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we reviewing the book at length, we should have to take exception to some points in the argument; but this does not prevent us from saying that, in every way, the pamphlet is one of great interest, from which any one who can read it in a thoughtful, critical mood will draw much valuable information on the relations between the Rome of the Republic and the Empire, and the Rome of the Popes. We need not, however, enter here at any length on Mr. Formby's argument, as in two early numbers of this REVIEW he will himself draw it out in full detail, and place it before our readers.

S. Thomas of Canterbury. A Dramatic Poem. By AUBREY DE VERE, Author of "Alexander the Great." London: Henry S. King & Co.

R. AUBREY DE VERE'S dramatic poem reaches us too late to

DUBLIN REVIEW for October we hope to comment at length upon a work, which from every point of view is remarkable, and which most ably and amply sustains the fame of its predecessor, "Alexander the Great," while it possesses the additional interest for us that its subject is, a saint, an Englishman, and a patriot.

Letters and Social Aims. By R. W. EMERSON. Second Edition. London: Chatto & Windus, 1876.

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R. EMERSON has written no book which may not defy the edge of anatomical criticism. He is not to be cut up into paragraphs, or exhibited in specimen passages; and though it is possible to quote from him most pregnant and weighty aphorisms, there lurks a spirit in the whole, a penetrating aroma of exceedingly fine thought, the influence of which must be felt as we read in his pages to be properly estimated. There, indeed, is matter for reflection. The persuasiveness of his manner has something like a charm in it: we resist in vain. After rejecting many principles of his, or combating the entire view which it has pleased him to take of society, nature, and letters, suddenly we are vanquished by a happy phrase, a turn or a touch revealing some fragment of truth as under a powerful lens. He has spent a lifetime amongst the cultured of all ages. With the sagacity of genius, he has put aside multifarious authors, and selected his company, not from chance and doubtful acquaintances, but from the aristocracy of mind. The names that are oftenest on his lips are known to all; but their thoughts are not, and in this he has found his reckoning. People who admire the philosophers, poets, lawgivers, at the distance from them of fashionable life, do not refuse to hear an internuntius, a messenger from the gods in their serene but perhaps too rarefied atmosphere. Such Mr. Emerson has always approved himself, and his volume on "Letters and Social Aims" holds within it certain divine revelations for the benefit of spiritual temperaments.

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It deals with some large provinces of knowledge, and tries in a mood of delicate humour the answers to a crowd of newly-arisen questions which the conditions of modern times and thoughts have originated. Between the first essay on "Poetry and Imagination" and the last on Immortality," nine others are interposed. They do not succeed in any very evident order, as neither do the outward expressions of thought in several of them, but the apparent irregularity may be due to the swiftness and the wide associations of a subtle mind. Whatever be the explanation, it is a fact that this artistic want of finish gives a zest to the whole book it leaves the reader keen at the end as at the beginning. It suggests, as few other contrivances might do, the wonderful complexity of present society, and how all the world is drawing together as to the founding of that imagined federation of mankind which is a growing ideal.

But the first essay gives an insight into the whole, which is, of course, no strange apparition of unfamiliar thought in Mr. Emerson-for this we do not suppose his lovers would be grateful-but like the expected con. versation of an old and gifted friend. The author has long since held up to honour that philosophy which makes the spiritual true, and matter and the world false in comparison with the unseen. He went early to Swedenborg for the sacramental principle which, had he been more graced, would have dawned upon him out of Catholicity without the grotesque and pernicious mysticism which accompany it in the writings of that enthusiast. But he has gained it, and it is to him the interpretation of old and new. He refutes, we may say even, he annihilates, the vulgar superstition of materialists, by pouring out upon their crude, gross, too palpable substance a jet of aquafortis, a dissolving stream of thought. Not that he denies matter, on the contrary, belief in its reality he would attribute to "the restraining grace of common sense"; but matter is the servant of spirit, and, though useful, is dumb. Speech flows into it from the spirit, and flows out of it as imagination, poetry, eloquence. The end of all things is poetical expression. The grandeur of life is all in thought making itself equal to the universe. The misery of society now is that men do not choose to be transcendent. Nature is the true idealist and the only truth, but creeds and conventionality have drawn us into the narrowness of formalism. Or, even when some escape into the open air, they do not find capacity in themselves to see and to relate the glory of a boundless world. Hence, there are poets many, but we wait, and shall wait long, for the heavenly singer who will chant to us the poem which comprises all.

