near to God had been chosen he might not stop to think, or if it became to him a subject of inquiry, he would discover that there was in it a principle of substitution from which he would infer that man could not atone for his own sins, though, as to the precise nature of that substitution, he would be left very much in the dark.

Something like the view of the subject set forth in the preceding remarks, is needful, in order to give the great plan of Redemption through Christ that range and compass which properly belong to it.

It is expressly asserted, in many places in the Bible, it is directly or indirectly implied everywhere, that Christ is the author of salvation to every redeemed sinner of our fallen race, at whatever period of earth's history, or in whatever land he may have lived. "Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved." But how does Christ bring salvation thus within the reach of every sinner of every age? "By the moral influence of his life," say some. This theory, which is called liberal, and which is meant doubtless to be liberal, when strictly interpreted is most narrow and contracted. If none are saved from our race, except those who have actually felt the moral influence of Christ's life and example, then all the Old Testament saints are cut off by one fell stroke. They certainly were not saved by the moral influence of a life which had not as yet been lived. power of Christ somewhere else however important this may be. er stand-point, in order that he may send forth his recovering grace and mercy over a wider range than this.

We must locate the saving than in his perfect example, We must give Christ a high

Others take the ground, that there can be no salvation where there is not, first of all, a distinct knowledge of Christ as a person, so that the faith may rest in him, as a personal and atoning Saviour. This theory is not meant to be narrow, but it is. By those who hold it, it is supposed that all who lived before Christ's coming-all the countless multitudes of ancient worshipers coming forward from generation to generation-somehow had just the same knowledge of Christ as we, so that they could believe in him as a personal and atoning Saviour.

The whole drift of our thought is clearly to this end, viz, that the great and vital work of Christ in our redemption takes effect, first of all, out of our sphere: it acts upon the government of God: "it magnifies the law and makes it honorable." When this is done the rest is easy. Knowledge on our part is of little consequence in itself considered. The right state of mind and heart is the important thing. Whenever this is found, whether in the days before the flood, whether through the long centuries of the Jewish dispensation, or even in the dark abodes of heathenism, there this great salvation can come. The degrees of knowledge along the track of ages-in the earlier and the later developments-the degrees of knowledge, at any particular point of time, among different individuals, according to their varying conditions of thought and intelligence, will be exceedingly diverse. But penitence and godly sorrow are in every age the same. Faith in a sin-pardoning God, is the same exercise in the lowly and humble as in the high and gifted, and where these states and exercises are found there salvation freely comes. It comes always and alone from Christ, whether he is known or unknown as a person, so that at last, when the redeemed of all ages are gathered home to their everlasting rest, when the "hundred and forty and four thousand of all the tribes of the children of Israel" shall meet with that great multitude which no man could number," from Gentile lands and Christian times, they will all unite properly and joyfully in the same "song of Moses and the Lamb," and together will lift up their voices and say, "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation."

ARTICLE III.-SCHLEIERMACHER AS A MAN.

Aus Schleiermacher's Leben. Berlin, 1858.

The Life and Letters of Schleiermacher. London: Smith, Elder & Co. 1859. 2 vols. 8vo. pp. 386, 339.

THIS work, both in its German and its English dress, has been long lying on our table, and we had a review of it in mind for this Quarterly more than two years ago. And yet, a biography which found in Germany thousands of readers, who had waited for it seventeen years, will bear to lie for twice a twelve-month on a reviewer's table. It is in truth a work of more than common interest, an interest inspired by its thorough humanity. We only get glimpses in it of Schleiermacher, the philosophizing theologian, but we have a flood of light thrown upon the man himself. There he is, self-revealed, the youth, the student, the professor, the preacher, the lover, the husband, the brother, and the friend,-in work, in play, in society, in solitude,-with Moravians, with colleague professors, with students, with a few choice spirits, with the world, in one word, in that whole varied round of parts, in all of which he played so well. The very faults of this work constitute one of its chief charms. We have Schleiermacher in the ferment of youth and early manhood, before he became so cold and balanced that men admired the philosophic grasp more than the warm heart. In mere human interest, this book surpasses by a shade those other choice biographies of German men and women, which have been given to English and American readers. Perhaps the lives of Perthes and of Niebuhr stand nearest to this, and in the amount of knowledge which they give they stand before this, but in the one element of rich, overflowing life, this leads, not by a long interval, and yet manifestly. Those readers who have not yet become acquainted with German biographical literature, have a rich mine yet to explore. Those men whom we commonly associate with heavy

