Simpson wrote pamphlet after pamphlet to defend the blessing which he brought into use; but the battle seemed about to be lost, when he seized a new weapon. "My opponents forget," said he, "the twenty-first verse of the second chapter of Genesis. That is the record of the first surgical operation ever performed, and that text proves that the Maker of the universe, before he took the rib from Adam's side for the creation of Eve, caused a deep sleep to fall on Adam."
This was a stunning blow; but it did not entirely kill the opposition. They had strength left to maintain that "the deep sleep of Adam took place before the introduction of pain into the world—in the state of innocence."[1] But now a new champion intervened—Thomas Chalmers. With a few pungent arguments he scattered the enemy forever, and the greatest battle of science against suffering was won.[2]
But was not the victory won also for religion? Go to yonder monument, in Boston, to one of the discoverers of anæsthesia. Read this inscription from our sacred volume: "This also cometh from the Lord of hosts which is wonderful in counsel and excellent in working."
I now ask you to look at another part of the great warfare, and I select it because it shows more clearly than any other how Protestant nations, and in our own time, have suffered themselves to be led into the same errors that have wrought injury to religion and science in other times. We will look very briefly at the battle-fields of Geology.
From the first lispings of this science there was war. The prevailing doctrine of the Church was, that "in the beginning God made the heavens and the earth," that "all things were made at the beginning of the world," and that to say that stones and fossils have been made since "the beginning," is contrary to Scripture. The theological substitutes for scientific explanations ripened into such as these—that the fossils are "sports of Nature," or "creations of plastic force," or "results of a seminal air acting upon rocks," or "models" made by the Creator before he had fully decided upon the best manner of creating various beings. But, while some latitude was allowed among these theologico-scientific explanations, it was held essential to believe that they were placed in all the strata, on one of the creation-days, by the hand of the Almighty; and that this was done for some mysterious purpose of his own, probably for the trial of human faith.
In the sixteenth century Fracastoro and Palissy broached the true idea, but produced little effect. Near the beginning of the seventeenth century De Clave, Bitaud, and De Villon, revived it; straightway the Theologic Faculty of Paris protested against the doctrine as unscriptural, destroyed the offending treatises, banished the authors
