fidus Achates, with whom ensues another friendly colloquy. Now, you Susi, run and tell the Doctor I am coming.' 'Yes, Sir,' and off he darted like a madman...... Soon Susi came running back, and asked me my name. He had told the Doctor that I was coming, but the Doctor was too surprised to believe him. And when the Doctor asked him my name, Susi was rather staggered."

The good news, however, was soon confirmed. "The great Arab magnates of Ujiji had gathered together before the Doctor's house, and the Doctor had come out from his veranda to discuss the matter, and await my arrival. In the mean time the head of the Expedition had halted, and the kirangozi was out of the ranks, holding his flag aloft, and Selim said to me, I see the Doctor, Sir. O, what an old man! He has got a white beard.' And I-what would I not have given for a bit of friendly wilderness, where, unseen, I might vent my joy in some mad freak; such as idiotically biting my hand, turning a somersault, or slashing at trees, in order to allay those exciting feelings that were wellnigh uncontrollable. My heart beats fast, but I must not let my face betray my emotious, lest it shall detract from the dignity of a white man appearing under such extraordinary circumstances. So I did that which I thought was most dignified. I pushed back the crowds, and, passing from the rear, walked down a living avenue of people, until I came in front of the semicircle of Arabs, in the front of which stood the white man with the grey beard. As I advanced slowly towards him I noticed he was pale, looked wearied, had a grey beard, wore a bluish cap with a faded gold band round it, had on a red-sleeved waistcoat, and a pair of grey tweed trousers. I would have run to him, only I was a coward in the presence of such a mob; would have embraced him, only, he being an Englishman, I did not know how he would receive me. So I did what cowardice and false pride suggested was the best thing, walked deliberately to him, took off my hat, and said, Dr. Livingstone, I presume?' 'YES,' said he, with a kind smile, lifting his cap slightly. I replace my hat on my head, and he puts on his cap, and we both grasp hands. And I then say aloud, 'I thank God, Doctor, I have been permitted to see you.' He answered, 'I feel thankful that I am here to welcome you.'" Hours succeeded of converse between the newly-made friends after the crowds had dispersed; till, (we transcribe the conclusion of Mr. Stanley's chapter,) "Doctor,' I said, 'you had better read your letters. I will not keep you up any longer.' 'Yes,' he answered, 'it is getting late; and I will go and read my friends' letters. Good night, and God bless you.' 'Good night, my dear Doctor; and let me hope that your news will be such as you desire.'...And now, dear reader, having related succinctly How I found Livingstone,' I bid you also 'Good night.'"*

In our next paper we shall briefly describe what Livingstone has recently accomplished in the way of geographical discovery, and what it is that he now proposes, should he be spared, to do.

W. B.

THE INTELLECT AND THE CREED.

THE relation of the beliefs of men to their character as pointing out its religious soundness, or otherwise, is one of those subjects which recent tendencies and controversies have made prominent. Its importance cannot well be overrated. It lies at the basis of all inquiry into the religious life. It is boldly asserted that what men may believe is a matter of minor consideration; that the primary question is, What is their outward conduct? It is asked, What better evidence of a Christian condition can you require than a life well-ordered? The words of the Great Teacher, "By their fruits ye shall know them," are quoted in support of the inquiry. A complete divorce between the inward thought and the external demeanour of men is attempted. How utterly unphilosophical and impossible this is, requires little argument to prove. Man in all his parts and powers is essentially a unity; his endowments and capabilities have their specific offices, but in their interaction and expression they exhibit the individual. They have no isolated existence, and therefore have no isolated manifestation. The mutual relation which obtains among them necessarily involves a mutual influence. In the analysis of the philosopher they can be viewed one by one; but in exhibiting the character of the person they are inseparable. The thought or conviction of the mind, one and indivisible, is the motive power of the outward action.