This is very original, inspiriting, and suggestive. A balanced judgment and the light of Catholic tradition would enable any one to use for his own needs almost all that Emerson has here collected. But the dedication is not to Catholics. It bespeaks the attention of multitudes, every day more numerous, who experience the necessity of smoothing and reconciling to their sense of fitness the uneven surface presented by social phenomena. As they do not understand Christianity, yet are furnished with instincts and surroundings favourable to the higher law of life and con

science, they listen to any voice which promises to them evangelic nobleness apart from dogma and authority. To establish religion, without belief in God, on some deep conviction of the "demonic," to profess morality and not care whether the "personal" in each man is likely or not to endure hereafter, to be unassuming and frugal in enjoyment, though to lose any good of earth may be to lose for ever, is a kind of forlorn hope, unmanned by the prevision that the battle must go against it. No modern religion, whether of culture, luxury, or conscience, will satisfy in the end. We cannot dispense with the religion of God. The Pantheism, negative as it seems, of Emerson and his contemporaries in Europe, works forcibly on those whose tradition of divine things has not come from the Church. But it is ever deficient, and in this stage of humanity is subversive and anarchical. The required interpretation of social growths and decays it is not possible for natural intellect to give. It belongs to the supernatural order of grace and Providence, which, strangely and sadly enough, even the prophets of non-Catholic society have ceased to acknowledge. Mr. Emerson, despite his contemplative. genius and his learning, the latter at once so profuse and so gracefully bestowed, has but a tangled web for our perusal, and knows not where the threads have got ravelled. His books design to lift the world for a moment, at least, into the sphere of antitypes and spiritual patterns, but he has never gone up into the mountain, nor seen the temple of God n vision. He may have the capacity, he seldom has the light of prophetic guidance.

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So much passes before the eye of a common reader and makes no impression, that we dare say there are Christians who might study this volume, and, thanks to their obtuseness, receive no harm. But we would recommend, so far as we may, unusual caution in handling all books of this description. They are the spiritual reading of thousands who know little or nothing of ascetic theology, who seldom read the Bible, and, when they do, are inclined to read into it their own "transcendent principles. Catholics, we believe, could not study Mr. Emerson, for the most part, without a good supply of spiritual antidotes. And if they made use of these, they would be more vexed at the author's shortcomings than pleased to occasionally be reminded of Christian maxims which they have known ever since they were children. There is a shrewd saying of the Latins which might serve as a motto for Emerson, George Eliot, and Carlyle, "Beatus monoculus in terra cæcorum "-We prefer companions whose sight is more perfect.

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Considered as materials to be used under correction from theology and faith, the most valuable essays after the first seem to be those "Resources," "Quotation and Originality," on "Social Aims" and on "Inspiration." We need not subjoin that every sentence in them is characteristic of Emerson. And yet they are not reprints of what he has said previously, but come from a strong, tender, refined nature which has learned to be itself.

Sermons on the Sacraments. By THOMAS WATSON, Master of S. John's College, Cambridge, Dean of Durham, and the last Catholic Bishop of Lincoln. With a Preface and Biographical Notice of the author. By the Rev. T. E. BRIDGETT, of the Congregation of the Most Holy Redeemer. London: Burns & Oates. 1876.

WE better

E must credit Father Bridgett with always giving us a valuable

of, or better executed, than his previous works on the "Ritual of the New Testament," and "Our Lady's Dowry"; and we are glad to see in a current advertisement the promise of an historical investigation on "The Discipline of Drink"-a work that is really needed, and will, we trust, do something to settle a question that now occupies many minds, and is, we respectfully submit, debated with more fervour than learning. But the present work claims our attention. It is valuable enough on account of its intrinsic worth as a collection of learned discourses on the Sacraments; it is remarkable by reason of the circumstances which occasioned its composition; and it is certainly interesting for several reasons that have occurred to us while reading it. We do not suppose that its intrinsic value, which was of course its chief importance at one time, will be so extensively appreciated as to put out of the field modern catechetical works; yet we may here mention that no one will be disappointed, who consults it for a sound and clear exposition of Catholic teaching on the Sacraments. With some omissions and the exaction of an occasional "&c." on the imagination of our readers, we shall be able to give in a brief space the greater part of the first sermon as a specimen of the bishop's familiar style :

