be without a flaw, still we may have overlooked a principle, which, though perhaps not very obvious, ought to enter into the investigation, and which, if recognised, would greatly modify our conclusions.

In this volume I venture to suggest such a principle to the consideration of geologists. It will not be denied that Geology is a science that stands peculiarly in need of being cultivated with that salutary self-distrust that I have above alluded to. Though a strong and healthy child, it is as yet but an infant. The objects on which its senses have been exercised, its τα βλεπομενα, are indeed plain enough and numerous enough, when once discovered; but the inferences drawn from them, its βεβαια, find their sphere in the most venerably remote antiquity,—an antiquity mensurable not by years or centuries, but by secula seculorum. And the dicta, which its votaries rest on as certitudes, are at variance with the simple literal sense of the words of God.

I am not assuming here that the Inspired Word has been rightly read; I merely say that the plain straightforward meaning, the meaning that lies manifestly on the face of the passages in question, is in opposition with the conclusions which geologists have formed, as to the antiquity and the genesis of the globe on which we live.

Perhaps the simple, superficial sense of the Word is not the correct one; but it is at least that which its readers, learned and unlearned, had been generally content with before; and which would, I suppose, scarcely have been questioned, but for what appeared the exigencies of geological facts.

Now while there are, unhappily, not a few infidels, professed or concealed, who eagerly seize on any apparent discrepancy between the works and the Word of God, in order that they may invalidate the truth of the latter, there are, especially in this country, many names of the highest rank in physical (and, among other branches, in geological) science, to whom the veracity of God is as dear as life. They cannot bear to see it impugned; they know that it cannot be overthrown; they are assured that He who gave the Word, and He who made the worlds, is One Jehovah, who cannot be inconsistent with Himself. But they cannot shut their eyes to the startling fact, that the records which seem legibly written on His created works do flatly contradict the statements which seem to be plainly expressed in His word.

Here is a dilemma. A most painful one to the reverent mind! And many reverent minds have laboured hard and long to escape from it. It is unfair and dishonest to class our men of science with the infidel and atheist. They did not rejoice in the dilemma; they saw it at first dimly, and hoped to avoid it.[2] At first they believed that the mighty processes which are recorded on the "everlasting mountains" might not only be harmonized with, but might afford beautiful and convincing demonstrations of Holy Scripture. They thought that the deluge of Noah would explain the stratification, and the antediluvian era account for the organic fossils.

As the "stone book" was further read, this mode of explanation appeared to many untenable; and they retracted their adherence to it. To a mind rightly constituted, Truth is above every thing: there is no such thing as a pious fraud; the very idea is an impious lie: God is light, and in Him is no darkness at all; and that religion which can be maintained only by dissembling or denying truth, cannot proceed from "Him that is Holy, Him that is True," but from him who "is a liar, and the father of it."

Many upright and ardent cultivators of the young science felt that truth would be compromised by a persistence in those explanations which had hitherto passed current. The discrepancy between the readings in Science and the hitherto unchallenged readings in Scripture, became manifest. Partisans began to array themselves on either side; some, jealous for the honour of God, knew little of science, and rushed into the field ill-prepared for the conflict; some, jealous for science, but little conversant with Scripture, and caring less for it, were willing to throw overboard its authority altogether: others, who knew that the writings were from the same Hand, knew therefore that there must be some way of reconciling them, and set themselves to find it out.

Have they succeeded? If I thought so, I would not publish this book. Many, I doubt not, have been convinced by each of the schemes by which the discrepant statements have been sought to be harmonized. Each of them has had sufficient plausibility to convince its propounder; and, probably, others too. And some of them have attained a large measure of public confidence. Yet if any one of them is true, it certainly has not commanded universal assent. Let us examine how far they agree among themselves, who propose to reconcile Scripture and Science, "the Mosaic and the Mineral Geologies."

And first, it is, perhaps, right to represent the opinions of those who stand by the literal acceptation of the Divine Word. There have been some, indeed, who refuse to entertain the question of reconciliation, taking the high ground that, as the Word of God is and must be true, it is impious to set any evidence in competition with it. I cannot but say, my sympathies are far more with these than with those who, at the opposite pole of the argument, would make scientific deduction paramount, and make the Word go to the wall. But, then, we ought to be quite sure that we have got the very Word of God; and, so far from being impious, it seems highly proper and right, when conflicting evidence appears to flow out of what is indubitably God's work, to examine afresh the witnesses on both sides, that we may not make either testify what it does not.

Those good men who merely denounce Geology and geologists, I do not quote. There are the facts, "written and engraven in stones," and that by the finger of God. How can they be accounted for?

Some have recourse to the assumption that the natural processes by which changes in the earth's surface are now going on, may have operated in antediluvian times with a rapidity and power of which we can form little conception from what we are cognisant of. The Rev. J. Mellor Brown takes this ground, adducing the analogies of steam-power and electricity, as effecting in a few moments or hours, what formerly would have required several days or weeks to accomplish.

"God's most tremendous agencies may have been employed in the beginning of his works. If, for instance, it should be conceded that the granitic or basaltic strata were once in a state of fusion, there is no reason why we should not call in the aid of supposition to produce a rapid refrigeration. We may surround the globe with an atmosphere (not as yet warmed by the rays of the newly kindled sun) more intensely cold than that of Saturn. The degree of cold may have been such as to cool down the liquid granite and basalt in a few hours, and render it congenial to animal and vegetable life; while the gelid air around the globe may have been mollified by the abstracted caloric."[3]

A writer in Blackwood (xli. 181; xlii. 690), in like manner, adheres to the literal sense of Genesis and the Decalogue, and alludes to "the