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those gloomy views which produce a nervous depression of the spirits, the parent of despondency and discouragement. It is well known, that if we cradle our bodies in the lap of sloth, they are sure to be weak, incapable of effort, and unable to bear the slightest exertion without sinking. Even a grasshopper is a burden. So it is with regard to our minds. Labor is their true catholicon. They are made for work, and in its absence are constantly liable to those moral and intellectual maladies which produce an unconquerable feeling of discouragement. The effect of indolence, of having nothing particular to do, having no object at which we are resolutely aiming, is utterly disheartening. How well is the operation of this principle described in Rasselas? The British moralist, in that incomparable tale, represents his hero as utterly miserable and dejected, his life a burden, till he found some object for whose accomplishment he might labor. This restored him to himself, and scattered his complaints to the winds.

Let us now proceed to notice some of the observations naturally suggested by the truth, to whose support this article has been devoted.

1. This subject places in its true light the course pursued by those who resort to various kinds of factitious means for building up their reputation, to the neglect of professional labor. One aims at great popularity, and, as the nearest road to this object is that of adulation, he will studiously flatter people, till they lift him upon their shoulders, and bear him aloft, the observed of all observers. Another would gain notoriety, by joining in some popular excitement, which he does, and rides into public favor on the voices of the crowd. Another tries to acquire celebrity on the rostrum of a lyceum, the price of which is two or three months of neglect of his own calling; and thus uses this dearly bought éclat as a sort of professional capital. It must, however, be evident, that such a pursuit must, in the nature of the case, be fruitless. Efforts of this kind may indeed be followed by a temporary success, but can furnish no permanent basis for professional character. This can be had in no other way, than by labor devoted to one's calling. God has established this law, and we cannot alter it. Hence in nothing, can a man more

egregiously err, than in fancying that reputation can be acquired by a few happy hits, or by some one or two fortunate efforts, or by a felicitous combination of circumstances, so long as labor is wanting. It cannot be. It is against the settled constitution of things on which is written a law of universal application, "The soul of the sluggard desireth and hath nothing; but the soul of the diligent shall be made fat."

2. This subject sets in its true light a disposition, too frequently seen in churches, to expect success all at once. They do not reflect, that in the moral world seed does not grow as rapidly as in the natural. Nor do they remember that moral and religious results, besides being less quickly produced than others, are also less apparent to the eye, and are often steadily going on, while to a careless observer, nothing seems to be accomplished. Hence they are apt to pass a very superficial judgment upon the state of things; and, too hastily deciding that nothing is done, begin to deal out, most unceremoniously, their complaints, much to the annoyance of their minister. Now the folly of all this appears, it seems to us, very evident. And we humbly propose to such people a more excellent way. If they see that a man is idle, then is there abundant ground for fear. But if they see that a man labors diligently in his calling, let them dismiss their alarm. They have no reason to be afraid. Steady work in one's profession may with certainty be relied on, or nothing can. The effects of this will assuredly be seen. "In due time we shall reap if we faint not.' These effects cannot, however, be produced all at once, nor is such a thing to be expected. They require time. Great moral results are never brought about suddenly, but are accomplished by hard and continued labor. If, then, a minister is known to be devoting himself to his appropriate work, people should be ashamed of growing restless and uneasy, and worrying him with their senseless complaints.

Before dismissing this branch of the subject, we feel compelled to notice a mistake, made by too many, as to what professional labor is. Some suppose that it consists of one incessant round of visiting; and, what is rather a sober difficulty in the case, each one fancies that calls upon him should be peculiarly frequent. Others identify professional

VOL. V.-NO. XVIII.

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labor with a minister's gossiping for hours together, as if such a frittering away of time were the proper business of the ambassador of God. They call it paying them attention, and are good enough to wish, and unreasonable enough to expect, that these attentions should be a minister's chief employment. This is all exceedingly kind, but we are constrained to ask, is this professional labor? We are sincere friends to pastoral visiting, which, when rightly conducted, is second to no other instrumentality for doing good. But we ask, does professional labor consist in a man's employing nearly all his time in going round to pay his respects to people, so that they may say, our pastor has called upon us so many times? We are convinced that this is not the sort of work which promotes the solid interests of a church. It is not the kind of toil which is necessary to feed a people with knowledge. It is not that species of professional labor, at least, which has been maintained in this article, as indispensable to professional

success.

