in the case of learned men, all the rest of the world could not possibly understand, much less believe the facts when clothed in the garb of science. This was not the object of the Bible, and hence the sacred writers adopted the current phraseology, and in the current popular meaning, whenever they had occasion to allude to natural phenomena.

To make known the One, and all-sufficient Atonement for the sins of a world in wickedness was the primary object of the Bible. Hence Natural Science does not form any direct department of Revealed Truth. Beyond certain general statements, in reference to the formation of Man and Matter, we have no special information to guide us on the subject.

To point out a few instances in which this analogy presents itself, is the object of the Writer in the following pages. He, who, in the riches of transcendent wisdom, constructed the Gospel of the Grace of God, is also the Author of Nature, of Providence, and of Society. And in coming from our minds, they form kindred portions of one great whole. Thus, instead of being antagonists they are proofs and illustrations of each other, and of the variegated goodness of God. Truth can never be opposed to truth. And those who know the truth of God, may look with calmness, upon the discovery of every other truth.

It has been well observed by an eminent Philosopher, that, if a man were required to write a treatise, upon such an apparently common-place topic, as that of a single leaf, he would be obliged, before his task were finished, to travel through the whole circle of the sciences. It is, therefore, hardly necessary to observe, that the subject-matter in this Essay is merely suggestive.

A few words may be necessary, by way of explanation, as regards the motto, "MOBILIS CONSTANTIA." The Author is indebted for it to the kindness of Professor Selwyn. The words occur in Lord Bacon's writings. They are the very last words in the "Thema Coeli," where they stand at the end of the sentence, thus, "Mobilem Constantiam." In the old editions of Bacon, the word was wrongly printed "Nobilem," until the error was pointed out by Mr. Leslie Ellis. The late Master of Trinity College, Cambridge, Dr. Whewell, noticed the change as a happy emendation by Mr. Ellis. The word Nobilem was quite unsuited to the context. Dr. Whewell translates them, "A constancy which includes motion." Professor Selwyn suggests the idea of "Constancy in the main, with variation in detail," like the sea which is constant to a mean height, at any one spot, but fluctuates above and below the mean, daily, and hourly. Thus, the rendering of the words would be, as Mr. Ellis translates them, "Variable constancy." The same idea has thus

been eloquently expressed by PLAYFAIR, in the Illustrations of the Huttonian Theory, sec. 374,-" Amid all the revolutions of the globe, the economy of Nature has been uniform, and her laws are the only things that have resisted the general movement. The rivers and the rocks, the seas and the continents, have been changed in all their parts but the laws which direct these changes, and the rules to which they are subject, have remained invariably the same."

In

The reference to the word "Mobilis," in the Edinburgh Review,* may here find an appropriate insertion. the "Thema Coeli,"† (says Dr. Whewell) after stating the conclusions which he (Lord Bacon) thinks most probable with regard to the motions and revolutions of the heavenly bodies, Bacon adds: 'But we protest that we are not bound to these opinions. We are sure of our way; we are not sure of our place.'...... Itaque tenebimus quemadmodum cœlestia solent (quando de iis sermo sit) constantiam-' Nobilem," say the editions, and so says the English translation, a noble constancy.' it is plain, that Bacon is professing that his constancy implies a liability to change. He is in a definite path

* October, 1857. p. 318.

+" Vol. iii. 750,"-reference of page is intended for 780.

But

"I will preserve, therefore, even as the heavenly bodies themselves do, (since it is of them I am discussing) a variable constancy."-See Ellis & Spedding's Edition Vol. v. p. 558.

but, this is not to prevent his moving; and in this he is like the heavenly bodies of which he is speaking. Read, then, says Mr. Ellis, Constantiam Mobilem;' a constancy which includes motion; and we have an antithesis entirely in Bacon's manner. We conceive there can be no doubt of the reality, and the truth, of this elegant and sagacious emendation."

Under the shadow of these great names, the Author may fairly consider himself justified in adopting those suggestive words as the pith and marrow of what he endeavours to illustrate under the title-Unity in Variety. The same idea, under a different form, is thus expressed by the author of the Thema Cœli "" If they had consulted Nature, they would have found, that while motion, orderly and uniform, is in a perfect circle, motion orderly but multiform, such as is found in many heavenly bodies, is in other lines."

"

In conclusion, the Author would only add, that he entered upon the subject of this book with hesitation, and he has pursued it with diffidence. The idea of Unity in Variety is a grand one, and is worthy of a better fate than that which it is likely to meet with at the Author's hands. But, by way of apology, he can only say," These things have I in all sincerity and simplicity set down, touching the controversies which now trouble the Church of England: and that without all art and

insinuation, and therefore not like to be grateful to either part. Notwithstanding, I trust what hath been said shall find a correspondence in their minds which are not embarked in partiality, and which love the whole better than a part. Wherefore I am not out of hope that it may do good; at the least, I shall not repent myself of the meditation."*

* Bacon on Church Controversies.

Mobilis Constantia.