In the discussions which have recently taken place respecting what are popularly termed the Evidences of Revelation, and which have invested a subject generally studied exclusively by the few with an unusual amount of public interest, there appears to be a tendency to preserve no sufficient distinction between the important variation of effect produced by scientific discoveries, in the cases where such discoveries are opposed to the principles of a Religion, and those in which similar novelties are found to be contrary to facts assumed in a narrative which embodies or prepares the way for the reception of those tenets. It is easy to imagine that science may be so incompatible with the essential doctrines of a religion, that the latter becomes impossible, not merely one which is probably untrue, but one the observance of which is physically impracticable. Thus Brahminism is proved by scientific discovery to be false, the microscope having revealed an insect world which presents the observance of one of its essential tenets. No human being can walk, or move, or exist, without destroying life; and thus, in this nineteenth century, Brahminism, instead of being merely believed by us to be false, is scientifically proved to be an impossibility.

No adverse argument of this kind can ever apply to Christianity. To the believer, as a believer, it is immaterial what worlds may be discovered by the aid of astronomy, what marvels may be evolved under the glass of the microscope, or what may be the results of geological or ethnological inquiry. In estimating the truth of Christianity, and the value of the Scriptures as a Revelation, it is of no manner of consequence whether the sun moves round the earth, or the earth around the sun. When Galileo was compelled to retract the latter assertion as untrue, the solution of the difficulty then offered was, "that the object of a revelation, or divine unveiling of mysteries, must be to teach man things which he is unable, and must ever remain unable, to find out for himself; but not physical truths, for the discovery of which he has faculties specially provided by his Creator." This is part of the truth, but not all. Unquestionably the Bible was never intended to teach man science or the arts; but the full explanation of the apparent difficulty arising from a discrepancy between allusions in the Scriptures and facts established by science, is to be sought for in the obvious circumstance that inspiration, working spiritually on a human mind at a given period, regarded only the spirituality that was revealed, leaving the agency of the revelation to the individual mind of the writer. Were it otherwise, a fresh revelation would be required at the disclosure of every new discovery in science. As for the idea of science itself being revealed in the Bible, that suggestion requires no great consideration before it is summarily dismissed. The highest range of science

must ever be at such an immeasurable distance below the infinite knowledge of an infinite Creator, that if all the mysteries of the universe were disclosed, they would probably either be far beyond our comprehension, or would appear so extravagant that the revelation would be rejected by all, and lost for ever to the world without a special intervention. If the writer of the book of Genesis had commenced his account with a geological description of the world, consonant with modern discovery, nothing but the interposition of a continuous miracle, commencing from the time that book was promulgated until that in which such a description could have been understood, would have saved the work from destruction, and its human author being considered as an impostor. We, in our day, regarding the Old Testament in its spiritual aspect, understand the whole only when viewed in connection with the redemption of mankind; or, as an eminent divine has said, when we trace our Saviour in every line of it. It is obvious, then, that the exactitude of allusions to matters that involve contradictions of physical science do not affect, in the least degree, either the tenets of our religion or its spiritual truth.

These considerations would amply suffice to protect from doubt the integrity of Revelation, even were the Scriptures replete with allusions to assumed physical facts that are gradually being discovered to be erroneous. But, in fact, the references to incorrect physics to be traced in the Bible are few and unimportant, and, in the popular geological mind, may be said to centre in the first chapter of Genesis, one which, at the worst, it may be safely affirmed, makes a nearer approach to the teaching of the fundamental truths of geology than is to be found in any book of so ancient a date, and one that, to the Christian mind, may be conscientiously considered as being intended to convey the truth that, in some way, there were six great epochs of creation; the exact knowledge of the manner of that creation being altogether immaterial to the spiritual interests of man, which are affected only by its being the type of a law that culminates in the Sabbath. To those who would desire to retain the literal interpretation of this celebrated chapter, it may suffice to remark that the text of it may have come down to us, like some other parts of the Scriptures, in an imperfect state. Even members of the most advanced Evangelical School, the enthusiastic supporters of the present version of the Bible, are compelled to admit that it is, like other ancient texts, subject to the efforts of verbal criticism. Νο nobler object can be suggested for the labours of the critic than that of establishing in its purity, to the full extent of the means afforded, the inspired Word of God. We may rest assured that, similarly with other learning and knowledge, Biblical criticism is only yet in its infancy, and that, as it progresses, difficulties that now present to the wavering the alternative of harassing doubts will vanish before investigation, even as the mists of morning before a summer's sun.

