very few perhaps excepted), to the restoration of religious belief in Germany."-Pusey on the Theology of Germany, vol. i. p. 115. His principal theological work is "The Christian Faith, presented in its Connexion; according to the Fundamental Principles of the Evangelical [i. e. Lutheran] Church :" (Der Christliche Glaube, u. s. w.) in two volumes, 1822, and a second enlarged edition in 1830. This Body of Divinity, after an Introduction of very valuable matter, including much of the author's characteristic originality, proceeds to develop the essence and harmony of religious truth, setting out from the consciousness which the human mind possesses of the necessity of pious feeling. From this point of departure he proceeds to Creation and Created Intelligent Beings: then, the Attributes of God which relate to the Dependent Universe the original Perfection of the world, and of man: the opposite of pious feeling, Sin, original, and actual: the State of the World in relation to Sin: the Attributes of God in relation to Sin: Holiness and Justice: Divine Mercy Disclosure of a Method of Divine Grace: Redemption and the Redeemer; his Person and Work: Participation of Moral Perfection and Blessedness with the Redeemer Regeneration: Sanctification: the State of the World in relation to Redemption: the Origination of the Church: Election: the Impartation of the Holy Spirit: the Relation of the Church to the World: the essential and unalterable Characteristics of the Church: the Holy Scripture: the Ministry of the Word: Baptism; the Lord's Supper the Power of the Keys : Prayer in the Name of Jesus: the Changeable Condition of the Church, in the present state: the Plurality of Visible Churches, and the Unity of the Invisible: the Fallibility of the Visible Church, and the Infallibility of the Invisible: the Ultimate Perfection of the Church; the Second Coming of Christ; the Resurrection of the Body; the Last Judgment; Eternal Blessedness: the Divine Perfections which relate to Re : demption; Love; Wisdom. The Trinity. We have thus given the outline of the strange plan of this extraordinary work: but we cannot attempt to convey an idea of its execution. A fine connexion of thought passes through the whole, and joins each part to the preceding. With respect to the decrees of God, he deserts the Lutheran and adopts the Calvinistic views. Many passages are most impressive and convincing. Others seem to be covered with thick metaphysical darkness. While he keeps to the Bible, he is clear, tender, and very profitable; but, after a portion of this good description, he darts off, with an eagle's (shall we say, a dæmon's?) flight, into the regions of metaphysical possibilities, doubts, conjectures, and arguments in which the conclusion seems infinitely remote from the grounds on which the premises are assumed. To understand him, and to keep up the recollection of antecedent parts, while travelling across this desert covered with its clouds of sands, requires a closer attention and a more patient labour than most persons would be disposed to give, through the difficult medium of a foreign language in that involved style which the late German dialecticians have adopted. His work has already found commentators, and probably will find more. An able writer in the Archieves du Christianisme says of him, that he had the mind of a sceptic with the heart of a believer. In September, 1828, he was brought to London, to preach on the re-opening of Dr. Steinkopf's Church. On that occasion, his extemporary prayer was peculiarly solemn, humble, and affecting. His sermon was from Eph. iv. 3. Supposing (which he unhappily seemed to assume) that all the hearers had been really converted persons, it was an excellent sermon, full of tenderness, spirituality, and unction. It was delivered without any written preparation; but several gentlemen took notes, and from their united labour the discourse was printed, a small part only having been revised by the preacher, on ac count of his so speedily returning to Berlin. A translated specimen of it, which conveys a tolerably correct idea of its character, is in the article of the Eclectic Review already referred to. In his personal intercourse, Dr. Schleiermacher was a man of most kind, bland, open, and communicative manners. To the young persons who resorted to him for private religious instruction, he would speak with flowing tears upon the most weighty truths of religion, especially the love He delighted and grace of Christ. to open his immense stores of knowledge, on every subject, to intelligent and serious inquirers, whether students or others. as a If any thoroughly qualified person were to write a life of Schleiermacher, detailing his career scholar, a patriot, a philosopher, a professor, a minister, and a Christian, describing his methods