work, in so far as they proclaim that these important changes had taken place in the crust of the globe, and among its inhabitants, before Man appeared. All the solid materials of the earth have been in a fluid, and perhaps in a gaseous, condition, and what is now dry land has been at the bottom of the ocean. The remains of myriads of plants and animals are found entombed in the rocks, without the slightest traces of man's contemporaneous existence.

However startling the results of geological investigations may appear, the facts which establish them are too authentic and precise to leave room for doubt as to their substantial truth. "There is no limit," says Professor Ansted,* "to the number and variety of the remains of animal and vegetable existence. At one time we see before us, extracted from a solid mass of rock, a model of the softest, most delicate, and least easily preserved parts of animal structure; at another time the actual bones, teeth, and scales, scarcely altered from their condition in the living animal. The very skin, the eye, the footprints of the creature in the mud, and the food that it was digesting at the time of its death, together with those portions that had been separated by the digestive organs as containing no nutriment, are all as clearly exhibited as if death had within a few hours performed its commission, and all had been instantly prepared for our investigation. We find the remains of fish so perfect, that not one bone, not one scale, is out of place or wanting; and others, in the same bed, presenting only the outline of a skeleton, or various disjointed fragments. We have insects, the delicate nervines of whose wings are permanently impressed upon the stone in which they are embedded; and we see occasionally shells, not merely retaining their shape, but perpetuating their very colours, the most fleeting, one would think, of all characteristics, and offering evidence of the brilliancy and beauty of creation at a time when Man was not yet an inhabitant of the earth, and there seemed no one to appreciate the beauties which we are perhaps too apt to think were called into existence only for our admiration." In regard to the causes of these phenomena, Sir Humphrey Davy conceived the globe to have been originally a fluid mass, with an immense atmosphere, revolving in space around the sun. By its cooling it became, says he, gradu

*Geology, Introductory, Descriptive, and Practical, by David Thomas Ansted, M.A., F.R.S., &c. (1844), vol. i. p. 53.

ally condensed, and at length dry land and sea appeared. Five successive races of plants, and four successive races of animals, he believed to have been created and swept away, before the system of things became so permanent as to fit the world for Man.*

In opposition to these views, Sir Charles Lyell maintains. that "the popular theory of the successive development of the animal and vegetable world, from the simplest to the most perfect forms, rests on a very insecure foundation," and that the changes in the condition of the globe, brought to light by geological investigations, may, in the present state of our knowledge, be referred to causes still in operation.†

More recently, the author of "Vestiges of the Natural History of Creation" endeavours to show that the primitive formation of the globe came to pass in accordance with the well-known laws of physics, and that even the organic world has been developed under the care of the Deity, not by special interferences, but in the manner of natural law.‡

In reference to the object of the present work, it is not necessary to decide on the merits of these different hypotheses. All geological authorities agree in representing physical nature as having undergone a variety of changes, and having at length attained to the condition which it now presents, before Man occupied its surface. "I need not dwell," says Lyell, "on the proofs of the low antiquity of our species, for it is not controverted by any experienced geologist. It is never pretended that our race co-existed with assemblages of animals and plants, of which all or even a large proportion of the species are extinct." (P. 143.)

"In all these various formations," says Dr Buckland, “the coprolites" (or dung of the Saurian reptiles in a fossil * Consolations in Travel, by Sir H. Davy (1831), p. 134.

† Principles of Geology, Book I., chap. ix., seventh edition, 1847. The views of this author have been objected to as excluding the influence of the Deity in the universe; but Bishop Butler remarks, that "if civil magistrates could make the sanctions of their laws take place without interposing at all after they had passed them, without a trial and the formalities of an execution; if they were able to make their laws execute themselves, or every offender to execute them upon himself, we should be just in the same sense under their government as we are now, but in a much higher degree and more perfect manner." If this argument be admitted, the hypothesis of the author of the "Vestiges cannot logically be considered as denying the influence of the Divine Will on the universe. Even his zealous antagonist Hugh Miller admits that the charge groundless.

state, exhibiting scales of fishes, and other traces of the prey which they had devoured) "form records of warfare waged by successive generations of inhabitants of our planet on one another; and the general law of nature, which bids all to eat and be eaten in their turn, is shown to have been co-extensive with animal existence upon our globe, the carnivora in each period of the world's history fulfilling their destined office to check excess in the progress of life, and maintain the balance of creation."

Thus it is admitted by the most esteemed authorities, that death and reproduction formed parts of the order of nature before Man can be traced on the globe.

