Volume 54 — THE BRITISH QUARTERLY REVIEW. JULY, 1871. (continued 8)

'Xenophon' is the father of military history, of romance, and of Boswelliana. He is less appreciated than 'Herodotus,' but is equally vivacious and interesting. We do not think, therefore, that his 'chief service to modern readers consists in the amount of information he has preserved.' There is more in his pictures of contemporary life than this. Sir A. Grant has done his work well, and 'Xenophon' ought thereby to be more attractive to English readers than he has been. We could have wished for a somewhat fuller picture of his life and times, but the exigencies of space are imperative.

The Works of Virgil, rendered into English Prose. By James Lonsdale, M.A., and Samuel Lee, M.A. Macmillan and Co.

A prose translation of 'Virgil' is of course unreadable. We presume this is meant as a 'crib.' Davidson certainly left room for improvement, and may now be considered to be superseded by the excellent translation of Messrs. Lonsdale and Lee. The introductions are full of matter, though they are written in a pedantically antique style which was probably suggested by a not quite accurate sense of congruity.

Ralph the Heir. By Anthony Trollope. Hurst and Blackett.

Mr. Trollope's novels contribute a distinct element to English fiction. He is the creator, almost perfect, of commonplace. If we limit his genius, it is not because it so embodies itself, for it demands genius as great to create the commonplace as the heroic or the grotesque. Extremes are always easy, they are the fault of all undisciplined force; only well-balanced and practised power can avoid them. The artistic defect of Mr. Trollope is that he never does anything else. He is a Paganini among novel writers; he fiddles exquisitely, but always upon one string. He has no situations of passion; his characters are not conceived so as to render development into passion possible. What heroics can be got out of the Bishop of Barchester or his wife, or 'Ralph the Heir'? Within his range, Mr. Trollope has wonderful variety, but before opening a new work of his we may always predicate, if not the species, yet the genus of his characters; no one would ascribe to him many-sidedness. 'Ralph the Heir' is essentially commonplace—not wicked, nor good—not weak, nor strong—in any distinctive way. A young man with a few hundreds a year, the heir-presumptive of his uncle, he has simply gone the way of many young men who ultimately settle down, as he does, into respectable country gentlemen, magistrates, and fathers. He has given himself to horse-racing, hunting, and betting, with their belongings, and has got embarrassed, his only chance of extrication being the reversion of the estate, the possession of which, however, his uncle seems likely to retain for many years. Out of these circumstances, such being his characters, the entanglements of the tale are wrought. Ralph, who is as weak in love as he is in moral habit, commits himself to a virtual declaration of affection for Clarissa, the daughter of his guardian, Sir Thomas Underwood; his pecuniary necessities press hard upon him, and drive him to the extremity of a proposal to Polly Neefit, the daughter of a wealthy breeches-maker; a brilliant cousin of Clarissa's—Mary Bonner—comes from the West Indies, with whom everybody falls in love; delivered from old Neefit by the accidental death of his uncle, Ralph proposes to her and is refused, then again to Clarissa and is refused, and at last is married by Lady Eardham to her daughter Augusta. The peculiar triumph of Mr. Trollope is that he carries his hero and the ladies through all this without a single feeling of disgust. None of the characters have much in them except Mary, who shadows a fine conception, but they are all redeemed from contempt. Pooly Neefit is vulgar, but she has strong common sense and true-hearted honesty, and knows what she is; Clarissa is a coquette, but she has tenderness and faithfulness, if not depth of feeling; the Eardhams are the Eardhams, types of scores of common-place families, who, if they think about affections at all, clearly regard them as troublesome superfluities; the viciousness and vulgar ambition of old Neefit are redeemed by a certain generosity and kindliness of social and domestic feeling. Everybody interests, nobody excites; everybody is tolerable, and commonplace. Indeed, so conscious of this is Mr. Trollope, that he devotes two or three pages at the conclusion of his novel to an apology for it, showing us how undesirable it is that every man should be a Henry Esmond, and every woman a Jeannie Deans. True: but the only hope for mean, selfish, common-place people is for literary artists to paint ideal excellence. Mere portrait-painting is not the final cause of poetry and fiction; while life-like, it must be life-idealized. Jeannie Deans has touched myriads of common-place hearts, and made them nobler. Why does not Mr. Trollope try to give us a Jeannie Deans occasionally? What good to anybody is it to paint only Ralph Newtons, except, perhaps, to excite a tolerance for common-place, an allowance for the defective men and women one meets with every day—an end important, no doubt; but why not delineate virtues and vices—nobilities and meannesses—so as to do something to excite the emulation of Ralph Newtons themselves, as well as our charity towards them?

Mr. Trollope's masterpiece in this novel is Sir Thomas Underwood, a barrister, living in chambers, with two daughters at Putney, who has been Solicitor-General, and who has been all his life purposing to write a life of Bacon—a conception, again, of a respectable form of a somewhat selfish and irresolute character, but admirably portrayed. So is Ontario Moggs, the son of Ralph's bootmaker, his rival in the affections of Polly Neefit, a red-hot Communist orator, and the working man's candidate in the Percycross election. In the description of this election, at which Sir Thomas was returned and then unseated on petition, Mr. Trollope has excelled himself. Contested elections have often been described; Thackeray, Dickens, and George Eliot especially, have found them as fruitful in humour as Hogarth did. George Eliot excepted, we doubt if any living writer could approach the skill and power with which the election of Percycross, the tactics of its candidates, and the characteristics of its free and independent electors are described; happily, it is now disfranchised for bribery.

Mr. Trollope's selection of types of characters and his successful delineation of them are equal even to his best work. Sir Thomas and old Neefit are not surpassed by Mrs. Proudie and Archdeacon Grantley. Every portrait is characteristic, and is most carefully finished. There are few things in fiction finer than the subtle admixture of excellencies and defects in Sir Thomas. We do not care much for 'Ralph the Heir;' we feel neither great indignation at his sins nor great satisfaction with his virtues. He will be as happy as a nature like his can be. Old Neefit is, in his way, as distinctive in drawing and indelible in impression as Pickwick himself, only, of course, far less agreeable.

Mr. Trollope is a Dutch artist, and paints with the fidelity of a Teniers and the power of a Paul Potter. It is not the highest school of art, but Mr. Trollope is a master in it, and 'Ralph the Heir' is one of his greatest pictures. If one word may designate it, it is a novel of selfishness exhibited in various striking types, not pleasant, but unquestionably powerful, and likely to live when many things that Mr. Trollope has done are dead and forgotten.

Joshua Marvel. By B. L. Farjeon. Tinsley Brothers.

The promise which we recognised in Mr. Farjeon's 'Grif' is more than fulfilled in 'Joshua Marvel.' The author, with a rapidity which is really surprising, has acquired a mastery of delineation and a delicacy of touch, that give him high rank among brothers of his craft. The opening chapters, which delineate the boyish friendship of Joe and Dan, and the bird-fancying of the poor little cripple, are as full of delicate beauty and pathos as anything that we have for a long time read. Indeed, the entire history of the friendship of the two lads is exquisitely conceived and wrought out. In its unselfishness, tenderness, truthfulness, and moral beauty, it is like the love of David and Jonathan. Like the author of 'Episodes from an Obscure Life,' Mr. Farjeon's strength lies in his descriptions of East-end life. Like him, too, he idealizes it by the delineation of noble thoughts and faithful love. The old sailor—Mr. Meddler—the Lascar—Minnie—Ellen—as well as Joe and Dan, are all portrayed in a very masterly manner; while all is idealized, nothing is exaggerated. Joe is a very noble character. The shipwreck, and the experiences in the Australian forests, which Mr. Farjeon's colonial life qualify him for describing with great truthfulness and power of colouring and incident, are narrated in a very powerful way. The quiet beauty and pathos of the story have greatly charmed and moved us. It is a pure, wholesome book, carefully and skilfully written, the precursor, we hope, of many more.

Tales of the North Riding. By Stephen Yorke. Smith, Elder, and Co.

The title of this book led us to expect that 'Stephen Yorke' had attempted to do for Yorkshire what the author of 'Lorna Doone' has so admirably done for Devonshire, or what, in his 'Wenderholme,' Mr. Hammerton has done for the Yorkshire and Lancashire borders. We are disappointed. 'Stephen Yorke' is not the impersonation of a genius loci, although there is no reason to deny that she may be a Yorkshire-woman; nor have the four stories any very distinctive local colouring. Neither the descriptions of natural scenery nor the reproduction of the vernacular is characteristic enough to necessitate a Yorkshire locale rather than a Devonshire one. It might be an imperfect representation of either, save, indeed, that the items of natural configuration catalogued are more true of Scarborough than they are of Lynton. The forte of the authoress certainly does not lie in description. We can, however, speak much more favourably concerning her powers of portraiture. The characters of her four stories are well conceived and delicately discriminated. The tone is artistic and tender, and the treatment skilful; a quiet and acute observation of the gentler sorrows of human life, sometimes, however, as in Lizzie—the heroine of Thorpe House Farm—developing into sad domestic tragedy, and considerable power in daguerreotyping it, are the writer's forte. Thorpe House Farm is the best story of the four, and is very pathetic; when the authoress attempts stronger positions she becomes sensational, as in the quarrel of 'Squire Hasildene and his Son,' and the rough winter experiences of the latter in Danesborough. There is much that is natural and touching in the delineation of Mrs. Wynburn and her daughter; the yearnings of the mother, and the breaking down of the cold reserve of the daughter after the not very original mishap which befel her. Sophia Wynburn is a very clever creation. The book is not great, but there is a certain something in it which indicates a power of character-painting which itself has not adequately realized, and which may, when it has shaken off what 'A. K. H. B.' would call a little of the 'vealy,' and when it has acquired the confidence and skill of practised writing, develope into a distinctive gift. The stories are very pleasant reading—that is, they are admirable in tone and interesting in execution.

For Lack of Gold: A Novel. By Charles Gibbon. Blackie and Sons.

