In the summing up of the influences and results of the Reformation, the work of Dr. Fisher, is, we think, most admirable. These chapters form valuable original contributions to the already rich literature of the subject, and are characterized by the scholarly clearness, penetration, and thoroughness of the author's style, especially in the subtle discrimination of the differentia of faith between the Protestant and Roman Catholic theologies. We cannot refrain from quoting a passage:

The Roman Catholic theory of justification may be so stated as to seem to approximate closely to that of the Protestants; but on close examination, the two doctrines are seen to be discordant with one another. In the formula which defines the condition of salvation to be faith formed by love-fides formata caritate— a separation between faith and love is conceived of, in which the latter becomes the adjunct of the former; and inasmuch as love is the injunction of the law, a door is open for a theory of works and human merit, and for all the discomforts of that legal and introspective piety from which the evangelical doctrine furnished the means of escape. Faith, in the Protestant view, is necessarily the source of good works, which flow from it as a stream from a fountain, which grow from it as fruit from a tree. The tendency of the Catholic system is to conjoin works with faith. and thus to resolve good works into a form of legal obedience. Moreover, justification does not begin, as in the Protestant theology, with the forgiveness of sins; but the first element of justification is the infusion of inward personal righteousness, and pardon follows. Justification is gradual. By this incipient excellence of character, the Christian is made capable of meriting grace; and however this doctrne may be qualified and guarded by founding all merit ultimately on the merits of Christ, from which the sanctification of the disciple flows, the legal characteristic cleaves to the doctrine. But the wide difference of the Catholic conception from the Protestant becomes evident when it is remembered that, according to the former, for all the sins committed after baptism, the offender owes and must render satisfaction-a satisfaction that derives its efficacy, to be sure, from that made by Christ, but yet is not the less indispensable and real. And how is justification imparted? How does it begin? It is communicated through baptism, and hence generally in infancy. It is justification by baptism rather than by faith; and for all sins subsequently committed, penances are due; satisfaction must be offered by the transgressor himself."

We do not suppose that in the philosophy of the Christian faith, in the theory of the Church, in the theory of society and of Christian life, our author would hold that Protestantism any more than Roman Catholicism has as yet arrived at the highest Scriptural or Christ-like ideal of prefection; but Protestantism has made great advances upon Roman Catholicism, and it is a free system; it admits of change and improvement; it is the right of individual liberty, and therefore of progress in religious things; t upholds no past error or falsehood even of its own; its watch

word is the truth-the truth through and over every obstacle that opposes itself.

We believe in a Christianity, or a future condition of the Christian Church, that shall swallow up both Roman Catholicism and Protestantism, so that they shall no longer be thought of or counted of any value, and in which the Holy Spirit shall "gather together in one all things in Christ." But the work that the Protestant Reformation has done to further this very glorious consummation belongs to history.

This volume which has formed the theme of our comments, so calm in tone, so free from all polemic virulence and partisan narrowness, so prevaded by the true historic spirit, so full of the wealth of accurate scholarship and learning, so rich in sagacious and philosophic suggestion, cannot but be recognized and remain a standard work in English literature relating to the Reformation period.

PRINCIPAL TULLOCH ON THE LATITUDINARIANS.*-The Latitudinarian movement of the seventeenth century, one of the most interesting phenomena in the history of English theology, finds a competent and sympathetic historian in Principal Tulloch. Although a Scottish Presbyterian, he has manifested in previous works, as well as in the volumes before us, his predilection for "the Broad Church," or for that type of theology and that conception of ecclesiastic order, in which comprehension and the avoidance of severe dogmatic tests are a chief end of pursuit. The "Latitude men," of whom Chillingworth, Cudworth, More, Tillotson, Bennet, are examples, resemble in their spirit and aims the party of English Churchmen of to-day, of whom Dean Stanley is a leader and ornament. Scholarly, imbued with the love of learning, charitable towards diverse phases of philosophical thought, distrusting the feasiblemess or desirableness of sharp, logical definitions of Christian doctrine, they hold out the hand of fellowship to truth-seeking and Christ-loving men of whatever denomination. In his first volume, Dr. Tulloch takes up the "liberal Churchmen" of the first half of the seventeenth century, in a series of very entertaining and instructive essays. The account of Hales of Eaton, who, in his youth, was present, not as a member but as a spectator

* Rational Theology and Christian Philosophy in England in the Seventeenth Century. By JOHN TULLOCH, D.D. In two volumes. Edinburgh and London: William Blackwood and Sons, 1872. (New York: Scribner, Welford & Co.)

at the Synod of Dort, and listened to the debates of Gomarus and Episcopius, and whose whole career is full of interest, is admirably given. As in the other chapters in this work, there are intermingled references to the literary and political personages of the time, which, independently of their connection with the main thread of the discussion, are replete with entertainment. The narrative of the life of Falkland is peculiarly engaging. The second volume is devoted to "the Cambridge Platonists," More, Whichcote, Cudworth, and their associates. Their theological tenets and the peculiar influence which flowed from them are described in a just and appreciative manner. Principal Tulloch has made a substantial contribution to the history of English theology.

