It is a favorite method with the advocates of special revelations to show their agreement with the operations of natural law, till a difficulty is met with that cannot be answered, when they flee at once to miracle to save them. But, in this case, miracle itself cannot save them.
Geology furnishes us with evidence that no such deluge has taken place. According to Hugh Miller, "In various parts of the world, such as Auvergne in Central France, and along the flanks of Etna, there are cones of long-extinct or long-slumbering volcanoes, which, though of at least triple the antiquity of the Noachian deluge, and though composed of the ordinary incoherent materials, exhibit no marks of denudation. According to the calculations of Sir Charles Lyell, no devastating flood could have passed over the forest-zone of Etna during the last twelve thousand years."
Archæology enters her protest equally against it. We have abundance of Egyptian mummies, statues, inscriptions, paintings, and other representations of Egyptian life belonging to a much earlier period than the deluge. With only such modifications as time slowly introduced, we find the people, their language, and their habits, continuing after that time, as they had done for centuries before. Lepsius, writing from the pyramids of Memphis, in 1843, says, "We are still busy with structures, sculptures, and inscriptions, which are to be classed, by means of the now more accurately determined groups of kings, in an epoch of highly flourishing civilization, as far back as the fourth millennium before Christ." That is one thousand six hundred and fifty-six years before the time of the flood. Lyell says that "Chevalier Bunsen, in his elaborate and philosophical work on ancient Egypt, has satisfied not a few of the learned, by an appeal to monumental inscriptions still extant, that the successive dynasties of kings may be traced back without a break, to Menes, and that the date of his reign would correspond with the year 3,640 B.C.;" that is nearly thirteen hundred years before the time of the deluge. Strange that the whole world should have been drowned and the Egyptians never knew it!
From the "Types of Mankind," we learn that the fact is "asserted by Lepsius, and familiar to all Egyptologists, that negro and other races already existed in Northern Africa, on the Upper Nile, 2,300 years B.C."
But this is only forty-eight years after the deluge. What kind of a family had Noah? Was amalgamation practised by any of Noah's sons? If all the human occupants of the ark were Caucasians, how did they produce negro races in forty-eight years? The facts again compel us to announce the fabulous character of this Genesical story of the deluge.
"No intelligent person now believes that it was a total deluge: Buckland, Pye Smith, Miller, Hitchcock, and all Christian geologists, agree that it was a partial deluge, and the account can be so explained."
How strange that God should dictate an account of the deluge that led everybody to a false conclusion with regard to it, till science taught them a better. But let us read what the account says, and see whether it can be explained to signify a partial deluge. To save the Bible from its inevitable fate, such men as Buckland, Smith, Miller, Hitchcock, and other Bible apologists, it is evident from their writings, were ready to resort to any scheme, however wild.
I read (Gen. vi. 7), "I will destroy both man and beast, and the creeping thing." How could a partial deluge accomplish this? (v. 13); "The end of all flesh is come before me. I will destroy them with the earth." How could all flesh be destroyed with the earth by any other than a total deluge? (v. 17); "I do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life, from under heaven; and every thing that is in the earth shall die." Not only is man to be destroyed, but all flesh wherein is the breath of life, from under heaven, and every thing in the earth is to die. Can this be tortured to mean a partial deluge? (vii. 19); "And the waters prevailed exceedingly upon the earth; and all the high hills that were under the whole heaven were covered; and all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of creeping thing that creepeth upon the earth, and every man. All in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed which was upon the face of the ground, both man and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth, and Noah only remained alive, and they that were with him in the ark." Had the man who wrote this story been a lawyer, and had he known how these would-be-Bible-believers, and at the same time geologists, would seek to pervert his meaning, he could not have more carefully worded his account. It is not possible for any man to express the idea of a total flood more definitely than this man has done. He does not merely say the hills were covered, but "all" the hills were covered; and lest you should think that he certainly did not mean the most elevated, he is careful to say "all the high" hills were covered; and lest some one should say he only meant the hills in that part of the country, he says expressly "all the high hills that were under the whole heaven were covered." He is even so cautious as to introduce the phrase "whole heaven," lest some one in its absence might still think that the deluge was a partial one. To make its universality still more evident, he says, "All flesh died that moved upon the earth." This would have been sufficiently definite for most persons, but not so for him; he particularizes so that none may escape,—"both of fowl, and of cattle, and of beast, and of creeping thing that creepeth upon the earth, and every man." To leave no possibility of mistake, he adds, "all in whose nostrils was the breath of life, of all that was in the dry land, died." Can any thing more be needed? The writer seems to see that some theological professor may even yet try to make this mean a partial deluge; and he therefore says, "Every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; they were destroyed from the earth." Is it possible to add to the strength of this? He thinks it is; and he therefore says, "Noah only remained alive, and they that were with him in the ark." Could any truthful man write this and then mean that less than a hundredth part of the earth's surface was covered. If not a total flood, why save the animals, above all the birds? All that Noah and his family need to have done would have been to move out of the region till the storm was over. If a partial flood, how could the ark have rested on the mountains of Ararat? Ararat itself is seventeen thousand feet high, and it rises from a plateau that is seven thousand feet above the sea-level. A flood that enabled the ark to float on to that mountain could not have been far from universal; and, when such a flood is accounted for on scientific principles, it will be just as easy to account for a total flood.
"The flood was only intended to destroy man, and therefore only covered those parts of the earth that were occupied by him."
The Bible states, however, that it was intended to destroy every thing wherein was the breath of life; and your account and the Bible account do not at all agree. But, if man was intended to be destroyed, the flood must have been wide-spread. We know that Africa was occupied before that time, and had been for thousands of years, by various races. We learn, from the recent discoveries in the Swiss Lakes, that man was in Switzerland before that time; in France, as Boucher's and Rigollet's discoveries prove; in Great Britain, as the caves in Devonshire show; in North America, as the fossil human skull beneath Table Mountain demonstrates. Hence, for the flood to destroy man alone at so recent a period, it must have been as wide spread as the earth.