variety of endings to the Tones. Altogether this publication will give a new stimulus to Gregorian music, which will be felt among those professional musicians who have pretended to believe that the Tones did not admit of being harmonized according to the modern ideas of music. Dr. Stainer is in favour of singing the Tones in unison, but his harmonies will be found very useful where the Tones are sung in parts, by enabling the two sides of the choir to take different harmonies. We cannot congratulate Dr. Stainer on the form that he has chosen for his publication,-particularly it is most inconvenient to have one loose half-sheet.

Mr. ORBY SHIPLEY'S Lent Lectures on Sin, (Rivingtons,) cannot certainly be charged with reserve. They are out-spoken to the utmost. Still they are not intentionally controversial, but plain enunciations of doctrine, leading on to the whole Church system.

The Footprints of the Lord, (Masters,) consist of a harmony of the events of Passion-tide, Easter-tide, and Ascension-tide, together with the lessons to be derived from them, and some brief devotions. They cannot fail to be useful in many quarters.

The author of Stories and Lessons on the Catechism, (Mozley,) has published a second volume of Stories and Miscellaneous Readings for Evening Schools. They are fitted for indifferent readers, and contain a fair mingling of instruction and amusement.

An Inquiry into the Scriptural Warrant for addressing Prayer to Christ, may seem to some rather a superfluous work, but perhaps Dr. HEURTLEY has judged well in not refusing to follow Bishop Colenso into the heresy which he has last promulgated, affirming that Holy Scripture "never instructs us to pray to the SON or to the SPIRIT." The pamphlet, which is published by Parker, seems very full and satisfactory.

We recommend to all whom it may concern A Few Practical Hints on Church Embroidery (Masters.) There is room for many more workers yet in this department.

We need only mention the publication of the Sermon which Dr. PUSEY preached this Lent at Cambridge, Life the Preparation for Death, (Parker and Rivingtons.) On solemn subjects of this kind Dr. Pusey is certainly unsurpassed as a preacher.

The Little Armoury of Prayers, Precepts, and Counsels for Young Christian Soldiers. (Oxford: Bowden.) This little work, with its very happy title, professes to be, and we doubt not is, the result of considerable experience in the habits and modes of thought common among boys. It combines warmth of feeling and imaginativeness with simplicity, but not boldness of language. In addition to a good deal of theological instruction, we have here Private Prayers, a Manual for attendance at Holy Communion, and also Offices for Prime, Sext, and Compline.

We can recommend Robert and Ellen (Masters) as thoroughly well fitted for village readers. It is the record of a young man turned by his parish priest into a good Catholic.

245

PAGAN'S PRINCIPLES OF RELIGION.

The Principles of Religion, set forth in a Commentary on the Church Catechism, with Scripture Proofs, and Illustrations from Early Christian Writers. By SAMUEL PAGAN, B.A., 1840, Perpetual Curate of Lever Bridge. London: J. and C. Mozley. 8vo. 1867.

THOSE who have pretended to pooh-pooh the Ritual movement, as though it were a mere matter of child's play, because it concerned such things as the Vestments of the Altar and the Priest, will find before they were aware of it, that the venue (to use a legal phrase,) has been changed, and that the controversy has already passed to questions of doctrine. Controversies respecting doctrine there have been many already in our day, as the names of the late Mr. Gorham and Archdeacon Denison sufficiently testify. But then it was single doctrines that were called in question. The time has now come when the Church of England is in a condition to review her theology as a whole, and already the press is teeming with books, which either propose to lay the foundation rightly in the great Catholic verity of the Incarnation, like Mr. Sadler's "Emmanuel," and the course of Lenten Sermons lately preached at Oxford, Liddon's Bampton Lectures, and the Charge of the Bishop of Salisbury; or else, like the "Catechism of Theology," lately published, or the Bishop of Brechin's "Explanation of the XXXIX Articles," propose to give a summary of the whole field of theology. To the latter class too may be added, perhaps, the Commentary on the Prayer Book, edited by Mr. Blunt.

In an elementary form the work before us professes the same object, its first title being " The Principles of Religion." The author is what is commonly called an Orthodox Churchman, and has certainly spared no pains in the performance of his work. Still we are unable to say that he has acquitted himself to our satisfaction, and we shall be able, we think, to show how it is that he has failed, i.e., where the root of his failure lies.

