Thus is the tremendous fact related, by the writing which, independently of its divine authority, is the most ancient and the most credible in the world. The histories and traditions of all nations, ancient and of recent discovery, furnish ample proof that this great event is indelibly graven upon the memory of the human race. The ancient systems of mythology and polytheism are filled with idolatrous commemorations of the deluge. Those significant rites, and the traditions and historical fragments which have not entirely perished, make us acquainted with memorials of that event, as having existed among the Egyptians, Chaldeans, Phoenicians, Greeks, Celts, and Scythians, to the farthest antiquity of which we have any documentary knowledge. Also, the discovery of what was long called the New World, three centuries and a half ago, brought to the view of Europeans not only traditionary notices as possessed by the nations, at that time very numerous, and many of them comprising a large population, of North and South America; but, still further, among the Mexicans and Peruvians, historical and emblematical pictures, which preserve, with more exactitude than could have been expected, the general event itself, and various particulars reflecting as it were an image, distorted, indeed, but well capable of being recognized, of the narrative which we possess, in its native simplicity, in the book of Genesis. Even the inhabitants of the South Sea Islands, so recently brought to the knowledge of Europeans, are not destitute of their tradition, bearing its measure of testimony to the universal impression.* That a statement thus attested by the consent

*The evidences of these traditions are detailed in the late Mr. Jacob Bryant's" Analysis of Ancient Mythology," several works of the Rev. G. Stanley Faber, and the recently published "Doctrine of the Deluge," by the Rev. L. Vernon Harcourt. It may be regretted that these estimable authors have not been guarded against the too common error of weakening in argument by an excess of amplification.

of mankind, did not rest upon a foundation of truth, it would be the extravagance of absurd scepticism to doubt.

Yet it is remarkable that learned writers have not perceived the absence of any logical connexion betwen the universality of historical tradition, and a geographical universality of the deluge itself. Immense pains have been taken, and very laudably, to collect the traditions of tribes and nations deposing to the fact of an overwhelming deluge in the days of their remotest ancestors; and it has been hence concluded, since those traditions existed in every quarter of the globe, that the deluge had belonged to every region. But it seems to have been forgotten, that each of these traditionary and historical notices referred to one and the same locality, the seat of the family of Noah, the cradle of the human race. The progress of population and dispersion, however rapid we may suppose it, could never have been such as would establish any correct idea of geographical distance, from the recollection of space travelled over. Of all notions of longitude and latitude, and determinations of distance by observation of the heavenly bodies, the migrators must have been destitute. Their abandonment of monotheism and pure religion awfully accelerated the reign of barbarism and ignorance. Hence it became a matter of next to inevitable certainty, that later generations would attach their narratives of the flood to their own immediate districts.

The connexion of this distinguished event in the history of mankind, with the phenomena presented to geological study, has long been a favourite object of attention to many persons. But few of them have been aware of the perilous course into which they had entered. To pursue it with any rational hope of success, would require an extensive collection of particular facts, an accurate estimation of each one, a power of comparing, a sagacity in drawing inferences,

and a comprehension of knowledge, both physical and biblical, the thought of which cannot but fill me with anxiety. But I shall submit to my friends the statements and deductions which appear to me to be founded on sufficient evidence, in the fear of God, and with the desire of promoting the interests of truth.

That the spoils of the ocean are to be found in all parts of the dry land is a fact which, one would think, could hardly have failed to force itself upon the attention of mankind in all ages and all countries; and that the proper deduction would have been drawn from it. But such a conjecture has not been realized. Just views on this subject have not prevailed, till recent times; though some remarkable glimpses of the truth, and indeed more than glimpses, are to be found in the fragmentary remains of oriental and Egyptian antiquity, and more completely in the doctrines of Pythagoras and of other illustrious men who followed him at long intervals. Strabo, the Grecian philosopher, historian, and traveller, lived in the reigns of Augustus and Tiberius. Of his writings only a large geographical work has survived the wreck of the middle ages, but it is invaluable, though the existing copies of it are imperfect. In several parts of that work he displays his sagacity and diligence in making observations, and extraordinary justness in his reasonings upon them. He describes geological phenomena, particularly elevations of land, alterations of the lines of coast, and the existence of the remains of sea-animals at considerable distances from the sea: and he shows that he entertained very good ideas upon their instrumental causes.*

