and become the O'Meara. We like worth whenever we find it ; not the less when existing among the titled gentry, but the more when it has manifested itself without the adventitious aids of birth, titles, or influence, and do not think because a man is great that he must have a great pedigree.

The rank is but the guinea stamp,

The man's the gold for a' that.

The Shortest Way to end Disputes about Religion in two parts. By Rev. Robert Manning. Boston: Patrick Donahoe. 12mo.

This work abounds in astute and logical expositions, and is written with great spirit. Its racy and perspicuous style, its candid manner, bordering in some instances on bluntness, and its quaint expressions, characteristic of the age in which it was written, all conspire to divest its subject of that dryness which casual readers are apt to find in writings explanatory of Catholic doctrine. Controversy upon religious matters is of such constant recurrence, and the same points of difference are so often debated, that people are disposed to overlook unduly the meritorious efforts of the champions of their faith. We hope such will not be the fate of this republication, for we have rarely opened a book of the kind that has kept up our interest more steadily to its end, or one that we could more sincerely commend for its plainness, power and ease of comprehension. In manner, though dissimilar, it reminds us somewhat of the style of Cobbet. The writer has confined himself mainly to the discussion of the infallibility of the church in matters of faith, considering that, if this be proved, it "cuts off all particular disputes, which, like skirmishes between small parties, serve only to prolong a war when it may be ended by one decisive battle." He proves this infallibility from the testimony of the fathers, as well as of the Scriptures shows its reasonableness and necessity, and the folly and absurdity of those who would escape from his arguments by the distinction between fundamentals and non-fundamentals. We give the following as an instance of his bluntness, force, and perspicuity:

"I prove, again, that heresy and unity of faith are inconsistent; because heresy is the natural product of private judgment, and private judgment is a constant source and principle of division. The reason whereof is manifest; because men differ not only from one another in their private judgment,-nay, it is morally impossible it should be otherwise,but are frequently inconsistent even with themselves; so that as often as they see things in a different light, they are apt to change their belief accordingly. Hence it is that no heresy ever came into the world but various sects spawned from it soon after; and a dunghill is not more fruitful in breeding vermin than private judgment, and Scripture corrupted by it, are in producing sects. It is, therefore, morally impossible that a church corrupted with any heresy should be one."

From the demonstration of his first position, that Christ has left his church an in

fallible guide, he proceeds to show that "the church in communion with the see of Rome has alone a just title to infallibility, tracing its history and purity to the foundation of Christianity. In answer to those who affect to believe Protestantism of an older date than Catholicity, he thus discourses:

"I desire some tolerable account of the particular circumstances of this change; as who were the principal actors in it-in what age it happened-whether it came in by degrees or all at once. If all at once, then we must either suppose that the whole Christian world went to bed Protestants and rose Papists the next morning, by unanimous consent; or that a formidable body of Papists, like Cadmus's armed men, rose out of the ground, and in a trice cut the throats of all true Protestants in the world; or, finally, that popery dropped from the clouds, and got full possession of the universal church without being perceived by any body till the clear-sighted Martin Luther made the happy discovery; for truly I can think of no other way to render it possible that it should get adimittance all at once, or without opposition, noise, or trouble."

The reader may also learn from the author, some wholesome lessons in logic; for he is not always satisfied with cogent and conclusive arguments, but at times prepares the reader for their just appreciation, by directing his mind to a proper discrimination of the force and meaning of logical rules.

For ex

ample, he thus replies to those schoolmen who deny the inconclusiveness of negative proof:

"Some negative arguments are as strong as any positive demonstration; though there be others that are frivolous and childish. As, for instance, it is as strong as any positive demonstration, that Great Britain never was conquered by the Turks, because no history has ever made mention of it; and a man that should refuse to yield to such a proof because it is but a negative one, would justly deserve to be cudgelled into better reason. But if any one should seriously maintain that neither William the Conqueror nor Henry VIII ever ate black puddings because the fact is not recorded in any history, I believe he would not get the reputation of a profound wit by it. Now these two specimens may, in some measure, direct us to distinguish a good negative argument from a bad one."

The remainder of the first part of this work is devoted to an examination of the character of Luther. The second part contains a rejoinder, which is a reply to a book entitled "The case stated between the church of Rome and the church of England." The execution of this work is highly creditable to the publishers. The press work, typography, and paper are of a style to command praise even for Boston mechanics, so famed for skill in all enterprises. We thank the publishers for reproducing this interesting book, and hope that they will reap an honest reward for so deserving an undertaking.

Other notices are unavoidably crowded out this month.

