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terial universe; and when they are obscure, and difficult to be detected, it mistakes them. No philosophy reared upon an anti-Christian basis, ever made the mind fruitful in discovery. It deprives it of the highest incitements to effort, and places it in an arid desert, amid sands, and silence, and a stifled air, where it hears not the voices of nature, and receives no refreshing, invigorating impulses. And the precise point, therefore, at which the pre-eminence of theological truth appears, is not only in its higher nature, but in this bringing of the mind to the right stand-point from whence to survey all other truth. And then it fills it with principles instinct with suggestive meaning as to what it should anticipate in its investigations. Both Leibnitz and Keppler acknowledge that metaphysical and theological conceptions guided them to their sublimest discoveries-indicated to them the right path, and the only path which could have led to the result.

And it is a noble fact for our argument, that a profoundly theological age has always been a profoundly scientific age. When reverence for revelation has been deepest, science has made her greatest discoveries, and pushed her researches most successfully into new and obscure fields of observation. The revival of learning in Europe originated in the theological spirit of the times. In religious freedom, the mind first received its freedom of universal thought, and its impulse towards the attainment of universal truth.

It is easy to trace the connectives, and to prove the relation of cause and effect between the religious movement and the scientific movement to which we refer. They were schools of philosophy, founded at Oxford, Paris, Cologne, Bologna, and other places, which broke the darkness of centuries, and introduced a better science and philosophy. This connexion is traceable in the writings of the early philosophers. Gallileo, Keppler, Newton, Leibnitz, Pascal, bowed in deepest reverence to revealed truth, and by that their minds were tuned to the harmonies of nature. And nature loved them as her own sons, and at their gentlest touch, unclasped for them her secret mysteries. And thus that philosophy which had been

"baptized

In the pure fountain of eternal love,"

achieved the divinest triumphs on the fields of human sci

ence.

On the other hand, the science and philosophy of a material, sceptical age, just so far as they have participated in these characteristics, have always been false, shallow, and unproductive. Such philosophy deprives the most gifted mind of that aggressive greatness which those chieftains of truth possessed. In its own theory, it boasts of freeing the mind from the shackles of religion. In its actual influence, as a fact of history, it invariably prepares the mind for the grossest fanaticism and superstition. Upon France it has shed its widest, selectest influence. And there St. Simonism, and some of the old systems which Christianity beheaded, have risen from the dead, and are showing forth their mighty works. No soil but that of sceptic France could nourish such fanaticism in the nineteenth century.

When, therefore, philosophy and science are defended as auxiliaries to Christianity, it is in their subordination and dependency, not in their self-arrogated rank of reason first, revelation afterwards.

A providential plan of universal freedom to the nations, and of the wider extension of the Christian faith and of true philosophy, has begun to unfold itself to human observation. A correct delineation of its rudimental, germinant principles, would sustain the views which have been presented. For as the tender plant, at its first springing from the earth, has mysteriously wrapped up within itself the germs of its future growth and power which may develope themselves in the lofty oak, or perchance in some poisonous, unseemly weed, so every great historic movement has, in its embryo state, the germs of its future developements for good or evil.

In both the scientific and theological world, there are these rudimental characteristics, displaying themselves in the turmoil of our times. It is true there may be a shallow theology throwing up its foam on the waves of excitement, which, allying itself with fanatical and agrarian doctrines, think to reform the world with vollies of vituperation. But there are signs of a deeper, better spirit pervading sacred science. It places its reliance on the truths and methods of Divine wisdom and appointment, to renovate our lapsed and disordered state, and challenges for them the homage and fealty of philosophy and science.

may

In philosophy, too, there is a parallel movement; it is

throwing off the sensual material systems, which have long enchained it, and is aspiring after something higher and nobler. Its attributes are seen in the writings of a Schlegel, a Cousin, and others of kindred claim, who, with the deepest insight into the mysteries of our nature as developed in history and in consciousness, still acknowledge the unassailable authority of revealed truth.

One consummation is still waited for. It is to see these parallel movements of sacred and profane learning receive a more attractive influence for cach other, to see them unite in one broad and deep channel, and flow on, with confluent streams, to bless the world. And then, in that millenium of theology, philosophy, and the sciences, our holy religion will go forth and address herself to the world, attended not as formerly, with rites and shadows, and a visible presence of glory, nor as once with miraculous gifts and heavy judgements, nor as in later and darker times, with trumpet-blast and the war tramp of embattled hosts; but with a peaceful and spiritual array, with science and a renovated philosophy as her handmaids and ministering spirits, and a Divine power to secure her conquests over the universal mind.

