animals and vegetables are distinguished. power extraneous to themselves, a power superior to those included in their original constitution, is requisite to convert such physical substances into organised structures, and to superinduce the mysterious thing called Life. The elements of material bodies are now known; their principal qualities have been ascertained; but it is contrary to all experience, and contrary to all analogy, to suppose that they possess the power of forming organised and living structures. Let all the

physical inorganic bodies in the world act upon each other ever so long, we have no reason to think that organic structures would ever result from their action. Living structures, in their action, follow laws of their own,-laws to which there is nothing like in the known laws of physical action. Indeed, living structures act in various ways that are contradictory to the laws of physical action. Their growth is opposed to the nature of inorganic substances, which tend, on the contrary, to decay; their spontaneous motions are in opposition to the natural inactivity, the vis inertiæ of physical substances. These have no organisation, and accordingly can confer none. We therefore must arrive at the conclusion, that creative power was put forth in the formation of organised and living structures. This negatives Mr Combe's hypothesis of progressive development.

At the history of the organic department of the world we have glanced but slightly. What we have learned from this department, however, is altogether hostile to the hypothesis maintained by Mr Combe. The new genera of plants and animals which make their appearance at each

racter.

new geologic period, are evidently not such as can be ascribed to the development and improvement of pre-existing genera, but appear to have been new creations. Animals may alter to a certain extent, but that extent is limited. The ox cannot be transmuted into the horse, nor the dog into the sheep or goat; each race has its own permanent and indestructible characteristics. There is very much that locality, climate, food, and training, may effect. Man can greatly improve the breed of the domestic animals; but there is much that such modifying influences cannot effect. The Creator has set impassable limits to change among the animal races. HE has inscribed on each its own imperishable chaThe mummies of animals deposited in the monumental structures of Egypt three thousand years ago, are found, after the most attentive and detailed examination, not to present the smallest difference from the animals of the same species which we now see. With respect to the extinct species of animals, whose remains are preserved in geological monuments, we have no evidence whatever that any one species was ever transmuted into another. On this point we have already cited that eminent geologist, Richard Owen, Esq. To his testimony we can add that of Baron Cuvier, and no higher authority on this subject could be cited, that "we have a right to conclude that the ancient and now extinct species were as permanent in their forms and characters as those which exist at present; or, at least, that the catastrophe which destroyed them did not leave sufficient time for the production of the changes, that are alleged to have taken place” by

certain philosophers, in their forms and organisation; and further, "that animals have certain fixed and indestructible characters which resist the effects of every kind of influence, whether proceeding from natural causes or human interference; and that we have not the smallest reason to suspect that time has any more effect upon them than climate."*

Thus, every animal race must have derived its origin from a distinct creative act performed by the Former of all things. The same is true regarding the vegetable tribes. They may be very extensively modified by climate, soil, and culture; but their modification is confined within fixed and impassable limits. Degeneracy, sterility, or extinction ensue, when attempts are made to modify them beyond those limits. Here, as in other instances, creative wisdom has interdicted presumptuous interference with its own benevoÎent plans.

Hence, each vegetable type retains its distinctive form; and thus the evidence of independent and separate vegetable creations is perpetuated in the world.

Here, then, we meet with strong proof, not in support of Mr Combe's hypothesis regarding the successive development of inherent energies, but in evident opposition to that hypothesis.

* Theory of the Earth, p. 122.

D

CHAPTER IV.

HARMONY BETWEEN GEOLOGY AND SCRIPTURE.

THE sacred books were not intended to teach physical science; theirs is a different province. But they are not hostile to physical science; they interdict no scientific investigation; their statements are brief; their own direct objects are kept steadily and constantly in view; they do not turn aside to interfere unnecessarily with the pursuits of the philosopher. By them, matters unconnected with human salvation are mentioned only incidentally, rather than directly and in detail; their language is rather popular, than rigidly philosophical. It was suited to the age when it was first employed, and to the capacity of the persons to whom it was originally addressed. Yet, properly understood and fairly interpreted, it will be found correct,-embodying no error, contradicting no truth, misrepresenting no fact,— whether mental, moral, or physical. It is such as was fitted to convey, regarding the topics on which it treats, the most correct conceptions that those to whom it was addressed were able to form, in the period and the position which they occupied. Some of its announcements also seem to have been intended to give obscure hints concerning important scientific facts, quite unsuspected at the time when such announcements were made.*

* See Gen. i. 6; Job xxvi. 7; xxviii. 5.

Regarding the origin of matter, the sacred writers distinctly assert the proper creation of it, out of nothing, by God.* At what time matter

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was created they do not inform us, at least not in such a way that we can compare it with the times at which other events took place. Moses simply tells us, that "God created the heavens and the earth IN THE BEGINNING." When the beginning" was he does not tell. However far back the geologist may find it requisite to place "the beginning," the Bible leaves him perfectly at liberty to do so. If he should demand millions of ages for the formation of the rocky strata which he discovers and explores, the Bible, while it does not give forth a statement that his claim is valid, states nothing that is really in opposition to its validity. It is silent on the subject. Encouraging him to "prove all things, and hold fast that which is good," it leaves him "ample room and verge" to pursue his investigations unmolested. Between "the beginning," and the creative acts of the "first day," the Bible does not forbid the geologist to interpose as great an extent of duration as he ever can require. Nor are we obliged to refer the creation of light to the "first day," as has been maintained by most biblical critics. Each of the "six days" commenced with its "evening," its time of mixing, of intermingling light and darkness, as the original word, rendered "evening," plainly imports.† Light must have existed before there could be any such period * Gen. i. 1; Heb. xi. 3.

to mix or mingle. See the ,ערב from the verb ערב +

original Hebrew of verses 5, 8, 13, 19, 23, 31, in Genesis, chap. i.