Part 26 (1/2)

To return to the point from which we started: it is not necessary, I say, to go into a detailed examination of each particular science, and show how its principles prove and ill.u.s.trate the being and attributes of the Deity, for the work has already been done more ably and thoroughly than I can do it, and admitted by all, save the few who reject the argument from design altogether. There are a few sciences, however, which have been hitherto chiefly pa.s.sed by, because they were not supposed capable of throwing any light of consequence upon theology. Let us see whether these sciences are as barren of religious interest as has been supposed.

Geology is a branch of knowledge, which, a few years ago, would have been at once selected as not only dest.i.tute of any important religious applications, but as of a positively injurious tendency; and even now, such is the feeling probably of a majority of the religious world. True, it touches religion, natural and revealed, at many points; but so novel and startling are its conclusions, that they are thought to unsettle more minds than they confirm. They fall in with many of the views of scepticism, and especially confirm its doubts concerning the age of the world, and compel the religious man to give up long-cherished opinions upon this point, and on other collateral subjects. But we have gone into a careful examination of the religious applications of this science, and have we not found it most fertile in its ill.u.s.trations both of natural and revealed religion? Let us just recapitulate the conclusions at which we have arrived.

In the first place, geology furnishes important ill.u.s.trations of revealed religion. It confirms the statement that the present continents of our globe were once, and for an indefinite time, beneath the ocean, and that they were subsequently lifted above the waters by internal agencies. It agrees with revelation in making water and heat the two great agents of geological change upon and within the earth, and that the work of creation, after the production of matter, was progressive. It shows us equally with revelation, that the existing races of animals and plants on the globe were created at a comparatively recent epoch, and that man commenced his existence not more than six thousand years ago. It shows us, also, that the earth contains within itself the volcanic agency necessary for its future destruction by combustion, as described in the Bible.

But, perhaps, the most important ill.u.s.tration of revealed truth, which geology affords, is the light which it casts upon certain pa.s.sages of the Bible relating to the creation. As those texts which represent the earth as immovable, and the heavenly bodies as moving diurnally around it, were not rightly understood, until astronomy had discovered the true theory of the solar system, so those pa.s.sages which relate to the period of the creation of the universe, the introduction of death into the world, and the extent and operation of the deluge, were misinterpreted till geology disclosed their true meaning. It is still customary, indeed, to speak of geology and revelation as in collision with each other on these subjects; but this is a false view of the case. Revelation is ill.u.s.trated, not opposed, by geology. Who thinks, at this day, of any discrepancy between astronomy and revelation? And yet, two hundred years ago, the evidence of such discrepancy was far more striking than any which can now be offered to show geology at variance with the Scriptures. We ought, therefore, to look upon that science as ill.u.s.trating, instead of opposing, the Scriptures.

Having once admitted the conclusions of geology as to the great age of the world, and a flood of light is shed upon some of the most difficult points both of natural and revealed religion. It shows the occurrence of numerous changes on the globe which nothing but the power of G.o.d could have produced, and which in fact were most striking and stupendous miracles.

Hence the arguments which have so long been employed to show that the world is eternal are rendered nugatory; for if we can point to epochs when entire races of animals and plants began to exist on the globe, we prove the agency of a Deity quite as strikingly as if we could show the moment when the matter of the world was summoned into existence out of nothing.

In the same manner, also, we silence the argument against the giving of a revelation from heaven, as well as the miracles by which it is substantiated, on the ground that we have no example of a special interference with the established course of nature. Here we have interpositions long anterior to man's existence, as well as by his creation, which take away all improbability from those which are implied in a revelation. We hence likewise establish the doctrine of a special providence over the world--a doctrine proved with great difficulty by any other reasoning of natural theology.

Still more abundant is the evidence derived from geology of the divine benevolence. And this evidence comes mostly from the operations and final effect of the most desolating agencies, heretofore regarded as a proof of malevolence, or, at least, of vindictive justice; and we may reasonably infer, that could we look through the whole system of divine government, we should find that all evil is only a necessary means of the greatest good.

No one can examine existing nature without being convinced that all its parts and operations belong to one great system. Geology makes other economies of wide extent to pa.s.s before us, opening a vista indefinitely backward into the h.o.a.ry past; and it is gratifying to witness that same unity of design pervading all preceding periods of the world's history, linking the whole into one mighty scheme, worthy its infinite Contriver.

