present head of the " Unitarian Church." "Our reason for naming him, rather than any other of his brethren who are the known leaders of the religious communion to which he belongs-and for naming him alone-is what he must think complimentary, and can, in his view, be no bad evidence of our taste and sense of literary merit. Let Mr. Martineau understand us, therefore, in this sense. We think that, on several grounds of preference, he stands far in advance of any recent Unitarian writer, at least of any on this side the Atlantic." Modern Unitarianism is now about a century old. Its history was opened by a number of learned and able men, some of whom attested their honesty by personal sacrifices of worldly advantage. It may be in a proper sense conceded that its rise was a demanded reaction from certain points in the style of orthodoxy once dominant. But with all its initial advantages what are the results? So insignificant, it is argued, as to justify the inference, without any insidious feeling, that its mission is completely accomplished and farther existence unnecessary.

The Reviewer supports his inference by an appeal to the census. It is, indeed, to be conceded that there are many who might plausibly be claimed as Unitarian who are not so enumerated in the census registry. Quite a large "Invisible Unitarian Church" there may be, consisting of persons whose belief if not Unitarian, can scarcely be claimed as, in fact, anything else. The census man, however, does not find them in the Unitarian chapel. Where are they on Sunday morning? Many, strange to say, are uttering from the Liturgy of the establishment the most solemn reiterations of the doctrine of the Trinity, in the most explicit forms that human language can attain, in the dread presence of the Searcher of hearts!

"Other some of the Invisible Unitarian Church, we may suppose, are frequenters of the Sunday services of the orthodox Dissenting places of worship. What has been said of such Conformists to the worship of the Established Church, might be said also of these; only with this difference: except in the hymn, those present are less directly implicated in the ritual; and one may quietly listen to a tune and forget the words. But then, if the participation in worship be less, the implication in the doctrinal profession of the society is more immediate and significant; the religious sociality and the interchange of sentiment is more active; and therefore the Unitarian communicant in a Dissenting church must either be practicing an unworthy concealment of his opinions in his family and among his religious friends, or else he must at once endanger and scandalize them by freely avowing what he thinks. He either offends his own conscience by his concealments and evasions, or he puts a stumbling-block in the way of the worthy man his minister, who is tempted to wink at his heterodoxy, for he may be a leading man' in the congregation.

"But no doubt the larger number of this Invisible Church are spending their Sunday mornings more at their ease: they are, perhaps, at the drawing-room window, amused to watch the streams of fanatics' on their way to listen to stale expositions of obsolete books;' or they are abroad in the fields, worshiping the blue sky and the green fields; or they are at home, conversing with inspired writers'-one of the series from Isaiah to Shelley; or with any others who have given us aid in conversing with 'Eternal and Absolute Truth. These persons are the most to be commended, or they are the least open to blame of the three sorts. But the three alike are faithless to their convictions; even these last are so, if they profess to listen, with approval, to Mr. Martineau, who insists upon the duty, not merely of openly avowing one's opinions, but of frequenting public worship, and of giving it a generous support. In fact, if we look to the instances in any circle that may be known to us, we shall find

that these non-chapel-going Unitarians are, nineteen in twenty of them, not so much free-thinking as loose-thinking persons; persons who, according to the mood of the moment, and with a listless indifference, take up either the Studies in Chris tianity, or Mr. F. Newman's book on The Soul, or Theodore Parker's volumes, or anything else of the sort; and who, it is likely, bring their religious readings to a close with a chapter from Auguste Comte or Mr. Holyoake. On any supposition concerning the faith of such persons, this is manifestly certain, that, judging of it by its fruits, their faith is a 'dead faith;' and that at any time, if the praotical test were applied to them, by making an appeal, either to the conscience or to the purse, to avow manfully their convictions, and to give aid, nobly, for the maintenance and spread of Religious Truth-on any such occasion, when a man of generous temper will show what stuff he is made of, it will turn out that this member of the Invisible Unitarian Church retreats as quickly as possible, and becomes invisible '-or, as we say, he is not at home."

The Unitarian communion, in a reckoning of numbers, is not to be held as "one of the (about) twenty recognized religious communions, each of which differs in doctrine from the nineteen as widely as Unitarians differ from the nineteen."

