The various conflicts with infidelity have been scarcely less terrible than the determined efforts made for the preservation of the faith of the Gospel against the persecutions of the Roman Emperors and the popes of the inquisitorial period. For there are two kinds of suffering in defense of truth; that manifested by endurance of the body when physical pain is inflicted, and that which the mind undergoes when plausible error makes its fascinating appeal. And he who can resist the pretenses of infidelity and remain pure amid the general waste of faith, has moral power enough to attest his love of truth by dying in its behalf. God takes note of all offerings which we bring, whether it be a lacerated body in an age of persecution, or a sorely-tried but yet purely-kept conscience in a period of devastating irreligion. The same benignant Father who welcomed the sacrifice of the unblemished heifer was ready to receive the humbler offering of a pair of turtle doves.

One of the general principles on which we based the present historical inquiry, was the undesigned, but real service rendered the cause of truth and the Church by skepticism. It is yet too soon to prove the validity of this position in reference to the present manifestations of Rationalism in England and the United States. They are yet incomplete, and not until a system of doubt has completed its cycle, are we enabled to determine the evil which it has inflicted and the general benefit which it has indirectly accomplished. When we look, therefore, at the developed types of error which have arisen and made their impress on the public mind, we are forced to the conclusion that, as God holds truth in his hand and makes it minister to the good of his cause, so does he possess complete control of error, and sometimes causes its wildest vagaries to contribute to the advancement of those interests which they were designed to subvert. The promoters of the evil are none the less responsible, though their works terminated in an unexpected issue. "It must needs be that offenses come; but woe to that man by whom the offense cometh."

This principle of God's moral government has long been denied a recognition. The purely literary historian has here been in advance of the student of religious events, for he has conceded and defended the principle when tracing the career of military chieftains, who aimed solely at the conquest of nations and the increase of temporal power. He has shown how the devastations of an Alexander, a Hannibal, and a Napoleon have been the unexpected instruments of great popular blessings. Ecclesiastical historians have frequently regarded all skeptical tendencies as evil in all their consequences; but it is a far more exalted view of God's ceaseless care of the interests of his Church, to consider him as the All-powerful and All-loving, causing even "the wrath of man to praise him."

A glance at the various departments of theology which have received most attention within the last half century, will prove that Rationalism has been the undesigned means of contributing to their advancement. The faith of the public teacher determines the faith and practice of the masses; and those who are the commissioned expounders of truth for the people have to-day a more substantial basis of theological literature, than their predecessors possessed before Rationalism appeared in Germany. As some of the grandest cathedrals of Europe, originally built by the Roman Catholics, and designed by them for the perpetual dissemination of the doctrines of Popery, are now the shrines of Protestant worship, so have those weapons which were shaped for fierce assaults upon inspiration been wielded in its defense. "Rationalism was not to be simply ignored," says Schaff, "but in the hand of that Providence which allows nothing to take place in vain, must serve the purpose of bringing to a new form the old, which, in its contracted sphere—that of mere understanding—it had profanely demolished. By this means a freer activity and fuller development were secured, and that want which lies at the root of all Rationalism, was supplied; namely, that religious truth shall not be confronted with the subjective spirit in the form of mere outward authority, but, in an inward way, become fully reconciled to it in the form of conviction and certainty."[283]

The Rationalists at one time deemed the criticism of the Scriptures their strongest fortress. This is evident from their numerous works on the authenticity of the Biblical books, and on the text itself. They perused the Church Fathers for corroborative opinions, applied themselves to the oriental languages with a zeal worthy of a better purpose, traveled through countries mentioned in the Bible in order to study local customs and popular traditions, and searched the testimony of both ancient and modern writers with an enthusiasm seldom surpassed. Their purpose was, to maintain the human character of the Bible. Now what do we behold? Those researches have been employed by evangelical critics for a higher end, and are powerful auxiliaries in the defense of the divine authority of the Scriptures. The Hebrew learning of Gesenius, for example, is the most available instrument in the hands of the orthodox theologian in his study of the Old Testament. The most critical and accurate of the Rationalists have, in almost every case, told us some truth which the professed friends of revelation had not possessed, and which the Church might have been compelled to seek for centuries without success.

Church history was crude and ill-written before the Rationalists expended their toil and learning upon it. They investigated the fountains; made the storm-beaten monuments, old coins, and medals disclose their long-kept secrets; and threaded the labyrinths of secular history, written in almost every European language, in order that nothing serviceable to their cause might be lost. As an illustration of the impetus imparted to this sphere of theological science, we may state that between the years 1839 and 1841, there were published in Germany over five hundred works on church history alone.[284] "Almost every theologian of any name," says Schaff, "has devoted a portion at least of his strength to some department of church history. Besides this, however, it is found to receive the homage of all other departments,—Exegesis, Introduction, Ethics, Practical Theology, etc., in this respect: that for any work to be complete it is felt necessary that it should, in the way of introduction, present a history of the subject with which it is employed, and have also due regard to views different from its own. Let any one look into any of the later commentaries by Bleek, Harless, Tholuck, Steiger, Hengstenberg, Fritzsche, and Rueckert; or into the dogmatic works of Twesten, Nitzsch, Hase, and the monograph of Julius Mueller on sin, and he will soon learn how entirely the whole present theology is pervaded with historical material from beginning to end."[285]

In the conception of church history as a science, the Rationalists also displayed a wisdom which had ever been wanting. "Rationalism," says Schaff again, "has been of undeniable service to church history. In the first place, it exercised the boldest criticism, placing many things in a new light, and opening the way for a more free and unprejudiced judgment. Then again it assisted in bringing out the true conception of history itself, though rather in a mere negative way. Almost all previous historians, Protestant as well as Catholic, had looked upon the history of heresies as essentially motion and change, while they had regarded the church doctrine as something once for all settled and unchangeable; a view which cannot possibly stand the test of impartial inquiry. For though Christianity itself, the saving truth of God, is always the same, and needs no change, yet this can by no means be affirmed of the apprehension of this truth by the human mind in the different ages of the Church, as is at once sufficiently evident from the great difference between Catholicism and Protestantism; and within the latter, from the distinctions of Lutheranism, Zwinglianism, and Calvinism. But Rationalism now discovered fluctuation, motion, change, in the Church, as well as in the sects; thus taking the first step towards the idea of organic development, on which the latest German historiography is founded."[286] We deem this testimony in favor of our position as of no ordinary value, coming as it does from one so intimately acquainted with the issues involved, and yet in no sympathy with the skepticism of any age.

The Rationalistic divines have also been the indirect means of a better estimate of the life of Christ. The replies to the work of Strauss present, as we have before intimated, the most complete portrait of the career of the Messiah ever drawn by uninspired authority. The symmetry, scope, power, and sympathy which revealed themselves through his entire ministry are so described by Neander, and those in harmony with him, that their representation of the Messiah must ever perform an invaluable service in theological literature. Had the attack never been made we would not now enjoy the benefit resulting from the counter-blow. "These replies," says Schwarz, "constitute an important literature of themselves, in which scarcely any theological name of importance is absent, and in which many obscure pastors from all parts of Germany have brought the fire-bucket of their knowledge in order to extinguish the flame that threatened to consume them and their village-churches together with the historical basis of Christianity.... Concerning the theological discussion originated by Strauss, our attention is turned toward those works which undertake to answer specifically the critical questions under consideration. His celebrated work was the signal for a totally new gospel criticism. A succession of works appeared at but brief intervals that discussed in a far more thorough method than Strauss had done those important questions concerning the relations of the gospels to each other, their signification, age, and authenticity."[287]

So, too, has the criticism of the apostolic age by the Tuebingen school aroused the friends of evangelical Christianity to inquire into the same period, and see whether their own ground was really defensible. It was a fortunate day for them when their attention was directed thither. For the church enjoys thereby a much clearer conception of all those great movements that had their origin in the time of the apostles, of the relations in which those men stood to the Divine Founder, of the gradual dissemination of the gospel, of the general condition of the infant church, and of its interpretation of the doctrines promulgated by Christ, than could have been acquired by all the ordinary methods of investigation.

Taking the past as a present instructor, we fear no permanent evil results from the recent popular Lives of Jesus by Renan and Strauss. These men have written for the masses, and their appeal is to the plain mind. They would portray Christ in such a light that even the least intelligent mind might be brought into living sympathy with his humanity. Now, when their view of him shall have been faithfully answered by presenting his divine character to the common understanding, who will say that the present generation of Christ's skeptical biographers have written in vain? Those authors, having seen the necessity of a popular understanding of Christ, describe him as a man like ourselves. They have written from a wrong stand-point, but if their labors can suggest to evangelical theologians the immediate necessity of a popular view of Christ as our Redeemer, we will not believe that their labors, though exerted for a different purpose, are without good fruits. The people need to perceive clearly the character of Christ—not to look upon him as far off, but near at hand, not to regard him as the cold, indifferent observer of our conduct, but as that Friend who, being our Elder Brother, enters into sympathy with the humblest of his followers, and suffers not a sparrow to fall without his notice.

We are confirmed in our opinion of the ultimate advantages from Renan's representation of Christ by the testimony of M. de Pressense. This distinguished theologian was recently returning from the Holy Land, whither he had gone "to seek to lay hold of the holy likeness of Christ that he might present it to his countrymen," when he stopped at Altenburg to attend the session of the Evangelical Church Diet of Germany. Speaking of the indirect service of Renan, he used the following earnest language: "I too wish to expose to you the advantages of the recent attacks against our faith, for, in my eyes, they by far outweigh the inconveniences and the perils. Without doubt, this falsification of the holy type which we adore may well deceive the public mind, for it fell into a community of religious ignorance, into a country in which modern Catholicism—I mean to say Italian, or rather Roman Catholicism, which has but too much prevailed over that of our Pascals and our Bossuets—had more and more reduced religion to a servile submission towards the Papacy and superstitious worship of the deified creature, thus preventing the direct intercourse of the soul with the gospel and with him who fills the gospel. And then, M. Renan's book at bottom flattered all the bad contemporaneous instincts; it made the apotheosis of that melancholy and voluptuous skepticism which covers up with a certain distinction and a certain charm the most positive materialism; it flattered our languid wills, substituted the worship of the beautiful for the worship of the holy, and authorized, by the false ideal which it presents to us, a factitious religious sentiment, which demands no sacrifice, no manly act, covers up the cross under flowers, and at last only gives back to humanity its old idol, newly carved and painted. This idol is no other than humanity itself. This mixture of atheism and sensibility was particularly dangerous, because it met preexistent tendencies, and colored them with a fallacious poesy. The art of the historian, or rather of the romance-writer [Renan], consisted in his hiding the entire absence of all belief under graceful metaphors and an unctuous style, just as the brilliant snow of the Alps covers up the abyss and deprives the traveler of the salutary horror which would save him. You see, my friends, I do not diminish the perils of a book which has had in its two editions a sale of two hundred thousand copies. And yet, I persist in believing that the advantages are greater than its disadvantages."

Neither do we apprehend any ultimate disaster from the Skeptical Scientific School. Darwin, Buckle, and others have striven diligently to impress upon the public mind the opinion that there is an antagonism between science and revelation, and that it is of such character as to render Christianity a useless appendage to human society.

