without the fact of inspiration? In matters of detail we should not forget that the divine revelation in Scripture is vouchsafed to us in a form not purely divine, but at the same time human; and that even St. Paul distinguishes what he has received from the Lord from that which is merely his own opinion, as well-meant counsel, coming from one who has the spirit of the Lord (1 Cor. ii. 22), and that there is certainly an important difference between a portion of Scripture the author of which distinctly ascribes his utterances to a direct divine revelation or command, and one which is entirely silent on this point. Do not let us forget that no theory of inspiration-however convenient this might seem to many-can absolve us from the duty of a reverent criticism of Scripture; a criticism which must extend not only to texts and translations, but also to a searching comparison of the different types of doctrine (e.g., Pauline, Johannean, &c.), and of the various ethnographical, historical, and other data, with one another and with profane history. And, if this criticism should here and there discover later additions, interpolations, chronological discrepancies, and the like, to such we may apply the words of Luther: "If there be found a strife in Scripture, and the same cannot be settled, let it alone; it is of little moment, so that it ranneth not counter to the articles of our faith." We must not be ton timid in such matters. If we, indeed, believe Christianity to be the revelation of the absolute truth, then an isolated truth may occur when and how it pleases. It cannot be dangerous, but in the end only helpful, to the Christian faith. What cannot be denied need not be feared. But, if criticism seeks to cast suspicion on the whole for the sake of a few isolated discrepancies, or if it arbitrarily attempts to measure the substance of revelation by mere human standards, then it becomes destructive, and then we must draw a hard, sharp line against its false pretensions.

Above all, we demand that sancta sancte tractentur, with a becoming reverence, with an upright and humble desire for truth. He who will not let himself be apprehended by the spirit of Scripture will never comprehend its contents. Spiritual things must be spiritually judged. Scripture, therefore, must be meted with its own measure. To apply the standards of merely natural and human events to the self-revealing actions of God is to begin by doing violence to Scripture. This is the fundamental error of all false rationalistic criticism. . . . But, amid all this work, never let us forget the personal preparation in secret. If we are to conquer in our struggles against unbelief, it must be less exclusively than hitherto with word and pen, and more on our knees. Ofter, while we fight hard, we pray too little. Instead of at once fulminating against unbelievers, let us first wrestle for them with the power of intercessory prayer, that they may be enlightened by the Lord. No word or writing shoull go forth in this holy war unaccompanied by prayer. Let

!

no combatant enter the arena without putting on the spiritual as well as the intellectual panoply, that he may not fare as did the seven sons of Siva. And let none who strive in the right spirit be left alone. Though we may not everywhere be able to succour and defend, yet the arms of our prayer can embrace the whole globe. Thus only can we become so filled with the Spirit that the image of Christ, the great Captain and Conqueror in the battle, shall shine out of every action, and victoriously enlighten our opponents, when they see in our whole walk and conduct greater love and self-denial, greater self-sacrifice, greater quietness and firmness in distress and danger. The Christian is the world's Bible, and the only one which it reads. If we take care that in this book be plainly shown the loving spirit, the grandeur, and the winning friendliness of Christ, then we shall see many hearts open to receive this actual testimony of Christian life and suffering. For many of our opponents in secret envy us our Christian comfort in misfortune and under heavy losses. Their hearts are often stirred by a deep yearning after the support which bears us up; and this superiority of Christian life can often drive the hardest heart to seek help of our Lord. In fine, only life can beget life. Where we wish to defend the Word of Life our own life cannot be separated from it. The strongest argument for the truth of Christianity is the true Christian-the man filled with the Spirit of Christ. The best means of bringing back the world to a belief in miracles is to exhibit the miracle of regeneration and its power in our own life. The best proof of Christ's resurrection is a living Church, which itself is walking in new life and drawing life from him who has overcome death. Before such arguments ancient Rome herself, the mightiest empire of the world and the most hostile to Christianity, could not stand. Let us live in like manner, and then (though Hell should have a short-lived triumph) eventually must be fulfilled what St. Augustine says: "Love is the fulfilling of the truth."

Already the world is beginning to be divided into two great camps, of the unbelieving and the faithful. In many unbelief has probably become incurable. Before such we can only confess the truth for a testimony against them. The anti-Christ who denies Father and Son can be destroyed not by men, but only by the Lord in the brightness of his coming. But the holy task that falls to the lot of every Christian is to continue to do battle for the truth after the measure of his strength, in the power of that victory which Christ has already gained for us and which he has promised one day to complete. May not only individuals, but may every Protestant people recognize that it ought to contribute its special gift toward the great world apology for Christianity-Germany, her deep and earnest science; England, her trustful meditation on Scriptures, her faithfulness in pastral work, her open-handed charity; America, her energetic activity, her fearlessness in public testimony for

the truth, her indelible love of freedom; and all others, great or small, the talent intrusted to them. If all others unite in holy zeal for God the victory cannot be wanting. Forward, then, my brethren, and let us not weary of the strife. Our field of battle is the wide world, our aim the honour of God, our support amid strife and suffering the certainty that our faith already is the victory which hath overcome the world.

Snake Fascination.

