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THE

CHURCH OF ENGLAND

Quarterly Review.

JULY, MDCCCXLV.

ART. I.-Lectures on the World before the Flood. By the Rev. C. BURTON, L.L.D., F.L.S., &c., formerly of St. John's College, Cambridge. London: Hamilton and Adams. 1844. 2. Vestiges of the Natural History of Creation. Third Edition, amended. London: Churchill. 1845.

COUNTLESS are the forms of Error-Truth is invariably the same. In proportion as we truly know any subject it becomes more simple, the principles on which it rests become fewer, the laws by which it is regulated are perceived to be uniform and constant, and all the various phenomena range themselves under a few general, definable, and intelligible principles or laws; which, to be truly deduced from the phenomena, must be found to hold good in all similar cases without exception; for, where an exception occurs, it proves that we need some further simplification of the general principle to render it true-to render it applicable in every case-since truth is invariably the same.

That which gives to the Newtonian system of astronomy its impress of truth is this—that it brings all the heavenly bodies under one law of motion, which prevails universally on earth as well as in heaven; from the falling apple, the observation of whose fall had suggested the thought, to the most remote of the planetary orbs-a law, too, the constancy of which we can so surely rest upon as to explain seeming anomalies which would be otherwise unaccountable, and look for variations in appearance so small as we might not have previously noticed,

VOL. XVIII.-B

but which demonstrate the extreme accuracy, as well as universality, of the principle laid down.

The various complicated systems of astronomy, which had been promulgated before the time of Newton, were not the results of rude observations, made in a desultory manner and without a definite object: they were founded on very accurate observations, long continued in the same places, by men of the greatest ability, and ardently devoting themselves to the task of solving, by means of numerous exact observations, the difficult problem of the true motions of the heavenly bodies. Hipparchus, Ptolemy, the Arabian astronomers, and Tycho Brahe, were not rude observers; and they brought all the best means which existed, in their several eras, to bear upon the science they loved, endeavouring to establish and perfect the systems which were then thought to be nearest the truth.

Each man, in endeavouring to establish his own system, felt it a part of his duty to show that other systems had not so good a claim to consideration; and the maintainers of rival systems could each do this work of demolition to their own satisfaction, and far more easily than they could demonstrate to others the positive truths contained in the systems which they severally held. But the Newtonian system, on the contrary, needed not for its establishment that men should take the trouble of overturning the erroneous systems which had preceded it the positive demonstrative truth which it contained left no doubt upon the mind-it took up and incorporated everything substantial belonging to the science-and reduced the former systems into vain and empty speculations, not worthy of a thought, and in their inanity quite sure of mouldering very shortly into dust.

In order to establish the truth of his system, Newton needed, however, to avail himself of the observations of preceding astronomers. Many of the most important facts could only be known by comparison of the revolutions and changes which have been going on among the heavenly bodies for centuries. The life of one man, even though a Newton, would not have sufficed, both to make sufficient observations and to deduce the principles and laws by which substances were made to act upon each other, so as to give a consistent and reasonable account of the acknowledged facts. The precession of the equinoxes had been observed by Hipparchus two thousand years before the age of Newton; yet the rate of that precession was not determined till our own day, and almost all the mistakes in chronology may be traced to errors on one side or the other in calculating this rate-so closely are the sciences

bound together. And it is matter of doubt whether Newton himself, had he lived in an earlier age, could have brought out the truths which we owe to him-so exactly does Providence adapt the age to the man, and provide the required man for the age.

Though accurate observations had been made for more than two thousand years, and these had been classified and arranged so as to give a scientific appearance to astronomy before the age of Newton, we now perceive and acknowledge how very small was the proportion of truth-how little of real science there was in all that had been done: the secondary position of the earth, and its true relationship to the other bodies in our system and in the universe, was quite mistaken-or, to speak correctly, entirely unknown. If such was the case with respect to the position of the earth, and its motion among the other planetary bodies, what shall we say to the question concerning the Creation of the earth, and the agency by which it assumed its present form, and the materials of which it consists assumed their several relative positions? The science which professes to treat of, nay to demonstrate, the certainty of these primeval transactions, which are boastfully asserted to have taken place before the creation of man-this science itself can scarcely be called half a century old: it is yet in its infancy-is certainly not so much advanced as astronomy was in the days of Hipparchus. All the old geologists of this day must remember the time when geology was not-existed not either in name or reality-must remember the time when Smith, the "father of geology," had not made public the classification and succession which IIE first noticed as prevailing among the Echini, &c., of the chalk and adjacent strata. And the labours of half a century are not competent to observe all the facts, even of the surface of England; to say nothing of the greater depths of the earth, or the thorough investigation of other lands-all of which need to be explored again and again before we shall have facts enough before us to place geology on a respectable footing as a science.