It becomes the theologian, if he would hasten this consummation, and guide to their proper result those movements which involve the moral destinies of the world, to study the philosophy as well as the Christianity of his times, to analyze and expose its elements, and recall it to due and reverential obedience to the Christian faith-its safest guide -lest the public mind be allured away from the green pastures and living waters of God's eternal truth. And it becomes him farther to bind theology to the word of God, lest, like an archangel ruined, it should be transformed into a seducing spirit to delude, instead of saving the world.

ART. III. EPOCH OF THE CREATION.

Remarks on the theories of Buckland and other Geologists, respecting the date of the Creation.

Ir is not the fashion with philosophes, latterly, to pretend that any of the discoveries or principles of science are directly at variance with the sacred writings; but there are not wanting those who, from time to time, promulgate theories to which the inspired oracles can be rendered conformable only by new and forced interpretations. There have, indeed, been sundry examples of this nature in earlier, as well as in later times, and in respect both to physical and metaphysical subjects. Of such examples none, perhaps, have been presented with more confident assurance, or with less show of reason, than the hypothesis of geologists respecting the creation.

Is the earth indeed some millions or millions of millions of ages more ancient than the date of the creation of which we have an account in the inspired record? and have the researches of geologists, within the brief space of thirty or forty years clearly established this theory? We trow not, and we wish to submit to our readers some observations on the subject, for the purpose of cautioning them against yielding their assent to assumptions and conjectures, which so widely conflict with the statements and implications of Divine Truth; and are adapted to shock the popular faith with respect to the termination, as well as the commencement of the Earth's history.

This geological theory is by its authors assumed as requisite to account for the changes which have taken place in the earth since its creation. We hope to make it appear that while the theory sets aside, to say the least, the obvious import of the sacred narrative, and renders highly dubious the question of a creation of the earth at any epoch however remote, it is in itself contradictory and incredible.*

"The present extended knowledge of geology has rendered it highly probable that the earth was originally an ignited mass, in a state of fluidity, ignited to the very surface, and by its rotation in that state took its present form, as the result of the mutual attraction of its parts and of its

It must be observed that those geologists who profess respect for the Mosaic record, and yet agree in assigning to the creation an indefinite antiquity, do by no means agree in their methods of bringing the Scripture account into harmony with their theory.

"Several hypotheses," says Professor Buckland, "have been proposed, with a view of reconciling the phenomena of geology, with the brief account of creation which we find in the Mosaic narrative. Some have attempted to ascribe the formation of all the stratified rocks to the effects of the Mosaic Deluge; an opinion which is irreconcilable with the enormous thickness, and almost infinite subdivisions of these strata, and with the numerous and regular successions which they contain of the remains of animals and vegetables, differing more and more widely from existing species, as the stra

rotary motion. This must be conceded if we do not admit the choice of a permanent axis of rotation. It is therefore in the progress through countless ages of the changes on the surface, from the chaotic or primary formation of the geologists, to the most interesting state of the surface as it now exists, that we trace the endless arguments for design. However difficult at first sight to be explained, these changes will, when understood, show one uniform system, in which all things work together for good.

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If we consider the state of the surface before its cooling in a great degree, it must have been wholly unfitted for animal and vegetable life. The admission of this state necessarily lets in the posteriour and successive creation of vegetables and animals. From the vestiges which remain, we may conclude, with the highest degree of probability, that for a very long period, the surface was only adapted for vegetables and the lowest description of animal life; afterwards for animals of an amphibious nature, and such as could exist only on the marshy shores of lakes, or in places occasionally covered with water. By degrees this state of surface gave way to others more fitted for a further supply of animals to be created. The principal origin of these changes appears to have been provided in the powers attached to the substances, of whatever nature they may be, existing in the interiour of the earth; but these powers have been merely mechanical, and could not originate organized vegetables and animals. The class of changes at the surface, constituting the tertiary formations of the geologist, appear to have been that which was followed by the introduction of a great variety of large animals, many of which are now extinct. The surface was still to be further improved by making it fitted for a wide extension of animals and of their food. This has been done by the means afforded for the extension and spreading of alluvial matter, so admirably adapted for the growth of plants, and therefore for the existence of animal life. The changes of surface alluded to are all parts of the same design. Between the successive changes, great intervals appear to have elapsed. The imagination is able to form no conception of the length of time since the chaotic state began to change. Notwithstanding the time that must have existed between each change, one uniform plan can be discovered. The animals which we must admit to have been successively created, show by their organization the same creator." &c. &c. If the reader doubts about this extract, it can be shown to him in print.

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