It appears, then, that the objections to this interpretation of the word day are more geological than exegetical. It has accordingly been mostly abandoned by men, who, from their knowledge both of geology and scriptural exegesis, were best qualified to judge. And even those who are inclined to adopt it do also believe in the existence of a long period between the beginning and the demiurgic days. From the earliest times, however, in which we have writings upon the Scriptures, we find men doubting whether the demiurgic days of Moses are to be taken in a strictly literal sense. Josephus and Philo regarded the six days’ work as metaphorical. Origen took a similar view, and St. Augustin says, “It is difficult, if not impossible, for us to conceive what sort of days these were.” In more modern times, we find many able writers, as Hahn, Hensler, De Luc, Professors Lee and Wait, of the University of Cambridge, Faber, &c., adopting modifications of the same views. Mr. Faber, however, a few years since, abandoned this opinion; and for the most part, geologists and theologians prefer to regard the six days as literal days of twenty-four hours. But, generally, they would not regard the opposite opinion to be as unreasonable as it would be to reject the Bible from any supposed collision with geology. Yet, in general, they suppose it sufficient, to meet all difficulties, to allow of an indefinite interval between the “beginning” and the six days’ work of creation.
In the truly scientific system of theology by the venerable Dr. Knapp, we find a proposed interpretation of the Mosaic account of the creation, that would bring it into harmony with geology. “If we would form a clear and distinct notion of this whole description of creation,” says he, “we must conceive of six separate pictures, in which this great work is represented in each successive stage of its progress towards completion. And as the performance of the painter, though it must have natural truth for its foundation, must not be considered, or judged of, as a delineation of mathematical or scientific accuracy, so neither must this pictorial representation of the creation be regarded as literally and exactly true.” He then alludes to the various hypotheses respecting the early state of the matter of the globe, and says, “Any of these hypotheses of the naturalist may be adopted or rejected, the Mosaic geogony notwithstanding.”[8]
Thirdly. The interpretation of Genesis, for which I have contended in this lecture, does not affect injuriously any doctrine of revelation. The community have, indeed, been taught to believe that the universe was all brought into existence about six thousand years ago; and it always produces a temporary evil to change the interpretation of a passage of the Bible, even though, as in this case, it be the result of new light shed upon it; because it is apt to make individuals of narrow views lose their confidence in the rules of interpretation. But when the change is once made, it increases men’s confidence in the Word of God, which is only purified, but not shaken, by all the discoveries of modern science. In the present case, it does not seem to be of the least consequence, so far as the great doctrines of the Bible are concerned, whether the world has stood six thousand, or six hundred thousand years. Nor can I conceive of any truth of the Bible, which does not shine with at least equal brightness and glory, if the longest chronological dates be adopted.
Yet, fourthly. I maintain that several of these doctrines are far more strikingly and profitably exhibited, if the high antiquity of the globe be admitted. The common interpretation limits the operations of the Deity, so far as the material universe is concerned, to the last six thousand years. But the geological view carries the mind back along the flow of countless ages, and exhibits the wisdom of the Deity carrying forward, with infinite skill, a vast series of operations, each successive link springing out of that before it, and becoming more and more beautiful, until the glorious universe in which we live comes forth, not only the last, but the best of all. All this while, too, we perceive the heart of infinite Benevolence at work, either in fitting up the world for its future races of inhabitants, or in placing upon it creatures exactly adapted to its varying condition; until man, at last, the crown of all, makes it his delightful abode, with nothing to lament but his own apostasy,—with every thing perfect but himself. Can the mind enter such an almost boundless field of contemplation as this, and not feel itself refreshed, and expanded, and filled with more exalted conceptions of the divine plans and divine benevolence than could possibly be obtained within the narrow limits of six thousand years? But I will not enlarge; for I hope I may be allowed, in future lectures, to enter this rich field of thought, when we have more leisure to survey its beautiful prospects, and pluck its golden fruit.
Finally. If the geological interpretation of Genesis be true, then it should be taught to all classes of the community. It is, indeed, unwise to alter received interpretations of Scripture without very strong reasons. We should be satisfied that the new light, which has come to us, is not that of a transient meteor, but of a permanent luminary. We should, also, be satisfied, that the proposed change is consistent with the established rules of philology. If we introduce change of this sort before these points are settled, even upon passages that have no connection with fundamental moral principles, we shall distress many an honest and pious heart, and expose ourselves to the necessity of further change. But on the other hand, if we delay the change long after these points are fairly settled, we shall excite the suspicion that we dread to have the light of science fall upon the Bible. Nor let it be forgotten how disastrous has ever been the influence of the opinion that theologians teach one thing, and men of science another. Now, in the case under consideration, is there any reason to doubt the high antiquity of the globe, as demonstrated by geology? If any point, not capable of mathematical demonstration in physical science, is proved, surely this truth is established. And how easily reconciled to the inspired record, by an interpretation entirely consistent with the rules of philology, and with the scope of the passage, and the tenor of the Bible! It seems to me far more natural, and easy to understand, than that interpretation which it became necessary to introduce when the Copernican system was demonstrated to be true. The latter must have seemed to conflict strongly with the natural and most obvious meaning of certain passages of the Bible, at a time when men’s minds were ignorant of astronomy, and, I may add, of the true mode of interpreting the language of Scripture respecting natural phenomena. Nevertheless, the astronomical exegesis prevailed, and every child can now see its reasonableness. So it seems to me that the child can easily apprehend the geological interpretation and its reasons. Why, then, should it not be taught to children, that they may not be liable to distrust the whole Bible, when they come to the study of geology? I rejoice, however, that the fears and prejudices of the pious and the learned are so fast yielding to evidence; and I anticipate the period, when, on this subject, the child will learn the same thing in the Sabbath school and the literary institution. Nay, I anticipate the time as not distant, when the high antiquity of the globe will be regarded as no more opposed to the Bible than the earth’s revolution round the sun and on its axis. Soon shall the horizon, where geology and revelation meet, be cleared of every cloud, and present only an unbroken and magnificent circle of truth.
LECTURE III.
DEATH A UNIVERSAL LAW OF ORGANIC BEINGS ON THIS GLOBE FROM THE BEGINNING.
Death has always been regarded by man as the king of terrors, and the climax of all mortal evils; and by Christians its introduction into the world has generally been imputed to the apostasy of our first parents. For the threatening announced to them in Eden was, In the day thou eatest of the forbidden fruit thou shalt surely die, implying that if they did not eat thereof they might live. But when the woman saw the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat. As the result, it is generally supposed that a great change took place in animals and plants, and from being immortal, they became mortal, in consequence of this fatal deed. But geology asserts that death existed in the world untold ages before man’s creation, while physiology declares it to be a universal law of nature, and a wise and benevolent provision in such a world as ours. Now, the question is, Do not these different statements conflict with one another? and if so, is the discrepancy apparent only, or real? These are the questions which I now propose to examine, by all the light which we can obtain from the Bible and from science.