tomes, with the drudgery of proof-correcting and of lecturing to students in bizarre costume and gashed faces, those men whom we too often think of as mere studying machines, are in fact living lives singularly rich in family love, in contentment, and in choice fellowships; not eventful, and yet as fascinating as the pages of a Jane Eyre or an Adam Bede. Whoever has read the garbled volume, reprinted by a New York house, and entitled Memoirs of Caroline Perthes, will hardly be content without possessing the treasures of the Edinburgh edition of her husband's life; and whoever has strained his eyesight over the unsightly pages of the American edition of the Memoirs of Niebuhr, will congratulate the English reader on having that storehouse of life and literature, of sentiment and of philosophy, of history and of art, in most attractive and available form. But this life of Schleiermacher is not ours in America at all, and we propose to devote a few pages to a brief summary of its contents.

Let us premise by saying that it has been harshly judged by English critics. It has been looked at as if it were a complete work, as if it contained a record of an entire life. This it is not. It is the transitory impression left by a man who had abundant leisure and inclination for letter-writing when he was young and immature, but who was plunged in early manhood into such a sea of cares and studies as to leave for himself little time for the solaces of love and friendship. What Schleiermacher wrote after he entered upon his life as professor at Berlin, was hurried and fragmentary; what he wrote before was full of details,-a complete transcript of his inner and his outer life. Human therefore is the record, intensely human, but youthful and partial: having just those phases which the young and old love to see: hopefulness, energy, enthusiasm, life, and love; some false views, some prejudices, some undue prepossessions. The English reviewers have read the book as if it were the biography of Schleiermacher, whereas it is the biography of the young man who afterwards became Schleiermacher. The English editor has done wrong in retaining traces of some youthful follies; Schleiermacher's attachment to a married lady, who was unhappy in her home, his correspond

ence with her touching her procuring a divorce, and the uniting of her destiny with his, was the direct outgrowth of that sensuous philosophy which was imported from France, and which culminated in the license which was palliated by a Heine; but though it was not debased in Schleiermacher by one tinge of bodily lust, yet it was a youthful folly, soon outgrown and completely overshadowed by the ample growth of love and household joy which followed his marriage. All this is unworthy of a large place in the record of his life; for Schleiermacher, the man whom we know and honor, disowned it, and lived to completely forget it.

But aside from this one aberration,-always free, let us again say, from any base quality, a false conviction more than a lustful passion,-there was in the formative period of Schleiermacher's life matter of abundant interest. His father was a chaplain in the Prussian army; a worthy, careful, broad-souled man; his mother a pious, devoted woman. She had never known the conflict of doubt; the father had gone through them all and had partially stifled them. Work, a chaplain's laborious round of duties, had been his best ally in this, and his first care, after the young Fritz had showed unwonted capacity, was to place him in a position where he might study, but where he might be guarded from meeting any currents of sceptical thought. To secure this end, he placed his son at the Moravian College at Barby, a little colony of that brotherhood between Magdeburgh and Halle. Here Schleiermacher's mind took its first great steps. He soon displayed remarkable talents and won great regard. But a spirit like his, naturally inquisitive and skeptical, soon found itself fettered by the narrowness which prevailed there. The Moravians had great skill in dealing with the emotional faculties; they concerned themselves with those themes which find their echo in an unquestioning, reverent, devout spirit, but they neglected those which demand scientific investigation, and the colder measuring of the intellect. In devoutness, reverence, docility, in religiousness, Schleiermacher was not deficient; nay, for one so philosophic and skeptical by nature, and therefore on the mental side hard and cold, he was wonderfully gifted with