Though our remarks have already been extended so far as to prove we fear, a tax upon the patience of our readers, yet, as practical good should be the end of all discussion, we cannot lay down our pen, without offering a few persuasives to professional labor.

We have seen that God has made it necessary to success. To every minister of Christ, he says, "Thou must first labor, and afterwards partake of the fruits of thy toil." We see, then, the price at which the Supreme Lord of the harvest will give us his blessing. We see the condition on which he will bestow the reward. Hence, we must pay the price, and comply with the condition, or be destined to meet with professional failures. Would we acquire professional enthusiasm, would we gain professional influence, would we wield professional power, there is but one method, under the divine blessing, and that is diligent labor in our own calling.

Nor is this all. The common sense of the community has stamped labor with dignity. We live among a people. by whom it is esteemed honorable to work, and dishonorable to have time upon one's hands to idle away. And hence, nothing so surely undermines a man's character, as to have people wonder what he finds to do, and inquire

whether he have any business. This never fails to make a man cheap; than which nothing is more destructive to influence and usefulness.

And further. The constitution of our nature has made labor essential to our happiness. No enjoyment is so exquisite as that derived from this source. Exertion of mind, especially when directed to the attainment of the high and noble aims of religion, is a spring of pure joy. A man who is diligent in business, provided he join to it uprightness of heart, cannot be miserable if he tries. He will have cares, and troubles, and anxieties, indeed, because these are the lot of humanity. But labor will prevent his spirit from being preyed upon by these causes. It will enable him to resist their depressing influence, by the healthy action which it gives to his moral and intellectual powers. A man of decided work in his profession, is a man of calm, peaceful and sober enjoyment, of which he can neither be robbed by enemies, nor stripped by misfortune.

ARTICLE VII.

HISTORICAL OUTLINES OF GERMAN RATIONALISM.

Historical Sketch of the Revolution in Theology which commenced in 1750 in Germany. From the German of Dr. A. THOLUCK. Translated by the Editor.*

WE design, in this essay, to give a sketch of a revolution. in religion, which is without example in the history of the world. There was a time, indeed, when the religion of Greece and Rome had lost its authority over the public mind, at least in the higher classes of society; but the

* This production of Tholuck's appeared, in its original form, many years since. The substance of that first draught may be found in some of the early numbers of the Princeton Biblical Repertory. In 1835, the author, in revising it and preparing it for publication in Hengstenberg's Church Gazette, found it necessary, not only to make great alterations, but to write the whole anew. In 1839 it made its third public appearance in an improved form, in Tholuck's Miscellaneous Writings. As it is impracticable, on account of its length, to present it here entire, we have omitted, in the translation, such parts as would be least interesting to American readers.-ED.

priests still continued to be the guardians of the sanctuary. France, also, as well as Protestant England, has seen infidelity spread and prevail in the higher walks of life; but the clergy, whatever were their motives or their skill, undertook the defence of the truth. In Germany, on the contrary, a disbelief of the fundamental truths of Christianity sprung up about the middle of the last century chiefly among the theologians. And, while most were aiming only at reform, many had sagacity enough to perceive that the course which was pursued threatened the overthrow of the church. Among the causes of this remarkable change in the spirit of theology, may be mentioned the speculative taste and love of theory which distinguish the Germans; with whom it is a greater evil not to carry out a system to its last results, than it is to demolish the most important and the most sacred religious institutions. The governing principle of this revolution in theology will be differently explained by different individuals, according to their own views of its character and utility. Some will see, in this remoulding of theological science and religious belief, nothing but the advancement of truth; others will go to the opposite extreme, and see nothing but the legitimate fruits of an open abandonment of God. There are those who would even carry us back to the old forms of theology, as they were in the seventeenth century. But the far greater portion of those whose simple object is to support the pure doctrines of the Bible, attribute these changes partly to the impiety of the age, and partly to the absolute necessity of having a theology more conformed to the true nature of Christianity. To this latter class we profess to belong. We have not, therefore, entitled this essay a history of Rationalism, as if to brand every change that had been made as the vagary of error; but preferred to use the term, "revolution in theology," leaving out of view, for the present, the inquiry, how far any of these modifications may be for the better, or for the worse. That question must be settled in the treatment of the particular points involved, as they come. up in the various branches of theological science. It is our present business to show, in what way, under what influences, and by what process, these modern views of theology have been formed.

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