Success has produced upon Mr. Gibbon the effect that it always does produce upon true men: it has animated him to painstaking effort. 'For Lack of Gold' is a piece of very genuine workmanship, and its effect upon us is that we have to restrain our strong inclination to eulogize instead of criticize. The defect of the story is that the painful tension is too great; it wants the relief of quiet scenes and composed feelings. Angus and Annie are in a chronic agony. Shakespeare understood the tragic art better; strong passions can be only occasional, and 'Lear' without the fool would be too painful. This, however, is almost the only fault we have to find. The writing is good, and the little descriptive bits evince the keen and careful eye as well as the skilful hand of an artist. The beautiful and tender touches with which the work is inlaid—the genuine pathos of even the most intense feeling is very powerful; the well-regulated freedom of the artist's hand—the carefully-studied tone of the dialogue—the constructive skill of the plot—the fine moral atmosphere of the whole—even the humour of the mere Scottish dialect—all are accessories essential to the best work, but in one or more of which even very good work is sometimes lacking. But the prime quality of every novel is its characterization, and in this Mr. Gibbon has been eminently successful. The conception of Annie's character, and of the blind instinct of noble, self-sacrificing love that always guides her rightly even when she seems to be acting most fatally, are very able and beautiful. Angus, again, in another way exhibits the same characteristics, the difference being chiefly that between man and woman, for in love it is true that the superiority is with the woman. Angus's mother is after the type of Robert Falconer's mother,—a fine Scottish matron, full of Calvinism and stern tenderness. Annie's father, and Dalquherrie, the evil geniuses of the piece, are also well conceived; they exhibit two natural, types of selfishness. Nor must we omit to mention that strange compound of incontinence, soldierliness, eccentricity, and fidelity,—the Deil—a creation worthy of Scott.

Altogether we congratulate Mr. Gibbon on a second very marked success, which bids fair to place him, as a describer of Scottish forms of our common humanity, at no very great distance from George Macdonald.

The Beautiful Miss Harrington. By Holme Lee, Author of 'Basil Godfrey's Caprice,' &c. Smith, Elder, and Co.

The accomplished writer who passes by the pseudonym of Holme Lee has added to her reputation by this novel. It is written with great care and felicitousness of style, with perfect taste, and much delicacy of conception. As might be expected, it is pure as the driven snow, and very life-like in delineation. It professes to be written by one of the principal actors in the tragic story, the wife of the rector of the parish in which the history developes itself, and every complication of event and thought, and all the balancings of motive reach the reader through the heart and mind of this one individual. She is a nimble, strong-minded little woman, with an abhorrence of shams, and an outspokenness at times quite astonishing. This old, old story of love arrested by family pride and selfishness, and ending in cruel disappointment and perverse conjugal relations, in a semblance of madness, in cruel suspicions, fever, and death, has often been told, but not often from the standpoint of a sympathetic, loving spectator and intimate friend of the suffering heroine. The only drawback is, that we are never admitted to the secret heart of any masculine actor in the drama; we are never introduced into the privacy of the lover, or the father, or the grasping heir-at-law of the 'beautiful Miss Barrington.' The presumed biographer is always present, or quoting extracts from Felicia Barrington's letters, or relating the gossip of her friends or her enemies. We question whether poetical justice is altogether done, either to the selfish father, the long-suffering husband, or to the sneaking, hypocritical reptile who is the marplot of Felicia's happiness. There are so many ways in which the machinations of her enemies might have easily been disappointed, that it is evident that Holme Lee repudiates the position of being 'privy councillor to Providence,' to use one of her own expressions. Felicia does conquer world, flesh, and devil after a fashion, and her cruelly-used, high-minded, but intolerably blundering lover, notwithstanding his gentleness and his Victoria Cross, his forbearance and patience, deserves his fate; but then, after he has intentionally broken the tender heart of the heroine, he provokingly consoles himself with another love. We are not sure that a ward in Chancery and heiress of entailed estates could have conferred on her husband such powers as the wife and daughter of Mr. Barrington successively entrusted to him; but let that pass. We thank Holme Lee for her fascinating story, the moral of which is,—let young lovers be true to their plighted word, though fathers, guardians, duennas, family dignity, titled suitors, death's heads and cross-bones all demand instant and precipitate repudiation.

In that State of Life. By Hamilton Aïdé. Smith, Elder, and Co.

There is not much to be said about Hamilton Aïdé's little story. The plot is slight. Maud, the stepdaughter of Sir Andrew Herriesson, a pompous, irascible, narrow-minded baronet, is goaded into clandestinely leaving his house, after refusing a wealthy match upon which he was beset. She answers an advertisement, and becomes an under lady's maid, with a stipend of twenty pounds a year, to Mrs. Cataret, whose son falls in love with her, and, after a due amount of difficulty and fuming, marries her. The story is told in a simple, straightforward way, and the characters are well delineated, especially that of the vivacious half-French Mrs. Cataret, and of noble-hearted John Miles, the curate. If the story does not encourage ill-used baronets' stepdaughters to run away, it may, harmlessly enough, fill up an idle hour.

Squire Arden. By Mrs. Oliphant. Hurst and Blackett.

Mrs. Oliphant has won such a position among our lady novelists—second only among living writers to that of George Eliot—that it is almost enough to announce a new story from her pen: certainly it is superfluous to speak of her characteristics as a writer; they are as well known as those of Anthony Trollope. Like other writers, however, her productions are not all of equal excellence, and although there are in 'Squire Arden' elements of literary skill and imaginative power which would arrest the attention and excite the interest of any critic, it cannot be designated one of her best works. The story is not a cheerful one. Its plot is very simple. Edgar Arden, a young man whom his father has hated and kept abroad, finds himself, soon after attaining his majority, the Lord of Arden, with an only sister, between whom and himself there exists a strong affection. Clare has the Arden blood in her; with much that is excellent derived from her mother, she has the imperious temper of her father. The redeeming feature of her character is her love for Edgar. The new experiences of the heir are described. A few of the village characters are introduced, notably Dr. Somers, the village doctor, a bon vivant, clever and good at heart, but somewhat cynical; his sister, Miss Somers, a very clever creation, a kind of pious Mrs. Nickleby; Mr. Fielding, the gentle, kindly rector, and some of the peasants. At the house of one of them a Scotchwoman, Mrs. Murray, and her granddaughter, Jeannie, come to lodge. The Pimpernels, Liverpool merchants, come on the stage, but little comes of it; so do the aristocratic neighbours, the Thornleighs. A cousin, Arthur Arden, a half worn-out and penniless man about town, turns up, and schemes to marry Clare, to the great distress of everybody who knows her.

The chief interest centres in Arden. Some letters are discovered in a bureau proving that Edgar is not an Arden, but an adopted child, the old Squire having been at enmity with his heir. Edgar at once makes known the discovery, and surrenders the estate to Arthur Arden, the true heir, whose coarse, servile selfishness comes out. Edgar proves to be the grandson of Mrs. Murray. The three volumes are occupied with the simple development of this. The fault of the story is its prolixity; it doesn't get on. Chapter after chapter is filled with analyses of everybody's feelings and reflections, and with details of everybody's movements, until the reader is really wearied. The burthen of three volumes lies heavily upon both writer and reader. Like every story that Mrs. Oliphant writes, the book is full of good sense and clever things, but she should either have put into it more subordinate and varied incidents, or have made it shorter. It is altogether melancholy. We pity the villagers who have Arthur Arden for their Squire; we pity Edgar, who goes forth almost penniless; but most of all we pity Clare, whose defects hardly deserved such a retribution as Arthur for a husband.

A Snapt Gold Ring. By Frederick Wedmore. Smith, Elder, and Co.

A story of ill-consorted marriage and of the evil that comes of it. The point of contrast is between gifts and goodness—the power of intellect and the greatness of love. Madeline, the simple, loving wife, is well delineated; so is her cousin Kate, the sempstress and actress. The writer has no great depth, but is well acquainted with places and people, and with artist-life, and he tells his story and points its moral fairly well.

Shoemakers' Village. By Henry Holbeach. Two vols. Strahan and Co.

Mr. Henry Holbeach cannot write without saying many clever things. He has an eye for the humours of men and the oddities of religious persuasion. From an outside standpoint he can see the incongruities of strongly marked religious profession with the common affairs of life and business. If Serene Highnesses or great ecclesiastics were represented with their feet in hot water, and with bowls of toddy at their side, and seen to be intent on expelling the results of superfluous rheum from their systems, or if Prime Ministers were honestly painted at their sport or personal business, the incongruities of their great professions and their positive actual doings would seem as laughable as the toy-shop and bill-discounting and mutton pies of 'cumbersome Christians.'

There are many scenes and bits of description in these volumes which are almost worthy of Robert Browning, or Mrs. Oliphant; but Mr. Holbeach seems often to be trying to produce a droll or a weird effect, in which he never quite succeeds. For our part, we laughed when he clearly meant us to weep, and we failed to see anything ludicrous in the incongruities and weaknesses which he so painfully depicts. As to plot or scheme in 'Shoemakers' Village,' there is scarcely the apology for one. A few mysteries, of no earthly interest, are supposed to be lying under our feet, or huddled up in dark corners, ready to break forth upon the hum-drum life of the principal characters, but they vanish away, without conferring any interest on the narrative. The character of Cherry White, alias Tomboy, is freshly and vividly drawn; and the simple sweetness of her life, just opening to the significance of love, and making her the confidante of everybody in 'Shoemakers' Village,' redeems the story from absolute insipidity; but why she should have been drowned in a horse-pond, in the attempt to save the life of a 'malignant epilept,' who was her only enemy, baffles our philosophy; and we feel that the ugly splash she must have made, when she was dragged into the muddy pool, disfigures the entire story with uncanny stains. However, the separate characterizations of the 'Shoemakers' Village' reveal a touch of real power. We would respectfully advise Henry Holbeach to keep to those higher walks of literature, where he has won for himself so just a reputation.

Historical Narratives. From the Russian. By H. C. Romanoff. Rivingtons.

