country. It is a subject on which ignorance for the generality of persons is bliss; and, further, it is impossible so accurately to depict a heresy, but that they who hold it will think themselves wronged by the description; or at all events, will make use of the opportunity for putting forth an apology,―i.e., in other words, a re-statement of their peculiar views. The Irvingite Body were the first to do this, and now we have before us a rejoinder of the Swedenborgians, which, however, for the reason given above, we have no intention of reviewing; as we have also felt ourselves unable, while these papers lasted, to circulate the periodical to which the pamphlet is a reply.

In the Rev. J. Wood Warter we meet with an old friend, who has generally something pertinent to say of his own, as well as a copious stock of illustrations from seventeenth century writers, and others. The title of his Sermon, Preaching and Prayer, not Sermonolatry, (Rivingtons,) will show what the occasion is that has called him forth again. We sympathise with his views in the main ; but there is, as usual, a quaintness in his way of expressing himself, which will prevent his advocacy from taking much effect in any quarter, saving always the congregation of whom, he thanks GOD in the preface, that he has been enabled to "retain the breathless attention for twenty-four years."

The friends of the Rev. T. KERCHEVER ARNOLD have published a volume of Sermons preached to a Country Congregation, (Rivington,) as a memorial of their lamented author. The sermons are doctrinally sound, and bear witness to the vigour of Mr. Arnold's mind. We cannot conceal from ourselves, however, that they are the composition for the most part of an hour snatched, at the end of a hurried day, from more engrossing literary occupations; they can, therefore, hardly be expected to reflect much credit on the writer as a Parish Priest.

The Rev. FRANCIS HENRY MURRAY, (for so, we suppose, we may interpret the initials, "F. H. M." with which the public have been long familiar,) has at length completed his brief Devotions for the Seasons, (Masters,) by the addition of some for the Epiphany and for Friday ; and we gladly take the opportunity of recommending the series to those of our readers who are as yet unacquainted with them. They will be found most valuable for Parochial distribution, and we trust that in their new form they will gain wide circulation.

For those who have more leisure, and are more used to spiritual exercise, we have also great pleasure in recommending A Few Devotional Helps for Lent and Passion-Tide. (Masters.) They are divided into portions for each separate day; and strike us as a great improvement on those "Readings Readings" from the antiquated language of Divines of the seventeenth century, which have been hitherto almost the only manuals accessible.

The perusal of The Memoir of the Rev. George Wagner, (Macmillan and Co.,) compels us to confess that his views on many essential points are not in accordance with what we believe to be the true mind of the Church. Few, however, will fail to admire and respect his sim

ple retiring piety, his studious habits, his devout self-forgetting life, and the prudence as well as heartiness with which he threw himself into his various plans of parochial improvement. With this estimate of his high personal character, it is a cause of real satisfaction to record his testimony upon several questions, on which, to say the least, he was content to differ from many of his own theological school:-1. "He saw through the fallacy of the Calvinistic system." (p. 180.) 2. In speaking of the Church of Rome, he invariably abstained from hard terms and language of invective. (p. 201.) 3. He "considered that great good would arise from widows and single ladies living together under an organized system," and devoting themselves to works of charity. "There could," in his eyes, "be no conceivable reason why such institutions should not find a place in the Protestant Church, as well as in the Roman Catholic." (p. 241.) 4. In setting on foot different plans of usefulness, among others for fallen women at Brighton, it was an absolute requisite on his part to which he resolutely adhered, that "they should bona fide be connected with the Church of England." (p. 272.)

A very high quality of poetry will not be needed in order that Scenes from the late Indian Mutinies (Mozleys) shall attain a certain amount of popularity. The verses flow easily enough, and the subject cannot fail to interest readers at the present moment. Of course it is not necessary to make oneself responsible for the estimate which a writer may make of any particular occurrence or character.

The same events of the day will also impart an interest to the Rev. S. C. MALAN'S Letters to a Young Missionary (Masters), beyond the limited circle of persons to whom the title seems to point. They contain a good deal of information on the religious and social condition of India which will be generally acceptable, and on which few persons, we fancy, are better qualified to speak than Mr. Malan. We give one example :

"A short intercourse with your people will have introduced you to the different castes into which they are divided. You may find that at first rather a stumbling-block in your way; and you will hear a great variety of opinions from fellow-labourers on the subject. Believe me: let it alone; it will right itself by the influence of Christianity among your native converts. If it does not by that means, it will by no other.

"Lokānām vivriddhyartham mukabāhūrupādata;

Brahmanam Kshatryam Vaishyam Shudrancha niravartayat.'

"For the increase of mankind Brahma brought forth from his mouth, his arm, his thigh and his foot, the Brahmin, the Kshatrya, the Vaishya, and the Sudra, respectively.'

That and a number of other such texts which have the authority of inspired truth for a Hindoo, make all efforts at eradicating caste by law, vain and powerless. Certain disabilities may be removed by political regulations; and a greater equality among soldiers of different castes may be enacted and enforced in the army. But no law, no regulation will persuade a Brahmin of true blood, that he and a Sudra are brethren and equal, but the grace of God. Convert the Brahmin and the Sudra, and then they will soon see themselves

how they ought to behave to each other. Especially when you show it to them, and by your own humble Christian bearing towards your inferiors, prove to them that there may be ranks and divers orders of men among Christians, but that they are all brethren. We too have our castes, our exclusive, narrow prejudices; we too judge our brethren in the matter of eating and drinking and other such paltry matters; we too who are the teachers of the ignorant and the guides of the blind, often make mistakes and stumble in our own path.

