all means, let all tie their hands who think they need such restraints;" there is more self-confidence, than sound wisdom exhibited here.

But he supports one error by another. A vow it seems, is nothing to men in the lower classes of society. "What is their vow to abstain, if you should get it, against their appetite to indulge? The vow binds none whom light and knowledge would not have more securely bound." If this assertion is true in England, we grieve at the depth of degradation to which her poor have fallen. But we know that it is not true here. Our poor respect an oath as much as the wise, rich, and cultivated classes. Many of them refuse to join the Temperance Society, because they doubt whether they can keep the promise, but very few are so low that, having signed the pledge, they do not feel themselves bound by it. In truth, our author shows himself ignorant of the nature of man, in the manner in which he brings this charge against the lower classes of society.Moral distinctions are the last which are obliterated from the mind. Men may become so degraded that they seem incompetent to act or think in reference to the future, long before the sanctity of a vow is despised. And it is for this very reason that a "pledge" is so important to the more ignorant classes; this is something they understand at once, and it asks no other expositor than their own consciences; when they have promised not to drink ardent spirits, they no longer feel at liberty to touch it, for they see where the sin is; but while the sin consists only in an evil tendency, which requires years to be realized, and may never be realized, the obligation is very vague, and does not bear upon the conscience of an ignorant man with sufficient strength to make him equal to persevering self-denial. It may be difficult to show to an ignorant man, that the first step in intemperance is sinful or even hurtful, but induce him to promise that he will not take the first step, and he is safe from the whole danger. We did not mean to say so much about the little extract we have made from Mr. Simpson's book, and stop here. We intended to say something about the effect of the example of signing a pledge to temperance, which is here spoken of as being very unimportant. But some other time will do as well for this.

W. E.

ART. IV.-THEODORE, OR THE SCEPTIC'S PROGRESS TO

BELIEF.

BY DR. DE WETTE.

TRANSLATED BY J. F. CLARKE, OF LOUISVILLE.

TRANSLATOR'S PREFACE.

In a former number of the Messenger, we made some remarks on the scale of theology in Germany at the present time. We took upon us positively to deny the oft told tale of German infidelity. We stated that there could be no greater mistake, than to class all German theology under the heads of Rationalism, and Infidelity. While there is, no doubt, much rationalism which is no better than pure deism, as it denies Inspiration and makes Reason supreme-there is also much of lofty and pure faith in the gospel of glad tidings. We think that it would be a great gain to us, to become better acquainted with the whole theological movement in Germany during the last hundred years. A great cycle of speculation has been carried through in that country, which might be both a warning and an encouragement to us in this land. For we are going on rapidly toward the same end. Whoever can discern the signs of the times, must be aware that the old platforms of belief, are everywhere crumbling and breaking to pieces. Religion must find some other foothold than the Westminster Catechism, or the Saybrook Platform, or the Thirty-nine Articles. She must get her foot planted on the foundation of Apostles and Prophets, and of Jesus Christ the chief corner-stone. This state of things has been going on in Germany. They have been obliged to quit the symbols of faith left them by Melancthon and Calvin, for they found them at last empty and dry. Thereupon some hewed out for themselves broken cisterns, which could hold no water, and baptised them Neology and Rationalism. But others have found their way to the living fountain, and are now lifting up the cry, 'Ho! every one who thirsts, come ye to the waters!'The thing which has been there, must be here; for there is no new thing under the sun. Christian people are getting weary under the old creeds and notions stiffened by age, and must have others more intelligible and better adapted to present use. Revivals, and efforts to promote personal piety, do indeed delay such change for a time, by turning the attention to something far better than opinions. But ultimately, they has

ten the change, for they promote free thought; for where the spirit of the Lord is, there is liberty. And by bringing the theologian in contact with the common mind, he is taught the necessity of altering his dogmas to suit them to the people.

Meantime, the twilight is steadily deepening into day. The progress of knowledge has become inevitable. Steadily expands the circle of free thought and the love of knowledge. And with the diffusion of light, we run the risk of losing our warmth of feeling and glow of sentiment. It is an old word, often proved true-He who increases knowledge, increases sorrow.' And so it is, when knowledge is alone diffused.

Well is it for that country which can use the experience of the past. God has spread before us, as if for our special warning and instruction, the fearful history of the French revolution, to show us what liberty of action is, when not controlled by moral and religious principle. He has also given us the history of German speculation and philosophy, to teach us what danger liberty of thought will run, when not guided by the light of fixed convictions. Both teach us the same lesson-that 'the truth' alone can make free. We have before us these two complete experiences. Two great nations have for our sakes, (if we choose to make it so,) gone through the gulf of Unbelief. The question is now, Will we make use of their experiences, or wait till we learn by our own?

