UC-NRLF 
 
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M:A.]Nr 
 
 IN GENESIS AND IN GEOLOGY: 
 
 ©r, l|e ^iWital %tm\\\ 
 
 OP 
 
 MAN'S CREATION, 
 
 TESTED BY 
 
 cxtntxixc mhcotxt^ 
 
 OF HIS ORIGIN AND ANTIQUITY 
 
 By JOSEPH P. THOMPSON, D.D., LL.D. 
 
 NEW YORK : 
 SAMUEL R. WELLS, PUBLISHER, 
 
 No. (389 Broadway. 
 1870. 
 

 V^ 
 
 
 Entered, according to Act of Congress, in the year 1869, hj 
 
 SAMUEL E. WELLS, 
 
 In the Clerk's Office of the District Court of the United States for the Southern 
 
 District of New York. 
 
 eiFl OF 
 
 Davies & Kent, 
 Sxereotypers and Electrotypers, 
 183 William St., N. Y. 
 
 i 
 
, ^^ 
 
 TO 
 
 JAMES D. DANA, LL.D., 
 
 3pvofcssot: in Yale CcUcflc, 
 
 w 
 
 AS A TRIBUTE TO HIS 
 
 EMINENT ATTAINMENTS IN SCIENCE, AND IN GRATEFUL 
   RECOGNITION OF HIS SERVICES 
 
 IN ILLUSTRATING THE 
 
 HAKMONY OF TKUTH 
 
 IN THE WORKS AND THE WORD OF GOD 
 
 i 
 
 
 IS INSCRIBED BY niS FRIEND, 
 
 THE AUTHOR 
 
 
PREFACE. 
 
 -♦"•-♦- 
 
 The question How to adjust the facts of Science to the Bible? assumes 
 not only that the Bible is a book of divine authority, but that its 
 authority reaches over the world of physical phenomena with which 
 Science is directly concerned, so that no fact declared by Science can 
 be accepted as true if it conflicts with any statement of the Bible. 
 The question How to adjust the Bible to the facts of Science ? assumes 
 that the Bible is constantly on trial, in respect of its truth and its 
 divine authority ; and that in any case of apparent conflict, the facts 
 of Science must take precedence of the declarations of the Bible. 
 Hence, on the one hand, the cry of infidelity is raised against men of 
 Science, and on the other the Bible is set aside, at least in all that 
 relates to the primeval history of the world and Man, as a book of 
 crude and antiquated traditions. Either of these modes of viewing the 
 relations of the Bible and Science is incomplete and illogical. The 
 true method of phj^sical Science keeps within its own province of the 
 observation and induction of facts, and will not trespass upon the 
 ground of Biblical criticism and interpretation. A sound Theology 
 looks upon Nature as the handiwork of God, and while it accepts a 
 supernatural Revelation upon evidence peculiar to itself, it accepts also 
 every established fact of the physical universe as equally of divine 
 origin and authority. Hence the devout inquirer after truth will be 
 bent, — not upon devising some compromise between Science and the 
 Bible, as presumably at variance, — but upon ascertaining the exact 
 facts of Nature, as a portion of God's testimony concerning Himself, 
 and the precise meaning of the Bible according to legitimate principles 
 of interpretation. "When each class of declarations is fairly brought out 
 by its own methods, if there is a seeming discrepancy', neither will be set 
 aside as of inferior authority, but either some error of observation, in- 
 duction, or interpretation will be suspected ; or while both forms of 
 testimony are accredited, the decision of the case will be held in abey- 
 ance, until a more advanced knowledge shall reconcile them from 
 some higher plane, where the harmonies of all Science, physical and 
 metaphysical, and of all Revelation, the secondary and the supernatu- 
 
VI PREFACE. 
 
 ral, sliall interbleud witliont confusion or mistake. It is from this last 
 point of view that this book has been written. It is neither a book of 
 Science nor of Tlieology, but it aims to present the latest results of 
 Science touching the origin and antiquity of Man, and his place in this 
 mundane system, side by side with the account of his creation and 
 functions in the book of Genesis, as interpreted by llie critical tests of 
 modern philology; and to suggest certain principles of adjustment 
 between the record of Nature and the record of the Bible, without 
 violence to the spirit of either. 
 
 The matter of the volume was originally given in a series of Sunday- 
 evening lectures, largely extemporaneous in form, and purposely pop- 
 ular, almost colloquial, in style. At the instance of the publisher, these 
 have been prepared for the press from the reports of a competent and 
 careful phonographer. No attempt has been made to elaborate them 
 for scientific readers, though a few notes of reference to authorities and 
 of ancillary topics have been added. The fourth lecture, on Man's 
 Dominion over Nature, is somewhat more labored than the rest, 
 having been delivered substantially to the Phi Beta Kappa Society in 
 Harvard College, in 1865. The then recent death of Mr. Edward 
 Everett naturally suggested the tribute to his memory as a typical 
 Slan. 
 
 If this little book shall do anything to diffuse sound views of the in- 
 terpretation of the Bible in its allusions to the phenomena of Nature, 
 and to strengthen the conviction that in Nature ?nd the Bible alike 
 one living and eternal God is declared the creator and lord of all, and 
 Man His image as a spiritual power above Nature, the author will be 
 fully recompensed for the risk of entering the lists as a disputant in an 
 untried field. 
 
 Having in view always the popular reader, the author has cited for- 
 eign authorities from English translations, wherever these exist, or has 
 clothed their thoughts in English dress. Among American authors 
 he acknowledges his special indebtedness to Professor James D. 
 Dana, of Yale College, and Professor Arnold Guyot, of the College 
 of New Jersey — men whom Science recognizes among her wisest In- 
 terpreters, and Revelation among her ablest Defenders. 
 
 Ne'w York, September, 1869. 
 
CONTENTS. 
 
 -4-»-*- 
 
 LECTURE I. 
 
 The Outlet of Creation in Genesis, 9 — Moses the Author of 
 Genesis, 11 — Origin of the Universe, 13 — Biblical Idea of Creation, 
 15 — Meaning of the Word Day, 17 — Outline of Creation in Gene- 
 sis, 19 — Ancient Cosmogonies, 21 — Cosmogony of the Veda, 23 — 
 The Genesis of Things Revealed by God, 25 — Outline of Creation 
 in Genesis, 27. 
 
 LECTURE 11. 
 
 The Creation op Man, 28 — Harmony of Genesis and Geology, 29 — 
 Man the Image of God, 33 — Man the Head of the Creation, 35. 
 
 LECTURE IIL 
 
 The Origin of Man, 36 — Progressive Order not Development, 37 — 
 Successive Creations of Species, 39 — Progress by Spiritual Power, 
 41 — No Transitional Forms, 43 — The Characteristics of Man, 45 — 
 Man Distinguished by the Brain, 47 — The Dignity of Man, 49. 
 
 LECTURE IV. 
 
 ]tfAN's DosnxiON OVER NATURE, 51— Man not a Product of Nature, 
 53 — Serial Progression not Evolution, 55 — No Links of Develop- 
 ment, 57 — Man the Conqueror of Nature, 59 — Man the only In- 
 ventor, 61 — Christianity a Civilizing Power, 63 — Laws of Nature 
 are God's Volitions, 67 — Instinct not a Reasoning Intelligence, 69 
 — Consciousness a Ground of Certainty, 71 — The Nobility of Vir- 
 tue, 73 — Edward Everett, a Tj^Dical Man, 75 — Professor Owen on 
 Species, 77 — Owen and Darwin Compared, 78 — No Spontaneous 
 (Jeueration, 80— The Supernatural the Highest Science, 83. 
 
vni CONTENTS. 
 
 LECTURE V. 
 
 The ANTiQurrT of Man, 84 — True Science belongs to Theology, 85 
 — Date of the Pyramids, 86 — Pile-Habitations of the Swiss Lakes, 
 88 — Mounds and Peat in Germany, 90 — Caution in Framing or 
 Receiving Theories, 93 — Did the Human Race begin in Barbarism ? 
 95 — No Universal Stone Age, 96 — Usher's Chronology too Short, 
 99 — Antiquity of the Negro Race, 101 — Man at the Close of the 
 Glacial Period, 103 — Adam a Typical Man, 105 — Man the Latest 
 and Highest Work, 107— Some Recent Works on Man, 109. 
 
 LECTURE YL 
 
 The Sarbath Made for Man-, 111 — The Glory of the Heavenly 
 Host, 113 — Rest, the Suspension of Creative Energy, 114 — The 
 Origin of the Week, 116 — The Reason of the Sabbath Perpetual, 
 119— The Sabbath a Sanitary Provision, 131 — The Sabbath for 
 Spiritual Life, 133. 
 
 LECTURE Vn. 
 
 Woman and the Family, 135 — The Origin of Language, 136 — Mar- 
 riage a Primeval Institution, 138— Sex Fundamental in Human 
 Society, 130— The Family Founded in Love, 133— Mutual Adapta- 
 tions of the Sexes, 134— The Social Compact a Fiction, 136— 
 Woman more than a Femmehomme, 138 — Woman's Sex her Spir- 
 itual Prerogative, 140 — Woman Disqualified by Nature, 143 — 
 Woman Rules by Spiritual Prerogatives, 144— How to Elevate tho 
 Poor, 146— The Biblical Views of God, 148. 
 
MAN: IN GENESIS AND IN GEOLOGY. 
 
 -♦^>- 
 
 LECTURE I. 
 
 3tttlinc 0f U^titiioxx ixx mtnt^i^. 
 
 1. In the beginning God created the heaven and the earth. 
 
 2. And the earth was without form, and void ; and darkness teas upon the face of 
 the deep : and the Spirit of God moved upon the face of the waters. * 
 
 3. And God said, Let there be light: and there was light. 
 
 4. And God saw the light, that it was good : and God divided the light from the 
 darkness. 
 
 5. And God called the light Day, and the darkness he called Night : and the even- 
 ing and the morning were the first daj\ 
 
 6. And God said. Let there be a firmament in the midst of the waters ; and let it 
 divide the waters from the waters. 
 
 7. And God made the firmament, and divided the waters which icere under the 
 firmament from the waters which 7ce}'e above the firmament : and it was so. 
 
 8. And God called the firmament Heaven : and the evening and the morning were 
 the second day. 
 
 9. And God said, Let the waters under the heaven be gathered together unto one 
 place, and let the dry land appear: and it was so. 
 
 10. And God called the dry la77cl Earth ; and the gathering together of the waters 
 called he Seas : and God saw that if was good. 
 
 11. And God said. Let the earth bring forth grass, the herb yielding seed, and the 
 fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth : and it 
 was so. 
 
 12. And the earth brought forth grass, and herb yielding seed after his kind, and the 
 tree yielding fruit, whose seed was in itself, after his kind : and God saw that it was 
 good. 
 
 13. And the evening and the morning were the third day. 
 
 14. And God said, Let there be lights in the firmament of the heaven, to divide the 
 day from the night ; and let them be for signs, and for seasons, and for days, and 
 years : 
 
 15. And let them be for lights in the firmament of the heaven to give light upon the 
 earth : and it was so. 
 
 16. And God made two great lights ; the greater light to rule the day, and the lesser 
 ight to rule the night : he made the stars also. 
 
 17. And God set them in the firmament of the heaven to give light upon the earth, 
 
 1* 
 
10 MAN: m GENESIS AISTD IN GEOLOGY. 
 
 IS. And to rule over the day and over the night, and to divide the light from the 
 darkness: and God saw that it was good. 
 
 19. And the evening and tlie morning were the fourth day. 
 
 20. And God said, Let the waters bring forth abundantly the moving creature that 
 hath life, and fowl (hat may fly above the earth in the open firmament of heaven. 
 
 21. And God created great whales, and every living creature that moveth, which the 
 waters Trrought forth abu^adantly aftt^r their kind, and every winged fowl after his 
 kind: and .God saw that fj t^o-^guod. 
 
 22. And God blessed them, sajiug; Be fruitful, and multiply, and fill the waters in 
 the seas, a?id let fowl mtiltiply in the eariL. 
 
 23. ,&jii th'3 evening an'd. the niorjing were the fifth day. 
 
 24. And God said, Let the earth bring forth the living creature after his kind, cattle, 
 and creeping thing, and beast cf the earth after his kind : and it was so. 
 
 25. And God made the beast of the earth after his kind, and cattle after their kind, 
 and everything that creepeth upon the .earth after his kind : and God saw that it was 
 good. 
 
 We have here one of the oldest written documents in tlie 
 world, perhaps the oldest written account of the creation.* 
 Tliere are monuments and even literary remains of the Egyp- 
 tians and the Chinese that claim a higher antiquity; but these 
 are, for the most part, dry details of names and uumhers, with 
 no consecutive narrative of events, or they are myths, tradi- 
 tions, and religious rituals in the form of poetry. This docu- 
 ment is professedly a history, given in historical form, and it 
 concerns the origin of Mankind. 
 
 It is commonly ascribed to Moses as its author, either as 
 composer or compiler. Modern criticism has attempted to 
 displace Moses from this traditional position, and to substitute 
 fbr him historians of later date, perhaps of the time of Solo- 
 mon, or even as late as the time of the Captivity. It is not 
 essential to the authenticity of the record that we should be 
 able to fix definitely upon its author; but the same proofs of 
 genuineness exist in this case as in respect to the works of He- 
 rodotus, Homer, and other writers of great antiquity. The pre- 
 
 * For the art of writing among the Hebrews consult Hengstenberg on " The Authen 
 ticity of the Pentateuch," vol. i., p. 344; Dr. W. Smith, " The Book of Moses," vol. i. 
 p. 13; Ewald, "History of Israel," vol. i., p. 48; Delitzsch, '■'■Cmntnentar iiber die Gen 
 esis,'' p. 20: Smith's "Dictionary of the Bible," Art. " V/riting;" Bunsen, "Egj-pt's 
 Place in History," vol. i., p. 306 ; also vol. iii., p. 394, for the origin of writing among 
 the Chinese ; Rawlinson's Herodotus, ii., p. 305. 
 
MOSES THE AUTHOR OF GENESIS. H 
 
 Burnption in any such case is, that the author to ^vhom a work 
 has been ascribed by long and ahiiost unbroken tradition was 
 tlie real author; and internal evidences may go to substan- 
 tiate the antiquity and authenticity of the work, even if the 
 name of the author be left in dispute. The art of writing was 
 certainly known in the time of Moses. Monuments of Egypt 
 which antedate the Exodus, exhibit abundant specimens of 
 writing on stone, and some papyrus rolls still extant j^roba- 
 bly date from a higher antiquity than this book of Genesis. 
 So far, therefore, as the style of the book as a written compo- 
 sition is concerned, it may have been produced at the time of 
 Moses. Ewald, the keenest of critics and the most learned of 
 skeptics concerning the authorship of the Pentateuch as a 
 whole, does not hesitate to ascribe to Moses the tables of the 
 Law, and the substantial groundwork of the system that 
 bears his name; while to account for the production as a 
 whole he invents theories which task credulity much more 
 severely than the notion that it was the single compila- 
 tion of Moses himself Tlie grand simplicity of style, and 
 the rough poetic strength in some passages of these early 
 narratives, point to the remoteness of their origin. This 
 Ewald also concedes — regarding such passages as the prim- 
 itive materials around which the composition, as a whole, 
 clusters.* 
 
 Some critics regard the book of Genesis as a mi xed compo- 
 sition, made up of different documents. This notion is based 
 iipon diversities of style and a marked difference in the name 
 
 * Ewald, " History of Israel," says : " The two stone tables of the Law arc, according 
 to all evidences and arcfumentp, to be ascribed to Moses" (vol. i., p. 48) ; and again : 
 "Among the long and numerous laws referred to Sinai in the extant narratives, 
 many, particularly among those relating to details, may have sprung up, or at all events 
 have assumed their present form, in the next following age. But those essential truths 
 and social arrangements which constitute the motive power of the Mhole history must 
 certainly have been there promulgated and firmly ordained." (P. 530.) Ewald assigns 
 the blessing of Jacob and the song of Lamech to a high antiquity — the latter " actually 
 pre-:Mosaic." (Vol. i., pp. 70 and 267.) 
 
12 MAN: IN GENESIS AND IN GEOLOGY. 
 
 of God, as used in separate sections. These are now com- 
 monly distinguished as the Elohistic and the Jehovistic. 
 Such diversities do exist, and give a plausible foundation for 
 the theory of separate authorship.* The composer of Gene- 
 sis, as we possess it, may have worked up materials already 
 extant in the form either of oral traditions or of written doc- 
 uments, and in so doing he may not have departed from the 
 original structure of the documents before him, nor attempted 
 to harmonize their phraseology and contents except in a gen- 
 eral way ; but, notwithstanding these apparent diversities, a 
 law of unity pervades the whole book in its leading concep- 
 tion and its evident purpose, and this points to an essential 
 unity of authorshijD. The great thought of the book is to ex- 
 hibit God in connection Avith the religious and providential 
 history of mankind, and the evident purpose of the early por- 
 tion is to lay a foundation in history for that Theocracy which 
 w^as finally developed in Israel. Keeping this in mind, w^e 
 find it less difficult to trace harmony in the book as a whole 
 than when we confine ourselves to the niceties of literary crit- 
 icism. Indeed, tlie moral unity seems quite to overbear the 
 apparent literary diversities, and the latter are scarcely greater 
 than one single author might have indulged in while combin- 
 ing several antecedent documents or traditions into one com- 
 prehensive whole. But the critical niceties of this question 
 
 * " Admitting this dietinction, we may still doubt whether it has not been carried 
 to an unwarrantable extent. It reduces the Old Scriptures not only to ft-agmcnts, 
 but to fragments of Iragments, in most ill-assorted and jumbled confusion. Surely'no 
 other book was ever so composed or so compiled. In the same portion, presenting every 
 appearance of narrative unity, some critics find the strangest juxtapositions of pas- 
 sages from difierent authors, aud written at difierent times, according as the one name 
 or the other is found in it. There are the most sudden transitions even in small par- 
 agraphs having not only a logical but a grammatical connection. One verse, and even 
 one clause of a verse, is written by the Elohist, and another immediately following by 
 the Jehovist, with nothing besides this difference of names to mark any difference in 
 purpose or in authorship. Calling it a compilation will not help the absurdity, for no 
 other compilation waa ever made in this way."— Z*/-. Taxjler Leivis in Lange's " Gen^- 
 He;' p. 107. 
 
ORIGIN OF THE UNIVERSE. 13 
 
 can not be popularized, and we assume as sufficient for our 
 purpose the substantial oneness of Genesis as a work of 
 Moses. It is more important to trace the internal evidences 
 of the truth of the narrative and its divine oriirin. 
 
 The subject of this first chapter* is the origin of the exist- 
 ino; order of thino-s — the earth and its inhabitants, witli the 
 visible surrounding heavens. This is one of the profoundest 
 subjects of human thought. It has occupied the speculations 
 of the greatest philosophers of ancient times, and the investiga- 
 tions and theories of modern science ; but neither philosophy 
 nor scien ce has yet accur ately determined the origi n of t]ie 
 universe^ The method of Genesis is the reverse of physical 
 science. The latter, by induction, seeks after laws, principles, 
 and causes; but Genesis beg^ins Avith, the, greaL First Cause. 
 Science leads us back step by step to the necessity of an orig- 
 inal cause ; Genesis, .sets that cause before us directly in the 
 declaration, " In the beginning God created the heaven and 
 the earth." If the account given of the creation in this chap- 
 ter is true, it must have proceeded from God. There was no 
 human observer to record it^jmd the facts ju*e beyond human 
 discovery even iii^ the present advanced^tage of scie.nce. It 
 is impossible to believe that, in the asce of the world when 
 this book was composed, and among the 2)eople to whom it 
 was first given, the human mind sliould have been capable 
 of originating such a description of the universe. It was 
 communicated bv ilUnnination from God to man. The truth 
 of this Avill appear if we look at it somewhat in detail. 
 
 " I?i the J3eginni7ig!^'' This describes a vague period before 
 tlie present condition of tilings had an existence, before the 
 heaven and earth, as they now are, began to be. There is 
 here no limitation of time, and therefore the expansion of 
 astronomical and geological cons, cycle upon cycle, finds here 
 the most ample scope. There was time enough in that *'Be- 
 
14: MAN: IN GENESIS AND IN GEOLOGY. 
 
 ginning " for the evolution of tlie entire solar system from a 
 single nebulous mass — supposing that to have been the con- 
 dition in which matter was first produced. 
 
 " God created the heaven and the earth ! " Did the writer 
 mean to describe tlie universe at laro-e and the orio-in of mat- 
 ter? or simjjly our globe and its visible firmament, as estab- 
 lished or constituted in its existins; order? This can not be 
 determined from the word hara^ which has the same ambi- 
 guit}^ as the English word create ; but inasmuch as the suc- 
 ceeding verses are occupied with the plastic process in detail, 
 by which crude chaotic matter was reduced to form and order," 
 we may infer that by the act of creation in the first verse was 
 intended the origination of matter, the first beginning of that 
 from which the worlds were shaped. This is the meaning 
 ]3ut upon it by the writer of the epistle to the Hebrews : —   
 "the worlds were framed by .the Avord of God, so that things 
 which are seen w^ere not made of things which do appear."* 
 The objection that the metaphysical notion of creation ex 
 nihilo is foreign to the Scriptures, has little v/eight, since the 
 Hebrew writer, impressed with the eternal self-existence and 
 the absolute personality of God, was declaring a fact, without 
 reference to a philosophical mode of conceiving that fact. 
 
 As used in the Bible, the word hara sometimes sisjnifies the 
 bringing into existence a 7iew thing — as, for instance, the cre- 
 ation of Matter, of Life, and of Man — and sometimes the con- 
 stituting or establishing in order that which had already been 
 brought into existence as to its germs or essence — in the sense 
 to cut, carve, or shape; but in either case the principle is the 
 same — a personal God giving existence, form, and order to 
 matter by his own power and will. Applied to the acts of 
 the Almighty, hara always denotes the giving existence to 
 
   I., . , .■■■■■. .1 - M l I.   .1 ^ I ,1 I , , , I ..I,. , , . , ... I ,.,.,l.^ 
 
   Hebrews xi. 3. 
 
BIBLICAL IDEA OF CREATION. 15 
 
 somethinG: neit\^ either in substance or in form, and the 
 bringing into being by divine power is the leading idea in 
 creation. This verse represents God as tlie primary cause of 
 the whole material creation wliich comes under the observa- 
 tion of our senses, and which is comprehensively described as 
 "the heaven and the earth." f 
 
 At first we have a picture of chaos : — matter in a crude; 
 formless condition, shrouded in darkness. The first act of the 
 divine will, represented as "the Spirit brooding upon the 
 waters," is the evolution of light. A beautiful experiment has 
 been invented to illustrate the possible formation of the world 
 from a gaseous condition, according to the i^ebul ^r theo ry. 
 In a globe of water and alcohol, mixed in a nicely propor- 
 tioned density, is deposited a diminutive ball of oil, which, 
 by its relative specific gravity, adjusts itself to the center of 
 the fluid mass. A certain motion imparted to this by a wire 
 from without gives it the shape of our globe flattened at the 
 poles; another motion will throw ofl" the moon, or, if 3'ou 
 please, the four moons of Jupiter; again, Saturn and its rings 
 may be produced by another rotary movement ; and finally, 
 the whole mass broken up into globules representing the 
 planetary system as it swims in space. 
 
 Our knowledge of the prodigious force of gases, and of the 
 efiects of motion and electricity on a grand scale, may help 
 
 * An important, passage for the meaning io create out of nothing is Genesis ii. 3, 
 where, according to Gescnins, we read, "he rested froni all his work which God cre- 
 ated in making ; i. e., which he made in creating something new : see also Jer. xxxi. 22 ; 
 whence it is apparent that bara implies the creation of something new, not before ex- 
 isting." This view is ably advocated by Dr. Barrows in the Bibliotheca Sacra for 
 1856, p. 743 ; by Kallsch, " Commentary on Genesis ; "' by Delitzsch, " Commentar iiber 
 die Genesis,"" and others ; but Dr. Tayler Lewis, in Lange's " Genesis" (p. 127), main- 
 tains that the word denotes, not the primal origination, but formations, dispositions, 
 of matter. Yet he adds, "tliis is creation; it is tlic divine supernatural making of 
 sometliing new, and wliich did not exist before." 
 
 t Keeping in mind the Hebrew conception of one, eternal, almighty, self-existent 
 God, the natural interpretation of bare would appear to be the bringing something out 
 of nothing, although in its strict metaphysical form^the doctrine of creation ex nihilo 
 can hardly be traced in the early Hebrew Scriptures. 
 
16 MAN: IN GENESIS AND IN GEOLOGY. 
 
 us to understand how, if this Chaos was matter in a rare gas- 
 eous state diffused in sjDace, molecular motion, or a chemical 
 change evolving electricity, may have produced the light 
 here described, and then motion, once set in order, might 
 have given shape by degrees to the earth and the heavenly 
 bodies. As to the process, however, all is mere conjecture; 
 Genesis does not describe it, — science can not unfold it.* 
 
 Here comes in the term "Z>«?/." I suppose it now to be 
 well understood that neither this word itself, nor Biblical 
 usage, nor the context here, requires us to understand by a Day 
 a period of twenty-four hours. The term is first applied to 
 the appearing of light after the darkness of chaos. Chaofs was 
 the evening, light the morning. But vrhen did this darkness 
 begin ? and how long did the light thus engendered continue ? 
 Was this merely a natural day ? Why should we attempt to 
 measure this first period by a chronometer which, according 
 to the narrative itself, could not have come into use until the 
 fourth day, when the heavenly bodies became visible from our 
 globe, so as to serve for the measurement of times and seasons? 
 
 * The nebular hypothesis is thus stated by Prof. Loomis : " Suppose that the matter 
 composing the entire solar system once existed in the condition of a single nebulous 
 mass, extending beyond the orbit of the most remote planet. Suppose that this neb- 
 ula has a slow rotation upon an axis, and that by radiation it gradually cools, thereby 
 contracting in its dimensions. As it contracts in its dimensions, its velocity of rota- 
 tion, according to the principles of Mechanics, must htcessarily increase, and the 
 centrifugal force thus generated in the exterior portion of the nebula woujd at length 
 become equal to the attraction of the central mass. This exterior portion would thus 
 become detached, and revolve independently as an immense zone or ring. As 
 the central mass continued to cool and contract in its dimensions, other zones 
 would in the same manner become detached, while the central mass continually de- 
 creases in size and increases in density. The zones thus successively detached would 
 generally break up into separate masses, revolving independently about the sun ; and 
 if their velocities were slightly unequal, the matter of each zone would ultimately col- 
 lect in a single planetary but still gaseous mass, having a spheroidal form, and also a 
 motion of rotation about an axis. As each of these planetary masses becomes still 
 further cooled, it would pass through a succession of changes similar to those of the 
 first solar nel)ula ; rings of matter would be formed surrounding the planetary nucleus, 
 and those rings, if thoy bi-oke up into separate masses, would ultimately form satel- 
 lites revolving about their primaries This hypothesis must be regarded as pos- 
 sessing considerable probability, since it accounts for a large number of phenomeua 
 which hitherto had remained unexplained."— Trea^i^e &>i Astronomy, p. 314. 
 
MEANING OF THE WORD DAY. 17 
 
 In the fourth verse of the second chapter we liave an exam- 
 ple of the use of this word " Day " to cover the whole period 
 of operations included in the seven days of the first chapter : 
 "These are the generations of the heavens and the earth 
 when they were created, in the day that the Lord God made 
 the earth and the heavens." Here the whole term of creation 
 is comprehended within one day. Affain: j;ve are told that 
 " one d ay isj w^ith the Lordas a thousand years, and a thou^ 
 sand years as one day." * In short, the word is used in the 
 Scriptures to describe an~event or period which had a begin- 
 ning and a completion. Lest any should suppose that this 
 interpretation of the word Day is a modern invention to 
 accommodate the narrative in Genesis to the discoveries of 
 Geology, or to evade the objections of science to this record, 
 let me remind you that Augustine, in the fourth century, by 
 the simple principles of interpretation, called these " ineffable 
 days," describing them as alternate births and pauses in the 
 work of the Almighty — the boundaries of periods in the vast 
 evolution of the worlds. f And such was the earlier Christian 
 interpretation of this narrative. The notion that these were 
 literal days of twenty-four hours seems rather to have sprung 
 up in the middle ages, an offspring of that literalism and 
 realism which in times of ignorance have often perverted the 
 meaning of the Scriptures. 
 
 It has been objected to this narrative, that the sun, moon, 
 and stars did not appear until the fourth day, whereas the 
 growth of vegetation requires the action of light, and the 
 light of certain stars requires to travel for ages before reach- 
 ing an observer on our earth ; and therefore there must have 
 been light from the heavenly bodies during the period of 
 vegetable growth described as the third day, and the stars 
 
   3 Peter iii. 8. t " 2?e Gtywsi ad LiUramr 
 
18 MAN: IN GENESIS AND IN GEOLOGY. 
 
 must have existed for ages before, in order that their light 
 nii2:ht at this time have become visible. But there is in all 
 this no conflict with the account in Genesis, if we remember 
 that the language of this narrative is popular and not scien- 
 tific. The description is optical or j^henomenal, that is, of 
 things as they would have appeared, or may be imagined to 
 have appeared, to a human observer, could one then have 
 been stationed on the earth. Vegetation of course required 
 light, and the existence of light has already been announced 
 from the first day. There was cosmical light even when the 
 shining of the sun and other heavenly bodies was not appar- 
 ent. Let us suppose a human observer (though we well 
 know that man could not have existed in that primitive con- 
 dition of the globe) to have been stationed on the earth 
 during the period of the vegetation which produced the coal 
 deposits — when the globe was wrapped in dense steaming 
 mists. The sun would have been no more visible than 
 through a London fog ! If after a long experience of this 
 condition of the earth and its atmosphere the observer had 
 seen these mists rolling away, the atmosphere gradually 
 clearing \i]), the light beginning to break in from above — his 
 first glimpse of the sun shining in the distant heavens would 
 appear to him as a new creation, and in optical or popular lan- 
 guage he would properly describe the sun, the moon, the stars, 
 then first made visible, as created upon that day. 
 
 How was this language understood by those to whom 
 it was originally addressed ? By disregarding that principle 
 of interpretation which seeks the meaning of an author in 
 the familiar conceptions of his own age, and forcing upon his 
 words ideas derived from later discoveries and other modes 
 of thought, great violence has been done to the text and teach- 
 ing of Moses. " The great majority of readers," says Max Mul- 
 ler, " transfer without hesitation the ideas which they connect 
 
OUTLINE OF CREATION IN GENESIS. 19 
 
 with words as used in the nineteenth century to the mind of 
 Moses or his contemporaries, forgetting altogetlicr the distance 
 which divides their lano-uao-e and their thouGjht from tho 
 thoughts and hmguage of the wandering tribes of Israel."* 
 
 Without going further into details, it is enough to say that a 
 principle of order and of j^rogress runs through the narrative, 
 v.'hose main features correspond wonderfully with the best 
 results of Geology. We must bear in mind that Geology, one 
 of the newest of sciences, has already many times changed its 
 own theories of the order and method of the structure of our 
 globe ; but that order which is now generally accepted by the 
 most accomplished geologists — of whom Guyot, Dana, and 
 Agassiz may be taken as types — is substantially as follows : — 
 that the first movement toward the present condition of things 
 was the beginning of activity in matter, as this was already 
 difi'used in a chaotic, perhaps a gaseous, state. This activity 
 was attended with the evolution of light. Next, the earth 
 was divided from the fluid that surrounded it, and assumed a 
 condition of solidity. Next, its features began to appear in 
 outline; then vegetable life, characterized in Gen. i. 11 as 
 "having seed in itself," organic matter in distinction from 
 inorganic substances of which the earth was previously 
 composed. Fourth, there came in light from the sun, having 
 reference to higher sj^stems of life, then about to appear upon 
 the globe. Fifth, the lower orders of animals were introduced 
 in a successive series, and finally appeared the mammals — 
 and man, the crown and end of the whole. This outline, 
 sketched by science, is in remarkable correspondence with that 
 given in the first chaj^ter of Genesis; for vrhat we have in 
 Genesis is simply an outline. The writer does not give the 
 processes of creation, but the succession of phenomena, and 
 
 * " Chips from a German Workshop," i., p. 133. 
 
20 MAN: m GENESIS AND IN GEOLOGY. 
 
 his object at every step is to exhibit the power of God. Each 
 central thought, each advancing step in the series, is brought 
 out with simplicity and boldness to illustrate the glory of the 
 Creator. 
 
