There have been few men who have shown greater boldness in assaulting the Christian faith than Semler, the father of the destructive school of Rationalism. Reared in the lap of the sternest Pietism, he found himself a student at Halle pursuing his theological curriculum. He was one of the charmed disciples at Baumgarten's feet, but it was reserved for the pupil to accomplish far more than the master had ever anticipated. Gradually the old faith claimed him only by a slight hold; and when, while yet a student, he drew the subtle distinction between theology and religion, he, in that act, gave the parting hand to evangelical faith. Then step by step he descended, until he looked at the oracles of God with no more credence in their inspiration and divine claims than his master before him. In his turn he became professor; and that was a dark day for Germany and Protestantism when he read his first lecture to his auditory. He studied the Scriptures while laboring under the conviction that people worship the Bible instead of the universal Father; and he seemed to say within himself: "I will destroy this vain idolatry, if it take bread from my wife and children: if life be lost in the effort." So he set himself to work with a will. He was in a difficulty concerning the want of understanding as to the number of sacred books. He consulted the Jews of Palestine, and they replied "twenty-four;" he went to the Alexandrians, and they answered "a greater number than that;" and to the Samaritans, who stoutly held "that only the five books of Moses have a just claim to divine authority." With such difference of opinion among those who ought to know all about the Holy Scriptures, Semler, confounded and defiant, esteemed himself a judge on his individual responsibility. He consequently began to examine the merits of each part. And first of all, he must determine what is the proof of the inspiration of a book. This he decided to be the inward conviction of our mind that what it conveys to us is truth. Certainly, reason cannot be sunk so low as to discard its functions of judgment. And did not Christ use his natural faculties? Letting reason, therefore, be umpire, he concluded that the books of Chronicles, Ruth, Ezra, Nehemiah, Esther, and the Song of Solomon must be rejected; that Joshua, Judges, the books of Samuel, Kings, and Daniel, are doubtful at best; that the Proverbs of Solomon may be _his_ or the joint production of a number of tolerably gifted men; and that the Pentateuch, and especially Genesis, is a mere collection of legendary fragments. The New Testament has some good qualities, which are wanting in the Old; but there are parts of it positively injurious to the church. The Apocalypse of John, for example, can only be held by every calm critic as the work of a wild fanatic. As to the gospels, their authenticity and integrity are very doubtful, and that of John is the only one in any wise adapted to the present state of