The term Neology, or Rationalism, has been applied to the actual creed of a large portion of the members of the German church, who profess a nominal adhesion to the Augsburgh Confession of Faith, while they reject its fundamental principles, and maintain tenets which the Saxon reformers would have regarded as "damnable heresies." Like many other forms of error, Neology did not make its first appearance among the common people. In all countries, the simple faith of this class in the book of God, and their reverence for its instructions, have made them the well known conservators of truth. It is seldom that their course of life is such as to drive them to the necessity of impugning the authority of the Scriptures. Neology had its birth among those, who held the part of "watchmen on the walls of Zion;" among professors of theology, whose rank, learning, and talents gave them a controlling influence over the opinions of the religious world. These were the men, who applied their strength to rend down the pillars of the temple of truth, who labored by every insidious art of false interpretation to pervert and render
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powerless that book, which its Author designed to be "a lamp to our feet and a light to our path, until the day should dawn and the day-star arise in our hearts." All experience proves that heresy is rather the offspring of the heart than of the head. When the moral condition of the soul is such, that man has nothing to fear should all Scripture be, in very deed, the word of Jehovah; no ordinary strength of temptation will lead him to wish it untrue; still less will he wish to persuade others that it is not entitled to full credit. He, who has felt the power of divine truth, as applied to his conscience by the Holy Spirit, convincing him of sin, and leading him to the Lamb of God,-will not lightly esteem the book which embodies that truth, nor wish to shake the confidence of others in "the law of the Lord," which "is perfect, converting the soul."
Unhappily, in the case before us, the German church was a national establishment. The public authorities patronized the church, because they supposed its influence would give stability to political institutions. Princes paid an external respect to the Bible because they appreciated the commandment,-"Render to CÊsar the things which are CÊsar's," rather than that, which with equal clearness says, "and unto God, the things which are God's." Both in the Protestant and Catholic states civil rulers exercised a control in the appointment of preachers, pastors and professors of theology. Thus a door was opened for the admission of unconverted men into religious offices. While the magistracy insisted on high literary qualifications in all candidates for the ministry, and demanded those still more elevated
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from men who aspired to theological professorships, the most important of all requisites, vital piety, attracted but little attention. The results are obvious. Men, who were accurately acquainted with the sciences, familiar with the varied topics of biblical literature, with the history, languages, customs and antiquities of the East, might be found occupying the station of teachers in theology, though destitute of the first elements of religious experience, and strangers to the power of godliness. Such men as they knew nothing of the influence of the Spirit on the soul, despised and ridiculed the very language by which God describes that influence, as the mystic phraseology of enthusiasm.
It could not be expected that such guides would quietly acquiesce in the popular belief that all scripture was given by inspiration of God. Disliking the moral restraint which the Bible imposes, so long as it is regarded as a revelation from heaven; chafed in the false position into which they had blindly thrown themselves; often obliged, especially if pastors, to perform duties entirely foreign to their tastes, and yet fettered by the force of public opinion, and restrained from an open avowal of their sentiments, they were compelled to wait for a more convenient season, when their principles might be exhibited, without hazard, in the face of the world. Before that season had arrived, the metaphysical skepticism of Hume, and other authors of the English deistical school, had found its way to the continent. The writings of these authors attracted the attention of numerous readers in the ranks of the German ministry. They were often translated
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and published with pretended refutations, in which the author allowed himself to defend truth with sophistical arguments, and thus effectually betrayed the cause which he appeared to defend. The unwary reader was led to suppose that what he had heretofore deemed to be truth, was error which could not be logically sustained. In some cases, these writers asserted that a proposition might be true according to the principles of sound philosophy or metaphysics, yet, when examined theologically, it was very questionable. The reader was left to infer that sound philosophy and religious truth could hold no alliance-that Christianity was not based on facts-that a sincere Christian, of course, could hold his position only by believing without evidence, and at the very best, must be but a sorry philosopher. At a later period, the productions of the French encyclopedists obtained an extensive circulation in Germany. The lively style and sparkling wit of these writers enchanted many of the Germans, who had hitherto been content to plod along the beaten path usually taken by men, who confine their attention to plain matters of fact. The want of solid thought, so characteristic of the French school, was overlooked in the admiration paid to eloquent phraseology and flights of imagination. At this disastrous era, vital piety was rapidly declining in Germany. With the exception of a few favored spots, the life-giving influence of the Holy Spirit was hardly felt. In the church, the form of godliness existed, but its power was gone. German pastors, instead of searching the Scriptures with prayer, that they might learn and follow the Divine
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will, toiled in composing elegant disquisitions on some point of ethics. "Christ crucified" was more rarely the theme of their sermons. Men, who had not known what repentance was by personal experience, ceased to call on the; sinner to turn to God and do works meet for repentance. Philological dissertations, critical essays on oriental archaeology and languages, took the place of those plain, pungent addresses to the conscience, which, in a happier age, rendered the preaching of Luther and Justus Jonas so effective in warning sinners to flee from the wrath to come.