Faith accepts no responsibility in the demonstration of her purity; but she, nevertheless, nun bers amongst her followers many who com

menced their pilgrimage amidst the labyrinths of difficulty and uncertainty. With all her loving and attracting tenderness, she cannot, however, receive as her adherents those who would displace her from her pedestal of living belief, and place a symbol there. More than this, it is alas when one of the Essayists boldly throws down a gauntlet of infidelity, which is jointed by the dark scales of atheism. "It is now acknowledged," observes the late Professor Powell, "that creation is only another name for our ignorance of the mode of production; and it has been the unanswered and unanswerable argument of another reasoner, that new species must have originated either out of the inorganic elements or out of previously organised forms-either development or spontaneous generation must be true; while a work has now appeared which must soon bring about an entire revolution of opinion in favour of the grand principle of the self-evolving powers of nature."-Essays and Reviews, p. 130. But all this, even if true, means nothing more than involving the necessity of seeking still further back in the material world for its Creator, who has not thought fit to communicate to us all the secrets of His workings. However the subject may be twisted and extenuated, it all comes at last to the old, old alternative of the necessity of selecting between a belief either in the infinite existence of a material self-evolving universe, or of a Spiritual Will which allowed space to be detached from infinity, and said, "Let there be a world," and there was a world.

In the same gloomy and unhopeful pages is denied the possibility of an external revelation to man in any shape whatever-there is more than doubted the possibility of God interfering in what is termed the immutability of a physical law, and hence the impossibility of the occurrence of a miracle. Thus, however true in effect were the miracles of the Saviour, in their cause they must, according to this theory, be reduced in some way to an acknowledged operation of law. But, however immutable may appear to be the workings of nature, and although science may prove that in one sense they are immutable, surely it cannot be denied that God may not suspend, for an adequate reason, the operation of any given law. To an atheist, or one who does not believe in the existence of a Personal God, the impossibility of a miracle is a matter of choice of belief. To one who does, the possibility of an external revelation, or of any other miracle, appears to resolve itself into a mere belief that God has the power to interfere in the government of His own universe.

It must ever again and again be remembered that a spiritual Revelation, promulgated through the agency of man, can never be susceptible of a scientific demonstration. The utmost that can be accomplished by human agency to attract the unbeliever is to show to him the probability, or even possibility of its truth, and leave the rest to the influences of a study of the internal evidence of the truth of Scripture. Some, indeed, would tell us that Faith is the exclusive gift of God, implying that it is special, one beyond the exercise of reason, and exclusive of all employment of our

faculties in the discovery of truth. In one sense every good gift is the gift of God; but the same Apostle, who in one place might unjustly be imagined to suggest a doctrine that seems to nullify man's responsibility, tells us also that "faith cometh by hearing, and hearing by the word of God." (Romans x. 17.) Yes, one of the Essayists is right when he says— though I fear not exactly meaning what we mean "The reason of the hope that is in us is not restricted to external signs, nor to any one kind of evidence, but consists of such assurance as may be most satisfactory to each earnest individual inquirer's mind." Once let a man be induced to search the Scriptures, and part of the battle is already won; for as the ramifications of faith in that Book are infinite, so are there infinite calls in it addressed to the infinite variety of minds. So let it be studied, and in the hope that Faith may strengthen until it become a living and a pervading one.

