Goethe and Schiller greatly excelled in their department of literary labor, becoming oracles in all such matters. And since their names have gone into history, they share, perhaps not quite equally, the highest niche in the pantheon of German literature. Schiller was, at once, a fine thinker, and poet, able to weave his own subtle thoughts, and the philosophies of other transcendentalists into verse, as exquisite as their speculations were, at times, dreamy and incomprehensible. Carlyle, in a glowing tribute to Schiller, concedes to Goethe the honor of being the poet of Germany; and so perhaps he was, though it is difficult to compare men so widely different. They differed in this: Goethe, with his rich endowment of intellect, was born a poet—an inspired man; the everspringing fountain within him poured forth copiously; Schiller, with genius hardly surpassed, seems a more laborious thinker, ever seeking truth, while his finely wrought stanzas are a little more artificially melodious. He is the most beloved because his countrymen think he had more heart, and breathed out more ardent aspirations for political freedom. We commend what is excellent in his works; the facts and truths expressed with refreshing clearness, and usually of good moral tendency, but we can not ignore his philosophical skepticism, and warn the admiring reader against its pernicious influence. In the supreme matter of religious faith our captivating author was evidently much of his life adrift on stormy seas, “driven of the winds and tossed.” If the fatuity of the venture was not followed by dismal and utter shipwreck, he was near the fatal rocks, and suffered great loss. The beginning was in this respect most full of promise, and his environment favorable. The home training in a devout religious family, and the teachings of the sanctuary had made a deep impression on the mind of the thoughtful youth, and as solemn vows were made as ever passed from human lips. His was for a season really a life of prayer and consecration to Christian service. But all that passed away. And how the change was brought about it is not hard to discover. Though blameless in character, and full of noble aspirations while yet in his adolescence, quite too early, he became acquainted with infidel writings of Voltaire—a perilous adventure for any youth. The foundations on which he rested were shaken, and he fled to the positive philosophy of Kant and others, who interpreted away all that was distinctively true and life-giving in the Scriptures. Faith, whose mild radiance brightened the morning, suffered a fearful eclipse before it was noon: and thence, like a wanderer, he groped for the way; “daylight all gone.” The great man needed God, but turned from him—sought truth with worshipful anxiety, but, in his sad bewilderment, found it not. The difference between his states of faith and unfaith is strongly stated in his own words that we here give. The first extract was written on a Sabbath in 1777.