An event now burst upon the world, which was destined to give public sentiment an impulse which it had not felt since the fall of the Roman empire. It was not a reformation, but a revolution. A convulsion commenced in France, which tested the stability of every institution, creed and opinion known to the civilized world. That its final results were not unmingled evil, can never be ascribed to the virtues of those who directed the storm. It is a consolation, amidst the wildest outbreaks of human extravagance, that still "the Lord reigneth," that he can "restrain the wrath of men, and cause the residue of that wrath to praise Him." The example of an entire nation, which arose as one man, to vindicate its freedom, and proclaimed itself the champion of the oppressed and the supporter of liberal sentiments, enlisted the best wishes and the warm admiration of all who paid more attention to words and acts than to principles. The actors in this drama were equally impatient of political and religious control. Making no distinction between
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the corruptions of the Papacy and the religion of the Saviour, they assailed both with the same blind fury. Those who could wield the pen, deluged Europe with pamphlets and volumes filled with the bitterest attacks on Divine Revelation. The ruling powers of the new republic, which sprang to light like the prophet's gourd, however inconsistent with themselves in everything else, remained constant in their enmity to the word of God. The unsparing boldness of French skeptics was communicated to "kindred spirits" among the more cautious Germans. Public sentiment received a shock from the revolution, which went far to destroy its conservative power. Lax sentiments on the subject of religion were hardly considered as a reproach to the clergy: still, while the members of this order received salaries for the avowed purpose of teaching the truths of the Bible, some respect for appearances must be preserved-a sort of conventional decorum, in the treatment of that book, was yet necessary. The time had not arrived when a religious instructor might announce that he believed in no other religion than that of nature. Some latitude might be allowed, on the ground that though he was not a believer of Luther's school, yet he was a rational Christian, as might naturally be expected of one, who lived in "the age of light." He might be a skeptic in heart and life, so long as he pretended to be a disciple of Christ. He must profess to believe the Bible, while he was allowed, by every art of fallacious criticism, to explain away all those doctrines, which hold a vital alliance with the redemption of man. However revolting such
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hypocrisy may seem to men of integrity; in Germany, multitudes were found, men of varied condition, possessing talents which gave currency to their opinions, who would stoop to such hypocrisy. By acting thus, they have given a memorable lesson to the world. They have proved, that in the cause of divine truth, genius and learning are worse than useless, if their possessor is destitute of an upright and humble heart-if he does not fear God and tremble at his word.
Such was the origin of Neology. Its form has varied with the changing breath of public opinion and the exigency of circumstances. At one period, it boldly took the field against evangelical religion, and hardly sought a disguise. In the writings of Fichte and Forberg, and some others of the transcendental school, it would have received the name of atheism, in our land. In the hands of other artists, it has assumed the shape of the Pantheism of the Greek philosophers. Now it is "liberal Christianity," or "Rationalism"-again it is marked by an icy indifference to all revelation. Like the demons of Milton, its votaries, turning from the promised land lit up with the beams of the sun of righteousness, survey their congenial domain-
"A frozen continent Lies dark and wild, beat with perpetual storms Of whirlwind and dire hail."
The influence of the moral condition of the heart on the interpretation of the Scriptures has long been a subject of familiar remark. As the preacher, destitute of vital piety, will not appreciate the spiritual element in truth, because he
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has not experienced its power-so he will not present it in its living energy, and will be at the test, a mere "hewer of wood and drawer of water for the congregation of the Lord." Thus it is with the interpreter. In all that addresses itself to the conscience of man, he is sure to fail, because, in his own conscience, there is no chord that responds to the touch of truth. If, perchance, he should feel at all, he will be offended with those declarations which announce his danger as a sinner, and his entire dependance on God. "That blessed hope, the glorious appearing of the great God and our Saviour Jesus Christ," is a strange thing to him, one that excites no aspiration for the rest that awaits the saints. With a temper of mind, which is "earthly and sensual," his expositions will bear the stamp of the mould through which they pass. That which belongs to this present world, that which is earthly, he may appreciate, but the "new heavens and the new earth wherein dwelleth righteousness," lies beyond his ken. The writings of neologists afford lamentable illustrations of this principle.
