THE SCHOOLS OF THE PROPHETS.

SECOND ARTICLE.

Now, as to the character of the present movement. There have been a great variety of influences at work in Germany, in former years, which have had the effect of partially preparing the way for it. Certain it is, the seed has not fallen upon barren ground; and who can tell but that now, after long years of expectancy, we may soon be privileged to see the fruits of many seed-times ripening into one rich and common harvest? One may hope that, by God's blessing, at a time of general excitement and awakening like the present, the results of many struggles may be developed which at the time seemed to have been fol

Some of these influences referred to are of a general kind, and are to be sought for in the past history of Germany, and the character of its people; while others are more of a local and temporary nature.

gogues at a subsequent period of Jewish history. For we find that it became the practice to attend the GERMANY-THE NEW CATHOLIC CHURCH. worship of the synagogue on the morning of the Sabbath, and to resort to the school in the evening to hear a lecture from the presiding Rabbi. These schools of the prophets we have now described are called by Lightfoot, "universities and colleges of students." But in our view they resemble, in some principal points, the theological seminaries of the present day far more than they do our institutions for general education. "The study which chiefly occupied these sons of the prophets, was doubtless that of the Divine Word; and the tongues of their teachers were as 'the pen of a ready writer.' Undoubtedly they were employed upon the positive meaning and practical import of divine revelation. If sacred history were the subject of their discourse, it was doubtless for the purpose of tracing, in some edifying manner, the footsteps of Jehovah, or of concluding from things past upon those which were future. Then the mysteries of the Aaronic priest-lowed by no manifest or general blessing from above. hood, and of the ceremonial law, we may suppose, formed another subject of instruction in the schools of the prophets. Thus, the bleeding Lamb of God, that was to bear and take away the sins of the world, might be presented to them in the exposition of the sacrificial institutions. Moreover, as their religious and civil codes were intermingled, especially under the theocracy, the one would not be studied without the other; neither can we suppose the study of their own language would be neglected, especially as it was the most sacred tongue in the world. Their studies would also be connected with devotion, very differently from the popular studies of the present day. The spirit would be sought after, and not merely the letter. The depths of true wisdom would be sounded; and thus treasures of things new and old would be brought forth by sanctified intellect. These institutions provided the country with many enlightened teachers. And even had they not done so, still their very existence answered a high and holy purpose. They were the depositories of Israelitish light and justice; they shone as luminaries in a crooked and perverse nation; and reproved apostasy more severely by their example, than could have been done by the most powerful language. Their quiet but mighty influence served to oppose the influence of surrounding heathen darkness. They were also a spiritual asylum, wherein spiritual mourners might find instruction, comfort, and peace. And who shall say what streams of living waters, from these fountains of Israel, refreshed and fertilized the country at large!" "The Lord was pleased to have ready such assemblies of his saints, from which, when he saw good, he might select a messenger for himself, endowed with all human preparatives, whenever these were deemed requisite." -Howe.

Hear, O ye nations! hear it, O ye dead!
He rose, He rose! He burst the bars of death!
Lift up your heads, ye everlasting gates,
And give the King of glory to come in.
Who is the King of glory? He who left
His throne of glory for the pang of death!
Lift up your heads, ye everlasting gates!
And give the King of glory to come in.
Who is the King of glory? He who slew
The ravenous foe that gorged all human race!
The King of glory, He whose glory fill'd
Heaven with amazement at his love to man,
And with divine complacency beheld
Powers most illumin'd, wildered in the theme.
YOUNG.

of Westphalia, and still more since the French ReIt is quite well known that often since the peace volution, the Catholic Church in Germany has been as little disposed to the doctrine of implicit subjec tion to the Romish See as the Church in France. For this there was a twofold ground. In the first place, the intense nationality of its people, opposing itself to the subjection of a foreign power; and, in the second place, their character as a thinking nation, utterly precluding their blind adherence to a system which they were required not to canvass but to accept and believe. Indeed, in no country does it seem a harder thing for Popery to remain stationary and undisturbed. The very fact of their clergy being taught at universities where there is also a Protes tant faculty (as at Bonn and other places) exercises necessarily a liberalizing influence over their studies and thoughts; while, generally, the advanced state of education among the people, renders any attempt to establish a spiritual despotism of ignorance and superstition, like that of Italy or Spain, quite out of the question.

