Lord Amberly, the recently deceased son and heir of Earl Russel, left an elaborate work behind him upon the religions of the world, which has just been republished here.[9] Apart from its teachings, or rather its tendencies, which would be stamped as "infidel" by all orthodox Christians, the book is valuable. For it is the result of very profound, painstaking research. It contains nothing particularly new, but it presents, in a tolerably compact form, a critical view of the whole subject of religious beliefs and ceremonies, in all time and in all countries. Its author evidently means to be fair; and from his point of view he is so. The book is full of information upon a subject which is now attracting unusual attention from a class of minds which, twenty-five or thirty years ago, would have shrunk in horror from any such examination; and its value in this respect is enhanced by an index, which makes it a useful book of reference. [9] "_An Analysis of Religious Belief._" By Viscount AMBERLY. 8vo, pp. 745. New York: D. M. Bennett. --Mr. Frothingham, who has rapidly taken the place of leader in a new school of morals and religion, but whose followers are yet few, has added another book to those which have been recently noticed in our pages.[10] It is composed of some of those discourses--for they cannot be called sermons, in the ordinary sense of the word--which he delivers to his disciples on Sunday; delivering them on that day because it is convenient for the purpose. It must be admitted that they teach a very high and pure morality. But we confess that the title of the book, "The Spirit of the New Faith," seems to us a misnomer; for we seek in it in vain for the evidences of any faith. Indeed, its principal object seems to be the inculcation of morality without faith; the teaching that, to an upright life--truly Christian, that is, in spirit--(for Mr. Frothingham would probably spurn the name) no faith of any sort is necessary. In the sermon--not the first in order--which gives the volume its name, we remark a strange perversion or misconception of the chiefest Christian virtue. Mr. Frothingham writes in a kindly, generous spirit which excludes scorn; but he approaches scorn in his remarks upon charity, at which he almost scoffs. He says of it: "Charity is not equivalent to brotherhood; it is not synonymous with brotherhood, or even with appreciation. Charity can be unjust: it is unjust in its pity. Pity, indeed, is its essence." Were this a true definition of charity, Mr. Frothingham might be justified in the tone he takes toward it. But the very spirit of charity is at war not only with injustice, but with arrogance, and with phariseeism of all kinds. Its very essence is the assumption of good motives, even on the part of those who differ radically from us in conduct and belief. It is the great moral equalizer of the world. We are surprised that a thinker of Mr.