But begging pardon of our philosopher, if all he means is that more than six days elapsed between the Creation of "Heaven and Earth," (noticed in ver. 1,) and the Creation of Man, (spoke of from ver. 26 to 28,)—he means to say mighty little; and need not fear to encounter contradiction from any "well-instructed person." True, that an ignorant man could not have suspected anything of the kind from reading the first chapter of Genesis: but this is surely nobody's fault but his own. An ignorant man might in like manner be of opinion that the Sun and Moon are the two largest objects in creation; and there is not a word in this same chapter calculated to undeceive him. Again, he might think that the Sun rises and sets; and the common language of the Observatory would confirm him hopelessly in his mistake. All this however is no one's fault but his own. The ancient Fathers of the Church, behind-hand as they were in Physical Science, yet knew enough to anticipate "the hypothesis of the Geologist; and two of the Christian Fathers, Augustine and Theodoret, are referred to as having actually held that a wide interval elapsed between the first act of Creation, mentioned in the Mosaic account, and the commencement of the Six Days' work." (p. 231.) Mr. Goodwin therefore has got no further, so far, than Augustine and Theodoret got, 1400 years since, without the aid of Geology.
But we must hasten on. The business of the Essayist, as we have said, is to undermine our confidence in the Bible, by exposing the ignorance of the author of the first chapter. "Modern theologians," (he remarks, with unaffected displeasure,) "have directed their attention to the possibility of reconciling the Mosaic narrative with those geological facts which are admitted to be beyond dispute." (p. 210.)—And pray, (we modestly ask,) is not such a proceeding obvious? A "frank recognition of the erroneous views of Nature which the Bible contains," (p. 211,) we shall be prepared to yield when those "erroneous views" have been demonstrated to exist,—but not till then. Mr. Goodwin must really remember that although, in his opinion, the "Mosaic Cosmogony," (for so he phrases it,) is "not an authentic utterance of Divine knowledge, but a human utterance," (p. 253,) the World thinks differently. The learned and wise and good of all ages, including the present, are happily agreed that the first chapter of Genesis is part of the Word of God.
After what is evidently intended to be a showy sketch of the past history of our planet,—"we pass" (says Mr. Goodwin) "to the account of the Creation contained in the Hebrew record. And it must be observed that in reality two distinct accounts are given us in the book of Genesis; one, being comprised in the first chapter and the first three verses of the second; the other, commencing at the fourth verse of the second chapter and continuing till the end. This is so philologically certain that it were useless to ignore it." (p. 217.) Really we read such statements with a kind of astonishment which almost swallows up sorrow. Do they arise, (to quote Mr. Goodwin's own language,) "from our modern habits of thought, and from the modesty of assertion which the spirit of true science has taught us?" (p. 252.) Convinced that my unsupported denial would have no more weight than Mr. Goodwin's ought to have, I have referred the dictum just quoted to the highest Hebrew authority available, and have been assured that it is utterly without foundation.
After such experience of Mr. Goodwin's philological "certainties," what amount of attention does he expect his dicta to command in a Science which, starting from "a region of uncertainty, where Philosophy is reduced to mere guesses and possibilities, and pronounces nothing definite," (p. 213,) has to travel through "a prolonged period, beginning and ending we know not when;" (p. 214;) reaches another period, "the duration of which no one presumes to define;" (Ibid.;) and again another, during which "nothing can be asserted positively:" (p. 215:) after which comes "a kind of artificial break?" (Ibid.)