"And, whereas (good people), the Scriptures in many places compare man's life to a war, we may well, by that same similitude, understand the number and division of God's Sacraments, and the true effect of the same. For Christ our Lord and King laboureth to make us all to be His soldiers, and by His power and help to fight against the said enemies, &c. "The first thing that a worldly prince doth, intending to make war against his enemy, is to muster and choose out his soldiers, and to take their names, and to apparel them with his livery, that they may be known from the soldiers of his adversary. Even so, Christ, our chief captain, by baptism, hath called and chosen out of all the people of this world, certain to be his soldiers to fight, &c. The second thing that a worldly prince doth, in his war, is to provide that every soldier be able to fight, and have harness and weapons meet for his body, both to bear off the assaults of his enemies, and also to invade them as cause shall require. Even so Christ, our heavenly Prince, hath ordained the Sacrament of Confirmation, to make us strong and able to fight with our ghostly enemies, &c. The third thing a worldly prince doth, in war, is to see and provide that his whole army be furnished with plenty of wholesome meat and drink, lest they famish and die. Even so Christ, our spiritual captain, hath provided victuals for us, His soldiers, both good and plenty of it; not meat that will perish, but meat that will nourish to everlasting life; that is to say, His own natural flesh and blood, &c. The fourth thing that a worldly prince doth, in his war, is to ordain over his whole army one chief lieutenant (if he be absent himself from the field), and under him officers and captains, who can instruct the rest, and can set the whole army

in good array, and also can by the law-martial correct and punish all traitors and offenders. Even so Christ, our Lord and King being absent, by His visible presence hath ordained the Sacrament of Order, and by that Sacrament hath elected and chosen out certain expert and cunning men, &c. The fifth thing that a worldly prince doth, in his war, is, when his army is assembled, well armed, well victualled, and well ordered by good captains, to march forward and join in battle with his enemies; in which conflict if any of his soldiers chance to be hurt, then to cause a surgeon to search his wounds, &c. Even so doth our Saviour Christ with us. If any of us be overcome, our merciful Lord will not see us utterly trodden under foot and slain, but if we love to be healed, He hath prepared a present medicine, which the spiritual surgeon layeth and bindeth to our sore by the Sacrament of Penance, and so restoring us to perfect health, &c. The sixth thing that a worldly prince doth, in his war, is, when any of his soldiers waxeth aged and feeble, then specially to comfort him, and to set a watch that his enemies steal not privily upon him and kill him, when he is not able to defend himself. And if the same soldier hath lightly offended in any small matter, yet, then gently to forgive him, &c. Even so, our Saviour Christ, by the Sacrament of Extreme Unction, doth inwardly anoint the sick soldier, whereby he doth replenish him with grace, comfort, and strength; and if he hath lightly offended in any venial sin, He pardoneth him, &c. The seventh and last thing that a worldly prince doth, is, if the time of war be prolonged, and many of his soldiers be slain or departed, then to provide that his army be fully restored again with some new and fresh solders. Even so doth our Saviour Christ: He hath ordained the Sacrament of Matrimony," &c. &c.

Our summary will give the reader a fair notion of the plain and practical style in which the discourses are written, but not of the felicitous power of amplification displayed in them. The second part of the same discourse explains in an exceptionally able way the difference between the matter and the form of the Sacraments. The first sentences will show the line of illustration: "Furthermore, ye shall understand, that like as in man, there be two things, a body and a soul, so is every Sacrament there be two things, one that is outwardly seen, another that is inwardly perceived and believed. The outward thing is the element or matter of the Sacrament, the inward invisible and spiritual thing in the grace and virtue of the Sacrament." The sermons will leave in the reader's mind a high opinion of the theological learning of the age in which they were written. There is no reason, apart from the literary style-which, however, is not bad, but only autiquated-why they might not have been written at the present day, and only in one instance has the editor found it necessary to correct the bishop's theology, and that in a mere obiter dictum. A keen reader may perhaps discern-from the want which is in themwhat the influence of the Council of Trent has been on Catholic teaching in the past three centuries; and equally well-from the fulness and clearness of doctrine which is them-what that influence has not been. Of course a distinction must be made between Catholic doctrine and the cultivation of it in a particular place. The circumstances from which these sermons arose show to what a low ebb the teaching power of the Church in England had fallen, for the editor judges it to be certain that they were written in compliance with the instructions of the Synod held under Cardinal Pole for the restoration of religion, and directing that VOL. XXVII. -NO. LIII. [New Series.]

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