CURTEIS ON DISSENT.*-The relation of the Established Church in England to the Nonconformist bodies is now awakening a peculiar sort of interest, in consequence of the disestablishment of the Irish Church, and the rapid growth and numerical strength of Nonconformity in England itself. The separation of the Anglican body from its connection with the State is a question which, at no distant day, must awaken an intense agitation; and it is not very improbable that such a separation may be effected in the near future. It is not unreasonable to suppose that the improvement observed in the tone of the defenders of Anglicanism in dealing with "Dissent" is partly owing to the apprehensions which the considerate among them cannot avoid feeling. We took up this volume of Bampton lectures with a good degree of hope that we should find its important topic handled with impartiality, and in a dispassionate temper. We cannot say that this anticipation has been more than partially verified. There are concessions, it is true, and there are confessions of mistake and shortcoming on the part of the rulers of the Anglican Church in times past. But on the whole, the blame of separation and of the contests growing out of it is cast chiefly on the Puritans and other Dissenters. Division is unquestionably an evil; but who is responsible for it? Where does the sin of intolerance lie? This is the real problem which Mr. Curteis had to consider. He fails to bring out with frankness and in distinct relief the great error which the English

* Dissent in its relation to the Church of England. (The Bampton Lectures for 1871.) By GEORGE HERBERT CURTEIS, M.A. London and New York: Macmillan & Co., 1872.

Church has repeatedly been guilty of, in omitting to avail itself of great occasions, when, by timely and moderate concessions, a larger comprehension might have been attained; and his review of Wesley and the origin of Methodism lacks the grasp and vigor of treatment which the theme demands. The book, however, exhibits a fair amount of learning and is to be commended for being at least superior in candor and philosophical insight to many other works of its class.

FAITH AND FREE THOUGHT.*-This is one of the best of the apologetic volumes which have recently fallen under our notice. The first Lecture in the collection is by Dr. Mozley, the well known author of "Augustinism and Pelagianism," and of a series of Lectures on "Miracles." His subject is "The Principle of Causation considered in opposition to Atheistic Theories." It is a lucid and very able discussion. Dr. Mozley establishes the reality of a First Cause, as implied in the intuitive recognition of causation and as essential to the validity of the mental principle. He maintains also the doctrine of an adequate or sufficient cause, as a postulate of our thinking. Then, on the ground of the soul, and of its distinctive characteristics, he proves the personality of God. The whole discourse is a fine specimen of theological reasoning which is both clear and cogent. We have been likewise especially interested in Dr. Allon's Lecture entitled "The Argument for the Supernatural Character of Christianity, from its character and achievements." It is not only marked by acuteness and force of argument, but it is distinguished equally for its candor and moderation of statement. The remarks on the early historical parts of the Old Testament are remarkably judicious, and well adapted to satisfy the conscientious difficulties of many minds. It is pleasant to see leading Anglicans and Nonconformists uniting together thus, in defence of the common faith.

THE LETTERS OF ST. AUGUSTINE.f-To many the Prince of the Latin Fathers is like a theological abstraction,—a kind of symbol for a system of theology, or a personal synonym for the dogma of

*Faith and Free thought. A second course of Lectures, delivered at the request of the Christian Evidence Society. With a Preface by Bishop Wilberforce. New York: A. D. F. Randolph & Co.

The Works of Aurelius Augustine, Bishop of Hippo. A new translation. Edited by Rev. MARCUS DODS, M.A. Vol. VI. The Letters of St. Augustine, Vol. I. Edinburgh: T. & T. Clark, 1872. [New York: Scribner, Welford & Co.]

Predestination. But into all of his writings, even upon the doctrines of theology, Augustine infuses personal peculiarities of a very marked nature. In his letters, especially, he comes before us in an altogether human and familiar aspect. They touch on all the various points which a thinker and divine of that day would naturally introduce into familiar epistolary intercourse. The correspondence with Jerome, for example, gives us very interesting glimpses of both of these illustrious men. The publishers deserve thanks for undertaking this new series, and for the handsome form in which it appears.

THE SPEAKER'S COMMENTARY, VOL. II.*-In several particulars this volume makes a pleasing impression. It is not diffuse, but is compactly written. The introductions, etc., do not blink difficulties, but discuss them, with reference to different hypotheses; and they display an acquaintance with German as well as English researches. In several places, we have noticed an unusual candor in interpretation. The work is the most useful product of the English mind of late, in the department of Old Testament exegesis. Our objections to the method in which it originated have been stated in our notice of the first volume.

STUDIES OF CHARACTER FROM THE OLD TESTAMENT.-The recent death of Dr. Guthrie has added its own seal of sacredness to his name and writings, already so honored, and the announcement was the more felt in this country as he was one of those whose presence in the American meeting of the Evangelical Alliance next fall had been promised, and would have been most welcomed. Though restrained of late by ill health from the duties of the pulpit, he may be said to have stood at the head of the Scotch clergy. It was the London Times, we think, that called him "the prince of modern preachers." His writings also, and philanthropic spirit, made him a favorite at home and abroad. The Christian world feels the loss of such a man, and that too so soon after the deaths of Campbell and McLeod.

*The Holy Bible, according to the authorized version (A. D. 1611), with an explanatory and critical Commentary and a Revision of the Translation, by Bishops and other Clergy of the Anglican Church. Edited by F. C. Cook, M.A., Canon of Exeter. Vol. II. Joshua, I Kings. New York: Scribner, Armstrong & Co., 1873. Studies of Character from the Old Testament, By THOMAS GUTHRIE, D.D. New York: Robert Carter and Brothers, 1872. 12mo, pp. 436.