The vital importance of right mental beliefs is obvious. Polytheistic notions of Deity invariably lead to a degradation of both the Divine and the human. Pantheism inevitably destroys all moral distinctions; and extinguishes in such as hold it the greatest of all motives to practical holiness. False creeds of every form reduce the moral tone to their own level. They divert attention from the nature of the principles from which all the activities of our being should spring, and make religion the mere formal regard for conventional proprieties; or at least rob it of its dignity by attributing it to secondary considerations. The moral condition of all classes of the "chosen people" in our Lord's time furnishes a striking illustration of what we here maintain. Obedience to the Divine law had been degraded to the veriest perfunctory observances; and the most hateful selfishness and hypocrisy were indulged under the mask of the highest pretensions to religiousness. Just apprehensions of the character of God, and His theocratic relations to the Jewish nation, were almost entirely lost. Defective or perverted beliefs were everywhere predominant; and the result was that condition of manners which our Lord condemned in the strongest terms. In our own day the unfortunate victim of Popery, repeating his paternosters and counting his beads with a devoutness worthy of the truest worship, presents a further illustration. Here a false belief moulds all religious action into a false and mechanical standard; and the false form of action hardens and intensifies the false form of belief. The notion we are combating, if allowed to prevail, would certainly destroy every just view of God, and His relations to men, by obliterating the principle of obedience to His will, and accommodating

religion to human convenience, the Scriptures being ignored as distasteful and unnecessary.

In the Sermon, the title of which is placed at the foot of the page,* the venerable author presents in a forceful manner the influence of the intellect upon the life; and hence the responsibility of man for its use, and especially in relation to the views which he entertains of God, and of that revelation of Himself which God has furnished in His word. It seems to be the illusion of too many that the intellect is a safe guide in matters of morals and religion; and though the conclusions of different minds are mutually destructive, they are nevertheless taken as being right for each. No authoritative criterion of truth is recognized; and every man is made the ultimate source of his own beliefs in matters the most sacred. The one thing held to be all-important is, that the aim in the employment of the intellect shall be purely and simply the search for and discovery of truth; though the profession that it is so may be confidently stated to be a self-deception in numerous instances: in the persuasion that truth is the one object sought, all idea of responsibility to either conscience or God is treated as a superstition belonging to a past age. It is very true that the mind, under the direction of revealed truth, must be our guide in all the actions of life. It is, however, equally true that intellect may be and is abused in the most fatal manner. Selfishness, pride, and unholy passion pervert the mind, and destroy its power to recognize moral distinctions. In all such cases "the light' that is in men is only "darkness."

In all concerns apart from religion it is held that deeds perpetrated under the violent impulses of sudden passion are regarded with some extenuation on that ground; while deeds that are the result of deliberate calculation are intensified in their guiltiness. "Since then, by turns, the intellect becomes alternately the slave of every passion, and the heightener of every crime and sin, it is clearly no safeguard or bar against the charge of sin, that the immediate province of any act or series of acts lies in the intellect." It is well known that indulgence in sin increases the natural disinclination to the truth and grace of God, and prompts the mind to repel their approach, for the easily-understood reason that the one demands self-condemnation before the other can bring its message of forgiveness and peace into the heart. We see "that moral defects are a hindrance to the reception of Divine truth; that those defects may be a means of forfeiting it; and that, whatever may be the case with others, we are individually responsible, not only whether we have lived according to the light which God has given to each; but whether we, by not walking in the light, allowed darkness to come upon us." This was obviously the case with the persistent enemies of our Lord. The more He caused the light to appear, and the more He revealed Himself to them in the exercise of His miraculous power, the more they repelled Him, until their hatred effected His destruction. They thus increased their guilt by refusing the truth while it was with them, and exposed themselves to the words of condemnation, "If I had not come and

"The Responsibility of the Intellect in Matters of Faith: a Sermon preached before the University of Oxford, on Advent Sunday, 1872." By E. B. Pusey, D.D.

spoken unto them, they had not had sin; but now they have no cloke for their sins." The more clearly the light shines around us, the more certainly and fully will our disposition towards it be developed. It is not only a "discerner," but also a revealer, "of the thoughts and intents of the hearts" of men; and the more distinctly it "discerns" and "reveals," the more completely is the heart which refuses to receive it hardened against it. It is a dangerous error for a man to imagine that he is not responsible for the use-a certain right use-of intellect in that higher region of its exercise in which Divine things are especially concerned.