These subjects, however, appear to have been forgotten or

* "Strabonis, Res Geogr. pp. 71, 73, 79, 89; ed. Falconer. An interesting summary of the testimonies from him and other ancient writers upon this class of facts, is given by Mr. Lyell, in his "Principles of Geology," Book I. chap. ii.

neglected, during the long night of intellectual darkness till the revival of letters. In the age of the Reformation, and through more than the century which followed, the powerful and active minds of Europe were occupied with other inquiries, of the highest importance; so that few of the great men of those days seem to have sought sermons in stones," and science in frightful ravines, pits, and precipices. A small number of naturalists, chiefly in Italy, rose above the prejudices which, however ridiculous, were supported not by vulgar minds only, but by persons of high cultivation; yet who could seriously believe that the bones and shells, and the impressions and casts of animal and vegetable fragments, had never belonged to living creatures, or been moulded from them; but had been formed just as we find them, by a plastic power in nature, or by some kind of abortive effort (nisus naturæ,) to produce something which never ascended above a mineral condition, or by freaks of nature (lusus naturæ), as if this same nature were a fitful sprite, amusing herself with beguiling and puzzling the learned industry of poor mortals. We are now surprised that the impiety, as well as the folly, of this jargon did not procure its instant rejection. Yet let us not overvalue ourselves. It is an unhappy fact, and far less excusable, that some men of science in our own days are not ashamed to speak and write of a thing which they perpetually call Nature; of which they speak as if it were a goddess, an intelligent, designing, and active being; and which they without scruple introduce, when the marks of consummate design, benevolent wisdom, and beautiful adaptation in the sensible world, are so striking that we cannot shut our eyes to them. So painfully is it evinced, that "the carnal mind is enmity against God," and that men under its influence "do not like to retain God in their knowledge."*

* Sec. ed. I would not that this remark should give pain to any sincere and devout person; and I am aware of the reasoning in defence of the

To all the mental movements and the beneficial progress of the human mind; as well as to times and dwellings, we may apply the principle of the apostle's declaration; "God, who made the world, and all things therein, the Lord of heaven and earth,-hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath

practice, that a too frequent mention of the Deity tends to produce either a heartless formality or a fanatical freedom, each inconsistent with true piety. Dr. Roget has indulgently stated this apology. Upon the passage of his Bridgewater Treatise: "It would almost seem as if Nature had been thus lavish and sportive in her productions, with the intent to demonstrate to man the fertility of her resources, and the inexhaustible fund from which she has so prodigally drawn," &c. that admirable physiologist has the note: "In order to avoid the too frequent, and consequently irreverent introduction of the Great Name of the SUPREME BEING into familiar discourse on the operations of his power, I have, throughout this Treatise, followed the common usage of employing the term Nature as a synonym, expressive of the same power, but veiling from our feeble sight the too dazzling splendour of its glory," vol. i. p. 13. But I would, with all respect, reply to the candid philosopher, that it is not hypocrisy or any sort of affectation that we seek; but the honest and filial affection which is opposed to the state of mind described by the apostle, "they like not to retain GoD in their knowledge." (Rom. i. 28.)

A noble father enriches his mansion with everything that can instruct, improve, and delight his children. They enjoy his munificence with exquisite pleasure; and they spend their lives in displaying and explaining the wisdom and goodness and variety of his provisions for them. But they studiously avoid the mention of his name; any allusion to his titles, his honours, and the homage which he has required of them; and for this purpose they resort to all kinds of circumlocution and evasion.-Would not an observer say, either that his name was not producible because of some dire blot upon it, or that his children were unworthy of him?

The most cutting part of our grief for this practice is, the meanness of surrender which it involves to the irreligious. It is showing them that we are desirous of doing without God as much as we can; plainly, that we are ashamed of HIM! Cowper writes :

"Why did all-creating Nature

Form the plant for which we toil."

H