With disdain, therefore, must every considerate person regard the notion,--that God could wilfully interfere with his own plans, by accrediting ambassadors to reveal astronomy, or any other science, which he has commanded men to cultivate _without_ revelation, by endowing them with all the natural powers for doing so. Even as regards astronomy, a science so nearly allying itself to religion by the loftiness and by the purity of its contemplations, Scripture is nowhere the _parent_ of any doctrine, nor so much as the silent sanctioner of any doctrine. Scripture cannot become the author of falsehood,--though it were as to a trifle, cannot become a party to falsehood. And it is made impossible for Scripture to teach falsely, by the simple fact that Scripture, on such subjects, will not condescend to teach at all. The Bible adopts the erroneous language of men, (which at any rate it must do, in order to make itself understood,) not by way of sanctioning a theory, but by way of using a fact. The Bible _uses_ (postulates) the phenomena of day and night, of summer and winter, and expresses them, in relation to their causes, as _men_ express them, men, even, that are scientific astronomers. But the results, which are all that concern Scripture, are equally true, whether accounted for by one hypothesis which is philosophically just, or by another which is popular and erring. Now, on the other hand, in geology and cosmology, the case is still stronger. _Here_ there is no opening for a compliance even with popular language. _Here_, where there is no such stream of apparent phenomena running counter (as in astronomy) to the real phenomena, neither is there any popular language opposed to the scientific. The whole are abstruse speculations, even as regards their objects, not dreamed of as possibilities, either in their true aspects or their false aspects, till modern times. The Scriptures, therefore, nowhere allude to such sciences, either under the shape of histories, applied to processes current and in movement, or under the shape of theories applied to processes past and accomplished. The Mosaic cosmogony, indeed, gives the succession of natural births; and that succession will doubtless be more and more confirmed and illustrated as geology advances. But as to the time, the duration, of this cosmogony, it is the idlest of notions that the Scriptures either have or could have condescended to human curiosity upon so awful a prologue to the drama of this world. Genesis would no more have indulged so mean a passion with respect to the mysterious inauguration of the world, than the Apocalypse with respect to its mysterious close. 'Yet the six _days_ of Moses!' Days! But is any man so little versed in biblical language as not to know that (except in the merely historical parts of the Jewish records) every section of time has a secret and separate acceptation in the Scriptures? Does an _æon_, though a