 How came the writer of this account by such a doctrine of 
 the origin of things ? Here is a phenomenon in literature, in 
 the history of the human mind, that the skeptic must account 
 for. Moses knew nothing of Geology; perhaps he did not 
 even apprehend the full meaning of that which he recorded 
 as a vision of the six days. How came it to j)ass that, in 
 that far antiquity, he laid down a basis of the creation which 
 is in such wondrous harmony with that which science now 
 reveals? Compare this narrative with the cosmogonies of 
 the leading nations of antiquity. There are certain general 
 points of resemblance which only render more striking and 
 impressive the characteristic features in which this differs 
 from those. For instance, the cosmogony of the Baby- 
 lonians rejoresents the beginning of things as in darkness 
 and water, where nondescript animals, hideous monsters, 
 half-men and half-beasts, appeared, and after this, a woman — 
 who personates the creative siDirit or principle — was split into 
 two parts, and the heaven and the earth j^roduced by the 
 division. Then Belus, the supreme divinity, cut off his own 
 head, and his blood trickling down and mingling with the 
 dust of the earth, produced human creatures having intelli- 
 gence and spiritual life. According to the Phoenician 
 cosmogony, that which first appeared was an ether or a mist 
 diffused in space. Then arose the wind, the representative 
 of motion, and from this agitation proceeded a spiritual God, 
 from whom again in turn proceeded an egg — which is so 
 common a feature of the cosmogonies of antiquity — the 
 division of which, as in the case of the woman, produced the 
 heavens and the earth. The noise of thunder awakened 
 
ANCIENT COSMOGONIES. 21 
 
 beings into spiritual life. The Egyptian cosmogony was in 
 general harmony with the Phccnician. Its princi2)al divinity 
 was Ptah, the world-creating power, who shaped the cosmic 
 egg, wliich again appears here, as in the Phcenician. There 
 followed from Ptah a long succession of gods, with various 
 offices and powers — solar, telluric, psychical — from whom at 
 length proceeded demigods, and from these again heroes, 
 until the link of our common humanity was established. 
 
 The bare statement of these systems must convince one 
 that Moses borrowed nothing from them, though he was 
 probably familiar with their common conception of the origin 
 of the universe ; and the question remains. How Avas it that 
 he avoided their errors and extravagances, and gave with 
 such severe simplicity a description of the creation, which, 
 for popular uses, no rhetoric could improve and no science 
 can gainsay ? It will not meet this question to bring down 
 the date of the composition of Genesis, as Ewald proposes, 
 to the time of Solomon, for the physical history of the globe 
 as now deciphered by Geology was not comprehended in the 
 wisdom of Solomon, and the record that lay hidden in the 
 rocks was no more suspected then than Avhen Moses wandered 
 in the rocky wilderness of Sinai. Besides, at that period, 
 we find no improvement in the prevalent conception of the 
 origin of the universe; but comparing the narrative in Gen- 
 esis with the cosmogony of Homer and Ilesiod, are still 
 compelled to ask. Whence came that unique, exact, sublime 
 account of the creation contained in this book ? 
 
 According to Grote, "the mythical world of the Greeks 
 opens with the gods, anterior as well as superior to man ; it 
 gradually descends, first to heroes, and next to the human 
 race. Along with the gods are found various monstrous 
 natures, ultra-human and extra-human, who can not with 
 propriety be called gods, but who partake with gods and 
 
22 MAN: IN GENESIS AND IN GEOLOGY. 
 
 man in the attributes of free-will, conscious agency, and 
 susceptibility of pleasure and pain — such as the Harpies, the 
 Gorgons, the Sirens, the Sphinx, the Cyclops, the Centaurs, 
 etc." * After violent contests amons; these 2;io;antic creatures 
 and forces, there arises a stable government of Zeus, the 
 chief among the gods. First.jippears Chaos, then the broad, 
 firm, flat Earth, with deep and dark Tartarus below, and 
 from these proceed various divinities and creatures, some 
 grand and terrible, some simply monstrous ; their relations 
 to each other violate all notions of decency and morality ; 
 their wars and slaughters, their gross and abominable crimes, 
 issue in successive creative products upon the earth, which 
 terminate at last in tlie appearing of man. We can not 
 suffer tlie mythology of the Greeks to be read in our schools, 
 except in expurgated editions ; and although at the original 
 basis of this was much poetic beauty of conception and even 
 a sublime spirituality of thought, the representatioh in the 
 concrete is so gross and offensive, and the details are so 
 contrary to the known facts of science, that both our moral 
 sense and our intelligence repudiate it as an account of the 
 origin of the world and of man. 
 
 In like manner, should we analyze the co'smogonies of all 
 antiquity, we should find in them certain elements of spiritual 
 thought, grand and imposing, an approximation to the truth 
 as the highest religion and pliilosophy nov/ give it, but 
 intermingled witli this much that is puerile, grotesque, absurd 
 
 * 
 
 or gross — the intervention of the egg, of the tortoise, of the 
 elephant, of a variety of mundane or monstrous creatures and 
 powers in evolving the principles of nature. The defect of 
 all these systems is, that in attempting to describe the process 
 of creation, first, inetaphysically, tliey introduce some defec- 
 
 * "History of Greece," vol. i., chap 1. 
 
COSMOGONY OF THE VEDA. 23 
 
 tive and even repulsive conception of the Deity and of the 
 spiritual Avorld ; and next that, physically^ they contravene 
 the simplest facts of science. How came it to pass, then, I 
 repeat, that the writer or compiler of this narrative in Gen- 
 esis, confessedly one of the most ancient cosmogonies of the 
 world, himself familiar with the cosmogony of Egypt, and 
 probably with those of Pha?nicia and of other nations farther 
 East, wrote an account which is not only entirely free from 
 the frivolous, absurd, and monstrous representations of 
 parallel cosmogonies, but is in essential accord Avith the 
 discoveries and developments of modern science ? and that 
 throughout he holds the thought steadily to the conception 
 of one supreme, absolute, eternal, spiritual Creator ? In its 
 clear and positive conception of God as the creator, this 
 Mosaic cosmogony far surpasses the sublime but mystic hymn 
 of the Yeda upon the same theme — one of the earliest relics 
 of Hindu thought and devotion. 
 
 " Nor Auglit nor Naiiglit existed ; yon bright sky- 
 Was not, nor heaven's broad woof outstretched above. 
 WhAt covered all? what sheltered? what concealed? 
 Was it the water's fathomless abyss ? 
 There was not death — yet was there naught immortal ; 
 There was no confine betwixt day and night ; 
 The only One breathed breathless by itself; 
 Other than It there nothing since has been. 
 Darkness there was, and all at first was veiled 
 In gloom profound — an ocean without light. 
 The germ that still lay covered in the husk 
 Biu'st forth, one nature, from the fervent heat. 
 Then first came love upon it, the new spring 
 Of mind — j'-ea, poets in their hearts discerned, 
 Pondering, this bond between created things 
 And uncreated. Comes this spark from earth 
 Piercing and all-pervading, or from heaven ? 
 Then seeds were sown, and might}'" powers arose— 
 Nature below, and power and will above. 
 Who knows the secret ? who proclaimed it here, 
 Whence, whence this manifold creation sprang ? 
 
24: MAN: IN GENESIS AND IN GEOLOGY. 
 
 The gods themselves came later into being. 
 
 Who knows from whence this great creation sprang ? 
 
 He from whom all this great creation came, 
 
 Whether his will created or was mute, 
 
 The Most High Seer that is in highest heaven. 
 
 He knows it — or j)erchance even He knows it not." * 
 
 This passage, tliougli free from grotesque and absurd com- 
 binations of the spiritual and the material, is pantheistic 
 throughout, and while it places the nianifoldness of the 
 material creation before the creation of spiritual powers, it 
 liardly concedes to " the One," " the IT " whose breath inter- 
 penetrates all existence, a consciousness of the beginning of 
 the creation that somehow proceeded from Itself Contrast 
 with this the conception of the j^ersonal Creator and the 
 description of His w^ork with Avhich Genesis opens. Think 
 how much is asserted in the very first sentence of this book. 
 " It assumes," says Dr. Murphy, " the existence of God, for 
 it is He who in the be2:inninQ: creates. It assumes His 
 eternity, for He is before all things ; and as nothing comes 
 from nothing. He himself must have alw^ays been. It implies 
 His omnipotence, for He creates the universe of things. It 
 implies His absolute freedom, for He begins a new course of 
 action. It implies His infinite wisdom ; for a kosmos, an 
 order of matter and mind, can only come from a being of 
 absolute intelligence. It implies His essential goodness, for 
 the Sole, Eternal, Almighty, All-^vise, and All-sufiicient Being 
 has no reason, no motive, and capacity for evil. It presumes 
 Him to be beyond all limit of time and place, as He is before 
 all time and place. * *   ^j: * * * 
 
 This simple sentence denies atheism; for it assumes the 
 being of God. It denies polytheism, and, among its various 
 forms, the doctrine of two eternal principles, the one good 
 
 * The Rig-Yeda, Book X., Hymn 129; translated in Max MuUer's "Chips from a 
 German Workshop," vol. i., p. 76. 
 
THE GENESIS OF THINGS KEVEALED BY GOD. 25 
 
 and the other evil ; for it confesses the one Eternal Creator. 
 It denies materialism, for it asserts the creation of matter. It 
 denies pantheism, for it assumes the existence of God before 
 all things, and apart from them. It denies fatalism, for it 
 involves the freedom of the eternal being." * 
 
 Again I call upon the skeptic to answer, Whence came this 
 sublime conception of God, which has never been exceeded 
 by any philosophy since ? Whence this wondrously true and 
 accurate outline of the course of creation, in an age of the 
 world when there was no philosophy nor science equal to 
 such conceptions and discoveries — in an age when all the 
 wisdom of the w^orld upon such matters has shown itself to 
 have been utterly and hopelessly at fault ? Whence came 
 this account of the creation but from God himself, by direct 
 communication to man ? 
 
 If it be asked hoAV such a communication was made, we 
 can answer only by conjecture. A probable conjecture is, 
 that what here is given in narrative passed before the mind 
 of the original narrator in a series of retrosj^ective visions ; 
 that it was a panoramic optical presentation ; as in a prophetic 
 vision, future events are made to pass before the mind in a 
 scenic form. As, for instance, the grand series of events de- 
 scribed by John in the Apocalypse moved before him iu a 
 succession of visions, so this series of phenomena in the course 
 of creation may have been pictorially represented to the 
 mind of the historian in the inverted order of prophecy, and 
 at each shifting of the scene appeared the hand of God ! 
 
 Moses has not attempted to teach astronomy or geology, 
 nor to anticipate the deductions of any science, physical or 
 metaphysical. But he has here laid down the first funda- 
 mental truth in all theology — a personal Creator: "In the 
 
 II ■! I I. MIBI     - - „, 
 
   " Commentary b'n GcneEie," i, 1. 
 
26 MAN: IN GENESIS AND IN GEOLOGY. 
 
 beo-inninsf God created the heaven and the earth." The ex- 
 istence cf God is assumed, yet the universe here contem- 
 plated as the work of creative intelligence becomes a con- 
 vincino; aro^uraent for the being: of God. Can a man walk 
 this earth so manifestly prepared for his abode, enjoy its 
 beauties, appropriate its uses, analyze its mysteries, and not 
 feel that there is a God? Can a man look upon these 
 heavens, measure the distance, the density, the capacity of 
 each star, j^rescribe the motions of the planets, and summon 
 to light new worlds to explain the aberrations of the old, and 
 not feel that there is a hand divine that binds the sweet in- 
 fluences of Pleiades and looses the bands of Orion, that 
 brings forth Mazzaroth in his season, and guides Arcturus 
 with his sons ? 
 
 Shall a man look upon himself, and behold how fearfully 
 and wonderfully he is made, and not know that he is God's 
 workmanship? Shall he make a watch, and not perceive 
 that a superior intelligence must have made the delicate 
 organ that keeps time within his o^\^n breast ? Shall he 
 make a telescope, and not perceive how much higher skill 
 was requisite to make the eye which he so rudely imitates, 
 and without which his telescope would be a worthless tube 
 of tin ? Shall he imagine that matter has done for itself 
 what he with all his intelligence and ingenuity can not do 
 with matter ? Shall he bring down light from the stars, and 
 not see that it is God'^s light ? 
 
 Or shall he look Avithin himself? Shall the thinking I, the 
 living soul, which knows that it is not self-existent, that it has 
 not existed from eternity, shall that soul ask itself whence it 
 came, and not feel the spontaneous, glowing response, " I am 
 the ofispring of God ? " How can a man be an atheist ? be an 
 atheist, and yet be a man ? Can he know himself and not 
 know God ? God is seen and felt in all His works, whether 
 
OUTLINE OF CREATION IN GENESIS. 27 
 
 man will see Him or no. We have no need to say, " Oh, that 
 I knew where I might find ITini !" If we feel after Him, we 
 shall surely find Him, " seeing He is not far from every one of 
 ns — for in Him we live, and move, and have our being." 
 " The fool hath said in his heart. There is no God." 
 
 We wander back in quest of the origin of our race and of 
 the world we inhabit, till we meet this sublime declaration, 
 In the heginning^ God. We traverse the whole field of specu- 
 lative philosophy, and reach the same sublime result. In the 
 beginning, God. We roam through the interminable ages 
 and cycles of ages in the eras of geology, and the weary 
 mind comes at length to the same terminus, In the heginning, 
 God. We take the nebular theory, and melt down the earth 
 to a fluid mass, and evaj^orate this into the thinnest ether dif- 
 fused in space, and requiring age upon age of motion to give 
 it solidity and form ; we ask whence came the ether ? Ix 
 THE BEGixisiNG, GoD. Everywhere it is written. There is a 
 God — a living God, a personal God, a present God. Can 
 there be a higher object of thought than to know such a 
 God ? Can there be a higher privilege of love than to know 
 God as a friend ? 
 
LECTUEE II. 
 
 ^ ^ "^ 
 
 26. And God said, Let us make man in our image, after our likeness : and let them 
 have dominion over the fish of the eea, and over the fowl of the air, and over the cat- 
 tle, and over all the earth, and over every creeping thing that creepeth iipon the earth. 
 
 27. So God created man in his 0W7i image, in the image of God created he him ; male 
 and female created he them. 
 
 28. And God blessed them, and God said unto them, Be fmitful, and multiply, and 
 replenish the earth, and subdue it : and have dominion over the fish of the sea, and 
 over the fowl of the air, and over every living thing that moveth upon the earth. 
 
 29. And God said, Behold, I have given you every herb bearing seed, which is upon 
 the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed ; 
 to you it shall be for meat. 
 
 30. And to every beast of the earth, and to every fowl of the air, and to every thing 
 that creepeth upon the earth, wherein there is life, I have given every green herb for 
 meat : and it was so. 
 
 .31. And God saw every thing that he had made, and, behold, it was very good. And 
 the evening and the morning were the sixth day. 
 
 Gen. ii. 7. And the Lord God formed man of the dust of the ground, and breathed 
 into his nostrils the breath of life ; and man became a living soul. 
 
 These passages present to iis the last stage in the creation, 
 the creation of Man. Before proceeding to this topic, how- 
 ever, we will briefly recapitulate Avhat was said in the previ- 
 ous lecture. It should be a fixed principle of interpretation 
 that Genesis is written in popular and not in scientific lan- 
 guage. Had it been written in scientific language it would 
 have defeated its own object as a communication for the ben- 
 efit of mankind at large. In that early period of the world it 
 would have been as unintelligible as would a discourse upon 
 the magnetic telegraph or the spectrum to the Feejee island- 
 ers. Had Moses described the BracTiiopods^ the Selaci- 
 ans, the Ophidia7is, the Sauriasis — Merjalosaur^ Palmosaxir^ 
 IchtJiyosaiir, Ifjuanodon^ etc. — the Palmotheriu'tn^ Dinothe- 
 rium. Mastodon, and so on through the whole nomenclature 
 
HARMONY OF GENESIS AND GEOLOGY. 29 
 
 of modern Gcoloj^v, his account of the creation would have 
 remained for ages a sealed book, and have passed from the 
 memory of mankind long before t]:e key to its interpretation 
 liad been discovered. A revelation in such language vi'ould 
 have defeated its own end. The same would have been true 
 of a scientific description of the process of creation. But the 
 account of the creation as actually given is presented optic- 
 all y^, as the work might have appeared to an imaginary 
 human observer. 
 
 It is equally important to keep in mind that the narrative 
 was given mainly for a moral purpose — to set forth God in 
 human history, and hence there is a grand principle of unity 
 and order in the composition, notwithstanding diversities of 
 phraseology and style. ^Ve have seen, also, that there is no 
 contradiction between this narrative of^creation and the estab- 
 lished fiicts of science. There have been scientific theories, 
 no doubt, which were contrary to the Mosaic account of 
 creation ; and certain interpretations of the book of Genesis 
 have also been contrary to established Diets of science ; but 
 Betting aside merely speculative theories on the one hand, and 
 erroneous interpretations on the other, we find in this narra- 
 tive, as an outline of the creation, a general harmony with the 
 geological order. The first two days describe chemical action 
 upon inorganic matter; the third day announces the produc- 
 tion of vegetative life; — the process of evaporation is still 
 going forward, and the excess of moisture in the atmospliere 
 would, up to this period, have obscured the planetary bod- 
 ies; — but on the fourth day the astronomical heavens are 
 made visible in their relation to our globe ; the fifth and sixth 
 days introduce the successive gradations of animal life that 
 culminate at last in man. 
 
 Two or three points in this narrative are worthy of more 
 particular notice than was given in the previous lecture, 
 
30 MAN: IN GENESIS AND IN GEOLOGY. 
 
 as illustrating the substantial harmony of Geology with 
 Genesis. In the twentieth verse of the first chapter we 
 read, " And God said, Let the waters bring forth abundantly 
 the moving creature that hath life ; " and in the succeeding 
 verse we are told that " God created great whales, and every 
 living creature that moveth, which the waters brought forth 
 abundantly, after their kind." The "whales" were more 
 properly monsters of the reptile species ; the term is comi^re- 
 hensive, including fishes, serpents, dragons, crocodiles. ISTow, 
 Geology has taught us that the earliest animals and plants of 
 the globe were wholly water species. There was a long ma- 
 rine era, followed by an amphibian era, in w^hich reptiles and 
 birds were the dominant animal types. All this accords 
 exactly with the statement in Genesis : — the rocks testify now 
 to swarming myriads in the sea, and again to abundance of 
 *' flying things," whether insect, bird, or flying reptile, all of 
 which occur in the era succeeding the marine. Here is a won- 
 drous harmony. Again : we know that vegetation was a 
 necessary prelude to animal life, vegetation being directly 
 and largely the food of animals ; and this accords with the 
 statement in Genesis, that the plant kingdom was instituted 
 before the creation of animals. 
 
 Two remarkable correspondences between the account in 
 Genesis and the facts of Geology concerning the introduction of 
 light are noted by Professor Dana. Science teaches that light 
 is produced by a disturbed action or combination of molecules. 
 It is a result of molecular change. Matter in an inactive state, 
 without force, would be dark, cold, and dead. The first effect 
 of the mutual action of its molecules would be the production 
 of light. The command, " let light be," was, therefore, the 
 summons to activity i.n matter, and here Genesis is in exact 
 accordance with the teachings of science. The Spirit of God 
 moved upon or breathed over the vast deep — else an abyss of 
 
HARMONY OF GENESIS AND GEOLOGY. 31 
 
 everlasting night — and light, as the essential phenomenon 
 of matter in action, flashed instantly through . space. But, 
 although the sun, moon, and stars must have had tlieir places 
 in the physical universe when the earth was established, for a 
 long period the earth was shrouded in its own vapors and 
 w^armed with its own heat, and therefore there was no sun 
 nor moon " for days and seasons." When the sun first broke 
 through the clouds, it w\as a day of joy to the world, standing 
 as one of the grand epochs of it& history. 
 
 Now, mere human invention would naturally have placed 
 the sun first in order as the source of light. The idea of the 
 appearance of light on the first day, independently of the 
 shining sun, and of the subsequent unvailing of the sun by 
 dispersing the mists and clouds, is a result of modern scien- 
 tific research, and so foreign to the natural conceptions of the 
 human mind in the early period of its history, that w^e must 
 ascribe this marvelously exact statement in the first of Gene- 
 sis to some higher origin. Thus what, upon the face of it, 
 was a seeming discrepancy in regard to the first appearing of 
 the sun, becomes one of the highest confirmations of the truth 
 of the record. 
 
 The absence of all puerility and absurdity from this account 
 was also commented upon, and attention was directed to the 
 principle of order which runs through it in describing the 
 course of creation. This principle itself is scientific, as is also 
 the recognition of the great first cause — the personal God. To 
 sum up all on this point — of the harmony of Geology and Gen- 
 esis — we may adopt the language of Professor Arnold Guj'ot: 
 "The first thouc^ht that strikes the scientific reader is the evi- 
 deuce of Divinitv, not merelv in the first verse of the record, 
 and the successive fiats, but in tlie whole order of creation. 
 There is so much that the most recent readings of science have 
 for the first time explained, that the idea of man as the author 
 
32 MAN: IN GENESIS AND IN GEOLOGY. . 
 
 becomes utterly incomprehensible. By proving the record 
 true, science pronounces it divine, for who could correctly 
 narrate the secrets of eternity but God himself? Moreover, 
 the order or arrangement is not a possible intellectual concep- 
 tion, although we grant to man the intuition of a God. Man 
 would very naturally have placed the creation of vegetation, 
 one of the twwo kingdoms of life, after that of the sun, and 
 next to that the other kingdom of life, especially as the sun- 
 light is so essential to growth ; and the creation of quadru- 
 peds he would as naturally have referred to the fifth day, 
 leaving a whole day to man, the most glorious of all crea- 
 tions The creation consists, according to the record, 
 
 of two great periods ; the first three days constitute the mor- 
 ganic history, the last three days the organic history, of the 
 earth. Each period begins with light : the first light cosmi 
 cal, the second light to direct days and seasons on the earth. 
 Each period ends in a day of two great works. On the third 
 day God divided the land from the waters^ and He saw it 
 was good. Then followed a work totally different, the crea- 
 ation of vegetation^ the institution of a kingdom of life. So, 
 on the sixth day^ God created quadrupeds^ and pronounced 
 His work good ; and as a second and far greater work of the 
 day, totally new in its grandest element. He created Man." * 
 This act of creation, described in the twenty-sixth verse, 
 opens a new chapter in this marvelous history. It is in- 
 troduced with a new formula ; instead of the phrase " And 
 God said," or " And God made," with which the previous 
 acts of creation were introduced, we now read " Let us make 
 man in our imaged Moreover, other forms of organic life 
 were made, each "after its kind". — a phrase describing 
 the several species of vegetable and animal life. 
 
 * Prof. Guyot, as citod with comments by Prof. Dana, in the BiUiotheca Sacra for 
 January, 1856. 
 
MAN THE IMAGE OF GOD. 33 
 
 But the type of man was not found in existing organiza- 
 tions, but in the Creator himself; " Let us make man in our 
 image, after our likeness^'' "Wliat are we to understand by 
 man's resemblance to God as his image? Certainly not a 
 likeness in outward appearance ; for although the Scriptures 
 figuratively ascribe to God the members of the human body, 
 hands, eyes, feet, etc., no one imagines that there is any such 
 resemblance of form between the Creator and the creature. 
 ISTeither was man created, in the jiroper sense of that word, in 
 the likeness of God in respect to character, for holiness is not 
 properly a subject of physical creation. Besides, we read in 
 the epistle of James concerning man in his fallen condition, 
 that he still retains his orio-inal likeness to God: — "The 
 tongue can no man tame ; it is an unruly evil, full of deadly 
 poison. Therewith bless we God, even the Father, and 
 therewith curse we men, which are made after the similitiLde 
 of Gody 
 
 We must seek this resemblance in man's intellectual con- 
 stitution, in his spiritual capacities and powers, in his moral 
 faculties, and in that position of dominion in which he was 
 placed to represent the Creator upon the earth. Man is a 
 reasonable, personal soul, and in this respect is the likeness of 
 God. As the Psalmist expresses it: "Thou madest him a 
 little lower thanElohim" — the "ano;els"as it reads in our 
 version ; but the word used by David was properly the name 
 of God himself. The secondary meaning of " angels," — which 
 is quoted from the Septuagint in the epistle to the Hebrews — 
 was probably chosen by the Greek translators on account of 
 the superstitious reverence of the Jews for the name of God. 
 The literal statement of the Psalmist concerninc: man is. 
 Thou madest him but little short of the Divine. 
 
 The whole physical creation was prepared as a platform 
 for man, as a temple for its priest; and his likeness to Gocl 
 
34 MAN : m GENESIS AND IN GEOLOGY. 
 
 appears in the supremacy witli which he vms invested over 
 nature, by virtue of his spiritual power. As Thohick ex- 
 presses it : *' The lion has his tooth, the crocodile his coat of 
 mail, the birds their wings, the fish their .fins ; but which is 
 man's weapon for attack, which his shield for defense ? — the 
 spifit from God : therefore all must obey him. The cattle on 
 the pasture, wild beasts roaming the forests, birds flying below 
 the expanse of heaven, fish swimming in the depths of the 
 sea ; they all must obey him — man is their lord and king." * 
 
 The seventh verse of the second chapter of Genesis points 
 expressly to the dual constitution of man — an animal nature 
 formed of the dust of the ground, that is, a physical organiza- 
 tion from existing materials, and the spiritual nature, the 
 divine in-breathing, by virtue of which man, as a conscious 
 and rational soul, resembles God as a being of intelligence, 
 having power of voluntary action, and invested with domin- 
 ion over nature. 
 
 Such is the characterization pf man in the Biblical account 
 of his origin. Geology assigns to man the same position in 
 the order of creation which, is given him in the book of 
 Genesis. Upon this point all geologists, however diverse 
 their theories, are perfectly agreed. Man began to be. In 
 certain stages of our globe he could not have existed on its 
 surface. For instance, in the carboniferous period, when 
 rank vegetation flourished over the regions of our present 
 coal beds, the atmospheric conditions of temperature and 
 moisture, and the excess of carbonic acid in the air, were 
 conditions impossible to human life. For long, long periods 
 there is no trace of man's existence in the strata pf the globe, 
 nor are his remains found among the earlier fossils of organic 
 forms. Man is the highe^st type of organization upon the 
 
   «' Commentary on Psalm viii." 
 
MAN TUB HEAD OF THE CREATION. 35 
 
 surface of the globe. In particular members, and in adapta- 
 tions to particular ends, other creatures are superior to man ; 
 but by his powers of locomotion, of endurance, aud of con- 
 trivance, man is fitted to subdu© all other creatures, and to 
 subjugate and modify the earth. Erect, compact, agile, 
 symmetrical, efficient, and enduring, he is properly the lord 
 of the creation. Pre-existent nature was a prophecy of his 
 coming. The physical creation rose stej) by step, platform 
 upon platform, like a pyramid, Avhose apex is Man. Cicero 
 says : " When you look upon a large and beautiful house, 
 thougli you should not see the master and find it quite empty, 
 no one can persuade you that it was built for the mice and 
 weasels that abound in it." If we imao-ine some hir)her Intel- 
 ligence to have looked upon our globe at various periods of 
 its formation prior to the appearance of man, he must have 
 seen that this structure was as yet incomplete, that it could 
 not be designed for the mere home of star-fish and lizards, 
 that there must be some hicjher order of being: for whom all 
 this was preparing. 
 
LECTURE III. 
 
 ht Bxiaxn of matt. 
 
 
 THEOEIES OF DEVELOPilENT. 
 
 That man is not coeval with the globe that lie inhabits, but 
 came into existence only in the last great age of geological 
 time, that he crowned the series of organic life, that he was 
 endowed with intellectual and moral faculties, and invested 
 with dominion over Nature, are points upon which science 
 attests the statements of the Biblical history. But a school 
 of scientists deny that man was the immediate product of a 
 new creation, and refer his origin to a Z/Ciio of Development 
 Avhich they profess to trace in all organic Nature, working 
 through secondary causes, without the intervention of a 
 personal Creator. Various as are the theories of development, 
 they all agree in ascribing the successive forms of life to 
 secondary causes. As applied to Man, this doctrine demands 
 a careful investigation. 
 
 The notion that man was somehow develoj^ed out of the 
 Simia is not of recent origin. Eighteen centuries ago Pliny 
 wrote, "Man is the being for whose sake all other things 
 appear to have been produced by Nature ;" yet he remarked, 
 also, that " the various kinds of apes offer an almost perfect 
 resemblance to man in their physical structure." Professor 
 Huxley has made no advance upon Pliny in his statement 
 that, " so far as structure is concerned, man diiFers to no 
 greater extent from the animals which are immediately below 
 him, than these do from other members of the same order ;" 
 but Huxley draws from this the inference, " tliat man has 
 
PROGRESSIVE ORDER NOT DEVELOPMENT. 37 
 
 proceeded from a modification or an improvement of some 
 lower animal, some simpler stock." This idea found a tan- 
 gible expression m the early pagan mythologies. The god 
 of flocks and shepherds among the Greeks was believed to 
 "■ ^ a compound creature, having the horns and feet of a goat 
 and the face of a man. Their satyrs or forest divinities were 
 creatures that blended the animal with the human. Tlie 
 fauns of Roman legend were supposed to mark the transition 
 from the bnite creation to man, — an idea that Hawthorne 
 has finely wrought up in his " Marble Fann." Thus the 
 question of man's development out of some lower type of 
 creature does not lie between new discoveries of science and 
 old dogmas of theology. The notion is as old as the oldest 
 fables. Still, it deserves most candid consideration. We 
 will first define precisely what the doctrine is. 
 
 The question is not that of a progressive order in the crea- 
 tion as a whole, but of the development of superior species 
 from inferior by mere natural laws, — and especially the devel- 
 opment of man from animals next below him in tlie scale of 
 life. These two things must not be confounded. In the plan 
 of the physical creation there are distinct traces of a progres- 
 sive series in the types of existences. This is evident from 
 organic remains in the strata of the earth. Professor Guyot 
 has shown* that the formation of gases, of minerals, of water, 
 — in a word, of the various constituents of inorganic Xature — • 
 must have subsided before life could besfin. Also there was 
 an adaptation of the physical condition of tlie globe to 
 successive grades of life, which evinces purpose, plan, and 
 therefore Intelligence. And there Avas an advance in sys- 
 tems. Thus we find growth in fishes, nutrition in reptiles, 
 motion in birds, and symmetrical union in mammals ; and 
 
 * Notes of his unpubliehed lectures on Man Primeval, delivered as the Morso 
 Lectures in Union Theologic.nl Seminary, for 1869. 
 
38 MAN: IN GENESIS AND IN GEOLOGY. 
 
 again the gradations of Matter, Life, Soul — the lower the 
 suhstratimi of the hig?ier, but not its source. 
 
 But this advance in types is not necessarily the develop- 
 ment of one out of another. On this point Mr. Darwin 
 liimself has been misunderstood and somewhat misrepre- 
 sented. His speculations have no direct bearing on the 
 Biblical doctrine of creation by a personal God. His mode 
 of accounting for the origin of species does not dispense with 
 divine causation. Mr. Darwin's theory is not that of spon- 
 taneous generation, for he maintains that "not only the 
 various domestic races, but the most distinct genera and 
 orders within the same great class, are all descendants of one 
 common progenitor." 
 
 The development of the higher out of the lower assumes a 
 gradation of orders, and the displacement of the lower in 
 producing the higher,; but Darwin teaches simply that the 
 variation of species is induced by causes which already ex- 
 isted in the common progenitor. Neither does he teach 
 origination by natural causes alone. Divergence by selection, 
 resulting at last in prominent variations of type, he ascribes 
 to natural causes ; but the j^revious question, " How organic 
 matter began to exist," he does not touch at all. He eays, 
 practically : — " Given the origin of organic matter, supposing 
 its creation to have already taken place, my object is to fehow 
 in consequence of what laws, or what demonstrable proper- 
 ties of organic matter, and of its environments, such states 
 of organic Nature as those witli which we are acquainted 
 must have come about ;" * in short, he is accounting for phe- 
 nomena in species which have been brought to pass, a8 he 
 alleges, by certain laws operating upon them since the ori- 
 ginal creation. On this point Professor Dana teaches that 
 
 * statement of Darwin's views, by Prof. Huxley. 
 
