"Discrepancies in narratives, scientific difficulties, defects in evidence, do not disturb the ideologist as they do the literalist." (p. 203.) No, truly. _Nothing_ troubles him; simply because he _believes nothing_! The very Sacraments of the Gospel are not secure from his unhallowed touch. "The same principle" (?) is declared to be "capable of application" to them also. "Within these concrete conceptions there lie hid the truer ideas of the virtual presence of the LORD JESUS everywhere that He is preached, remembered, and represented." (p. 204.) ... Do we ever deal thus with any other book of History? And yet, on what possible principle is the Bible to be thus trifled with, and Thucydides to be spared?--I protest, if the historical personages of either Testament may be resolved at will into abstract qualities, and the historical transactions of either Testament may be supposed to represent ideas and notions only,--then, I see not why the Vicar of Great Staughton himself may not prove to be a mythical personage also. Why need Henry Bristow Wilson, B.D.,--who, (as "literalists" say,) in 1841 was one of the 'Four Tutors' who procured the condemnation of Tract No. 90, on the ground that it 'evaded rather than explained the Thirty-nine Articles;' and who, in 1861 writes that "Subscription to the Articles may be thought _even inoperative upon the conscience_ by reason of its vagueness;" (p. 181.)--why need this author be supposed to be a man _at all_? Why should he not be interpreted "ideologically;" and resolved into the principle of disgraceful Inconsistency of conduct, and "variation of opinion at different periods of life?" * * * * * V. In the present crusade against the Bible and the Faith of Christian men, the task of destroying confidence in the first chapter of Genesis has been undertaken by MR. C. W. GOODWIN, M.A. He requires us to "regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of GOD'S Universe." (p. 252.)