generation) was, that he
approached the subject from the polemic and practical instead of the
historic side. His work is like the description of a battle-field, which
gives an idea of the mangled remains that strew the field, but does not
recount the causes of contest, nor the progress of the action. The work of
his opponent describes the mustering of the forces preparatory to the
action, and the causes which led to the struggle. Perhaps, in a few
matters of detail, the former writer has taken a truer, though a less
hopeful, view than his opponent, of certain classes of opinions, or of
certain men; but the latter has better preserved the historical
perspective. The former saw mainly the old forms of rationalism, the
latter descried the partial return toward the faith which had already
begun, and has since gone forward so energetically.(48)

These works must always afford much information on the topics which they
embrace. It is proper however to add, that Dr. Pusey, some years ago,
recalled the remaining copies of the edition of his work. On this account
the writer of these lectures, when he has had occasion to give references
to it, has taken care not to quote it for opinions, but only for
facts.(49)

The attack of Mr. Rose on German theology caused replies abroad as well as
at home. Several German theologians were led to a more careful study of
their own history and position, to which references will be found in Mr.
Rose's replies.(50)

Previously to the publication of Dr. Pusey's treatises, a work had been
written with a purpose less directly controversial, by Tholuck: _Abriss
Einer Geschichte der umwaelzung, welche seit 1750, auf dem Gebiete der
Theologie in Deutschland statt gefunden_, now contained in his _Vermischte
Schriften_, 1839, vol. 2.(51) It is valuable for the earlier history of
Rationalism. The spirit of it is very similar to that of Dr. Pusey's work.
Indeed the latter author, though not aware of the publication of Tholuck's
work, was cognisant of his views on these questions, through lectures
heard from him abroad.

These works however were all previous to the great agitation in German
theology, which ensued in consequence of Strauss's _Leben Jesu_, in 1835.
After the first excitement of that event had passed, we meet with three
works, two French and one German, in which the history is brought down to
a later period. The French ones were, the _Histoire Critique du
Rationalisme_, 1841, of Amand Sainte