of study, and unfolding his mental principles as well as detailing his outward activity, it would be a signal benefit to the world. It would contain treasures of information, lessons of caution, and suggestions of direction and encouragement, which to students of human nature, and persons intent on self-improvement, would be invaluable. We lament that we have not a larger stock of materials for our account of this great man: but we trust that the want will be ere long supplied. We are informed that the closing scenes of his life were replete with instruction and edification to those around him. On his dying bed he administered the Lord's Supper, to his sorrowing yet rejoicing friends. Nearly his last words were, "I have found my salvation in the blood of my Redeemer, and to that I hold fast." His death was felt with deep sym- Thus, a lesson of prime import- acquirements; a phoenix in ancient PROTESTANT SCHOOLS IN FRANCE. THE number of schools in France, intended to receive exclusively the children belonging to Protestant communions, may be estimated at nine hundred. Of this number about three hundred and eighty are under the jurisdiction of the Academy of Strasbourg; one hundred and seventy are under the cognizance of the Academy of Besançon; fifty are under that of the Academy of Toulouse ; the rest are divided among the other regions of France. They are almost all in a state of It may be said that before progress. the late law relating to elementary instruction, they were in a state to receive the impulse which that law gave them. A glance at the principles of these schools will enable us to judge of their importance, and of the spirit which animates them: we will commence at Bourdeaux, and finish at Paris. There exists at Bourdeaux one of the most beautiful Protestant schools in the kingdom, It contains three hundred scholars, and is directed by a very distinguished master, M. Reclus, who, before the formation of a normal or model school in this town, had formed, and is still forming, a great number of elementary institutions. M. Reclus has founded, in the department of Gironde and the neighbouring departments, upwards of seventyfive schools for mutual instruction. His influence failed at the normal school of Bourdeaux, to which it was desired that he might be engaged as Professor of the system. Protestant schools, less important, but all well directed, exist at Tonniens, at Clérac, and above all, at Nérac. At Sainte-Foy, M. Bourgade has again joined to a large elementary school, a superior institution, which furnishes masters, and exercises great influence over the surrounding country. Montauban possesses a series of Protestant elementary institutions, some asylums, a boys' school, directed by M. Anquetil, who has sent out many masters, and whose school has long been the normal school of the country. He has attached to it an evening school for adults. The institution of the Minister, M. Moline, founded by the Protestant families of the south, forms, between this excellent elementary school and the school of theology, a sort of transition and intermediate school. Its founders, attaching to it great importance, continue to make considerable sacrifices in its favour. Montauban possesses an excellent girls' school. There are Protestant schools at Négrepelisse, Réalville, &c. Eighty young Protestants receive, in the celebrated institution of Soréze, where they have a distinguished minister of their own communion, elementary, intermediate, and secondary education and instruction. At Castres, M. Rolland, a master of the greatest merit, and inventor of a method of writing, and a method of reading, continues to superintend, with success, a considerable school. At Toulouse, the Protestant children attend the beautiful school of the Capitol, of which one of the ministers of this city is special inspector, and which owes a great part of its prosperity to the zeal which he employs in the discharge of his duties. In the department of the Gard, there are not only a great number of Protestant schools, but latterly it has been known to attach to them some of those Sunday-schools which in England and in the United States produce such useful results. In the department of Drôme, the minister, M. Brun, has formed, at Dieulefit, an elementary school, and a school intended for the education of masters. The excellent Protestant schools in the department of the Doubs, to which the ancient committee of Audincourt, the model of the local committees, has communicated so fine a movement, continue to prosper. The Committee of Audincourt has succeeded in superseding throughout the method of individual instruction by simultaneous instruction, or mutual instruction. The seventeen schools of the seventeen communes, which compose the consistory, have at this time about fifteen