An Essay on the Development of Christian Doctrine. By John Henry Newman, author of Lectures on the Prophetical Office of the Church. Oculi mei defecerunt in salutare tuum, et in eloquium justitiæ tuæ. New York: D. Appleton & Company, 200 Broadway.

HE "Essay" of Mr. Newman may be regarded as prominent among "signs of the times." The fact of

its appearance indicates a favorable moment, at which to take a retrospective survey of the characteristic features of that movement, which has resulted in the conversion of the distinguished author from Anglican schism to Catholic faith and unity.

Human institutions, unlike the ONE of divine origin, undergo mutations and exhibit phenomena, regulated, as it were, by a law incident to the very imperfection of their being, near akin to the changes, from birth to dissolution, taking place in VOL. V.-No. 5.

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the natural body. Man passes by a series of transitions from the cradle to the tomb. States rise and fall in the gradations of empire. The same with all other institutions of human origin. We may extend the illustration from external features of society, to schools in philosophy and pseudo-religious systems. Providence, for its own wise ends, allows the latter to run their permitted course, and then closes upon them the scene of life. Emancipated truth arises, and again flourishes upon their ruins.

Religious innovation, resulting from, or following in the train of the so-called reformation, has deeply and sadly checkered the history of the last three centuries. But, if we may regard the peculiar religious aspect of the times, and particularly the developments of very recent years, we can not but note movements throughout the entire ranks of dissent, amidst the disunited members of the Protestant family, unusual and dissimilar from any that have happened since protesting first came into fashion.

These appearances are not confined to any portion or geographical division of sects dissenting from the church, but exhibit themselves in almost every nation of Europe; in America to a remarkable degree; and throughout all denominations and persuasions separated from the one true fold. It is not within our present purpose to trace out or classify these remarkable, but quite natural developments. Were there space and time for the purpose, we should feel inclined to show that they might be attributed correctly to one or other of two compelling impulses, now active within every member of the Protestant body; one springing from a conservative, the other from a radical tendency; the former aiming at Catholic unity, the latter essaying in "the lowest deep a lower deep" of error and unbelief. The occurrences of our day enable us to lay down this classification, and reduce within it one and all of the unusual developments in question. We are not bound at present upon that course of inquiry. We now seek to illustrate briefly some few topics, of great interest, connected with the past and present annals of "Anglicanism," as it is called; particularly a prominent point of view, in which may be regarded with profit, that recent and happy series of events which has resulted in joy and thanksgiving to the Catholic heart.

The religious community of Europe and America, of all grades from Catholic to semi-infidel, looks on, in curious and perplexed wonder, at the contests; the bitter recriminations; the varieties of opinion and practice; the unharmonious confessions, professions and pretensions existing within the established church of England and its affiliations. Call what you will that "thing of shreds and patches ;" whether a church, "the church," or "the reformed Catholic church :"* we say call that body by whatever name it

*In a late episcopal address, upon a solemn official occasion, by the English Protestant bishop of Worcester, occurs this passage:

"Be cautious in the adoption of terms which have become the symbols of a party. Thus the

may be known among friends and enemies, all must admit that at this time it presents a most lamentable spectacle for a religious community. Its symbols are made to mean nothing, or to speak every meaning in turn; its standards to rest upon a slippery or a sandy foundation, as may best suit the convenience of those professing to abide by them; its morals too easy, and its principles too accommodating, to suit even the modern philosopher and fanatic! The position of this modern Babel of creeds and practices, is at variance with every idea of church union and concord.

The general movement now taking place in every branch and outpost of Protestantism, to which we have alluded, has evidently communicated its influence to the church of England. There is a marked difference, however, between the manner in which it affects the latter body and its fellow Protestant sects. The profound movement within the establishment is indeed conservative for the most part in character, but yet possesses peculiar and distinguishing features. Tractarianism, or "Puseyism," as it has in a diminutive sense been called, consists not in the elimination of any new principle, or the foundation of a new system. Its character is far different. It is but the continuation of an ancient struggle under more favorable circumstances, and of an old contest under a new name. Arianism, Calvinism, Lutheranism are titles which designate, not alone organizations, but also certain principles, or innovations upon principle. Tractarianism differs from all these in origin and the causes that called it into being. By it no new doctrines are evolved, no discoveries in morals or observance claimed, or reforms contended for. It rather consists in a claim, that what already exists should be acknowledged and brought into action; that a feature of its youth and

term Catholic, as applied to our church, can not be objected to....... We pray in the liturgy for the good estate of the Catholic church, in which case, to avoid ambiguity, it were to be wished, perhaps, that Universal had been preferred.