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Entered according to Act of Congress, in the year 1873, by

ALBERT TAYLOR BLEDSOE, LL. D..

In the Office of the Librarian of Congress, at Washington.

3. The Genesis of Species. By Mivart. New York: D. Appleton & Co. 1871.

4. Lay Sermons, Addresses, and Reviews. By Huxley. New York: D. Appleton & Co. 1971.

5. On Natural Selection. By Wallace. London: McMillan & Co.

1871.

6. Antiquity of Man. By Lyell. George Childs. 1863.

7. Homo versus Darwin. Philadelphia: Claxton, Remsen, & Haffelfinger. 1872.

8. Man in the Past, Present, and Future, By Büchner. Philadelphia: Lippincott & Co. 1872.

9. Evolution of Life. By Chapman. Philadelphia: Lippincott & Co. 1873.

VII. THE VIRGINIA SPRINGS AND MOUNTAINS.

1. The Virginia Tourist. Sketches of the springs and mountains of Virginia containing an exposition of the fields for the tourist in Virginia; natural beauties and wonders of the State; also, accounts of its mineral springs, and a medical guide to the use of the waters, etc., etc. By Edward A. Pollard, author of 'The Black Diamond,' The Lost Cause,' etc., etc. Philadelphia: J. B. Lippincott & Co. 1870.

VIII. DE NATURA GEMMARUM.

1. Diamonds and Precious Stones. By Harry Emanuel, F. R. G. S. London: John Camden Hotten. 1865.

2. The Natural History, Ancient and Gems, and the Precious Metals. of Trinity College, Cambridge.

Modern, of Precious Stones and
By the Rev. C. W. King, Fellow
London: Bell & Daldy. 1865.

IX. THE MODEL REPUBLIC: CREDIT MOBILIER.

1. The Rise and Fall of the Model Republic. By James Williams, late American Minister to Turkey, and author of The South Vindicated.' London: Richard Bentley. 1863.

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X. THE GERMAN.

XI. NOTICES OF BOOKS.

491

493

xolange

Library

Univ. of Westera

Ontario

APR 23 '36

THE SOUTHERN REVIEW.

No. XXVI.

APRIL, 1873.

ART. I.-The Ecclesiastical Polity of the New Testament. A Study for the Present Crisis in the Church of England. By Rev. G. A. Jacob, D. D., late Head-Master of Christ's Hospital. New York: T. Whitaker. 1872.

If a man's mind happens to be dazed with a favorite idea, he will see the clearest proofs of its existence, where others cannot discover the least sign of any such evidence just as the man who has been gazing on the sun will see its image whereever he looks. The Fathers of the Primitive Church, as they are called, were wonderfully subject to this sort of mental hallucination. When they-good, simple, earnest, enthusiastic souls were fully possessed of an idea or doctrine, their faith revelled in the realms of fancy, and few things, if any, seemed too extravagant for their belief, if it only favored, or appeared to favor, the ruling idea of their minds. We might easily fill a volume with striking illustrations of this general fact; but two or three only will answer our present purpose, and these shall be taken from the writings of the most celebrated of the early Fathers.

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Justin Martyr, who flourished during the second century, was deeply impressed with the idea of the Cross. It was the material image of the Cross, however, which possessed his imagination, and controlled his thoughts, more than the spir

itual significance and power of its sublime doctrine. Hence he exclaims: Consider all the things in the world, whether they could be administered, or have any communication with each other, without this form of the Cross. The sea could not be passed, unless that trophy called a sail were preserved in the ship: the earth could not be tilled without it: for neither diggers nor artificers could do their work, but by instruments of this shape. The form of man differs in nothing else from other animals, but in the erection of his body, and the extension of his arms, and the projection of his nose from his forehead, through which respiration is made, and which shows nothing else but the figure of the Cross, in which sense also it is spoken of by the prophet, "Christ the Lord is the breath before our face." Upon this passage the very pious and learned Dr. Grabe makes the following reflection: That the holy Martyr must not be rashly blamed for an interpretation so forced and far-fetched, because it was the prevailing custom of that age to import into the sacred text senses that did not belong to it.' Very well. We cordially accept this apology for the holy Martyr'; but, then, such being the acknowledged custom of the age, why should we, with Archbishop Potter, and, indeed, with the whole hierarchal party, select the fanciful and fantastical writers of that very age as the safest and best guides to 'the genuine sense of Scripture'? Is not this, we ask, to make the vice of that age the sin of our own? If they will import into the sense of the sacred text notions of their own, and fill them to overflowing with the wildest fancies, had we not better go to the Scriptures themselves, as we do, in order to ascertain their 'genuine sense'?

Again, the good Father says: Hear how Christ, after he was crucified, fulfilled the symbol of the tree in Paradise, and of all other things which were to happen afterward to the righteous. For Moses was sent with a rod, to redeem his people; with this rod he divided the sea, brought water out of the rock, and with a piece of wood made the bitter water sweet. Jacob, also, with sticks, made his uncle Laban's sheep bring forth such lambs as were to be his own again,' etc. So he goes on, applying the Cross of Christ to all the sticks and

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