SUCCESSIVE CREATIONS OF SPECIES. 89 
 
 " species have not been made out of species by any process 
 of growtli or development, for the transition forms do not 
 occur; that the cvokitioii or phm of progress was by suc- 
 cessive creations of sj^ecies, iu their full perfection. After 
 every evolution, no imperfect or lialf-made forms occur ; no 
 back step in creation; but a step forward, through new 
 forms, more elevated in general than those of earlier times ; 
 til at the creation was not in a lineal series from the very 
 lowest upward. The types are wholly independent, and are 
 not connected lineally, either historically or zoologically. 
 The earliest species of a class were often far from the very 
 lowest, although among the inferior. In many cases the ori- 
 ginal or earliest group was but little inferior to those of later 
 date, and the progress Avas toward a purer expression of the 
 type. But Geology declares, unequivocally, that the new 
 forms were new expressions, under the type-idea, by created 
 material forms, and not by forms educed or developed from 
 one another." * 
 
 To give one more authority on the same point, Professor 
 Agassiz says : " Some have mistaken the action and re-action 
 which exist everywhere between organized beings, and the 
 physical influences under which they live, for a causal or 
 genetic connection, and carried their mistakes so far as to 
 assert that these manifold influences could really extend to 
 the production of these beings ; not considering how inade- 
 quate such a cause would be, and that even the action of 
 physical agents upon organized beings presuj)poses the very 
 existence of those beings. The simple fict that there has 
 been a period in the history of our earth, now well knov/n to 
 geologists, when none of these organized beings as yet ex- 
 isted, and when, nevertheless, the material constitution of 
 
 * Bihliotheca Sacra, January and July, 1856. 
 
40 MAN : IN GENESIS AND IN GEOLOGY. 
 
 onr globe and the physical forces acting upon it were essen- 
 tially the same as they are now, shows that tliese influences 
 are insufficient to call into existence any living being. 
 
 " Nothing is more striking," he adds, " throughout the 
 animal and vegetable kingdoms, than the unity of plan in 
 the structure of the most diversified types. From i^ole to 
 pole, in every longitude, mammalia, birds, reptiles, and fishes 
 exhibit one and the same plan of structure, involving abstract 
 concejDtions of the highest order, far transcending the broad- 
 est generalizations of man, — for it is only after the. most 
 laborious investigations that man has arrived at an imperfect 
 understanding of this plan ; and yet this logical connection, 
 these beautiful harmonies, this infinite diversity in unity, are 
 represented by some as the result of forces exhibiting no 
 trace of intelligence, no power of thinking, no faculty of 
 combination, no knowledge of time and space. If there is 
 anything which places man above all other beings in Nature, 
 it is precisely the circumstance that he possesses those noble 
 attributes without which, in their most exalted excellence 
 and perfection, not one of these general traits of relationship 
 so characteristic of the great type of the animal and vege- 
 table kingdoms can be understood or even perceived. How, 
 then, could these relations have been devised without similar 
 powers ? If all these relations are almost beyond the reach 
 of tiie mental powers of man, and if man himself is part and 
 parcel of the whole system, how could this system have been 
 called into existence if there does not exist One Supreme In- 
 telli2:ence as the Author of all thinsis."* 
 
 A strong ^?nm(? facie argument against the theory'- of de- 
 velopment is found in the fact that, through all departments 
 of the universe there are traces of invisible and immaterial 
 
 * Essay on Claseification, Sections II. and 17. 
 
PROGRESS BY SPIRITUAL POWER. 41 
 
 Powers, that lie back of the phenomena that come imder the 
 direct cognizance of science, and are jiroximate causes of 
 those phenomena. Thus, chemical afiinity lies back of and 
 produces the more important phenomena of inorganic matter ; 
 the principle of growth, which can not itself be analyzed or 
 defined, produces vast changes in tlie vegetable kingdom; 
 the principle of instinct influences many of the manifestations 
 of animal life, and finally, a spiritual intelligence controls the 
 actions of man. Does not this universality of invisible and 
 immaterial powers point to a supreme spiritual Power back 
 of all phenomena, and producing them ? 
 
 It may be said, however, that the doctrine of develop- 
 ment does not displace the personal Creator, but only re- 
 moves to a greater distance the original act of creative 
 130 wer, which set in order the productive agencies whose 
 results have been evolved in the successive types of ex- 
 istence. We come, then, to the immediate question, Was 
 Man developed out of that which preceded him, and which 
 was so manifestly a preparation for his coming? Suppose, 
 for the sake of the argument, we admit that, as to his 
 physical organization, man was but an improvement upon 
 liomologous structures in the animal kingdom, and that there 
 was a progress through these successive forms up to the 
 most perfect physical model, we shall then have provided 
 only for the exterior case of the Man, by a plastic law of the 
 Creator, and we must still refer the higher nature, the true 
 spiritual humanity to God, from whom alone it could proceed. 
 But we can not make even this concession concerning the 
 lower physical organization of Man. President Hopkins,* in 
 in an able discourse upon the principle of progress in the 
 creation, calls attention to the distinction between a con- 
 
 * A Baccalaureate Sermon by Mark nopkins, D.D., LL.D., President of Williams 
 College. 
 
42 MAN: IN GENESIS AND IN GEOLOGY. 
 
 dition and a cause. The universe, for instance, is built 
 upon successive platforms of conditions, each platform being 
 narrower than that directly beneath it, and the conditions 
 being broader in their range of application than the thing 
 conditioned thereupon. Thus gravitation, cohesion, and 
 chemical affinity are all conditions of vegetative life; but 
 these do not produce that life, — they are not its proper 
 cause. 
 
 The Life is a new principle which enters from some other 
 source, and lifts up these antecedent and necessary con- 
 ditions upon a new platform for its uses. And so on through 
 all the higher stages of existence, the end of the lower is 
 the higher, but the lower ends wdthout j^roducing the higher, 
 and has not in itself any power of producing the higher. 
 Something not already in itself enters in to combine these 
 conditions and i^roduce the next higher plane. To the same 
 efiect is the teachin«: of Professor Dana: — ^that life and 
 jDhysical or inorganic force are directly opposite in their 
 tendencies ; that inorganic and organic Nature move in op- 
 posite directions; so that, on scientific grounds, we should 
 conclude that physical force could not, by any metamorphosis, 
 give rise to Life. Neither is there any autliority from science 
 to assert that Life itself is capable of more than simply living 
 and reproducing itself " Suppose the w'orld to be in its 
 condition of inorganic progress, we have no scientific ground 
 for supposing that it could pass to a higher state, possessing 
 living beings, by any parturient j^owers within. Or if Life 
 exists, we still get no hint as to the evolution of the four 
 sub-kingdoms of animal life from a universal germ; nor as 
 to the origin of the Class-types, Order-family, or Genus- 
 types, or those of Species, each of which is a distinct idea 
 in the j^lan of creation. Nature, in fact, pronounces such 
 a theory of evolution absolutely false. The perpetual pres- 
 
NO TRANSITIONAL FORMS. 43 
 
 Bence of Mind, infinite in power, wisdom, and love, and ever 
 acting, is manifest in the whole liistory of the past."* 
 
 ProfeSfrOr Huxley, indeed, believes there is a "physical 
 basis of Life," which underlies all the diversities of vital 
 existence so that a nnity of power or faculty, a unity of 
 form, and the unity of substantial composition, pervades 
 the whole living world. But granting that what he calls 
 a *' nucleated mass of protoplasm " is the structural unit of 
 the human body, and that the body itself is a mere multiple 
 of such units, still Professor Huxley admits the necessity of 
 a 2?)'e-e:nstl?i[/ living protoplastti in order to the production 
 of life ; and for the origin of this he does not pretend to 
 account. Indeed, he admits that we know nothing about 
 the composition of any body whatever, as it is, and that 
 chemical investigation can tell us little or nothing, directly, 
 of the composition of living matter. Hence, of all the known 
 forces and properties in the physical universe before man, 
 we have no evidence that there was in them, singly or com- 
 bined, a power that could have produced man as a living 
 soul. The conditions of his existence were not the causes 
 of his existence. 
 
 If man was produced by evolution from pre-existing or- 
 ganisms, where are the transitional forms ? The change 
 from the highest Simian type to the lowest human must 
 have been gradual, and have extended over a long j^eriod. 
 But no traces have been found of a creature intermediate 
 between the ape and man, nor of a Simian tribe so for ad- 
 vanced as to fill up the gap. Professor Carl Yogt,t indeed, 
 maintains that " microccphali and born uliots present as 
 perfect a series from man to ape as may be wished for; and 
 since it is possible that man, by arrest of development, may 
 
 * BUjliotheca Sacra, January, 1856. 
 
 t Lectures on Man ; and Memoir on Microcephali, or IIuman-Ape Organisms. 
 
44: MAN: IN GENESIS AND IN GEOLOGY. 
 
 aj^proximate the ape, the formative law must be the same 
 for both ; and so we can not deny the possibility that just as 
 man may, by arrest of development, sink down to the ape, 
 so may the ape, by a progressive development, approximate 
 to man." But this by no means follows. Exceptional cases 
 of degradation from the superior to the inferior can not be 
 held to prove a reverse law of progressive development from 
 the inferior to superior. Yogt's reasoning is based entirely 
 upon a few abnormal specimens of suppressed human devel- 
 opment ; whereas his argument requires that he should pro- 
 duce specimens of advanced Simian development, approx- 
 imating humanity by slow but evident degrees. In the thou- 
 sands of years since men and apes have lived side by side, the 
 ape has made no advance toward the form, the habits, or 
 the intelligence of man. "Why has there been no lucky in- 
 stance of a humanized ape, under the favoring conditions 
 of human example, and with the supposed precedent of 
 such a development given in the origin of man ? And why 
 has palaeontology presented no specimen of the transitional 
 ape, which had at least advanced to the level of idiotic hu- 
 manity, resembling man in the organs of the body, though 
 deficient in his manifestations of mind ? 
 
 But while such resemblances as Carl Yogt has traced 
 between abnormal specimens of humanity and the higher 
 Simian types may give plausibility to a theory of develop- 
 ment, there are, on the other hand, characteristics of man 
 which so completely individualize him, and separate him 
 from animals, as to neutralize the argument from resem- 
 blances. 
 
 Kochet has grouped these discriminating characteristics 
 under five principal heads, a brief summary of which must 
 answer my purpose for popularizing the subject. 
 
 (1.) 3Ian examined externally as regards form. There 
 
THE CHARACTERISTICS OF MAN. 45 
 
 is not a single feature in the human face "which, examined 
 from an artistic standpoint, does not constitute a character 
 of beauty and nobility foreign to the animal. Man alone 
 has an expressive and intelligent physiognomy. This applies 
 also to the body. The erect stature, the perfection of the 
 hand and of the foot, are characters of the same value. 
 The hand is especially characteristic. Man alone has a true 
 hand ; he alone uses this admirable instrument for creating 
 the thousands of industrial and artistic masterpieces. 
 
 (2.) The internal^ sensitive., or 'moral man. Man is en- 
 dowed with a moral sensibility altogether unknown to the 
 rest of oro;anized bein2:s. lie loves or believes in tinners 
 animals have no notion of He possesses the feeling of the 
 beautiful, the ugly, of wrong and right. He alone is con- 
 scious of the morality or immorality of his acts. Man alone 
 has an idea of God, and is attached to him by feeling and 
 intelligence. 
 
 Man alone of all animated beings forms a complete fimily. 
 The animal takes life as it finds it, without any way modify- 
 ing it. Man, on the contrary, takes life according to his 
 will ; for all the regions of the globe form part of his do- 
 main ; and he can in a thousand ways vary the mode 
 of his existence. 
 
 (3.) 3ra)i considered as an active being. Even in satis- 
 fying the lowest appetites, man differs from animals. He 
 alone prepares his food by cooking it. Man alone j^rovides 
 himself with clothes to protect himself from the elements. 
 When we treat of industry, instruments, and arms, the dif- 
 ference is enormous. Man possesses another important char- 
 acter, — intelligent speech. 
 
 (4.) Man considered as an intelligent being — or the facid- 
 ties of the human mind. Animals possess a memory ; but 
 in them it is a faculty founded only on wants, personal 
 
46 MAN: IN GENESIS AND IN GEOLOGY. 
 
 utility, without any true notion of the objects ; while in 
 man, who, by means of language, conveys ideas, the facts 
 of memory acquire great value. The animal possesses 
 nothing analogous to the free-will of man. The animal en- 
 tirely wants imagination, which for man is the charm of 
 life, the consolation and the remedy for his evils. 
 
 (5.) 3Ian considered as a collective being. The animal 
 constantly loses territory which man gains. The day will 
 arrive when tliere will be on the surface of the earth only 
 such animals as are useful to man. Animality has no prin- 
 ciple of cohesion in its members. Every animal lives only 
 for itself But men group together and combine their forces, 
 and, although individually weak, they acquire an immense 
 power. Man transmits his works and his conquests to his 
 descendants. The animal perishes, and leaves only his skel 
 eton behind.* 
 
 Now, these characters are qualitative^ and serve to dis 
 tinguish Man as a species. They belong to a plane so much 
 higher than animal life that they must have been derived, 
 from a source above the laws and conditions of that life ; 
 they answer to and verify the place assigned to man by the 
 Mosaic account of his creation ; that he was made in the 
 image of God, and invested with dominion "over the fish of 
 the sea, and over the fowl of the air, and over the cattle, 
 and over all the earth, and over every creeping thing that 
 creepeth upon the earth." The adaptation of man for this 
 supremacy over Nature is marked by that feature of his 
 physical structure which Professor Dana has happily termed 
 cephalization. " The head of an animal being the seat of 
 power, containing the principal nervous mass, and the various 
 organs of the senses, it is natural that among species rank 
 
 * These views of M. Eochet are condensed from the Bulletins of the Paris Anthro- 
 pological Society, and published in the Loudon Anthropological Review, April, 1869. 
 
MAN DISTINGUISHED BY THE BRAIN. 47 
 
 should be marked by means of variations in the structure 
 of the head ; and not only by variations in structure, but 
 also in the extent to whicli the rest of the body directly 
 contributes, by its members, to the uses or purposes of the 
 head." Xow, in man, the organs of digestion, of locomotion, 
 and the like, are reduced to the oninimum of the demands 
 of a rational creature, while " his nervous system stands 
 vertical, with the brain at the summit, and that brain nearly 
 treble the size of the brain of a gorilla." The body in all 
 its parts is placed directly under tlie domination of the head, 
 and is fitted for head-uses. " The superiority of man to other 
 animals has long been recognized in the structure of his 
 hand^ Avhich is so wonderfully fashioned for the service of 
 his exalted nature; in his erectness of form^ which seems 
 like a promise of a world above, denied the animal, which 
 goes bowed toward the earth ; in his face^ which is made 
 not only to exhibit the inferior emotion of pleasure, through 
 the smile or laugh, but — when not debased by sin — to move 
 in quick response to all higher emotions and sentiments, and 
 calls for sympathy, as though it were the outer film of the 
 soul itself; in his speedi^ which is the soul in fuller action 
 wielding its power in force on other souls. "We now per- 
 ceive that these characteristics are outer manifestations of a 
 structure whose elevation for the uses of the brain is in 
 accord with man's greatness of intellect and soul. Thus 
 living Nature, as Avith universal acclaim, bows before man 
 its visible head. Man, the oifspring, not of Xature, but of 
 God, can not be brought within the plane of a material de- 
 velopment without destroying all that is distinctive hi Hu- 
 manity." His dominion over Nature will be set fortli more at 
 length in a subsequent lecture. But Ave can not close this 
 train of thou2:ht Avithout a c:rateful reco^'nition of the nobil- 
 ity and grandeur of our Humanity as first conceived in the 
 
48 MAN: m GENESIS AND IN GEOLOGY. 
 
 design of God ! There are some who object to the Biblical 
 view of man, that it is degrading, that it makes no recog- 
 nition of that dignity of which he is conscious, that it puts 
 upon him no such honor as science accords to him in the 
 creation. So far from this, it is the Bible that puts honor 
 upon man in the record of his creation. 
 
 It is not the Bible that traces the origin of man back to the 
 
 monkev or the trilobite ; — this makes him the child of God, 
 
 ** . . . . 
 
 created in his image, for his companionship and his glory. 
 
 True, the Bible represents man as fallen and degraded in 
 character, but this by his own act, because God had made 
 him a being of voluntary powers, which powers he perverted 
 to his own degradation ; — but, nevertheless, by reason of 
 these very powers, he is capable of recovery and restoration 
 to his original place and destiny as the offspring of God. As 
 the highest organization upon the globe he inhabits, he is the 
 crowning excellence of the creation. But this organic perfec- 
 tion is a small i:>art of the Creator's ideal in man. When, 
 after all his other work, God said, " Let us make man in our 
 own image, after our likeness," He set him apart from all other 
 creatures in a sublime pre-eminence, and put the seal of divin- 
 ity upon him as an intelligent soul ; and then, as if to repre- 
 sent Himself upon the earth, He crowned man with glory and 
 honor, and set him over all the works of His hand. No the- 
 ory of development, no speculation of philosophy, no dream 
 of poet can place man upon such a pinnacle of honor as that 
 where God set him at the fii^Bt. He has thrown him'self down 
 from that position of dignity by self-will, self-worship, the 
 love of the creature, — by knowing, willful, daring disobedi- 
 ence of God. Man is not a poor, struggling creature, just 
 breaking away from the fellowship of brute beasts and mak- 
 ing fitful endeavors after a higher life ; — he is a fallen creature. 
 The image of God, a little lower than the Elohim, he has 
 
THE DIGNITY OF MAN. 49 
 
 debased himself to the level of creatures of the earth and 
 earthy. Take away sin from man, and he would no longer 
 grope after an affinity "with brutes, but feel again his fellow- 
 ship with God. As Tholuck finely says, " We are feudal 
 servants, holding our title over the lower creation by grant 
 from the Creator and Lord of all. But, elated by arrogance, 
 the feudal servant has rebelled aQ;ainst his feudal lord. We 
 ought to consider ourselves servants, but set up ouiifelves as 
 independent lords of creation. We ought to be the priests 
 of God, re-oflering to Ilim, and using for His glory, whatever 
 His creation has provided for us; but have become idolaters, 
 worshiping the idols of our own selves. It is one of the 
 effects of that rebellion, that our royal scepter became 
 broken, and that only a fragment of it remained in our 
 hand ; for our present knowledge and power are but poor 
 fragments of the glory which we were originally destined 
 to enjoy."* That glory man can not regain by material 
 means. No progress in the physical sciences can ever 
 restore him to his forfeited position. The soul is the true 
 seat of dominion, and his restoration must come through the 
 renovation of the soul. 
 
 Suppose that, with infinite pains and daring risks, one 
 climbs to the summit of Mount Blanc ; he can not stay 
 there, — he must either perish with cold or die from the 
 difnculty of breathing at that height. He finds himself 
 •encompassed also with clouds that intercept his vision, so 
 that only by rare glimpses can he see farther than from 
 many a lower peak. He can have only for a moment 
 the vain satisfaction of having outclimbed his fellows, and 
 must descend ao-ain from this chillino- heio-ht, with no new 
 dominion over Xature, to share the common lot of men. But 
 
 * Tholuck, " Commentary on Psalm vii!." 
 3 
 
^0 MAN: IN GENESIS AND IN GEOLOGY. 
 
 with a soul renewed to holiness, he can rise to Alpine heights 
 of vision and of glory, higher and yet higher, commanding at 
 each ascent some wider prospect of truth, inhaling a purer 
 atmosphere, gathering strength as he rises for yet loftier 
 attainments, evermore rising toward God, his source, his cen- 
 ter, and his all. Of Him, and through Him, and to Him are 
 all things : to Him be glory forever. Amen. 
 
LECTURE ly. 
 
 Does Man belong to Nature as begotten of it, included in 
 it, concluded by it? or does Nature belong to Man as his 
 original birthright, his temporary habitat, his ultimate domin- 
 ion ? Is it true, as some physicists affirm, that Man is just 
 the latest outcome of Nature's efforts at improving upon her 
 own experiments in organic life — the treasured selection of 
 some accidental variety of birth in a Chimpanzee family ? or, 
 as say others, that he is " but the last term of an innumera- 
 ble series of organisms which has been slowly evolving under 
 the domination of the same law?" or that Man, whenever and 
 however he began to be, is " under the absolute control of 
 physical agencies," cradled by Nature and molded at her 
 will ? Have we done with Personalitv, done with Conscious- 
 ness, done with Liberty — except as a name to fight for — done 
 Avith Progress, save in the fixed and narrow groove of phys- 
 ics and statistics — which, after all, is not progress, but the 
 rotation of natural forces in an ever-returning cycle ? — have 
 we done w^ith Spiritual Powers, and with Causes both intelli 
 gent and final? — have we done with the Deity save as impei 
 sonal fiite or law, and having done with God have done also 
 with Man, — for whom tliere is neither dignity, worth, nor 
 hope if there be no God ? Quite otherwise would I seek the 
 solution of the problem of life. I find in it three factors, 
 co-operative but not co-ordinate : — God, Man, and Nature. 
 What, then, is the normal relation of Man to Nature? or, if 
 
52 MAN: IN GENESIS AND IN GEOLOGY. 
 
 you please, what are the mutual relations of Man and Nature, 
 the two mundane factors in the problem of life ? 
 
 Without question we yield to Nature precedence in the or- 
 der of time. Nature was before Man. Through immeasura- 
 ble feons the processus of her phenomena, in all their varied 
 beauty, sublimity, and terror, had moved on with no human 
 spectator to observe them. The upheaval of the continents ; 
 the slow subsiding of the seas ; glaciers and icebergs, vol- 
 canic fires and steamy mists — hot, cold, moist, dry, striving 
 for mastery " o'er many a frozen, many a fiery Alp ;" gigan- 
 tic flora blooming and decaying; monsters of reptile and 
 animal life, the spawn of chaos and night ; all these had been, 
 and had left their record upon the surface of the globe ; 
 — inorganic nature, organic nature, life vegetable, insect, 
 animal, all had passed on and on through timeless epochs of 
 duration without one trace of Man. 
 
 And when we reflect with the geologist, that "from the 
 inconceivably remote period of the dej^osition of the Cam- 
 brian rocks the earth has been vivified by the sun's light 
 and heat, has been fertilized by refreshing showers and 
 washed by tidal waves ; that the ocean not only moved in 
 orderly oscillations regulated, as now, by sun and moon, but 
 was rippled and agitated by winds and storms; that the 
 atmosphere was influenced by clouds and vapors, rising, 
 condensing, and falling in ceaseless circulation," and yet that 
 while Nature was thus established in her ordinances, through 
 the long, long ages from the Cambrian to the Post-Tertiary 
 there was no human organism, we are impressed not only 
 with the recency of Man's origin, as compared with the 
 wliole duration of the globe, but with his physical insignifi- 
 cance upon the scale of the universe. In this view we 
 concede the grandeur of Nature, in her antiquity, her forces, 
 and her laws. 
 
MAN NOT A PRODUCT OF NATURE. 63 
 
 Geology, as wo have seen already, teaches that Man began 
 to be. But it also teaches that prior to Man's appearance 
 "the material constitution of our globe, and the physical 
 forces acting upon it, were essentially the same as they are 
 now ;" that phosphate of lime, iron, and albumen had then 
 the same properties as now ; that heat and electricity had the 
 same vitalizing power, and that these materials and forces 
 were then as now the same in their combinations and effects. 
 But we can take these materials and forces into the labora- 
 tory, and there measure, analyze, and combine them, and 
 ascertain just what they are capable of effecting, and that 
 they are not capable of originating the human organism or 
 of producing human life, even when directed by the science 
 and the ingenuity of Man with an analysis of the human 
 subject before him. Something more than mere physical 
 JSTature, even after long ages of her evolution, is required to 
 account for the appearance of Man upon her stage. 
 
 And we may go farther. Not only are mere physical 
 forces inadequate to originate life, but there is much to 
 warrant the position of Professor Owen, that these forces are 
 in antagonism Avith life, and tend to its destruction; that 
 every living organism has " to maintain a contest against the 
 surroundino: afrencies that are ever tending to dissolve the 
 vital bond, and to subjugate the living matter to the ordinary 
 chemical and physical forces." * 
 
 A change of climate, a wet or a dry season, a wind, a 
 flood, is not only largely destructive of life, but such 
 mutations long continued may extirpate whole species; so 
 that life depends upon the self-adjusting power of the 
 individual in respect to the hostile and destructive forces of 
 Kature. The eminent authority just cited reminds us that 
 
 • "Palaeontology;" see Note at close of this Lecture. 
 
54: MAN: IN GENESIS AND IN GEOLOGY. 
 
 " with life, from the beginning, there has been death. The 
 earliest testimony of the living thing, Avhether coral, crust, or 
 shell, in the oldest fossiliferous rock, is at the same time proof 
 that it died. Hence the operation of creative force has been 
 limited to no one geological epoch ; but palseontological re- 
 search has established the axiom of the continuous operation 
 of the ordained becoming of the species of living things." 
 / ]!^ot natural evolution, but creative interposition upon the 
 plane of Nature, is the lesson of the record of the rocks. 
 
 In the present stage of science, I may safely lay down the 
 postulate, that Man had a beginning, and that Nature is not 
 proved adequate to have caused that beginning. He ap- 
 peared upon the plane of Nature with an organism that 
 Nature fails to account for, and with powers for which Nature 
 furnishes no precedent. 
 
 In the preceding lecture I have granted all that can be 
 fairly claimed in the facts of science by the advocates of the 
 notion of development under whatever phase, — especially 
 the two cardinal facts of a progressive order in the types of 
 existence from the zoophyte up to the mammal, and of the 
 homologies among different classes of vertebrates, from fishes 
 up to Man ; yet the theory of evolution remains a theory, or 
 rather an hypothesis, transmitted from the oldest pagan 
 mythology, and is no more an established dogma of science 
 in the pages of Darwin and of Huxley than in the pages of 
 the " Marble Faun." Nay, is not Hawthorne even nearer 
 the truth w^hen he ascribes the transformation of the mute 
 mystery of the animal in the Faun into the consciously 
 human in Donatello, to a crime prompted by the passion of 
 love, that awakens at one stroke intelligence, conscience, 
 guilt, death ? But artistic and scientific Fauns and fancies 
 aside, the vital question is whether Man was created^ or 
 .whether, like Topsy, he growed ; whether he has simply a 
 
SERIAL PROGRESSION NOT EVOLUTION. " 55 
 
 " place in Nature " as one of her series, or a position over 
 Nature by reason of personal prerogatives and powers. We 
 must be careful not to confound things so widely distinct as 
 progress in the series of animal life and the evolution of 
 higher species from pre-existing organisms. 
 
 It is a most unscientific defect of the theory of develop- 
 ment, that it ascribes to known causes unknown effects. The 
 causes are before us ; we can measure exactly their power, 
 can trace minutely their operations, can observe their effects. 
 Yet effects which they have never been known to produce, 
 and which sustain no natural nor logical relation to these 
 causes, are now assumed to have proceeded from them by 
 some mysterious law of evolution in the past, which has never 
 renewed its activity for the gratification of a human observer. 
 The hypothesis rests upon assumption. It may be illustrated 
 by an analogy. 
 
 In a great pottery one sees common earthen vessels of 
 coarse grain and uncouth shape stored in the basement ; and 
 above these a pure white glazed ware of plain patterns ; and 
 above this vessels of artistic forms and ornaments, but made 
 of the ssame simple materials ; and above these, again, vases 
 of porcelain or of terra cotta of the most delicate structure in 
 their material, and decorated with the most exquisite touches 
 of art : the Wedgwood vase, that rivals the choicest speci- 
 mens of Etruscan antiques ; the Sevres china, that vies 
 with the most curious workmanship of Japan ; — but, though 
 there is in these various structures a progress in workmanship 
 and design, one class is in no wise an outgroAvth of another ; 
 but the progressive series witnesses for the inventive skill of 
 the artificer. A progressive order in structure does not prove 
 the development of each more advanced individual or class in 
 the series out of that which next preceded it. The fact that 
 there was an order and a progress in the forms of organic life 
 
56- MAN: IN GENESIS AND IN GEOLOGY. 
 
 as these were brought upon the stage of existence, affords no 
 proof that there was a development of one form out of an- 
 other by some natural law ; this may only unfold the intelli- 
 gent plan of the Creator in his works, the order of the Cre- 
 ator's acts — the power of the j^otter over the clay. Mere 
 homology of structure does not prove evolution. In the fac- 
 tories of Lowell one sees carpets of divers quality, figure, 
 and texture woven by the same motive-power ; but an intel- 
 ligent will devises the pattern and adjusts the loom to that 
 combination of materials which makes the difference between 
 them ; and no j^rinciple of develoj^ment, no accidental or nat- 
 ural variation will account for that difference. And so in the 
 world of life, — Nature, acting like a vast power-loom, may 
 work up her materials upon some general plan of structure 
 with varieties of form ; but the loom does not originate either 
 the structure or its varieties ; it simply works up the materi- 
 als that are j^ut into it, according to the patterns devised and 
 set by the creative mind. Plato was right in counting the 
 divine ideas the real substances, and those conceptions which 
 originate in the intelligent will of God, ISTature, acting as His 
 power-loom, must work up according to the pattern. She 
 can not, of herself, pass from one to another, for ligature is 
 under law to the will of her Creator. Hence, as a leading 
 naturalist has said, " the resemblances between the skeletons 
 of Man and the Apes may, to the uninitiated in science, 
 ajjpear to make the transition by development feasible, yet 
 they are of no weight as argument, since the question is as to 
 the fact whether, under Nature's laws, such a transition has 
 taken place as the gradual change of an ape into a Man, or, 
 whether apes were made to be, and remain, apes ? " There is 
 no evidence whatever from any half-and-half specimens, or 
 from any traces in organic remains, of such a gradation from 
 the gorilla up to the human organism. The gap between the 
 
NO LINKS OF DEVELOPMENT. 57 
 
 two is still immense ; and homologies are no part of the fact 
 of a transition from one to the other in the remote ages of the 
 past. The theory of such a transition will not explain the 
 amazing clifferenccs between Man and the lower creation. 
 The strongest advocates of gradation do not pretend that 
 any remains have been found of a human being intermediate 
 between men and apes ; or that take our race down apprecia- 
 bly nearer to that lower form of animal existence. A union 
 now of the so-called transmuted species with its original 
 could only issue in a monstnim horrendwn, informe^ ingens. 
 The Duke of Argyll has stated with clearness and force 
 the objection to the theory of development from the absence 
 of intermediate links in those portions of the geological rec- 
 ord which are the most consecutive and complete. " The 
 Silurian rocks, as regards oceanic life, are perfect and abun- 
 dant in the forms they have preserved, yet there are no fish. 
 The Devonian age followed, tranquilly, and Avithout a break ; 
 and in the Devonian sea, suddenly, Fish appear, — appear in 
 shoals, and in forms of the highest and most perfect type. 
 There is no trace of links or transitional forms between the 
 great class of Mollusca and the great class of Fishes. There 
 is no reason whatever to suppose that such forms, if they had 
 existed, can have been destroyed in deposits which have 
 preserved in wonderful perfection the minutest organisms."* 
 The same writer aroues that " the human frame diverges 
 
 CI? o 
 
 from the structure of the brutes in the direction of 2:reater 
 physical helplessness and weakness— a divergence which it is 
 most impossible to ascribe to mere Xatural Selection. The 
 unclothed and unprotected condition of the human body, its 
 comparative slowness of foot, the absence of teeth adapted for 
 prehension or defense, the same want of power for similar 
 
 * "Primeval Man," p. 45. 
 
 
58 MAN: IN GENESIS AND IN GEOLOGY. 
 
 purposes in the hands and fingers, tlie bhmtness of the sense 
 of smell, such as to render it useless for the detection of prey 
 -which is concealed — all these are features which stand in 
 strict and harmonious relation to the mental powers of Man. 
 But, apart from these, they would place him at an immense 
 disadvantao-e in the strus^sjle for existence. . . . The lowest 
 degree of intelligence which is now possessed by the loAvest 
 savage is not more than enough to compensate him for the 
 weakness of his frame. If that frame was once more bestial, 
 it may have been better adapted for a bestial existence ; but 
 it is impossible to conceive how it could ever have emerged 
 from that existence by virtue of Natural Selection. Man must 
 have had human proportions of mind before he could afford 
 to lose bestial pro23ortions of body. If the change in mental 
 power came simultaneously with the change in physical 
 oro-anization, then it w^as all that we can ever know or under- 
 stand of a new creation.* " 
 
 But it is claimed that if Man be not a product of NTature by 
 a progressive law of evolution and selection in living organ- 
 isms, he is yet so completely under the control of phj^sical 
 circumstances that Nature determines his character by her 
 conditions, and rules him by her laNvs. That physical geog- 
 raphy affects the characteristics of race is patent all over the 
 globe ; and a sound sociology must make account of soil, 
 climate, vegetation, mines, mountains, rivers, seas, as well as 
 of intellectual and moral phenomena, in estimating the quali- 
 ties and the prospects of a people. But the question remains 
 whether the influence of j^hysical conditions upon human life 
 is so uniform and absolute as to amount to a determining 
 cause? or does Man possess an essential quality of c?om^;^^o;^, 
 which makes him the proprietary of physical Nature, how- 
 
 * " Primeval Man/' pp. 6&-79. 
 