And then, again, as to the more local movements, several such have occurred in Germany since the peace. For example, the one among the clergy in Silesia and Baden, as to the removal of the law of celibacy; and still more especially the movements headed by Wessenberg in Constance, and Sailer in Ratisbon. Our space does not permit us to enter into details at present on these interesting movements, and we accordingly stay only to specify one-that of Hermes, late professor of Catholic Theology in Bonn. This movement acquires an additional interest, from the fact that the late Bishop of Breslau was deposed by the present Pope for giving countenance to his doctrines; which, accordingly, are well known in the district of the present doings of Ronge and his fol

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simultaneously throughout Germany, a series of movements followed, all characterized by the same heart-hatred of Rome, and determination to occupy a position of independence and religious freedom.

But while this has been the case, the very same cause has contributed to the mixed character of the movement of which we have spoken, and accordingly its importance, as yet, is to be estimated much more from its determined opposition to Romanism than from its positively evangelical character as a whole. The motives which have actuated the separatists have been as various as the circumstances that led each to consider a separation necessary; and it is easy to conceive that, under a vast organized system like the Romish Church over Germany, the influences at work, in different cases, would be of the most opposite kinds. Accordingly, so it has turned out; for while with many-and we are glad to find an increasing number-the influences at work have been throughout evangelical, with others they have been more of a rationalistic, and with others more peculiarly of a political, character. Meanwhile, be it remarked, that if actual facts were required to disprove the boasted unity of the Romish Church, they are to be found in rich abundance in such a case as this, where the utterly heterogeneous character of the elements at work under this mere appearance of outward uni

dependence and freedom of thought on religious matters than had previously been thought compatible with the claims of the Church, as infallibly determining both the spirit and the letter of her dogmas. He laid it down as an axiom, that all belief presupposed doubt, and, in fact, that any rational belief, worthy of the name, was only attainable through doubt. Accordingly, in his theological course, instead of merely expounding the ipse dixit of the Church, he set himself in earnest to the calm balancing of evidence in favour of or against particular doctrines, without prejudging them as already settled and unalterable. Now, although he did not attain the length of openly denying the authority of the Church, as the ultimus arbiter in religious matters; still, it is evident that the tendency of such a method in theology was, to produce a healthy scepticism in matters of faith, which could not but have its influence on the whole cast of a theological and religious system. Hermes died, as he had lived and taught, in great honour and esteem. He had tinctured the whole theology of Bonn. Almost all his students were, in reality, his disciples; and far and wide in the Rhine provinces, and over Germany, among clergy and laity, the number of his adherents was very great. Up to the period of his death, no obstruction on the part of the officials of the Church had been interposed to the teaching and propagation of his doc-formity-of mere external organization-is brought trines. It was not till some time subsequently (Sep- palpably to view. What is to be thought of the tember 1835) that a bull was issued, declaring Hermes character of the Church that, while professing to be a pestilent heretic, and ranking his books among one and indivisible, still keeps pent up within it, by the libri prohibiti. The reaction of Catholic feeling the mere power of superincumbent pressure, inon the Rhine, consequent on the affair of the Arch- fluences so various, and opposed, some having the bishop of Cologne as to mixed marriages, soon fol- character of the true spirituality that belongs to the lowed; and no toleration was shown to the adherents membership of Christ's living body, while others are of the new school. A document was drawn out by deeply tainted by those very errors, and that, too, the heads of the Church, requiring the other pro- in their worst form, which Romanists are often fessors to renounce all connection with the conanxious to make out as the natural offspring of Prodemned opinions. The result of this was, that some testantism; and further, when, under this seeming of them formally did so; while two others-Drs appearance of subjection to the one all true and Braun and Achterfeld-refused, and have accord-holy Church, there are found lurking principles which ingly since been suspended from teaching, while their place has been supplied by Professor Dieringer-a man of the most unscrupulous ultramontane opinions.

