of Buckland with Miller, and what remains? Nothing of the slightest weight. That which is properly his own, his comparison of geological facts with the testimony of Scripture, is too weak and ineffective to stagger a child. But fearful is his own case. For, resolved and bent must he be on his purpose of destroying the authority of Scripture, when, upon such insufficient premises, he attempts to build the frightful conclusion, that the first chapter in Genesis is "false in fact," "misleading the world,” “a human utterance," now "physically untenable," and the unscrupulous "assertion of facts" for which "the writer must have known that he had no authority."

VI. The next essay, by Mr. Pattison, is the least effective and most perplexing paper of the seven. It professes to describe "the tendencies of religious thought in England in 1688-1750." It is prosy, and dreary, and necessarily inconclusive. There is considerable difficulty in discovering or understanding the writer's drift or aim. On the whole, we deem the paper so ineffective and innoxious, as not to require any separate or detailed examination.

VII. The last paper of the series occupies 104 pages, and is, naturally, from its subject, and from the author's position, one of the most important and attractive pieces in the volume. We are inclined to hope, and to believe, that Mr. Jowett has not advanced nearly so far on the road to Total Unbelief as several of his coadjutors. His essay, which closes the series, is, like Dr. Temple's, which commences it, mild and temperate, and decorous in its language; and contains few of those gross profanities which shock and revolt us, and which are found in several of those which precede it. It tends to confirm the view of Mr. Jowett's state of mind which we had previously received from persons who are intimate with him,-as being a state of doubt, hesitation, and uncertainty, which is full of discomfort to himself, and also to those with whom he is in habits of friendly intercourse.

Yet, although we have spoken of Mr. Jowett's paper as less offensive in its tone than several of the others, we cannot describe it, on a review of its general tenor, as anything less than "deplorable." It offers to the reader little more than a repertory of doubts and difficulties. Mr. Jowett says of the Scriptures, that "they are a bond of union to the whole Christian world. No one denies their authority." (p. 426.) And yet, in other places, he thus describes them :—

"There is no appearance in their writings, that the Evangelists or Apostles had any inward gift, or were subject to any power external to them different from that of preaching or teaching which they daily exercised; nor do they anywhere lead us to suppose that they were free from error or infirmity." (p. 345.) 'Progressive revelation is necessarily imperfect in its earlier stages, and even erring to those who come after." (p. 348.) "Almost all intelligent persons are agreed that the

earth has existed for myriads of ages; the best informed are of opinion that the history of nations extends back some thousand years before the Mosaic chronology; recent discoveries in geology may perhaps open a further vista of existence for the human species; while it is possible, and may one day be known, that mankind spread not from one but from many centres over the globe; or as others say, that the supply of links which are at present wanting in the chain of animal life, may lead to new conclusions respecting the origin of man." (p. 349.)

Now, when this is the state of the case in Mr. Jowett's view, we should be glad to know what he can possibly mean, when he says of the Scriptures, that "no one denies their authority :" and again, that "all Christians receive the Old and New Testament as sacred writings ?" (p. 330.) What sort of sacred writings can those be, which are full of errors and misrepresentations ;-or what sort of authority does Mr. Jowett recognise in books, one-half of the contents of which he rejects as untrue? But this palpable inconsistency is merely a revelation of the sad uncertainty which possesses Mr. Jowett's mind. He retains a sort of traditional respect for the Scriptures, on the one hand; and yet the Rowland Williamses and Baden Powells have possessed him with a spirit of scepticism on the other.

But what is the final drift, the ultimate end, of Mr. Jowett's long essay on the Interpretation of Scripture? It is one which, at first sight, we accept, and to which we give our assent. He comes to this conclusion, which he gives in the type of emphasis: "Interpret the Scripture like any other book." He adds, "It may be laid down that Scripture has one meaning,-the meaning which it had to the mind of the prophet or evangelist who first uttered or wrote, to the hearers or readers who first received it." (p. 378.) This is well, and if Mr. Jowett would only carry out this principle with honesty, there would remain but small ground of quarrel.