Madame Romanoff has translated six Russian tales or sketches—three by S. N. Shoubinsky and three by V. Andrèeff. She has, she tells us, taken great liberties with Mr. Andrèeff's original narrative, which is extremely disorderly and rambling. She has curtailed it; and from its parts or chapters has compiled one continuous narrative. The result is not very satisfactory. The stories of Catherine the Great and the Emperor Paul are very timidly told—either from the cautiousness of the original or the courtliness of the translator. Strange romances are possible under a despotism, and few nations have more tragic or wonderful court tales to tell than the semi-oriental, semi-barbarous despotism of Russia; but whether it be autocrat or favourite, it is necessary that the story should be told fearlessly and fully. Neither concerning the venal favourites about whom Shoubinsky tells us, nor the scandalous monarchs upon whom Andrèeff employs his pen, do we get this. We have read the stories with a certain interest; but we have felt in doing so that 'the half was not told us.' Ugly facts are covered over with gentle euphuisms, and manifest barbarians are decently clothed. It is the shadow of history that falls upon the disc, not history itself.

Restored. By the Author of 'Son and Heir.' Hurst and Blackett.

'Restored' is a very conscientious and clever novel, and deserves a much fuller description and criticism than we can bestow upon it. It is a piece of very honest, painstaking work; its plot and characters are fresh, and escape the conventional type of novel-writers; its descriptions indicate a close study of nature, an eye to observe, and a considerable power of reproduction; while its narrations and dialogues are inlaid with thoughtful observations and vivacious disquisitions on men and things. The writer has made her book a repertory for much of her philosophy of life. It would, for instance, be possible to glean from it something like a complete theory of the 'Woman's Right' question; and we must do the authoress the justice to say that her views are generally just and her remarks sensible. The book, in short, is full of sterling stuff, and will bear more than one perusal. Evidently, it has been a labour of love, written with literary care and pride, and with a purpose much higher than that of mere amusement. The writer's aim is high, and it has achieved a signal success. Mr. Malreward, of Malreward Park, in Somersetshire, a handsome, almost unmitigated scoundrel, had married the sister of the Rev. Arthur Byrne, rector of Tintagel—we beg pardon, Trevalga—on the northern coast of Cornwall. He soon breaks her heart; and her two children, Victor and Frederica, become the charge of the rector, until Harry, Mr. Malreward's eldest son by a former wife, is killed by being thrown from his horse, and Victor becomes the heir, and has to reside at Malreward Park. The story turns on his temptations there, under the bad influence of his father, who is brute as well as devil, and once almost kills him. Strong in noble principle, Victor is faithful, aided by Deverell, the head-keeper, a striking character, an illegitimate son of Mr. Malreward. Deverell is accused of Mr. Malreward's death, and Victor is suspected of implication in it. After a few years, during which, under most disheartening conditions, Victor redeems the estate and regenerates its peasantry, he dies of fever, after a deed of noble heroism. Freddy, his sister, has married Stansfield Erle, a cold, selfish, self-willed lawyer, whose conversion is the most improbable thing in the story—almost a psychological impossibility, we think—and her son inherits the estate. Three or four of the characters—Victor's own—Arthur Byrne, the noble-hearted rector—Deverell's, and Freddy's—are almost original in their conception, and are developed with admirable vigour, truth, and skill. The drawbacks are that Victor is too hysterical, and Stansfield Erle too much of a brute. Throughout, indeed, the agony is piled on a little too much, but there are great power, deep truth, and a wholesome moral in this really remarkable novel.

Emmanuel Church: A Chapter in the Ecclesiastical History of the Present Century. By R. Thomas. Hamilton, Adams and Co.

A very well-written and pleasant sketch of Nonconformist church life, exhibiting the influence which a good and wise pastor will always gather, and the impotence of mere faction and folly seriously to damage it. There is great good sense in the conception of the sketch, and considerable skill in the execution of it.

Checkmate. By J. Sheridan le Fanu. Hurst and Blackett.

Mr. Le Fanu occupies a distinctly original position among novel writers. He is a master of what it has become the fashion to call 'sensation,' yet does not attain his ends by the ordinary methods. The stereotype characters of such stories do not appear on his pages. Never do we encounter the lovely female fiend whose first type was 'Miladi' in the 'Three Musketeers' of Dumas the inexhaustible, and who has since committed bigamies and murders (the murders of best husbands by preference) in the works of popular authors whom we need not name. Again, Mr. Le Fanu is great at a mysterious plot, but his mysteries have the immense advantage of being not entirely translucent; and in the novel now under notice we think the readers of most experience in such matters may reach the middle of the third volume without penetrating the mystery which surrounds Longcluse. It is a real puzzle, based upon an original contrivance which it would be unfair to reveal. Mr. Le Fanu has also a strongly penetrative imagination, whereby he lights up luridly the strange scenes that he describes, producing an effect like a picture by Rembrandt, or like that observable when the electric flame through a lighthouse lens falls upon some scene in utter darkness. This power of giving intense reality to description makes every chapter of our author's work worth reading. The story of 'Checkmate' we shall leave untold; it has a curious fascination about it, and will pretty surely be finished by any one who commences it. Its characters are definite and varied. Longcluse, hero and villain, successful for a long time, yet checkmated at last, is an admirable portrait. The Arden baronets, father and son, might almost be identified in Lodge or Debrett. The ladies, especially Grace Maubray and Lady May Penrose, are choice studies of patrician life; and as to Baron Vanboeren, that wonderful patron and protector of scoundrels, he is one of the most original conceptions in modern romance. Critics who question the existence of romantic brilliancy may be referred to the Times newspaper, which has daily to record events that no novelist dare imagine. Therefore we shall decline to inquire whether a Vanboeren exists or has existed—whether, indeed, his vocation is possible,—and shall simply say that he is an entirely new and strangely powerful character in the world of bizarre romance.

The Mad War-Planet. By William Howitt. Longmans.

Muriel, and other Poems. By E. T. Weatherly. Whittaker and Co.

Avenele, Desmond, and other Poems. Two vols. By Sophia A. Caulfeild. Longmans.

With some distrust of our critical infallibility, we have selected these four volumes of poems out of some two dozen that lie on our table. The difference between one volume of minor poetry and another is generally infinitesimal, and we are far from meaning to imply that the volumes left unnoticed are much below the level of the others. We presume that minor poetry is written chiefly for a few congenial minds in whom similar associations produce susceptibility to similar impressions and emotions. But the critic must judge from a quasi absolute point of view, and take his stand, as it were, on the elementary passions of the mind and the cardinal facts of nature. We notice Mr. Howitt's volume not because we think it contains anything even resembling poetry, but from respect for his name, and for the sincerity of his convictions. 'The Mad War-Planet' is, unhappily, an epic, and, still more unhappily, an epic with a theory. Mr. Howitt believes the earth to be a spherical lunatic asylum, in which the thousand million lunatics are unfortunately not under restraint. The theory is, of course, not new, but the working out of it is less original and interesting than we should have expected. 'Muriel, the Sea King's Daughter,' is musical with the tones and tinged with the hues of the youngest school of poetry. But the art of it is delicate and finished, and proves a real poetic gift, apart from the echoes of Tennyson and Morris which ring through the poem. The majority of Miss Caulfeild's poems are the manifestations of an evidently unaffected piety. The poetry of them lies chiefly in a certain completeness of presentation, a severity of limitation by which the ragged edges of an emotion are made to fall off, and the mood to crystallize into a defined and beautiful form.

Pilgrim Songs in Cloud and Sunshine. By Newman Hall, LL.B. Hamilton and Adams.

Few things in modern literature are much more significant than the extraordinary diffusion of the author's first publication, 'Come to Jesus.' The spirit of that musical and soothing refrain pervades these 'Pilgrim Songs,' and offers a loving rebuke to the cold and cynical criticism which it is fashionable to pronounce on Evangelical Christianity. These songs of the pilgrim are full of hope and exultation; they all seem singable on the border-land between earth and heaven. They reveal great sensitiveness to beauty, and show the kind of chord that has been struck in the heart of the writer by the loveliness of earth as well as by the deepest realities of life. There is in them a triumphant faith, born of a deep experience—a faith which does not battle with scientific speculation nor modern mysticism. It knows and does not prove, it rests and does not fret. The key-note of the volume is struck in a hymn of universal praise. The tenderness, strength, and good cheer of many of the personal meditations are helpful. A motto appropriate to the volume would be, 'Thy statutes have been my songs in the house of my pilgrimage.'

Parish Musings, or Devotional Poems. By John S. R. Monsell, LL.D. Rivingtons.

A new and neat edition of one of Dr. Monsell's volumes of exquisite sacred poems. Next to Keble and to Dr. Bonar, there is no hymn-writer of this generation to whom the Church of God owes so much. Like them, he is intensely subjective, spiritual, and tender. Many of his hymns have passed into the use of all sections of the Church, and minister richly to the best forms of devotional feeling.

THEOLOGY, PHILOSOPHY, AND PHILOLOGY.

The Doctrine of Holy Scripture respecting the Atonement. By Thomas J. Crawford, Professor of Divinity in the University of Edinburgh. Blackwood and Sons. 1871.