"Let us then be charitable, and pitiful, and courteous towards our brethren just set free from the trammels of idolatry, who feel as yet imperfectly, and see men as trees, walking. Like our own Master therefore, let us not rebuke them for seeing no better, but try and heal them a second time till they see clearly how they ought to walk. You cannot safely tear the prey from a lion's mouth. But if you change his nature he will let it go of his own accord. So also, no other influence but the genial rays of the Sun of Righteousness renewing and vivifying the heart, will change its nature, and make of a heathen a true Christian. Only let us see that we set the proper example to our heathen brethren. For we cannot, in all fairness, expect them, as we often do, to be better than we are ourselves in the example we set. to caste, therefore, I would recommend you to ignore the subject with your catechumens, or at least not to make it a cardinal point. After conversion and Baptism, the grace of GoD will assist your own efforts in showing the Brahmins of your flock that they and their lower countrymen, are equal before GOD, with Whom is no respect of persons; and that as there is only one Spirit and one hope of our calling, so also there is only one LORD, one faith, one Baptism, one GOD and FATHER of all, Who is above all, and through all, and in us all.'"-(Pp. 67—69.)

As

The Rev. H. HAYMAN'S Forms of Prayer for a Public School (Skeffington), contain many excellent features, particularly in the recommendation of a musical rendering of certain portions of them. They seem to us, however, to depart too far from the ordinary liturgical type in having no Psalms or Hymns.

A Few Hints to Cottage Brides (Mozleys) are just such as any sensible person would be likely to give.

My Three Little Guests is a story only fitted for very young children, and scarcely comes up to the standard of Messrs. Mozley's juvenile publications.

OWEN'S INTRODUCTION TO DOGMATIC THEOLOGY.

An Introduction to the Study of Dogmatic Theology. By the Rev. ROBERT OWEN, B.D., Fellow of Jesus College, Oxford. London: Masters.

In our last number it fell to our lot to review a work which in our opinion will do more than any of recent days to instruct the educated classes of the country in the Theology of the Church to which they belong. We were able conscientiously to recommend it as exhibiting in a most readable and yet solid form a consensus of patristic authorities, taken chiefly from the Ante Nicene period of Church History, sufficient to show any impartial reader that exalted views of the Sacraments and the Church are at any rate neither novel, nor in any distinctive sense Roman. Another work of a somewhat similar character has now made its appearance which carries on the evidence to a later period.

Although not cast in the same popular form, it is yet with very great satisfaction that we bring this volume to the notice of our readers, for it supplies what has long been wanted by the theological student, and supplies it well. Moreover we hail the simultaneous appearance of this able work, and that of Professor Blunt, as a most promising indication of an increasing demand for sound and really learned manuals on ecclesiastical subjects. So long as they are of such a character we can rejoice to see them multiplied, in the conviction that the more good divinity there is extant, in an easily available form, the more decided and general will be the spread of that methodical knowledge of truth, without which our parish priests can never effectually contend against the infidelity and heresy which are sown broadcast among the reading classes of the present generation.

We will also add in the outset of our remarks that the book before us has the recommendation of furnishing, directly or by implication, some very sound arguments on those questions on which English Churchmen and Romanists really are at issue; such for example as the true nature of Catholic Tradition, the relative value of the two Sacraments of the Holy Eucharist and Holy Baptism and the five commonly known by the same generic name but not anciently received as of like necessity or importance. So also in writing of the Intermediate State, the Romish theory of an universal purgatory is shown to be inconsistent with the notions of a purgatorial state after death as held by the Fathers and most English Theologians of note.

Having said so much by anticipation, we will now remark that the value of a book like this to our modern hard-worked Clergy is VOL. XX.-APRIL, 1858.

immense. The honest and comprehensive study of Dogmatic Theology is an undertaking which, from its very extent alone, would spread itself over a considerable portion of a parish priest's lifetime, unable as he generally is to give himself up altogether, or for any continuous period, to pursuits not bearing directly on the cure of souls; while it is of course beyond all bounds of probability, that any man should have made himself really acquainted with the Fathers to any extent before becoming actively engaged in the work thrown upon him by Holy Orders. There is a very large class of clergymen, therefore, especially the younger clergy, to whom an "Introduction," on which they could depend, would be a most useful work; serving not only as a compendium, to which they could turn for reference at times when little more than a hurried reference was possible, but also as a guide-book to the line of thought and doctrine which has been pursued by the various authoritative writers of the Church, and to the volumes themselves in which those opinions are to be found. In fact, we believe there are not a few even of those who are-as times go-" well read in the Fathers who will gladly avail themselves of Mr. Owen's volume as a most useful addition to their shelves of working books; and the more so, that it is the production of one who is evidently to be depended upon for a thorough investigation of the authorities from which he has chiefly drawn the contents of his volume, as also for a fair and candid, as well as orthodox use of his materials. It is the result of labours, such as few men in our generation can boast of having undergone; an "Introduction to the study of a vast library of authorities, by one who has qualified himself for the office of guide, by first making a thorough practical exploration of the road in which he professes to lead.

The plan of the work is somewhat a novelty to English readers. The elements of the Divine science have mostly been set forth on the basis of the Creeds, as by Bishop Pearson, Jackson, and let us add, the Bishop of Brechin; or else of the Thirty-nine Articles, as in those not few volumes which are all, for the present at least, superseded by that not long since given to the world by Professor Browne. In seeking for a manual, the theological student has been relegated to some or all of these, as the only ones which at all furnished him with those concise statements of authority most needed by him; and none of these has taken so wide a scope as to comprehend all the chief points upon which such information was required. To a certain extent, as Mr. Owen remarks in his Preface, the Creeds are a complete summary of theology, because they contain the germs of all that can be properly so designated. But there are many doctrines deducible from Articles of the Creed, which cannot with propriety be introduced into works professing to deal with the ipsissima verba of the faith, rather than with all the consequences following from their reception. Or to state