Now, in order to counteract the influence of their sentiments, the evangelical theologian should take no partial or prejudicial views of science, or of its necessity for the defense of Scriptural truth. The course adopted by the Roman Catholic Church in reference to the discoveries of some of the noblest of her sons was suicidal. When Galileo was forced to recant his theory of the earth's revolution, the advance of papacy was arrested. To all outward appearance there is an incompatibility between the claims of geology and the Mosaic cosmogony. Shall we say that geology is false, and the six days of the Mosaic narrative must be understood in their literal sense? This presents the dilemma either to reject geology as a spurious science, or to discard revelation. We will not accept such an alternative, and rather say, "Geology is a noble science, but it is yet an infant. When it reaches its majority we shall see a harmony,—inexpressibly beautiful and proportionate,—between its discoveries and the inspired word of God."

We must not charge the errors of scientific skeptics to the department of inquiry in which they labor. The perversions and errors of science, and not science itself, are at enmity with revelation. Mr. Darwin's theory of development seems to be in outright opposition to the Scriptural account of the animal creation. But there is no occasion of alarm at what he has said, for neither he nor all who think with him can invalidate the truths of Scripture. We should despise no theory that aims at our better comprehension of great truths; for the day will come when science, in its mature glory and strength, shall cast its human lustre on all the pages of divine truth.

The true way to meet the writings of skeptics in the Church is by calm replies to their charges, and by immediate ecclesiastical discipline. Every word or act that savors of tyranny or undue exaction creates friends for them, and when for them, for their opinions also. Mere general remarks in reply to their attacks will accomplish nothing. Little advantage would be gained if every preacher in Great Britain and America were only to say, "Bishop Colenso is in error." But it will be a public benefit if he be treated with personal kindness of expression as a brother-man, his arguments examined, and their obnoxious fallacy proved. The Church should deal toward the foes of her own household with the greatest possible caution, else the reaction will be of lasting evil. Neander taught a lesson for all coming time when a royal edict was about to appear forbidding the entrance of Strauss' Life of Jesus within the Prussian dominion. He violently opposed it, and gave it as his opinion, that "the work of Strauss, though not profound, was written with much talent, and that throughout, science predominated over and extinguished sentiment. That, in truth, the writer appeared to be guided by singular good faith, but that his mythical system did nevertheless undermine Christianity; and that if it spread, it might be feared that it might destroy Christian faith; but, yet, that it would be a great mistake to interdict the work; since, when once interdicted, it could not be refuted, and by such a measure it would acquire an undue importance."

But whatever precautions are taken in dealing with skepticism, it is essential that the spirit of unity pervade all evangelical denominations. During the Peninsular War, the Duke of Wellington, observing that one of his officers of artillery was serving a gun with remarkable precision against a body of men posted in a wood to the left, rode up to the subaltern, and said: "Well aimed, captain; but no more,—they are our own 99th!" A similar mistake has sometimes been committed by ecclesiastical organizations, which, instead of aiming at the common enemy, have expended too much valuable time and energy in efforts to defend their individual creeds. A more intense harmony of all the friends of orthodoxy is a condition of permanent success. The theological crisis of to-day may be followed by others more severe. But the Faith of the Church teaches the invaluable lesson that God designs, by the ordeal of the earthly crucible, to prepare her for higher honor and perfect service. She does not desire a premature termination of the season of proof.

"From darkness here, and weariness, We ask not full repose, Only be Thou at hand.—

* * * * *

The wanderer seeks his native bower, And we will look and long for Thee, And thank Thee for each trying hour, Wishing, not struggling, to be free."[288]

FOOTNOTES:

[282] John Foster, Broadmead Lectures, vol. i., p. 309.

[283] What is Church History? p. 15.

[284] Winer, Handbuch der Theologischen Wissenschaft, 1838-1842.

[285] What is Church History? p. 17.

[286] History of the Apostolic Church, p. 80.

[287] Geschichte der Neuesten Theologie. Second Edition, pp. 105, 152.

[288] Keble, Christian Year.



APPENDIX.

LITERATURE OF RATIONALISM.

I.—GERMANY—HOLLAND—SWITZERLAND.

AUBERLEN, C. A.—Die Goettliche Offenbarung, 2 Baende, Basel, 1861-64.

AeUSERUNGEN ueb. Renan, Strauss u. aehnliche Buecher. Anon. Tueb., 1864.

BALMES, J.—Briefe an einen Zweifler, Aus d. Span. uebersetzt, von F. Loruiser, Regensburg, 1864.

BAUR, F. C.—Die Tuebingen Schule und ihre Stellung zur Gegenwart. Tuebingen, 1859.

BEYSCHLAG, W.—Ueber das "Leben Jesu" v. Renan. Halle a. S. 1864.

BOCKSHAMMER, G. F.—Offenbarung und Theologie. Stuttg. 1822.

BOeHME, C. F.—Christliches Henotikon. Halle, 1827.

—— Die Sache des rationalen Supranaturalismus, geprueft und erklaert. Neust. 1823.

BRETSCHNEIDER, K. G.—Ueber die Grundprincipien der Evang. Theologie. Altenburg, 1832.

—— Zwei Sendschreiben an einem Staatsmann. Leipzig, 1830.

BRONSVELD, A. W.—Oorzaken der verbreiding van het rationalisme in ous land, sinds de laaste jaren der vorigen eeuw. Rotterdam, 1862.

BRUNNER, S.—Der Atheist Renan u. Sein Evangelium. Regensburg, 1864.

BUCHER, J.—Das Leben Jesu v. Dr. Fr. Strauss nach der neuen "f. das Deutsche Volk," beab. Augsburg, 1864.

CASSEL, P.—Ueber Renan's Leben Jesu. Berlin, 1864.

CHANTEPIE DE LA SAUSSAYE.—La Crise Religieuse en Hollande. Leyde, 1860.

CLAUSEN, PROF.—Katholicismus u. Protestantismus, 3 Baende. Translated by Fries. Latest Edition, 1828.

The author, a moderate Rationalist, attempts in vain to identify Protestantism and Rationalism.

CLEMEN, C. F. W.—Die Rationalisten sind doch Christen. Altenbg. 1829.

COeLLN, D. G. K. VON, UND SCHULTZ, DAV.—Ueber Theologische Lehrfreiheit auf den Evangelischen Universitaeten. Breslau, 1830.

CORNIL, A.—Ludwig Feuerbach u. Seine Stellung zur Religion u. Philosophie d. Gegenwart. Frankfurt a. Main, 1851.

DA COSTA.—The Four Witnesses. Holland.

This work relates to the Four Evangelists, and is a reply to Strauss.

DEUTINGER, M.—Renan u. das Wunder. Muenchen, 1864.

DE WETTE.—Ueber der Verfall der Protestantischen Kirche in Deutschland, und die Mittel, ihr wieder aufzuhelfen. Reformationsalm.—1817, S. 296 ff.

—— Religion und Theologie. Berlin, 1817.

—— Theodor oder des Zweifler's Weihe. 2 Bde. Berlin, 1822.

DIESTELMANN, TH.—Beleuchtung d. Lebens Jesu f. das Deutsche Volk, v. D. F. Strauss. Hannover, 1864.

ENGELHARDT, M.—Schenkel und Strauss. Erlangen, 1864.

FELDMANN, T. C.—Der Wahre Christus u. sein rechtes Symbol. Altona, 1865.

FEUERBACH. F. L.—Das Wesen d. Glaubens im Sinne Luther's. Leip., 1844.

FREI-RELIGIOeSEN (die) in ihrer Bloesse. Brandenburg, 1862.

FREPPEL, PROF.—Kritische Beleuchtung d. Ernst Renan'schen Schrift: Das Leben Jesu. Wien, 1864.

FRICKE, G.—Ueber Renan's Leben Jesu. Heidelberg, 1864.

FRITZSCHE, CH. F.—De Rationalismo commentatt. II; in den opuscul. academ. Tur.—1846.

FROST, W.—Das Leben d. Anti-Christus nach Ernst Renan. Wien, 1864.

GEBHARD, F. H.—Die letzten Gruende des Rationalismus in einer Widerlegung der Briefe Zoellichs. Arnst., 1822.

GERBER, J. H.—Supranominalismus, ein neues System der Theologie, oder die endliche Versoehnung zwischen Rationalismus und Supranaturalismus in wissenschaftliche Nothwendigkiet. Leipzig, 1843-44.

GERLACH, H.—Gegen Renan, Leben Jesu. Berlin, 1864.

GESS UND RIGGENBACH.—Apologetische Beitraege. Basel, 1864.

GROEN VAN PRINSTERER, G.—Le parti anti-revolutionaire et confessionel dans l'eglise reformee des Pays-Bas. Amsterdam, 1860.

GURLITT. J. GFR.-Rede zur Empfehlung des Vernunftsgebrauch's bei dem Studium der Theologie. Hamburg, 1822.

HAAR, B. TER,—Pictures from the History of the Reformation. 1855.

A prize work, written to strengthen the faith of Protestants.

—— Vorlesungen ueber Renan's "Leben Jesu." 1864.

HAFFNER.—Die Deutsche Aufklaerung. Mainz, 1864.

HAGENBACH, K. R.—Kirchengeschichte d. 18 und 19 Jahrhunderts. 3 Aufl. Leipzig, 1856.

—— Die sogenannte Vermittelungstheologie. Zuerich, 1858.

—— History of Doctrines. Revised Edinb. ed., with large additions. By Prof. H. B. Smith. New York, 1862.

HAHN, A.—De Rationalismi, qui dicitur, vera indole et qua cum naturalismo contineatur ratione. Lips. 1827.

—— Ueber die Lage des Christenthums unserer Zeit, und das Verhaeltniss der Christlichen Theologie zur Wissenschaft ueberhaupt. Leipz. 1832.

HANEBERG, D. B.—E. Renan's Leben Jesu beleuchtet. Regensbg. 1864.

HANNE, J. W.—Rationalismus und spec. Theologie in Braunschweig. Braunschweig, 1838.

HARMS, C.—Thesen Luther's mit andern 95 Saetzen. Kiel, 1817.

—— "Dass es mit der Vernunftreligion nichts ist." Kiel, 1819.

HAVET, E.—Kritik ueb. "Das Leben Jesu" v. E. Renan. Mannheim, 1863.

HEINRICH, J. B.—Christus: Kritik des Rationalismus, des Straussischen Mythicismus u. d. Lebens Jesu v. Renan. Mainz, 1864.

HELD, C. F. W.—Jesus der Christ, mit Ruecksicht auf d. Rationalismus u. Skepticismus d. Gegenwart. Zuerich, 1865.

HENHOFER, A.—Der Kampf d. Unglaubens m. Aberglauben u. Glauben. Heidelberg, 1861.

HENKE, C. L. TH.—Rationalismus u. Traditionalismus im 19. Jahrhundert. 1864.

HERING.—Die Akephaler unserer Zeit. Leipzig, 1825.

HERINGA, J. E.—Het gebruiken Misbruik der Kritik. Holland, 1793.

HOFSTEDE DE GROOT, P.—Die Groeninger Theologen. Gotha, 1863.

HUeFFELL, L.—Friedensvorschlaege zur Beendigung des Streits zwischen bibl. Christlichen Theologen und Rationalisten; Zeitschrift fuer Predigerwissenschaften. Bd. 2. St. 1.

HUNDESHAGEN, K. B.—Der Deutsche Protestantismus. 3 Aufl. Frankfort a. Main, 1850.

HURTER, H.—Ueber die Rechte der Vernunft und des Glaubens. Innsbruck, 1863.