hundred scholars. It is the same with the Protestant schools of the Upper and Lower Rhine. The town of Mulhouse has obtained an elementary and intermediate instruction so complete that one knows not what is left to be desired. The schools are public, but the Protestant population here forms the majority. The industrious towns of St. Mary, and those of Colmar and Munster, tread in the steps of Mulhouse. At Strasburg, the school of Temple-Neuf, the director of which has been called before the committee of the district, continues to hold the first rank among those which are the most prosperous. To the ancient committees of Wolfisheins, Bouxwiller, and Niederbrun, we are under great obligations for the numerous and well-attended schools of the principal places in these cantons. The school at Soue, a section of Rochfort, continues, notwithstanding the poverty of the people. Satisfactory information has also been received respecting the state of instruction at Lezay, in the department of the Deux Sèvres. At Niort, there are ten Protestant normal schools, the means of their schools. religious instruction fail. Measures are certainly continually taken with respect to this by the Minister of Public Instruction. Rouen reckons four Protestant schools. We cannot pass over the progress of elementary instruction of a small commune in the department of the Lozère. St. Germain de Calberte, notwithstanding the obstacles which oppose, such as the poverty of the people, and the nature of the country, is not without success. The country is mountainous, wild, and intersected with rivers and torrents. Notwithstanding all these difficulties, about six hundred children frequent, during the winter, the schools of this church, which are under the care of masters or mistresses. In that of Orpierre, department of the Upper Alps, and in that of Mens, department of the Isère, schools are kept up to the number of thirty; and contain about 700 scholars. The Protestant schools in Paris are ten in number. They continue generally to be conducted in a manner very satisfactory. One grand difficulty which the Protestant schools in France have to encounter, the elementary schools with the others, is the want of good In the greater part of the masters. It is above all to be desired, not only that the establishments existing in Strasbourg, Nimes, Dieulefit, and Châtillonsur-Loire, intended especially for the formation of Protestant masters, should experience an extension, but that others might be formed at Bourdeaux and in the north, for the Protestant schools of that part of the kingdom.-Le Moniteur Universel. DISCUSSION BETWEEN THE REVEREND MESSRS. BAGOT AND PORTER, BELFAST. SYNOD OF ULSTER. "Resolved unanimously— That the thanks of this body be transmitted to the Rev. Daniel Bagot, of Newry, for the ability and zeal with which he defended the grand and essential doctrine of the Gospel-the proper Deity of the Son of God-in a late polemical discussion; and at the same time, we bless God for the success that attended Mr. Bagot's exertions." Now faith is the substance of things hoped for; the evidence of things not seen.-HEB. xi. 1. I AM confident that any person, who would fairly, and candidly, bring his mind to the subject; could not fail to perceive, that there is an extraordinary inconsistency, between the professed belief, and the general practice of Christians; an inconsistency so extreme, as to be utterly unaccountable, on any common principle. If men rejected the Scriptures, and led a sinful, or a worldly life, however wrong that state might be, it would be nevertheless accountable, and of a piece. But for men to receive a revelation, as coming from the great God, and to treat that with practical inattention, is what no one could believe possible, if facts did not irrefragably prove it. I am anxious to direct your attention to this point. For I am convinced that seeing this matter as it is, might, in some instances, open new light to the mind; might lead it to suspect, at least, that there may be something of dangerous delusion, in its state; when it is capable, on the most momentous of all subjects, of contradictions, and absurdities, which in lesser concerns would be pronounced, as nothing short of madness. A few instances will, however, show, that all who are not decided infidels, acknowledge things in religion as true, which seem, in their own nature calculated to produce the most powerful effects on the human mind, but which, notwithstanding, exhibit none of those practical results, so reasonably to be expected. All around us, for example, believe in God, and in his omnipresence. They believe, in a word, that that awful Being, that supreme Majesty, that dread Sovereign, before whom the powers of heaven bow down in lowly reverence-that he is continually N. S. VOL. III. 3 D |