dom to the historian, and his investigations, in some instances, were pushed so far, that he lost sight of the Providence of God in history, and endeavored to account for everything from natural causes. Hence was ushered in rationalism, and all of its attendant evils. But notwithstanding its boldness, sophistry, and impiety, its critical and learned investigations have greatly advanced sacred philology, and almost every department of theological science. For this we ought to acknowledge our indebtedness.

In 1718, E. Wiseman, and in 1755, J. Lawrence von Mosheim, formed an era in this department. The latter, especially, investigated impartially and critically the sources and causes of events, and was, at the same time, evangelical. He took the first rank as an ecclesiastical historian in the last century, and even to this day, particularly out of Germany, he is held in high repute. Pfaff, S. J. Baumgarten, Cotta, and others wrote works inferior to that of Mosheim, and in 1810 was completed the ponderous and able work of J. M. Schröckh, which, with Tzschirner's continuation, made fortyfive volumes. It was diffuse and rationalistic, but valuable on account of its treasury of learning. Spittler, Stäudlin, Roos, J. G. and W. F. Walch, J. A. Cramer and others prepared works upon this subject in the latter part of the last century. Planck, who died in 1833, stood upon the verge of rationalism, but has given us a valuable history of the doctrines of Protestantism. The learned Venema, of Holland, and subsequently Turretin, P. E. Jablonsky, Münscher, and others prepared less voluminous histories. We ought to mention the late History of the Reformation by Merle D'Aubigné, which has had an immense circulation in the English language. It is well written and eminently evangelical, but based on more elaborate German works. The most distinguished ecclesiastical historians of the neological school are J. S. Semler of Halle, Henke, Vater, Schmidt of Giessen, Rettberg, Danz, and Gieseler. The latter is a rationalist, though his neological views are not apparent in his ecclesiastical history.

Near the close of the last century, an attempt was made to scientifically refute rationalism by such scholars as Jacobi,

Hamann, Schleiermacher, Herder, Schilling, and others; and as we have stated in our remarks on biblical theology, the tendency in Germany is decidedly in favor of evangelical Christianity. There are really two schools in that land of scholars. One is that of Neander and Schleiermacher, and has been advocated in general by such men as Rheinwald, Vogt, Hossbach, Semisch, Jacobi, Henry, Liebner, Bindemann, and others. These writers, on many subjects, differ widely in their views. They are liberal, and sometimes sceptical; still they admit the personality of God, and the tendency of their theology is decidedly evangelical. Scientific research and learning have great influence with them, and they listen attentively to arguments from any source-from those of the most diverse sentiments; still they cling to the Rock of Ages, as the only true foundation of their system.

The other is the Hegelian school, whose advocates admit Christianity to be a religion, but not miraculous-not divine. It is not, in their estimation, particularly a personal matter, but a thing of the intellect—not practical, but theoretical. This school does not admit the personality of God or man. It makes Christianity entirely objective, while the Neandrian school makes it subjective, a reality, a matter of the heart. The learned F. C. Baur of Tubingen, Schwyler, and even the extreme of rationalism, D. F. Strauss, are advocates of the Hegelian philosophy. Another class of able writers are included in this school, but evidently lean towards evangelical religion. Such are Dorner, Mareinecke, Ullmann, Leo, Daub, Kliefoth, G. A. Meier, Ranke, and others.

There is, in Germany, a remarkable spirit of scientific research, and it will undoubtedly increase. Almost every shade of belief is found among critics of the same school. They push their inquiries with the greatest boldness and learning, in every direction, and we can but believe that such untiring efforts and profound criticisms will eventually be overruled by a wise and merciful Providence, and result, as we have already intimated, in the advancement of evangelical Christianity.

ART. V.--ORIGEN.

Our readers have not, it is presumed, forgotten the truly learned and thorough examination of Origen's supposed testimony in favor of infant baptism by Dr. Chase, in an earlier number of this Review;* and will perhaps be led, by the interest which that article awakened in their minds, to welcome a biographical sketch of Origen. The writer is greatly indebted for the facts presented in this narrative to the able work of Professor Redepenning, the title of which is given below.t

Origen was born in Alexandria, in the year of our Lord 185; and before his death he obtained from his iron diligence the surname Adamantius. His parents were both Christians; and were possessed of a moderate estate. His father, Leonidas, has been called, by mistake, a bishop. No contempora neous author alludes to any office of the kind. Yet he belonged to the more respectable members of the church, and besides a good knowledge of the Scriptures, had a somewhat liberal education, and was therefore able to direct the studies of his son. Neander conjectures that he was a rhetorician, a teacher of the Greek language and literature. Christians hesitated, and indeed mostly refused, to send their children to heathen schools through fear of idolatry; but they did not fear to give instruction, nor did pagan families scruple to employ them. Literary and scientific culture was eagerly sought, and a Christian who could bestow it readily found employment, even in the day of persecution. By not a few the church was held in great respect, and a Christian teacher might be chosen at Alexandria in preference to another.