KAeHLER, L. A.—Supranaturalismus und Rationalismus in ihrem gemeinschaft. Ursprunge, ihrer Zwietracht u. hoeheren Einheit. Leipzig, 1818.

KAHNIS, K. F. A.—Der innere Gang des deutschen Protestantismus seit Mitte des vorigen Jahrhunderts. Leipzig, 1854.

KAMPE, F.—Geschichte der religioesen Bewegung d. neuern Zeit. 2 Bde. Leipzig, 1852-53.

KEIM, I.—Der Geschichtliche Christus. Zuerich, 1864.

KLEUKER, J. F.—Ueber das Ja und Nein der Bibl. Christl. u. der reinen Vernunfttheologie. Hamburg, 1819.

Compare, Ueber die Altonaer Bibel. 1818.

—— Ueber den alten und neuen Protestantismus. Bremen, 1823.

KOeHLER, A.—Die niederlaendisch-reform. Kirche. Erlangen, 1856.

KUENEN, A.—The Pentateuch and Book of Joshua critically examined. Translated from the Dutch by Rt. Rev. J. W. Colenso. London, 1865.

LANG, H.—Dogmatik. Berlin, 1858.

—— Ein Gang durch die Christliche Welt. Berlin, 1859.

—— Religioese Charactere. Winterthur, 1862.

LORGION, E. J.—The Pastor of Vliethinzen; or, Conversations about the Groninger School. Capetown, 1865.

A novel, translated from the Dutch, for the use of Colonists in Southern Africa.

LUTHARDT, C. E.—Die modernen Darstellungen des Lebens Jesu. Eine Besprechung der Schriften von Strauss, Renan, etc. Leipzig, 1864.

MEYER, J.—Das Leben Jesu v. Dav. Frdr. Strauss. Leipzig, 1865.

MICHELIS, F.—Renan's Roman vom Leben Jesu. Muenster, 1864.

NEUESTER NACHTRAG zu Renan's Leben Jesu. Berlin, 1864.

NICOLAS, A.—Die Gottheit Jesu. Regensburg, 1864.

NITZSCH, C. L.—Ueber das Heil der Theologie durch Unterscheidung der Offenbarung und Religion als Mittel und Zweck. 1880.

NOACK, L.—Die Freidenker in der Religion. Berne, 1853.

OOSTERZEE, J. J. VAN.—Geschichte oder Roman? Das Leben Jesu v. E. Renan beleuchtet. 1863.

OPZOOMER, C. W.—De waarheid en hare kenbronnen. Amsterdam, 1882.

PAULUS, H. E. G.—Zeitgemaesse Beleuchtung des Streites zwischen dem Eingebungsglauben und der Urchristlichen Denkglaeubigkeit. Wiesbaden, 1830.

PETRENZ, K. A.—Wie hast du Renan's Leben Jesu aufgenommen? Neu-Ruppin, 1864.

RAUMER, F.—Schwarz, Strauss, Renan. Leipzig, 1864.

RIGGENBACH, C. J.—Der Heutige Rationalismus besonders in der Deutschen Schweiz. Basel, 1862.

RITTER, H.—Ernst Renan ueb. die Naturwissenschaften u. die Geschichte. Gotha, 1865.

ROeHR, J. F.—Briefe ueber den Rationalismus. Aachen, 1813.

—— Grund-und-Glaubenssaetze der Evang.-protest. Kirche. 1832-1834.

ROMANG, J. P.—Ueber Unglauben, Pletismus u. Wissenschaft. Zuerich, 1859.

ROSENKRANZ, K.—Kritik d. Principien d. Strauss'schen Glaubenslehre. Leipzig, 1844.

ROYAARDS, H. J.—Geschiedenis van het Christendom. Nederland, 1853.

RUeCKERT, L. J.—Der Rationalismus. Leipzig, 1859.

RUMPF.—Kirchenglaube und Erfahrung, 1854.

—— Bibel und Christus, 1858.

RUTHENUS, K.—Der formale Supernaturalismus oder d. einzig moegliche Weg zur einer Ausgleichung der streitenden theolog. Partheien. Leipzig, 1834.

SARTORIUS, C.—Die Religion ausserhalb der Grenzen der blossen Vernunft. Marburg, 1822.

—— Ueber die Unwissenschaftlichkeit und innere Verwandschaft des Rationalismus und Romanismus. Auch u. d. Tit: Beitraege zur Evang. Rechtglaubigkeit. 1 Hft. Heidelberg, 1825.

SCHENKEL, D.—Die Religioesen Zeitkaempfe. Hamburg, 1847.

—— Das Characterbild Jesu. Wiesbaden, 1864.

—— Die Protestantische Freiheit in ihrem gegenwartigen Kampfe in der Kirchlichen Reaktion. Wiesbaden, 1865.

SCHLOSSER, F. C.—Geschichte d. 18 und 19 Jahrhunderts. (First two vols.) Heidelberg, 1848.

SCHOLTEN, J. H.—Oratio de pugna theologiam inter atque philosophiam recto utriusque studio tollenda. Leipzig, 1847.

—— Dogmatices Christianae Initia. Editio II. Leyden, 1858.

SCHOTT, H. A.—Briefe ueber Religion und Christlichen Offenbarungsglauben. Jena, 1826.

SCHROeTER, W.—Christianismus, Humanismus und Rationalismus in ihrer Identitaet. Leipzig, 1830.

SCHUBERT, F. W.—Die Freien Gemeinde unserer Zeit. Berlin, 1850.

SCHUDEROFF, J.—Briefe ueber den Rationalismus und Supernaturalismus, in Journal fuer Veredlung des Prediger- und Schullehrerstandes. Jahrg. 1811. Bd. 2. St. 3.

SCHULTHESS, J. UND ORELLI, J. K.—Rationalismus und Supernaturalismus, Kanon, Tradition und Scription. Zuerich, 1822.

SCHULTZE, L.—Die Wunder Jesu Christi mit Beziehung a. d. Leben Jesu v. Renan. Koenigsberg, 1864.

SCHWARTZ, C.—Zur Geschichte d. neuesten Theologie. 3 sehr verm. Auf. Leipzig, 1864.

SEPP, DR.—Thaten u. Lehren Jesu; auf die jungsten Werke v. Renan und Strauss. Schaffhausen, 1864.

STAeUDLIN, C. F.—Geschichte des Rationalismus und Supranaturalismus. Goettingen, 1826.

STEFFENS, H.—Von der falschen Theologie und dem Wahren Glauben. Breslau, 1831.

STEIGER, W.—Kritik des Rationalismus in Wegscheider's Dogmatik. Berlin, 1830.

STRAUSS, D. F.—Das Leben Jesu. Berlin, 1835.

—— Das Leben Jesu f. das Deutsche Volk bearb. Leipzig, 1864.

TAFEL, F. I.—Das Leben Jesu,—gegen die Angriffe d. Dr. Strauss u. d. Unglaubens ueberhaupt. Basel, 1863.

THEILER, C. G. W.—Christus und die Vernunft. Leipzig, 1830.

—— Aphorismen zur Verstaendigung ueber den sogenannten alten und neuen Glauben. Leipzig, 1839.

THOLUCK, A.—Vermischte Schriften II., "Geschichte der Umwaelzung der Theologie seit 1750." Hamburg, 1839.

—— Die Lehre v. der Suende und vom Versoehnen. 7 Auf. Hamb. 1851.

—— Vorgeschichte des Rationalismus. Zwei Theile. Berlin, 1859-'62.

—— Geschichte d. Rationalismus. Erste Abth. Berlin, 1865.

TITTMANN, J. A. H.—Ueber Supranaturalismus, Rationalismus, u. Atheismus. Leipzig, 1816.

ULLMANN, K.—Theologisches Bedenken auf Veranlassung des Angriffs der evangel. Kirchenzeit, auf den Hallischen Rationalismus. Halle, 1830.

Together with many other articles of similar character in "Studien und Kritiken."

VERANTWORTUNG (zur) des Christlichen Glauben. 10 Vortraege von Riggenbach, Auberlen, Gess, und andere. Basel, 1862.

VOIGHTLAeNDER, J. A.—Der Rationalismus nach seinen philosophischen Hauptformen und in seiner historischen Gestalt. Leipzig, 1830.

WEGSCHEIDER, J. A. L.—Institutiones Theologiae Christianae Dogmaticae. Halle, 1815. 8th Ed. 1844.

WEIDEMANN, K. A.—Die Neuesten Darstellungen d. Lebens Jesu von Renan, Schenkel, Strauss. Gotha, 1864.

WIESINGER, A.—Aphorismen gegen Renan's Leben Jesu. Wien, 1864.

WIGGERS, J.—Kirchlicher oder rein biblischer Supranaturalismus? Leipzig, 1842.

WISLICENUS, G. A.—Die Bibel, fuer denkende Leser betrachtet. Leipzig, 1864.

WOeLLWARTH, F.—Gedanken ueb. das characterbild Christi, von Schenkel. Stuttgart, 1865.

ZEITFRAGEN RELIGIOeSE, Unparteiisch beurtheilt v. e. Laien. Tueb., 1864.

ZOeCKLER, O.—Die Evangelien kritik u. das Lebensbild Christi nach d. Schrift. Darmstadt, 1864.

ZOeLLICH, C. F.—Briefe ueber den Supranaturalismus; eine Gegenschrift zu den Briefen ueber den Rationalismus. Sondershausen, 1821.

RATIONALISTIC PERIODICALS.

ALLGEMEINE KIRCHLICHE ZEITSCHRIFT.—Published by D. Schenkel, Elberfeld, 1860-'65.

ANNALEN.—Published by Schulthess, 1826-30.

DEUTSCHKATHOLISCHES SONNTAGSBLATT.—Wiesb., 1851-'65.

FREIES (FUeR) RELIGIOeSES LEBEN.—Breslau, 1848.

The Journal of the "Friends of Light."

KIRCHE DER GEGENWART.—Biedermann und Fries. Zuerich, 1845-'50.

KIRCHEN-UND-SCHULBLATT.—Weimar, 1852-'65.

PREDIGERBIBLIOTHEK.—Published by Roehr, 1820-'48. Continued by H. Lang, to 1816.

PROTESTANTISCHE BLAeTTER, Fuer das evang. Oesterreich.—Wien, 1863-'65.

PROTESTANTISCHE KIRCHENZEITUNG.—H. Eltester und Carl Schwartz. Berlin, 1854-'65.

This quarterly is the leading organ of the German Rationalists.

SONNTAGSBLATT.—Uhlich. Gotha, 1850. Quarterly.

SOPHRONIZEN.—Published by Paulus, 1819-'30.

THEOLOGISCHE JAHRBUeCHER.—F. Chr. Baur und E. Zeller. Tuebingen, 1842-'56. Not continued.

ZEITSCHRIFT FUeR WISSENSCHAFT. THEOLOGIE.—A. Hilgenfeld. Halle, 1858-'65.

ZEITSTIMMEN AUS D. REFORMIRTEN KIRCHE DER SCHWEIZ.—H. Lang. Winterthur, 1859-'66.

II.—FRANCE.

ARNAUD, A.—Les Orthodoxes et le Parti liberal protestant. Paris, 1864.

ASTIE, J. F.—Les deux Theologies nouvelles dans le sein du Protestantisme Francais. Paris, 1862.

BIERMANN, C.—Foi et Raison. Paris, 1860.