MAN THE CONQUEROR OF NATURE. 59 
 
 ever he himself may be impressed or modilied by its con- 
 ditions? so that — as Marsli expresses it — "thongli living in 
 physical Nature, lie is not of her, but belongs to a higher 
 order of existences than those born of lier womb and subniis- 
 bIvc to her dictates." * 
 
 We will here concede, for the sake of argument — though 
 the data are not sufficient to authorize the conclusion f — r 
 that Man began his existence on the earth at the low 
 stage indicated by the relics found in the valley of the 
 Somme and the caverns of Liege, and by the pile-habita- 
 tions in the Swiss lakes. But this crude stone-period shows 
 us Man — the most dependent of the animal creation — 
 nevertheless subduing Nature to his uses ; an artificer in- 
 venting tools, and planning houses, first converting stone 
 into arrow-heads, lance-heads, axes, hammers; then invent- 
 ing bronze, and applying iron to his purposes by the laws 
 of heat ; and by what Humboldt aptly styles " the flex- 
 ibility of his own nature," making physical Nature under 
 every form and in every clime to minister to his wants 
 and pleasures. In the stone-age, he was the builder and 
 the inventor ; the bridge, the aqueduct, the railway, and 
 the telegraph were in him in 2^osse, for the dominion of the 
 world was his, and he had but to " fight it out upon that 
 line." This feeble, timid creature came to share at first 
 the caves and forests of the beasts — so say, at least, this 
 school of archaeologists ; — but Man advances, and the beasts 
 disappear or are tamed. Whole races of animals, once 
 contemporary with Man, have become nearly or quite extinct, 
 while he, so inferior to them in size and strength, has mul- 
 tiplied till he has overspread the earth. By his progress 
 the wilderness has been subdued and made a fruitful field; 
 
 * G. P. Marsh, " Man aud Nature." See Lecture V. 
 
^0 MAN: IN GENESIS AND IN GEOLOGY. 
 
 marshes have been drained ; deserts reclaimed by irriga- 
 tion ; and climates at first hostile and deadly, have been 
 mitigated or counteracted in their efiects by human care 
 and skill. The ISTile yields up at last the mystery of 
 its sources ; the Arctic can not long hide its secrets ; the 
 wild Atlantic consents to be bound by cables to either 
 shore, and is linked to the Pacific by iron bands that 
 span a continent. Man subordinates the whole creation 
 to his own uses. He gathers the fruits of the earth, 
 the products of its mines, the treasures of the sea; he 
 emjiloys the subtile agencies of light, the powers of heat 
 and of motion, the fearful velocity and energy of the 
 lightning. According to his latitude and his wants, he 
 employs the reindeer, the dog, the horse, the ox, the buf- 
 falo, the camel, the elephant for transportation, or extracts 
 from fire and water the motive power of steam. He gets 
 light from the fat of sheep and oxen, the blubber of the 
 whale, the coal of the mountains, the resin of trees, the 
 rivers of oil in the bowels of the earth. He clothes himself 
 with fabrics woven from the skins of animals, the plumage 
 of birds, the pods and fibers of plants and trees. In a word, 
 he makes all Nature contribute to his use, his comfort, 
 his taste, his pleasure, and this by the mere brain-power 
 lodo-ed in him as lord over the creation. If one would 
 realize man's position over ^b^Tature, I know not where to 
 study it to more advantage than in the Smithsonian In- 
 stitute and in the Patent Office at Washington: — in the 
 one you have an exponent of Man's comprehension of 
 Nature through science; in the other, of his combinations 
 and adaptations of Nature through invention. The one 
 shows his mastery of the principles of Nature, the other 
 his mastery of the forces of Nature. At the Smithsonian, 
 you see in its museum how Man has studied, subdued, 
 
MAN THE ONLY INVENTOR. 61 
 
 and classified tlie whole animal kingdom ; in its labora 
 tories you see liow Man lias investigated tlie secrets of 
 Nature, and learned to measure and apply her forces ; in 
 its librar}^, you see what knowledge Man lias amassed con- 
 cerning the world in which he lives ; and in every depart- 
 ment you see his brain stamped upon all as proof of his 
 lordship over all. 
 
 In the Patent Office, you see all material substances and 
 mechanical powers combined and adjusted in countless 
 forms of ingenuity for the benefit of Man. How many 
 contrivances for heat, for light, for motion, for clothing, for 
 building, for navigation, for printing, for safety, for defense ; 
 how many devices of art and taste for ornament and 
 pleasure ; liow many varieties in the application of the same 
 principles and materials — yet every one of the myriad of 
 inventions in these lon<x corridors crowded with models 
 is the creation of the human mind. No gorilla ever took 
 out a patent, or made any improvement upon the condition 
 in which he was born ; no man-like ape ever developed out 
 of Nature anything beyond what his instinct taught him at 
 the first. No law or process of Nature ever produced a 
 machine. All these materials, all these agents and forces, 
 all these possibilities of adaptation and usefulness, lay slum- 
 bering in waste, in quarries and mines of the earth, in the 
 bosom of unconscious Nature, until Man, standing upon 
 Nature and above it, wrought them into shajDC for his own 
 use and made them his servants. "VYho can walk the cor- 
 ridors of the Patent Office and deny that Man is lord over 
 Nature? Where anion 2: these models would you arrano-e 
 Man as having a place in that Nature over which he reigns 
 supreme ? 
 
 Man is the user of Nature. Always and everywhere is 
 Nature used by him for his own ends. But, as Socrates 
 
62 MAN : IN GENESIS AND IN GEOLOGY. 
 
 argues with Alcibiacles, " he who uses, and that which is 
 used, are diiferent " — the currier Avho uses the cuttiug-knife 
 difierent from the .instrument he uses, and difi'erent also from 
 the hands and the eyes which he uses in his work. Xor can 
 Ave rise above the grand simplicity of Socrates' definition of 
 a man. " The Man is that which uses the body : — now, does 
 anything use the body but the mind? Is not the mind, 
 therefore, the Man ? " We answer with Alcibiades, " The 
 Mind alone." 
 
 To clinch the argument, here comes in the fact that Man's 
 conquest of Nature is in the ratio of his spiritual develop- 
 ment. The higher civilization upon our globe is nearly 
 coterminous with Christianity. This correspondence is not 
 accidental, but illustrates the law of Man's nature declared 
 at the beginning. As the oifspring of God he was invested 
 with dominion over the world ; by the fall he lost his spirit- 
 ual supremacy, which is again restored through the new life 
 in Christ. 
 
 I do not forget that the Phoenicians and the Egyptians had 
 arts now lost to us, whose products are curiosities in the 
 scientific museums of the nineteenth century. I do not 
 forget that the arch once called Roman is as old as Egypt, 
 and the aqueduct as old as Tyre; that glass was molten on 
 the shore of Phoenicia, and linen spun upon the banks of the 
 Nile ; that modern architecture is so largely a copy of tlie 
 schools of Greece, and that in the modelinG: of marble and 
 bronze, antiquity is still our teacher. In the time of Solomon 
 mankind had already "found out the knowledge of witty 
 inventions," and "of the making of books th(Te was no end." 
 Yet the records and monuments of antiquity show us, in the 
 main, the multiplication of works of physical strength rather 
 than inventions of practical utility. A reaping machine 
 traversing the delta of the Nile, a steam pump to irrigate 
 
CHRISTIAMTY A CIVILIZING POWER. 63 
 
 the soil after the yearly inundation, would have done more to 
 assert Man's dominion over Xature than tlie piling up of 
 stones into pyramids and the carving of tombs and temples 
 from the solid rock. Yet the mechanic arts of ancient 
 Egypt, the arts of practical life as depicted upon her monu- 
 ments, were in a comparatively unscientific stage long after 
 the pyramid of Cheops was pointed to the sky. Whatever 
 the land of the Pharaohs now possesses in scientific improve- 
 ments applied to the uses of practical life, is not an inherit- 
 ance from her ancient civilization, but a benefit imjoorted 
 from Christian lands. 
 
 In countries where the influence of Christianity is marked, 
 we notice a rapid and constant progress in Man's dominion 
 over Nature. In all such countries improved methods of 
 agriculture are making the earth more and more tributary to 
 the sustenance of Man. Science has instructed the husband- 
 man in the qualities and capabilities of different soils, and the 
 means of enriching them so as to enhance their productive 
 value. Thus the increased productiveness of the earth is 
 made to keep pace with increased density of population. Im- 
 proved implements of husbandry economize the labor of Man, 
 and develop more fully and perfectly the fruits of the earth. 
 A subsoil plow, and a common force-pump for irrigation in 
 the dry season, would cause the plain of Sharon in Palestine 
 once more to blossom as the rose. But the Arab fatalist 
 continues to scratch the earth with a stick, and water it with 
 his crazy creaking bucket ; to tread out grain by the feet of 
 cattle, and winnow it by a shovel in the wind. Tliere is no ' 
 progress in the subjugation of Xature visible under the rule 
 of Mohammedanism ; hardly more is to bo seen where 
 Christianity has degenerated into a superstition and a name. 
 But wherever Christianity exists in tolerable purity and 
 power, there the earth seems gladly to acknowledge the 
 
64 MAN: IN GENESIS AND IN GEOLOGY. 
 
 dominion of Man. Christianity inspires a pliilantln-opy that 
 makes the elevation of the working classes its study and 
 care, and that infuses into political economy the principles 
 of the highest morality. 
 
 Under the influence of Christianity, Man regains his 
 dominion over Nature by the conquest of physical evils. 
 Such evils are better comprehended and therefore more easily 
 subdued. The lightning and the storm, once the terror of 
 the pagan mind, are measured in their nature and effects, 
 and met with a fearless will and with adequate defenses. 
 The marshes that once bred disease and death are drained 
 and converted into meadows and orchards. The jungles 
 that once harbored wild beasts and venomous reptiles are 
 cleared and converted into fruitful fields. The desert is 
 made to pour forth water from Artesian wells. No evil is 
 lonoier deemed insurmountable to Christian civilization. 
 Livingstone goes forth anew Avith the imjjlements and 
 appointments of that civilization to subdue and renovate the 
 barbarism he has explored in the wilds of Africa. The 
 steamboat shall j^enetrate the waters of that vast continent, 
 and the clearings of civilized men shall sweep pestilence 
 from its shores. The railroad which has already conquered 
 the Egyptian desert, the Rocky Mountains, and the salt 
 wastes of Utah, shall yet conquer and reclaim tlie vast 
 wastes from the Mediterranean to the Euphrates. Wliere- 
 ever a Christian civilization advances, its paths drop fatness ; 
 the valleys are covered with corn, the liills are girded with 
 
 joy- 
 Under the influence of Christianity, Man regains dominion 
 over Nature through the development of the interior 
 resources of the earth. There were quarries and mines in 
 ancient times. The Egyptians worked veins of copper in 
 the peninsula of Sinai before the days of Joseph. The gold 
 
CHRISTIANITY A CIVILIZING POWER. ' 65 
 
 of Ophir and tlic pearls of the Indian Sea enriched the 
 coffers of Solomon. But chance or the diviner's rod discov- 
 ered such treasures, and unskilled labor could only scratch 
 their surface. The science of Geology has been born within 
 our day ; and now there is not a Christian state which does 
 not make a geological survey a guide to the resources of 
 mineral wealth hidden beneath its soil. The intelligent and 
 profitable working of coal and iron, and of the various 
 minerals and ores which the all-provident Creator has stored 
 against Man's time of need, is a result and an attendant of 
 Christian civilization. The semi-civilized nations of the 
 Eastern world universally look upon the Franks — the repre-' 
 sentatives of European Christianity — as having a special 
 insight into Nature. 
 
 Under the influence of Christianity, Man regains dominion 
 over Nature through the discovery of occult principles and 
 their application to practical uses. In this field Man has 
 achieved his greatest triumphs over Nature by coming at the 
 very secrets of her power, and turning these to his own 
 account. How long^ had Nature hidden these secrets from 
 the eye of Man ! From the day wdien first the waters 
 gathered into vapor above the seas, there has existed a force 
 "which could convert the sea and the land into a highway of 
 commerce and of travel for Man. From the day when he 
 first brought fire into contact w^ith water, he had in these 
 opposing agents a powder which he might employ to subdue 
 Nature in every form. From the day when the first stroke 
 of liMitningr on a tree terrified iNIan with its instantaneous 
 power, he had within his reach an agent that could make his 
 own thought instantaneous and almost omnipresent through 
 the world. Yet Man who was invested Avith dominion over 
 these forces has lived, and labored, and suil'ered, and died in 
 all the generations of six thousand years, without once 
 
6Q MAN: IN GENESIS AND IN GEOLOGY. 
 
 suspecting that the keys of his sovereignty over NTature 
 were in the vapor steaming from his kettle, and in the 
 magnet which he knew only as a toy. Vainly did he knock 
 at the door of Nature and summon her to disclose her 
 secrets ; she was dumb to force and to command. But when 
 once he learned the *' Open Sesame," her doors flew back 
 on golden hinges, and not Aladdin's lamp disclosed such 
 jewels as in the crown of glory and honor which the Creator 
 had here laid up for Man. " Thou madest him to have 
 dominion over the works of thy hands ; thou hast put all 
 things under his feet ; all sheep and oxen, yea and the beasts 
 of the field, the fowl of the air, and the fish of the sea, and 
 whatsoever passeth through the paths of the seas." 
 
 This discovery of the occult principles of Nature, and the 
 application of those principles to the service of Man, is the 
 highest triumph of the spiritual over the material. A prin- 
 ciple or law of Nature is the will of the Almighty impressed 
 upon and- acting through material forms. Science teaches us 
 that these occult jDrinciples of Nature are not spontaneous, 
 self-originated, independent, self-sustaining forces inherent in 
 matter as such, but when traced back into their remotest 
 confines are still laws impressed upon matter by a planning 
 mind. It teaches, moreover, that these laws pertain to and 
 are to be sought in the molecules, the minutest particles of 
 which bodies are supposed to be composed. And when we 
 begin to touch upon such laws, we come into an awful near- 
 ness to Him who framed them. It is as if one groping in a 
 cavern found himself upon the verge of a precipice, and 
 reaching forth at that instant should lay hold on something 
 in the dark, and feel the pressure of an invisible hand. 
 Here, in the arcana of Nature, God takes us by the hand, and 
 giving us the laws by which He governs the world. He gives 
 us dominion over the works of His hands. How marvelous 
 
LAWS OF NATURE ARE GOD'S VOLITIONS. 67 
 
 has been the growth of that dominion from the day when a 
 poor Frencliman was shut up in the madhouse for saying that 
 lie could move ships and carriages by steam, to the day 
 when Stephenson ran a locomotive sixty miles an hour ! 
 How great the march of that dominion from 1744, when 
 Franklin drew down the lightning by his kite and key, to 
 1801, when Kew York and San Francisco were broucrht 
 . together by an instantaneous flash of thought ! 
 
 Some would ascribe this superiority in science and inven- 
 tion, which is so marked in modern Christian nations, to 
 what is termed superiority of race. But were ever races, as 
 such, superior to the Roman and Greek races, that gave law 
 and art, eloquence, poetry, and philosophy, to the world and 
 to time ? Besides, where and what were the present superior 
 races of men before they were touched and invigorated by 
 Christianity? What were Gaul and Britain and Germany 
 but the seats of a barbarism that the conquering Romans 
 scorned ? This wondrous development of Man in the way of 
 material progress was preceded by the moral renovation of 
 these dominant races through the Gospel ; and it belongs 
 emphatically to the era of a free, spiritual, and practical 
 Christianity, ushered in by the Reformation. The renovation 
 of Man's spiritual nature by Christianity has restored him 
 to his original supremacy over the physical world, as the 
 oftspring of God. 
 
 The contemplation of Man as a builder and inventor, and 
 therefore the superior of Nature, even in his material wants 
 and conditions, brings him before us as an Intelligence, and 
 therefore as a Spiritual Povrcr. When we rise from the 
 sphere of instinct into that of intelligence, we leave the 
 range of material laws for that of spiritual powers ; and the 
 position of the brain in Man for guidance and control, with 
 its size and power, and its improvable quality, marks an im- 
 
68 MAN: IN GENESIS AND IN GEOLOGY. 
 
 passable distinction between Man and the whole animal crea- 
 tion. " In the living beings of former ages," Avrites Professor 
 Dana, "there had been intelligence and a low grade of reason 
 — affections as between the dam and her cub, and the joyous- 
 ness of life and activity in the sporting tribes of the land. 
 But there had been no living soul that could look beyond 
 time into eternity, from the finite toward the infinite, from 
 the world around to the world within and God above. This 
 was the new creation — as new as when life began ; a spiritual 
 element as diverse from the life of the brute as life itself is 
 diverse from inorganic existence." And this new life was 
 tyi^ified, as we have seen, in the cephalized structure of Man,* 
 who from the first appeared as a creature formed in all his 
 parts for the service of his brain, and thus for rational domin- 
 ion over inorganic matter and mere physical life ; a creature 
 
 who, 
 
 " endued 
 "With sanctity of reason, might erect 
 His stature, and upright, with front serene 
 Govern the rest, self-knowing ; and from thence 
 Magnanimous to correspond with heaven." 
 
 Man has been defined as an Intelligence served by organs ; 
 and his reasoning intelligence is a characteristic that sepa- 
 rates him from the brute creation by a chasm that they can 
 never cross. The contrast is most striking when the human 
 mind is directed to a point where the instinct of an animal is 
 exhibited in the highest perfection. Only by the refined and 
 severe method of the calculus was it ascertained that to se- 
 cure the most room and strength upon a given space, with 
 the least waste of material, the builder must adopt the exact 
 angles which the bee forms by instinct. But how much 
 
 * Cuvier's great discovery, •which Pi'of. Owen styles the " law of the subordination 
 of the different organic characters to the condition of the whole animal," flnde its 
 highest example in the subordination of Man's body to his brain. 
 
INSTINCT NOT A REASONING INTELLIGENCE. 69 
 
 greater the mind of Newton that grasped the principles, and 
 defined the laws, and gave the rules of calculation, than the 
 instinct of the bee in doing its work ! How much greater 
 the mind of Michel Angelo shaping St. Peter's to liis thought, 
 and then crystallizing the conception into stone, than the in- 
 stinct of the bee building its cell ! Whence came the mind 
 of Newton, the mind of Michel Angelo ? Was this devel- 
 oped upward from the instinct of the bee ? or was it a created 
 intelligence, the offspring of God ? And what shall we say 
 of this MIND of Man ? — its power of reasoning, which grasps 
 the facts of the external world and the truths of the inner 
 world of consciousness, and weaves them into consecutive 
 chains of ideas, and builds up fabrics of thought that will 
 stand though the physical universe shall fall ? — the Mind 
 which hides itself within its net-work of nerve and sinew and 
 muscle, like an invisible spider, alive to the least touch or ap- 
 proach from without, quick to seize upon and appropriate as 
 its food whatever comes within its range, throwing out new 
 filaments to bind each floating atom of the real world, and 
 then spinning from its mysterious depths a new world of 
 thought and imagination, of ethereal texture and prismatic 
 beauty, itself the living center of the whole ? What shall we 
 say of this Mind that, from a few arbitrary characters and a 
 few articulate sounds, constructs a language that expresses 
 thought, that stirs emotion, that kindles passions or allays 
 them — language that makes the printed page glow with the 
 fire and beauty of jDoetry, that makes the air pulsate with the 
 throbs of eloquence ? — this Mind that from a few arbitrary 
 figures, that you may count upon your fingers, constructs the 
 abstract science of mathematics, by which it weighs the 
 mountains in scales and the hills in a balance ; by Avhich it 
 measures the velocity of light and the distances and magni- 
 tudes of the stars ? — this Mind of Man that, with unfaltering 
 
70 MAN: IN GENESIS AND IN GEOLOGY. 
 
 confidence, determines by mathematical law that the equilib- 
 rium of our solar system demands the existence of another 
 planet yet unseen, then points the telescope and finds it 
 where it ought to be ? — this Mind that takes the wings of 
 the morning and out-travels light ; that flies backward to the 
 beo-innino: and forward to the unknown ; that counts all time 
 and space its home, and dares look forth upon the Infinite ? 
 From a few letters of the alphabet Homer made a poem 
 whose rhythm still beats upon the shores of Time, while the 
 sea Avashes a desolate beach where Troy once stood ; Plato 
 gave shape to thoughts that live, while Athens is falling to 
 decay ; the creations of mind survive, though temples and 
 pyramids perish ; and though the heavens should pass away, 
 and the stars be seen no more, the system of mathematical 
 order and beauty that Newton formed from a few abstract 
 lines and numbers, would remain for the admiring contempla- 
 tion of the Mind, overarching it with a firmament of its own. 
 This Mind of Man, with its powers of Reason, Imagination, 
 Memory, Will,— with its hopes and fears, its joys and loves, — 
 this Mind that Joiotcs itself, and that dominates all matter 
 and all life without itself, — can it be less than the immediate 
 offspring of God ? If Man be over Nature as a power, is not 
 God more than Nature, more than law, more than fate ? Is 
 not Man himself a proof of the supernatural ? 
 
 Man, whose physical origin can not be traced to any evolu- 
 tion of natural law, whose rudest beginnings of life were an 
 assertion of his dominion over Nature, whose functions as an 
 Intelligence ally him to the realm of spiritual powers, is sep- 
 arated yet more decisively from the control of Nature in the 
 sphere of Consciousness. That is an untenable and absurd 
 monopoly of the term science that would restrict it to phys- 
 ical phenomena, and would treat of these as the only realities 
 in the universe. Indeed, we can have no certainty concerning 
 
CONSCIOUSNESS A GROUND OF CERTAINTY. 71 
 
 that which is witliout, save upon the assumed certainty of 
 that which is within. All knowle(lo:e from tlie Avidest circle 
 comes back at last to the knowing suhject as its pivot ;, and 
 the physicist who rej^oses all his faith upon Xatnre, would 
 have the unscientific layman receive Nature itself upon faith 
 in his observation and veracity — in other Avords, faith in hiin- 
 self as an intelligence. Now, this selfhood is the essence of 
 the Man, the conscious person, the Ego, who knows himself, 
 and knows that he knows ; and within himself there is a 
 domain of science, of nobler phenomena, and of no less cer- 
 tain determinations, than the phj^sical universe. ""When I 
 was young, Cebes," says Socrates, in the Phsedo, " it is sur- 
 prising how earnestly I desired that species of science which 
 they call physical. For it appeared to me pre-eminently ex- 
 cellent in briuQ-inoj us to know the causes of each, throusjh 
 what each is produced and destroyed, and exists. But ha|> 
 pening to hear some one read in a book, which he said was 
 of Anaxagoras, that it is Intelligence which is the j^arent of 
 order, and cause of all things, I was pleased with this cause, 
 and it seemed to me to be well that Intellisrence was the 
 cause of all, and I considered that, were it so, the ordering 
 Intelligence ordered all things, and placed each thing there 
 where it was best." The science that deals with Intellio-cnce 
 as its subject is of a higher order than that which deals with 
 physical phenomena and their laws. The science of Mind is 
 higher than the science of matter, and the science of Morals 
 is higher than either, in the nature of its subject and the 
 o;randeur of its results. 
 
 Nor can we concede to physicists that theirs is j^eculiarly 
 the science of certainties. Personalitv and free-will, o-iven in 
 consciousness, are as certain as are the mountains. Riirht 
 and wrong, truth, justice, moral law, are as certain as are any 
 facts in the physical vrorld. When, therefore, Dr. Draper or 
 
72 MAN: IN GENESIS AND IN GEOLOGY. 
 
 Herbert Silencer would persuade me that I am shaped and 
 governed as an atom by purely physical causes, I assert my 
 conscious personality and free-will. If he seeks to contra- 
 vene these by physical laws, I still assert them, and defy him 
 to set them aside. For if tlie Eo-o does not exist as a 
 conscious subject, the perception of the non-Ego, which is 
 Nature, is an impossibility; or, as Hamilton expresses it, 
 " once Consciousness is ruined as an instrument, Philosophy 
 is extinct." 
 
 The materialist insists that I shall believe only that which 
 can be tested by the evidence of the senses, and reduces the 
 operations of mind itself to manifestations of the physical 
 organization with which it is connected. But in recording 
 observations and making experiments that extend over a 
 considerable period of time, he assumes his own identity 
 through memory and consciousness — his personal existence 
 as an intelligcent observer — and he demands of me that I 
 shall accept the results of his observations upon faith in his 
 intelligence, his competence, his accuracy, his fidelity ; — in a 
 word, he demands of me faith in human testimony concerning 
 that which in theory he holds should be accepted only upon 
 the strictest scientific evidence. Now the certainty of the 
 facts of consciousness which the materialist tacitly assumes, 
 while he rejects them in theory, may be no less conclusive 
 and absolute than the certainty of physical fiicts observed by 
 the senses. 
 
 I 7c}ioio that I am, that I think, that I will, that I am free. 
 I know that there is a Right, a Justice, a moral Law. I 
 accept whatever facts the materialist brings me from his 
 varied and profound researches in the domain of physics; 
 but when he seeks to bind me with these as with chains, I 
 say to him. There are other facts also, as certain as yours, 
 and nobler, grander far than yours ; these I know, and these 
 
THE NOBILITY OF VIRTUE. 73 
 
 you too woiikl perceive, if, like Socrates, you would cease to 
 be enamored of mere phenomena, and rise to the sjDhere of 
 Intelligence. When physical science attempts to dogmatize 
 over mind and over morality, vre must bid it back to its 
 place, by reason of the higher nobility of a Mind that knows 
 itself, and that is capable of Virtue. 
 
 I have at last spoken the word that unlocks to us Man's 
 sj^iritual dignity; — a being capable of Virtue can not be 
 included within the category of Nature. Say, if you will, 
 that the human intelligence is but a function of the brain, and 
 is therefore a purely physical development; none dare affirm 
 that moral action is due to physical causation ; for to ascribe 
 an action to physical control is to take away the morality of 
 the action, to make right and wrong, good and evil, impos- 
 sible as moral qualities. And Avhat degradation of Man and 
 of the universe so sad, so vile as that which would annihi- 
 late Virtue by denying to the soul the power of moral choice 
 and its allegiance to moral law ! " Two objects," said Kant, 
 " fill my soul with an ever-increasing admiration and resj^ect 
 — above us the starry heaven, within us the moral law." 
 But Pantheism effaces the moral law from the soul by 
 denying to the soul that personality which is the essence of 
 morality and of freedom ; instead of divinizing Man it de- 
 grades him to a soulless atom in a godless universe ; for the 
 negation of personality makes God himself an incident of the 
 universe, a germ of life and motion in process of development, 
 an unfinished Deity struggling for expansion through physical 
 motion, and " God, minus the world, an impossibility." 
 
 All that is grand and heroic in human life and history, 
 
 Right, Duty, Justice, Liberty, V^irtue, — all for which human 
 
 souls have braved physical torture and mocked at death, all 
 
 for which this Nation struggled four weary bloody years, 
 
 with the life-blood of its bravest and best — is a delusion, a 
 
 4 
 
T4: MAN: IN GENESIS AND IN GEOLOGY. 
 
 nonentity, if Man be under "bonds to Nature without person- 
 ality, will, consciousness of his own. Better, then, build 
 altars to fire, flood, and fate, than memorial halls to heroes 
 who fought for the fiction of Freedom and the Right. Nay, 
 nay, there is a virtue, for there is a soul. 
 
 If some Comus, master of the rocks and woods, should 
 tempt us with his " crystal glass " — distilled from Nature's 
 laboratory — by which 
 
 " The human countenance, 
 The express resemblance of the gods, is changed 
 Into some brutish form of wolf, or bear, 
 Or ounce, or tiger, hog, or bearded goat;" 
 
 or should wave over us his sensuous wand, till 
 
 " Nerves are all chaiued up in alabaster ; " 
 
 and having thus "immancled" its "corporal rind" with his 
 
 compelling arts, should attempt the freedom of the mind 
 
 itself — though Reason, Motion, Will should fail us. Virtue 
 
 could yet deliver from the spell ; — Virtue the eternal bride 
 
 of Heaven, Virtue that makes the soul like herself heavenly 
 
 and immortal. She alone is free : 
 
 " She can teach 3'^e how to climb 
 Higher than the sphery chime ; 
 Or if Virtue feeble were, 
 Heaven itself would stoop to her." 
 
 To sum up all, if you demand proof that Man is a spiritual 
 being, and therefore 5wj9er-natural, I give you Language — 
 not as Huxley would persuade us, the mere product of the 
 nerve-force of certain muscles acting upon the structural pe- 
 culiarity of the glottis, but language as a psychical creation, 
 whose particles and connectives^are links of intelligence hold- 
 ing speech together under the laws of mind — language, the 
 very textile of the soul, of all Man's products the least physical 
 or mechanical. I give you Conscience, discriminating right 
 from wrong, and giving quality to actions from their motives. 
 
EDWARD EVERETT, A TYPICAL MAN. 75 
 
 I give you Zm<?, dictated by reason, "by justice, and addressed 
 to the moral sentiments of the soul. I give you Beligion, 
 with its i:>romptings of reverence, of worship, of duty and love, 
 and its hope of immortality that conquers life's deadliest fears, 
 and gives to its sorrows a supernal dignity. • 
 
 Our total argument for Man's supremacy maybe embodied 
 in one concrete Man, a fitting type of the normal sovereign of 
 Nature. Of comely person, of symmetrical brain, of opulent 
 and varied powers ; in point of physical development and of 
 psychical aptitude and endowment one of the best products 
 of j^ature's handiwork ; loving Nature as the poet loves her, 
 as the artist loves her, obeying her precepts of health, study- 
 ing her principles of order and of beauty, he nevertheless rose 
 above Nature as a king, and swayed his scepter over wide 
 realms of language, of thought, and of mind. Travel made 
 him cosmopolitan in taste, sentiment, and culture, so that he 
 disproved, in his own broad and genial humanity, all control 
 of local material causes over a true-born human spirit ; his- 
 tory made him a iiimiliar citizen of Greece and of Rome, com- 
 panion of their choicest schools ; philosophy acquainted him 
 with all that was great in human thought and profound and 
 subtile in human reasoning ; and thus absorbing into himself 
 all countries, all nations, all ages, all thinkers and actors on 
 the stage of life as the common property of a kingly soul, he 
 made Nature tributary to his will in the service of Humanity. 
 Beneath his wand cereals and grasses waved for the agricul- 
 turist, streams leaped to serve the manufacturer, and the 
 most dry and dreary calculations of statistical laws became 
 full of life and virtue for the merchant and the statesman. 
 The stars lent their silvery music to the cadence of his tongue, 
 and winds and seas moved in accompaniment to his words. 
 And thus having mastered nature, earth, and time, rising in 
 moral purity and nobleness to the fellowship of the immortals, 
 
76 MAN: IN GENESIS AND IN GEOLOGY. 
 
 he consecrated every power to rescue his country and man- 
 kind from the material and the vile, and watched and waited 
 for the moral victory till " unseen hands shifted for him the 
 curtains of the dawn." 
 
 And now shall Materialism mock that splendid history by 
 linking it to the trilobite here and to the death-worm there ? 
 Kay, our hearts that discerned in him here the offspring of 
 God, will yield him there only to that realm of spiritual pow- 
 ers, to that presence of the divine and the immortal which he 
 has described as the consummation of the science of the soul, 
 the true juosra, to, (puCjxa — " after nature, after time, after life, 
 after death." Let Materialism stand rebuked before the splen- 
 did memory of 
 
 (^Muiirir (Bhtxtit. 
 
