiency. Light is thrown on these points by the researches of geology, if I mistake not; and I shall not fail to attempt its development.
This science also discloses to us many new views of the vast plans of the Deity, and thus enlarges our conceptions of his wisdom and knowledge. In this field we must allow ourselves to wander in search of the golden fruit.