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The spiritual mission, therefore, the purpose for which only the religious teacher was sent, has now perished altogether–overlaid and confounded by the merely scientific wranglings to which his own inconsiderate precipitance has opened the door. But suppose at this point that the teacher, aware at length of the mischief which he has caused, and seeing that the fatal error of uttering one solitary novel truth upon a matter of mere science is by inevitable consequence to throw him upon a road leading altogether away from the proper field of his mission, takes the laudable course of confessing his error, and of attempting a return into his proper spiritual province. This may be his best course; yet, after all, it will not retrieve his lost ground. He returns with a character confessedly damaged. His very excuse rests upon the blindness and shortsightedness which forbade his anticipating the true and natural consequences. Neither will his own account of the case be generally accepted. He will not be supposed to retreat from further controversy, as inconsistent with spiritual purposes, but because he finds himself unequal to the dispute. And, in the very best case, he is, by his own acknowledgment, tainted with human infirmity. He has been ruined for a servant of inspiration; and how? By a process, let it be remembered, of which all the steps are inevitable under the same agency: that is, in the case of any primitive Christian teacher having attempted to speak the language of scientific truth in dealing with the phenomena of astronomy, geology, or of any merely human knowledge.

Now, thirdly and lastly, in order to try the question in an extreme form, let it be supposed that, aided by powers of working miracles, some early apostle of Christianity should actually have succeeded in carrying through the Copernican system of astronomy, as an article of blind belief, sixteen centuries before the progress of man’s intellect had qualified him for naturally developing that system. What, in such a case, would be the true estimate and valuation of the achievement? Simply this, that he had thus succeeded in cancelling and counteracting a determinate scheme of divine discipline and training for man. Wherefore did God give to man the powers for contending with scientific difficulties? Wherefore did he lay a secret train of continual occasions, that should rise, by relays, through scores of generations, for provoking and developing those activities in man’s intellect, if, after all, he is to send a messenger of his own, more than human, to intercept and strangle all these great purposes? This is to mistake the very meaning and purposes of a revelation. A revelation is not made for the purpose of showing to indolent men that which, by faculties already given to them, they may show to themselves; no: but for the purpose of showing that which the moral darkness of man will not, without supernatural light, allow him to perceive. With disdain, therefore, must every thoughtful 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, by qualifying men, to reveal for themselves.

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. 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, for instance, uses (postulates) the phenomena of day and night, of summer and winter; and, in relation to their causes, speaks by the same popular and inaccurate language which is current for ordinary purposes, even amongst the most scientific of astronomers. For the man of science, equally with the populace, talks of the sun as rising and setting, as having finished half his day’s journey, etc., and, without pedantry, could not in many cases talk otherwise. 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.