When Dr. Crawford published his treatise on 'the Fatherhood of God, considered in its general and special aspects, and particularly in relation to the Atonement,' we called the attention of our readers (B. Q. vol. xlvi., p. 272) to the great ability and admirable temper with which he brought various modern theories of the Atonement to the following test:—'How far do these theories represent the sufferings of Christ as a manifestation altogether unparalleled of the fatherly love of God towards all mankind.' In our opinion, he showed triumphantly that they were lamentably defective in this prime article of their alleged strength. The substance of these criticisms is introduced into the present volume, and much of the able review of the theories of Messrs. Maurice, M'Leod Campbell, Robertson, Young, and Bushnell is here repeated, with a broader reference to the whole question of the Atonement. The powerful argumentum ad hominem is, however, omitted, and the author's views of the limited extent of the Atonement are so far hinted as to make us anxious to see how he will on that hypothesis develope his strongly held thesis on the Fatherhood of God. Doubtless, the ground taken by him would be this, that the love of the Eternal Universal Father was so great to the whole of mankind that He sent His Son to save all who should believe in Him. Dr. Crawford says truly, that 'a full discussion of it would be impracticable, apart from the difficult and mysterious subject of the purposes of God.' The limitation of the extent and destination of the Atonement to those and those only who stand in covenant relation with Christ in the counsels of the Godhead, or who are in living union with the Lord Jesus Christ by faith, originates per se so many grievous difficulties that it has done more than anything else to induce the violent criticism of the orthodox doctrine of the Atonement. The not infrequent concession of this hypothesis in this able writer's discussion of other aspects of the Atonement, disturbs the almost unlimited satisfaction with which we have perused the volume. We may say further, by way of criticism, that it seems to us scarcely legitimate to place the theory upheld by Wardlaw, Pye-Smith, Jenkyn and others, on a lower platform than that of Martineau, Jowett, or Bushnell. It is certainly submitted to the most scathing criticism contained in the entire volume, and is represented in colours and terms hardly meted out to those who arraign at the bar of conscience the entire idea of substitution, and who entirely repudiate the Catholic doctrine of the Atonement. We have not space here to discuss or defend Dr. Wardlaw from this powerful attack. We have previously, in this Review, at considerable length, shown that we consider the rectoral or governmental theory insufficient, and exposed to serious objection. It is well known that Dr. Campbell, in his interesting work on the 'Nature of the Atonement,' reveals far less sympathy with the modern Calvinism of the school of Wardlaw and Jenkyn than he does with the more logical and profound principles of Calvin and Owen. But Wardlaw and Campbell, though they widely differ on the rationale of the Atonement, do both, together with Dr. Crawford, stand firmly on the position that our blessed Lord consummated a great work of redemption for human nature, which no individual of the human race could effect for himself, and this over and above that work wrought in humanity by the grace of the Spirit in virtue of the work of Christ. We beg our readers, however, to read Dr. Crawford's examination of the 'theory of sympathy,' which is made by Campbell and others to cover and explain the deep mystery of the sufferings of Christ. The alternative exhibited by Luther, that forgiveness of sins could not be conceived of in the dominion of a holy God, unless there be either a sufficient satisfaction or an adequate repentance, was accepted by Dr. Campbell; but instead of looking, with Luther, for satisfaction of a violated law, he has taken the other side of the alternative, viz., the adequate repentance for the sins of the human race, rendered from the ground of human nature, in the awful sympathy of Jesus, and in that loving consciousness of human sin and peril which filled the cup of sorrow, and broke the heart of the Son of God. Now, Dr. Crawford has not referred to the various Scriptural arguments by which Dr. Campbell endeavoured to sustain his somewhat startling thesis, but has grappled with the main proposition itself, and shown it to be insufficient to sustain the language of Christ or his Apostles; that all the elements of a complete and adequate repentance for the sins of the world could not be found in one who had no experience of sinful desire; further, that if this were possible, and were clearly stated in Holy Scripture, then, so far from the sufferings of Christ consequent on his agonizing sympathy with sinners providing the ground of forgiveness of sins, this theory would merely aggravate the offensiveness of sin, and run the danger of transforming the entire efficacy of the Atonement of Christ into the power of His example exercising a sanctifying influence upon the life of the believer.

We cannot follow Dr. Crawford in his clear, calm, candid treatment of the various hypotheses of Grotius, Maurice, Bushnell, Young, and Robertson. These controversial chapters are models of honourable debate, they are scrupulously fair in quotation, and complete in rejoinder. But it would be incorrect not to state that the greater proportion of this valuable work is expository rather than controversial; inductive rather than deductive. The author assumes no theory or theological definition from which to start, but simply enumerates, with much elaboration and care, in fourteen 'groups,' all the teaching of the New Testament on the subject of the work of Christ. The principal interpretations of these loci classici come under review, and great care is taken to make them sustain no weight greater than they can bear. The conclusions at which the author arrives are given in twelve brief sections of high and sacred eloquence. 'The confirmatory evidence of the Old Testament respecting the Atonement' is summed up under the heading of prophecy and sacrifice; and, while claiming for the Levitical sacrifices a piacular character for sins of a certain class, the non-expiatory theories of Bähr, Hofmann, Keil, and Young are carefully reviewed.

The general objections to the Scriptural doctrine of the Atonement are well handled. We call special attention to the manner in which Dr. Crawford replies to the allegation that Christ manifested personal reserve respecting the Atonement. It is well to remember that 'the purpose of our Lord's ministry was to make rather than preach, the Atonement;' that 'Christ is the subject as well as the author of the Gospel—His life, death, resurrection, and ascension are included in it as its most important elements; that the teaching of Christ was gradual and progressive, and when most advanced indicated the need of further teaching,' and then, finally, that 'this reserve has been greatly exaggerated.' Our author is most happy in refuting a variety of objections raised to the atoning character of the work of Christ from the silence of the parables, and says, most truly, that 'if we were to proceed upon the principle that anything that is not expressly mentioned in a particular passage which speaks of the forgiveness of sin may be set aside as having no connection with that blessing, I might undertake to prove that repentance is not at all necessary to forgiveness.'

We have devoted unusual space to our notice of this important book. The intrinsic grandeur of the theme, and the masterly treatment it has received from our author, must be our explanation. We have, however, touched only a very few of the points with which he has grappled. It ought to be observed, in conclusion, that he has purposely omitted all reference to the history of the doctrine of the Atonement Nor was it necessary. The treatise is, strictly speaking, a vigorous attempt to establish, by an inductive process, 'the Biblical theology' of the Atonement. Dr. Crawford does not use or defend the soteriology of the Fathers, Schoolmen, or Reformers, nor does he the confession of faith of his own Church. We have not read a theological treatise for a long time which, upon the whole, has given us greater satisfaction.

The Doctrine of the Atonement, as taught by the Apostles; or, the Sayings of the Apostles Energetically Expounded. With Historical Appendix. By Rev. George Smeaton, D.D. Edinburgh: T. and T. Clark.

We cannot too highly commend the conception and general execution of this really great theological work. Professor Smeaton may claim the honour of having inaugurated, at any rate in Scotland, a novum organum of theology. In relation to passing phases of thought in Christendom, he opposes the severely theological character of his work to 'a sort of spiritual religious or mystic piety, whose watchword is spiritual life, divine love, and moral redemption, by a great teacher and ideal man, and absolute forgiveness, as contrasted with everything forensic.' In relation to ordinary Scottish methods of treating theological doctrines, he proposes to establish the doctrine of the Atonement by a severely inductive method. In his former volume he submitted to an exegetical examination the sayings of our Lord in relation thereto; in the present volume he submits to a similar examination the sayings of the apostles. In this he has had predecessors in Germany and Holland—as for example, in the works of Schmid and Van Oosterzee, of which translations have been recently published. But in British theology he has had no predecessor, so far as we remember, in such treatment of the doctrine of Atonement. In his great work on the 'Scripture Testimony to the Messiah,' Dr. Pye-Smith adopted it in relation to our Lord's Divinity. Obviously it is the only satisfactory method. A priori theories constructed for systems of theology can never satisfy independent inquirers concerning a doctrine which, while it appeals to the principles and intuitions of our moral nature, yet as to its facts is a matter of pure revelation. The exegetical method which Professor Smeaton adopts, as opposed to the systematic theology method usually adopted, is clearly the true one.

The question, therefore, is, how far has Professor Smeaton been successful in realizing his method, and what is his exegetical ability? First, we regret that, with all its disadvantages of repetitions and lack of order, he rejected the plan of 'discussing the passages as they lie in situ in the several books,' and adopted the plan of 'digesting them under a variety of topics.' Not only does a strictly inductive method demand the former plan, but very important meanings depend upon the development of a strict chronological order. Professor Smeaton even accepts the arrangement of the Epistles in the English Testament. Next, in our notice of Professor Smeaton's former volume, we were compelled to say that he brought to our Lord's sayings much preconceived theology—that he had not thrown off the heavy burden of the Assembly's 'Confession of Faith,'and that thus his method was seriously vitiated. From this the strictly chronological method would have helped to keep him. In this volume he has perhaps been more successful, but the indications, not to say the bias, of his school of theological thought, are everywhere cognizable, both in phrase and in exegesis—e.g., the term 'surety for others' as applied to our Lord; the statement, 'according to the will of Him that sent Him, He comprehended in himself a body, or a vast multitude;' with the corresponding interpretations of 1 John ii.2. The 'whole world,' according to Professor Smeaton, is 'believers out of every tribe and nation,' 'The redeemed of every period, place, and people.' This bias, too, prompts the interpretation of 1 John i.7 in an objective rather than a subjective sense. Altogether, the subjective conditions of the Atonement are unduly disparaged, although they are not only recognised in Scripture, but are the essential complement of the objective conditions. Throughout, the theological and scholastic predominate over the exegetical and inductive. Professor Smeaton is a very accomplished scholar, and, notwithstanding the qualifications we have mentioned, a vigorous and independent thinker. His work would have been better had its method been more rigidly adhered to, but it is a great and noble work—a credit to British Biblical scholarship, and a great service to doctrinal theology.

An Examination of Canon Liddon's Bampton Lectures in the Divinity of our Lord and Saviour Jesus Christ. By A Clergyman of the Church of England. Trübner and Co. 1871.

