Victor both wrote commentaries on it; St. Thomas has left us two, and it was while dictating the second of these that he passed out of this world, celebrating the blessedness of divine love. Nor can we altogether omit to notice three devotions, two of which certainly exercised a very considerable influence. In an age in which the spirit of love and devotion to our blessed Lord had assumed such large proportions, in which the doctrine of the Incarnation was for the first time completely treated in a scientific manner, and in which the subject of original sin was more profoundly investigated, and the questions concerning the Immaculate Conception consequently began to be cleared up and to assume a definite form and coherence, it was natural that a great devotion should manifest itself to our Blessed Lady. And of the tendency and the effects of this devotion Mr. Lecky has himself spoken. The character of the devotion to St. Joseph, also, is sufficiently well known, and it was first, we believe, treated at length by Albertus Magnus. Devotion to the Blessed Sacrament was to an indefinite extent stimulated by the institution of the Feast of Corpus Christi; and it, of a truth, is a devotion which of all others breathes a spirit of tenderness and of love. We can now only make a few concluding remarks. We have already given a general estimate of the work, on a few points of which we have here touched; for we considered it better to speak of two or three connected subjects more fully, than to distract ourselves and our readers by flying comments on the many and very diverse subjects there treated. We have only explicitly to add what we have before implied, that we consider it a very dangerous book. It is all the more dangerous, because Mr. Lecky is not a furious fanatic; because of his spurious candor; because of his partial admissions; because of his engaging style. And in an age like the present, when the dogmatic principle is so bitterly attacked by those without, and sits so lightly on the necks even of believers, it is exceedingly dangerous. For, as was to be expected, it sets the dogmatic principle utterly at defiance, and from beginning to end is a continued protest against it. Mr. Lecky's idea of education, and his theory of the manner of formation of religious opinions, are alike thoroughly opposed to it. In education he would have the bare principles of morality only, as far as possible, inculcated; dogma, as far as possible, excluded; and if any amount of dogmatic teaching is unavoidably admitted, it is to be taught only so as to rest as lightly as possible on the mind, and with the proviso that the opinions then taught will have to be reconsidered in after life. With respect to the formation of religious opinions, his book teaches a kind of Hegelianism. Society is continually changing, and the best thing we can do is to follow the most advanced minds in society. There is an