examined into the strata of the earth, and had discovered, that the disruptions and dislocations could have been produced only by a universal Deluge; because they were convinced, that the bones of Elephants and Hippopotami could have been imbedded in the cliffs of Essex, and the terrestrial animals and the corallines of the Torrid Zone have been scattered over the Arctic Circle, only by a universal Deluge. If then without these additional data, if without this new ground on which in our day Natural Theology advances firmly to fix her foot, if without a particle of reverence for the revelation of Moses, if in general ignorance of the existence of his writings, and of himself, the heathen world has ever concurred, and now concurs, in maintaining the existence of a general Deluge, what reason can be assigned for this extraordinary concurrence of tradition? This reason, and this alone that such a Deluge actually took place; and that the memory of a catastrophe so tremendous natu rally was conveyed from father to son, in successive generations of descent from the individuals who were preserved amidst the destruction of mankind, and is still manifesting its ves

tiges, is still bearing witness to the truth, in the sentiments and tenets even of savages and idola

ters.

Possibly, however, there may be persons inclined to hazard a doubt, whether the tradition, though decisively established, be a circumstance properly within the scope and province of Natural Theology. On what foundation could such a doubt be rested? Is not the general tradition respecting a Deluge a positive fact? Is it not a fact as distinct and demonstrable as the disarrangement of the strata in the Alps, or the discovery of an uncorrupted Rhinoceros in Siberia ; a fact, which by observation and natural reason man is capable of ascertaining; a fact manifesting in its fair inferences an important bearing on the knowledge to be attained, independently of Revelation, concerning the Deity, and our relations to him? There is not, there cannot be, a fact, whatever be its nature, whatever be the place, or the time, or the mode, of ascertaining it, to which this description applies, which is not rightfully and completely within the scope and pro

* Page 1. supra.

vince of Natural Theology. Every such fact she claims; every such fact she will employ. In no case ought such facts to be seized with so great earnestness, and employed with so warm satisfaction, as when it is perceived that they sus tain by fair and direct induction some of the special and peculiar truths, which lie at the root of the gracious plan of Salvation through a Re deemer*.

* Page 4. supra.

CHAP. IV.

ON CONCLUSIONS DEDUCIBLE FROM THE NATURE AND THE POSITION OF THE MINERAL CONTENTS OF THE EARTH.

WHEN We examine the internal state of the earth, we find that to the lowest depth to which they have been perforated by human industry* they do not consist wholly of those materials which are usually discernible on the surface. Amidst layers of those materials, variously modified and combined, sometimes in a state of friability, more frequently indurated into stone, we discover veins and deposits of other substances, characterised by other and diversified properties. With these substances, and particularly with those among them which are of a metallic nature, and also with coal,

* The deepest mine in the world is said to be in Bohemia, and to have penetrated three thousand feet.Townsend, p. 216. The deepest coal mine is reported to be at Namur, and to descend two thousand four hundred feet. Kirwan, p. 296.

I

considerations belonging to our subject are connected.

It has already appeared evident, from documents furnished by natural theology, that mankind are fallen by transgression from the condition in which they were created. Let imagination form to itself a picture of the state of being in which, fresh from their Maker's hand, innocent, and in full possession of His favour, they were originally stationed upon the earth. For the assistance of our conceptions, we are supplied with two models; one, delineated by the finger of God in the opening chapters of the book of Genesis; the other by the pen of man, in the representations given by poets of a golden age. In this argument, the Divine authority of the first of these descriptions is of course to be placed apart from contemplation. Form the picture on either pattern; form it on any consistent pattern, including unsullied innocence, and the complete possession of the favour of God, the Omnipotent, All-wise, Benignant, and Merciful God. When you have fashioned and refashioned it until it answers to your ideas; there will remain two questions, to which we may desire a reply.