This writer is anxious to impale, not only Canon Liddon, but all who hold substantially the Catholic doctrine of the Person of our Lord Jesus, on one or other horn of the following dilemma:—Either Pure Rationalism is our adequate guide, or the Catholic Church is the true divine informant of man. 'Repudiate,' he virtually says, 'orthodox doctrine, or admit that the Church is the depository and organ of Divine revelation.' Protestant orthodoxy confessing Catholic exposition of Holy Scripture, is, to our author's mind, inconsistent in method and fundamentally insecure. He professes not to debate 'the truth or falsehood of a doctrine, but the security or insecurity of a foundation on which a minority of Christians have attempted to erect that doctrine.' In every variety of phrase our author charges upon Protestant interpreters of Holy Scripture, and on Mr. Liddon, as the principal illustration of the painful phenomenon, the prepossession and bias which blunt their exegetical tact; the traditionary and apparently invincible blindness which prevents their understanding the contents of the Bible; and the prejudice which so obfuscates their spiritual perceptions that they continually wrest the true significance of God's Word written, into irrational agreement with the creeds of the Church. Orthodox believers 'never read the other side.' The mastery of standard Unitarian books is no part of clerical preparation in the Church of England, and orthodox Nonconformist ministers are 'not genuinely and honestly acquainted with the adversary at all.' The moral results of Protestant orthodoxy are, in this writer's opinion, deplorable. Where anything has been effected by it, according to our anonymous author, it has not been 'in virtue of the dogma that God is three Persons rather than one Father, but in virtue of truths which are the property of Theism as much as of Ecclesiasticism.' We think he is just when he urges that 'no man or society of men, while abjuring the Church's authoritative, interpreting, and revealing functions, is legitimately empowered to bind on the conscience doctrines which have not reasonable evidence and do not admit of reasonable detailed exhibition.' He is extremely vigorous, if not bitter, in his denunciation of those Protestant divines who, according to him, already surcharged with Catholic or ecclesiastical traditions, pretend to find on Protestant principles the doctrines they know and love in the Holy Scriptures. Repeated examinations of the Bampton lecture of Dr. Liddon have convinced him that the lecturer's method is vicious and unsound, and that no 'unbiased individual judgment, rationally exercised, can deduce from the Bible the doctrines of Christ's co-equal deity.' The work which follows is a searching attempt to grapple with the Scriptural argument as presented by Mr. Liddon. There is great ingenuity in the method of attack. The author lays hold of the most consummate expression of Mr. Liddon's theology—one on which Trinitarians of different schools might join issue with him, and which can hardly be said to be the explicit doctrine of the Nicene or Athanasian Creed—viz., 'that our Lord's Godhead is exclusively the seat of His personality, and that His manhood is not of itself an individual being.' There are those who may say that in this statement Mr. Liddon somewhat verges on Monophysitism, and therefore on a special theory which is intended to explain what for ever must remain inexplicable, if the two halves of the great synthesis are both to be held with equal tenacity. We are not concerned here with this theory further than to show that the author continually supposes this fundamental principle involved by Mr. Liddon in every reference which Holy Scripture makes to the humanity of our Lord. The leading features of the Catholic doctrine in the matter seem to us to be a repudiation of any theory on the how of the hypostatic union, and a continuous assertion of the veritable humanity as well as the eternal godhead of the Christ. Our author refers to the various and abundant proofs contained in Holy Scripture of the humanity, as if they were, pro tanto, a denial of the vast induction of theology touching the Person of the Lord. He appears to imply that every investigator in this great field of theological inquiry must necessarily go through the entire induction for himself before he is at liberty to see in any particular passage of Scripture anything more than what a rigid grammatical praxis can make out of it. Let us take an analogous case: The doctrine of gravitation (together with the third law of motion) is established on a wide induction of facts, still the realization of the truth of it requires a careful elaboration of the facts in a generalized form, and a certain amount of imagination. The motion of the earth towards the falling rain-drops; or the circumstance that each fly on a window-pane drives the round earth backwards in its upward march, is absolutely inconceivable and incredible taken as a separate, isolated fact of observation; and when the observer goes to the special supposed phenomenon he must take with him pre-suppositions and broad generalizations, which countervail all the evidence of his senses. No one fact of attraction would be enough anywhere in the vast field to determine the law, or even suggest it; the majority of isolated facts taken alone would—nay, still do—suggest a counter theory; and yet, for all that, the theory of universal gravitation may be held dogmatically, and must be brought to interpret an apparently recalcitrant fact without violating any principle of induction. It does not follow, even if the Niceno-Constantinopolitan Creed be accepted as a true induction of the facts of the Scripture, and a broad and satisfying generalization of the revealed Essence of the Godhead and of the Person of Christ, that those who do so accept it are bound to believe the creed to be the result of supernatural guidance given to the Church; nor is it just or rational in their application of it to see all it involves in every text of Holy Scripture on which its elements are presumed to rest. Our anonymous clergyman is lavish in his terms of abuse, and, though careful to quote Mr. Liddon's own words, he does not hesitate to speak continually of his 'heedless rhetoric and readiness of assumption,' of his 'reckless verbiage and stilted exposition and neglected context,' of his 'rapacious deduction,' and 'unscrupulous eagerness, in the face of probability, to appropriate ambiguous language.' He sings a cuckoo-note of 'pre-supposition' and 'orthodox bias' blinding orthodox eyes, and all the rest of it. It would seem that those who take a diametrically opposite view of the Person of our Lord always 'calmly review the evidence,' and are never moved by any predisposition whatever. Now, nothing has seemed to us more obvious than that this clergyman of the Anglican Church has gone with a thorough Arian, if not Unitarian bias, to the New Testament, and he cannot see there what to the consciousness of millions of honest thinkers is as plain as the sun in the heavens. It would be just as easy for Mr. Liddon to turn round, and with text after text accuse his critic of foregone conclusions, of arrant scepticism, of ignorant sciolism, of colour-blindness.

We think that it is scarcely fair of this anonymous critic to promise to refute the Protestant method of Mr. Liddon in demonstrating the Deity of our Lord, and then to commence by undermining, not simply the authenticity of John's Gospel, but the trustworthiness of the synoptists. If the New Testament is to be blown upon as well as the Protestant principle, let us understand one another, and not waste time in writing our rational vindication of the orthodox doctrine of the Godhead.

It is impossible to go into the details of the criticism of Mr. Liddon in a short notice, we therefore confine ourselves to two more remarks on the principle of the volume. The author seems to think that nothing but Catholic, conciliar orthodoxy can be held to account for the perverse exegesis of Protestant theologians, and their unthinking trust in the revealed dogma of the Divine-humanity and Deity of our Lord. Surely the very fact may be in itself a vindication that, apart altogether from Church authority, and apart from the Bible also, in the history of religious thought and philosophical speculation there are predisposing causes and tendencies which lead up to this great induction. Apart from Christianity altogether, religious men have with surprising frequency believed either in Divine incarnation or in apotheosis, or in both. No wonder, when the religious instinct points so strongly in this direction, that the exegetical faculty may be assisted by it to see what mere grammar may sometimes fail to see.

The speculative view, the induction which this author would justify as the final dictum of Biblical theology, would, after all, go a long way in the direction of the truth. He admits the Christ of the New Testament to be more than man; he cannot deny He is the giver of all spiritual gifts to man, and possesses many other lofty sublime superhuman functions. The difficulty in this whole class of exegesis has been felt for ages, and appeared in the Nicene controversy; it leads to practical tritheism, to a rivalry on the throne of God. If the Biblical theory of the author be accepted, he who is less than God is, practically, the God of the Christian; but this, with the Bible in our hands, is impossible. It is the intense monotheism of the Bible, and of Christ himself, which has driven the Protestant Christian consciousness, as well as the Catholic Church, into the formulization of the orthodox doctrine of the Trinity. We cannot affect to regret that the arguments and method of Mr. Liddon should have received so searching a criticism. Our author's extra-bilious hatred of rhetoric has betrayed him into unnecessary severity of personal invective, but there is a manly and obvious desire to be fair and honourable in his treatment. It is a war to the knife over the most sacred theme in human thought, and, while we do not attempt to justify all Cannon Liddon's interpretations, or stand by all his philosophy, we believe that he is much nearer to the thought of St. John and St. Paul than his critic.

Select English Works of John Wyclif. Edited from original MSS., by Thomas Arnold, M.A. Oxford, at the Clarendon Press. 1869. These volumes were undertaken by the delegates of the University Press, at the earnest instance of the late Canon Shirley, the accomplished editor of the 'Fasciculi Zizaniorum Magistri Johannis Wyclif cum Tritico' of Thomas Netter, of Walden, one of the series of 'Chronicles and Memorials of Great Britain and Ireland during the Middle Ages,' issued by the Master of the Rolls. The learned Canon intended to have personally superintended their preparation, and to have prefixed to them an Introduction, in which he would have endeavoured to fix the exact theological position of the writer, in reference both to his own and to later times, besides probably settling, so far as the means at our disposal allow, the chronology and authenticity of the immense mass of writings ascribed to Wyclif—a task for which he was eminently qualified, having devoted the best part of ten years of his life—alas! too short—to the study of the works and age of the English Reformer. The lamented death of Dr. Shirley devolved the duty of preparing these select works for the press on Mr. Arnold, whom he had previously requested to act as his editorial assistant.

Some time before his death, Dr. Shirley had compiled, partly from previously-published catalogues of the writings of Wycliff, such as those of Bale, Leland, Tanner, Lewis, and the late editor of this Review, and partly from other sources, a carefully prepared catalogue of his own, which he issued from the press in 1865, adding to each article critical notices of the evidence on which it was assigned to the Reformer, and intimating in the preface that one of his objects in the publication was to solicit the aid of scholars generally, in making the catalogue complete. What success this intimation met with does not appear. There is but one writing of Wyclif's published in these volumes which is not included in Dr. Shirley's catalogue, the 'Lincolniensis,' vol. iii. 230. Mr. Arnold prints it from a manuscript in the Bodleian, in which it is inserted between two other tractates, both of which appear in this selection, and one of which had previously been published both by Dr. James and Dr. Vaughan, who, as well as Ball, Lewis, and Dr. Shirley, also ascribe the other to the Reformer. It would have been more satisfactory, therefore, if he had given his reasons for including it in his selection, as it is scarcely possible that it had been 'overlooked,' especially by Dr. Vaughan and Dr. Shirley, the inference from which would be that they regarded it as of much too doubtful authenticity to be even noticed; and all the more so, that although he had previously said (vol. i. 3), 'I have no doubt that this, like most of the remaining contents of the manuscript, was written by Wyclif,' in the note which he has prefixed to the tractate (vol. iii. 230), he confesses 'it cannot be denied that it contains nothing which might not equally well have been written by one of his followers, as Herford, or Repyndon, or Aston.'