For my own part, I freely confess that Mr. Goodwin's final admission that "the advent of Man may be considered as inaugurating a new and distinct epoch, that in which we now are, and during the whole of which the physical conditions of existence cannot have been very materially different from what they are now;" (p. 216;) and that "thus much is clear, that Man's existence on Earth is brief, compared with the ages during which unreasoning creatures were the sole possessors of the globe:" (p. 217:)—these statements, I say, contain as much as one desires to see admitted. For really, since the fossil Flora, and the various races of animated creatures which Geologists have classified with so much industry and skill, confessedly belong to a period of immemorial antiquity; and, with very rare exceptions indeed, represent extinct species,—I, as an interpreter of Scripture, am not at all concerned with them. Moses asserts nothing at all about them, one way or the other. What Revelation says, is, that nearly 6000 years ago, after a mighty catastrophe,—unexplained alike in its cause, its nature, and its duration,—the Creator of the Universe instituted upon the surface of this Earth of ours that order of things which has continued ever since; and which is observed at this instant to prevail: that He was pleased to parcel out His transcendent operations, and to spread them over Six Days; and that He ceased from the work of Creation on the Seventh Day. All extant species, whether of the vegetable or the animal Kingdom, including Man himself, belong to the week in question. And this statement, as it has never yet been found untrue, so am I unable to anticipate by what possible evidence it can ever be set aside as false.
In my IInd Sermon, I have ventured to review the Mosaic record sufficiently in detail, to render it superfluous that I should retrace any portion of it here. The reader is requested to read at least so much of what has been offered as is contained from p. 28 to p. 32. My business at present is with Mr. Goodwin.
And in limine I have to remind him that he has really no right first to give, in his own words, his own notion of the history of Creation; and then to insist on making the Revelation of the same transaction ridiculous by giving it also in words of his own, which become in effect a weak parody of the original. What is there in Genesis about "the air or wind fluttering over the waters of the deep?" (p. 219.) Is this meant for the august announcement that "the Spirit of God moved upon the face of the waters?"—"On the third day, ... we wish to call attention to the fact that trees and plants destined for food are those which are particularly singled out as the earliest productions of the earth." (p. 220.) The reverse is the fact; as a glance at Gen. i. 11. will shew.—"The formation of the stars" on the fourth day, "is mentioned in the most cursory manner." (p. 221.) But who is not aware that "the formation of the stars" is nowhere mentioned in this chapter at all?
"Light and the measurement of time," (proceeds Mr. Goodwin,) "are represented as existing before the manifestation of the Sun." (p. 219.) Half of this statement is true; the other half is false. The former idea, he adds, is "repugnant to our modern knowledge." (p. 219.) Is then Mr. Goodwin really so weak as to imagine that our Sun is the sole source of Light in Creation? Whence then the light of the so-called fixed Stars? But I shall be told that Mr. Goodwin speaks of our system only, and of our Earth in particular. Then pray, whence that glory[103] which on a certain night on a mountain in Galilee, caused the face of our Redeemer to shine as the Sun[104] and His raiment to emit a dazzling lustre[105]? "We may boldly affirm," (he says,) "that those for whom [Gen. i. 3-5] was penned could have taken it in no other sense than that light existed before and independently of the sun." (p. 219.) We may indeed. And I as boldly affirm that I take the passage in that sense myself: moreover that I hold the statement which Mr. Goodwin treats so scornfully, to be the very truth which, in the deep counsels of God, this passage was designed to convey to mankind; even that "the King of Kings, and Lord of Lords, who only hath immortality, dwelleth in the Light which no man can approach unto[106]."
"The work of the second day of Creation is to erect the vault of Heaven (Heb. Rakia; Gr. στερέωμα; Lat. Firmamentum,) which is represented as supporting an ocean of water above it. The waters are said to be divided, so that some are below, and some above the vault.... No quibbling about the derivation of the word Rakia, which is literally 'something beaten out,' can affect the explicit description of the Mosaic writer contained in the words 'the waters that are above the firmament,' or avail to shew that he was aware that the sky is but transparent space." (pp. 219, 220.) "The allotted receptacle [of Sun and Moon] was not made until the Second Day, nor were they set in it until the fourth." (p. 221.) Surely I cannot be the only reader to whom the impertinence of this is as offensive, as its shallowness is ridiculous! In spite of Mr. Goodwin's uplifted finger, and menacing cry,—"No quibbling!" I proceed with my inquiry.
For first; Why does Mr. Goodwin parody the words of Inspiration? The account as given by Moses is,—"And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters[108]." But surely, to make the "open firmament of Heaven" in which every winged fowl may fly[109], is not "to erect the vault of Heaven,"—"a permanent solid vault,"—"supporting an ocean of water!"