We pass entirely over the first hundred and fifty pages of the book-for on all such points as Baptismal Regeneration and Justification we are quite at one with Mr. Pagan-with a single extract, which touches the question of inspiration with much skill. It is as follows:

"As children believe their parents when they speak of things beyond their understanding, so should we believe because GOD has revealed them, though our reason does not reach them; and refrain, or check our curiosity in deep matters of doctrine, till we see GOD, and in heaven VOL. XXIX.-JUNE, 1867. 2 K

know things perfectly; and, so, be content to find out what is taught, and not the reasonableness or inner nature of it.

"In like manner, since in every interference of GOD wonderful works are to be expected, as indeed the entire want of them in any religion would show that it was no interference of GOD, we must be prepared for such wonders; and receive them, not as fables, but as facts.

Thus, we are to look upon the Flood in the days of Noah as a real event. For not only is it related in the inspired Book of Genesis, but it is treated as a fact by JESUS CHRIST, Who did not deal in hypocrisy and lies, nor accommodate His views to those of His countrymen; and, besides, in nearly all nations there is a tradition of a Deluge, some very like that mentioned in Genesis, and some even mentioning the name of No. Moreover, as a general Deluge, which seems most to agree with the Scriptures, there is no reason why it should not be a true event. For, as GOD can create a world, and, when He pleases, also destroy it again, it is but reasonable that He should be able partly to destroy it. Further, by the principles of geology, we learn that the whole world, by parts at least, up to the highest mountains, has been sunk many times beneath the ocean and raised again; and, therefore, since the surface of the sea is twice as great as that of the land, the whole may have been so at the Deluge; when the fountains of the ocean were broken up, or rather, greatly increased and made to rise up, viz., by the settling down of the land. Since, also, the event was miraculous, as appears by its being foretold as to come on a certain year, and day, by all the animals coming to Noah, and by God Himself shutting him in; so any or all of the circumstances may be miraculous, and yet be possible. Thus, as the Ark, made of gopher-wood, or the durable cypress, abounding in Babylonia, was 450 ft. long, 75 ft. wide, and of three stories, it would, allowing 4 square feet to each, admit 25,300 animals. Since, then, there are now, besides insects, only about 8,600 species of birds, beasts, and reptiles, mostly small in size; and since these, probably, like man, who can be divided into at least three races, have multiplied threefold, so as then to consist only of 2,866 species, living probably in the Old World, the ark would accommodate pairs of all these, together with seven pairs of clean animals, i.e. clean for sacrifice, viz., the ox, sheep, goat, dove, and pigeon; i.e., about 5,800 animals in all, with the insects; and then, by GoD's power, Who kept the lions quiet with Daniel, these could be kept quiet; even as in a common flood in India or North America the most unfriendly animals will quietly rest together on one tree, or one small island; and also be fed on a little by Him Who gives meat to all, Who sustained Moses for forty days on nothing, fed the widow and her son on a little oil and meal for two years, and the five thousand with a few loaves. Neither was it beyond the power of Him Who preserved the youths in the fire, and Peter on the water, to preserve the vegetation of trees under water; and therefore any fish, trees, volcanoes, or strata supposed to be older than the flood: indeed, even naturally, the tops of volcanoes could not be disturbed by such a flood as Noah's: for it rose slowly 22 ft. above the highest hills, and therefore at least 100 ft. above any volcanoes, at which depth the ocean is perfectly still, and therefore could not have disturbed mountain tops which have stood the torrents of ages. As

to the dispersion of the animals, that was easy to the Almighty : for if GOD by overruling Providence sent men to the utmost parts of the earth, and now forces the lemming in Europe and the spring-bok in Africa to migrate in countless hordes and against all difficulties, He could send all animals at the deluge to their abodes, or if any were not able to travel, He could, at a word, by that power which set the world in motion, and weighs the mountains in scales, convey them there.

