extreme unction is altogether deficient, diverse from that which is sanctioned by ecclesiastical usage, and suggestive of errors. The sacrament of penance is called, "repentance, acknowledgment, reformation," without express mention of sacramental absolution, and extreme unction is designated as "prayer for the sick," whereas the holy oil is the matter of the sacrament which was prescribed by the command of Jesus Christ. The fathers, doctors, and scholastic theologians, and the methods of scholastic theology, are criticised with an air of superior wisdom unbefitting any Catholic writer, but especially a tyro in theological science. After saying that the disbelief of the real presence is partly due to the neglect of religious teachers "to make such clear and just explanations as the Holy Scriptures authorize them to make," (p. 250,) the author undertakes to correct the method of St. Thomas, Suarez, Bellarmine, and the other theologians who have hitherto been considered as our masters and teachers, to supply for their defects, and to explain the mystery of transubstantiation in such a clear manner as to remove all difficulty out of the way of believing it. The good doctor has unfortunately, however, proposed a theory which subverts the Catholic doctrine of the incarnation, and that of the resurrection of the body. So far as we can understand his meaning, he holds that the spiritual or glorified body is the same thing with the spirit or soul. In other words, the spirit or soul is an ethereal substance which is called spirit, inasmuch as it is intelligent; and body, inasmuch as it is visible and subsisting under a certain configuration. This is the doctrine of the spiritists, and not that of the Catholic Church. The Catholic doctrine is, that soul and body are distinct, diverse substances; that the souls of the departed are existing now in a separate state, and that they will receive again their bodies at the resurrection. The author of course explains the resurrection and present state of our Lord in harmony with this notion; but in contradiction to the Catholic doctrine that our Lord raised up, glorified, and elevated to heaven that same flesh and blood which he took of the Virgin in the incarnation. He moreover confuses the human with the divine nature of Christ, by affirming, with the Lutherans, the ubiquity of the sacred humanity of Christ, whom he calls the "spirit Christ," and affirms to be everywhere by virtue of his divine omnipresence. This again is erroneous doctrine. The way is prepared by these statements for an explanation of the presence of Christ in the eucharist, and transubstantiation. It is not difficult to believe that God annihilates the bread and wine, but still causes a miraculous appearance to make the same impression on our senses which the bread and wine made before the consecration. Christ, being everywhere present, imparts the special effects of his grace at the time of consecration and communion. The only trouble