He declares that the heroic measures introduced by legislation within our own recollections are the links of a continuous chain extending from a prehistoric past to an invisible future. We have here a writer who in one chapter handles complicated statistics and economical calculations with obvious relish, and turns from them with equal pleasure to abstruse disquisitions on the filiation of ideas and the march of mind. There are at least two chapters in the History that exemplify the attention given by Walpole to ecclesiastical controversies, and to the significance of the antagonism between the New Learning and dogmatic orthodoxy. In his fourth volume the story of the Oxford Tractarians is related at some length, and he remarks on the singular coincidence, that almost simultaneously with the secession of the English High Churchmen the Free Church was established by disrupture from the Established Church in Scotland. He affirms that both these schisms, so different in motive and direction, had their origin in events dating from the sixteenth and seventeenth centuries. The disintegrating forces of geology, astronomy, and scientific research generally upon the received tradition are examined; the beginning of modern Church reform is noted; and in a chapter of the final volume of the _History of Twenty-five Years_ it is maintained that the great question before the religious world in the middle of the nineteenth century was the possibility of resisting the inroads of science. He describes the vigour with which the polemical campaign was conducted on both sides; how the orthodox position was assailed by writers of the _Essays and Reviews_, by the criticism of Bishop Colenso, by Broad Churchmen and the champions of free thought; how it was defended by prosecutions in the ecclesiastical courts and in appeals to the Privy Council from both parties. It was certainly a remarkable epoch in the history of opinions, when the country was agitated by the ardent zeal of disputants over questions of ritual and dogma that now seem to have fallen into cool neglect; and Walpole gives, as usual, a careful array of the particular cases, with the points in debate, and the characteristics of the prominent leaders in each party. To estimate the position of the clergy as a body, and to show, as Walpole undertakes to do, that in the middle of the nineteenth century they were losing caste as a class, and that between the middle and end of that century they had fallen in social status, was a much more difficult and delicate problem. All generalisations upon the condition of society in times that have passed away, however recently, are of doubtful value, because the evidence of documents must always be incomplete, and even personal recollections are partial and become indistinct; they are all seen in a fading and uncertain light. Moreover the chronicler of disputations over ritual and articles, and of matters concerning churches and the clergy, may be said to move