On this, the last day of creation, God said: "Let the earth bring forth the living creature after his kind, cattle and creeping things and beast of the earth after his kind; and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind; and God saw that it was good."
Now, is it true that the seas were filled with fish, the sky with fowls, and the earth covered with grass, and herbs, and fruit bearing trees, millions of ages before there was a creeping thing in existence? Must we admit that plants and animals were the result of the fiat of some incomprehensible intelligence independent of the operation of what are known as natural causes? Why is a miracle any more necessary to account for yesterday than for to-day or for to-morrow? If there is an infinite Power, nothing can be more certain than that this Power works in accordance with what we call law, that is, by and through natural causes. If anything can be found without a pedigree of natural antecedents, it will then be time enough to talk about the fiat of creation. There must have been a time when plants and animals did not exist upon this globe. The question, and the only question is, whether they were naturally produced. If the account given by Moses is true, then the vegetable and animal existences are the result of certain special fiats of creation entirely independent of the operation of natural causes. This is so grossly improbable, so at variance with the experience and observation of mankind, that it cannot be adopted without abandoning forever the basis of scientific thought and action.
It may be urged that we do not understand the sacred record correctly. To this it may be replied that for thousands of years the account of the creation has, by the Jewish and Christian world, been regarded as literally true. If it was inspired, of course God must have known just how it would be understood, and consequently must have intended that it should be understood just as he knew it would be. One man writing to another, may mean one thing, and yet be understood as meaning something else. Now, if the writer knew that he would be misunderstood, and also knew that he could use other words that would convey his real meaning, but did not, we would say that he used words on purpose to mislead, and was not an honest man.
If a being of infinite wisdom wrote the Bible, or caused it to be written, he must have known exactly how his words would be interpreted by all the world, and he must have intended to convey the very meaning that was conveyed. He must have known that by reading that book, man would form erroneous views as to the shape, antiquity, and size of this world; that he would be misled as to the time and order of creation; that he would have the most childish and contemptible views of the creator; that the "sacred word" would be used to support slavery and polygamy; that it would build dungeons for the good, and light fagots to consume the brave, and therefore he must have intended that these results should follow. He also must have known that thousands and millions of men and women never could believe his Bible, and that the number of unbelievers would increase in the exact ratio of civilization, and therefore, he must have intended that result.
Let us understand this. An honest finite being uses the best words, in his judgment, to convey his meaning. This is the best he can do, because he cannot certainly know the exact effect of his words on others. But an infinite being must know not only the real meaning of the words, but the exact meaning they will convey to every reader and hearer. He must know every meaning that they are capable of conveying to every mind. He must also know what explanations must be made to prevent misconception. If an infinite being cannot, in making a revelation to man, use such words that every person to whom a revelation is essential will understand distinctly what that revelation is, then a revelation from God through the instrumentality of language is impossible, or it is not essential that all should understand it correctly. It may be urged that millions have not the capacity to understand a revelation, although expressed in the plainest words. To this it seems a sufficient reply to ask, why a being of infinite power should create men so devoid of intelligence, that he cannot by any means make known to them his will? We are told that it is exceedingly plain, and that a wayfaring man, though a fool, need not err therein. This statement is refuted by the religious history of the Christian world. Every sect is a certificate that God has not plainly revealed his will to man. To each reader the Bible conveys a different meaning. About the meaning of this book, called a revelation, there have been ages of war, and centuries of sword and flame. If written by an infinite God, he must have known that these results must follow; and thus knowing, he must be responsible for all.
Is it not infinitely more reasonable to say that this book is the work of man, that it is filled with mingled truth and error, with mistakes and facts, and reflects, too faithfully perhaps, the "very form and pressure of its time"?
If there are mistakes in the Bible, certainly they were made by man. If there is anything contrary to nature, it was written by man. If there is anything immoral, cruel, heartless or infamous, it certainly was never written by a being worthy of the adoration of mankind.