But we soon find that nothing is further from his wish or intention than thus simply to receive Scripture "in the meaning which it had to the prophet or evangelist who uttered or wrote it, and to the hearers or readers who first received it." Let us give an

instance or two.

Is there a plainer or simpler verse in the Bible than the 17th of the 4th chapter of 1 Thessalonians? Can there be a doubt as to St. Paul's meaning, or as to the meaning which the Thessalonians must have attached to his words? Yet Mr. Jowett can thus write: "A recent commentator on Scripture appears willing to peril religion on the literal truth of such an expression as, 'We shall be caught up to meet the Lord in the air."" (p. 403.) Is this a specimen of Mr. Jowett's way of reading or interpreting Scripture, "like any other book?”

Again, (at p. 387,) in particularizing certain absurdities, from which he desires to deliver the interpreter of Scripture, he says,

....

"It saves him from the necessity of maintaining that the books of Moses contain truths or precepts, such as the duty of prayer..... which no one has ever seen there."

We have been accustomed to suppose that Genesis is one of the books of Moses; and in that book we find repeated examples of prayer as at Chap. xviii. 27; xx. 7, 17; xxiv. 12, 14, 63; xxv. 21; xxxii. 9. As to the personal history of Moses, the direct mention of prayer in Exodus, Deuteronomy, &c., is too frequent to allow of an enumeration of instances. What, then, does Mr. Jowett mean by saying that " no one ever saw the duty of prayer in the books of Moses," if he really "interprets Scripture like any other book"?

There is, however, an evil sense in which we may be said to "interpret Scripture like any other book." When we read in the Koran, or in the Roman Breviary, stories of wondrous things done by Mahomet, or in the medieval church, we simply disbelieve them. Possibly Mr. Jowett means, that in reading the Scriptures we should read them with the same sort of incredulity with which we read the Koran or the Breviary. This sense, in which we might be said to "interpret Scripture like any other book," would indeed be consistent with the rest of Mr. Jowett's essay; and with the general drift of the volume. But, then, what idle talk is it, to assure us that "all Christians receive the Old and New Testaments as sacred writings," and that "no man denies their authority." How much more manly, how much more befitting a distinguished teacher, would it be, to settle and define, at the outset, what the Scriptures really are; and then to proceed onward from that starting-point.

We had marked several other passages in Mr. Jowett's essay for remark, but our limits forbid us to go further at the present moment. On a future occasion, we may possibly return to the subject; but in this number we have only room for a few concluding words.

This volume of Essays and Reviews is the "Tract No. XC." of the Broad Church School; and, like that famous production, it is issued for a certain important end. Tract XC. was meant to establish the principle, that a man might retain the orders and benefices of the church, without believing the Articles. The present volume is meant to establish the principle, that a man may retain the orders and benefices of the church, without believing the Bible. Clearly, this is the worst and most perilous case of the two. Our present impression is, that the church must cleanse itself from this shame, or find its very existence endangered. But this is a serious and difficult question, and deserves a distinct examination. Our hope is that we may be permitted to address ourselves to this point, in our very next number,

RELIGIOUS ENGLISH ON A CONTINENTAL TOUR.