THAT certain animals are endowed with the faculty of fascinating their prey, so that they become incapable of offering any resistance, is now generally admitted as an established fact; nevertheless there hangs over the subject a mystery which induces most naturalists to avoid it altogether, or to declare their disbelief in a phenomenon which they have never taken the trouble to investigate. The mesmeric power is possessed by serpents in a very high degree, and is supposed to have its seat principally in the eye. There are those who cut the gordian knot by saying that the excessive lustre of this organ simply bewilders the victim; but this rough and ready method of solving the problem is hardly borne out by what is known of the method of fascination. A snake, when about to put forth its terrible power, remains perfectly motionless, with neck indated and head erect, while the victim gradually approaches its enemy, till at last it is received with open jaws. It is easy to understand how a squirrel-poor little beast-might be bewildered by the continued and voracious glare of a cobra, but surely such bewilderment would induce the squirrel to run away as fast as his legs could carry him-certainly not to march complacently to execution. No, it is very evident that" to fascinate" means something more than "to bewilder." Then, again, we cannot agree with Dr. Barton, who has investigated fascination as regards serpents, and who appears to think that birds—the objects on which snakes most frequently exercise their powers are only subject to their attacks when they build on or near the ground in marshy or snake-frequented districts, where first the young birds, in attempting to fly, and afterward the parents, in defending their offspring, fall an easy prey to their expectant foes. No exhibition of mesmeric power is required in such a method of capture; in fact, it differs as much from true fascination as "chalk from cheese."

Dr. Bird gives an apparently well authenticated instance of fascination exercised on a human being. It appears that two boys lighted by accident on a large black snake, and one of them determined to discover whether the creature, so celebrated for its powers, could fascinate him.

He accordingly advanced to within a few yards of the snake, which raised its head with a quick motion, and, as the lad says, something appeared to flash in his eyes like rays of light thrown from a mirror when turned in the sunshine. The brilliancy dazzled his eyes and confused his brain, so that he fancied himself in a whirlpool, every turn of which brought him nearer to the centre. His comrade seeing him gradually approaching nearer and nearer to the snake, ran and dispatched it. It can hardly seem improbable that man should be fascinated by serpents, since we have on record several instances of such animals as antelopes and goats falling victims to the mesmeric faculty. There is a certain African snake, called the Boomslang, which possesses no poison. It frequents trees, and is furnished with large eyes, and teeth directed backward, to enable it to hold its prey with greater firmness. The presence of one of these creatures in a tree is soon discovered by the birds of the neighbourhood, which fly around it, uttering loud cries, until one more panic-stricken that the rest, actually touches its jaws, and is immediately snapped up. During these proceedings, the snake has its body coiled round a bough, with its head raised ten or twelve inches, the mouth open, and the neck inflated. Apparently it is well aware of the terror excited by its own appearance, and tries to look as ferocious as possible, knowing that the more savage it appears, the more food it will obtain.

Dr. Smith, after giving an account of this reptile in his "Zoology in South Africa," concludes by saying: "Whatever may be said to ridicule fascination, it is nevertheless true that birds, and even quadrupeds, are, under such circumstances, unable to retire from the presence of certain of their enemies; and what is even more extraordinary, unable to resist the propensity to advance from a situation of actual safety into one of the most imminent danger. I have heard of instances in which antelopes and other quadrupeds have been as bewildered by the sudden appearance of crocodiles, and by the grimaces and contortions they practised, as to be unable to flee, or even move from the spot toward which they were approaching to seize them."-Hardwick's Science Gossip.

Miscellaneous.

THE HAMMER AND ITS POWER.

How much the world is indebted to the hammer! In itself, it appears an insignificant thing; yet its results are wondrous beyond conception. It is found in its most delicate form on the bench of the jeweller and the artist; and, in its most ponderous, becomes the huge

steam trip-hammer, by which a nut may be cracked without breaking the kernel, or the weight of sixty or one hundred tons be brought crashingly down upon any point.

It is used to build ships, dress stones, and apply force, great or small, wherever it may be needed. It is a formative instrument. Little by little it accomplishes its object. A nail is to be driven; one blow inserts the points, another partly drives it, and a third "sends it home." A stone is to be dressed; with hammer and chisel the mason commences his work, and ceases not his blows until it is in shape.

God's Word is a hammer. In the hands of his servants it has been made the means of changing the hearts of millions. From Nature's quarry these stones have been taken, and, by this hammer, prepared for a place in the spiritual temple.

One of the roughest of these stones was Thomas Sr. With strong mental powers untutored and undisciplined, he became a leader in all kinds of iniquity, and was especially noted for his opposition to religion. It was his especial delight to single out some minister of Jesus, and mimic his voice, manner, and matter. But he was handling an instrument he could not control.

One evening, his bacchanalian friends demanded of him Parson J. -s' sermon on the "Judgment day," which they had heard the Sabbath evening before. For a moment he hesitated; he had never ventured to burlesque the "judgment." But it was only for a moment. "One more drink, and here goes!" he shouted; and then, assuming a position and tone of voice resembling Mr. Js, he announced the text, "After death, the judgment" (Heb. ix. 27). He had not proceeded far, however, before a horror cf great darkness came upon him; he became very pale, his voice trembled, and he ceased speaking. was sober now. A full consciousness of his position overwhelmed him. His heart was filled with sorrow. Amid his companions he cried to God for mercy. They had not expected this; and one by one they quietly departed leaving him in his anguish. Now he had no one to sympathise with or comfort him. The hammer of God's Word he had profanely lifted had crushed his guilty spirit; and in his despair he cried, "What a wretch I have been! Is there, can there be, mercy for me? God be merciful to me a sinner!"

He

Sadly he sought his home, but not to sleep. His sins in all their enormity were now before him, and his troubles were increased. At length he sent for Mr. Js, the minister he had mimicked, and told him what he had done. After asking his forgiveness, he earnestly inquired," Have I committed the unpardonable sin? Is it possible for me to be saved?"

'My dear friend," replied Mr. J———————s, "All manner of sin and blasphemy shall be forgiven unto men;' The blood of Jesus Christ,