The book, of which we propose to translate a portion, contains the history of the mental culture of a young German theologian. It describes his progress through error and doubt to truth and conviction. In it, we get a view of the prominent religious and theological parties of modern Germany. The following extracts from the author's preface, will best explain his object:

"I wished in this book to show, that the doubts which a shallow and one-sided scientific reflection give rise to, will be removed by a deeper research. At the same time, I wished to bring to light the influence which Life exercises on science, and the whole connection existing between them. All the incidents and events in the life of Theodore, are chosen with this special purpose. Since everything is made clearer by contrasts, I have drawn the path of theological culture which I esteemed the right one, between many side paths which I judged wrong. These are-a dead and cold Rationalism-a false Supernaturalism-a sickly Mysticism-and the tendency to Catholicism. I have represented the old and simple faith, (in Theodore's friend, John)-not indeed as the standard of truth, but yet as something respectable. * * * Since I,

with my opinions, belong to none of the parties, now dominant in Germany; neither to the Rationalists, nor to the Supernaturalists, there must be many unfavorable judgments pronounced upon the work. I hope none will be offended, if I pay no heed to most of them.'

It is our intention to publish in successive numbers of the Messenger such portions of the work as bear especially on the subject of theology. We shall omit much which relates chiefly to literature and art, all which, belonging particularly to Germany, is of little practical concern to other nations. Yet it may surprise the attentive reader, versed in the ecclesiastical history of our country, to see so many familiar forms of opinion or practice, coming up here under new names. May the Father of lights make it instructive and profitable to our readers.

This work was published first in 1822. The edition before us is the second, pulished 1828, at Berlin. Its author, Dr. De Wette, is among the great theologians of the day. Since the death of Schleiermacher, he may be ranked as the very first of their many great men.

THEODORE.

CHAPTER I.

The horn of the mail-coach sounded under the Linden trees. "There comes brother Theodore!" cried Frederica. The carriage soon drove into the court-yard, and the sister, impatient to receive her long-expected brother, hastened down the steps. She was surprised to find with him a companion, whom he introduced to her as his friend Landeck, whom he had accompanied home to as he had written, and who came in turn with him to the house of his mother. The mo ther tenderly embraced her son, whom she had not seen for two years, and who now came home on a visit from a distant university; and bade his companion welcome! Both mother and sister found their favorite but little altered, and that little to his advantage: his form was more powerful, his appearance more manly, and his eyes had become darker and more full of fire. Frederica, too, must hear with blushes, that her brother could hardly have recognized his sister, in the blooming maiden; and a side-glance at the stranger showed her that his eye also followed her with delight.

It was now evening-and soon arrived the old minister of the village, who usually passed the hours of evening in the house of his friends-friends of many years. Theodore greeted him, the instructer of his youth, with heartiness and warmth, and introduced him to his friend as that worthy man of whom he had so often spoken with thankfulness. After a conversation on different matters, the mother said: "Our guest will readily join in the usage of our family; and you, Theodore, I trust, have not become uninterested in it;let us begin our usual evening exercise."

There existed in this family the ancient and laudable custom, of regular devotional exercises every evening. Theodore's mother was of the opinion, that a family was the earliest and fittest place for planting, not only order, morality, and virtue, but also piety and goodness; and that domestic devotion was the foundation of a true and living Christian life. She was owner of the largest property in the village, and judged that she should set an example to the community in all good things; and since her household was numerous, she thought it her duty to cherish among them, not only industry and order, but also piety. Therefore she was regular in maintaining family devotion. The curate used commonly to lead these exercises; and only when sickness or absence detained him, did the lady herself undertake this duty; which, however, she could perform to the profit of all, by means of her mental and religious culture.

The house-clock struck the hour, and the family came together. The Pastor read a passage of Scripture, and explained it, after which he closed with a fervent prayer. It was one of those passages which treat of Justification by Faith, and not by the works of the Law. The interpreter spoke with emphasis, of the insufficiency of all human activity, and how no true peace could be attained by it; that the man must, humbly recognizing his unworthiness, take hold of God's grace in Christ, by whose blood we are washed pure from all sins. All the household appeared to be deeply moved by the meaning of this harangue, and Theodore could not wholly ward off the impression from himself. His friend alone felt himself ill at ease, and unfamiliar in this circle; he was absent and inattentive, and only attracted by the gaze, full of soul and of devotion, which Frederica fastened on the Pastor.

When he found himself at night alone with Theodore in his bed-chamber, he could not conceal from him his dissatisfaction with this, to him, wholly unusual practice of family worship, and scarcely refrained from laughing at it. "To me