BOISSONAIS, L.—Doctrine de la nouvelle ecole d'apres MM. Reville, A. Coquerel fils, et Colani. Paris, 1864.

BUISSON, F.—L'orthodoxie et l'Evangile dans l'Eglise reformee. Paris, 1864.

CASSAN-FLOYRAC, L'ABBE.—Le Rationalisme devant la Raison. Paris, 1858.

COLANI, T.—Ma Position dans l'Eglise de la Confession d'Augsbourg. Paris, 1860.

—— Jesus Christ et les Croyances messianiques de son Temps. Paris, 1864.

COQUEREL, A.—Christologie. Paris, 1859.

COQUEREL, E.—M. Guizot et l'Orthodoxie protestante. Paris, 1864.

—— Libereaux et orthodoxes. Paris, 1864.

DUNAIME, L'ABBE J.—De la Raison dans ses Rapports avec la Foi. Paris, 1858.

FAYET, A.—Lettres a un rationaliste sur la philosophie et la religion. Paris, 1864.

FRANCHI, A.—Le Rationalisme. Bruxelles, 1858.

FROSSARD, C. L.—L'orthodoxie de l'Eglise reformee de France. Paris, 1864.

GUIZOT, F.—Meditations sur l'Essence de la Religion Chretienne. Paris, 1864.

LARROQUE, P.—Renovation religieuse. Paris, 1859.

—— Examen Critique des doctrines de la religion Chretienne. Paris, 1859.

LUPS, L'ABBE J.—Le Traditionalisme et le Rationalisme. Liege, 1859.

NICOLAS, M.—Etudes Critiques sur la Bible. Paris, 1861.

PRESSENSE, E. DE.—Le Pays de l'Evangile; Notes d'un voyage en Orient. Paris, 1865.

REMUSAT, C. DE.—Philosophie Religieuse. Paris, 1864.

RENAN, E.—Etudes d'histoire Religieuse. 3d Edition. Paris, 1858.

—— Vie de Jesus. Paris, 1863.

LITERATURE ARISING OUT OF THE PUBLICATION OF RENAN'S "LIFE OF JESUS."

AUGE, L.—Neuf pages decisives sur la Vie de Jesus de M. E. Renan. Paris, 1863.

BAUDON, P. L.—M. Ernest Renan, le prophete et le vrai fils de Dieu. Paris, 1863.

BLOCH, S.—M. Renan et le Judaisme. Paris, 1863.

BONALD, M. DE.—Mandement portant condamnation du livre intitule; la Vie de Jesus, par E. Renan. Paris, 1863.

BONNETAIN, J.—Le Christ-Dieu devant les Siecles. M. Renan et son roman du jour. Paris, 1863.

BOURQUENOUD, A.—Les Distractions de M. Renan. Paris, 1863.

BOYLESVE, M. DE.—M. Renan, defenseur de la foi d'apres un procede nouveau. Paris, 1863.

CARLE, H.—Crises des croyances. M. Renan, et l'esprit de systeme. Paris, 1863.

CASTAING, A.—Jesus, M. E. Renan et la science. Paris, 1863.

CHAUVELOT, B.—M. Renan. Paris, 1863.

CHERET, L'ABBE.—Lettres d'un cure de campagne a M. Renan. Paris, 1863.

CLABAUT, L'ABBE.—E. Renan et l'Evangile. Paris, 1863.

COCHIN, A.—Quelques mots sur le Vie de Jesus de M. E. Renan. Paris, 1863.

COLANI, T.—Examen de la Vie de Jesus de M. Renan. Strasbourg, 1864.

CONSTANT, B.—Les contradictions de M. Renan. Paris, 1863.

CORRESPONDANCE APOCRYPHE entre M. E. Renan et sa soeur Ursule. Paris, 1863.

DELAPORTE, A.—La Critique et la Tactique, a propos de M. Renan. Paris, 1863.

DES GRANGES, F.—Une Echappe sur la Vie de Jesus d'Ernest Renan. Paris, 1863.

DESHAIRES, G.—La Vie de Jesus, les Evangiles, et M. Renan. Paris, 1863.

EVANGILE (le cinquieme) de M. Renan,—par M. H. D. Paris, 1863.

FELIX, R. P.—M. Renan et sa Vie de Jesus.

—— Quelques mots sur le livre de la Vie de Jesus. Paris, 1863.

FOISSET.—Ernest Renan: Vie de Jesus. Paris, 1863.

FREGIER, J. C.—Jesus devant le droit, ou Critique judiciare de la Vie de Jesus de M. E. Renan. Paris, 1863.

FREPPEL, L'ABBE.—Examen Critique de la Vie de Jesus de M. Renan. Paris, 1863.

GINOULIAC.—Lettre a l'un de ses vicaires generaux sur la Vie de Jesus par M. E. Renan. Paris, 1863.

GUETTEE, L'ABBE.—Refutation de la pretendue Vie de Jesus de M. Renan. Paris, 1863.

HAVET, E.—Jesus dans l'histoire. Examen de la Vie de Jesus par Renan. Paris, 1863.

HELLO, E.—M. Renan et la Vie de Jesus. Paris, 1863.

HERVE.—Divinite de Jesus. Reponse a M. Renan. Paris, 1863.

JOURDAIN, A.—Refutation rationnelle de la Vie de Jesus. Paris, 1863.

LACORDAIRE, R.—Aux Lecteurs de M. Renan. Paris, 1863.

LARROQUE, P.—Opinion des Deistes rationalistes sur la Vie de Jesus, selon M. Renan. Paris, 1863.

LASSERRE, H.—L'Evangile selon Renan. Paris, 1863.

LATOUR.—Une reponse a M. Volusien Pages. Refutation d'une Refutation, de M. Renan. Paris, 1863.

LAURENTIE.—Le Livre de M. E. Renan, sur la Vie de Jesus. Paris, 1863.

LE PELTIER, E.—Vie de E. Renan. Paris, 1863.

LEROY, E.—Reponse d'un poete a M. E. Renan. Paris, 1863.

LEVY, LE RABBIN.—La Synagogue et M. Renan. Paris, 1863.

LOYSON, J. T.—Une pretendue Vie de Jesus, ou M. E. Renan. Paris, 1863.

MACRAKIS, A.—Le Vrai Jesus Christ oppose au Jesus faux imagine par M. E. Renan, et son Ecole sceptique. Paris, 1863.

MAGUE, C.—Jesus Christ, ou la Verite vraie dans la question du moment. Paris, 1863.

MARROT, M.—La Vie de M. Renan et le Maudit. Paris, 1863.

MAUBERT, H.—Nicodeme, etude sur M. Renan. Paris, 1863.

MAURETTE, O.—Jesus et la vraie Philosophie. Paris, 1863.

MEIGNAN.—M. Renan refute par les Rationalistes Allemandes. Paris, 1864.

MICHON, J. H.—Deux Lecons a M. Renan. Paris, 1863.

MILSAND, PH.—Bibliographie des Publications relatives au livre de M. Renan, Vie de Jesus. Paris, 1864.

MIRVILLE, J. E.—Le Vrai Secret de M. Renan. Paris, 1863.

MONOT, E.—A propos du livre de M. Renan, la Vie de Jesus. Paris, 1863.

MONSIEUR RENAN en face du miracle; par un Croyant. Paris, 1863.

OLGO, S.—Reflexions d'un orthodoxe de l'Eglise grecque sur la Vie de Jesus, de M. Renan. Paris, 1863.

ORSINI, L'ABBE.—Refutation du livre de M. Renan. Paris, 1863.

ORTH, N. J.—La Vie de Jesus, selon M. Renan. Paris, 1863.

PAGES, V.—M. Renan et son siecle. Paris, 1863.

PARISIS.—Jesus Christ est Dieu: demonstration. Paris, 1863.

PASSAGLIA, P. C.—Etude sur la Vie de Jesus de E. Renan. Paris, 1863.

PAVY.—Observations sur le roman intitule Vie de Jesus par E. Renan. Paris, 1863.

—— Conference contre le livre de M. Renan. Paris, 1863.

PE DE ARROS, J.—Coup d'oeil sur la Vie de Jesus de M. Renan. Paris, 1863.

PHILIPS, J. P.—Dieu, les miracles, et la science. Paris, 1863.

PINARD, L'ABBE.—Notes a l'usage des lecteurs du Jesus de M. Renan. Paris, 1863.

PIOGER, L. M.—Divinite de Jesus prouvee par les faits. Reponse a M. Renan. Paris, 1863.

PLANTIER.—Un panegyriste de M. Renan. Paris, 1863.

—— Instruction pastorale contre la Vie de Jesus par Renan. Paris, 1863.

POTREL, E.—Vie de N. S. Jesus Christ, reponse au livre de M. Renan. Paris, 1863.

POUJOULAT.—Examen de la Vie de Jesus de M. Renan. Paris, 1863.

PRESSENSE, E. DE.—L'Ecole critique et Jesus Christ, a propos de la Vie de Jesus de M. Renan. Paris, 1863.

REVILLE, A.—La Vie de Jesus de M. Renan devant les orthodoxies et devant la critique. Paris, 1863.

ROUSSEL, N.—Le Jesus de M. Renan. Paris, 1863.

SAAS, A.—Epitre a M. E. Renan contre la "Vie de Jesus." Paris, 1863.

SAINT-SEMMERA.—Ecce homo, critique impartiale de la Vie de Jesus de M. Renan. Paris, 1863.

TROGHOFF-KERBIQUET.—La Defense de l'Evangile. Epitre en vers a M. Renan. Paris, 1863.

VIE (LA) ET LA MORT DE JESUS, SELON RENAN. Havet, et Remusat. Paris, 1864.

REVILLE, A.—De la Redemption. Paris, 1859.

—— Essais de critique religieuse. Paris, 1860.

SAINTES, AMAND.—Histoire Critique du Rationalisme en Allemagne. Paris, 1841.

SCHERER, E.—Melanges des critiques religieuses. Paris, 1860.

SECRETAN, C.—La Raison et le Bonheur. Paris, 1863.

RATIONALISTIC PERIODICALS.

DISCIPLE (LE) DE JESUS CHRIST, (Monthly.) Redacteur: M. E. Haag. Paris, 1840-65.

LE LIEN; Journal des Eglises reformees de France, (Weekly.) Redacteurs: A. Coquerel, fils; et Etienne Coquerel. Paris, 1862-65.

NOUVELLE REVUE DE THEOLOGIE, (Quarterly.) Redacteur: T. Colani. Strasburg, 1858-65.

REVUE GERMANIQUE, (Monthly.) Paris, 1858-65.

III.—GREAT BRITAIN—UNITED STATES.

BANNERMANN, J.—Inspiration, the Infallible Truth and Divine Authority of the Holy Scriptures. Edinburgh, 1865.

BARKER, T.—Strictures on Maurice's Doctrine of Sacrifice. London, 1858.

BAYNE, P.—Testimony of Christ to Christianity. London, 1862.

BEARD, T. R.—Voices of the Church in reply to Dr. Strauss. London, 1845.

—— Christ the Interpreter of Scripture. London, 1865.

BELLOWS, H. W.—Restatements of Christian Doctrine. New York, 1860.

BIRKS, T. R.—Lectures on Modern Rationalism and Inspiration. London, 1853.

—— The Bible and Modern Thought. With Appendix. London, 1863.