How much, also, does this science enlarge our conceptions of the plans and operations of Jehovah! We had been accustomed to limit our views of the creative agency of G.o.d to the few thousand years of man's existence, and to antic.i.p.ate the destruction of the material universe in a few thousand years more. But geology makes the period of man's existence on the globe only one short link of a chain of revolutions which preceded his existence, and which reaches forward immeasurably far into the future. We see the same matter in the hands of infinite wisdom, and by means of the great conservative principle of chemical change, pa.s.sing through a mult.i.tude of stupendous revolutions, sustaining countless and varied forms of organic life, and presenting an almost illimitable panorama of the plans of an infinite G.o.d.

If such is the fruit which geology pours into the lap of religion, how misunderstood have been its principles! In many a mind there is still an anxious fear lest its discoveries should prove unfavorable to religion; and they would feel greatly relieved could they only be a.s.sured that no influence injurious to piety would emanate from that science. But we can give them far more than this a.s.surance. We can draw from this science more to ill.u.s.trate and confirm religion than from any other; and we believe that the history of the past justifies the general conclusion, that those sciences whose early developments excited most apprehensions of a collision with religion, have ultimately furnished the most abundant ill.u.s.trations of its principles.

Another science regarded as barren of religious applications, and even as sometimes positively injurious, is mathematics. Its principles are, indeed, of so abstruse a nature, that it is not easy to frame out of them a religious argument that is capable of popular ill.u.s.tration. But, in fact, mathematical laws form the basis of nearly all the operations of nature. They const.i.tute, as it were, the very framework of the material world. When we look up to the heavenly bodies, we see them directed and controlled, along with the earth, by those laws, which vary not, by an iota, from century to century. The infinity of changes, which are going on in the const.i.tution of bodies upon and within the earth, chemistry reduces to mathematical laws. So far as organic operations depend upon chemical changes,--and this is very far,--mathematics is the controlling power. I will not say, that life and intellect are in a strict sense under the guidance of mathematics; and yet I doubt not that their operations are limited and controlled by its principles. Confident am I that atmospheric changes, apparently quite as anomalous and irregular as the movements of the vital and intellectual principles, rest on mathematics as certainly as do the revolutions of the heavenly bodies.

It seems, then, that this science forms the very foundation of all arguments for Theism, from the arrangements and operations of the material universe. We do, indeed, neglect the foundation, and point only to the superstructure, when we state these arguments. But suppose mathematical laws to be at once struck from existence, and what a hideous chaos would the universe present! What then would become of the marks of design and unity in nature, and of the Theist's argument for the being of a G.o.d?

But mathematical principles furnish several interesting ill.u.s.trations of truth, of no small importance. In a former lecture, we have seen how the doctrine of miracles stands forth completely vindicated by an appeal to mathematical laws; how, in fact, they might have formed a part of the original plan of the universe, when first it was conceived in the divine mind, and how their occurrence may be as much the result of a fixed law as the most common operations of nature; so that in this way all improbability of their occurrence, on the ground that nature is constant, is removed. These views are ill.u.s.trated in that singular, yet original work of Professor Babbage, called the ”Ninth Bridgewater Treatise,” a work written, it is true, in part, under the influence of exasperated feelings, but yet full of original and ingenious suggestions. But these views have been so fully presented in the Lecture on Special and Miraculous Providence, and in that upon the Telegraphic System of the Universe, that they need not here be repeated.

Mathematics, also, aids our conceptions of truths of religion difficult or impossible, from their nature, of being understood by finite beings. All the attributes of the Deity, being infinite, are of this description. But it seems to me that the contemplation of a mathematical series, either increasing or decreasing, gives us the strongest apprehension of infinity which we can attain. It puts into our hands a thread by which we can find our way, as far as our powers will carry us, towards infinity. True, after we have followed the series till the mind stops exhausted, we are no nearer infinity than when we started; yet we do get most deeply impressed with the unfathomableness of the abyss that separates the finite from the infinite.

To many minds all statements of the biblical doctrine of the Trinity appear so absurd and contradictory as to be incapable of belief. Yet let it be stated to a man, for the first time, that two lines may approach each other forever without meeting, and it must appear equally absurd. But after you have demonstrated to him the properties of the hyperbola and its asymptote, the apparent absurdity vanishes. So, when the theologian has stated, that by the divine unity he means only a numerical unity,--in other words, that there is but one Supreme Being, and that the three persons of the G.o.dhead are one in this sense, and three only in those respects not inconsistent with this unity,--every philosophical mind, whether it admits that the Scriptures teach this doctrine or not, must see that there is no absurdity or contradiction in it. And thus it may happen, that the solution of a man's difficulties on this subject may come from a proposition of conic sections, as in fact we know to have been the case.