Let us now contemplate Man himself, and his adaptation to the external world. The order of nature seems not to have been changed at his introduction, but he appears to have been adapted to it. He received an organised structure, and animal, moral, and intellectual powers. His brain is unquestionably the workmanship of God, and there exist in it organs of faculties impelling him to kill that he may eat, to oppose aggression, and to shun danger-impulses related to a constitution of nature similar to that which existed previously to his existence. Man, then, apparently took his station among, yet at the head of, the beings that inhabited the earth at his introduction. He is to a certain extent an animal in his structure, powers, feelings, and desires, and is adapted to a world in which death reigns, and generation succeeds generation. This fact, although so trite and obvious as to appear scarcely worthy of being mentioned, is of importance in treating of Man; because the human being, in so far as he resembles the inferior creatures, is capable of enjoying a life like theirs: he has pleasure in eating, drinking, sleeping, and exercising his limbs; and one of the greatest obstacles to his improvement is, that many are contented with these enjoyments, and consider it painful to be compelled to seek higher sources of gratification. But to the animal nature of Man have been added moral sentiments and reflecting faculties, which not only place him above all other creatures on earth, but constitute him a different being from any of them-a rational and accountable being. These faculties are his best and highest gifts, and the sources of his purest and intensest pleasures. They lead him directly to the great objects of his existence-obedience to the laws of God, and love of his fellow-men. But this peculiarity attends them, that

while his animal faculties act powerfully of themselves, his rational faculties require to be cultivated, exercised, and instructed, before they will yield their full harvest of enjoyment.

The material world is so arranged as to hold forth strong inducements to Man to cultivate his higher powers. In surveying it, the philosophic mind perceives in external nature an assemblage of stupendous powers, too great for the feeble hand of Man entirely to control, but kindly subjected, within certain limits, to the influence of his will. Man is introduced on earth apparently as a homeless stranger, helpless and unprovided for; but the soil on which he treads is endowed with a thousand capabilities of production, which require only to be excited by his intelligence to yield the most ample supplies for his wants. The impetuous torrent rolls its waters to the main; but before it dashes from the mountain cliff he can withdraw it from its course, and render it subservient to his will. Ocean extends o'er half the globe its liquid plain, in which no path appears, and the rude winds oft lift its waters to the sky; but there the skill of Man may launch the strong-knit bark, spread forth the canvas to the gale, and make the trackless deep a highway through the world. In such a state of things, knowledge is truly power; and it is highly important to human beings to become acquainted with the constitution and relations of every object around them, that they may discover its capabilities of ministering to their advantage.

Where these physical energies are too powerful to be controlled, Man has received intelligence by which he may observe their courses, and accommodate his conduct to their influence. This capacity of adaptation is a valuable substitute for the power of regulating them by his will. He cannot arrest the sun in its course, and thus avert the wintry storms, and cause perpetual spring to bloom around him; but, by the exercise of his intelligence and corporeal energies, he is able to foresee the approach of dark clouds and rude winds, and to place himself in safety from their injurious effects. These powers of applying nature to his use, and of accommodating his conduct to its course, are the direct results of his rational faculties; and in proportion to their cultivation is his sway extended. While ignorant, he is a helpless creature; but every step in knowledge is accompanied by an augmentation of his command over his own condition.

Further, we are surrounded by countless beings, inferior

and equal to ourselves, whose qualities yield us happiness. or bring evil upon us, according as we affect them agreeably or disagreeably by our conduct. To draw forth all their excellences, and cause them to diffuse joy around us,—to avoid touching the harsher springs of their constitution, and bringing painful discord to our feelings, it is necessary that we should know their nature, and act with a habitual regard to the relations established between them and ourselves.

Man, ignorant and uncivilised, is cruel, sensual, and superstitious. The world affords some enjoyments to his animal feelings, but it perplexes his moral and intellectual faculties. External nature exhibits to his mind a mighty chaos of events, and a dread display of power. The chain of causation appears too intricate to be unravelled, and the power too stupendous to be controlled. Order and beauty, indeed, occasionally gleam forth to his eye from detached portions of nature, and seem to promise happiness and joy; but more frequently clouds and darkness brood over the scene, and disappoint his fondest expectations. Evil seems so mixed up with good, that he regards it as either its direct product, or its inseparable accompaniment. Nature is never contemplated with a clear perception of its adaptation to promote the enjoyment of the human race, or with a well-founded confidence in the wisdom and benevolence of its Author.

On the other hand, when civilised and illuminated by knowledge, Man discovers, in the objects and occurrences around him, a scheme beautifully arranged for the gratification of his whole powers, animal, moral, and intellectual; he recognises in himself the intelligent and accountable subject of an all-bountiful God, and in joy and gladness desires to study His works, to ascertain His laws, and to yield to them a steady and willing obedience. Without undervaluing the pleasures of his animal nature, he tastes the higher, more refined, and more enduring delights of his moral and intellectual capacities; and he then calls aloud for education, as indispensable to the full enjoyment of his powers.

If this representation be correct, we perceive the advantage of gaining knowledge of our own constitution and of that of external nature, with a view to the regulation of our conduct according to rules drawn from such knowledge. Our constitution and our position equally imply, that we should not remain contented with the pleasures of mere animal life, but