BLAKE, B.—Infidelity Inexcusable. London, 1855.

BOeHM, C. J. T.—Lights and Shadows in the Present Condition of the Church. London, 1860.

BRODERICK AND FREEMANTLE.—Judgments of the Judicial Committee of the Privy Council. London, 1865.

CANDLISH, R. S.—Examination of Maurice's "Theological Essays." London, 1854.

—— Reason and Revelation. London, 1859.

CHRISTIAN SECTS in the Nineteenth Century. London, 1850.

CHRISTIE, T. W.—Rationalism the Last Scourge to the Church. London, 1861.

CLOSE, F.—The Footsteps of Error traced through a Period of Twenty-Five Years. London, 1863.

COBBE, FRANCES POWER.—Religious Demands of the Age. Boston, 1863.

Reprint of the Preface to London Ed. of Theo. Parker's Works, which are edited by this Authoress.

—— An Essay on Intuitive Morals. London, 1864.

—— Broken Lights. London, 1864.

A survey of the present condition of Church Parties in England.

—— Religious Duty. London, 1864.

COLENSO, BP.—Village Sermons. London, 1853.

—— St. Paul's Epistle to Romans. Newly Translated. London, 1861.

—— Pentateuch and Book of Joshua critically examined. London, 1862-64.

WORKS CALLED FORTH BY THE ABOVE COMMENTARY.

ALPHA.—Bishop Colenso and the Pentateuch. Vindication of the Historical Character of the Old Testament. London, 1863.

ANTI-COLENSO.—By Johannes Laicus. London, 1863.

ASHPITEL, F.—Increase of the Israelites in Egypt shown to be probable from the Statistics of Modern Population; with an Examination of Bishop Colenso's Calculations on the Subject. London, 1863.

BARRISTER (A).—History against Colenso. Dublin, 1863.

BARTHOLOMEW, J.—All Scripture given by Inspiration of God. London, 1863.

BEKE, C. T.—A Few Words with Bishop Colenso. London, 1862.

BENISOH, A.—Bishop Colenso's Objections to the Pentateuch and Book of Joshua critically examined. London, 1863.

BIBER, G. E.—The Integrity of the Holy Scriptures and their Divine Inspiration and Authority vindicated. London, 1863.

BIBLE IN THE WORKSHOP.—By two Working Men. London, 1863.

BIBLE (THE) IN THE GOSPELS.—By Alpha. London, 1863.

BIDEN, J.—Religious Reformation, imperatively demanded. Bishop Colenso's Enquiries answered. London, 1864.

BIRKS, T. R.—The Exodus of Israel; a Reply to Recent Objections. London, 1863.

BRIGGS, F. W.—The Two Testimonies. Last objections to Rationalism. Being a Reply to Bishop Colenso's Pentateuch and Book of Joshua. London, 1863.

BROWNE, G. H.—The Pentateuch and the Elohistic Psalms, in reply to Bishop Colenso. London, 1863.

BULLOCK, C.—Bible Inspiration. London, 1863.

CANDLISH, R. S.—Lectures on the Book of Genesis, 3 vols. London, 1862.

CAREY, C. S.—The Bible or the Bishop? London, 1863.

CARYLON, C.—A few more words addressed to the Bishops, &c. London, 1863.

CHAMBERLIN, W.—A Plain Reply to Bishop Colenso. London, 1863.

COLENSO, BISHOP.—Letter to the Laity of the Diocese of Natal. London, 1864.

Written on the subject of the Bishop's prosecution.

—— Trial of the Bishop of Natal for erroneous Teaching. Cape Town, 1864.

—— Foreign Missions and Mosaic Traditions. A Lecture. London, 1865.

CUMMING, J.—Moses Right and Bishop Colenso Wrong. Popular Lectures in Weekly Numbers. London, 1863.

DAVIDSON, P.—The Pentateuch vindicated from the Objections and Misrepresentations of Bishop Colenso. London, 1863.

DREW, G. S.—Bishop Colenso's Examination of the Pentateuch Examined. London, 1863.

FAMILY OF JUDAH: a Refutation of Colenso's First Objection to the Pentateuch. By a Layman. London, 1863.

FOWLE, W. H.—A Few Remarks on Bishop Colenso on the Pentateuch. London, 1863.

FOWLER, F. W.—Vindex Pentateuchi. An Answer to Bishop Colenso on the Pentateuch. London, 1863.

GARLAND, G. V.—Plain possible Solutions of the Objections to Bishop Colenso on the Pentateuch. London, 1863.

GAUSSEN, L.—The Canon of Holy Scripture. London, 1863.

GIBSON, J.—Present Truths in Theology. 2 vols. Glasgow, 1863.

GREEN, W. H.—The Pentateuch vindicated from the Aspersions of Bishop Colenso. New York, 1863.

GRESSWELL, E.—Objections of Bishop Colenso. Part I. considered. London, 1863.

GRIFFIN, J. N.—Dr. Colenso and the Pentateuch. Dublin, 1863.

HARE, W. H.—Letter to Bishop Colenso. London, 1863.

HAYCROFT, N.—Moses and Colenso; or, the Divine Authority of the Books of Moses and the Objections of Dr. Colenso. London, 1863.

HIGGINSON, E.—The Spirit of the Bible. 2 vols. London, 1863.

HILL, M.—Christ, or Colenso: a full Reply to Bishop Colenso's Objections. London, 1863.

HIRSCHFELDER, J. M.—The Scriptures Defended. Reply to Colenso. Toronto, 1864.

HISTORIC (The) Character of the Pentateuch Vindicated; Reply to Part I. of Bishop Colenso's "Critical Examination." Lond., 1863.

HOARE, W. H.—Letter to Bishop Colenso. London, 1863.

HOUGHTON, W.—Some of Bp. Colenso's objections examined. London, 1863.

INGRAM, G. S.—Bishop Colenso answered. London, 1863.

JEWISH (A) Reply to Dr. Colenso's Criticism on the Pentateuch. London, 1865.

JONES, E. R.—Christ's Testimony to Moses. London, 1863.

JONES, SIR W.—Christianity and Common Sense. London, 1863.

JUKES, A.—The Types of Genesis considered. London, 1863.

KIRKUS, W.—Orthodoxy, Scripture, and Reason. London, 1864.

LAYMAN (A) of the Ch. of England. Historical Character of the Pentateuch. Reply to Colenso's "Critical Examination." London, 1863.

LAYMAN (A).—New Testament and the Pentateuch. London, 1863.

MCCAUL, A.—An Examination of Bishop Colenso's Difficulties with regard to the Pentateuch. London, 1864.

MCCAUL, J. B.—Bishop Colenso's Criticism criticised. London, 1863.

MCNEILE, H.—Historical Veracity of the Pentateuch. London, 1863.

MAHAN, M.—Spiritual Point of View; an Answer to Bishop Colenso. New York, 1863.

MANN, J. H.—Moses defended against the Attacks of Dr. Colenso. London, 1863.

MARSH, J. B.—Is the Pentateuch Historically True? Lond., 1863.

MARSHALL, JUDGE.—Full Review and Exposure of Bishop Colenso's Errors and Miscalculations in his work. London, 1864.

MAURICE, F. D.—Claims of the Bible and of Science. Lond., 1864.

MOON, R.—The Pentateuch and Book of Joshua considered with Reference to the Objections of the Bishop of Natal. Lond., 1863.

MOORE, D.—Divine Authority of the Pentateuch Vindicated. London, 1864.

MOREAU, E. B.—Examination of some of Bishop Colenso's Objections. London, 1863.

MOSAIC ORIGIN OF THE PENTATEUCH, in connection with Parts 2 and 3 of Bishop Colenso's Critical Examination. London, 1864.

MOZLEY, J. B.—Subscription to the Articles. London, 1863.

OLLIVANT, A.—A Second Letter to the Clergy of Llandaff. London, 1863.

PAGE, J. R.—The Pretensions of Bishop Colenso considered. London, 1863.

PALMEE, G.—Scripture Facts and Scientific Doubts. London, 1863.

PENTATEUCH (THE) AND ITS OPPONENTS. London, 1863.

PHILLPOT, H.—The Textual Witness to the Truth and Divine Authority of the Pentateuch. London, 1863.

POSSIBILITIES OF CREATION. London, 1862.

POST, J.—The Bible for All. London, 1862.

PRESBYTER ANGLICANUS.—Critical Analysis of the Pentateuch. London, 1863.

PRITCHARD, C.—Vindiciae Mosaicae. London, 1863.

RASK, R.—A Short Tractate on the Longevity ascribed to the Patriarchs. London, 1863.

RATIONALISM UNPHILOSOPHICAL, AND FAITH THE GIFT OF GOD. London, 1863.

REMARKS ON BISHOP COLENSO'S WORK; OR, RATIONALISM SHOWN TO BE IRRATIONAL. London, 1863.

ROGERS, B. B.—Free Inquiry into Colenso's Difficulties. Lond., 1863.

ROGERS, H.—A Vindication of Bishop Colenso. Edinburgh, 1863.

SAVILE, B. W.—Man; or, the Old and New Philosophy. Lond., 1863.

The author controverts the views of Darwin, Owen, Huxley, Bunsen, Colenso, and others.

SCOTT, W. A.—Moses and the Pentateuch: a Reply to Bishop Colenso. London, 1863.

SILVER, A.—The Holy Word in its own Defense: addressed to Bishop Colenso. New York, 1863.

SINCLAIR, J.—On Free Thought. London, 1865.

SPRY, W. J.—Bishop Colenso and the Descent of Jacob into Egypt. Pt. I. London, 1863.

STANLEY, A. P.—A letter to the Lord Bishop of London on the State of Subscription in the Church of England and in the University of Oxford. London, 1863.

SWETE, H. B.—What is the Right Method of conducting the Defense of the Old Testament in the Rationalistic Controversy which has come upon the Church? London, 1863.

TAYLOR, I.—Considerations on the Pentateuch. London, 1863.

THORNTON, T.—Life of Moses. London, 1863.

TURNER, J. B.—An Answer to the Difficulties in Bishop Colenso's Book on the Pentateuch. London, 1863.

TYLER, T.—Christ the Lord; with a Reply to Bishop Colenso. London, 1863.

WHAT IS TRUTH? A Letter to Bishop Colenso. London, 1864.

WICKES, W.—Moses or the Zulu? London, 1863.

WORDSWORTH, C.—Inspiration of the Bible. London, 1863.

DAVIDSON, DR. S.—Treatise on Biblical Criticism. London, 1855.

DEWAR, E. H.—Brief History of German Theology. London, 1844.

DONALDSON, T. W.—Essay on Christian Orthodoxy. London, 1857.

DRAPER, J. W.—Intellectual Development of Europe. New York, 1863.

ELLIOTT, W.—Old Theology the True Theology. London, 1861.

ESSAYS AND REVIEWS. London, 1861.

WORKS ARISING FROM THE ABOVE OXFORD ESSAYS.

AIDS TO FAITH, Replies to Essays and Reviews. London, 1863.

BAYLAY, C. F. R.—"Essays and Reviews" compared with Reason. London, 1861.

BUCHANAN, J.—"Essays and Reviews" Examined. London, 1861.

CLOSE, F.—Critical Examination of "Essays and Reviews." London, 1861.

DENISON, G. A.—Analysis of "Essays and Reviews." London, 1861.

DIALOGUES ON ESSAYS AND REVIEWS. London, 1862.

