the time, for the Jews and their doctrines were exceedingly obnoxious to Christian and Gentile; and since the church recognized the divine inspiration of the Hebrew Scriptures, the task of vindicating their genuineness devolved on her theologians. But Dr. Draper overlooks this essential fact, and places S. Augustine in the totally false light of wantonly belittling science by making it square with the letter of the Bible. But it is not as a censor alone of S. Augustine’s opinions that Dr. Draper means to figure; he follows him into the domain of dogmatic theology, and, having there erected a tribunal, cites him to its bar. He quotes at length the African bishop’s views on the fundamental dogmas of the Trinity and creation, having modestly substituted Dr. Pusey’s translation for his own. The saint expresses his awe and reverence in face of the wondrous power and incomprehensible works of the Creator, and Dr. Draper calls him rhetorical and rhapsodical. No wonder. The mind becomes subdued to the shape in which it works; and since the vigorous years of Dr. Draper’s life were spent in the laboratory, investigating secondary causes and the properties of matter, it is not to be supposed that he can enter at once into close sympathy with souls which have fed on spiritual truths. “What’s Hecuba to him, or he to Hecuba?” But the crowding errors of the book warn us to hasten forward. Having consigned S. Augustine to never-ending oblivion, our untiring athlete of the pen eloquently sketches step by step the progressive paganization of Christianity. The first thing to be done, he says, was to restore the worship of Isis by substituting for that _numen_ the Blessed Virgin Mary. This substitution was accomplished by the Council of Ephesus, which declared Mary to be the Mother of God, and condemned the contradicting proposition of Nestorius. Is it proper to treat this _niaiserie_ with irony or indignation? We will do neither, but will respectfully refer Dr. Draper either to Rohrbacher’s _History of the Church_, or Orsini’s _Devotion to the Blessed Virgin_, to convince him of the priority of this devotion to the times of S. Cyril and Nestorius. The matter is too elementary and well known to justify us in occupying more space with its consideration. Therefore, passing over frivolous charges of this sort, let us seize the underlying facts in this alleged paganization of Christianity. The church does not teach the doctrine of complete spiritual blindness, and is willing to admit on the part of pagans the knowledge of many religious truths in the natural order. Prominent among these is a belief in the existence of God, the immortality of the soul, and a system of rewards and punishments in the future life. The propositions of De Lamennais, refusing to pure reason the power of establishing these truths, were formally condemned by Gregory XVI. In addition, it is part of theological teaching that