"In relation to the doctrines which are distinctive of Unitarianism, and which hedge it about, and which segregate it, it stands opposed to eighteen communions that explicitly and firmly profess the faith which Unitarians reject. For the sake of brevity, and to speak in round numbers, let us say there are, in England and Wales, twenty sects-twenty religious persuasions worshiping in churches and chapels, distinctly designated. Of this number, two are Antitrinitarian; eighteen are orthodox, or, as we say, Trinitarian. Christian profession

in England and Wales offers itself to view under as many as eight varieties, not more, namely: 1. The CHURCH OF ENGLAND, which is Episcopalian, Liturgical, and Trinitarian. 2. The INDEPENDENTS, Congregational, Pædobaptist, and Trinitarian, and Evangelical. 3. The BAPTISTS, Congregational, Antipædobaptist, and Trinitarian, and Evangelical. 4. The WESLEYAN METHODISTS (Presbyterian substantially.) Liturgical, (in part,) and Trinitarian, and Evangelical. 5. The MORAVIANS, Episcopal, Liturgical, and Trinitarian, and Evangelical. 6. The Calvinistic Methodists, (Congregational?) Liturgical, and Trinitarian, and Evangelical. 7. The SOCIETY OF FRIENDS (?). 8. The Unitarians, Congregational, Liturgical, (in part,) and ANTITRINITARIAN. The sittings provided in places of worship of all classes are 10,212,563; which number will give, for the entire population of England and Wales, eight years ago, 57 per cent. The proportion of sittings provided by each denomination, as compared with the sittings provided by all, is, in some instances, as follows: The Church of England provides over 52 per cent. The Independents and Baptists together about 16 per cent. The Wesleyans about 22 per cent. The Quakers provide 0.9; and the Unitarians 0.7 of the whole, or 68,554 sittings in all." In the half-century preceding

the census, Wesleyan places of worship increased from 852 to 11,007; those of the Independents, from 912 to 3,244; the Baptists, from 652 to 2,789. It does not appear that-England and Wales taken together-the Unitarian communion has made any advance; much less has it held its position as related to the increase of the population, which has increased from nearly nine millions to nearly eighteen millions."

Such being the showings of the statistics in regard to the experiment of Unitarianism during an entire century, what, he asks, are the causes, and what the inferences? The causes lie in the nature of the system, as the writer with no little acuteness demonstrates. Doctrinal principles may be divided, according to the immediateness and force of the operation upon human action, into alterior and proximate. In philosophy the nature of consciousness, for instance, or of personal identity, is abstract and ulterior. Its discussion even among philosophers results in "We don't know." Then "let us forget the difficulty, and go on as if we had never heard any such question stated." The

doctrine of animal life, or gravitation, is ulterior and even beyond knowledge; but the aliments by which animal life is supported, the manner by which the center of gravity in a building must be adjusted, are proximate matters lying close upon the spring of human action. And so it is in religion.

"Abstract theology, or pure theism, although it be put into propositions in the best, the most severely logical terms, does not powerfully affect the human mind; it takes a feeble effect upon a few minds, exceptionally constituted, and anchoretically trained. Pure theism has never been popularly carried forth on the highways of life and set agoing as an effective religion for the people. Many of us have wondered and vexed ourselves in finding it so. Why will not men listen to what is true, and good, and wise?' This perplexity or vexation has been misplaced. Pure theism is an ultimate or ulterior principle, right in itself, and demonstrable, but not adapted to the requirements of the human mind as the spring or the solid ground of its energies. The human mind (such is the unalterable law of the intellectual world) must reach far-off truths through the near-at-hand-truths: it must first come into vital and effective correspondence with things certain, or held to be certain; it must touch proximate principles, and, when thus quickened, the moral nature expands itself, and there is a product, there is life, and there are the fruits of life.

What is now the ordinary course of things? The mass of persons in a Christianized country, that is, the church-and-chapel-going people around us, on a Sunday morning, accept the Scriptures, the books of the Canon, as the Book of God'a book differing by the vastness of an immeasurable interval from all other books, however wise and good and edifying such other books may be. The mass of persons, individually incompetent as they are to come to such a conclusion for themselves, take it on trust, and they do well in so taking it, knowing, as they do, that men of all communions, fully instructed and learnedly informed, have accepted the Bible as the book of God, notwithstanding all showing to the contrary on the part of captious men. Thus accepted, the Bible, fraught with its historical realities, comes into a place that, in secular science and art, is occupied by proximate truths-principles that have long been subjected to trial, and that may now be relied upon in practice. Thus possessed of a sure holding in the religious life, the mass of persons become, insensibly, and, as one might say, unconsciously, possessed also of those ulterior truths which breathe harmony throughout the inspired writings. They come to be theists as they tread daily the sure pathways of the Gospel. Truth near at hand coalesces with the truth afar off, graciously, noiselessly, and illogically, perhaps, but yet rightfully: so it is that the Bible reader comes to know, what no philosophy has known."

Now, Mr. Martineau's system is a successive negation of all the positive and proximate forces that religiously affect the actions of men. From the Bible it takes its inspiration; from Jesus his miracles and saving power. The errors of the apostles and of Jesus reduce them to the level of ourselves, sunk to the level of a semi-civilized age. Uncertainty is made to pervade the whole matter of religion, and the main function of the preacher of Christianity is simply reduced to the delivery of a lecture upon his own individual views upon questions in which he is earnest to show that there is little positively reliable truth discoverable.

