to, the EiTmhurgh Geological Society. 45 



cemeteries of uniuiaf^ined ages, piled one over another, each with 

 the buried, relics of long extinct tribes of plants Jind animals. 

 From these we can in largo measure follow tlio history of life upon 

 the globe. Wo learn that there has been a slow upward advance 

 from the lowliest types of oi'ganisation through the wholo range of 

 the animal and vegetable kingdoms to the complex forms of tho 

 present time. We may frame what theory we please to explain the 

 method of their progress. We may suppose it to have Ijeen brought 

 about by a continued succession of special creations of new species 

 and genera, or by a gradual development of more advanced forms 

 out of those which had preceded them. Still the great fact of a 

 mighty progress of life remains, and it is this fact whicli seems to 

 me so full of significance in its human relations. If wo turn to tho 

 history of man himself, the proofs of advancement crowd upon 

 us on every side. Beneath our feet, buried under gravel and soil, 

 lie the rude canoes, stone hatchets, and flint arrow-heads of our 

 savage forefathers. Above ground are the towns and cities, the tele- 

 graphs and railways, the religion and literature, the sciences and 

 arts of the nineteenth century. Among the many contrasts with 

 which nature abounds there is surely none more wonderful than this. 

 Man, therefore, is no exception to the universal law of progress. Nay, 

 that law finds in his history one of its most signal illustrations. His 

 career has had its vicissitudes, and will no doubt have them again ; 

 but it has nevertheless been an upward one, and such we cannot but 

 believe it will continue to be. Now, in this onward progression 

 there is no part of man's nature left unaffected — none of his powers 

 have been dormant. Physically, mentally, morally, we are far in 

 advance of our wild ancestors. Nor are there any symptoms that 

 our development is complete. And if this progress is to continue, as 

 we believe it wUl do, can we suppose that any one of our faculties 

 will remain at its old level, or show no token of further develop- 

 ment ! Least of all can we imagine that this inactivity, or arrested 

 growth, will befal the highest powers of our being. No. Our 

 religious nature must share in the universal progress. It is im- 

 possible that the creed of one age can satisfy the wants of all succeed- 

 ing ages. As well might we seek to replace the rifie bullet by the 

 ilint arrow-head, or to return to the ancient quadrireme instead of 

 the modern monitor. Those who would seek thus to fetter human 

 thought are struggling against the whole analogy of nature. The 

 grand essential truths will remain ever with us, but the outer crust 

 of prejudice or misconception in which they may be more or less 

 encased must piecemeal fall away. It is against this outer incrusta- 

 tion, and not against the eternal truths w^hich lie within, that science 

 offers any antagonism. So far, therefore, from feeling disquiet, we 

 ought to rejoice at every fresh discoverj'- which, by breaking down 

 prejudice, superstition, and error, tends to enlarge the boundaries of 

 our knowledge. Such discoveries show that we share in the 

 universal progression; they furnish the happiest augury for the 

 future of our race. Between true religion and true science I believe 

 that there never has been and never can be any real discordance. 



