quently it is but fair to assume that the earth afterwards spoken of as supported above the waters, is the dry land or continental masses of the earth, and no geologist can object to the statement that the dry land is supported above the waters by foundations or pillars.

We shall find in our examination of the document itself, that all the instances of such accommodation which have been cited by writers on this subject, are as baseless as those above referred to. It is much to be regretted that so many otherwise useful expositors have either wanted that familiarity with the aspects of external nature by which all the Hebrew writers are characterised, or have taken too little pains to ascertain the actual meaning of the references to creation which they find in the Bible. I may farther remark that if such instances of accommodation could be found in the later poetical books, it would be extremely unfair to apply them as aids in the interpretation of the plain, precise, and unadorned statements of the first chapters of Genesis. There is, however, throughout even the higher poetry of the Bible, a truthful representation and high appreciation of nature for which we seek in vain in any other poetry, and we may fairly trace this in part to the influence of the cosmogony which appears in its first chapter. The Hebrew was thus taught to recognise the unity of nature as the work of an Almighty Intelligence, to regard all its operations as regulated by his unchanging law or "decree," and to venerate it as a revelation of his supreme wisdom and goodness. On this account he was likely to regard careful observation and representation with

as scrupulous attention as the modern naturalist. Nor must we forget that the old testament literature has descended to us through two dark ages,-that of Greek and Roman polytheism, and of Middle Age barbarism, and that we must not confound its tenets with those of either. The religious ideas of both these ages were favourable to certain forms of literature and art, but eminently unfavourable to the successful prosecution of the study of nature. Hence we have a right to expect in the literature of the golden age of primeval monotheism, more affinity with the ideas of modern science than in any intermediate time; and the truthful delineation which the claims of the Bible to inspiration require, might have been, as already hinted, to a certain extent secured merely by the reflex influence of its earlier statements, without the necessity of our supposing that illustrations of this kind in the later books came directly from the Spirit of God.

Our discussion of this head of the subject has necessarily been rather desultory, and the arguments adduced must depend for their full confirmation on the results of our future inquiries. The conclusions arrived at may be summed up as follows: 1. That the Mosaic cosmogony must be considered, like the prophecies of the Bible, to claim the rank of inspired teaching, and must depend for its authority on the maintenance of that claim. 2. That the incidental references to nature in other parts of scripture, indicate, at least, the influence of these earlier teachings, and of a pure monotheistic faith, in creating a high and just appreciation. of nature among the Hebrew people.

CHAPTER III.

GENERAL VIEWS OF NATURE CONTAINED IN THE HOLY

SCRIPTURES.

"What if earth

Be but the shadow of Heaven, and things therein,
Each to other like; more than on earth is thought."

MILTON.

MANY persons may be disposed to concede the accurate delineation of natural facts open to human observation, claimed under the last head, who may not be prepared to find in these ancient books any general views akin to those of the ancient philosophers, or to those obtained by inductive processes in modern times. Yet views of this kind are scattered through the Hebrew and Christian scriptures, and it may be well to add to this preliminary inquiry a statement of them. They resolve themselves, almost as a matter of course, into the two leading ideas of order and adaptation. I have already quoted the eloquent admission by Baron Humboldt of the presence of these ideas of the cosmos in Psalm 104. They are both conspicuous in the narrative of creation, and equally so in a great number of other passages. "Order is heaven's first law"; and the second is like unto it-that everything serves an end. This is the sum of all science. These are the two mites, even all that she hath, which she throws into the treasury of the Lord; and, as she does so in faith, Eternal Wisdom

looks on and approves the deed."*

These two mites, lawfully acquired by science, by her independent exertions, she may, however, recognise as of the same coinage with the treasure already laid up in the rich storehouse of the Hebrew literature; but in a peculiar and complex form, which may be illustrated under the following general statements:

1. The scriptures assert invariable natural law, and constantly recurring cycles in nature. Natural law is expressed as the ordinance or decree of Jehovah. From the oldest of the Hebrew books I select the following examples: †

"When He made a decree for the rain,

And a way for the thunder-flash."

Job xxviii. 26.

"Knowest thou the ordinances of the heavens?

Canst thou establish a dominion even over the earth?"
Job xxxviii. 33.

The later books give us such views as the following: "He hath established them (the heavens) for ever and ever; He hath made a deeree which shall not pass."

McCosh, "Typical Forms and Special Ends."

Ps. cxlviii. 6.

† I adopt that view of the date of Job which makes it precede the exodus, because the religious ideas of the book are patriarchal, and it contains no allusions to the Hebrew history or institutions. Were I to suggest an hypothesis as to its origin, it would be that it was written or found by Moses when in exile, and published among his countrymen in Egypt, to revive their monotheistic religion, and cheer them under the apparent desertion of their God, and the evils of their bondage.

"Thou art forever, O Jehovah, thy word is established in the

heavens ;

Thou hast established the earth, and it abideth;

They continue this day according to thine ordinances, for all

are thy servants."

"When he established the clouds above;

Ps. cxix. 90.

When he strengthened the fountains of the deep;
When he gave to the sea his decree,

That the waters should not pass his commandment;
When he appointed the foundations of the earth."

THEGA

Prov. viii. 28.

Many similar instances will be found in succeeding pages; and in the mean time we may turn to the idea of recurring cycles, which forms the starting-point of the reasonings of Solomon on the current of human affairs, in the book of Ecclesiastes:-" One generation passeth away and another generation cometh; but the earth abideth for ever. The sun also ariseth, and the sun goeth down and hasteneth to its place whence it arose. It goeth toward the south

and turneth unto the north. The wind whirleth about continually, and returneth again according to its circuits. All the rivers run into the sea, yet the sea doth not overflow; unto the place whence the rivers came thither they return again." I might fill pages with quotations more or less illustrative of the statement in proof of which the above texts are cited; but enough has been given to show that the doctrine of the Bible is not that of fortuitous occurrence, or of materialism, or of pantheism, or of arbitrary