GIRDLESTONE, E.—Remarks on Essays and Reviews. Lond., 1861.

JELF, R. W.—Evidence of Unsoundness in Essays and Reviews. London, 1861.

KENNARD, R. B.—Essays and Reviews. Protest addressed to the Bishop of Salisbury. London, 1861.

—— The Essays and Reviews: their Origin, History, General Character and Significance, Persecution, Prosecution, the Judgment of the Arches Court, Review of Judgment. London, 1863.

LUSHINGTON, S.—Judgment delivered on Essays and Reviews. London, 1862.

MILTON, J.—Prophecy of Essays and Reviews and his Judgment. London, 1861.

MOBERLY, G.—Remarks on Essays and Reviews. London, 1861.

REPLIES TO ESSAYS AND REVIEWS, by Goulburn, Rose, and others. London, 1862.

WORN-OUT NEOLOGY.—Strictures upon Essays and Reviews. London, 1861.

FARRAR, A. S.—A Critical History of Free Thought in Reference to the Christian Religion. London, 1863.

FISHER, G. P.—Essays on the supernatural Origin of Christianity. With special reference to the Works of Renan, Strauss, and the Tuebingen School. New York, 1865.

FRANKLAND, B.—Intuitionalism; or, Insufficiency of Pure Reason. London, 1861.

FROTHINGHAM, O. B.—Tales from the Patriarchs. Boston, 1864.

FURNESS, W. H.—Jesus and his Biographers. Boston, 1838.

GAGE, J. A.—The Life of Jesus a Fact, not a Fiction. A Response to M. Renan's Vie de Jesus. London, 1863.

GARBETT, E.—Bible and its Critics. Boyle Lectures for 1861. Lond., 1861.

GOULBURN, E. M.—Inspiration of the Holy Scriptures. London, 1857.

GREG, W. R.—The Creed of Christendom. London, 1863.

HAMILTON, W. T.—Defense of the Pentateuch against Scepticism. London, 1852.

HEBERT, C.—Neology not True and Truth not New. 2d Ed. London, 1861.

HEDGE, F. H.—Reason in Religion. Boston, 1865.

HEURTLY, C. A.—Inspiration of Holy Scriptures. London, 1861.

HOOKER, W.—Philosophy of Unbelief. New York.

HUGHES, T.—Religio Laici. London, 1861.

IRRATIONALISM OF INFIDELITY, a Reply to Newman's "Phases." London, 1853.

JAMES, H.—The Old and New Theology. London, 1861.

JELF, W. E.—Supremacy of Scripture, a Letter to Dr. Temple. London, 1861.

KINGSLEY, C.—Sermons for the Times. London, 1858.

—— Sermons; Good News of God. London, 1859.

LANGFORD, J. A.—Religions Skepticism and Infidelity. London, 1850.

LECKY, W. E. H.—History of the Rise and Influence of the Spirit of Rationalism in Europe. 2 vols. London, 1865.

LEE, W.—Recent Forms of Unbelief; Some Account of Renan's Vie de Jesus. London, 1864.

MCCAUL, A.—Rationalism and Deistic Infidelity. Three Letters. London, 1861.

MCCOMBIE, W.—Modern Civilization in Relation to Christianity. London, 1863.

MACKAY, R. W.—The Tuebingen School and its Antecedents: a Review of the History and Present Condition of Modern Theology. London.

—— Rise and Progress of Christianity. London, 1854.

MALAN, S. C.—Philosophy or Truth? London, 1865.

MANSEL, H. L.—Limits of Religious Thought; Bampton Lectures. London, 1859.

—— Examination of Maurice's Stricture on Bampton Lecture. London, 1859.

MAURICE, F. D.—Claims of the Bible and of Science. London, 1862.

—— Theological Essays. 2d Ed. London, 1853.

—— What is Revelation? London, 1859.

MIALL, E.—Basis of Belief: Examination of Christianity. London, 1861.

NELSON, D.—Infidelity; its Cause and Cure. London, 1853.

NEWMAN, F. W.—Phases of Faith. London, 1860.

—— Essays towards a Church of the Future. London, 1854.

—— Theism, Doctrinal and Practical. London, 1858.

—— The Soul: its Sorrows and Aspirations. London, 1861.

—— Sermons on Theory of Religious Belief. London, 1844.

—— Development of Christian Doctrine. London, 1846.

NOYES, G. N.—Theological Essays. 3d Ed. Boston, 1860.

This work contains essays by Rowland Williams, Jowett, Powell, Stanley, and others. It advocates the Broad Church theories.

O'CONNOR, W. A.—Miracles not Antecedently Incredible. London, 1861.

PALMER, G.—Scripture Facts and Scientific Doubts. Edinburgh, 1863.

A Defense of Scripture from the objections of Geologists, Statisticians, and others.

PARKER, THEO.—Discourses on Religion. Boston, 1842.

—— Sermons on Theism, Atheism, and Popular Theology. Boston, 1853.

—— Ten Sermons on Religion. Boston, 1853.

—— World of Matter and Mind. Boston, 1865.

Extracts from unpublished sermons.

PARKINSON, R.—Rationalism and Revelation. London, 1838.

PATON, J. B.—A Review of the "Vie de Jesus" of M. Renan. London, 1864.

PEABODY, A. P.—Christianity the Religion of Nature. Boston, 1863.

PEARSON, T.—Infidelity. Republished from London Ed. in N. Y., 1853.

PORTER, J. L.—The Pentateuch and the Gospel. London, 1864.

PROGRESS OF RELIGIOUS THOUGHT, as illustrated in the Protestant Church of France. Ed. by J. R. Beard. London, 1861.

This work contains essays by Messrs. Colani, Scholten, Reville, Scherer, and Renan.

PUSEY, E. B.—Historical Inquiry into German Rationalism. London, 1828.

—— Daniel the Prophet. London, 1865.

RATIONALISM AND REVELATION.—(Anon.) London, 1865.

RELIGIOUS ASPECTS OF THE AGE. New York, 1858.

RIGG, J. H.—Modern Anglican Theology. London, 1859.

RIPLEY.—Latest Forms of Infidelity. Boston, 1840.

ROBINS, S.—Defense of the Faith: Forms of Unbelief. London, 1861.

ROSE, H. J.—State of Protestantism in Germany. 2d Ed. London, 1829.

RYDER, A. G.—Scriptural Doctrine of Acceptance with God, considered in reference to Neologian Hermeneutics. London, 1865.

SAWYER, L. A.—Daniel with its Apocryphal Additions. Boston, 1863.

SCHAFF, P.—Germany; its Theology, &c. Philada., 1857.

—— The Person of Christ; The Miracle of History, with a Reply to Strauss and Renan. Boston, 1865.

One of the best of the recent replies to the Rationalists.

SCHAFF AND ROUSSELL.—The Christ of the Gospels, and the Romance of M. Renan. London, 1864.

SCHMUCKER, S. M.—Errors of Modern Infidelity Refuted. Phila., 1848.

SEAMAN, M.—Christian Armed against Infidelity. London, 1837.

SEWELL, W.—On the Inspiration of the Holy Scripture. London, 1861.

SMITH, C.—Prize Essays on Infidelity. London, 1861.

SMITH, G.—Rational Religion and Objections of Bampton Lectures for '58. London, 1861.

SQUIER, M. P.—Reason and the Bible. New York, 1860.

STANLEY, A. P.—The Bible: Its Form and Substance. London, 1865.

TAYLOR, J. J.—Retrospect of Religious Life in England. 1845.

TESTIMONY of Skeptics to the Truth of Christianity. London, 1861.

THOMPSON, R. A.—Christian Theism. London, 1863.

TRACTS FOR PRIESTS AND PEOPLE, by various writers, 1st and 2d series. London, 1862.

TUCKER, L.—Lectures on Infidelity. New York, 1837.

TULLIDGE, H.—Triumphs of the Bible. New York, 1863.

A defense of Scripture against the objections of the Skeptical Scientific School.

WALKER, J. B.—Philosophy of Skepticism and Ultraism. New York, 1857.

WALTHER, D.—Reply to Newman's Phases of Faith. London, 1851.

WHATELY, ABP.—Essays on Dangers to Christian Faith. London, 1857.

WESTFIELD, T. C.—Seven Essays on Universal Science, embracing Investigations of the Mosaic Cosmogony, and the Interpretation of the Scriptures. London, 1863.

A Defense of the Harmony of Science and Revelation.

WILLIAMS, R.—Rational Godliness after the Mind of Christ. Lond., 1855.

WOODMAN, W.—Is the Bible a Divine Revelation? London, 1862.

WOODSWORTH, C.—Inspiration of the Bible. Five Lectures. London, 1862.

YOUNG, J.—Christ of History: an Argument. 3d Ed. London, 1861.

—— Province of Reason; a Criticism on Mansel. London, 1860.

YOUNG, J. R.—Modern Skepticism, viewed in Relation to Modern Science. London, 1865.

This work is an excellent answer to the doctrines of Colenso, Huxley, Lyell, and Darwin, respecting the Noachian Deluge, the Antiquity of Man, and the Origin of Species.

LITERATURE OF UNITARIANISM AND UNIVERSALISM.

For the bibliography of the Trinitarian Controversy in England, extending through the former half of the eighteenth century, consult Watts' Bibliotheca Britannica, 4 vols. Edinburgh, 1824; and Biographia Britannica, 7 vols. folio, 1747. Concerning the discussion on 1 John, v. 7, consult Darling, Cyclopaedia Bibliographia; London, 1854. For other Unitarian publications, in addition to those mentioned below, see Beard, Unitarianism in its Actual Condition, pp. 327-29.

The following table of Unitarian and Universalist Literature has reference to only two doctrines: the Trinity and Future Punishment.

BAKER, A.—Our God a Consuming Fire. London, 1864.

BARCLAY, J.—Socinianism and Irvingism Refuted. London, 1845.

BARLING, J.—Review of Trinitarianism. London, 1847.

BARLOW, J. W.—Eternal Punishment and Eternal Death. London, 1864.

BARRET, B. F.—Letters on the Divine Trinity. New York, 1860.

—— Christ the Interpreter of Scripture. London, 1865.

BEARD, J. R.—Historic and Artistic Illustrations of the Trinity. London, 1864.

—— Unitarianism in its Actual Condition. London, 1849.

—— Reasons why I am a Unitarian. London, 1860.

BELLOWS, H. W.—Phi Beta Kappa Oration. 1853.

Until the middle of the year 1850, this author was the principal writer for the Christian Inquirer, New York.

BELSHAM, T.—Calm Inquiry into Script. Doctrine concerning the Person of Christ.

BROOKS, E. G.—Universalism a Practical Power. New York, 1863.

BROTHERS' CONTROVERSY ON UNITARIAN OPINIONS. London, 1835.

BURNAP, G. W.—Unitarianism. Boston, 1855.

—— Trinity. Boston, 1845.

—— Evidences. Boston, 1855.

CARPENTER, L.—Examination of the Charges against Unitarians. Bristol, 1820.

CHANNING, W. E.—Complete Works. 6 vols. Boston, 1841-46.

CHANNING, W. H.—Memoir of W. E. Channing. 3 vols, 1843.

CLARK, D. W.—Man all Immortal. Cincinnati, 1864.

COUTE, J.—Essays on Socinianism. London, 1850.

DENISON, H. M.—Review of Unitarian Views. Louisville, Ky., 1855.