When all this is done it will be time enough to speculate upon the how and the wherefore-how things came into their present position, and wherefore they had the forms which they now present. But we very much suspect that a better acquaintance with the facts will leave no such questions to be solved -that the facts, rightly understood, will speak for themselves. And in the mean time we have very little solicitude for the result there may be counterparts of Ptolemy, and Tycho Brahe, and Des Cartes, in geology; whose systems may find

supporters, for a time, among those who mistake the energy of party zeal for the conviction of truth; yet a time may come when some counterpart of Newton will arise, and, bringing to light the true principle which shall reconcile all the facts, will at once put all the preceding crude speculations in the shade, and render geology simple and consistent like astronomy.

In proportion as men become enlightened they are taught humility and diffidence, concerning not only the value of their own discoveries, but those of the age they live in, towards accumulating sufficient facts to perfect the science in which they have rendered themselves eminent. In that department of geology which has furnished all the data on which the speculations of the moderns are grounded there is no name occupying a higher place than that of the Baron Cuvier. Yet he, in concluding his great work, "Ossemens Fossiles," writes as follows:

"I have no doubt but that, in proportion as the discoveries already commenced shall be completed, new discoveries will be multiplied, and that, perhaps in a few years, I might be obliged to acknowledge that the work which I this day terminate, and to which I have dedicated so much labour, will appear but a superficial view-a first and hasty glance cast over the immense creations of ancient ages."

Ars longa, vita brevis. Geology will prove no exception to this general adage. We must content ourselves at present with watching the progress of this new science-this science, the birth of which is more recent than our own, whose years we can number, and which we have accompanied in its growth. The novelties, the startling discoveries, cannot but claim, and their importance cannot but fix and rivet, our attention; but we must be patient, and not expect at once to understand how these things came into their present condition, and still less what was their condition in circumstances unknown to us, unlike anything we know. Some general laws will in due time appear, by the application of which, facts, at present seeming to contradict each other, will be reconciled, and others which are at present inexplicable will become intelligible for this it is our wisdom to wait. Yet, in the mean time, it is our duty to point out the extent and the limits of our present knowledge, to show how far all may confidently proceed in their affirmations, and where is the point at which the boldest ought to pause, and confess our present ignorance. Above all, it is our duty to watch unceasingly, and defend even to the death, every bulwark of our faith, many of which have been assailed by rash speculation-some of which have been for a time yielded by weak or injudicious advocacy: and we have to remember also

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that an enemy may work effectually, by sapping and undermining, though it may be unobserved; and that, if an entrance be gained stealthily, even through a postern, a lodgment may be effected which, if not fatal, may require all the strength of the garrison to resist; and which, if not resisted, would most assuredly prove itself, at length, fatal, by eating out the very principle and vitality of faith.

Sound theology and true philosophy must ever be in harmony with each other: if either seems to be contradicted by the other, we may rest assured that something is wrong there. In any case where religion and science seem to be irreconcileable, there must be mistake on one side or the other: either theology is defective and its bearings are misunderstood; or philosophy is shallow, its deductions partial, and it may be misapplied. We say not false in either case, because we are not dealing with wilful perversions of the truth: the mistakes to which we are addressing ourselves are, for the most part, traceable to limited information, or partial views of the subject, and should be corrected by pointing out the deficiencies, rather than by grave rebuke, and sharp reprehension.

Theology has for its aim and end the discovery and inculcation of correct principles concerning God, both as the Creator of all things, and as continually overruling by his Providence all the things that he hath made. And this especially as these attributes of God have been displayed towards man—a creature made in the image and likeness of God, and the last, the chief work, of his hands. Philosophy has the same aim and end of teaching us what God is: but, instead of beginning with God, and descending from the abstract to the particular, it begins from visible things, and laying hold of their ascertained laws and properties reasons concerning these mutual relationships towards each other, so as to discover the common relationship which they all may bear to the one universal source or centre-to the one great cause of all things. Theology has not done its work, until it is able to give such an account of the attributes of God as will explain what we see around us, and will be consistent with his having created and continually superintending that course of things which we daily experience. Nor has philosophy done its work, until it can account for the origin of those visible phenomena, and the far more difficult and mysterious workings of the human heart, which give meaning and intensity to everything else: so as to make all these appear consistent with those worthy thoughts concerning God, which natural reason, unaided by revelation, would suggest-such, for instance, as we may find in the songs of Orpheus, or the discourses of Socrates and Plato.

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