And now, why should secular and laboring men expend their means and their time upon the edifices, the salaries, and the performances of a body of intellectual men, for the purpose of hearing them ventilate their round of ulterior abstractions and uncertainties? Something of a zest may, indeed, arise from a zealous antagonism with orthodoxy, and thus there may exist temporary relative strength where there is truly no absolute life. Heterodoxy, indeed, as it is an antithesis, does generally derive its factitious life and nourishment from the orthodoxy it opposes. Opposition is with it the life of

business. But positively and practically it abdicates its own claims to command by powerful motives, as a religion, the active adherence and co-operation of the masses of mankind.

From all this it is inferred that Unitarianism is not the true Christian system, if there be one. It is absurd to suppose that Christ, if a true founder of a divine system, lived to bequeath a religior furnished with no immediate motive power upon human action. From the historical experiment, and from the interior analysis, failure is its fate, and, therefore, error must be its nature.

III.-French and German Reviews.

I. REVUE CHRETIENNE, August 15, 1859.-1. La Liberté de Conscience et le Christianisme Primitif: 2. Staupitz et la Réformation de Luther: 3. M. Renan, Moraliste: 4. Etude sur Quelques Mystiques du Moyen Age.

September, 15, 1859.-1. De la Nouvelle Ecole Matérialiste en Allemagne : 2. La Liberté de Conscience et le Christianisme Primitif: 3. Les Ecrits Récents de M. L'Abbé Bautain: 4. L'Ancienne Religion Persané.

II. REVUE DES DEUX MONDES, August 1, 1859.-1. Le Roi Ferdinand II. et le Royaume des Deux-Siciles.-I.-La Royauté a Naples Depuis 1815: 2. De la Liberté Moderne, a propos d'un Livre Récent sur l'Angleterre et la France: 3. Georgy Sandon, Histoire d'un Amour Perdu, Dernière Partie: 4. Le Mississipi, Etudes et Souvenirs.-II.-Le Delta et la Nouvelle-Orléans: 5. L'Eglise et les Premiers Empereurs Chrétiens (l'Eglise et L'Empire Romain au IV. Siècle, de M. Albert de Broglie): 6. Des Populations Rurales en France Depuis 1789: 7. Madame Henriette D'Angleterre: 8. En Touraine, Paysages et Souvenirs: 9. Chronique de la Quinzaine, Histoire Politique et Littéraire: 10. La Musique des Bohémiens, de M. Liszt.

August 15, 1859.-1. Les Ecrivains a Rome: 2. Le Roi Ferdinand II. et le Royaume des Deux-Siciles.-II.-Les Révolutions de 1848 et la Réaction a Naples, Le Nouveau Roi: 3. Politique Coloniale de la France: Les Pêcheries de Terreneuve: 4. Pierre Cartwright et la Prédication dans l'Ouest: 5. Economistes Contemporains: M. Michel Chevalier et ses Travaux: 6. Le Franciman, Scènes et Souvenirs du Bas-Languedoc: 7. Un Artiste Chez les Peaux-Rouges: 8. La Nouvelle Littérature Française: Les Romans de M. Edmond About: 9. Poésie: Résurrection: 10. Chronique de la Quinzaine, Histoire Politique et Littéraire. September 1, 1859.-1. Locke, sa Vie et Ses Œuvres, Première Partie : 2. l'Angleterre et la Vie Anglaise.-VI.-Les Petits Métiers de Londres: 3. Le Travail Organisé et le Travail Libre: 4. Les Européens dans l'Océanie: Essais d'Education Morale et Religieuse dans nos Colonies du Pacifique et les Sandwich: Le Français, le Chinois et l'Américan dans l'Océanie: 5. Regnard, sa Vie et Ses Ecrits: 6. Poésie: Le Sacre de la Femme: Le Marriage de Roland: 7. Une Campagne des Américains Contre les Mormons: 8. La Manie des Livres : 9. La Politique Française au XVIII. Siècle et Charles-Emmanuel III.: 10. Chronique de la Quinzaine, Histoire Politique et Littéraire.

September 15, 1859.-1. La Princesse des Ursins et l'Espagne Sous Philippe V.: 2. Locke sa Vie et Ses Œuvres, Dernière Partie: 3. La Révolution Haïtienne de 1859: Chute de l'Empereur Soulouque: 4. Les Caravanes du Chevalier de Mombalère, Scènes et Souvenirs de l'Armagnac: 5. La Marine Nouvelle des deux Puissances Maritimes: La Vapeur comme Force Auxiliare et comme Force de Combat: 6. De l'Alimentation Publique: Le Café, sa Culture et ses Applications Hygiéniques: 7. Chronique de la Quinzaine, Histoire Politique et Littéraire: 8. Revue Musicale.