go at once to sap the foundations, not only of the Church, but of the State, and all true social order? From this statement, it is evident what caution is needed in forming our estimate of this movement; Now, this is one specimen of a movement, the re- and how evidently opposite principles may be ranked, collection and even influence of which is quite fresh, side by side, under the general opposition to one comand which, from late events, has anew formed the mon enemy. It becomes doubly needful to sift it occasion of much controversy on the Rhine. So thoroughly-to discountenance in it whatever does high, indeed, did party feeling run, that a statement not bear the stamp of a desire for true spiritual freeappeared last summer in the journals, to the effect dom, and actively to encourage and direct whatever that Dr Hermes should be disinterred, as having, has this character and tendency. from his heretical character, no right to burial in a consecrated Catholic cemetery!

But let us descend to particulars. The twofold character of the movement was, from the first, brought out in the characters of its two great leaders, Ronge and Czerski, and, in fact, from the very name which each was anxious to give to the New Church

Such, then, are the different movements which have occurred of late years in Germany-all preparing the way for a more full and open expression of opinion as to the grievances which have been-Ronge, from his patriotism, calling it the German submitted to at the hands of the Church, and the desire of deliverance from her yoke. All these, it is evident, had, to a great extent, prepared the public mind for the events which have lately taken place; and hence it has turned out, that when once the blow had been struck in one place, and that place one so obscure and unimportant as Silesia, almost

Catholic Church; Czerski, from his deep love of what was spiritual, calling it the Apostolic Catholic Church. To the former no one can withhold the praise that is justly his due, as an upright and lion-hearted man, who felt his whole moral nature crushed and bowed down under the weight of that tyranny which treated men not merely as slaves, but

Now, in all this there is evidently not the mere desire for freedom of conscience-for the right of inquiry; but there was fully brought out the real opposition to evangelical doctrine, and the desire to deal with doctrinal differences as a matter of for

principle of Christian love. Indeed, a scheme was virtually held out, on the ground of which all Confessions might be united in one comprehensive formula of belief.

There is all the difference possible between the adherence to a creed which has itself been adopted in the full exercise, and as the result of private judgment, and which commands no other obedience than follows from it in so far as it is the expression of God's own truth, which is binding on all men; and the adherence demanded to a creed which professes and claims an infallibility above all the errors of human reason, and, as such, requires not to be doubted or canvassed, but to be at once implicitly believed and obeyed. If the Bible be the Word of God, it must be true; and as true, it must be believed and obeyed; and this belief and obedience is not altered by the translation of the thoughts of the Bible into the words of man, in so far as the sense is strictly preserved. A Confession of Faith has no right to arrogate to itself any claim to obedience which does not pre-exist in the Bible as a divine revelation; and then the homage which a Church pays to its articles, is really paid to the Word from whose scattered verses they have been formed into a connected and scientific statement of doctrine. Hence it clearly follows, that it is one thing to dispute the authority of a Confession which claims the power of infallibly interpreting the will of God, as containing the doctrines of a Church which cannot err; and quite ! another thing to oppose any Confession which claims to itself no prerogative further than is compatible with the free exercise of private judgment in any individual man, but which merely professes to be the view taken of divine truth by those who adhere to it. The former is the opposition to one of the worst results of spiritual despotism; the latter is the opposition to the high obligations which attach to the Bible, as a revelation of God's truth to man. Protestantism is at the root of the one opposition; but Infidelity is at the root or the other. There is spiritual tyranny in demanding men to believe what they cannot examine and canvass; but there is none in demanding men to believe what has plainly the sanction of God's own Word. This is the true spiritual liberty of the believer, and whatever goes beyond this is the abuse of it-is, in short, licentiousness.