Dr. Shirley's catalogue enumerates sixty-five English works which are attributed to Wyclif. Of these, however, Mr. Arnold has only published thirty-two, the others being omitted on one of the following grounds: either 'that they are certainly not by Wyclif, or that their authenticity is more doubtful than that of those selected, or that they are in themselves less valuable, or that they have been already frequently printed.' It is on this last ground, especially, that he omits the Wycket, the best known, and at one time also the most popular of all Wyclif's writings. The omissions are enumerated, vol. iii. et seqq., where Mr. Arnold also states his reasons for assigning each to the head under which it is classified. Some of these reasons are conclusive—e.g., when he rejects the 'Speculum vitæ Christianæ,' because it is found to be a little manual of religious instruction, compiled in English by the direction of Thoresby, Archbishop of York, in the year 1357. But those assigned in other cases strike us as being open to considerable question—e.g., the only one alleged for the rejection of the 'Early English Sermons' is, that 'no one except Dr. Vaughan ever ascribed them to Wyclif, and the partial examination I was able to make of them at Cambridge last year convinced me they were the production of a traveller in the well-known track of homiletics, who possessed no spark of the erratic and daring spirit of our author.' Dr. Vaughan was not the man to rashly commit himself on such a subject, and it is quite possible that his opinion was based on something more than 'a partial examination' of the MS. In other cases Mr. Arnold has endorsed his opinions, though without any reference to him; a more thorough 'examination' might, therefore, have led him to a similar agreement with Dr. Vaughan in this. But Mr. Arnold's omission of some of the other writings included in Dr. Shirley's Catalogue on the ground of their authenticity 'being more doubtful than that of others selected,' is even more summary than his dismissal of the judgment of Dr. Vaughan on the subject of the 'Sermons.' The reason he assigns is, that after carefully reading them through, he 'considered that whether from the absence of a tone of authority, or from the contractedness and poverty of the style, or from peculiarities of diction, or from the multiplied indications of a period of active persecution, it was more probable that they proceeded from some Lollard pen, writing from ten to thirty years after the Reformer's death.' And this appears in the preface to vol. iii., after his Confession in the preface to vol. i. 'Relying on the consensus of all the ordinary English historians, including Lingard. I came to the study of the questions affecting the authenticity of writings ascribed to Wyclif with the preconceived belief that the attempts of the English State and hierarchy to coerce heretical or erroneous opinions had not, previously to the enactment of the famous statute commonly called "De Hæretico comburendo," in 1401, proceeded to the length of inflicting capital punishment, either on the gibbet or at the stake. The common impression certainly is—and it was shared by myself—that no one suffered death in England for his religious opinions, by direct infliction at the hands of the magistrate, before William Sawtre, the first victim to the statute above-mentioned.... Being led to examine narrowly the grounds of the supposition above-mentioned, I came upon certain facts which tended to throw doubt ... on (it). Mr. Bond, keeper of the MSS. at the British Museum, was good enough to point out to me a passage in the Chronicles of Meaux ... which is much to the purpose.... Abbot Burton says (vol. ii. 323) that the Franciscans or a section of them, opposed certain constitutions of John XXIII., who therefore caused many of them to be condemned to be burnt, some in France in 1318, others at various places in France, Spain, Italy, and Germany in 1330; and that among the severities practised on this last occasion, "in Anglia, in quâdam sîlva, combusti sunt viri quinquaginta-quinque, et mulieres octo, ejusdem sectæ et erroris." This is indefinite, certainly, but there seems no possibility of questioning its substantial truth; and if it be true, then men and women were burnt in England for heresy before 1401!' We have no means of judging of the 'multiplied indications of a period of active persecution' in the writings which are ascribed for that reason to 'from ten to thirty years after the Reformer's death,' but they can hardly be more decided or more numerous than similar indications, even in the 'Sermons,' contained in the first and second of these volumes, the 'authenticity of which, taken as a whole,' Mr. Arnold tells us, 'cannot reasonably be questioned.' The following are examples: 'Antecrist denyeth not to alegge Goddis lawe for his power; but he seith that, if men denyen it, thei shal be cursid, slayn and brent' (vol. i. 111). 'Crist diffineth thus, that who so is wroth to his brother is worthi of judgment to be dampnyd in helle: and who so with his ire speketh wordis of scorne, he is worthi to be dampned in counsaile of the Trinitie. And who so with his wrathe spekith folily wordis of sclaundre, he is worthi to be punishid with the fire of helle. Myche more yf preestis now withouten cause of bileve sleen many thousand men, thei been worthi to be dampnyd' (vol. i. 117). 'They procuren the people, bothe more and lesse, to kille Cristis disciplis for hope of great mede' (vol. i. 153); an evident allusion to the Act surreptitiously foisted into the Statute Book by the prelates in 1382, like the following, 'And herfore make them statutis stable as a stoon; and thei geten graunt of knyghtis to confirmen hem. O Crist ... wel y wote that knyghtis tooken gold in his case, to help that thi lawe be hid' (vol. i. 129). 'And this word (Luke vi. 23) comfortith symple men, that ben clepid eretikes and enemys to the Chirch, for thei tellen Goddis lawe: for thei ben somynned and reprovyd many weies and after put in prison, and brend or kild as worse than theves' (vol. i. 205). 'Seculer men for muck ben to these prelatis ... and these betraien Cristene men to turment, and putten hem to death for holdinge of Cristis lawe.'

Had Mr. Arnold consulted Burton for himself, he would have found another passage: 'Hiis diebus (1201) idem papa Innocentius tertius, Philippo regi Franciæ misit ut terram Albigensium converteret et hæreticos deleret. Qui plures capiens cremari fecit; quorum aliqui in Angliam venientes vivi comburebantur' ('Chronicc. Mon. de Meesa,' ed. Bond. i. 333). And if he had pursued the subject further, he would have found the abbot's testimony confirmed by that of Thomas of Walden, of whom he speaks, vol. iii. 9, who says: 'Tempore Joannis Anglorum regis veniunt in Angliam Albigenses hæretici, quorum multi capti vivi combusti sunt' ('Doctr.' i., 2d ed., 1532); and also by Knyghton, who, speaking of the same reign, tells us: 'Albigenses hæretici venerunt in Angliam, quorum aliqui comburebantur vivi' (ap. Twysden, x. Script. 2418): that according to the 'Liber de Antiquis Legibus,' there was an Albigense burnt in London in 1210 (ap. Hook, 'Lives of Abps. of Cant.,' i. 153): and that Ralph of Coggeshall tells us of two persons that were burnt for heresy at Oxford in 1222 ('Chron. Angll.' 268). He would also have discovered that, so far from being 'the first victim to the Statute de Hæretico comburendo,' Sawtre did not suffer under that Act at all. The warrant for his execution had been signed and his execution had taken place before the Act was passed. ('Rott. Parl.' iii. 459. Fascicc. lix.) Such lawyers as Britton, Bracton, Fitzherbert, and Chief Justice Hale maintain that heresy had previously been punished with death under the common law of the realm. (Hale, 'Pleas of the Crown,' i. 383.)

But although for these and other reasons we cannot estimate the critical value of these 'Select works' at all highly, we welcome their appearance with great thankfulness as a very important addition to the materials already supplied, especially by Dr. Vaughan, Dr. Shirley, and Dr. Lechler, for the study of the times and works of the Reformer. They add but little to our knowledge of his opinions or of those of his followers, but they throw great light on his unwearied industry and the heroic zeal in the cause which he espoused; and particularly the 'Sermons,' which were evidently intended to be used by his 'poore preestis' in preaching to the people, on the means by which he acquired so paramount an influence with his countrymen generally. They will not, by any means, supersede Dr. Vaughan's carefully prepared 'Tracts and treatises' (Wycl. Soc., 1845), but rather add to their value. We shall yet hope that the delegates of the University Press will issue, if not all, at least the more important of the English writings of the Reformer which are still unpublished; and, if that were followed by another or two of his Latin theological treatises, under the editorship of some such competent scholar as Dr. Lechler, to whom we are indebted for admirable editions of the 'De Officio Pastorali' (Lips., 1863) and the 'Trialogus,' recently issued from the Clarendon Press, they would do the ecclesiastical student a most noble service.

The Martyrs and Apologists. By E. de Pressensé, D.D. Translated by Annie Harwood. Hodder and Stoughton.