"But though the general tenour of this history seems to say that all the earth was covered, yet the account, after mentioning that the mountains were seen, says that the waters were on the face of the whole earth; and, therefore, the word 'all' may here mean only all as men would naturally and roughly understand it, viz., all the earth then known, or the Old World, i. e., Europe, Asia, and Africa, or the greater part of them. For so the word 'all' is often understood, though commonly it means all properly, whether things or people. Thus, all the earth that suffered famine in the days of Joseph, means only those nations of Canaan and Egypt, which then traded with Memphis or Thebes; all the nations under the whole heaven, only those that were in Canaan, the Land spoken of; all nations, only those near the Babylonians; and every nation, though others were then known, only those where Jews resided. This general meaning of the word 'all,' will also describe a Deluge such as suits the other descriptions of it in Scripture. Thus, there has been no such flood since, as GOD said there should not; it is also spoken of by JESUS as only destroying all men ; and by S. Peter, expressly, as coming on the world of the ungodly; and its antitype Baptism is also applied only to men; so that one destroying all men, as one covering the Old World would, would fulfil these sayings; and, since men will be at the last day coextensive with the earth, it is, moreover, a full type of the last destruction of the wicked. This large but partial Deluge agrees also with the depression of the Caspian Sea 82 ft. below the Black Sea, and the Steppe of Astrachan being 30 ft. below the Baltic, the neighbouring plains being full of seashells, no such depression being found in America. It It is therefore possible that the Flood was caused by GoD's depressing only the Old World, the centre of the depression being the Caspian: yet, as the earthquake at Lisbon was felt from the Canaries to Finland, this depression may have caused disturbances of land, not only in the Old World, but all over the world. But whether the Deluge was an universal flood, or only a very large one, it may, on the testimony of God's Word, be easily believed to have been a real event; even far more easily than to suppose CHRIST and His Apostles to have spoken falsely.

So, with regard to the sun standing still, there is a wonder, but nothing unreal. For, if God first made the earth, it was once at rest in His hands, before He sent it forth on its rolling course; and if so, He could hold it again. And as to its being said, not that the earth stopped, but that the sun stood still, this is no more than astronomers, who never dream of its motion, say when they speak of the sun rising, or crossing the elliptic; for, in both these cases, those words are used which the mass of mankind can understand. Moreover, it is not incorrect to say, the sun stood still: for this cannot mean the body of

the sun, since that could not have stood on Gibeon, but the light of the sun; and this might be said to stand still, whether the sun or the earth go round. So that there is no reason why this should not have been a real event. And the same may be said of all miracles, if well witnessed, when we consider Almighty power.

Further, as Scripture is the Word of GOD, we must expect it in many ways to exceed other books in its depth of meaning. Accordingly, we find its history to have a double meaning; as that of Abraham, which is history, has also an allegorical meaning, i. e., another or second meaning besides the first; the facts related to have connection with more important things; its miracles to convey spiritual lessons, and even its common rules to reach to higher subjects; and hence its ancient sacrifices and atonements, to foreshow a higher sacrifice and atonement; and its prophecies, such as those of Hosea and Jeremiah, to be fulfilled in the people of Israel, and also in our SAVIOUR and the Infants at Bethlehem; that of Zechariah, in the high priest Joshua, and also in CHRIST, both King and Priest; that of Isaiah, respecting CHRIST's bearing our sorrows, to be fulfilled both in His ministry and in His Sacrifice; and His own prophecy, fulfilled in the destruction of Jerusalem, and the end of the world. Hence, we must expect in it a greater fulness than in other books; and, therefore, if we look upon it as wholly like other books, we shall miss its meaning."-Pp. 78-82.

This long quotation, which we could not well abridge, will show what a vast mass of Scripture is incorporated in this work.

We come now to the less pleasing part of our task—the pointing out of faults. These are chiefly found in the occasional use of weak reasoning and fanciful statements, which are altogether without authority.

1. The first that we will quote is Mr. Pagan's explanation of the word "generally," which we must confess is quite new to us.

They are, however, only generally necessary, i.e., necessary for men in general, or for the race of man taken as a whole. Thus, in stating the necessity both of Baptism and the LORD's Supper, our LORD used a general word, viz., ‘a man,' or 'any man,' which means any one, i. e., a person generally. Having, then, by this only made them generally necessary, and not necessary to each and every one, there will be exceptions. Thus, since GOD does not require us to do more than we are able, or to account for the use of any talents but those we have received, they will not be necessary to those who from natural causes cannot have them; even as, on the contrary, when Baptism was in the power of certain persons, S. Peter exhorted, not any man,' but 'every one,' or each one, to be baptized: in all these cases, however, where persons cannot have them, they must earnestly wish for them, and prepare themselves as if they were to receive them. So the LORD's Supper is not necessary in any case for infants: because, as the pursuit of evil, or wilful committing known sin, and acting from wilful ignorance, are alone said to lead to death, and not the mere ignorance of childhood; so infants, having received full and complete forgiveness of original sin,