[177] of modern chemistry and physics. The true nature of comets was ascertained, and they ceased to be regarded as signs of heavenly wrath. But several generations were to pass before science became, in Protestant countries, an involuntary arch-enemy of theology. Till the nineteenth century, it was only in minor points, such as the movement of the earth, that proved scientific facts seemed to conflict with Scripture, and it was easy enough to explain away these inconsistencies by a new interpretation of the sacred texts. Yet remarkable facts were accumulating which, though not explained by science, seemed to menace the credibility of Biblical history. If the story of Noah’s Ark and the Flood is true, how was it that beasts unable to swim or fly inhabit America and the islands of the Ocean? And what about the new species which were constantly being found in the New World and did not exist in the Old? Where did the kangaroos of Australia drop from? The only explanation compatible with received theology seemed to be the hypothesis of innumerable new acts of creation, later than the Flood. It was in the field of natural history that scientific men of the eighteenth century suffered most from the coercion of authority. Linnaeus felt it in Sweden, Buffon [178] in France. Buffon was compelled to retract hypotheses which he put forward about the formation of the earth in his Natural History (1749), and to state that he believed implicitly in the Bible account of Creation. At the beginning of the nineteenth century Laplace worked out the mechanics of the universe, on the nebular hypothesis. His results dispensed, as he said to Napoleon, with the hypothesis of God, and were duly denounced. His theory involved a long physical process before the earth and solar system came to be formed; but this was not fatal, for a little ingenuity might preserve the credit of the first chapter of Genesis. Geology was to prove a more formidable enemy to the Biblical story of the Creation and the Deluge. The theory of a French naturalist (Cuvier) that the earth had repeatedly experienced catastrophes, each of which necessitated a new creative act, helped for a time to save the belief in divine intervention, and Lyell, in his Principles of Geology (1830), while he undermined the assumption of catastrophes, by showing that the earth’s history could be explained by the ordinary processes which we still see in operation, yet held fast to successive acts of creation. It was not till 1863 that he presented fully, in his Antiquity of Man, the