PROFESSOR OWEN ON SPECIES. TT 
 
 IsToTE. — Professor Owen now advocates "Development" 
 under the name of tlie Derivative Hypothesis of Life and 
 Species^ which is substantially as follows: Rejecting the prin- 
 ciple of the direct or miraculous creation of species, he 
 recognizes a natural law or secondary cause as opei-ative in 
 tlie production of species in orderly succession and progres- 
 sion — " of plants, or vertebrates, or other groups of organ- 
 isms, such cause being the servant of predetermining intelli- 
 gent will." The principle of ada2:)tation to purpose he finds 
 dominating that community of organization Avhich all natural- 
 ists trace tln-oughout the kingdom of Nature. For instance, 
 he believes that the relation of the horse to the Palceotheriinn 
 as its generalized type can be traced through transitional 
 forms, such as the Hipparion ; and " the succession in time 
 accords with the gradational modifications by which Palceo- 
 therium is linked on to JEqims.'''' These modifications Owen 
 ascribes to a law of derivation, originating in an intelligent 
 ]3nrpose, and finds proof of this in the fitness of the organiza- 
 tion of the horse and ass for the needs of mankind, and the 
 coincidence of the origin of Ungulates having equine modifi- 
 cations of the perissodactyle structure Avith the period immedi- 
 ately preceding, or coincident with, the earliest evidence of the 
 Human Race. " Of all the quadrupedal servants of Man 
 none have proved of more value to him, in peace or war, 
 than the horse ; none have co-operated with the advanced 
 races more influentially in Man's destined mastery over the 
 earth and its lower denizens. In all the modifications of 
 the old palaeotherium type to this end, the horse has acquired 
 nobler proportions and higher faculties, more strength, more 
 
 speed, with amenability to bit I believe the 
 
 horse to have been predestined and prepared for Man. . . . 
 Assuming that Paloiotheriuni did ultimately become Equus, 
 I gain no conception of the operation of the efl^ective force by 
 personifying as ' Xature ' the aggregate of beings whieli 
 compose the universe, or the laws which govern these beings, 
 by giving to my personification an attribute which can prop- 
 erly be predicated only of intelligence, and by saying, ' Na- 
 ture has selected the mid-hoof and rejected the others.' " 
 
78 MAN : IN GENESIS AND IN GEOLOGY. 
 
 We are now prepared to appreciate the distinction between 
 Owen's views of the Origin of Species and those of Darwin, 
 with which they have sometimes been confounded. 
 
 1. Professor Owen holds, with Darwin, tliat actual races 
 are modifications of those ancient races which are exemplified 
 by fossil remains. 
 
 2. Professor Owen holds with Darwin, that the changes 
 recognizable in the earth's surface were not sudden and vio- 
 lent in their nature, and that the extinction of species was 
 not cataclysmal but regulated. In his view, the discoveries 
 of transitional forms, — as in the example of PalcBOtherium 
 and Equus — have in a good measure supplied tlie link be- 
 tween the species held to have perished by cataclysms. The 
 origin of species, therefore, is to be ascribed to a secondary 
 cause, and not to the successively-repeated acts of direct 
 creation. 
 
 Professor Owen protests wisely against invoking miracu- 
 ious power to initiate every distinct species. Ko doubt a too 
 constant appeal to miracle to account for the obscure, tends 
 to cheapen our estimate of the supernatural. The Bible often 
 uses natural means in conjunction with supernatural agen- 
 cy, — as the plagues of Egypt and the passage of the Red 
 Sea ; and it never introduces the supernatural to account for 
 what can be explained by natural causes. In studying those 
 plienomena of Nature whose causes are hidden from our 
 view, we should imitate this wise discrimination of the Bible; 
 since, as Owen says, " the miracle, by the very multiplication 
 of its manifestations, becomes incredible — inconsistent with 
 any worthy conception of an all-seeing, all-provident Omnip- 
 otence." 
 
 3. Professor Owen agrees, therefore, with Darwin in the 
 theory of development to this extent, that he traces the ori- 
 gin of existing species to extinct species, through the opera- 
 tion of a secondary cause. 
 
 4. But Darwin defines this secondary cause as " Natural 
 Selection," which is simply the law of the strongest prevail- 
 ing in " the battle of life " with external circumstances. By 
 the principle of Atavism, indeed, he recognizes in the indi- 
 
OWEN AND DARWIN COMPARED. 79 
 
 viduals of a variety the capacity of recurring, under certain 
 conditions, to a more pronounced expression of some particu- 
 lar feature or quality of the original type. His hypothesis is 
 not atheistic, nor materialistic, for Darwin holds expressly to 
 " the view of life, with its several powers, having been origi- 
 nally breathed by the Creator into a few forms or into one." 
 But he makes the change of external circumstances the force 
 that, by calling out certain elements or adaptations in fa- 
 
 li vored individuals of a variety, educes by degrees the qualities 
 that eventually give character to a new species. At this 
 point Owen diverges from Darwin. 
 
 Professor Owen says indeed, as strongly as Darwin himself 
 could state it, " I have been led to recognize species as exem- 
 plifying the continuous operation of natural law, or second- 
 ary cause ; and that, not only successively, but progressive- 
 ly ; from the first embodiment of the Vertebrate idea under 
 its old Ichthyic vestment until it became arrayed in the glo- 
 rious o:arb of the Human form." But while thus conccdino; a 
 law of development, he refers this to the guiding intelligence 
 of the Creator. " Species owe as little to the accidental con- 
 currence of environing circumstances as Kosmos dej^ends on a 
 fortuitous concourse of atoms. A purposive route of devel- 
 opment and change, of correlation and interdependence, 
 manifesting intelligent "Will, is as determinable in the succes- 
 sion of races as in the development and organization of the 
 individual. Generations do not vary accidentally, in any and 
 
 " every direction ; but in preordained, definite, and correlated 
 courses." This evidence of purpose in each change afiecting 
 species leads Professor Owen to the hypothesis of Deriva- 
 tion — " that every species changes in time, by virtue of in- 
 herent tendencies thereto." This hypothesis " sees among 
 the efl'ects of the innate tendency to change, irrespective of 
 altered surrounding circumstances, a manifestation of creative 
 power in the variety and beauty of the results ; and, in the 
 ultimate forthcoming of a being susceptible of appreciating 
 such beauty, evidence of the preordaining of such relation of 
 power to the appreciation ; and it also recognizes a purpose 
 in the defined and preordained course, due to innate capacity 
 
80 MAN: IN GENESIS AND IN GEOLOGY. 
 
 or power of change, by which nomogeuously-created* proto- 
 zoa have risen to the higher forms of plants and animals." 
 
 But in ascribing this power of evolution and progression to 
 a secondary cause operating by some hidden principle of der- 
 ivation, Professor Owen never loses sight of the personal Cre- 
 ator. He illustrates his hypothesis by magnetic phenomena, 
 " which exemplify one of those subtile, interchangeable — may 
 we not say immaterial ? — modes of force Vv^hich endows the 
 metal with the power of attracting, selecting, and making to 
 move a substance extraneous to itself. It is analogically 
 conceivable that the same Cause which has endowed His 
 world with power convertible into magnetic, electric, thermo- 
 tic, and other forms or modes of Force, has also added the 
 conditions of conversion into the vital mode." 
 
 These views of Professor Owen are condensed from the 
 fortieth chapter of his "Anatomy of Vertebrates," Avhich 
 was also published separately in the Atnerican Journal of 
 Science for January, 1869. They suggest some important re- 
 flections touching the main topic of this volume. 
 
 1. It is unwise and unfair to impute materialistic or skepti- 
 cal opinions to physicists simply because they adhere to phys- 
 ical terms and methods in investigating and describing the 
 phenomena of Nature, and refer all those phenomena to ma- 
 terial causes. The most rigid Naturist may believe in an in- 
 telligent First Cause of the universe, and apart from his nat- 
 uralism in Science may believe in the Bible as a revelation 
 from God. This both Darwin and Owen profess to do ; and 
 the latter says, expressly, "My faith in a future life and 
 the resurrection of the dead rests on the ground of their be- 
 ing parts of a divine revelation." Both these scientists only 
 carry farther back in the succession of things the point ot 
 contact with that divine Will which was the original cause 
 of all. 
 
 Even Herbert Spencei*, who denies " the ahsolute com- 
 mencement of organic life," says of the notion of " spontane- 
 
   That is, primitive life-forms brought into existence by law, and not by a mira* 
 cie ; from vb^og^ law, and yh'o^ root of ylyvoiiac, to become, or come into being. 
 
NO SPONTANEOUS GENERATION. 81 
 
 ous generation," as commonly understood, — "That creatures 
 having quite specific structures are evolved in the course of a 
 fevv'- hours, without antecedents calculated to determine their 
 specific forms, is to me incredible. Not only the estab- 
 lished truths of biology, but the established truths of science 
 in general, negative the supposition that organisms, having 
 structures definite enough to identify them as belonging to 
 known genera and species, can be produced in the absence of 
 germs derived from antecedent organisms of the same genera 
 and species The very conception of spontane- 
 ity is wholly incongruous with the conception of evolution. 
 
 No form of evolution, inorganic or organic, can be 
 
 spontaneous ; but in every instance the antecedent forces must 
 be adequate in their qualities, kinds, and distributions to 
 work the observed efiects The supposed spon- 
 taneous generation habitually occurs in menstrua that con- 
 tain either organic matter, or matter originally derived from 
 organisms ; and such organic matter, proceeding in all known 
 cases from organisms of a higher kind, implies the pre-exist- 
 ence of such higher organisms. By what kind of logic, then, 
 is it inferrible that or^-anic life was initiated after a manner 
 like that in Avhich Infusoria are said to be now spontaneous- 
 ly generated ? Where, before life commenced, were the su- 
 perior organisms from which these lowest organisms obtained 
 their organic matter?"* On the other hand, Mr, Spencer 
 denies the necessity of a "first organism," and maintains 
 that " organic matter was not produced all at once, but was 
 reached tlirough steps ;" that " every kind of being is con- 
 ceived as a product of modifications, wrought by insensible 
 gradations on a pre-existing kind of being ; and this holds 
 as fully of the supposed commencement of organic life as of 
 all subsequent developments of organic life." But he fiiils 
 to account for the infinitesimal protein^ or whatever was the 
 primary molecule, and hence his view of the origin of organic 
 life, by an interminable process of evolution, still leaves a 
 place in the unmeasured past for the operation of a spiritual 
 
 * Appleton's Journal, No. 18, p. 563, and No. 19, p. 598. 
 
 4* 
 
82 MAN: IN GENESIS AND IN GEOLOGY. 
 
 Power "before life commenced." Whence came the mole- 
 cules ? and Who or What started the course of Evolution ? 
 
 The history of Professor Owen's opinions illustrates the in- 
 stability of scientific theories. Since the publication of his 
 " PalaBontology " he has openly shifted his ground upon the 
 doctrine of specific creation by the intervention of miraculous 
 power. His reasons for reversing his judgment upon this point 
 appear plausible, but no more so than were his earlier argu- 
 ments upon the other side. He difiers now from Cuvier, be- 
 cause inductive research has brought him before an array of 
 facts not known to his great teacher. But he differs equally 
 from Darwin in the hypothesis by which he accounts for these 
 same facts, and they both differ widely from other naturalists 
 / in respect of facts as well as of hypothesis. The treacherous 
 ground for scientists is the hy2)othesis. Here, they leave the 
 firm foundation of physical facts for the uncertainties of spec- 
 ulation, into which there enters more or less of the metaphys- 
 ical element ; and the temptation is strong to substitute con- 
 jecture for fact, or to piece out the line of facts by plaus- 
 ible conjectures, or to shape facts to the hypothesis. As 
 Professor Owen himself testifies, " a favorite theory may ren- 
 der us blind to facts which are opposed to our preposses- 
 sions." 
 
 Hence, tho^e who hold to the Bible in its integrity as a rev- 
 elation from God need not be disturbed by a scientific hy- 
 pothesis of to-day that seems to contradict the letter of the 
 Scriptures. Twenty years may show the hypothesis to be un- 
 tenable, or modify the facts of which it was constructed. It 
 becomes phj^sicists to be modest in the assertion of theories, 
 especially in the sciences of physiology, archaeology, and ge- 
 ology, where so much remains to be explored or revised ; and 
 it equally becomes biblicists to be modest in condemning a 
 theory of Science uj^on the authority of the Bible, when 
 there is yet so much to be learned in regard to the interpre- 
 tation of the Scriptures. Experience has thus far shown that 
 any true result in Science tends to harmonize with a true in- 
 terpretation of the Bible. 
 
 3. For the right comprehension of the johysical universe it 
 
THE SUPERNATURAL THE HIGHEST SCIENCE. 83 
 
 is necessary that we take into view spiritual 2:)0wers as well 
 as physical phenomena. The mere physicist can not include 
 psychology within his proper province, yet there are facts of 
 psychology that are as certain in consciousness as are physi- 
 cal facts to the senses ; and as in the human organism the in- 
 teraction of spirit and body is so complex and constant that 
 no just idea of Man can be formed which does not include 
 them both, so in the physical universe tliere may be invisi- 
 ble operations of spiritual powers whicli a higher Science of 
 the spiritual would enable us to comprehend. Hence the de- 
 nial of the supernatural may be a result, not of Science, but of 
 ignorance. No one knows enough of the nature of spirit, 
 or the modes of its operation, to be competent to affirm that 
 a Spirit of infinite wisdom and power can not so act upon the 
 material universe as to effect the purposes of an intelligent 
 will, without seeming to disturb that course of things which, 
 by reason of its apparent uniformity, we call the Laws of 
 Nature. At the same time, the more refined those laws 
 become in their working, the nearer do they bring one to the 
 realm of spiritual powers. 
 
LECTURE Y. 
 
 In following the narrative given in tlie 1st and 2d chap- 
 ters" of Genesis, we have seen that the creation of Man w^as 
 nshered in by a distinctive formula differing very significantly 
 from that which describes the preceding periods of creation, 
 and denoting some more exalted purpose on the part of the 
 Creator. Among all the forms of organized being hitherto 
 produced, there was no type for this intended lord of the cre- 
 ation, and accordingly he was made directly in the image and 
 likeness of God, intellectually, and spiritually, as a moral being, 
 and in this character of sonship was established at once in 
 dominion over all the other works of God in this lower world. 
 Your attention was called to the fact that N'ature — by wdiich 
 we mean nothing independent of God, but that course of 
 things in continuity Avhich is established as the result of the 
 creative powder — was in existence before Man, with its estab- 
 lished elements, principles, forces, and laws, as we now know 
 them (a fact which is very clear upon the face of the geologi- 
 cal records), and also that there were immense asons in the 
 process of this earth's formation during which Man could not 
 possibly have existed in its atmospheric and other conditions. 
 We have further seen that there was nothing in those jore- 
 existing forces and elements of Nature capable of producing 
 Man ; that while there has been a law of advance in type- 
 forms through the whole course of creation, there has been 
 also a lifting up by a power coming in from above upon 
 antecedent conditions, which conditions, though necessary to 
 
TRUE SCIENCE BELONGS TO THEOLOGY. 85 
 
 the next step, could not of themselves create or originate that 
 step. We have seen, also, that the notion of a develoi:)ment of 
 the human species from any preceding form of organization 
 has nothing to substantiate it in anything yet discovered, and 
 is unphilosophical in the assumption with which it starts. We 
 have seen, moreover, that Man exists not in and of Xature, as 
 a mere part of it, but over Nature, as ruling it and subjecting 
 it to his uses. AYe should properly have closed the consider- 
 ation of the status of Man at that point, had it not been that 
 the question of his Antiquity, though by no means settled upon 
 valid grounds of Science, has assumed an importance that 
 demands the recoijjnition of all fair-minded theoloGfians. 
 
 There is a great deal of superficial talk nowadays concern- 
 ing the alleged discoveries and determinations of Science upon 
 this question, as being both in fact and in tone hostile to the 
 Scriptures. Some scientists, indeed, parade their hostility to 
 the Bible, and some theologians are as forward in their denun- 
 ciations of Science ; but there is no just ground for such op- 
 position upon either side. 
 
 Those who have been accustomed to hear discourses from 
 this |3ulpit, will bear witness that there is no philosophical 
 lecture-room in the land where true Science is more uniformly 
 accredited and held in honor than here; that no fact of Science 
 is ever questioned, no established principle of Science is ever 
 gainsaid, but all that Science has really proved is gratefidly 
 accepted as part of God's teachings to Mankind, in the con- 
 viction that there never has been and never can be any real 
 collision between facts of Science fairly made out and the 
 Bible fairly interpreted. In this spirit we propose to take uj) 
 the question of the Antiquity of Man, to bring out fliirly all 
 the facts that bear upon it, so far as they are known, and to 
 lay these side by side with the record of the Word of God. 
 
 How long has Man hee)i upon the, globe f I do not know. 
 
86 MAN: IN GENESIS AND IN GEOLOGY. 
 
 Does anybody know ? Are we able to trace back the human 
 race to its beginning, and to measure the term of its duration? 
 ISTot yet, I think. The data upon this subject are meagre and 
 uncertain, and the question, wliich ought to be simply one of 
 fact, resolves itself pretty much into one of speculative or 
 problematical inquiry. Hence, when we study it purely as 
 a question in Xatural History, we should keep distinctly in 
 our minds the only fact that as yet is a fact about it, viz., 
 that it is extremely problematical. Setting aside for the 
 present this narrative in Genesis, Avhat data have we by 
 which to determine the continuance of Man upon the globe ? 
 1. There are monimiental remains scattered here and 
 there upon the surface of the globe which are supposed to 
 belong to a remote antiquity. But these fall within measurable 
 periods of time. There may be here and there a mooted 
 question as to the age of some particular monuments of an- 
 tiquity ; but none of these make very extravagant demands 
 upon our fiith. Take, for instance, the probable age of the 
 pyramids of Egypt. I say 2^'i^obable, since it is not yet pos- 
 sible from the sources at command to fix precisely the date 
 of their erection in the chronology of the world, although 
 their place in the dynasties of Egypt is more nearly ascer- 
 tained. The great pyramids, by the common consent of 
 Egyptologers, are assigned to the Fourth dynasty of kings of 
 the Old Empire, as given by Manetho ; and the commeKce- 
 ment of this dynasty has been placed by Lepsius, Bunsen, 
 Brugsch, and others, at from three thousand to three thousand 
 six hundred years before Christ. Bunsen, however, in his 
 latest recension of Egyptian chronology, revised Manetho's 
 lists by those of Eratosthenes of Alexandria, and thus, as be 
 expresses it, " got rid legitimately of a considerable number 
 of useless centuries." He had before said, " In no part of 
 Asia doer, chronological national history go back beyoiK^ 
 
DATE OF THE PYRA3IIDS. 87 
 
 4000 B.C., tlioiigli we see cveryAvhere traces of a preceding 
 epoch of tribes and municipal cities ;" and now in Egypt he 
 reduces the epoch of Menes to 3059 n.c, and the date of the 
 three gretit pyramids from 2G45 B.C. to 2559 B.C.,* an abate- 
 ment of six hundred years from hi.s previous estimate. Mr. 
 C. Piazzi Smith, wlio looks upon tlie Great Pyramid as a 
 monument of mathematical and astronomical science, pro- 
 fesses to have determined from astronomical data the erection 
 of the Great Pyramid as in the year 2170 B.C. ; much of liis 
 reasoning, however, is theoretical. But if we take the ex- 
 tremest view of responsible authorities in Egyptology, these 
 do not attempt to place the pyramids farther back than four 
 thousand years before Christ; and tliis, the oldest conjectural 
 period, is ^mv'^^ conjectural on the part of those who advocate 
 the longest chronology for the Egyptian empire. Even 
 should we concede such antiquity to these monuments, this is 
 still 7neasurahle, for tliese are j^eriods of time that Ave can 
 comprehend. We could adjust our chronology to such dates, 
 without taxing credulity overmuch in respect to the main 
 question of the Antiquity of Man. 
 
 2. Leaving, then, these monuments upon an api^reciable 
 historic basis, we pass in the next place to the traditions of a 
 remote origin, which are found among various nations. Witli 
 the perhaps solitary exception of the Hebrews, these traditions 
 reach back to a fir antiquity. But we detect in them all a 
 fixbulous element. The moment one passes over the sharp 
 line of definite history, one is in a dim and shadovry land, 
 where there is nothing authentic to rest upon or work with. 
 Two views may be taken of these traditions. On the one 
 side it is claimed, with a show of reason, that there must have 
 been some basis at least for the oriujin of national traditions 
 
 * "Efypt'3 Place," vol. v., p. C2. 
 
88 MAN: IN GENESIS AND IN GEOLOGY. 
 
 of a vague antiquity — some prolouged indeiinite period before 
 we reach the positive bcgiiiuings of history. But, on tlie 
 other hand, it may be asserted witli equal significance, that 
 there is a tendency in the human mind universally to invent 
 and exaggerate matters pertaining to the remote past. Even 
 within a period that barely transcends the memory of tlie 
 living, how many stories we have accumulated already about 
 Washington, magnifying his heroic character and life, his re- 
 markable preservation from danger, and so on — some of 
 which probably have not a shadow of foundation in fact. 
 How many stories we have about the Pilgrim Fathers, and 
 the early history of New England, which probably have no 
 warrant whatever in fact, and yet these go back only two 
 centuries. When we go back ten centuries, how much of 
 tradition must needs be mythical; and when it comes to 
 periods of thousands of years, the whole thing is so indeter- 
 minate that no philosophical mind can accept it. Hence, 
 judicious investigators of Roman and Grecian history — rNie- 
 buhr, Mommsen, Grote — have sifted out and thrown aside as 
 worthless a great mass of early tradition. These two data, 
 Monuments and Traditions, are of comparatively little help 
 in determining with accuracy the period of Man's beginning, 
 the term of his continuance upon this globe. 
 
 3. We pass, then, in the third place, to certain remains of 
 human iDork'inanship which are found in such relations to ex- 
 tinct races of animals, or in such geological conditions as 
 mark a high antiquity. Let me enumerate a few of these. 
 In 1853-4, during a remarkably dry winter in Switzerland, the 
 lakes and rivers fell far below their usual level, and the inhab- 
 itants of Meilen, on the Lake of Zurich, improved the oppor- 
 tunity in dredging and building walls, and in so doing came 
 upon the remains of piles and various traces of human habita- 
 tions. Explorations were made in the lakes generally, and 
 
PILE-HABITATIONS OF THE SWISS LAKES. 89 
 
 in Zurich, Constance, Geneva, Xeiifchatel, Bienne, Morat, 
 Sempach, and in many of the smaller lakes, Ink\Yyl, Pfeffikon, 
 Moosseedorf, Luissel, etc., were found remains of pile-habita' 
 tions, numberintr in the whole more than two hundred distinct 
 settlements. These were remains of piles and of platforms 
 upon which houses had been built, remains of weapons and 
 of domestic utensils, the bones of animals, and now and then 
 bones of men. But these diversified remains were so con- 
 fusedly mingled that it was impossible to assign them all to 
 anyone era, or in some cases to fix definitely upon any period 
 for the construction of the dwellings. Some of them clearly 
 belonged to Roman times ; others to a period when iron had 
 come into general use ; while others exhibited only traces of 
 bronze or of stone; but as yet, in these lake settlements, noth- 
 ing has been -found that would necessarily carry us back to 
 a remarkable antiquity. Indeed, the remains of domestic 
 animals and of the cereals found in these lake settlements 
 bring them within the pale of a comparative civilization. 
 Herodotus describes such lake-dwellers. A principal point of 
 interest and difiiculty in connection with these lake habita- 
 tions is the occurrence of peat, which in some instances has 
 been found deposited to a considerable depth over the re- 
 mains of human settlements. It is assumed by some that the 
 rate of formation of peat is so slow as to require a very long 
 period for the growth of the peat-bog at Chamblon, on the 
 Lake of Neufchatel, or the morass at Pont de Thiele, in the 
 Lake of Bienne. That, however, is a question in dispute among 
 scientific men ; and we must wait until there is some satisfac- 
 tory evidence as to the length of time required for such peat 
 deposits as those just mentioned, before we attempt to pro- 
 nounce any definite opinion. Time science is always modest, 
 — waits until it knows. The remark of Sir Charles Lyell is 
 here in point : " The depth of overlying peat affords no safe 
 
90 MAN: IN GENESIS AND IN GEOLOGY. 
 
 criterion for calculating the age of the cabin or village, for 
 both in England and Ireland, within historical times, bogs 
 have burst and sent forth great volumes of black mud, which 
 has been known to creep over tlie country at a slow pace, 
 flowing somewhat at the rate of ordinary lava-currents, and 
 sometimes overwhelming woods dnd cottages, and leaving a 
 deposit upon them of bog-earth fifteen feet thick." * To the 
 same effect is the admission of Carl Vogt, that "we neither 
 know generally within what time a str^itum of peat one foot 
 thick may grow, nor do we possess any scientific data to calcu- 
 late the quantity of growth within a given time of any individ- 
 ual peat-moor ; that the growth must differ in various moors ; 
 that even in a given locality it must have differed during cer- 
 tain periods, is easily imaginable." f 
 
 In the investigation of a problem so obscure as this of the 
 Antiquity of Man, where the temptation is strong to make 
 hasty generalizations and unfounded assertions, it is well to 
 keep in mind the famous maxim of Confucius, that " Know- 
 ledge consists in knowing ^\\dit we know, and also in knowing 
 what we do not know ; " and the knowledge of our ignorance, 
 the ability to make a sharp distinction between the known 
 and tlie vinknown, will save us from many false conclusions. 
 
 4. As the argument for the Antiquity of Man is cumulative, 
 and I desire to give to each item its proportionate weight, I 
 pass from the lake-dwellings to the evidence from mounds of 
 various descriptions in different parts of the globe. Those on 
 the coasts of Denmark, known as " Kitchen-Middens," are 
 probably made up of the refuse deposited from kitchens by the 
 aboriginal hunters and fishers of those islands. These mounds 
 contain shells, bones, and utensils. The bones are exclusively 
 
 * "Antiquity of Man," p. 32. 
 
 tArt. in '"' Archiv. fur Anthropologies^ translated in Anthropological Jieiiew, No. 
 17, p. 209. 
 
MOUNDS AND PEAT IN GER^IANY. 91 
 
 those of animals that have inhabited Europe within historic 
 times ; the shells are of living species, but no longer found in 
 the waters adjacent to the mounds ; the implements are of 
 stone. Accordingly there is nothing in these findings that 
 points to a very high antiquity. 
 
 The pretentious claim of a vast antiquity for corresponding 
 mounds ia Scotland, put forth by Mr. Laing in his " Pre- 
 Historic Remains of Caithness," has been exposed by J. Cleg- 
 horn, Esq., a scientific antiquary, who shows conclusively, 
 upon geological and archaeological grounds, that remains 
 which Mr. Laing ascribed to unknown races in pre-historic 
 times, can not date back more than three or four hundred 
 years.* The mounds are thus far a very indeterminate ele- 
 ment in any calculation of the Antiquity of 3Ian. 
 
 Traces of human works and habitations have also been 
 found in Denmark, in peat-bogs in connection with remains of 
 pine and oak forests, which have been long supplanted by for- 
 ests of beech, which covered the Danish isles as far back as the 
 time of the Romans. Much time must be allowed for such a 
 succession of forests, and for so thick a deposit of peat. But 
 here, as before, all estimates are as yet conjectural, and no 
 data yet supplied from these sources demand the immense 
 periods that some assign to Man's existence upon the globe. 
 " Differences in the humidity of the climate, or in the intens- 
 ity and duration of summer's heat and winter's cold, as well 
 as diversity in the species of plants which most abound, would 
 cause the peat to grow more or less rapidly, not only when 
 we compare two distinct countries in Europe, but the same 
 country at two successive periods." f 
 
 * See this whole question discussed in the Ant?iropological lievuw. and Jounial 
 of the Anthropological Society, No. 14, p. cxxxix. See also the masterly work of 
 Nilsson, '•'■ Les Habitants jmmitifs de la Scandiuavie," one of the best authorities on 
 the subject. 
 
 tSir Charles Lycll, "Antiquity of Man," p. 111. 
 
92 MAN: IN GENESIS AND IN GEOLOGY. 
 
 A more important point, and one that throws us farther 
 back in the uncertain period of Man's origin, is the remains 
 found 171 the caves of rivers — as for instance in Belgium, where 
 they have been minutely explored — or in the sides of rocks, 
 where rivers once had their bed. Here are implements evi. 
 dently fashioned by the hands of men, and along with them 
 the bones of extinct species of animals, such as the cave-bear 
 hyena, elephant, and rhinoceros. Similar remains have been 
 found in France, especially in the valleys of the Seine and the 
 Somme, in the deposits known as the river-drift, consisting of 
 strata of sandy marl, gravel, etc. Where such layers are 
 found at a great elevation above the present level of the 
 stream, in addition to the computed age of the drift, time 
 must be allowed for theworkino; down of so enormous a mass 
 as the stream has bored through in reaching its present bed. 
 How much time can not be determined, for it is yet an un- 
 settled question in Geology, whether certain agencies con- 
 cerned in such changes did not work more rapidly in the 
 earlier formative periods of our globe than they are seen or 
 computed to work at present, or whether convulsions may 
 not sometimes have precipitated what is assumed to have 
 been the result of gradual changes. Moreover, " alluvial 
 formations still take place in which the j^roducts of former and 
 later periods are commingled. Thus a river running through 
 sand-banks belonging to different periods of formation may 
 mingle portions of these sand-banks in a new alluvial forma- 
 tion Deposits may take place which, coming from 
 
 heights, may present features of being older than they actu- 
 ally are. It is exceedingly difficult to parallelize the various 
 deposits characterizing the diluvium, and for the present, at 
 least, to determine the chronoloi^ical succession in which cer- 
 tain formations of different countries stand to each other, es- 
 pecially as the stratification which guides us in elder beds is 
 
CAUTION IN FRAMING OR RECEIVING THEORIES. 93 
 
 in the diluvium very confused, and offers no certain basis for 
 tenable inferences P * But there is no room to question the 
 general result of these researches among the river-caves and 
 the diluvial drift ; the findings are too numerous and well 
 attested, and the archaeological and geological conditions too 
 well ascertained, to admit a doubt that Man existed in Europe 
 contemporaneously with the cave-bear, and at least npon the 
 margin of the glacial age. What, then, shall we make of these 
 facts in view of the Biblical account of the oricfin of Man ? 
 
 Although the question of the Antiquity of Man is by no 
 means a novel one, this phase of it is so new that as yet no 
 one is in a position to pronounce upon it with final authority. 
 There are not data enough for absolute conclusions. Two 
 tendencies, however, should be guarded against : first, the 
 speculative tendency in the minds of some who are exclu- 
 sively devoted to physical science, to assume a great age for 
 every newly discovered fact on the face of the globe. This 
 tendency to theorize is not common with scientific men ; yet 
 there are men of true science who have the speculative 
 tendency very strongly developed. In reading the writings 
 of such physicists, one should be on his guard against this 
 continually, and watch them closely where, perhaps uncon- 
 sciously to themselves, they drop out of the line of facts into 
 the line of theory and speculation. Especially should one 
 receive with caution such fixcts as first appear in the news- 
 papers ! Many of you will remember the sensation caused, a 
 few years ago, by the announcement that there had been 
 brought up from a depth of some ninety feet or more under 
 the alluvial deposits of the Nile a piece of pottery indicating 
 human workmanship. And then there were profound 
 calculations to show how many thousands of years old this 
 
 ♦Carl Vogt, Anthropological Review, No. 17, p. 208. 
 
94: MAN: IN GENESIS AND IN GEOLOGY. 
 
 deposit was — measuring by the rate of formation in the Nile 
 delta — and finally this was placed at a figure so enormous 
 that one was staggered at the attempt to conceive of Man as 
 having existed for billions of years. This " discovery " went 
 through the newspapers, " and where is Moses ? where is 
 Genesis ? " was the cry ; until a more careful investigation 
 proved to the satisfaction of experienced archaeologists that 
 the bit of pottery was of Moman origin, which ended that 
 matter. Some will remember the great hurrah that went up 
 from the camp of infidelity when the zodiac on the temple 
 of Denderah was first discovered, and what an immense 
 stretch of time was assigned to the structure of that edifice 
 as marked by this astronomical ornament ! But how did the 
 reading of the hieroglyphics shame the rashness of such 
 antiquaries ! Hence, it is well to guard against the purely 
 speculative habit of ascribing an immense age to every new 
 discovery in archaeology. 
 