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The Essays and Reviews" will by and by pass away; but those influences, righteously evoked, can never fade. The danger lies only in the enunciation and promulgation of fallacies and subtleties that may tend to turn from the study of the Bible certain minds, especially those which, indulging in the pomp of discovery in the boundless and sublime worlds of science, are but too ready to discard that higher study which necessitates the humility of thought, and the subjection of the physical to the spiritual. We can never compel men of our own efforts to embrace religious faith by the production of any number of testimonies. The very idea of evidence implies a necessity for demonstration, and, in that sense, the study of a proof for Revelation may even be regarded as impious. But reasoning and evidence may be agents in the great work, if they but only induce to the study of the volume by which Faith is gained. That is the grand object to be preliminarily attained—such should be the chief aim of the missionary for the conversion of infidelity, not expecting all at once, but I know but being contented to wait the growth of the seed that is sown. only too well the difficulties that surround the realization of the wish, even when the desire is created. A single experience in this way is no doubt always the type of that of thousands and tens of thousands. Again and again have I grasped the Sacred Volume, and fancied that it was enshrined in my heart; and again and again has some unseen influence, like the hand of the White Lady of Avenel, borne it away from me through the gale and over the flood. But let no one be discouraged. The bird that flutters around the nest may enter in at last. Then let it be our care to attempt one fragment of usefulness in a world of sin, so to turn souls to dip into the well of living knowledge, not in the expectation that any such efforts will in themselves demand a reward; but, at the same time, cheered by the solemn promise-one which may be perhaps fulfilled by the eventuality attending a change in our own hearts-"They that turn many to righteousness shall shine as the stars for ever and ever."

AMONG THE STARS.

IN APRIL.

BY CAPTAIN DRAYSON, R.A.

THE midnight heavens, sparkling with ten thousand stars, of what do they consist? Arranged in varied groups we see a host of twinkling lights, some of which gleam like diamonds on a blue velvet background, while others, scarcely visible, except when our sight is steadily directed towards them, flit o'er the vision like some spirit from our future world.

Here, in mid-heaven, there is a grand constellation, the varied members. of which bear a twin-like resemblance to each other. There, nearer the horizon, we observe a group, formed by stars whose colours differ, and whose scintillations reveal those latent primitive colours, the divine combination of which produces the sublimity of the purest white.

Unrivalled in brilliancy by any near them, we see stars in the heavens which appear to reign queen-like over those around them, and our admiration is divided between yon pale dazzling beauty in the west, and its apparent rival in the east, whose warm red tint, emblem alike of love and war, distinguishes it from those whose light, whilst equally brilliant, is still less manifest.

When the heavens are calmly contemplated, and their wonders even partially realized, the mind is insensibly drawn from every-day terrestrial subjects the cares connected therewith occupying some of us so absorbingly and we wander amidst those starlight, and mystical regions, as though our souls were already freed from their material clothing, and could visit system after system, and world after world, until space alone extended around us.

When admiring some noble work of art, or of genius, whether the petrified dream of the architect, or the glowing canvass of the artist, it is scarcely possible to avoid appreciating a portion of the beauty, and grandeur of conception, thus evolved from the mind of the author. The hand, however, is but a feeble exponent of the vastness and grace of the in-dwelling soul; still, by the aid of the imperfectly-manifested idea, we become aware of the redundant lustre within.

When, then, we gaze upwards, and behold the starry firmament, and comprehend the vastness of this illuminated poem, each star thereof being a word, each constellation a sentence, our thoughts are lifted from the creation itself, to its Divine Creator and Revealer, and we are thus led by His own directing hand, and by imperceptible steps, into the presence of Him whom unperverted man, by a natural intuition, worships.

Let us look upon the Heavens as an epic, the mighty Author of which is GOD. Shall we not then read the glowing page thus spread open to our view, and which, with the awful mystery of silence, appears to be daily turned around us, and to be thus dialling God's own time? or shall we stand appalled, fearing to look upon the vast work, but yet not shrink

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