This second volume of Dr. Pressensé's great work on the early years of Christianity, like its predecessor, has been specially prepared by its author for this English edition. Although not, perhaps, of such familiar and pregnant interest as the first volume, which contained the history of the first Christian century, it is yet hardly possible to exaggerate the importance of the sub-apostolic age, its crystallizing life and formulating dogmas, its incipient errors and manifold oppositions; and we need not say that M. de Pressensé brings to the delineation of these the rich eloquence, epigrammatic characterization, keen spiritual insight, and ample learning which have given him perhaps the very foremost place as a Church historian and apologist among his contemporaries in France. Especially must we note the scientific skill of his arrangement, and his artistic sense of proportion—an essential feature, without which a general history becomes a mere encyclopædia. The volume abounds in finished portraits and descriptions. While, however, M. de Pressensé holds firmly by the great principles of the Christian revelation, as they are held by orthodox theologians, he is yet so essentially independent in his judgments, and sympathetic in his charities, that he is utterly removed from either narrowness or dogmatism. He thus combines orthodoxy with liberality, as he does scientific exactness with popular representation, in a way which makes his work for general uses as valuable in England as it is in France. It takes a place of its own, with a power, completeness, and eloquence not likely soon to be surpassed. It is affecting to think how in the midst of the sad tragedies of Paris during the past nine months the author has been engaged, while the translator and printer have been doing their work. The present volume is divided into three sections. The first treats of the missions and persecutions of the Church; the second of its most illustrious representatives, the Fathers of the second and third centuries; and the third of its controversial conflicts, presenting a complete outline of the Apology of the Early Church. We can only touch one or two points, premising that M. de Pressensé's wonderful touch quickens into life and beauty things that dilettanti readers are accustomed to turn from as dry and barren. M. de Pressensé first describes in a few masterly paragraphs the conditions, and, that we may the more vividly apprehend the magnitude of the Church's conquests, he summarizes the elements of conflict; on the one side, the simple, unaided spirituality of the Church, her poverty, lack of prestige, prejudice, and simplicity; on the other, the moral corruption, the intellectual as well as physical sensuousness, the religious fanaticism, the philosophic materialism and infidelity of heathenism. We had marked for quotation more than one eloquent paragraph, but must forbear. M. de Pressensé maintains the continuance and only gradual cessation of miraculous powers in the Church. Equally beautiful and masterly is his picture of Christian life during persecution, carefully gathered in its details from patristic writings. Of the persecutions themselves he gives a discriminating account, especially of the severest and most anomalous of all, the persecution under Marcus Aurelius. Alexander Severus relaxed the severity of Imperial infliction, and on one occasion even exceeded some of our modern Churchmen; for, when some Roman tavern-keepers memorialized him for the closing of a place of Christian worship, he refused, saying that 'It was better that a god should be worshipped in that house, be he who he might, than that it should fall into the hands of tavern-keepers.' He also so much admired the principles of Christian Church government that he sought to introduce some of them into the administration of the empire. In this portion of his work M. de Pressensé gives us admirable epitomes of the principal Christian apologies. Concerning his portraits of the Fathers of the Church, beginning with the Apostolic Fathers, then arranging in two classes the Fathers of the Eastern and of the Western Churches, we can say only they are most admirable. Some are medallions, some are full-length figures; they all constitute a gallery of great richness and brilliancy. M. de Pressensé is never greater than when portrait-painting. We can only commend this very instructive, eloquent, and fascinating book to all who care to know how the forms of Christian life, which fill eighteen centuries, had their origin; once taken up, they will find it difficult to lay it down. It is only just to say that, aided in matters of scholarship by learned friends, Miss Harwood has achieved the translation with great care and ability: while converting idiomatic French into idiomatic English, she has admirably preserved the vivacity and antithesis of M. de Pressensé's style.

The Ten Commandments. By R. W. Dale, M.A. Hodder and Stoughton.

The ten 'Words' of Sinai, both as an injunction of mere authority, and as a mere prohibition of evil, are a very inferior rule of Christian life. They are adapted to the nonage of men, and they relate, in part, to vices from which all men of ordinary Christian morality are far removed; they are, in fact, an authoritative legislation for men who have not yet risen to the intelligent recognition of the great principles of right and wrong, and who know nothing of the love of God and of holiness—which, by making a man a law to himself, makes statutory legislation in the domain of religion and virtue superfluous. The humiliating thing is, that after eighteen centuries of the 'Sermon on the Mount,' and of the principles and constraints of the Gospel of Christ, any teaching from the 'Ten Commandments' should be either requisite or possible. But so it is. There are multitudes of men and women upon whom sheer authority alone will tell, who love to be dealt with as we deal with children; but even with these, among ourselves, Mr. Dale has to exercise his ingenuity in finding practical applications for the first two of the commandments, which relate to idolatry. With the rest he has no difficulty—they furnish him with texts for the inculcation of much practical and urgent moral teaching, often entering, as in the fifth and ninth commandments, into domains of life and relationship that are not often touched by preachers. We especially commend Mr. Dale's wise and beautiful treatment of the fifth commandment; his remarks on family relationships and duties are very felicitous and timely. We cannot agree with Mr. Dale's conclusion that the Sabbath originated with the Leviticus. Some of his arguments in support of it, as, for instance, that the gathering of manna was interdicted on the seventh day before the delivery of the decalogue, to prepare the people for the new Sabbath-keeping, are singularly weak, especially in an acute reasoner like Mr. Dale; while all the presumptions are, we think, against him. We think, too, that the Divine authority for the Lord's Day is stronger than he represents it to be. These, however, are but exceptions to the strong approval and admiration that the volume has constrained. The simple, nervous, lucid style, the clear discrimination, the pointed, practical faithfulness, and especially the manly, fearless honesty of Mr. Dale's expositions, demand the very highest eulogy. It is a vigorous, useful, and honest book.

Fundamentals or Bases of Belief concerning Man, God, and the Correlation of God and Man. By Thomas Griffith, M.A., Prebendary of St. Paul's. Longmans.

This extremely interesting book is justly entitled a 'Handbook of Mental, Moral, and Religious Philosophy;' and the author, while fully alive to the latent expression of physiological metaphysics, takes a firm stand on the datum of consciousness, and establishes the substantial, moral, religious, progressive, and permanent qualities of the human being, as well as the intelligence and personality of God. The author then proceeds to those facts of history which show that God is carrying on a development for the human race, by awakening men to their need of himself, by sending gifted spirits to respond to this need, by originating the sacred family, nation, and brotherhood, by dwelling in the midst of this brotherhood, by assimilating its members to His own image, and perfecting them in His final kingdom. The volume is full of quotations from the masters of human thought, and is pervaded by a very high tone of speculation. Distinctive doctrines of the Gospel are scarcely touched upon, but they are not ignored. The author makes good his profession that in spite of 'the dust rained by the conflict of opinion in this unsettled age, there are foundation truths upon which to plant the tottering feet.'

Seven Homilies on Ethnic Inspiration; or, on the Evidences supplied by the Pagan Religions of both primæval and later Guidance and Inspiration from Heaven. By the Rev. Joseph Taylor Goodsir, F.R.S.E. Part First of an Apologetic Series and a sketch of an Evangelical Preparation. Williams and Norgate. 1871.

There is a wonderful flourish of trumpets about this volume. One might almost suppose that Mr. Goodsir was the first man who from a purely Christian and Biblical standpoint recognised a divine order in the evolution of the human race—a divine and supernatural guidance afforded to the nations of the world beyond the limits of the Hebrew people and the Christian Church. It is remarkable that in spite of his considerable learning he makes no reference to such popular treatises as Archbishop Trench's 'Hulsean Lectures,' or Archdeacon Hardwick's work entitled 'Christ and Other Masters,' or the abundant labours of Döllinger, De Pressensé, Creuzer, and others in the same region. He does not appear in the whole discussion to look into the metaphysical ground of the facts to which he alludes, nor attempt to generalize the law of divine illuminations, nor even to show that the extraordinary light possessed by the 'ethnics,' by great sages, by distinguished races of the old world, is any vindication in itself, of the Father's heart. We believe that Mr. Goodsir has something to say well worth hearing, and while he is aiming to redeem what he calls catholic history from 'rationalizing mythologers like Professor Max Müller, and rationalizing theologians like the Rev. Baring-Gould,' it is rather curious that he should have so little to say in reply to the theories of Sir J. Lubbock, Mr. Tylor, Mr. Darwin, Mr. M'Lellan, and others, whose principles and facts, if they have any truth in them, destroy much of his position. We believe it is a rejoinder to the theory of evolution, and of the utterly savage origin—to say the least—of all our civilization to go back steadily on the traces of the 'intellectual antiquity of man,' and to follow the line of human elevation along the course of certain sublime traditions. There is, however, something mortifying in the extraordinary dependence Mr. Goodsir places on the divine origin of the Great Pyramid. Adopting all Professor Piazzi Smyth's most dubious speculations as to the astronomical significance of the Great Pyramid, he comes to the conclusion that the subtle measurements and recondite facts of modern astronomy, must have been revealed to the builders of the Pyramid, and that the Pyramid was not only a protest against astrology, but is frequently referred to in Holy Scripture! The proof of this is flimsy in the extreme. Mr. Goodsir accepts Mr. Osburn's theory of the early history and mythology of Egypt, and Mr. Galloway's elaborate and inconclusive arguments on the chronology of Egyptian dynasties. It is extraordinary that he does not refer to the Vedic faith, nor make any mention of Buddhism. There is much in the sixth and seventh homilies worthy of careful consideration. The philosophy of the heathen oracles, the significance of dreams, and the ethnic doctrine of Divine Providence and judgment, deserve our hearty recognition; but the ethnological authorities to whom he appeals for his facts are generally of the highest speculative class, the class that may be called crotchety.

The Problem of Evil. Seven Lectures. By Ernest Naville. Translated from the French, by Edward W. Shalders. Edinburgh: T. and T. Clark.

We called attention to M. Naville's very able and popular lectures when they appeared in the original (British Quarterly Review, vol. 1. p. 286); we need therefore only announce this translation by Mr. Shalders, which is done with an intelligence and a precision which places the English reader almost upon a par with readers of the French original. The book is a very valuable and honest apologetic, and we shall be glad to know that English readers are induced by Mr. Shalders' translation to make themselves acquainted with it.

The Hidden Life of the Soul. From the French. By the Author of 'The Life of Madame Louise de France,' &c., &c. Rivingtons.

This volume consists of certain brief meditations of Père Jean Nicholas Grou on some of the deepest realities of the spiritual life. This saintly man, born in 1731, and educated by the Jesuit fathers, lived through stormy and eventful days an uneventful life that was hidden with Christ in God. His fellowship was with the Father and the Son, and his spirit seemed above the need of any other companionship. There is more of the spirit of à Kempis than of Aquinas in him, and a clear, stainless, childlike sweetness pervades all his utterances. With exceedingly few exceptions, there is nothing in these meditations which would determine the ecclesiastical position of the writer. They have to do with truth and reality, with eternal beauty and purity, with the redemption in Christ Jesus, with the mysterious joys of the interior life. 'Assuredly (says he) God would not have a soul which clings to Him, scared at the thought of the last narrow passage to be crossed in reaching Him. But no set words or thoughts will enable us to meet death trustfully. Such trust is God's gift, and the more we detach ourselves from all save Himself, the more freely He will give us' this, 'as all other blessings. Once attain to losing self in God, and death will indeed have no sting.' 'God calls such rather to a perpetual death to self, in will, in thought, in deed; so that when the actual moment of material death arrives, it is but the final passage to eternal joy for them.' How near the saints of God approach each other! What gathering together is there unto Him!