as machines and who resolved, at whatever hazard, to assert his freedom as a man, and to struggle for the independence of his country as a German. But when we have said thus much, we fear that we have summed up Ronge's claim to the character of a reformer, and to the name which some have felt dis-bearance, under the one general and all-reconciling posed to give him, as the second Luther. It is melancholy to be obliged to state that, with all that is noble, and independent, and heroic in his character, we cannot flatter ourselves with the idea that he has, as yet, any true conceptions either of the fearful bondage of sin in which all men are by nature, or of that true spiritual liberty which is to be found in the imputed righteousness of Christ. We have searched all his writings in vain, for anything more than the most general declarations about Christianity as the religion of love and human happiness, and Christ as at once the teacher and the type of the perfectibility of man. We find no references of any kind to the peculiar character of Christianity as a divine system for the return of fallen man to the favour and love of God, through the sacrifice of his Son Jesus Christ. On the contrary, the whole scope of his writings is deeply Rationalistic, and utterly unsatisfactory, if thought of as the writings of one who had been made, like Luther, to feel the awful solemnity of man's relation to God as a sinner, and to strive, as in the very fire, to attain the assurance of God's love in Christ. Hence the fundamental difference, that while the one views the rites and ceremonies of Romanism as superstitious observances, opposed to what he calls the independence of man as a free moral agent; the other views them as refuges of lies interposed between man as a sinner and Him who is the only mediator-in whom, being justified, the sinner can have peace with God. That this Rationalistic element has a vast influence on the present movement, will be evident, if we turn from the opinions of leading men to the decisions of the General Council, which met last Easter in Leipsic, to draw up their Confession, Liturgy, &c. It had five sittings, ending on the 28th of March, and was attended by deputies from the great body of their communities. The Confession of Faith, which was adopted by a large majority, was that of Breslau, which is decidedly the most vague and least satisfactory of the three Confessions published those of Breslau, Schneidemühl, and Berlin. There was throughout expressed great disapprobation of any attempt at fixing a definite creed for all; and the principle adopted was that of the statement of comprehensive Christian principles, leaving each community at liberty to settle its own articles of faith. Now, were this the only reason in question, we would have had less objection to the step taken in the difficult and trying position in which they were placed; but it is much to be feared that the real reason for the step was an indifference to all that constitutes the essence and spirit of Christian doctrine. The great danger which they seemed to fear was the substitution of one tyranny for another-in the "imposition of new and binding articles of faith by one member on the conscience of another;" and hence their desire that, as a council, they should not be called on to give a positive deliverance on minute doctrinal points.

But we rejoice in being able to state, that there are higher and holier influences at work than those now referred to. Of these, we may take the case of Czerski as a fair specimen. In point of power, he is certainly inferior to Ronge, and one desiderates in him that soul-stirring energy which is felt to pervade every paragraph of Ronge; but he seems really to have in him the true elements of the religious reformer, and to take part in the movement as a deeply spiri tual one. In all his productions, there is manifested a minute acquaintance with Scripture—the study of

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which has evidently been blessed to his reaching vernment to whom this representation was addressed, such a full measure of evangelical truth. Nor is it it closes thus: "True, our community is but a little a great drawback from this statement, that in some flock; but we continue stedfast in prayer, and full points he seems not yet to have shaken himself quite of confidence that, from our example, God will free of Romanism. For we may rest assured, that if also open the eyes of those whom the priests have he hold the great evangelical doctrines of Protestant-blinded; for we seek not what is earthly, but what is ism, his theology will become more precise with his spiritual experience; while, in the very fact of his continued adherence to part of the system he has so nobly renounced, we have an additional proof and guarantee of his integrity and want of prejudice. One cannot fail to be struck with the high spiritual tone that pervades the public Confession of Faith of his congregation, and Apology prefixed thereto, dated Schneidemühl, 27th October, 1844. It commences thus :