In the first place, we may derive from science some presumptive proof of a commencement of the matter of the universe. The fact that the organic races on the globe had a beginning affords such proof. For matter could not have originated itself; nor is there any proof of its eternal existence; and to assume that it did eternally exist, without proof, is far more unphilosophical than to admit its origination in the divine will. For since God has complete control over matter, it is probable that he created it with such properties as he wished it to possess. And furthermore, to the power and wisdom that could set in motion the heavenly bodies, and create and adapt existing organisms out of preëxistent matter, we can assign no limits, and hence conclude them to be infinite. Therefore they are sufficient to the production of matter, which could not have demanded more than infinite wisdom and power.
Now, in confirmation of these presumptions, we may appeal to the Bible. It is true that writers have been accustomed to consider it contrary to sound logic to draw from revelation any support or illustrations of natural religion. But why should an historical fact possess less value, if transmitted to us through the channel of sacred, rather than profane, writers? Now, it would be regarded as perfectly good reasoning to seize upon any facts stated by heathen philosophers and historians, illustrative of natural religion. But the Scriptures carry with them, to say the least, quite as strong evidence of their authenticity and claims to be credited, as any ancient uninspired writer. We place them on the same ground as any other history, and demand for them only that they should be believed so far as we have testimony to their authenticity. If a man, after careful examination of their evidences, comes to the conclusion that they are mere fables, then to him their testimony is of no value to prove or illustrate any truth of natural religion. But if he is convinced that they are worthy of credence, then their statements may decide a point about which the light of nature leaves him in uncertainty. In this way the Bible is used by the natural theologian, just as he would employ any curious object in nature—say, the human hand, or the eye. These organs exist, and their mechanism is to be accounted for either with or without a God. And so the Bible exists, and its contents are to be accounted for; and if they clearly evince the agency of a Deity, then we may use them, just as we would use the eye or the hand, to prove or illustrate important truths in natural theology.
But the testimony of the Bible, as to the origin of the world, is most explicit and decided. It declares that in the beginning God created the heavens and the earth; and that the worlds were formed by the word of God, so that the things which are seen were not made of things which do appear. The obvious meaning of this latter passage is, that the material universe was created out of nothing. (τα μη φαινομενα.) How much more satisfactory this simple and consistent statement, than a volume of abstract argument to prove the non-eternity of the world!
Now, if the testimony of the Scriptures on all other points has been found correct, why should we not receive with unhesitating credence, and even with joy, the sublime announcement with which that volume opens? True, we are not compelled to admit this statement, in order to save Theism from refutation, because geology shows us the commencement of several economies on the globe, which point us to a divine Author. But the doctrine of matter’s creation out of nothing gives a desirable completeness to the system.
In looking back upon the subject, which has thus been discussed, too briefly for its merits, but too prolixly for your patience, several important inferences force themselves upon our attention.
And first, it furnishes a satisfactory reply to a well-known objection, otherwise unanswerable, against the argument from design in nature to prove the existence of a Deity. We present ten thousand examples of exquisite design and adaptation in nature to the atheist. He admits them all; but says, it was always so, and therefore requires no other Deity but the power eternally inherent in nature. At your metaphysical replies to his objections he laughs; but when you take him back on geological wings, and bid him gaze on man, just springing, with his lofty powers, from the plastic hands of his Creator, and then, still earlier, you point him to system after system of organic life starting up in glorious variety and beauty on the changing earth, and even still nearer the birth of time, you show him the globe, a glowing ocean of fire, swept of all organic life, he is forced to exclaim, “A God! a personal God! an infinitely wise and powerful God!” What though he still clings to the notion of matter’s eternity? you have forced him to see the hand of Deity in its wonderful arrangements and metamorphoses; the hand of such a Deity as might have brought it into existence in a moment, by the word of his power.[13]
Secondly. The subject presents us with a new argument for the existence of a God, or rather a satisfactory modification of the argument from design. In that argument, as derived from other sciences, the Theist finds, indeed, multiplied and beautiful proofs of adaptation and apparent design; but then he cannot, as already observed, from those sciences derive proof of the commencement either of matter or its arrangements; and then, too, the sceptic, with plausible ingenuity, can take his stand upon law as the efficient agent in nature’s movements and harmonies. But when geology shows us, not the commencement of matter, but of organism, and presents us with full systems of animals and plants springing out of inorganic elements, where is the law that exhibits even a tendency to such results? Nothing can explain them but the law of miracles; that is, creation by divine interposition. Thus is the idea of a Deity forced nakedly upon us, as the only possible solution of the enigmas of creation. The metaphysical Theist must waste half his strength in battling the questions about the beginning of matter, and the laws of matter; nor can he ever entirely dislodge the enemy from these strongholds of atheism. But the geological Theist takes us at once into a field where work has been done, which neither eternal law, nor eternal matter, but an infinite personal Deity only, could accomplish.
In conclusion, I would merely refer to the interesting fact, that geology should prove almost the only science that presents us with exigencies demanding the interposition of creating power. And yet, up to the present time, geology has been looked upon by many Christian writers with jealous eye, because it was supposed to teach the world’s eternity, and so to account for natural changes by catastrophes and the gradual operation of existing agencies, as to render a Deity unnecessary, either for the creation or regulation of the world. One of these writers has even most uncharitably and unreasonably said, that “the mineral geology, considered as a science, can do as well without God (though in a question concerning the origin of the earth) as Lucretius did.”—Granville Penn, Comparative Estimate, &c.—How much ground there is for such an allegation, let the developments made in this lecture answer. Surely, in this case, geology has followed the directions of the Oriental poet:—
“Learn from yon Orient shell to love thy foe,
And strew with pearls the hand that brings thee woe;
Free, like yon rock, from base, vindictive pride,
Emblaze with gems the wrist that rends thy side.
Mark where yon tree rewards the stony shower
With fruit nectareous or the balmy flower.
All nature calls aloud,—‘Shall man do less
Than heal the smiter, and the railer bless?’”
Misunderstood or misinterpreted though this science has been, she now offers her aid to fortify some of the weakest outposts of religion. And thus shall it ever be with all true science. Twin sister of natural and revealed religion, and of heavenly birth, she will never belie her celestial origin, nor cease to sympathize with all that emanates from the same pure home. Human ignorance and prejudice may for a time seem to have divorced what God has joined together. But human ignorance and prejudice shall at length pass away, and then science and religion shall be seen blending their parti-colored rays into one beautiful bow of light, linking heaven to earth and earth to heaven.