DEWEY, O.—Discourses; Controv. Theol., etc. 6 vols. 1846-47-63.

DEXTER, H. M.—Verdict of Reason on the question of the Impenitent Dead. Boston, 1865.

DISNEY, J.—Remarks on Tomline's Charge. London, 1812.

—— Sermons. 4 vols. London, 1793-1818.

ELLIS, G. E.—Half Century of the Unitarian Controversy. Boston, 1857.

FARLEY, F. A.—Unitarianism Defined. Boston, 1860.

FURNESS, W. H.—Jesus and His Biographers. Boston, 1838.

—— History of Jesus. Boston, 1850.

—— Veil Partly Lifted. 1864.

The author repudiates the atonement. "The doctrine of the Atonement," says he, "which is especially cherished as the distinguishing idea of Christianity, is only a form of the radical error from which false religion has sprung ever since the world began; the error, namely, of supposing that human guilt is to be expiated, not by change of character, but by offerings and sacrifices." The sacrifice of Christ "is the world-old error, thinly disguised, culminating in its most monstrous form. Even if it were new, it has no place among the teachings of Jesus. He never taught this nor any of its associated dogmas. Not a word of his gives them the slightest color of authority." Pp. 4, 5. Such language comes with an ill grace from one who attacks M. Renan. See Chapter on Christ's "childlikeness." Wherein, we ask, is the Frenchman worse than the Philadelphian?

GAGE, W. L.—Trinitarian Sermons to a Unitarian Congregation. Boston, 1860.

HARE, E.—Principal Doctrines of Christianity Defended against the Errors of Socinianism. New York.

HOVEY, A.—State of Impenitent Dead. Boston, 1859.

HUDSON, C. F.—Debt and Grace. Boston, 1857.

—— Human Destiny; a Critique of Universalism. Boston, 1861.

JOB THE ABBOT.—Reasons for Abandoning Trinitarian Doctrines. London, 1841.

JONES, T.—Immanuel; or, Scriptural views of Jesus Christ. Lond., 1856.

KENRICK, T.—Unitarian Exposition of the New Testament. New York.

KER, W.—The Popular Views of Immortality, Everlasting Punishment, and the State of Separate Souls, brought to the Test of Scripture. London, 1865.

KIDD, W. J.—Reflections on Unitarianism. London, 1835.

KOHLMAN, A.—Complete Refutation of Unitarianism. Washington, 1821.

LAKE, C. W.—The Inspiration of Scripture and Eternal Punishment. London, 1864.

LANDIS, R. W.—Immortality of the Soul, and Final Condition of the wicked. New York, 1859.

One of the best arguments in favor of Eternal Punishment.

LARDNER, N.—Complete Works. 17 vols. London, 1727-57.

LETTERS ON NATURE AND DURATION OF FUTURE PUNISHMENT. London, 1835.

LINDSEY, T.—Apology. London, 1774.

—— Sequel. London, 1776.

—— Historical View of Unitarian Doctrine from Reformation. London, 1783.

—— Vindiciae Priestlianae. London, 1788.

MARTINEAU, J.—Rationale of Religious Inquiry. London, 1839.

—— Endeavors after the Christian Life, 2 vols. London, 1843.

—— Studies of Christianity. London, 1858.

MATTISON, H.—Immortality of the Soul. Philadelphia, 1865.

MELLIS, J.—Lectures on Points of the Unitarian Controversy. London, 1846.

MINTON, S.—Lectures on Unitarianism. London, 1847.

MITCHELL, E.—The Christian Universalist. New Haven, 1833.

MONSELL, C. A.—Sermons: Temporal Punishment of Sin. London, 1845.

MOORE, D.—The Age and the Gospel: to which is added a Discourse on Final Retribution. London, 1865.

MORSE, J.—True Reasons. Boston, 1805.

—— Appeal to the Public. Boston, 1814.

MORTLOCK, E.—Sermons on Doctrine of the Trinity. London, 1844.

NEMESIS SACRA.—Inquiries into Scriptural Doctrine of Retribution. London, 1856.

NEWTON, SIR I.—Views on Points of Unitarian Doctrine. Republished. London, 1856.

NOEL, B. W.—Christianity compared with Unitarianism. London, 1851.

NORTON, A.—True and False Religion; in Christian Disciple. 1820-'22.

—— Genuineness of the Gospels, 3 vols. Boston, 1851-'54.

—— Tracts concerning Christianity. Cambridge, 1852.

—— Internal Evidences. Boston, 1855.

—— Statement of Reasons. Boston, 1856.

ORR.—Unitarianism in the Present Time. Boston, 1863.

OSGOOD, S.—Christian Biography. New York, 1851.

—— The Coming Church and its Clergy. 1858.

PALFREY, J. G.—Evidences of Christianity. Boston, 1843.

PEABODY, A. P.—Christian Doctrine. Boston, 1844.

—— Christianity the Religion of Nature. Boston, 1863.

POWER, J. H.—Exposition of Universalism. New York.

PRICE, R.—Dissertations on Provid. Christianity. London, 1772.

—— Sermons on Christian Doctrine. London, 1787.

PRIESTLEY, J.—Defenses of Unitarianism, 2 vols. London, 1787-89.

For full account of this writer's many works, consult Darling, Cyclopaedia Bibliographica, pp. 2454-58.

SALMON, G.—The Eternity of Future Punishment. London, 1865.

SHERLOCK, W.—An Essay on Future Punishment. London, 1865.

SHORT REASONS FOR BELIEF IN THE DIVINITY OF CHRIST. London, 1843.

SOPER, E.—Doctrine of the Trinity proved from Scripture. London. 1853.

SPRAGUE, W. B.—Annals of the American Unit. Pulpit. New York, 1865.

STUART, M.—Exegetical Essays on Future Punishment. London, 1848.

THAYER.—Theology of Universalism. Boston, 1862.

THOMPSON, J. P.—Love and Penalty. New York, 1865.

THOMPSON, S.—Scripture Refutation of Unitarianism. London, 1838.

TURNER, W.—Lives of eminent Unitarians. London, 1840-3.

UNITARIAN, HOW I BECAME A.—By a Clergyman of the Protestant E. Church. Boston, 1852.

UNIVERSALISM AGAINST ITSELF.—Cincinnati, O.

UNIVERSALISMUS, DEE.—Gott alles in Allen. Stuttgart, 1862.

WARE, H.—Complete Works. Boston, 1847.

WARE, W.—Letters to Trinitarians and Calvinists. Boston, 1820.

—— American Unitarian Biography. Boston, 1850.

WHATELY, A.—Scriptural Revelation respecting Future State. Lond., 1858.

WHITMAN, B.—Friendly Letters to a Universalist. Boston, 1850.

WHITTEMORE, T.—History of Universalism. New Ed. Vol. I. Boston, 1860.

WILLIAMSON, H.—Exposition and Defense of Universalism. New York, 1840.

WILSON, J.—Scripture Proofs of Unitarianism. Boston.

WOODS, L.—Letters to Unitarians, and Reply to Dr. Ware. New York.

WORCESTER, N.—Review of Testimonies, etc., in Bible News. Boston, 1810.

—— Address to Trinitarian Clergy. Boston, 1814.

YATES.—Vindication of Unitarianism, 4th Ed. London, 1850.

UNITARIAN PERIODICALS.

CHRISTIAN EXAMINER, Boston.

CHRISTIAN INQUIRER, New York.

CHRISTIAN REGISTER, Boston.

JOURNAL OF AMERICAN UNIT. ASSOC., Boston.

MONTHLY CHRISTIAN REGISTER, Boston.

MONTHLY RELIGIOUS MAGAZINE, Boston.

RELIGIOUS EDUCATOR, Boston.

UNIVERSALIST PERIODICALS.

BROAD CHURCH PULPIT, New York.

CHRISTIAN AMBASSADOR, New York.

CHRISTIAN FREEMAN, Boston.

CHRISTIAN REPOSITORY, Montpelier, Vt.

GOSPEL BANNER, Augusta, Me.

HERALD AND ERA, Indianapolis, Ind.

MANFORD'S MAGAZINE, St. Louis, Mo.

MYRTLE, Boston.

LADIES' REPOSITORY, Boston.

STAR IN THE WEST, Cincinnati, O.

STAR OF THE PACIFIC, Petaluma, Cal.

TRUMPET, Boston.

UNIVERSALIST HERALD, Montgomery, Ala.

UNIVERSALIST QUARTERLY, Boston.

YOUNG CHRISTIAN, Cincinnati, O.

YOUTHS' FRIEND, Cincinnati, O.

* * * * *

For full bibliographical accounts of the controversy between the orthodox theologians of New England and the Unitarians, during the present century; and of the discussion on the Person of Christ provoked by the speculations of Horace Bushnell, consult Hagenbach, History of Doctrines, Smith's Ed. New York, 1862.



INDEX.

Abrest, Peter, his exegetical labors, 345.

Age, present, declared Rationalistic by Lecky, 23.

America, relations between France and, 536.

American Church, peculiarities of, 536. Influenced by skeptical denominations, 571. Duty of the American Church to guard against infidelity, 575.

American civilization, undergoing a change, 576.

Andreae, John Valentine; poverty and early difficulties, 53. His satire on the Church, 53. Excitement produced by it, 54. Service rendered by it, 54. Quotation from Andreae's Christianopolis, 61. Satire on the degenerate preaching of his time, 71-73.

Apostolical Succession, a doctrine of the High Church, 514.

Arndt, John; his service to the Church; work on True Christianity; motives leading him to write, 49. Reception of his work by the people, 50. Arndt's calm spirit, 50. He was charged with mysticism, 50. Opposition to him, 51. Popularity of his book, 51.

Arnold, Gottfried, the historian of Pietism, 98. His history of Churches and Heretics, 98. Charged with Separatism, 98. He contended for the unification of Mysticism and Pietism, 98.

Arnold, Thomas, his Sermons, 521. His opinions, 521-523.

Atonement, Unitarian opinion of, 550, 551.

Auberlen on mission of Pietism, testimony of, 86-88.

Augsburg Confession, 38.

August, Karl. His care to secure the society of distinguished literary men around his court, 169, 170.

Bahrdt, his deceit and blasphemy, 139. His works, 140. His condition when at Giessen, 140. His rapid decline, 141. He engaged in numerous enterprises, 141. Became an inn-keeper at Halle, 142. His wretched death, 142. He was the climax of French skepticism in Germany, 142.

Basedow. An innovation in German education, 184. His publications in favor of a new system, 184. His visionary plans, 185. Popular indorsement of his impracticable plans, 185. His final fall, 186, 187.

Baumgarten, the connecting link between Pietism and Rationalism, 111. He succeeded Wolf at Halle, 111. His extensive acquirements, 111, 112. He favored the introduction of English Deism, 117.

Baur F. C., his works divided into two classes, 278. His views of the early church, 278-280.

Becker, the extreme Rationalism contained in his juvenile publications, 190-192.

Bekker, Balthazer, a disciple of Des Cartes, 347. His World Bewitched, 347. His excommunication, and personal appearance, 347, 348.

Bellows, against orthodoxy, 545, 546. Opposes original sin, 548-550.

Belsham, his work on American Unitarianism, 539, 540.

Bengel, his purpose to lead the people to a better understanding of the Bible, 101. Kahnis' appreciation of Bengel, 101.

Bethmann-Hollweg, influence on the Church Diet, 319.

