s, translated 1849; and the _Etudes
Critiques sur le Rationalisme Contemporain_, of the Abbe H. de Valroger,
1846; the latter of which works the writer of these lectures has been
unable to see. The German one was, _Der Deutsche Protestantismus_,
1847,(52) and is attributed to Hundeshagen, professor at Heidelberg.

The _Critical History_ of Amand Saintes, though thought by the Germans(53)
to be defective, in consequence of want of sufficiently separating between
the various forms of rationalism, is more replete than any other book with
stores of information, and extracts arranged in a very clear form.(54) It
is very useful, if the reader first possesses a better scheme into which
to arrange the materials. It is written also in a truly evangelical
spirit.

The work of Hundeshagen had a political object as well as a religious. It
was composed just before the revolution of 1848, when Germany was panting
for freedom; and its object was to defend the position of the
constitutional party in church and state; and with a view to establish the
importance of their moral and doctrinal position, he surveyed the recent
history of his country.

Hagenbach's _Dogmengeschichte_ (translated), which was published nearly
about the same time, also contains a very interesting sketch, with
valuable notes, of the chief writers and works in the movement of German
theology.

The view of the history given in Tholuck and Hundeshagen is that which is
taken by the school called the "Mediation school" in German theology.(55)
The general cause assigned by them for scepticism was the separation of
dogma and piety; the recovery from the rationalistic state being due to
the reunion of these elements, which Hundeshagen shows to have been also
the great feature of the German reformation.

After an interval of about ten years, when the tendencies created by
Strauss's movement had become definitely manifest, the history was again
surveyed in two works, the one, _Geschichte des Deutschen
Protestantismus_, by Kahnis (translated 1856), who belongs to the Lutheran
reactionary party; the other, _Geschichte der neuesten Theologie_, 1856,
by C. Schwarz, whose work is so candid and free from party bias, that it
is unimportant to remark the party to which he belongs.(56)

The narrative of Kahnis, originally a series of papers in a magazine, is
very full of facts, and generally fair; but it wants form. The author's
view is, that the sceptical movement arose from