 At the same time, I would earnestly exhort theologians, 
 and all Christians, to guard against the tendency on the other 
 side — to raise the cry of infidelity or skejoticism against men 
 of Science for every theory that they propound which is not 
 in obvious harmony with the Bible. That is not the way to 
 deal with these questions on either side. I make no preten- 
 sion to being a man of Science; but as an interpreter of the 
 Bible, I am as much beholden to any fact of Science as the 
 most accomplished scientist. We are not warranted in 
 pitting Science and the Scriptures one against the other. It 
 is not philosophical in the man of Science to raise a hue and 
 cry against the Bible as soon as he discovers something new ; 
 but, on the other hand, let the theologian be careful how he 
 raises the cry of infidelity. Now, there are certain broad 
 principles that we can lay down which may govern us in the 
 further investigation of the question of Man's antiquity. 
 
DID THE HUMAN RxVCE BEGIN ^MN BARBARISM? 95 
 
 1. Whatever may prove to be the fact in regai-d to the 
 Antiquity of Man, it is a groundless assumption that Man 
 began his existence at a low stage of barbarism. 
 
 Some have projected a theory of the beginning and growth 
 of human society to the following effect : — that Man began 
 at an indefinitely remote period, and at the lowest conceiv- 
 able stage, using stone only for his implements; — this was 
 the " stone age ;" by and by he advanced a little, and came 
 to the discovery and use of bronze — hence the " bronze age;" 
 after that came the use of iron, and so the " iron age ;" and 
 these successive gradations are supposed to mark the origin 
 and progress of the race. But it is sheer assum^^tion that 
 this indicates the universal history of Mankind. 
 
 Stone implements have been found here and there in the 
 lakes, caves, mounds, and river-drift of Europe. What then ? 
 The men who made those implements may have possessed 
 intelligence and a moral development far above what these 
 manifestations would indicate, while as yet they had only an 
 imperfect knowledge of the arts. The Hebrew patriarchs, 
 of a much later time, Avere not advanced in the industrial 
 arts in proportion to their moral development. Moreover, 
 great ingenuity and resource are shown by many of the 
 rudest tribes in their weapons, and the sense of beauty is 
 evinced by them in the choice and invention of ornamental 
 forms. It is a hasty conclusion to assume that Mankind 
 everywhere began their existence at a very low stage of 
 barbarism, simply because we have found in certain localities 
 only an inferior kind of implements and Aveapons. 
 
 According to Mr. Bickmore, in the Kl group of the East . 
 Indian Archipelago, " the natives are very industrious and 
 famous as boat-builders. They need no iron to complete 
 boats of considerable size, which they sell to inhabitants of 
 all that part of the archipelago." Here aie mechanics and 
 
96 MAN: IN GENESIS AND IN GEOLOGY. 
 
 traders living without iron in tlie very millennium of the 
 " iron age " of the world. 
 
 2. It is also a groundless assumption that if the " stone 
 age," so called, existed, it was universal at any one time 
 upon the habitable globe. This " stone age '' exists to-day 
 among certain savage tribes, and is contemporary with the 
 steam engine, the locomotive, the magnetic telegraph, that 
 are types and indications of man's highest civilization in 
 material thinsrs. 
 
 Look at the condition of that Britain, from whose loins our 
 a;icestors sprang, at the time when Constantino]ii» was the 
 Beat of a luxurious court. "Her shores were, to the polished 
 race which dwelt by the Bosporus, objects of a mysterious 
 horror, such as that Avith which the lonians of the age of 
 Homer had regarded the Straits of Scylla and the city of 
 the Lsestrygonian cannibals." * Or go back a little earlier, to 
 the period when the Komans first invaded Britain ; history 
 tells us that the conquerors even despaired of teaching such 
 barbarians how to build a stone wall. There was the 
 luxurious civilization of Italy and the East, side by side 
 with this stone age in Western Europe. Consider how small 
 a portion of the globe has yet been examined for the relics of 
 antiquity. The vast fields of Central Asia are probably rich 
 in deposits of the earlier periods of humanity; and these 
 have been but little explored. 
 
 Carl Vogt admits that the Stone, Bronze, and Iron periods 
 may overlap each other. " The Homeric heroes, Avho knew 
 bronze and iron, threw stones at each other, and the sling 
 was, in not very remote times, a legitimate war weapon. 
 Certain as it is that stone, bronze, and iron periods only form 
 relative sections continued into one another, it can not be 
 
   Macaulay, " History of England," chap. 1. 
 
NO UNIVERSAL STONE AGE. 97 
 
 assumed that similar civilization epochs were simultaneously 
 developed in diiferent parts of the globe. In other words, 
 even in the limited area of Europe, there may, on the coasts 
 and on rivers, peoples have existed, further advanced in 
 civilization, who laiew of and how to use metals ; while in 
 the interior of the country tribes dwelt, who for centuries, 
 perhaps, had no idea of metals, not unlike the savages of 
 islands who used stone weapons until Europe supplied them 
 with iron, lead, and powder As in our present civili- 
 zation epoch there are many regions where Man requires his 
 whole time for the acquirement of the necessities of existence, 
 so must it in greater degree have been in primitive times ; 
 and thus it might have come to pass, that while in one 
 district civilization had sufficiently progressed for the manu- 
 facture of more perfect implements, those of adjoining 
 districts were still in a rudimentary condition."* It is well to 
 •be modest in asserting the universality of a stone age, 
 contemporary all over the globe. 
 
 3. It is a groundless assumption that the stone age was the 
 first type of human existence anywhere. It may have 
 marked deterioration. What is there, especially until Cen- 
 tral Asia shall have been explored, to disprove the represent- 
 ation made by the first chapter of Genesis, that man began 
 his existence fitted by his Creator for the work of subjuga- 
 ting Nature, and began at once to do this ? But with the 
 progress of human society, with the increase of population, 
 what is the tendency ? Always to crowd the weaker off to 
 the farthest outposts. And what is the consequence of that ? 
 Deterioration always, unless the stronger find some motive, as 
 for instance in the discovery of gold or in fat fields inviting 
 them to go after the weaker, and carry with them their 
 
 • ArUhrqpo^oglCal I^cvi^ic, No. 17, pp. 205, 214. 
 
 5 
 
98 MAN: IN GENESIS AND IN GEOLOGY. 
 
 civilization. The lost arts are an indication of what may 
 often have repeated itself in human history. " Flint imple- 
 ments are a very uncertain indication of civilization even 
 among the tribes who used them ; and are no index at all of 
 the state of civilization among other tribes who lived at the 
 F-ame time in other portions of the globe." * 
 
 4. It is a theoretical assumption — not a demonstrated fact — 
 that the present rate of geological changes, as for instance 
 in the formation of deltas or the uplifting and depression of 
 continents, is the proper guage for measuring such changes 
 in the past. Some very eminent geologists are of opinion 
 that " the causes of geological change were once more intense 
 and rapid in their action than they are now." One such 
 authority, writing in the Anthropological JReview^ makes 
 these concessions : " It may almost be asserted that every 
 scientific opinion is speculative. It may be safely said that 
 there is no opinion current among scientific men, — not 
 even of those opinions whose claim to the title ' principle ' 
 appears most unquestionable, — that is not essentially 2^ovi- 
 sio7ial, liable to modification or even revolution under the 
 pressure of increased knowledge ; " and applying this to 
 theories of the origin of Man, he speaks of the " present in- 
 complete state of our knowledge, and the necessity of waiting 
 for a larger and clearer mass of testimony before venturing 
 to try conclusions upon a subject so obscure." f The several 
 considerations here enumerated show how premature and 
 unauthoritative would be a judgment just now in favor of the 
 extreme antiquity of Man upon the globe. 
 
 But, on the other hand, there are facts that seem to call for 
 an extension of time considerably beyond the computed chro- 
 nology of the Bible, in order to admit of all that lias been 
 
 * Duke of Argyll, " Primeval Man." t Anthropological Review, No. 24, p. 19. 
 
USHER'S CHRONOLOGY TOO SHORT. 99 
 
 effected by Man and in Man since his first appearance on the 
 earth. 
 
 1. The oldest monuments of Egypt can hardly be brought 
 •within the date of the flood of Noah according to the received 
 Hebrew chronology. The date assigned to the three great 
 pyramids by most Egyptologists is older than the flood as 
 this is reckoned in the margin of our Bibles ; and the lowest 
 date to which Prof Piazzi Smith and other advocates of the 
 shorter chronology would reduce them by astronomical modes 
 of computation, is still far too old to be fairly accommodated 
 to the Hebrew date of the flood ; for the building of those 
 stupendous monuments required a knowledge of the mechanic 
 arts that perplexes us even in this day of mechanical inven- 
 tions, and a consolidated state of society imder a centralized 
 power that only time could have established. Such a condi- 
 tion of things is not reached in a day. I have shown, indeed, 
 how groundless is the assumption that Man began his exist- 
 ence at the low stage of barbarism of which flint implements 
 are taken to be the index ; and that there is no warrant of 
 fact or of philosophy for the thousands of years laid down by 
 Bunsen as necessary for the development of a condition of 
 civilization equal to the building of the pyramids. On the 
 contrary, the theory is quite as plausible that Man began his 
 existence under mental and material conditions that favored 
 the rapid construction of a civihzed society, and that the 
 remains of a primitive barbarism are also tokens of deteriora- 
 tion from the original t}^e of Humanity. It is plain from the 
 Hebrew narrative that, at the time of the flood, the mechanic 
 arts were in a good state of forwardness. As far back as the 
 days of Lamech we read of artificers in brass and iron, the 
 invention of musical instruments, the building of cities ; and 
 surely so huge a craft as the ark, with its interior stories 
 and divisions, required no mean skill for its construction. 
 
100 MAN: IN GENESIS AND IN GEOLOGY. 
 
 The knowledge of the arts must of course have been trans- 
 mitted from antediluvian times through the survivors of the 
 flood ; and we read, soon after, of the building of great cities, 
 and of the tower of Babel. But for such works, and espe- 
 cially for founding such an empire as was ancient Egypt, there 
 was need of centuries for the growth of a population in num- 
 bers and resources equal to the gigantic structures that crown 
 the banks of the Nile. The less than two centuries between 
 Archbishop Usher's date of the cessation of the flood and 
 Piazzi Smith's calculation of the date of the Great Pyramid, 
 was far too short an interval for results upon a scale so mag- 
 nificent. 
 
 The Tablet of Sethos I., recently discovered in the great 
 temple of Abydos, introduces a new element of complication 
 into these calculations. Upon this Tablet a monarch whose 
 period is pretty clearly determined as of the fifteenth century 
 before Christ, is represented as ofiering sacrifice to his royal 
 predecessors, of whom there are seventy-six in an unbroken 
 line up to Menes ; and this line tallies with the fragmentary 
 lists from other sources, showing that this was the official list 
 of recognized sovereigns in regular succession. Eight reigns 
 in a century would by the analogy of history, in long periods, 
 be a large allowance. This is greater than the average for 
 the thousand years of English history from Egbert to Vic- 
 toria, through all the changes of Anglo-Saxons, Danes, Saxons, 
 Normans, the Plantagenets, the contests of Lancaster and 
 York, the Tudors, the Stuarts, the Commonwealth, and the 
 Revolution. In settled times the average is not over five to 
 a century. But even an average of ten reigns in a century 
 would require the whole time from Sethos I. back to the 
 Flood of our common chronology to dispose of the seventy- 
 six predecessors of that king. And when we have arrived at 
 Menes, we find already an empire consolidated from previous 
 
ANTIQUITY OF THE NEGRO RACE. 101 
 
 district governments, and capable of building the great city of 
 Memphis, with its magnificent temples and towers, and its huge 
 dyke that turned the course of the Nile. Either, then, we 
 must i^lace the Flood much farther back upoji the chronolo- 
 gical scale, or must admit not only that it -was not universal 
 in territorial extent (which is altogctliGr jii-obaolQ/.; but that 
 it was not universal in the destruction of mankind, wiiidk 
 would seem to contradict both the letter and the spirit of the 
 sacred record. 
 
 2. The unchanged appearance of leading types of man- 
 kind, as far back as we can trace these in history, requires 
 a considerable extension of time to account for their oricfin, 
 provided we adhere to the physiological unity of the race. 
 Upon Egyptian monuments that date back from 1400 to 
 2000 years before Christ, the negro is depicted with color 
 and features as marked and characteristic as he exhibits at 
 this day. When did this type originate, which has remained 
 unchanged for more than three thousand years ? K the type 
 itself was a gradual product of time, how tnuch time before 
 the date when it begins to appear upon Egyptian monuments 
 was necessary to establish its marked and unvarying features ? 
 According to a tablet of Sethos I. the Egyptians divided 
 mankind into four principal races — the Red (Egyi^tian), the 
 Yellow (Ammonites), the Black (Negroes), and the White 
 (Libyans). If all mankind were descended from a single 
 pair ; and again, if the whole peopled earth was destroyed by 
 the flood, with the solitary exception of the family of Noah, 
 how much time was required to originate peculiarities of race 
 which can be traced back without variation through the 
 whole known course of history ? In the present state of 
 scientific knowledge, this whole subject is wrapped in ob- 
 scurity. 
 
 3. The formation of Language, and its distribution into the 
 
102 MAN: IN GENESIS AND IN GEOLOGY. 
 
 * 
 
 great classes of human speech, call for an extension of time, 
 if one adheres to the belief that all languages were derived 
 from one primitive root, which is only another form of the 
 doctrine, of the unity of ^e race. The hues of language con- 
 vergeJ 'toward Oeritrai Asia, and in the far past its many 
 th'reuu§ .c^R be wQvep. ^nto a small number of strands, which 
 the scieuce of Comparative Philology may yet succeed in 
 twisting together in a single cord ; but cautious philologists 
 doubt whether conclusive testimony for or against the unity 
 of the human race Avill ever be derived from language alone. 
 If there was one primitive language of the race, the Biblical 
 story of the eonfusion of tongues at Babel would account for 
 the diversities of human speech. But when the trustworthi- 
 ness of the Biblical narrative is under consideration, we have 
 no right to assume the miraculous element as a mode of meet- 
 ing difficulties that seem to embarrass the narrative itself. 
 That it is difficult to provide for a normal division of tongues 
 from one primitive root within the period of our received 
 Chronology, must be obvious to any who will reflect upon the 
 elements that enter into the construction and growth of lan- 
 guage. 
 
 4. Man in the fossil state, although rarely found, is another 
 element of perplexity in the question of his antiquity. To be 
 sure, it does not require any great length of time, nowadays, 
 to produce a human fossil ! There were many such in the 
 churches and in politics in the old times of slavery ! ISTor is 
 the time required for producing a proper fossil so great as the 
 popular mind is apt to imagine. To persons unfamiliar with 
 geology, human skeletons in a fossil state are a great wonder ; 
 but some of the most complete of these are of recent origin. 
 For instance, such skeletons found in the island of Guada- 
 loupe — one of which is in the British Museum — were taken 
 from a shell limestone of modern origin, and which is still in 
 
MAN AT THE CLOSE OF THE GLACIAL PERIOD. 103 
 
 process of formation. These arc tlie remains of Caribs kiUed 
 in battle not over two hundred years ago.* 
 
 Professor Guyot,f and others of the more conservative 
 school of geologists, are disposed to admit the existence of 
 Man during the glacial age. There are traces in the Northern 
 Hemisphere of two great ice-periods, each succeeded by a 
 time of quiet, and this again by fluvial action. The same 
 periods were marked by great oscillations, and especially by 
 the submergence of the land northward. That life coex- 
 isted with this condition of the globe, is evident from the 
 remains of the elephant, the rhinoceros, the hippopotamus, 
 etc. ; and the evidences of Man's existence during the later 
 glacial period are to be found just where one should look for 
 them — in the terraces along the hills, in the peat bogs in the 
 valleys, and in the river caves — localities in which human 
 implements and bones have been discovered. But Professor 
 Guyot calculates, from astronomical data, that this great ice 
 age was not more than nine or ten thousand years back. 
 This, however, is a period that defies our present chronolog- 
 ical scales, and we can only wait for further Hght. Prestwich, 
 a candid and able investigator, makes a suggestion of some 
 weight for abbreviating this relative antiquity : " The evidence 
 from the occurrence of human relics, with the bones of extinct 
 animals, as it at present stands, does not seem to me tc 
 necessitate the carrpng of Man back in past time, so much 
 as the bringing forward the extinct animals toward our own 
 time." 
 
 But though at present we must despair of any definite 
 conclusions ujjon the Antiquity of Man, there are certain 
 principles of adjustment between Science and the Scriptures 
 which we should hold distinctly in view. 
 
 * Dana's " Manual of Geology," p. 580. + The " Morse " Lectures for 1869. 
 
104: MAN: IN GENESIS AND IN GEOLOGY. 
 
 Chronology is not minutely mapped out in the Bible. The 
 order of succession is given without reference always to the 
 scale of time; the facts themselves, as stated in the book of 
 Genesis, may all be true ; the succession of events there re- 
 corded may be also true and correct ; the creation, the 
 temptation and fall, the dispersion, the flood, the after-disper- 
 sion and migration of the nations — these all may be true as 
 facts, and yet we may not be able to adjust to them properly 
 a sHding scale of Chronology in respect to years. 
 
 The Duke of Argyll defines as the Chronology of " Time- 
 relative," time which is measurable, not by years, but only by 
 an ascertained order or succession of events. After we pass 
 the limits of known history, this Chronology of order is the 
 only form in which events can be measured. In pre-historic 
 times, and also in the shadowy twilight where tradition 
 begins to assume the shape of history, Chronology is neces- 
 sarily obscure — indeed, one of the most obscure topics that 
 science and history have to deal with. It is particularly 
 obscure and difficult when we have to do with Oriental 
 modes of computation, which are (essentially different from 
 ours. Before the time of Abraham, the narrative given in 
 the Book of Genesis may be a condensed epitome of fore- 
 going history — not a consecutive line of historical events 
 year by year, and generation by generation, but a condensed 
 epitome of what had occurred in the world from the creation 
 to that time ; for if you will scrutinize it carefully, you will 
 see that in some instances the names of individuals are put 
 for tribes, dynasties, and nations, and that it is no part of 
 the object of the historian to give the consecutive course of 
 affairs in the world at large. I have much hope in this matter 
 from the translation of the Bible into the Arabic, and its wide 
 diffusion among a people cognate to the Hebrews. I have no 
 doubt that there is yet to come to us from Arabian and other 
 
ADAM A TYPICAL MAN. 105 
 
 Oriental sources a mode of interpreting Chronology according 
 to these lists of names, which I do not believe we have yet 
 fairly got hold of, and therefore I am not troubled by any 
 seeming discrepancies. New light may arise upon the science 
 of interpretation ; and when Ave shall have learned more about 
 the idioms of Oriental nations in matters of Chronology, we 
 may obtain all the margin that we shall require in the matter 
 of Man's antiquity — that is, so far as monuments and tradi- 
 tions are concerned. Moreover, the early history may be, in 
 some sense, typical — describing the typical Man as God made 
 him to be, and how he was ^^laced in resj^ect to Nature before 
 he sinned. Yet, in this very matter of Chronology, there are 
 mternal evidences of truth in this early Hebrew narration, as 
 contrasted with other ancient stories, in these two principles : 
 First, the absence of those immense vague periods which 
 precede the historical chronologies of all other people; the 
 absence of that legendary phase of things which ifs so marked 
 in the history of the Egyptians and Hindoos. And secondly^ 
 there is no attempt in this early history to magnify the Jew- 
 ish people. Every other nation of antiquity sets out to 
 magnify itself as descended from the gods — perhaps as having 
 originated upon the soil it occupies, and, being thus favored 
 of Heaven, as having come down from an immense antiquity. 
 Now, there is no such endeavor to magnify the Jewish 
 people in this Biblical story. It does not place the begin- 
 ning of Man in the country destined to be their country, but 
 off in the far East ; and it gives the history of Man as Max, 
 and with no attempt at self-glorification. All this is signifi- 
 cant of the historical in contrast with the mythical style. 
 At the same time this history has ever in view one definite 
 purpose ; it does not profess to be a secular liistory of Man- 
 kind, but the history of certain typical or elect persons, 
 
 families, and races, given to illustrate the providential and 
 
 5* 
 
106 MAN: IN GENESIS AND IN GEOLOGY. 
 
 moral government of God. Thus, after the fall of Adam 
 and the crime of Cain, Seth is the selected typical Man, and 
 the course of the history runs mainly in the line of his 
 posterity ; and when in the course of ages the descendants 
 of Seth apostatize, Noah^ who remains faithful, is selected as 
 the typical Man, and is carried through the flood to become 
 the founder of a new world. In like manner, when the 
 descendants of Noah have become degenerate, Abraham is 
 selected to be the Father of the Faithful, the head of a 
 commonwealth both civil and spiritual that shall thereafter 
 be in the world as the kingdom of God. ISTow, some would 
 apply this obvious principle of selection in the early Biblical 
 history to the case of Adam, and regard him, not as strictly 
 the first man created and the sole progenitor of the human 
 race, but the first called to a rej^resentative position as the 
 Son of God, and the head of a new type of Humanity. 
 Such was the doctrine of Perriere, of Bordeaux, in the 
 seventeenth century, in his famous treatise on the Pre-Adam- 
 ites,* which has been revived of late by an anonymous 
 English author, f Some plausible arguments are urged for 
 this opinion ; for instance, that Cain, in going forth from the 
 home of Adam, expected to find the regions round about 
 peopled, and that their inhabitants would abhor him because 
 of his crime ; that he must have found a wife among other 
 tribes, or have married his own sister, contrary to the divine 
 law of marriage ; that he built a city, for which he must 
 have had both laborers and a population. It is further 
 argued that, in the first chapter of Genesis, Man is intro- 
 duced as the close of the geological system, and is there 
 spoken of in a general way ; and that, after a long interval, 
 
 * " ProE-Adamitce^ sive Exercitatio super versibus 12, 13, and 14, Cap. V. Epistolae D. 
 Pauli ad Romanes. Quibns indicuntur primi Homines ante Adamum conditi," 
 t The " Genesis of the Earth and of Man," Ediubursh, 1S5G. 
 
MAN THE LATEST AND HIGHEST WORK. 107 
 
 the second chapter of Genesis introduces a particular type 
 of Man, the Adamite, as representing the beginning of 
 liistory under a special divine plan. After the world had 
 long been peopled with rude barbarian races, this diviner 
 Man was introduced with a view to a kingdom of sj^iritual 
 power ; but his apostasy frustrated for a time the divine 
 purpose. Nevertheless in the seed of Seth the worshipers of 
 the true God were for a time revived ; but when these " sons 
 of God " became enamored of the daughters of the old 
 sensuous, idolatrous stock around them, and entered into an 
 unholy alliance, the flood was sent to exterminate that 
 apostate seed. Such is the theory, and although open to 
 some serious objections, it serves tQ show one possible way in 
 which the Bible and Science may yet be harmonized upon 
 the question of the Antiquity of Man and the unity of the 
 race. It may prove eventually that there is in this brief 
 record in Genesis a margin for all the discoveries of Science. 
 
 For the present, however, we must accept whatever is 
 clearly established as /act, even though we can not fully 
 reconcile one class of facts with another. It is unscientific to 
 frame a theory upon one class of facts in opj^osition to other 
 facts that rest upon reasonable evidence. Whatever conclu- 
 sion may at last be reached concerning the Antiquity of Man, 
 there are two truths established in the foregoing lectures that 
 can not be affected by it, 
 
 1. The succession of eveJits in the creation is unimpaired, 
 and Man appeared in the order assigned to him as the latest 
 and highest work of the Creator. "It is not known that 
 any new species of plants or animals have appeared on the 
 earth since the creation of Man." * He was the crown of the 
 whole series. ^ 
 
 * Prof. Dana. 
 
108 MAN: IN GENESIS AND IN GEOLOGY. 
 
 2. Whenever Man began to be, lie had, at least in rudi- 
 mentary exercise, the place of dominion over Nature to which 
 the Bible appoints him. " Even in the most rudimentary- 
 form, the use of an implement fashioned for a special purpose 
 is absolutely j)eculiar to Man. There is quite as much 
 ingenuity and skill in the manufacture of a knife of flint as in 
 the manufacture of a knife of iron. As regards his charac- 
 teristic mental powers, Man has always been Man, and 
 nothing less."* That able scientist, so often quoted, Carl 
 Vogt, also admits the strong human characteristics of Man in 
 the most piimitive period. " This powerful, tall, and strong 
 primitive man, who lived by the side of the cave-bear and the 
 mammoth, already honored his dead by burying them in 
 grottoes closed with slabs, and furnished them with meat and 
 arms for their journey into another world. He knew the use 
 of fire, and constructed hearths, where he roasted his meat ; 
 for of pottery the traces are but few. His implements or 
 weapons consist of rude hatchets and knjves, which were 
 struck off from a flint block by another stone, and of worked 
 bones emplojed for handle'sj arrows, clubs, or awls. This 
 wild, primitire man endeavored to ornament his person with 
 perforated pieces of coral and the teeth of wild animals. He 
 probably dressed in skins or prepared bark of trees." ;:>. 
 
 There was Man at his starting-point, at an immeasurable 
 distance in characteristic adaptations above any creature 
 before him. We may fitly close this whole review of his 
 origin and antiquity with these eloquent words of Professor 
 Dana : 
 
 "When Man appears, the animal element is no longer dom- 
 inant, but Mind in the possession of a being at the head of 
 the kingdom of life. Man was the first being that was not 
 
   Duke of Argyll, " Primeval Man." 
 
SOME RECENT WORKS ON MAN. 109 
 
 finished on reaching adult growth, but was provided with 
 powers for indefinite expansion, a will for a life of work, and 
 boundless aspirations to lead to endless improvement. He 
 was the first being capable of an intelligent survey of Xature 
 and comprehension of her laws ; the first capable of augment- 
 ing his strength by bending Nature to his service, rendering 
 thereby a weak body stronger than all possible animal force ; 
 the first capable of deriving happiness from beauty, truth, and 
 goodness ; of apprehending eternal right ; of looking from 
 the finite toward the infinite, and communing with God his 
 Maker." * 
 
 Note. — In addition to the authorities cited in the text and 
 notes of the preceding lecture, the reader who desires a con- 
 venient summary of results concerning the Antiquity of Man, 
 is referred to the following works : 
 
 Z? Homme Fossile en Europe par M. Le Hon. This vol- 
 ume treats of the industrial occupations of the primitive Man, 
 bis customs, and his works of art. 
 
 Enthullimgen aus der Urgeschichte^ oder : Existirt das Mens- 
 chengeschlecht nur 6000 Jahre ? von Dr. J. II. Thomassen, 
 Leipzig, 1869. This book exhibits in a popular form the re- 
 sults of the latest scientific investigations upon the origin and 
 deyelopment of Man. These are presented under a two-fold 
 division — the Natural History of the Race, and the History 
 of Civilization. All facts of recent discovery are method- 
 ically arranged with the proper authorities. The writer in- 
 clines to the notion of a great antiquity and to the theory of 
 development. Yet he afiirms that the derivation of Man 
 from the ape must be purely a question of lyrohahiUties^ and 
 he disclaims Materialism, following Schafit'hausen in these 
 words : " The investigations of natural history do not concern 
 themselves with the divine, the heavenly derivation of Man, 
 but only with the eartldy, the natural. And why should it be 
 
 * Professor Dana, Qeolo^. 
 
110 MAN: IN GENESIS AND IN GEOLOGY. 
 
 deemed nnworthy of Man to regard him as the last and high- 
 est development of animal life ? Did he come forth any the 
 less good from the hand of the Creator, if in the dark womb 
 of untold ages the animal type was more and more ennobled, 
 until that human form was attained which Man regards as the 
 image of his Maker ? " 
 
 Die neuesten Forschungen und TJieorieeri auf deni Gehiete 
 der Schopfungsgeschichte von Dr. Friedrich Pfaff, Frankfurt, 
 a M., 1868. After a careful statement of the discoveries bear- 
 ing upon the Antiquity of Man, Dr. Pfaff infers that Man did 
 not appear till after the ice period. He declares the uncer- 
 tainty of all geological calculations intended to fix the period 
 of Man's origin, and refutes Lyell's arbitrary estimates from 
 the present rate of formation in drift and deltas. He finds no 
 traces of Man, with any certainty, farther back than the great 
 climatic changes of the Quaternary period, " the most reliable 
 of which do not reach back more than 5,000 to 7,000 years 
 from the present time." 
 
 The pubUcation of Professor Arnold Guyot's lectures on 
 Man Primeval^ delivered in 1869 before the Union Theolog- 
 ical Seminary, will furnish the public with the best exposition 
 yet made of the discoveries of modern Science in their rela- 
 tions to Bibhcal history. Some of the most important sug- 
 gestions on this point in the preceding lecture were derived 
 from conversations with Professor Guyot, who is ever ready 
 to dispense his knowledge for the advancement of Truth and 
 Religion. 
 
LECTURE yi. 
 
 m\c BiXhh'dt^ ftitirc for m<tn. 
 
 Gen. ii. 1. Thus the heavens and the earth were finished, and all the host of them. 
 
 2. And on the seventh day God ended his work which he had made ; and he rested 
 on the seventh day from all his work which he had made. 
 
 3. And God blessed the seventh day, and t-aactifi»d it: because that in it he had 
 rested from all his work which God created and made. 
 
 We now fairly enter upon the History of Man, to which 
 hereafter this book is devoted — especially Man in his relations 
 to the Kingdom of God. The Creator himself is here pre- 
 sented as resting from His work and instituting a commemo- 
 rative Day of Rest — not for His own purposes, but in the 
 interest and care of Humanity. The work ©f creation is now 
 contemplated with specific reference to Man and his uses and 
 obligations. *' The heavens and the earth were finished, and 
 all the host of them " — that is, the heavens and the earth as 
 Man beholds them and is interested in them. We are not 
 here to understand by the heavens the whole starry universe, 
 as now made known to us by the calculations and appliances 
 of astronomy, but simply the heavens as visible to the eye of 
 Man, and related to Man and his habitation. These are 
 sketched in outline before us as the work of Almighty God. 
 
 This work was now finished. There had been, as we have 
 seen, a course of operations bringing the physical creation to 
 a state of preparation for Man, its destined occupant and lord. 
 At each successive stage in this work — after the dry land was 
 separated from the seas — after the earth brought forth grass, 
 herbs, and fruit trees — after the heavenly bodies appeared in 
 their relations to this world, for signs and seasons, and for 
 
112 MAK: IN GENESIS AND IN GEOLOGY. 
 
 days and years — after the waters brought forth abundantly 
 moving creatures, and fowl were created to fly above the earth 
 — and again after the earth brought forth the living creature, 
 cattle, and creeping things, and all manner of beasts — at each 
 successive stage in this grand process God had pronounced 
 it GOOD ; and now, with the appearing of Man upon the high- 
 est platform of this physical creation, the whole work was 
 declared finished. At any previous point in this process, 
 to the view of an angel the world might have seemed incom- 
 plete and aimless ; yet not wholly aimless, inasmuch as Man 
 himself was prefigured, both in his physical structure, by the 
 homologues in the animal creation, and also in the general order 
 and arrangement of things for the support of such a being. 
 At all events, we can now trace the preparatory steps in the 
 adaptation and structure of the globe for the advent of Man. 
 
 The work was "finished" also as to the Divine plan and 
 arrangement in respect to elements and materials. I have 
 before noted the fact that Science has not yet ascertained 
 that any new distinct species has appeared in the lower cre- 
 ation since the advent of Man ; and although Science has de- 
 veloi^ed to Man elements and materials in the constitution of 
 the earth that to him were new, there is no evidence of the 
 creation of any new elements or materials in organic nature 
 since the appearance of Man. The whole work was finished 
 
 " All the host of them ; " — this expression denotes both the 
 splendor of the heavenly bodies and their orderly array. It 
 is a figure derived from the marshahng of an army in which 
 both these features appear — splendor and order. It is a very 
 common figure of speech in the Bible api^lied to the heavenly 
 bodies. " By the word of the Lord were the heavens made, 
 and all the host of them by the breath of his mouth." * " He 
 
 * Psalm xxxiy 6. 
 
THE GLORY OF THE HEAVENLY HOST. 113 
 
 telleth the number of the stars, He calleth them all by their 
 names." * " Lift up your eyes on high, and behold who hath 
 created these things, that bringeth out their host by number ; 
 He calleth them all by their names." f The Bible recognizes 
 the order and unity of i)Ian which are found in the physical 
 universe. Thus David, in the 8th Psalm, sings, "When I con- 
 sider Thy heavens, the work of Thy fingers, the moon and 
 the stars which Thou hast ordained." The term " fingers " 
 denotes carefulness of detail ; the term " ordained," the es- 
 tablished order in the heavenly bodies. As a shepherd boy 
 upon the plains of Bethlehem, in the wakeful hours of night, 
 David had gazed upon that wondrous sky which overhangs 
 the land of Palestine, the transparent depth and pureness of 
 the atmosphere, the number and splendor of the stars, the 
 brightness of the moon, the glory of the constellations, the 
 Pleiades chiming the advent of the spring, Orion girding 
 himself in the autumnal skies as for battle with the storms, 
 Arcturus guiding his sons in their nightly march around the 
 pole ; and these contemplations impressed him with the or- 
 derly arrangement of the heavens — the " work of the fingers 
 of God." 
 