Breviates, or Short Texts and their Teachings. By the Rev. P. B. Power, M.A. Hamilton, Adams, and Co.

The author of this volume has long been known as the writer of many admirable, sententious, readable tracts, through which he has exercised a wide and beneficial influence. The same happy characteristics of sharp phrase, proverbial sentence, apt illustration, original turns of thought, and earnest piety which mark his tracts, are to be found in these short sermons. There is here more sturdy thinking, taking indeed quaint, pleasant forms of expression, than is contained in many a more pretentious work. We feel inclined to compare it with Beecher's 'Familiar Talks,' different though it is in its style, it has the same forceful, wise, and broad tone in dealing with many special aspects of spiritual life. If sermons are to be reduced to a ten minutes' limit, then we could wish them to be not unlike these.

One Thousand Gems from the Rev. Henry Ward Beecher. Edited and compiled by the Rev. G. D. Evans. Hodder and Stoughton.

Perhaps no preacher of modern times has said so many wise and good things as Henry Ward Beecher, or said them so well. His sermons abound with passages of racy description, of penetrating exposition, of rhetorical brilliancy, and of fervid, practical urgency. Mr. Beecher's habits of preparation make this very remarkable. Most orators prepare their best passages, and are careless about their frame-work. Mr. Beecher does the reverse: he prepares his frame-work, and trusts to the inspirations of his regal creative imagination to conceive and shape his most brilliant things. Mr. Evans has culled out of the reported sermons of this great preacher a thousand 'Gems.' They are full of wisdom, depth, and beauty. A more precious and suggestive table book—a book to take up in the morning, for a fresh, dewy germinant thought to lay upon the heart, and to expand into the religious wisdom of the day—it would be difficult to name.

The Peace-maker; or the Religion of Jesus Christ in His own Words. Dedicated to all His Disciples. By the Rev. Robert Ainslie, of Brighton. Longmans, Green, and Co.

We like the idea of Mr. Ainslie's little book better than we do the preface in which he expounds it. The latter seems to undervalue those parts of the New Testament which are not the ipsissima verba of Jesus Christ, and apparently casts a reproach at the grand science of inductive theology. Surely there is room for the most varied approach to the revelation of God. History of dogma is not to be despised if we wish in true brotherhood to understand the thoughts of past ages. We agree heartily with Mr. Ainslie in his unwillingness to allow to any doctrinal standards whatever the place due to the words of Jesus. All dogmatists, however, and Mr. Ainslie cannot be shut out from their number, have a trick of believing that the words of Jesus are best explained and enforced in their own system. We think that the translation and arrangement are for the most part excellent. Mark's Gospel is made the central line for the arrangement, and this always seems to us the most satisfactory principle. Mr. Ainslie translates from Tischendorff's eighth critical edition. We are rather surprised to find some omissions, such as the words of our Lord addressed to Paul and John, and a few others from Mark and Lake's Gospel. We think that at times he becomes an interpreter as well as translator; e.g., he translates δῶρον in Matthew x. 5, as 'offering to God,' and ἐν τοῖς τοῦ πατρός μου, in Luke ii. 49, as 'in the house of My Father.' We doubt whether Τελώνης is accurately or satisfactorily translated 'tax-gatherer,' nor do we see why, if ἄρχων is translated magistrate, the Greek terms for moneys should have been retained. However, these are minor blemishes. There is very great care and wisdom shown in the translation as a whole, which does not aim at preserving the tone of the authorized version, but at putting into nervous, modern English the words of 'the Peace-maker.'

Christ in the Pentateuch; or, Things Old and New concerning Jesus. By Henry H. Bourn. S. W. Partridge and Co.

This volume is the result of much careful and devout study, not only of Holy Scripture, but of some of the best and most thoughtful interpreters of the Pentateuch. The literature bearing on the typology of Scripture is very extensive and unequal in value, and Mr. Bourn has added to the long list a treatise, the aim of which is greatly to enlarge the doctrinal significance of the ritual and sacrificial worship of the Hebrews. The author sets aside Dr. Alexander's prudent canon on the determination of the typical character of the Old Testament history by the express teaching of Scripture as highly unsatisfactory, and proceeds to find the most recondite evangelical truth in minute circumstances and details of the old worship. Analogies may be found between the tabernacle in the wilderness, and the tabernacle of our Lord's humanity, but when the shittim-wood, the gold, the silver, and the brass, have all to do special duty in working out the analogy, when 'the blue covering is made the manifestation of God's love in the ways and death of Christ,' the 'purple as the manifestation of the God-man,' the 'scarlet as the manifestation of the true dignity and glory of man as seen in the Son of Man,' the 'goat's-hair curtain as a memorial of the death of the Lord Jesus Christ as an offering for sin,' and 'the rams' skins dyed red, the outward aspect of Christ as born into this world to die, and 'the badgers' skins as the outward aspect of Christ as having neither form nor comeliness to the natural heart,' we feel that Mr. Bourn has gone beyond his depth, and endangers the significance of the analogy altogether. This allegorical interpretation of Scripture runs the risk of transforming the holy Word of God into a collection of pretty riddles, and makes the whim, audacity, or it may be, good taste of the interpreter, the revelation of God to mankind. It would be just as wise, just as reverent, and perhaps more to the purpose, to see in the seven coverings of the ark, the last seven days of our Lord's life, or any other seven things mentioned in the Old or New Testament. We much prefer Dr. Fairbairn's interpretation of the Cherubim to that of our author. The sentiment that pervades the volume is admirable, but we have very little confidence in the method of interpretation adopted by Mr. Bourn, and the school to which he belongs.

Keshub Chunder Sen's English Visit. Edited by Sophia Dobson Collet. Strahan and Co. 1871.

This is a volume of more than six hundred pages, filled with the reports of the various public meetings which Mr. Sen attended during his English visit, and the sermons and addresses delivered by him on numerous occasions. We have frequently referred to the work of the Baboo Sen, to what is noble and grand in it, and also to the striking method in which he holds himself aloof from purely Christian thought and enterprise. We merely remark now on the significant welcome he received from all the leading Christian societies in England, the fine and appreciative sympathy he won from the representatives of almost every phase of religious thought in England. This did not prevent his very frequent allusion to the sectarianism of our Christianity. He has gone back to India confirmed in his bare Theism, and in the mystic theology which has been his consolation. The mode in which he patronizes the Bible, the Christ, and the Church of God and Christianity, may be perfectly explicable from his education and his standpoint, but it hardly shows that deference for the religious consciousness of the West which he is so anxious that we should accord to Indian religion. This patronage, often supercilious, if tendered by one who had resiled from Christianity, instead of one who, from a Heathen-Theist standpoint, was drawing near to the Kingdom of God, would be mischievous and offensive. We notice that the address presented to him by the clergy of all denominations at Nottingham is given at length as well as his outspoken reply. The speech he made before the Congregational Union is also included, and his sermon on 'The Prodigal Son.' We believe his mission may prove a harbinger of light and hope for his country,—it corresponds with the attitude assumed by philosophic reformers beyond the pale of the Church at many crises in the history of Western Christianity.

The Hebrew Prophets. Translated afresh from the original, with regard to the Anglican Version, and with illustrations for English readers. By the late Rowland Williams, D.D., Vicar of Broadchalke. Vol. II. Williams and Norgate. 1871.

This volume completes, we suppose, the publication which Dr. Williams projected before his lamented decease. It includes the prophets Habakkuk, Zechariah, and Jeremiah, a version of Ezekiel, and a fragment from his translation of Isaiah lii.-liii. To the translations of the three prophets first mentioned are prefixed introductory dissertations, which are not, however, to be regarded as general introductions to these prophetical Scriptures. The first is occupied with a vigorous attempt to bring into the language of modern thought the famous verse of Habakkuk, or rather, the thought of the Hebrew prophet about the relations of life and faith, as these were subsequently conceived by the apostles of Christ, and expounded in theological systems. We could hardly discuss the question without occupying a space equal to that of the author. There is much hardness coupled with his great learning; there is roughness of translation, and lack of susceptibility to the deeper beauties of the prophetic Scripture, which take away our highest satisfaction with these versions; while a curious admixture of extreme rationalism with mediæval sympathies is very noticeable. Thus, after repudiating all the directly Messianic or predictive qualities of Jeremiah's prophecies, he says (p. 69), 'The collapse, first of popular predictions, and at last of those which seem well grounded, until they are brought into contact with tests of priority or meaning, teaches us the depth of Gibbon's sarcasm, that "with all the resources of miracle at their disposal, the fathers of the Church betray an unaccountable preference for the argument from prophecy." The sting of the remark depends on the supposition that religious faith must have a ground external to its own sphere. It disappears when we recollect that Deity is revealed to us by moral attributes more evidently than by power or wonder.' Surely the sting of the remark is that the great authority of Gibbon should thus insinuate that there was no miraculous evidence worth quoting. Is not the 'supposition' based after all on deepest truth? Can we lose the 'sting' by being ready to inflict it upon ourselves, by endorsing Gibbon's sneer, and making it one element of our faith? Dr. Williams follows up these remarks by many others, which reveal his rationalistic sympathies. Thus he speaks of 'the aggregation of later writers under the name of Isaiah,' and says 'what Jeremiah was for Israel (in the way of meriting Divine favour), Christ is for mankind.' It is very amazing, after remarks of this kind, to find that his commentary on Jeremiah i. 5—'Before I formed thee in the belly, I knew thee,' &c.—is as follows: 'The eternal law that fitness is the gift of God, though human officers or assemblies may consign to it a sphere, appears in Jeremiah's sense of consecration from his birth. Hence the rightful indelibility of holy orders when deliberately accepted.' Dr. Williams's arrangement of the order of Jeremiah's prophecies is very thoughtful, and his moral sympathies are throughout very lofty and pure.