There were now at Alexandria two classes of Christians,. the one favorable to Greek learning and the allegorical method of interpretation; the other hostile to liberal culture. and tenacious of the literal sense of Scripture. Of this latter

* Vol. xix., p. 180, sq.

Origenes. Eine Darstellung seines Lebens und seiner Lehre von Ernst Rud Redepenning. 1841-46.

class certain monks went so far as to affirm that God is corporeal. But there is no ground for the conjecture that Leonidas belonged to this party, and defended a strictly literal interpretation of the Scriptures. He conducted the religious education of his son, and required him daily to commit a portion of divine truth to memory. How far he attempted to explain or enforce this truth we are not informed. He may have occasionally intimated something to his favorite. child in regard to a deeper, spiritual sense of the recited word. At most, however, he spoke only by hints. But "the child is father of the man," and Origen soon began to betray the spirit of his riper years, to seek for some occult, profound, divine import in the simplest narratives of holy men. If the obvious verbal sense of any passage afforded a rare and sublime thought, he asked for nothing further; but if it seemed to be commonplace or contradictory to any other passage of the Bible, he felt called upon to look about for a different and better interpretation. He often questioned his father upon difficult passages, but the latter was unable in many cases to give assistance, and professed to disapprove. his premature inquisitiveness, referring him for the time. being to the literal and obvious meaning. Yet Leonidas rejoiced in secret at the intelligence of his son, and finding him asleep, would uncover his breast and kiss it as a dwelling-place of the Holy Ghost. We may therefore presume that he discerned with a father's interest and a Christian's gratitude the power of Origen's mind, and the elevation of his spirit; but at the same time, knew the danger to which an ardent and speculative intellect is exposed in youth, and wisely strove to make his son postpone the investigation of themes especially high and difficult, until a later period of life. He rejoiced, indeed, but it was with trembling and prayer. This appears to be an impartial judgment upon Leonidas; and it takes away all foundation for the opinions that he advocated a strictly verbal interpretation of God's word. He was an Alexandrian Christian and scholar; and the defects as well as excellences of Origen may, without doubt, be traced to the father's influence, in some degree at least. Geometry, arithmetic, grammar, and rhetoric, were

among the branches of study which Origen prosecuted under the direction of his father. These sciences were considered preparatory to a philosophical education. Origen appears to have known, in early life, the venerable Pantanus, and to have heard his instructions; not, however, as a regular pupil; for ancient writers never mention such a relation of these eminent teachers to each other. But already before the death of Leonidas, Origen had attended the lectures of Titus Flavius Clement. While enjoying his tuition he became acquainted with Alexander, afterwards bishop of Jerusalem, whose parents were friends to his own. The words of Clement fell upon a good soil. As he convinced old men and young philosophers and scholars, of the divine origin and character of Christianity, of the vanity of idol-worship, of the manifold errors in pagan philosophy, and of the affinity which its higher doctrines bore to the word of God; as he discoursed with eloquence, learning, and enthusiasm in defence of the holy religion which Origen had been taught from childhood, and had accepted with a faith that never wavered till death; the effect must have been great upon his future successor's mind.

In A. D. 202, when Origen was seventeen years of age, the persecution of Septimius Severus began and raged with unprecedented severity. Since the death of Marcus Aurelius, A. D. 180, Christians had enjoyed rest and peace. There had been no attempt, at least by the Emperor, to arrest the spread of Christianity, and no organized and formidable effort from any quarter to oppress the believers. In particular cities or provinces they were, to be sure, ever liable to abuse and destruction; for no law shielded them in the practice, far less in the propagation, of a religio illicita. Yet the cruel Commodus protected them; and for a time Septimius Severus was not hostile: perhaps, because he owed his recovery from a dangerous sickness to the holy anointing oil given. him, it is reported, by a Christian.* At length, however, in A. D. 202, he prohibited, under severe penalties, any of his subjects from embracing Christianity. Judæos fieri sub gravi

* Tertullian ad. Scap. c. 4.