ONE hundred thousand English tourists visit the continent of Europe every year; and we have reason to know that many good Christian people, lay and clerical, are among them. They are met with on the Rhine and Danube steam-boats, they travel on the railways through Germany, France, Spain and Italy; they cross the Alpine passes, and linger in Alpine valleys; they lodge at the best hotels in the capitals and provincial towns; and visit "the sights" everywhere, from the Pic du Midi in the Pyrennees, or the paintings of Peter Paul Rubens in the cathedral of Antwerp, to the live chamois in its cage on the brow of the great Sheidec. It may be useful at this the beginning of the travelling season, to glance at what they do, and may do as Christ's faithful servants and soldiers; and also at some of the " Apollyons" they meet with in the way. Some tourists there are who never omit the reading of God's word at home, nor the family sacrifice of prayer and praise, yet think that, on a tour, there is no time for the one, and no place for the other. Some who have diligently taught the poor in their own parish or neighbourhood at home, and who never willingly neglected an opportunity of instructing them in gospel truth, yet seem to think that it would be out of place to speak of spiritual things to fellow-travellers in foreign climes. And there are some, too, who would as readily "go upon hot coals" as enter a theatre or a gaming-house in England, but seem to think it almost a necessary part of a tour, to hear the 'exciting crash" of the two hundred performers in the orchestra of the San' Carlos at Naples, or the Gran' Scala at Milan: and to walk about the " rouge et noir" tables, and to look on at the gambling in the pet watering-places of the small German princes. We warn such, not to sacrifice to "the Gods of the Nations," but in all their ways to "acknowledge Him" who has said, "Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." We shall offer a few suggestions on what Religious English may do to promote the glory of God while on a continental tour.

We do not here allude to those pious individuals who take an active part in continental religious affairs; working with the Monods, and Malans, and D'Aubignés, and De Sanctis' in spreading the knowledge of Christ and his gospel amongst native French and Italians; nor do we speak of those who, like the late Lewis Way, purchase a ball-room in a foreign capital and convert it into a temple of God, where full salvation, through the crucified Saviour, is preached to a large congregation of English. We speak of tourists-those who take their holiday on the continent, either

for rest and recreation, or to enlarge their stores of knowledge. To all such we say, as we would to Christians at home, "Work while it is day, the night cometh when no man can work!"

Such persons may do much good; first, by circulating simple and faithful gospel tracts. This must be done with discretion in Austria, Spain, and the south of Italy; but in France, Germany, Switzerland, and Sardinia, it may be done more freely. Good French tracts may be obtained at the "Libraire Protestante" in the Rue de Rivoli, and at Grassart's handsome shop, 3, Rue de la Paix, Paris. German tracts can be had in most German towns. English tracts, which would be thrown aside at home, are thankfully taken and read by the English abroad: sometimes to fill the void between the excursion and the table d'hôte, sometimes from a better motive.

Instances abound of the usefulness of those little messengers of mercy circulated in the towns and villages and railway stations. We once met with an intelligent colporteur in the Savoy Alps. He seemed very anxious to circulate the Bible, and was himself very sound in the faith. "I believe," he said, "that there is but one Saviour for us perishing sinners; and I believe that he is able and willing to save all who come to him; and I take my books (bibles) and try to sell them to the Savoyards; for I know that the book is able to make them wise unto salvation through our Lord Jesus Christ." "What first led you to spiritual things, or caused you to leave the church of Rome ?" we said. "A tract," he replied, "given to me by Miss V——, an English lady passing through my town." Again, good may be done by inducing tourists to attend the ministry of those faithful evangelical chaplains who are sent out every summer to minister to English congregations wherever they can be gathered together upon the Lord's-day. Many tourists do not know of those services; they make their arrangements without reference to them; but we believe that the majority of English tourists would make it a point of spending Sunday at that place on their route where English service is held, if they were aware of it in sufficient time. Christians should make those services known to their fellow-travellers. Most of the places where there is divine service in English are noted in Bradshaw's Continental Guide, Special Edition. Let Christian tourists make themselves acquainted with this part of Bradshaw as carefully as with the good hotels in the towns and the passes in the mountains, and they will then be able to speak upon the subject.

"

We were once loitering in that lovely pass which leads, by the Tête Noire, from Martigny to the foot of Mont Blanc. Deep below was the gushing, rushing, foaming" meeting of the waters,' the Trient and the Eau Noire: high above was the village of Finshauts, the highest but one or two in Switzerland, with its sweet bells ringing the evening hour, and its streams appearing like silver threads in the midst of its blooming heather; while,