 The Creator is represented in the text as contemplating 
 His work with infinite satisfaction. He did not withdraw, 
 like Bramah, into a state of unconsciousness after having 
 manifested His power in the production of the physical uni- 
 verse — for Bramah was but the manifestation of God in crea- 
 tion, while Vishnu is now being manifested in preservation, 
 and Siva will be his manifestation m destruction. The God 
 of the Bible is not an impassive being, indifferent to the 
 works He has formed ; but He rejoices in all the work of His 
 hands. The sublime song of heaven recorded by John in the 
 
 ♦Psalm cxMi. 4. t Isaiah xl. 2& 
 
114 MAN: IN GENESIS AND IN GEOLOGY. 
 
 Revelation, the song of the four living creatures, and the 
 four and twenty elders is, " Thou art worthy, O Lord, to 
 receive glory, and honor, and power,^for Thou hast created 
 all things ; and for Thy pleasure they are and were created." 
 The use of the word " pleasure " here can not be explained 
 as mere anthropomorphism. God is a being of soul ; He has 
 feeling, and He expresses it ; and when He looks upon the 
 works He has made, He is glad. His infinite heart dilates 
 with joy in the contemplation of the beauty, the order, the 
 majesty, and the splendor of the work of His hand. 
 
 On the seventh day God ended His worli which Lie had 
 made ; and here began a new period, in the midst of 
 which we now are. " He rested on the seventh day from all 
 Llis work which He had made." To " rest " here does not 
 mean to seek repose from fatigue, but to susj)end activity in 
 a particular mode of operation, to cease from doing thus and 
 so. The Creator has not withdrawn himself from the super- 
 vision of the world and Man. As He is not iudiiferent to the 
 beauty and order of His work, neither is He indifferent to the 
 actions of His creatures. The Bible is fuU of the doctrine 
 of God's continued providence over the creatures that He has 
 made. In this sense, therefore, as the constant and universal 
 preserver. Lie could not be said to rest. His tender mercies 
 are over aU His works. Our Saviour taught this doctrine of a 
 constant personal providence, in Llis sermon on the mount, 
 carrying this out even so minutely as to numbering the hairs 
 of our head, and watching the fall of a sparrow ; and it was 
 in speaking of the Sabbath itself that He said, " My Father 
 worlceth hitherto, and I work." From the first moment of 
 creation unto this hour God has continued His supervision 
 of the work? of His hand. The suspension of created activ- 
 ity, therefore, constitutes the " rest " spoken of in the text. 
 The present course of things is the proj^er Rest-day of the 
 
REST, THE SUSPENSION OF CREATIVE ENERGY. 115 
 
 Almighty. lie has put forth no creative energy since He 
 brought Man into being ; but at the end of the world, in the 
 changes that shall produce a new heaven and a new earth, 
 God will resume that creative activity which is now in sus- 
 pense. Until then He rests. As one has said, " What we call 
 a course of nature is the very Sabbath of God, nature itself 
 being that holy pause in which God rests from His creative 
 energies, that ineffable repose in which, though superintend- 
 ing and preserving, He provides for Man through law that he 
 can comprehend, and an executing word that he can devoutly 
 study." * " God rested on the seventh day," that is, as the 
 last clause of the verse explains it, " He ceased from all his 
 loorh that He had made." 
 
 " God blessed the seventh day, and sanctified it." Obvi- 
 ously this could not have been for Himself, but for man in 
 relation to his Maker. To bless a day was to set it apart 
 to be a blessing ; but there was no sense in which God could 
 make any one portion of duration more of a blessing to Him- 
 self than another. He being always self-contained and mfinite 
 in his blessings. To " hallow" the day was to dedicate it to 
 some sacred, moral, and beneficial use ; but of course God 
 could not have made one period of time more holy than 
 another to Himself. The sanctifying must have had reference 
 to its use by and for others. This sacred day is God's day, 
 which man should devote to Him in some special or uncom- 
 mon way, turning aside from the common occupations of life 
 to a separate pecuUar observance of this j^ortion of time. 
 Hence this grand day of the Almighty, this on-going day, this 
 day which, dating from the creation of jNIan as an intellectual 
 creature, shall continue till the world and the present course 
 of time shall close, is the type of the Sabbath, the Rest-day 
 
 * Prof. Taylcr Lewis, in Lange's " Commentary on Genesis.'" 
 
116 MAN: IN GENESIS AND IN GEOLOGY. 
 
 for the creatures of God. The blessing and the hallowing 
 was the solemn establishing of the institution, since such a 
 formality would hardly have been entered upon for a mere 
 passing occasion. It was with reference to an institution to 
 be continued through after-times; and the proof of this 
 appears all along in the early history of the race. For in- 
 stance, we trace the division of time into weeks, in the account 
 of the flood, where Noah is said to have sent forth the dove 
 at intervals of seven days. Again, in the life of Jacob, we 
 find mention of a week as a recognized division of time, and 
 so in other portions of the early history of the world. Some 
 have supposed that this division was suggested by the phases 
 of the moon, the lunar month being subdivided into four equal 
 periods. But the phases of the moon, at the point of transi- 
 tion from one to another, are too obscure to have suggested 
 this as a division of time so early in the history of the race. 
 That would imply a knowledge of astronomy, which we can 
 hardly suppose to have been then attained. The year and the 
 month are marked off on the great dial of the firmament, as is 
 the shortest division of the day and the night. The lights in 
 heaven are for signs and for seasons, and for days and for 
 years ; but there is nothing in the phenomena of Nature which 
 corresponds to the seventh-day division in a manner so strik- 
 ing as to have impressed upon an unscientific observer such a 
 measurement of time. This would require much nicety of 
 astronomical observation; and hence we must regard the 
 week as an arbitrary division, and look for its explanation in 
 some other quarter. The week was a wide-spread usage 
 among the nations of antiquity. The Egyptians and the 
 Hebrews had it, and so had other early people of the East. 
 It was well known, also, far back in Hindoo and Chinese 
 history. This general consent of antiquity to a division of 
 time which is not strongly marked as a division of Nature, 
 
THE ORIGIN OF THE WEEK. 117 
 
 can best be accounted for upon the supposition of some 
 common tradition as its source ; and what more reasonable 
 than the statement of the text, the designation by Jeliovah of 
 a sacred day to be observ^cd by man f^m the beginning of 
 the world ? The exceptions to this seven-days period in the 
 history of nations are just enough to prove the rule, for the 
 usage prevailed among those nations that were connected 
 most nearly by language and emigration wath that part of 
 Asia which was the cradle of the human family. 
 
 Again, the Fourth Commandment treats of the Sabbath 
 as an institution already known. *' Remember the Sabbath 
 day to keep it holy." This is not merely an emphasis for 
 the future. It does not mean simply — keep in mind hereafter 
 this day with a view to its sacred observance ; the word re- 
 member recalls the past. An institution entirely new Avould 
 have required a different j)hraseology. For instance, it would 
 have been enjoined in some such language as this : Thou shalt 
 keep a holy rest every seventh day. But the Sabbath day 
 was recalled as an institution known to their fathers, and for- 
 merly to themselves, to be " remembered " as something that 
 ought to be known, but had been allowed to slip out of mind. 
 "We find mention of this day in the history of the Israelites in 
 the wilderness before the giving of the law at Sinai. When 
 the manna appeared, it is recorded that " on the sixth day they 
 gathered twice as much bread, two omers for one man, and 
 all the rulers of the con2:re2ration came and told Moses." And 
 he said unto them, " This is that which the Lord hath said, 
 To-morrow is the rest of the holy Sabbath unto the Lord ;" 
 and on the following morning Moses said, " To-day is a Sab- 
 bath unto the Lord ; to-day ye shall not find it in the field. 
 Six days ye shall gather it ; but on the seventh day, which is 
 the Sabbath, in it there shall be none." * From this it is 
 
 * Exodas xvi. 22, 23, 25, 2(5. 
 
118 MAN: IN GENESIS AND IN GEOLOGY. 
 
 evident that the institution of the Sabbath had long been 
 known, although its observance may have joretty much died 
 out among the children of Israel during their sojourn in Egypt. 
 Kow, it was revived jpith the memory of the patriarchal times 
 and the history of creation, and reinforced by specific com- 
 mand as an institution to be remembered. Furthermore, the 
 primary reason for keeping holy the Sabbath does not at all 
 pertain to the Jewish commonwealth, but belongs to the his- 
 tory of Humanity. It existed from the day of the first Man, 
 and is perpetual in its nature. and obHgation. "In six days 
 the Lord made heaven and earth, and the seas, and all that in 
 them is, and rested the seventh day; wherefore the Lord 
 blessed the Sabbath day, and hallowed it." This was the 
 primitive reason — it is still a prominent reason. Other 
 reasons supplementary to this have from time to time been 
 given for the observance of this day; for instance, the deliver- 
 ance of the children of Israel from their bondage in Egypt ; 
 and since the Christian era, the resurrection of Christ ; for the 
 resurrection of Christ includes within itself, as antityj^e, both 
 of the preceding grounds for the observance of this day ; that 
 resurrection symbolizes our deliverance from bondage, and 
 our new creation into a higher spiritual life ; and so grandly 
 expressive is this symbol, that the day of the week has been 
 changed to correspond with it. But the period of time to be 
 observed as a Sabbath is altogether secondary ; whether it be 
 the seventh day or the first day is of minor importance. The 
 essential point is the setting apart for sacred observances of a 
 seventh portion of time ; and the prime reason is as old as 
 Man, and universal as Mankind. The day is primarily one of 
 rest. It is agreed by scholars that the word " Sabbath " sig- 
 nifies etymologically " rest," and hence the day of rest, and 
 by analogy rest from that which had commonly occupied the 
 hands, the mind, the heart ; and in harmony with this the 
 
THE REASON OP THE SABBATH PERPETUAL. 110 
 
 Fourth Commandment requires rest from the common labor 
 of life. Now, whether we regard the Fourth Commandment 
 in form as binding upon us as to its details or no, it matters 
 not as to the essential spirit and obligation of this j^rimeval 
 institution ; for rest is not accomplished simply by refraining 
 from outward physical toil. The idea of rest pertains to the 
 S2:)irit ; and the Sabbath does not become a real, substantial, 
 refreshing rest, unless the mind rests from care — unless the 
 spirit is released from trouble, anxiety, burdens, and toils. 
 How welcome an institution that contemplates such an end ! 
 how beneficent in its adajDtation to man ! What a gracious 
 invitation to every weary, burdened human spirit to enter 
 upon a stated weekly period of rest ! Hence it is also a day 
 of rejoicmg. A reason given for its observance at first is a 
 joyous one — the fact of creation, the blessings of existence. 
 Who has not known at times — esj^ecially when e!k:periencing 
 the full tide of health, in the bright rich calm of a summer 
 day — the joy of simple existence ? and since this is the foun- 
 dation that underlies all faculty and possibility of enjoyment, it 
 is well that we should be periodically reminded of our obliga- 
 tion to God for life. The contemplation of the glorious works 
 of the Creator is fitted to awaken joy. Like the Psalmist, we 
 should consider the heavens, the work of God's fingers. We 
 should accustom ourselves to the contemplation of the Crea- 
 tor in the physical universe, as well as in the constitution of 
 our own bodies and minds ; and such a contemplation will 
 ever be to the thoughtful and devout mind an occasion of re- 
 joicing. As the week draws to a close, the laboring man 
 begins to anticipate the Sabbath, and counts the hours that 
 shall bring to him this welcome day of rest. Whafc^a mere 
 drudge and slave would Man become if he had no such oppor- 
 tunity ! It is impossible that the opportunity should exist ex- 
 cept by some common understanding, some mutual arrange- 
 
120 MAN: IN GENESIS AND IN GEOLOGY. 
 
 ment pervading society ; and this is provided for by Divine 
 appointment at the first — that Man should have release from 
 toil and enter into rest. 
 
 All right spiritual emotions and exercises have in them far 
 more of joy than of constraint. To a mind rightly constituted, 
 there is nothing burdensome in a spiritual religion. The true 
 religious fervor is always joyous, and hence under whatever 
 aspect we regard it, the Sabbath, as originally constituted 
 and designed of God, is a day of welcome and blessing to 
 Mankind. In every faculty and aptitude of his being we 
 read that " the Sabbath was made for Man." 
 
 Human physiology and the laws of animal life teach us 
 the beneficence of such a day. Some look upon the Fourth 
 Commandment as restrictive and severe, but it is no more so 
 than a good sanitary law or the prescription of a physicians 
 If, for example, your physician should say to you, " Your 
 constant toil is wearing upon you; your unremitting atten- 
 tion to business is afiecting your brain ; you must have rest ; 
 you must allow yourself so many hours every day for sleep ; 
 every now and then you must take a day or a week of relaxa- 
 tion ; indeed, it may be wise for you to break off altogether 
 for months of rest ; otherwise, you will break down your 
 nervous system ; you will bring on softening of the brain, or 
 paralysis and death;" — if a physician should lay such in- 
 junctions upon you, would you deem these arbitrary and se- 
 vere ? Nay, would not the timely caution, intended to reg- 
 ulate and save your life, be most beneficent for you ? Now, 
 the Sabbath anticipates these dangers and necessities for 
 every Man, provides for him betimes the necessary and season- 
 able repose. It is emphatically in the interest of the working- 
 man, and even also of the brute creation. " Man needs not 
 only the periodic rest of sleep at short intervals, but longer 
 rest at longer intervals ; and, what is as important to health 
 
THE SABBATH A SANITARY PROVISIOK 121 
 
 as sleep itself, he needs change of mood." * Nothing so preys 
 upon the vital powers as a continuous strain of the faculties 
 in one direction — to be forevermore upon the same thing, to 
 be constantly working at the same point. The mind itseli 
 needs diversion as much as the body needs rest. The eco- 
 nomic welfare of society is promoted by the Sabbath. Lord 
 Macaulay finely said, " We, in England, are not poorer, but 
 richer, because we have, through many ages, rested from our 
 labor one day in seven. The day is not lost. While industry 
 is suspended, while the plow lies in the furrow, while the 
 exchange is silent, while no smoke ascends from the factory, a 
 process is going on quite as important to the wealth of nations 
 as any process which is performed on more busy days. Man, 
 the machme of machines, the machine compared with which 
 all the contrivances of the Watts and Arkwrights are worth- 
 less, is repairing and winding up so that he returns to his 
 labors on the Monday with clearer intellect, w^ith livelier 
 spirits, with renewed corporeal vigor ! " f The statistics of 
 husbandry, of trade, of commerce, of every branch of business, 
 will show that the profits are not diminished, but rather en- 
 hanced, by a due observance of this seventh period of rest. 
 
 And this beneficent dcsiQ-n of the Sabbath is all the more 
 marked, that rest from labor is ojjoined upon moral grounds 
 and fqr religious ends. The bulk of Mankind require a law 
 to lead them to do what is wisest ' and best for themselves ; 
 for in such matters most men are in a condition correspond- 
 ing to childhood ; and just as — to recur to our former 
 illustration — sanitary regulations must be enforced to teach 
 the poor cleanliness, and preserve them from the visitation of 
 epidemics, so for the most of Mankind this institution, 
 
 * See the fine article on the Sabbath in Dr. W. L. Alexander's edition of Kitto's 
 Cyclopaedia. 
 t Speech on the Ten Hours' Bill, 
 
 6 
 
122 MAN: IN GENESIS AND, IN GEOLOGY. 
 
 designed for their highest welfare as physical beings, and 
 for their best mental and spiritual development, must be 
 enjoined by authority in order that it may be duly observed. 
 And the discipline of the soul through a government by law 
 is of great importance in forming a strong and high-toned 
 character. Every man who has known an inward conflict 
 with tem2:>tation, the struggling of his soul against evil, has 
 valued the strength of law, girding him about to sustain him ; 
 and if in the spirit of obedience to divine authority he has 
 come out of such a struggle successfully, he is the stronger 
 and healthier by reason of the discipline of law. Spiritual 
 culture also thrives best by the help of special times of 
 meditation and devotion, — as for instance the favoring 
 hour of even-tide. The stated recurrence of such a season, 
 the suspension of labor with reference to it, favors the 
 improvement of the mind in its highest spiritual interests. 
 
 Such were the original grounds of the institution of the 
 Sabbath ; such are the reasons established in the very consti- 
 tution of Man and of society for its proper observance. 
 From all which we infer that the sacred keeping of the 
 Sahbath is due to the Dignity of Man^ as a creature of intel- 
 lectual and moral faculties. The institution of the Sabbath 
 dates from the beginning of rational existence upon the globe. 
 Until Man appeared, there was no call for such a day, no fac- 
 ulty in any creature that could comprehend its meaning, no 
 spirit upon the face of the earth that could fulfill its design ; 
 all things heretofore had moved under the ordinance ofjohysi- 
 cal laws ; but now, having created Man in his own image, God, 
 as it were, compliments his new creature by lifting him above 
 the plane of mere physical law — although in his lower animal 
 nrtture he is still subservient to this — and addressino- him as a 
 being capable of spiritual communion with Himself, and des- 
 tined to fmd his highest enjoyment and fulfill the highest 
 
THE SABBATH FOR SPIRITUAL LIFE. 123 
 
 plane of his being in fellowshii) with his Creator. For this 
 purpose God set apart a day upon which He invites Man to 
 special communion with Him, to the recognition of his spirit- 
 ual dignity as a child of God. The Sabbath, as God designed 
 it, so far from degrading him or imposing upon him a severe 
 legal obhgation, releases him from the sphere of mere animal 
 life in the senses and the control of physical laws, and ele- 
 vates him to the proud consciousness of his high origin and 
 his immortal destiny. Man therefore best consults the dig- 
 nity of his own nature by observing such a day in the spirit 
 and according to the intent of his Creator. 
 
 I shall not here enter upon the question of civil legislation 
 concerning the observance of the Sabbath. It may be stated, 
 as a general rule, that Ave are not called upon to enforce divine 
 laws as such by civil penalties, although the civil law against 
 murder, and other criminal legislation, has a diA-ine sanction. 
 What I do insist upon is, that the divine law of the Sabbath, 
 properly construed, is not irksome nor humiliating, nor a re- 
 striction of just hberty, but tends to enfranchise and ennoble 
 the soul. 
 
 It should therefore be freely, voluntarily observed by men, 
 not as an ordinance of human society, but as a gracious ap- 
 pointment of the benevolent Creator. The Sabbath calls for 
 the devout and grateful recognition of God as the Creator of all 
 things, and especially as the Father of our spirits. Nothing 
 is more brutish in Man than to live with no acknowledg- 
 ment of God. Brutes never lift themselves above their in- 
 stincts ; and if Man refuses to lift his soul to fellowship with 
 his Creator as a spiritual being, what better is he, in this re- 
 gard, than the brute beneath him ? It is worse than brutish 
 to live without gratitude. One can teach a dumb animal to 
 recognize favors, to love and follow his master ; and for Man, 
 the creature of intelligence, the creature of affection, the 
 
124: MAN: IN GENESIS AND IN GEOLOGY. 
 
 creature of moral endowments, to feel no gratitude toward 
 Him who has bestowed upon him all these facnlties and ca- 
 pacities, and who so enriches and adorns his life, is to place 
 himself below the level of the brute. Turning, therefore, from 
 the animal, the sensuous, the physical, let us devoutly, thank- 
 fully lift ourselves into the sphere of spiritual affections, 
 powers, aims, and hopes, by the worthy recognition and ob- 
 servance of the Sabbath Day. 
 
LECTURE YII. 
 
 Gen. i. 27. So God created man in his own image, in the image of God created 
 he him ; male and female created he them. 
 
 28. And God blessed them, and God said unto them, Be fruitful, and multiply, and 
 replenish the earth, and subdue it : and have dominion over the fish of the sea, and 
 over the fowl of the air, and over every living thing that moveth upon the earth. 
 
 ii. 18. And tlie Lord God said. It is not good that the man should be alone ; I -will 
 make him a help-meet for him. 
 
 "We have seen abundantly, in former lectures, how the 
 earth was designed to be the abode of 3Ian^ and shaped to 
 that end. Glaciers, icebergs, floods, and fires had wrought 
 their work upon the face of the globe; continents had risen 
 or fallen with the changes of the seas, and other physical 
 phenomena of which Geology finds the record had taken 
 place upon the grandest scale ; but this narrative, regarding 
 these as of no account with reference to its great end, confines 
 itself to Man and his development, m all his capacities and 
 powers as a spiritual, intellectual, and social being. We have 
 seen that he was introduced upon the stage of existence as a 
 spiritual being, the express image of God, bearing His likeness 
 in capacity, and intended to bear His likeness in character. 
 His intellectual nature is at once exhibited and honored in his 
 assigned dominion over the world, and in the faculty of speech. 
 This last is brought into view in the close of the second chap- 
 ter. It is perhaps idle to inquire whether Language was an 
 immediate gift of God, or was originated by Man through the 
 use of the ficulties that God had prepared for this end. We 
 are told that " out of the m-ound the Lord God formed evcrv 
 beast of the field, and every fowl of the air, and brought them 
 
126 MAN: IN GENESIS AND IN GEOLOGY. 
 
 unto Adam to see what he would call them." Every faculty 
 of Man requires something objective to bring it into play. 
 As Hght and the eye, the atmosphere and the ear, stand 
 related to each other, so throughout the whole range of phys- 
 ical organization Ave find traces of adaptation to the faculties 
 of Man. The adaptation of Man's organs to language might 
 have remained forever inoperative had not objects been pre- 
 sented to him which called for such discrimination as could 
 be given only by words. So all living creatures were brought 
 before Man to be named ; and whatsoever Adam called every 
 living creature, that was the name thereof; and this discrimi- 
 nation among the cattle, and the fowl of the air, and the beasts 
 of the field, expressed in words, was the rudimental beginning 
 of language. This statement corresj^onds very well with the 
 philosophy of language established by modern philology. 
 When we consider how much is involved in human lan2:uaQ:e, 
 in its grammatical structure, in its application to the various 
 uses of thought and of life, we find in this early use of lan- 
 guage, a strong testimony to the intellectual nature of Man. 
 
 We have seen also, in the last lecture, that the religious 
 wants of Man were provided for at the beginning by the 
 institution of the Sabbath ; that as a creature having moral 
 needs and moral aspirations, he required some set time for 
 intercourse with his Maker and spiritual meditation ; and this 
 day, set apart at the beginning for such uses, is a grand index 
 of the religious nature of Man. 
 
 We come at length to the provision for Man's emotional 
 and social nature. As his spiritual nature was recognized 
 and developed by the presentation of God to his mind as an 
 object of religious contemplation, and by the institution of the 
 Sabbath for his relio-ious culture : as the invention of lanG-uaofe 
 was called out by the presentation of objects to be named, 
 so now his afiections are to be brought into exercise by an 
 
THE ORIGIN OF LANGUAGE. 127 
 
 object wortliy of tlicni. "When all was made ready, " God 
 created Man in His own image, in the image of God created 
 He him, male and female created lie thera." Thus far in the 
 wide range of creation there had been nothing corresponding 
 to the nature of Man himself. He could apply to the animal 
 creation the terms of intelligent speech, but could receive 
 from them no intelligent response. By degrees such animals 
 as were domesticated would learn to respond to the names 
 that Man applied to them ; but beyond this they could have 
 no comprehension of language. Of language as the vehicle of 
 thought, of language as the means of intercommunication be- 
 tween minds, of language as the correspondence of spiritual 
 natures, they could have no conception and no use, and so 
 there was not in all the wide creation a creature havino: 
 affinities of soul with Man. In the impressive words of 
 the text, " for Adam there was not found a help-meet for him." * 
 This phrase is significant ; a helper corresponding to him, his 
 counterpart — not his double, not a mere repetition of himself, 
 but the complement of his own being, corresponding with 
 himself in all essential particulars, but at the same time sup- 
 plying certain elements for social life and spiritual intercourse 
 in which he himself was lacking. 
 
 By this double yet single creation, this duality in unity, as 
 it has been styled, God set apart Man from all other crea- 
 tures in the high and sacred institution of the family. There 
 are sexes in animals and in some species of plants ; a law of 
 polarity pervades even in organic nature ; but of no animal or 
 plant are we told that God created but a single pair, and sol- 
 emnly consecrated these to each other with His own command 
 and blessing ; and nowhere in the animal or vegetable king- 
 dom do we find a uniform distribution into families ; and 
 when there is an approximation to this, it is purely instinct- 
 
 * Gonesis ii. 22. 
 
128 MAN: IN GENESIS AND IN GEOLOGY. 
 
 ive, without any rational or moral affection. But in the hu 
 man species God created but a single pair ; created the tico 
 that they might voluntarily become one ; — one, not by a mere 
 law of Nature, but one by a rational and moral choice in a 
 miion, not of chance, of convenience, or of impulse, but a union 
 of deliberate volition and of sacred affection, and therefore in- 
 dissoluble. Such was the nature of this union from the be- 
 ginning. In a sense one might say Adam and Eve had no 
 choice ; yet was the union voluntary. Each saw in the other 
 perfection, and this was the basis of their moral imion. 
 Adam had tasted solitude; he had given a name to every liv- 
 ing creature ; yet not one of them all had answered by intel- 
 gent recognition ; there was not found a help-meet for him. 
 But when the Lord God brought to him the woman, his 
 heart at once said, " She is mine, bone of my bones, and flesh 
 of my flesh ;" he gave her a name derived from himself; and 
 as the great prophet of his race, declared that " man should 
 leave even father and mother, and cleave to his wife." The 
 second Adam interprets this as the command of God, sacred 
 from the beginning. And not only was the institution of 
 marriage then ordained as sacred and indissoluble, but the 
 reason assigned for this is of the highest moral nature, — that 
 the image of God might be perpetuated in the world, the 
 spiritual likeness following the natural from generation to 
 generation. This is the argument of Malachi for the inviola- 
 bility of marriage. Did not God at the beginning make but 
 one wife for Man ? Yet had he the residue, the fullness, the 
 excellency of the spirit. He might have multiplied the human 
 species without number by separate acts of creation ; yet He 
 made but one man and one woman. And wherefore, asks 
 the prophet, did he make but one? " That he might seek a 
 godly seed," * — that the family might become the educator 
 
 * Malacki ii. 15. • 
 
MARRIAGE A PRIMEVAL INSTITUTION. 129 
 
 of the race in the knowleclge and the love of God ; that the 
 father who should transmit to his son his own physical like- 
 ness, might also imj^ress upon him the hkeness of God ; that 
 thus holiness might be hereditary and perpetual ; that the 
 life of God, beginning in that mysterious and sacred union in 
 Eden, might flow on in channels of love and purity till the 
 end of time. Alas, that the fountain became corrupt, and has 
 sent forth streams of bitterness and death ! • 
 
 God put immediate honor upon the relation He had so con- 
 stituted. Beneath the feet of Man Avere countless generations 
 of creatures buried in the rocks and soils of the Preadamic earth. 
 These monster creations had passed away ; Man could not 
 have lived in their period ; Man does not exist under their 
 laws. They paved the ascent to his majestic throne. And 
 now, mated wdth his own flesh, male and female created in 
 the image of God, Man is inaugurated king over this earth 
 that entombs all former creations, and over all its living 
 things. A new era opens in the history of creation ; an era 
 that, beginning in the domestic constitution as its germ, shall 
 evolve into the momentous history of the race in society, in 
 the state, and in the kingdom of God. 
 
 Two flicts of perpetual significance were established by the 
 creation of ^yoman, — the flict of sex, and the fact of the 
 interde2:)endence of the sexes. One may conceive it possible 
 for the Creator to have multiplied the race of jMan by 
 successive acts of creation ; to have peopled the earth by 
 some direct exercise of creative power with multiples of men 
 simply ; but He chose to create Woman as the medium for 
 the increase of the race ; and thus the distinction of Sex is 
 permanently established in the race itself. And with this 
 distinction comes in the condition and the feeling of interde- 
 pendence, — neither sex complete without the other, neither 
 
 sex possible to be continued without the other, ncitlier sex 
 
 6* 
 
130 MAN: m GENESIS AND IN GEOLOGY. 
 
 able to represent the other, neitlicr sex able to dispense with 
 the other. No modification of society can ever displace 
 these two fundamental facts — the sexes and their intercle- 
 2-)endence — and no society can endure which disregards or 
 attempts to modify facts thus fundamental in the existence 
 of the race itself. 
 
 The status of Woman hinges npon this vital fact of sex. 
 Yet "the tendency of legislation in all modern states is to 
 reduce marria2:e to an instrument for the leo-itimization of 
 children simply, leaving all the relations of husband and 
 wife which are not necessary to this end to be regulated by 
 individual will. ... In all European countries there is every 
 day a stronger and stronger movement toward the liberation 
 of Woman from all legal incidents of matrimony which are 
 not necessary to prove the paternity of her children and 
 provide for their maintenance." * But why seek to legitimize 
 children ? Why not let them belong to the state, as in Plato's 
 Kepublic ? Can they be cared for without love — that 
 delicate, reciprocal love of the parents which results from 
 their mutual fitness and dependence, and attracts them both 
 to their oflfspring ? To reduce marriage to a compact of 
 legitimacy is to degrade Woman to a commercial crea- 
 ture, and rob her of that divine beauty which her sex has 
 stamped upon her. No jncture of a Man ever affects us as 
 does the Madonna, crowned Avith the dignity and glory of 
 Womanhood. To regard husband and wife as separate 
 units held together by an artificial contract for purposes of 
 legitimacy, is to destroy the true unit of Society, which is the 
 Family. This is the fatal fallacy in Mr. Mill's essay,f that he 
 overlooks those physiological diversities that both separate 
 the sexes and provide for their union in a true equalit3^ 
 
   The North American Review for Jul}', ISC?. t " The Subjection of Woman." 
 
SEX FUNDAMENTAL IN HUMAN SOCIETY. 131 
 
 *' The foundation of this new constitution was hiicl," saya 
 Harris, "in the divinely instituted union of husband and 
 wife. ' Have ye not read that He wlio made them at the be- 
 ginnuig made th.em a male and a female [as intending to pre- 
 vent both polygamy and divorce], and said [as the formal 
 authentification of the great law of marriage already inserted, 
 in the constitution of human nature], for this cause [or, on 
 account of entering into the married state] shall a man leave 
 his father and mother [the nearest relation he had previously 
 sustained], and cleave to his wife, and they twain shall be one 
 flesh ; wherefore they are no more twain, but one flesh.' A 
 union this so intimate, that every other is to yield to it ; so 
 sacred, that the Divine Proclamation concerning it is, ' What 
 God hath joined together, let no man put asunder ;' so indis- 
 soluble, that nothing is to separate it but that which separates 
 the soul from the body ; so spiritual in its ultimate relation 
 and aims, as to find its antitype only in that divine union 
 which, as the fruit of redemption, is to survive every other, 
 and to obtain its consummation in heaven." 
 
 The apostolic precept is, " Husbands, love your wives, even 
 as Christ also loved the church ;" * and the glorious church 
 of the redeemed in heaven is " the Bride, the Lamb's wife." f 
 
 The Word of God always puts honor upon the institution 
 of the Family. Both the moral and the civil code given to 
 the Israelites in the wilderness guarded this sacred institution. 
 Under the peculiar constitution of the Jewish nation, as a 
 people separated fro-m other nations, their origin, their relig- 
 ion, and their institutions, the interests of property, inher- 
 itance in a tribe, the distinction of nationality, pride of ances- 
 try, and the hope of an illustrious posterity, combined to give 
 honor and sacredness to the Family. 
 
 * Ephesians v. 25. t Revelation xxl. 9. 
 
132 MAN: IN GENESIS AND IN GEOLOGY. 
 
 This relation, thus constituted by the act of God, rests 
 clearly upon the Jltness of things. It was not the mere arbi- 
 trary will of God that placed the marriage union of one pair 
 at the foundation of human society, making this the channel 
 of both physical and spiritual life to the race, but it was the 
 wisdom and the love of God consulting in this, as in all the 
 ordinances of creation, the perfect fitness of things and the 
 best good of creatures. 
 