It is said, however, that mathematicians have been unusually p.r.o.ne to scepticism concerning religious truth. If it be so, it probably originates from the absurd attempt to apply mathematical reasoning to moral subjects; or, rather, the devotees of this science often become so attached to its demonstrations, that they will not admit any evidence of a less certain character. They do not realize the total difference between moral and mathematical reasonings, and absurdly endeavor to stretch religion on the Procrustean bed of mathematics. No wonder they become sceptics. But the fault is in themselves, not in this science, whose natural tendencies, upon a pure and exalted mind, are favorable to religion, because its principles ill.u.s.trate religion.

There are several other sciences, whose earlier developments were supposed for a time to be unfavorable to religion; and hence has originated a ground of apprehension respecting science generally. When the Copernican system of astronomy was introduced, it was thought impossible ever to reconcile it to the plain declarations of Scripture; and hence at least one venerable astronomer was obliged to recant that system upon his knees.

Similar fears of collision between science and revelation were excited when chemistry announced that the main part of the earth has already been oxidized, and, therefore, could not hereafter be literally burnt. Because some physiologists have been materialists, it has been inferred that physiology was favorable to materialism. But it is now found that they were materialists in spite of physiology, rather than from a correct interpretation of its facts.

Strong apprehensions have also been excited respecting phrenology and mesmerism. And, indeed, in their present aspect, these sciences are probably made to exert a more unfriendly influence upon vital religion than any other. Those who profess to understand and teach them have been, for the most part, decided opponents of special providence and special grace, and many of them materialists. But this is not because there are any special grounds for such opinions in phrenology or mesmerism. The latter branch, indeed, affords such decided proofs of immaterialism, as to have led several able materialists to change their views. Nor does phrenology afford any stronger proof that law governs the natural world, than do the other sciences. But when a man who is sceptical becomes deeply interested in any branch of knowledge, and fancies himself to be an oracle respecting it, he will torture its principles till they are made to give testimony in favor of his previous sceptical views, although, in fact, the tones are as unnatural as those of ventriloquism, and as deceptive. When true philosophy shall at length determine what are the genuine principles of phrenology and mesmerism, we can judge of their bearing upon religion; but the history of other sciences shows us that we need have no fears of any collision, when the whole subject is brought fairly into the daylight.

Upon the whole, every part of science, which has been supposed, by the fears of friends or malice of foes, to conflict with religion, has been found, at length, when fully understood, to be in perfect harmony with its principles, and even to ill.u.s.trate them. It is high time, therefore, for the friends of religion to cease fearing any injury to the cause of religion from science; and high time, also, for the enemies of religion to cease expecting any such collision.

In conclusion of this argument, we may safely challenge any one to point out a single principle of science which does not in some way ill.u.s.trate the perfections of the Deity; and if he cannot, scientific truth may be appropriately called religious truth, especially since such ill.u.s.trations are the highest use to which science can be applied. It is no drawback on the argument because so few make this use of science, nor because some attempt to array science against religion; for this only shows how men may neglect the most important use to which science can be applied, or how they can pervert the richest gifts.

I derive a second argument in support of the general position, that scientific truth is religious truth, from the fact that _it will survive the present world, and its examination become a part of the employments and enjoyments of heaven_.

The Scriptures are, indeed, sparing in their details of the specific employments of the heavenly world, except so far as wors.h.i.+p and praise are concerned. But that wors.h.i.+p will undoubtedly be the spontaneous impulse of the heart, (as it is in this world when acceptable,) in view of some manifestations of the divine character. Accordingly, the first sentence of the future song of Moses and the Lamb, as the saints stand with the harps of G.o.d upon the sea of gla.s.s, is, _Great and marvellous are thy works, Lord G.o.d Almighty._ The works of G.o.d, then, will be studied in the future world; and what is that but the study of the sciences? It is, indeed, said by the apostle, that _whether there be tongues, they shall cease_, [that is, in a future world;] _whether there be knowledge, it shall vanish away_; and hence it has sometimes been inferred that all the knowledge which we acquire in this world will disappear with this world. But this cannot be the meaning of the pa.s.sage, for in a variety of places the Bible represents both the righteous and wicked in another world as conscious of what took place on earth; and, unless the nature of the mind be changed at death, it is not possible to conceive that the knowledge we acquire here should be lost. This pa.s.sage may refer to one of those gifts of inspiration peculiar to apostolic times, called by the sacred writer _the word of knowledge_. But more probably he meant to teach that, so much brighter and clearer will be the disclosures of another world, that most of our present knowledge will be eclipsed and forgotten. But this does not imply that our future knowledge will be essentially different in nature from that which we acquire on earth. The grand difference is, that now _we see through a gla.s.s darkly, but then face to face_.