The limits of responsibility are discussed by Dr. Pusey in a broad and liberal spirit. Men will everywhere be judged by God according to the degree of light which is given to them in His wise dispensations. Though Christ came into the world in order to save it, and believing acceptance of Him is declared to be the condition of personal salvation, this applies only to those to whom the Divine message is actually conveyed. "By the force of the words " of the Saviour's commission to His Apostles, "no one is included of all those generations who lived before Christ came, or whom the Gospel has not individually reached. The soul of the Church includes, we cannot doubt, 'a great multitude, which no man can number, of all nations, and kindreds, and people, and tongues,' who did not on earth belong to its body; as contrariwise believers, who led to the end bad lives and died impenitent, belonged, it may be, visibly to the body, but not to its soul. Jesus died for all.' He was a propitiation for the sins of the whole world;' for all, who have been since Adam's sin unto the end; for all, who have been, or are, or shall be; for all who knew Him, or shall know Him, or who shall blamelessly know Him not; for those, who blindly felt after' Him, or for some one or some thing to stand between them and their sins; who, by their hereditary, although ignorant, use of sacrifices, still acknowledged their guilt and separation from God; for those who, throughout the world, looked for a Deliverer to come; for those who, by those 'unutterable groanings,' the mute, restless longing of the human race, looked to the common Father of mankind. God has revealed it for us by St. Paul: when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves, which show the work of the law written in their hearts.'"

The case of many to whom the Gospel is preached is here also most leniently considered. The strangeness of the truth preached; the im moral lives of some who "profess and call themselves Christians;" the influence of prejudices, imbibed from early life, are considerations which are believed to affect the Divine judgment in the case of individual men. "Our Lord's words announce a principle of God's judgment; they tell us when and how we are in safety; who, if to the end they continue to reject Him, must be rejected by Him." "Voluntary and culpable rejec tion of God's truth, bad faith, perversity of will, alone condemn." He who has really been "living up to the light which he had, and repenting himself where he did amiss," it is said, "would not be 'saved by the law which he professeth,' but he would be saved in it, by the one love of

God the Father who made him, and of God the Son who redeemed him, and of God the Holy Ghost who drew him, and in his measure sanctified him."

With these sentiments we cordially sympathize; we contemplate with pleasure the assurance that "many shall come from the east and the west," and "the north and the south," and shall sit down in the kingdom of God "with Abraham, and Isaac, and Jacob;" many who never listened to the announcement of "the Gospel of the grace of God," but in the dim light they had felt after Him whose "invisible things from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." We would also indulge

a similar hope of the ultimate safety of some others, who, though the truth lies near them, have not hitherto found it. The earnest, distressed souls to whom we refer, have sought it sincerely, but in a way of their own. Perhaps the ideal of perfection which they have pictured to themselves they do not see realized in their fellow" Christian" men; and they turn away disappointed and perplexed from these partial representations of the Christian life, not seeing that their ideal is a present impossibility. They fix their gaze on the imperfect reflections of the character of Jesus which they see in too many who bear His name, instead of placing themselves in immediate connection with Himself. In Him their painful inquiries would obtain satisfactory answers. O, that they would go to Him as "little children," willing to learn the first lessons of His grace! They would then be carried forward to those discoveries of purity and love for which their souls are pining. All such have our true sympathy, and our earnest prayers that the "Heavenly Teacher of mankind" may take of "the things of Christ, and show them unto them."

These considerations do not, however, in the slightest degree diminish the responsibility of those who have closed their eyes against the light which has continued to flow in upon them; nor do they lessen the responsibility of the Church in the accomplishment of its proper mission; nor do they obviate the necessity for clearly-defined statements of the great, essential truths of the Christian system. We judge this to be the point of connection between the earlier and later portions of Dr. Pusey's Sermon. The connection, however, is by no means clearly put. The writer's object is to maintain the Athanasian Creed in its integrity. As this is a question with which we are not here disposed to concern ourselves, we leave this portion of the discourse unnoticed.

In firmly maintaining "the responsibility of the use of intellect in matters in faith," it is in no sense our wish to check its legitimate exercise. We have no apprehensions for the results of the closest inquiry. The modern forms of exception to what we hold to be truth are, we are fully convinced, immeasurably more specious than real: when strictly investigated, they rather excite our surprise that able men allow themselves to be entertained by such trifles than shake our confidence in the inspired Word. All the developments of what is generically termed "Rationalism," are no more than attempts of the pride of intellect to make human that which is either Divine or nothing,-as all the sanctions of Christianity are drawn from its avowal of its Divine