October 1, 1859.-1. L'Eau Qui Dort: 2. Les Héros de la Grèce Moderne.-III.— L'Amiral Miaoulis: 3. La Reine-Blanche aux Iles Marquises, Souvenirs et

Paysages de l'Océanie.-II.-Les Mœurs des Insulaires et l'Occupation de l'Archipel: 4. De l'Espirit du Temps a propos de Musique: M. Meyerbeer: 5. Des Forces Electriques et des Nouvelles Applications de l'Electricité: 6. Littérature Russe : Les Trois Rencontres, Souvenirs de Chasse et de Voyage: 7. Pages de Jeunesse d'un Rêveur Inconnu: 8. Chronique de la Quinzaine, Histoire Politique et Littéraire: 9. Essais et Notices: La Vie et les Femmes en Toscane.

October 15, 1859.-1. Les Bachi-Bozouks et la Cavalerie Irrégulière, Souvenirs de la Guerre D'Orient: 2. La Nouvelle Poésie Provençale: Mm. Roumanille, Aubanel et Mistral: 3. Le Protestantisme Moderne et la Philosophie de l'Histoire, d'après les Travaux de Mm. Bunsen et de Pressensé: 4. La Papauté et le Droit Impérial en Italie: 5. La Politique Commerciale de l'Allemagne : Le Zollverein et l'Autriche: 6. Jean de la Roche, Première Partie: 7. La Légende des Siècles, de M. Victor Hugo: 8. Chronique de la Quinzaine, Histoire Politique et Littéraire: 9. Affairs de l'Italie Centrale: 10. Revue Musicale. III. THEOLOGISCHE STUDIEN UND KRITIKEN, 1859.-Herausgegeben von D. C. Ullman und D. W. C. Umbreit. Jahrgaug 1860, erstes Heft. Gotha, bei Friedrich Andreas Perthes. Treatises.-Rothe on Dogmatics. Third Article.-The Holy Scriptures. Thoughts and Observations.-1. On the Gift of Tongues at Pentecost. By Wieseler. 2. Deliver us from Evil. By Krummacher. 3. The Doctrine of Original Sin in the Old Testament. By Kleinert. 4. 1 Corinthians xv, 29, 30. 5. Genesis iv, 1. Umbreit. Reviews.-1. Von Rudloff's Doctrine of Man as to his Spirit, Soul, and Body. By Schoeberlein. 2. Moll's Johannes Brugman. By Fink. 3. Caspers' (a) Symbolum Apostolicum and (b) Diaspora.-Thoughts from the Scriptures. By C. 4. Piper's (a) Mythology and Symbolism of Christian Art (b) on the Extent of Christian Paintings; (c) The Christian Museum of the University at Berlin. By H. Merz. 5. Balmer Rinck's Ezekiel's Vision of the Temple. By Auberlen. 6. Auberlen's Schleiermacher. By Kling.

Dr. Rothe's Treatise on Dogmatics, commenced in a previous number of the Studien und Kritiken, will not be concluded until the next issue. His high standing as an evangelical theologian and Church historian is well known, and entitles whatever he says to our earnest attention. We hope to be able to give an analysis of his entire paper in the April number of the Quarterly. Pastor Krummacher, of Duisburg on the Rhinc, in his brief essay on " Deliver us from evil," defends the view that rovnpov (Matt. vi, 13) is masculine, and not neuter, as our translation has it. So did Tertullian translate it: Erue nos a maligno-Deliver us from the Evil One, the enemy, Satan. This has been held by many learned theologians since his day; among others, Erasmus, Beza, Zwingli, Musculus, Socinus, Chemnitz, and Bengel. The French translation of Osterrwald also reads: Délivre nous du malin; and the Dutch: Verlost ons van den Boosen. The Review of Dr. Piper's works on Christian art is, in some respects, the most interesting article in the entire Heft. He divides its history into three parts. The first extends from the beginning of Christian art to Charlemagne, embracing from the third to the eighth century; the second, from Charlemagne to the end of the twelfth century; the third, from the thirteenth century to the completion of Christian art in the sixteenth century. During the first period Italy took the lead by old mythological representations on coins, reliefs on sarcophagi, and by mosaics. In the second, Germany, France, and England made great advances in miniature-reliefs in ivory. The third was again marked by the precedence of Italy, as exemplified in mythological pictures in mosaic, carvings in wood and stone, coins, and fresco-paintings It is instructive to observe how long mythology lingered in