 Contemplating the Family as thus constituted, in its adapta- 
 tions for happiness, the relation originates in love ; a love 
 whose strength and fervor lie in its individuality; whose 
 very essence and beauty are that however multiplied in its 
 examples, it is still in every instance unique and exclusive; 
 that however intense and amp)le, its volume can flov/ in but 
 one channel between two responsive hearts ; a love which, 
 like the subtile fluid of magnetism, may be conducted across 
 the globe, over the prairies and the mountains-, through the 
 forests and the seas, and yet which finds its home and emits 
 its spark only where the two poles of its being are brought 
 together. 
 
 In this Family so constituted and so sustained, a two-fold 
 want of the soul is met through Society in Seclusion. It is 
 not good that the Man should be alone ; and yet perpetual 
 companionship with the busy world would merge his person- 
 ality in the vast and complicated machinery of social life. 
 To be himself, to Jieep the heart in play, to strengthen and 
 develop the noble powers and sentiments of his soul, to keep 
 the sj^iritual and immortal in a fine unison with the physical 
 and temporal, Man must be, and yet must 7iot he^ alone. 
 
 There is no perfect happiness for an intelligent being where 
 love is w^anting. The pleasures of sense will not suflice the 
 soul. These impart a real happiness only when the mind has 
 etherealized from the grosser materials some sj^iritual essence, 
 
THE FAMILY FOUNDED IN LOVE. 133 
 
 which serves as a bond or medium of intelligent and sympa- 
 thetic intercourse with some other mind. Knowledge alone 
 will not meet the soul's capacities and needs. The lore of ages 
 may be poured into the mind only to congeal there like the 
 glaciers of the Alps, whose crevasses and pinnacles reflect an 
 awful lustre of emerald, but wear no living green. Only 
 .when the warmth of Love dissolves the icy intellect, and its 
 treasures percolate through the sensibilities and affections of 
 the soul, do the accumulations of knowledge diffuse (i living 
 freshness and joy. But to multitudes the heights of knowl- 
 edge are inaccessible. They have no skill to climb, no time 
 to make the effort, nor can they afford the services of a guide. 
 It is theirs to till the valleys, to work the mines, to fell the 
 forests, to dredge the marshes, to bridge the rivers, to grap- 
 ple hand to hand with the hard, rough world, to subdue nature 
 VN'hile others enjoy it, to work at handicrafts while others 
 reason of philosophy and discourse of art. And where shall 
 these, the multitude of Mankind, find happiness, if knowledge, 
 the pursuit of learning and science, be its only or principal 
 medium ? Sensual pleasure will but debase them and bring 
 out more strongly the coarser features of their character. 
 Sensual pleasure will carry them downward toward the level 
 of mere brute machines. Where, then, shall these, the multi- 
 tude of mankind, consigned to toil, cut off from the resources 
 of knowledge, imbruted by sensual pleasure, where shall they 
 find true happiness ? Affection gives the answer. The cir- 
 cle of home opens to receive them, then closes about each in 
 his proper sphere its golden bands of love. Home, that brief- 
 est word of our good old Saxon tongue — there lies in it the 
 wealth of all language, of all affection, of all virtuous joy, of 
 all pure memories, of all innocent hopes ; the prattle of the 
 infant, the gleeful laugh of childhood, the song of the maiden, 
 the cheerful labor, the merry pastime, the sweet repose of 
 
134 MAN: IN GENESIS AND IN GEOLOGY. 
 
 evening when toil is ended, the united meal, the household 
 stories, music, and diversions, the various ages, interests, and 
 plans revolving about one centre, and that centre love. Whose 
 eye does not moisten with unbidden tears at the thought of 
 Home ? These four letters are the chord of human happiness 
 for every gamut ; whenever the scale of life begins, these let- 
 ters are its perfect consonance. 
 
 " God setteth the solitary in families." This was His insti- 
 tution at the beginning, and Pie ordained it to be perpetual. 
 It is not good, said Jehovah, that the Man should be alone, 
 wherefore He made a help-meet for him ; a male and a female 
 made He them. And this numerical relation of the sexes, 
 which no science can control, maintains its balance in succes- 
 sive generations, through all the incidents of climate, of mi- 
 gration, of war ; so that taking the Avorld as a whole, you 
 hardly find in adult age more of either sex than will suffice to 
 constitute separate and independent families after the model 
 of the first. The law of human life, and the appointments of 
 Providence in its myriad incidents, concur in giving to the 
 original institution of marriage a perpetual sanction. The 
 poet represents this w^ondrous adaptation of two souls in the 
 marriage tie as " perfect music set to noble words." 
 
 " Self-reverent each, and reverencing eacli ; 
 Distinct in individualities, 
 But like each other even as those who love." 
 
 The relation which is thus clearly founded in divine reve- 
 lation, and in those physiological laws and those appointments 
 of Providence that constitute the fitness of things, has the 
 best possible adaptations for the education of mankind. 
 Wherefore the prolonged dependence of the human infant ? 
 Why is he whom God has constituted the lord of creation 
 kept for years in a condition of helpless infancy, while a few 
 days or months suffice to bring to maturity the offisj^ring of 
 
MUTUAL ADAPTATIONS OF THE SEXES. 135 
 
 inferior animals ? W/iy is this ? Because this human infant 
 is not to be a mere creature of instinctsi, but a being of reason, 
 of affection, of will, to act under moral law with responsi- 
 bility to Man and to God, and with relations to the Unseen, 
 the Infinite, and the Eternal. The littleness of Man in his 
 infancy points to the grandeur of his future. For that great- 
 ness he must be educated. Principles do not come by instinct, 
 and instinct should never control the will. Reason and the 
 will should be educated by the guiding hand of affection. 
 All that the brute needs of a parent is to be fed till its animal 
 strength and instincts shall enable it to get its own food. 
 But Man is to move upon a higher stage. He belongs to a 
 race that has a history. His birth is not merely a numerical 
 addition to the race — it is a continuation of its history. And 
 as history links him with the Past, so destiny links him to the 
 Future. His life is not an isolated imit. ITe stands in the 
 present to carry forward the lessons of the Past into the 
 destinies of the Future. One can not leaj:) full-grown to such a 
 stature. He can not rise to it by instinct. He must be edu- 
 cated for it, disciplined to its high argument. His very 
 dependence is a part of that discipline ; in reverence, in obe- 
 dience, in submission, in trust, in love, in self-government, in 
 knowledge, and in virtue. Now, for this education the Family 
 is provided, and only in the Family rightly constituted can 
 this be fully attained. Dependent infancy, sympathetic and 
 imitative childhood, inquiring and confiding youth, these 
 demand the tender, loving, watchful, patient, and controlling 
 nurture of the Family. Maternal love — that most mysterious 
 and most potent of the forces that guide and control our being 
 — is the only power upon earth that can fitly educate Man. 
 God has given to the mother instincts and aftections equal to 
 that responsibility ; and by thus matching the utter weakness 
 of Man in infancy with the correlative stren<:>-th of Vv^oman's 
 
136 MAN: IN GENESIS AND IN GEOLOGY. 
 
 love, He again sets his seal to the primeval law of marriage. 
 For outside of the marriage relation even the instincts of 
 maternal love are stifled. Only when consecrated to virtue 
 do these instincts become the educators of the race. 
 
 In every aspect, physical, economical, intellectual, moral, 
 the Family is the appointed nursery of the race for the well- 
 being of the individual and the progress of society. Neatness, 
 pohteness, industry, economy, order, punctuality, aifection- 
 ateness, truth, where can these be acquired from tutors or 
 from books, as they are instilled with the dews of daily aifec- 
 tion in the household and warmed with the sunshine of its 
 love ? As one has said, " Home-education is a law of Nature. 
 And where can that labor of love be found more minutely 
 and wisely divided than between the father and the mother, 
 between patience and power, tenderness and authority, the 
 instinctive love of offspring, and the moral regard for the 
 excellence and well-being of that offspring." 
 
 Hence it is that the Family, as originally constituted in 
 Paradise, is the only true basis of society. No theory of the 
 social compact has ever been devised that would stand the 
 test of reason, of history, or of natural law. The whole con- 
 stitution of the world is against such a theory. By that 
 theory men existed as isolated units, till their common wants 
 or fears, or the aggressions of the strong upon the weak, 
 brought them together in comi^act communities. But trace 
 the stream of history back through any of its channels, and 
 you fmd society always emerging from the Family. The first 
 birth into the Avorld was a birth into society, which then began 
 in the bosom of the Family. Since the creation of Adam, Man 
 has never existed in the world as an isolated unit. It is a 
 lav/ of his being that he shall enter upon his existence in the 
 social state, and there abide. 
 
 In the Family, Man is trained to reverence for just and law- 
 
THE SOCIAL COMPACT A FICTION. 137 
 
 ful authority ; submission to government ; obedience to law. 
 In the Family, one learns to control instinct and passion by 
 reason and aftection. In the Family, one learns to respect the 
 rights and the 'feelings of others as equal to his own. The 
 child in the nursery is taught the rights of property, and the 
 claims of gratitude and love. Hence the Family has been 
 aptly styled " a rehearsal for society ; Avhere inferiors and 
 superiors of every kind and degree mingle and co-operate — 
 youth and age, weakness and strength, ignorance and knowl- 
 edge, male and female, affection and authority, are blended 
 together into one compact society. . . . Every coming 
 relation of life, every future form of duty, and every subse- 
 quent social affection are seen virtually put in rehearsal for 
 the more public scenes of after life." 
 
 A favorite theory of what is known in Europe under the 
 names of Ked Rej)ublicanism, Socialism, and the like, is that 
 society is only an aggregation of individual men, and that its 
 laws and customs must be determined by the wishes of the 
 majority of these individual units concerning their supposed 
 interests and rights. But this theory provides no bond of 
 coherence or continuity such as is required to constitute 
 society j its imion is a rope of •sand ; self-interest alone keeps 
 these individual atoms together, and there is as much of 
 repulsion as of cohesion in mere selfinterest. What sort of 
 society these units of individual men make when brought 
 together by some motive of self-interest is seen in every 
 newly-opened gold region or mining district, where men con- 
 gregate in herds, but without families. 
 
 There is not in any society such a thing to be found as this 
 individual unit. Xo man exists as a unit. Everv man comes 
 into the bosom of the Family as his first step into life, and 
 there is put at school for membership in the wider family of 
 the state. Hence, if we would have a Community presided 
 
138 MAN: IN GENESIS AND IN GEOLOGY. 
 
 over by justice, maintaining equal laws, guarding the individ- 
 ual in the many, and all as one, then must we maintain in- 
 tact and sacred as it was in Eden the institution of the Fam- 
 ily. Lycurgus sought to raise a warlike race .by taking the 
 infant from its parents to be reared in the gymnasium as a 
 child of the state. Plato, in his Republic, advocates a system 
 of Free Love, abolishing the Family, destroying weakly chil- 
 dren, and taking the strong into a public nursery, where 
 they may be reared without natural aifection. A society of 
 brutes and bullies, a government of gladiators and tyrants, 
 would spring full-armed from the bloody ashes of the Family. 
 
 The Family is the proper nursery of the race in morality 
 and religion. For this it was designed by the Creator. Here 
 are inculcated those principles of moral government ; here 
 are develo2:)ed those pure and generous affections ; here are 
 nurtured those immortal hopes, that fit the growing mind to 
 recognize and assume relations toward that heavenly Father 
 of whose authority and benignity the earthly father is its 
 daily type. The Family was instituted as a school for heaven, 
 whose perfect symbol is the Family gathered in their father's 
 house. 
 
 The study of Woman's primeval relation to Man and the 
 Family w^ould aid in the solution of some questions concern- 
 ing her sphere in modern society. In discussing those ques- 
 tions, some writers overlook entirely the fact of Sex, which 
 we have already shown to be fundamental, not simply as a 
 physical distinction, but in its social and moral bearings. The 
 advocates of the theory of the individual unit of society 
 would have no longer women, but what Count Gasparin has 
 aptly styled '''-female men ; " in the struggle for technical 
 equality all the finer distinctions being eflaced, and only that 
 remaining which Nature has indelibly stamped in the phys- 
 ical constitution. But the true interest of society demands 
 
WOMAN MORE THAN A FEMMEUOMME. 139 
 
 that Ave should assure to Woman that xwerorjative of honor in 
 domestic and social life which we have in part gained for 
 her by redeeming her from a life of drudgery.* While labor 
 is Man's primordial necessity, " Woman^s right to labor " is a 
 cry full of evil omen. It marks the deterioration of that 
 manly sentiment which has hitherto accorded to Woman in 
 this Republic a position of honor and prerogative unknown 
 in the titled society of the old world. There she has the 
 *' right to labor " — as shop-keeper, stall- tender, street-cleaner 
 in the cities and towns of France, and as a peasant in the 
 fields ; there she may labor at the oar upon the canals of Hol- 
 land ; there she may have undisputed right to labor over the 
 vast plains of Germany and the steppes of Russia, digging, 
 hoeing, ditching, and following the plow ; there she has the 
 scavenger's right to labor, in Switzerland, Egypt, S}Tia, 
 gathering with her hands the ordure of animals for tillage or 
 fuel; there, in Spain and Italy, she has the right to trudge 
 weary miles after the cattle as they browse in the scorching 
 heat or the pelting storm, or to burden her head with loads 
 of wood or grain fit for the back of a camel^ It shames me 
 that, in this free Republic, where the sanctity of Womanhood 
 has been guarded with a jealousy that the age of chivalry 
 never knew, we are beginning to look upon Woman as a crea- 
 ture doomed to labor. Her " right to labor " is wide as the 
 world, if she covet that. Let her go forth to labor, if she 
 will, and produce hands and feet and features of correspond- 
 ing coarseness ; but in quitting the gentle occuj^ations of the 
 household, that she may compete with Man in every form of 
 labor, she may assert a muscular right, with which she is but 
 imperfectly endowed, at cost of a spiritual prerogative vrhich is 
 
 * The author reproduces here a section of his oration before the Phi Beta Kappa 
 Society in Yale College, published in the New Englander for January, 1SG9. 
 
140 MAN: m GENESIS AND IN GEOLOGY. 
 
 hers by NTature and by tbe concession of all noble men. That 
 daily toil for daily bread which is Man's inheiitance through 
 the fall, was not laid upon Woman at the first ; and it is no 
 social enfranchisement, but a hardship imposed by a false 
 condition of society, that would put it upon her now. Let 
 Woman use her finer faculties in education, art, science, man- 
 ners, the humanities; let her win here the place of prefer- 
 ment ; and when she must perform manual labor for subsist- 
 ence, let her be encouraged, respected, and remunerated in 
 this also, as one bravely meeting -a hard lot; but let us not 
 dignify with the name of " right" a physical necessity that 
 marks an abnormal condition of society. Sir Samuel Baker 
 informs us that in Latooka " women are so far appreciated as 
 they are valuable animals. They grind the corn, fetch the 
 water, gather firewood, cement the floors, cook the food, and 
 propagate the race; but there is no such thing as love." 
 Shall we go back upon our civihzation, back upon our Chris- 
 tianity, to the White Nile theory of Woman's labor ? Such 
 would be the result to Woman of that theory of " rights " 
 which makes her equality with Man a reason for her " doing 
 everything that Man now does." 
 
 The equality of the sexes is not same?iess of endowments 
 and adaptations, but equality with differentia. The attri- 
 butes of sex belong to the soul as well as to the body, so that 
 in their intellectual and •spiritual natures, much as they pos- 
 sess in common, the ]\Ian and the Woman are also the comple- 
 ment each of the other ; and in the distribution of these com- 
 plementary qualities Woman certainly has no cause to envy 
 her partner. Her delicate and beautiful presence, her graces 
 and charms of person and manner, her intuitive affinities for 
 the true, the pure, and the good, her divine faculty of counsel, 
 her all-pervading, all-controlling influence — these are preroga- 
 lives Avhich Woman has no right to vacate by reducing herself 
 
WOMAN'S SEX HER SPIRITUAL TREROGATIVE. lil 
 
 to a mere tool of productive industry, a uumeriCal factor of 
 political economy. Physiology demonstrates that Woman is 
 not so constituted as to compete with Man in labor, since 
 there is an appreciable difference between the two sexes in 
 the proportion of red-blood-corpuscles, upon which depend 
 both " vital activity and the capacity for sustained exertion,^"* 
 whether of muscle or of the brain.* But though Woman is 
 thus inferior to Man in native vital force, a kindly Nature has 
 imparted to her a more subtile vivacity and grace, showing 
 that hers are the beautiful ministries of life, and Man's its 
 rugged toil ; and it is this prerogative of ^Yomanhood that 
 she would sacrifice by attempting the unequal strife and bur- 
 den of the " working-day world." 
 
 Only at the cost of this same prerogative — the prerogative 
 of ruhng in society through the homage of valor to grace, of 
 strength to refinement, of muscle to heart — only by sacrificing 
 this could Woman enter into the arena of political strife. The 
 delicate laws of her physical organization, the more subtile 
 and beautiful laws of her social and moral influence alike for- 
 bid this uncrowning of her Womanhood. One who would 
 claim the riglit of political action must be equal to serving tho 
 state in its demands as a civil organization. Here, emphati- 
 cally, rights and duties must be correlative. Since suflVage 
 carries not simply the act of voting but the function of ruling 
 as well — not only declaring one's preference in political affiirs, 
 but actually governing the whole community — this can not be 
 the natural right of any individual, but is a privilege to be 
 accorded by society — by the Body Politic findmg itself in 
 power — in view of one's competence to serve the state in its 
 
 * See Carpenters " Principles of Ilnraan Physiology,"' sixMi London edition, pages 
 lOSandlOS. "The maxima iu the female do not pass much higher than the mean 
 of the male, while her minima fall far below his ; on the other hand, the maxima 
 of the malo rise far higher than those of the female, while his minima scarcely de- 
 scend below her tyiean.'''' 
 
142 MAN: IN GI;NESIS AND IN GEOLOGY. 
 
 rightful requirements, and witli a wise and impartial consid- 
 eration of the needs and welfare of the entire common- 
 wealth. To enter political life argues capacity for civil duty ; 
 capacity to serve the state in the jury-box, in the police, in 
 the camp, in the battle-field, in port-surveys and defenses, in 
 the revenue service, in a routine of ofiicial duties that suffer 
 no intermission ; and Woman can not do this, can not trust 
 herself to undertake the service for which she is physically 
 incapacitated, can not be trusted with it with safety to the 
 commonwealth. Witness, for instance, the protracted and 
 exhausting session of the Senate upon the impeachment of the 
 President ! If she would fulfill the sacred functions of her 
 nature, she can not accept the responsibilities of the public 
 service, for the divine laws of physiology, and the divine 
 constitution of the family, as the perpetual source of human 
 society, can never be set aside. Either the vast majority of 
 women must become wives and mothers, or society and the 
 state must cease to be. But while Woman shall continue to 
 fulfill for society that most serviceable, most honorable, and 
 most sacred ofiice of Maternity, which is hers by divine right, 
 her very nature must forbid her employment in the public 
 service of the state. 
 
 Reverting for a moment to the thought that, in this coun- 
 try, to vote is to participate directly in the potoer of governing^ 
 I maintain that the right to vote must rest upon ability to 
 discharge the duties of citizenship) in the service of society as 
 a civil organization. This is the only logical foundation upon 
 which the right of suffrage can be based. To base it upon 
 taxation is to narrow all the great concerns of society down 
 to the one point of mercenary interest. One may receive the 
 full value of his taxes in public order and security, without 
 being entitled to vote by reason of his assessment ; and, on 
 the other hand, taxes may be most unjust and oppressive, and 
 
WOMAN DISQUALIFIED BY NATURE. 143 
 
 the public order and safety most lax, where everybody votes, 
 as in New York, and the representatives of the majority levy 
 upon the property of the minority for their own schemes of 
 plunder. To base the right to vote upon the abstract equal- 
 ity of individuals is to confound natural and personal rights 
 with political i')owers ; but voting is a poiGcr in the state 
 which no one can inherit by nature. If Man is endowed by 
 Nature with the right to vote, if this is a right that inheres in 
 humanity as such, then by what authority can minors and 
 paupers be excluded from the polls, or a term of naturaliza- 
 tion or a degree of education be required for admission to 
 suffrage ? In the last analysis, the Political Society must 
 determine for itself in whom this power of control over public 
 affairs shall be vested. 
 
 Is it asked whence has Society this right ? The answer is 
 simply that the Body Politic which possesses the power to 
 rule, must rule uj^on conditions of its own making ; it is bound 
 to make these conditions just and fair in view of aU the 
 interests of society, but the remedy for injustice can not be 
 found in admitting everybody indiscriminately to the function 
 of ruling as a " natural right." The same power in society 
 which regulates suffrage in the case of minors, paupers, and 
 others, can attach to suffrage such conditions and hmitations 
 as the general good may require. Hence the natural equality 
 of the sexes has no bearing upon the question of suffrage, 
 which rests on constitutional and other qualifications for the 
 service of society as a civil organization. That the capacity 
 for such service is denied to Woman is not a fiction of civil 
 law but a fact of physiology, v>'hich no legislation can ever 
 change. The notion that the equality of the sexes requires 
 the equal distribution and exercise of all civil, social, and 
 personal functions and rights, leads to absurdities the most 
 grotesque and revolting. 
 
144: MAN: IN GENESIS AND IN GEOLOGY. 
 
 But we are now concerned, not so much with the abstract 
 question of Woman's entering into public life, as with the in- 
 fluence of this upon the tone of society in a republican govern- 
 ment. The tone of national life, the very continuance of the 
 nation, depends upon the position of Woman more than upon 
 any other single fact ; and it has happened to Woman thus far 
 in the constitution of American society, to be a conservative, 
 elevating, purifying power, by virtue of the prerogative 
 accorded her of ruling by character and influence apart from 
 the contest of numbers. In a country which has no tradi- 
 tions of feudalism and no forms of society nor government to 
 inspire sentiments of veneration and loyalty, the spirit of 
 chivalry — " that nurse of manly sentiment and heroic enter- 
 prise" — has found its expression in loyalty to Woman. This 
 sentiment, ennobling and refining a democratic people, is of 
 more value to the Republic than all the balances of the con. 
 stitution. It belongs to the divine harmony of society ; for 
 the Creator has intrusted Woman to the honor of Man in the 
 family and the state, for the culture of the stronger through 
 care and consideration for the Aveaker. Man looks up to 
 Woman with the homage that chivalry renders to the delicate, 
 the beautiful, the spiritual, the true. 
 
 But if Woman, disdaining her loyal defender, shall enter the 
 lists to contend with Man by sheer force of numbers, clamor- 
 ing for rights, he will say to her, " Stand upon your own 
 strength and fight your OAvn battles, expecting neither loyalty 
 nor chivalry from me." An editor, distinguished as much for 
 his courtesy as for his generous sympathy with all enlight- 
 ened reforms, was besought by a champion of Woman's voting 
 to advocate her cause. To her repeated demands of " right," 
 he replied with quiet and cogent argument ; but with such 
 i:)ertinacity did she pursue him that he said to her at last, 
 *' Madam, I fear if you come to me agam in this manner, I 
 
WOMAN RULES BY SPIRITUAL PREROGATIVES. 145 
 
 shall be compelled to answer you as if you were a Man ! " 
 That saved him further intrusion, and opened her eyes to the 
 possible future of Woman, should she gain the right of being 
 talked to like a Man ! Sad would be the social state in which 
 men would feel challenged by the position of "Woman to deal 
 with her on public questions as they deal with one another. 
 
 Even if the ballot could raise Woman politically, the nation 
 can not afford so to degrade its men by divesting them of the 
 sentiments of delicacy, of honor, of loyalty — in a word, of 
 chivalry, and arraying .the sexes in the contest of numbers. 
 Woman can not hope to act for herself in public life, and still 
 receive the honorable consideration now accorded to the deli- 
 cacy of her sex. She must choose between the two ; and if 
 she shaU elect the latter, she will inevitably find that in what 
 direction soever she forces herself 'outside the sphere of deli- 
 cate and chivalrous regard into the contention of labors and of 
 numbers, she is taking a step toward her own degradation. 
 If she can brave the opprobrium, society can not risk the con- 
 sequences. 
 
 It is assumed that Woman will bring to the polls a soothing 
 element and improve the moral results of elections. On the 
 contrary, her greater intensity of feeling for 2^^^'sons would 
 bring a keener acrimony into our poUtical campaigns. We 
 can not forget how the Women of the South incited the rebel- 
 lion and inflamed its hatred and atrocity ; nor that Woman 
 produced the worst monstrosities of the French revolution ; 
 nor can we shut our eyes to the fact that in great cities the 
 JBridgets would roll up the majorities of the demagogues, and 
 that Washington would have its Mainteuons and Pompadoui'S 
 to add their intrigues to its political corruptions. The history 
 of church elections in which Abbesses had a voice, is a warn- 
 ing here. But the calamity to be shunned is that Men, ceas- 
 ing to respect and honor Women in their prerogative of influ- 
 
146 MAN: IN GENESIS AND IN GEOLOGY. 
 
 ence, shall fear or court them as an element of nmnerical 
 power ! — for when the spirit of chivalry with its generous 
 loyalty to sex is gone, the glory of the Republic will be 
 extinguished forever. 
 
 The elevation of the Poor requires that the institution of 
 the Family be established and maintained among them in its 
 original sanctity. The problem of pauperism in great cities 
 weighs more and more upon the reflective and philanthropic. 
 Many are the expedients of benevolence for reheving the 
 poor without adding to their degradation, yet it is weU-nigh 
 impossible to administer charitable reUef for any considerable 
 period of time without in the very act degrading the recipi- 
 ent. As yet many of the plans of benevolence have been 
 only expedients ; they do not reach the seat of pauperism in 
 society, and therefore accomplish little for its cure. A per- 
 fect remedy may not be j^ossible ; but certain it is that 
 alms-giving, whether occasional or systematic, and the whole 
 operation of charity, touches only upon the surface of this 
 monstrous evil, and, as before hinted, tends to perpetuate if 
 not to aggravate that which it seeks for the moment to re- 
 lieve. Schools of industry begin at a deeper stratum than 
 mere charitable rehef, and w^orking upward from this lower 
 level they tend to elevate those who come under their influ- 
 ence. But these do not go down to the very foundation of 
 the evil with which they attempt to cope. Asylums and other 
 institutions for training children away from their parents are 
 but expedients to lessen the evil in the next generation. 
 They do not exterminate its roots. Religious visitation, 
 tract and Bible distribution, reach here and there an indi- 
 vidual, but how little impression do these make upon the 
 enormous mass of physical misery ! Nay, it is almost hope- 
 less to remedy physical misery by moral means, or to elevate 
 the moral feeling and condition of those who are perpetually 
 
now TO ELEVATE THE POOR. 147 
 
 dragged down by physical necessities. What hope is there 
 of the conversion of one amid such impure and loathsome 
 surroundings? Bring some tenant of a cellar or garret, 
 reeking with filth, drunkenness, and loathsomeness, into the 
 house of God ; let his mind be aroused to some idea of his 
 moral nature and religious needs ; kindle within him a desire 
 for a higher life, — then send him back to kennel for the week 
 with all that wretchedness and infamy, and what hope is there 
 of permanent good? How soon wiU the moral light, so 
 faintly kindled within him, be quenched again in physical 
 wretchedness? We must resuscitate the Family; we must 
 encourage the poor to form their independent homes in 
 cleanliness and privacy ; we must erect suitable buildings for 
 their accommodation at moderate rents ; we must suj)ple- 
 ment these with the lodging-house, the wash-house, and other 
 institutions that will answer the purposes of a home for the 
 lowest stages of humanity ; in one word, we must keep up at 
 every point the associations and claims of the Family, before 
 we can hope for a radical change in society. The doctrines of 
 Socialism do not meet the case ; there is enough of commu- 
 nity now, far too much of it, among the degraded poor. We 
 need the restoring, the elevating power of family sanctity as 
 at the first. To this end Christian philanthropy must direct 
 itself, or with the growth of wealth and luxury on the one 
 hand, we shall see upon the other a corresponding degrada- 
 tion of the poor. 
 
 How wonderful the love and care of God for Man as mani- 
 fested in the first provisions made for the blessedness and 
 sanctity of the human race I This Biblical narrative presents 
 to us something higher and better than physical laws. It is 
 by no means umnindful of the laws of Nature. It sets before 
 us in sublime array the course of Nature, with a comprehen- 
 sive brevity that allows for and may include all known phys- 
 
14:8 MAN: IN GENESIS AND IN GEOLOGY. 
 
 ical laws and forces in the wide extent of their operation. 
 Whatever has been brought to light by scientific investiga- 
 tion in the records of the globe is ami^ly provided for in the 
 terms and conditions of this narrative. The successive acts of 
 creation here described may all have gone forward by that 
 uniformity of procedure which we characterize by the name 
 Law, which, after all, is but one mode of describing certain 
 actions or effects of the Divine will. 
 
 This narrative, therefore, gives to us all that Science gives, 
 — ^but more. Rising above the j^lane of physical agencies, 
 which are throughout implied, it directs us, as we have seen, 
 to the First Great Cause, the intelligent, spiritual Cause, and 
 thus brings us to the highest point of metaphysical concep- 
 tion, the point toward which all investigation in the sphere 
 of physical Science at length directs us, but which physical 
 Science, as such, can not definitely determine. Here, where 
 metaphysics has essayed its sublimest attempts at discovery, 
 this narrative makes to us the simple revelation of the one per- 
 sonal God. But it does not rest here. Metaphysics may 
 conduct to the conception of a spiritual Being, absolute in His 
 intelligence, infinite in His nature, almighty in His power. 
 The narrative gives us this, and more ; for as soon as it intro- 
 duces this Creator in relation to Man, it j^resents Him in the 
 aspect of a Father. All through the course of the creation, 
 at intervals it had pictured the Creator himself as dehghting 
 in His works, as having a benevolent joy in the perfection of 
 that which He had brought into being. He looked upon that 
 which He had made, and saw that it was good. But in Man 
 the narrative presents the Creator as the Father producing a 
 child in His own image, after His likeness ; and then with a 
 Father's thoughtful care, providing for every want of his 
 compound nature, for his physical comfort and enjoyment, for 
 the gratification of his tastes and his sense of beauty ; for his 
 
THE BIBLICAL VIEWS OF GOD. 149 
 
 affections and his social nature through the medium of the 
 Family, and of that society which must grow out of the Family ; 
 and for his spiritual communing with Himself, the Father of 
 spirits, in that beatific intercourse which was the privilege 
 and joy of Man at the beginning. 
 
 In aU these arrangements, designed to be perpetual, we be- 
 hold the love and the care of God. "Wherever these arrange- 
 ments have failed of their beneficent purposes, it has been 
 solely through the perversity of Man ; and just so far as Man 
 shall return to the original design of the Creator, in the insti- 
 tutions of the Family and of the Sabbath, in the maintenance 
 of pure domestic love and pure spiritual worship, will human 
 society be advanced in integrity and blessedness, and once 
 more approximate to that Paradise which was the glory of its 
 beginning, the tradition of which fills the broad pages of his- 
 tory, and the realization of which in the hereafter will be that 
 
 golden age toward w^hich all poetry and prophecy direct our 
 hopes. 
 
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 Man : in Genesis and in Geology ; or, the Biblical Ac- 
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 The Emphatic Diaglott ; or, the New Testament in Greek. 
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 Oratory, Sacred and Secular ; or, the Extemporaneous 
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 New Physiognomy ; or. Signs of Character — as manifested 
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 The Christian Household. Embracing the Christian Home 
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 How TO Read Character; a Kew Illustrated Hand-Book 
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 Ths Temperance Reformation — Its History from the First 
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 The Right Word in the Right Place. A 'Rew Pocket 
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 Food and Diet, containing an Analysis of every kind of 
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 Philosophy op Sacred History, considered in Relation to 
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 The Science op Human Life. By Sylvester Graham, M.D. 
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 Temperance in Congress. • Ten-Minute Speeches in the 
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 First Meeting of the Congressional Temperance Society 25 
 
 Memory's Tribute to the Life, Character, and Work 
 of the Rev. Thomas IL Stockton, Chaplain to Congress. By Rev. 
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 Enameled paper covers ' 25 
 
 .iEsop's Fables. People's Pictorial Edition, beautifully illus- 
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 Pope's Essay on Man. With Phrenological Notes by S. R. 
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 Aims and Aids for Girls and Young Women. By Rev. 
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 Foot-prints of Life ; or. Faith and Nature reconciled. A 
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 Fruit Culture for the Million ; or, Iland-Book for the 
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