We can, also, see why some branches of science cultivated on earth should be very much modified in a future world. There are several, for instance, dependent mainly upon the present organic const.i.tution of nature; and of such branches only the general principles can survive the destruction of the existing framework of animals and plants. Take, for an example, anatomy and physiology. We believe, indeed, that the new earth, wherein dwelleth righteousness, will be material, and that the bodies of men will also be material. But even though these bodies should be organized, we learn from the Scriptures that this organization will be very different from our present bodies. _They_, says Christ, _who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more; for they are equal unto the angels._ Paul's vivid description of the future spiritual body leaves the impression on the mind that it must be very dissimilar to our present bodies. He does not attempt to define the spiritual body, probably because we could not understand the definition, since it would be so unlike any thing on earth. He represents it as incorruptible, powerful, and glorious, entirely in contrast with our present bodies, and declares that it is not flesh and blood, and that it is not organized like our present bodies.

It seems, then, that we have no certain evidence that the future spiritual body will be organized; and in a former lecture we have seen that it is not necessary to suppose it endowed with organs. If not, it is obvious that the sciences of anatomy and physiology can have no existence in a future world, except in the memory. On the other hand, however, there are some things in Paul's description of the future body that make it quite probable that its organization will be much more exquisite than any thing in existence on earth. He represents it as springing from our present bodies as a germ from a seed; and this would seem to imply organization; though we must not infer too much from a mere rhetorical similitude. But he also represents the spiritual body as far transcending the natural body in glory and in power; and, since the latter is fearfully and wonderfully made, we know of nothing but the most exquisite organization that can give the spiritual body such a superiority over the natural. Admitting that such will be its structure, and, although the nomenclature of anatomy and physiology, which is adapted to flesh and blood, shall pa.s.s away and be forgotten, yet a.n.a.logous sciences shall be subst.i.tuted, based on facts and principles far more interesting, and developing relations and harmonies far more beautiful. It may be thought, indeed, that, so different will be these sciences from any thing on earth, that there can be no common principles and no link of connection. But the longer a man studies the works of G.o.d, the more inclined will he be to regard the universe, material and immaterial, as founded on eternal principles; as, in fact, a transcript of the divine nature; and that all the changes in nature are only new developments of unchanging fundamental laws, not the introduction of new laws. Hence the philosopher would infer that in existing nature we have the prototype of new heavens and a new earth; and although a future condition of things may be as different from the present as the plant is from the seed out of which it springs, still, as the seed contains the embryo of a future plant, so the future world may, as it were, lie coiled up in the present. If in these suggestions there is any truth, there may be a germ in the anatomy and physiology of the present world, which shall survive the destruction of the present economy, and unfold, in far higher beauty and glory, in the more congenial climate of the new heavens and the new earth. If so, the great principles of these sciences which are acquired on earth, and which are so prolific in exhibitions of divine skill, may not prove to be lost knowledge. They shall be recognized as types of those far higher and richer developments of organization which the spiritual body shall exhibit.

It may be still more difficult to show that such a science as botany will have a place in the new earth; simply because we have no certain knowledge of the existence of vegetation there. We can infer nothing on this subject from the figurative representations of the new Jerusalem in Revelation, since the drapery is all derived from this world. But, on the general principle already stated, that the universe const.i.tutes but one vast and harmonious system, and all the economies upon it, past, present, and future, are only different developments of eternal principles, this consideration, I say, should make us hesitate before we infer the annihilation of the vast vegetable kingdom upon the destruction of the present economy of the world. And it does give us an aspect of extreme barrenness and cheerlessness to think of the new earth entirely swept of every thing a.n.a.logous to the existing foliage, flowers, and fruits. We have attempted to show, however, in another place, that the spiritual body may be of such a nature that it might exist in a temperature so high, or so low, as to prevent the existence of such organic natures as now exist.

But how easy for the Deity to create such natures as are adapted to extremes of temperature as wide as we now are acquainted with; and that, too, on the same type as existing nature; so that the new earth, while yet an incandescent, glowing ocean, might teem with animals and plants, organized on the same general principles as those of the present earth!

But there is another supposition. I have endeavored to show that change ever has been, and probably ever will be, one of the grand means by which mind is introduced to higher spheres of enjoyment; and even though the new earth at first should be dest.i.tute of organic natures, both animal and vegetable, they might be introduced in successive and more perfect economies, as a means of increased happiness, especially to rational natures. These are, indeed, only conjectures; but the balance of probabilities seems to me to incline the mind to the belief that there may be a botany as well as zology in the future world, far transcending their prototypes on earth.