Bilderdyk, at the head of the modern school of Dutch poetry, 359.

Boehme, Jacob, shoemaker at Gorlitz; his pure purposes, 46; his mysterious life, 47; method of composition, 47; description by himself of his seasons of ecstasy, 48; his Aurora, 48; last words, 49.

Bolingbroke, introducing the French spirit into England in the Eighteenth Century, 442. His principles, 442, 443.

Broad Church, has lately acquired great influence, 531. First Broad Church corresponds with Philosophical Rationalism, 519. Its tenets, 528, 529, 530. Second Broad Church is thoroughly Rationalistic, 530. Points of difference from the First Broad Church, 531.

Bunsen, his Biblical Researches re-reviewed in Essays and Reviews, 485-487.

Calixtus, George, as a theologian, 40; professor at Helmstedt, 41; travels, and literary style, 41; impression made upon his mind by prevailing controversies, 41; his ardent desire to unite conflicting elements, 41; his sorrow at the abuse of preaching, 41, 42; advice on preaching, 42; his Chief Points of the Christian Religion, 43; accusations against him, 44; his fruitless labors, 44. Testimony on neglect of children, 64, 65.

Campe's influence upon the youth of Germany, 188. His works, 188.

Capadose, an agent in the revival in the Dutch Church, 359.

Carlyle, Thomas, parent of Literary Rationalism in England, 473. Derived his system from the German philosophers, 473. Opinions, 473-476. His influence upon the young, 475, 476. Vicious influence of his sentiments, 477.

Channing, W. Ellery, leader of American Unitarianism, 541. His works, 541. Mental transitions, 542. Repudiation of orthodoxy, 542. His opinions, 543, 544.

Chantepie de la Saussaye, one of the leaders of the Ethical-Irenical School in the Dutch Church, 375. Preaches in Rotterdam, 376. Assisted in forming society called Seriousness and Peace, 376. His work on modern materialism, 379. His opinions, 379, 380. His view of the future of the Church, 380.

Charities of Protestant Germany, 311. They do not interfere with each other, 331. Charities of French Protestantism, 423.

Christ, opinions of German Rationalists on person of, 214-217. Life of Christ described by numerous replies to Strauss, 274, 275.

Christianity, Theo. Parker's view of, 567, 568.

Chubb, his three principles, 115, 116.

Church and State, union of, presupposes great purity, 535.

Church, affiliations of Rationalism with the German, 26, 27. The church has yet to vanquish thoroughly the attacks upon her faith, 35. Condition of the German Church when Rationalism was at its height, 197. Reconstruction of the church by Frederic William III., 230, 231.

Church history, improved indirectly by the labors of the Rationalists, 581-583.

Church of England, two parties in, 507. Tabular view of the clergy of the Established Church, 532.

Classes in Germany, immorality of higher, 77, 78.

Clergy, immorality of German, in seventeenth century, 73, 74, 76, note[Transcriber's Note: Reference is to Footnote 23]. The clergy were the agents of spiritual declension in Germany, 76.

Cocceian Controversy, literature of, 337. The excitement occasioned by the conflict, 343.

Cocceians and Voetians, the leading parties in the Dutch Church, 340. Principles of each, 340. Cocceians studied the Scriptures, but differed from the text, 341.

Cocceius, opponent of Scholasticism in the Dutch Church, 336. Studies and early writings, 336, 337. Professor in Leyden University, 337. His opinion on the Sabbath, 337. Disciples, 337. Charges against Cocceius, 337, 338. Agreement between him and Descartes, 338.

Colani, one of principal theologians of French Critical School. His opinions, 401, 402.

Colenso, Bishop John William, resemblance between him and Wolff, 107, 108. His work on the Pentateuch and Book of Joshua, 499. His criticisms, 499-503. Excitement occasioned by his work, 503. Judicial proceedings against Colenso, 503-505. Literature of the Controversy occasioned by him, 599-602, Appendix. Colenso's return to Southern Africa without a people or a clergy, 505. Testimony of a Mussulman against him, 506.

Coleridge, opinions of, 455-462. His struggles, 457. Definitions and distinctions of Coleridge, 460, 461. His school, 462.

Compensations of history, 453.

Composition, method of literary, in Germany in 17th century, 67.

Comte, 390.

Conferences, French Protestant, their recent action in favor of orthodoxy, 419-421.

Confessions, union of Lutheran and Reformed, 231.

Controversy, Antinomian, Adiaphoristic, Synergistic, Osiandric, Crypto-Calvinistic, 39. Syncretistic controversy, 40.

Coquerel, A., Jr., editor of the Lien, 406. Refusal of the Presbyterial Council to re-appoint him as suffragan in a Protestant pulpit in Paris, 407. His opinions, 407, 408. His christology, 408, 409.

Courts, licentiousness of German, during the Thirty Years' war, 78, 79. Extravagance on matrimonial and baptismal occasions, 79, 80.

Da Costa, an agent in the revival in the Dutch Church, 359.

De Cock, leader of the secession from the Dutch Church, 362. Results of his expulsion by ecclesiastical authority, 363.

Deism, English, defined by Lechler, 113. The principle on which it started, 113. Its superiority to the Deism of France, 113. Its origin due to prominence given to nature by Lord Bacon, 114. German opposition to English Deism, 114. Rapid progress of Deism in Germany, 117. Foreign infidelity hastened by the quibbles of orthodox theologians, 125. English Deism influencing the Dutch Church, 350-352. Did not possess advantages equal to those of German Rationalism, 440.

Deism, French, cooeperating with English Deism, toward the overthrow of orthodoxy in Germany, 122.

Deists, English, translations of their works into the German Language, 117. Translations into Dutch, 351, 352.

De Pressense prophesies good results from Renan's Life of Jesus, 406. Leader of evangelical theologians in the French Church, 411. Edits the Revue Chretienne, 411. His opinions, 412-415. Opposes the union of Church and State, 415. Remarks on the beneficial results of Renan's Life of Jesus, 585, 586.

Descartes, apostle of French Rationalism, 338, 339, 389.

De Wette, twofold character of his opinion, 246, 247. His opinion of John, the Evangelist, 247. View of the Scriptures, 248. His theological novel, 248.

Dinter, a skeptical writer for children, 189, 190.

Dogmatism, one of the elements of the degeneracy of the Dutch Church, 336.

Dorner, his complex style, 290. His work on the Person of Christ, 290-292. Conception of Christianity, 290.

Doubt, religious, and innovation, must be estimated by four considerations, 32.

Edelmann, Kahnis' testimony concerning him, 138, 139.

Education in Germany, defects of, 184.

Edwards, Jonathan, successor of Stoddard, at Northampton, 538.

Emlyn, his Scripture account of Jesus Christ, 539.

Empirical-Modern School in the Dutch Church, 371. It has few points of sympathy with evangelical Christianity, 374. Its principles, 374, 375.

English Church in the eighteenth century, low state of, 449-452. Condition of English Church at the Peace of 1815, 454.

English literature in the eighteenth century, character of, 440, 441. Brilliant writers, 441. English literature influenced by the French spirit, 441.

Epicureanism prevalent in Germany before the Thirty Years' War, 78.

Ernesti, the classic scholar of his day, 126, 127.

Essays and Reviews, theology of, 482-495. Opinions of evangelical German, theologians on the Essays and Reviews, 495, 496. Publications called forth by that work, 497, Appendix. Judicial proceedings against the authors of the Essays and Reviews, 497, 498. Literature arising from the publication of the Essays and Reviews, 603, Appendix.

Ethical-Irenical School in the Dutch Church, 375. Its leaders, 375.

Ethics in the Dutch Church, corruption of, 335.

Evangelical Church Diet of Germany, 318. Occasion of its organization, 318, 319. First session, 320-322. Practical result of the first session, 322, 323. Enlargement of operations, 323.

Evangelical Church Gazette, 101, 102.

Evangelical Dissenting Church of Switzerland, rise of, 428.

Evangelical French School, 411. Led by E. De Pressense, 411. Defended by Guizot, 416. Fruits of the labors of the evangelical French theologians, 419. Their success evident in the recent action of the Protestant Conferences, 419-421.

Evangelizing agencies in France, 422-424.

Falk, at Weimar, 312, 313. He was affected by the havoc of Napoleon's army, 313. Established a Reformatory for children, 314. His various benefactions, 315.

Farrar, his description of the Wolffian philosophy, 110, 111.

Feuerbach, his radical Skepticism, 282.

Fichte, relation to Kant, 163. His system, 163. His Addresses to the German People, and influence of that work, 222, 223.

Fliedner, established a Deaconess Institute, 316. Its influence in other countries, 316, 317.

Formula Concordiae, 39, 40.

France, adoption of English Deism by, 117. Irreligion in France during the reign of Louis XIV., 117, 118.

Francke, Augustus Hermann, testimony on neglect of Scriptural studies, 69. His temperament, 93. Purity of his purpose, 94. His account of his conversion, 94. His pulpit ministrations in Halle, 95. His Introduction to the Old Testament, Hermeneutical Lectures and Method of Theological Study, 95. He founded the Orphan House at Halle, 95. The gradual establishment of that institution, 95, 96. Condition of the Orphan House after Francke's death, 96, note[Transcriber's Note: Reference is to Footnote 26]. Theological instruction by Francke and his coadjutors, 96. Prolific power of the Orphan House, 97, 98.

Francken, his Kernel of Divinity, 346.

Frederic the Great, withdrew the royal patronage from Halle, 100, 101. He was captivated by Voltaire, 120. His systematic attempt to destroy orthodoxy in his kingdom, 122. He made no secret of his skepticism, 123. Final regret of his religious course, on seeing the evil effects of infidelity upon his people, 123, 124.

Free Congregations, rise and influence of, 284.

Freeman, Rev. James, Pastor of King's Chapel, Boston, 539. Installation as the first Unitarian minister in America, 539.

French Church, Protestant, 387. Skeptical formalism of French Protestantism in the beginning of the nineteenth century, 387, 388. Opposition to the French Protestant Church, 411.

French Critical School of Theology, 391, 392. Opinions, 393, 394.

French Literature in Europe, prevalence of, 391.

French Skeptics upon the Church of Holland, influence of, 352.

French Theology, animation of, 386.

Frothingham, O. B., his juvenile work, 572, 573. Lecture on Liberal Christianity, 573-575.

Future Punishment, opposition of Unitarians to, 552, 553.

Gaussen, leader of the Evangelical Dissenting Church of Switzerland, 428, 429.

Geneva, improvement of religious spirit in, 430, 431.

Gerhard, John, personal qualities, and rapid attainments, 51. Quotation from his exegetical treatise, 52.

German Theology, affiliated to Philosophy, 155.

Germany, the country where Rationalism has exerted its chief influence, 5. Condition of Protestant Germany at the commencement of the nineteenth century, 220-222.

Gibbon, caprices of, 447. Work on the Roman Empire, 447, 448. Destitution of political character, 448.

God, opinion of German Rationalists concerning, 199, 200. Idea of God essential to success of civil government, 287. Unitarian opinion of God, 547, 548.

Goethe at Weimar, 179. His attachment to Roman Catholicism, 183. Influence of his writings on theology, 183.

Goodwin, C. W., on the Mosaic Cosmogony, in Essays and Reviews. His opinions, 491, 492.

Gossner, his unsettled life, 327. Providential guidance to Protestantism, and to missionary labors, 327, 328.