539 1846.] The Trinity of Schelling and Hegel. osophical construction of the universe. The views of Schelling are now more accordant with the Christian system, than when he published his "Method of Academical Study." It is still a matter of controversy in the school of Hegel, whether this philosopher believed in a Trinity immanent in God, or only a Trinity developed in, and growing out of, the existence of a created universe. By some he is considered orthodox in this point; by others he is reputed pantheistic; by many, if not most, he is thought to be inconsistent with himself. His Lectures on the Philosophy of Religion were not published till after his death; and they have been published in two editions by different editors; and the different editions differ, as might be expected from the fact that they were compiled from the manuscript notes of several auditors in different years. Had his own belief been clear, or had he not been influenced by a desire to give his philosophy some currency among orthodox men, this inconsistency could hardly have been so great. And in general it may be said, that what is true of most of the attempts at a philosophical construction of this doctrine, is especially true of the speculations of the more recent German philosophers, that while they may serve to show, that even philosophy does not disown the necessity of making certain fundamental distinctions in the very Godhead, that the conception of God as only one does not fully satisfy the mind; yet they have signally failed in the endeavor to show, that these distinctions are necessarily the same as those for which the church has agreed to employ the word persons. This distinction is an inference from the declarations of the Scriptures, and not from any philosophical speculations about the Godhead.] 1 [Conf. Schelling, Method. d. ak Stud. S. 184, Philosophie u. Religion, S. 28. Hegel, Religions-philosophie, II. S. 185, 199, 230—238, 261. Encycl. § 567. Gesch d. Phil. S, 8. Hase in his Dogmatik gives the most concise sketch of these various speculations, S. 638-9. “The logical form of thesis, antithesis and synthesis lies at the foundation of most of them. For the most part they transfer the mode in which human self-consciousness originates into the divine selfconsciousness, either in the mode already presented in the systems of Reusch, De Wette, etc.; or in the higher forms of pantheism, (as held by Schelling and Hegel), by considering the Father as the original ground, who becomes revealed to himself in the world's history as the Son, and as the Holy Ghost takes back himself into himself; or, in another way of expressing it, the Father becomes himself another in the Son, and in this other knows himself as Spirit; or, as it is given by those who are striving to overcome the pantheistic view, (Weise, Gunther and others), God in order to be a person must from all eternity have had in himself a distinction, must have "specificated himself," as a threefold personality, unity in manifoldness."] ARTICLE IV. MEMOIR OF COUNT ZINZENDORF. By B. B. Edwards, Professor at Andover. THE life and labors of Zinzendorf embrace an important part of the ecclesiastical history of the eighteenth century. That century may be characterized, in general, as one of mediocrity and spiritual lethargy. Religious interest in every part of Christendom languished. On the continent the power of piety both in the Lutheran and Reformed communions, had given place to forms and ceremonials. The spirit of Luther and Calvin had not wholly disappeared, but it was nowhere in the ascendant. In England and Scotland, it was a period for the most part, of latitudinarian views and practical irreligion, notwithstanding the universal assent to orthodox articles and catechisms. In this country, if we may credit historical records, the churches were in a state of melancholy degeneracy. Formality and an indiscriminate charity were stealing into those sanctuaries where the Puritans had offered spiritual worship. Yet, in almost every part of the Christian world, there were revivals of religion, of greater or less extent. In the American colonies, in England, Scotland and Germany, there were many indications of the presence of the regenerating Spirit, and foretastes of better things to come. In Halle and its neighborhood, the flame of piety again shone out brightly in consequence of the labors of the Pietists. In Saxony, also, the Moravian church reässerted the claims of simple, living piety and of the primitive missionary zeal. Along with Franke, the Wesleys, Whitefield and others, Zinzendorf stands as one of the chief spiritual lights of the eighteenth century. His life is also interesting from its missionary relations. One of the principal marks of the genuineness of the religious movement, of which Herrnhut was the centre, was its expansive character. It sought to benefit and save the most distant tribes. Its zeal seemed to be earnest in proportion to the remoteness and degradation of the objects of its love. In this it revealed its truly apostolical character, a descent from Him who established a religion that is to be necessarily aggressive and missionary until it is universal. It is this feature, doubtless, in the establishment of the United Brethren, which has essentially contributed to its per 1846.] The Family of Zinzendorf. 541 manence. Its object has not been so much to make proselytes, as to win souls to the Saviour. The extension of vital piety, not the endowment of a splendid church, was the aim, and has been the effect, of Zinzendorf's exertions. Other points of interest in the life of the Count will be apparent in the progress of the narrative. His memoir is instructive from its developments of some of the peculiarities of German character, and also from its bearings on certain interesting questions in mental philosophy and religious experience. Distinguished men in civil life and literature, and who made no pretensions to piety, have regarded the course and character of Zinzendorf with high respect and admiration. Among these may be mentioned, Von Koen, a cabinet minister of Frederic the Great, Schiller, Göthe, Stolberg and Steffens. Göthe has given, in his "Confessions of a beautiful Soul," a portraiture of the mode of life and of the relations of the community at Herrnhut. Steffens also has introduced into his poems a worthy delineation of the personal appearance of Zinzendorf. Our main authority in the following narrative, is the "Leben. des Grafen von Zinzendorf by K. A. Varnhagen von Ense, Berlin, 1830, 507 pages." Some use has also been made of the Life by J. G. Müller, Winterthur, 1822. Both authors appear to have made a faithful use of the copious materials furnished by Zinzendorf's own works and by those of his disciple and biographer, Spangenberg.' Birth and Childhood. NICHOLAS LEWIS, count of Zinzendorf and Pottendorf, was born at Dresden, May 26, 1700. The family of Zinzendorf, raised by the emperor Léopold L. in 1662 to the honors of knighthood, had long been in possession of large estates in Austria and many honors. Some branches of the house were friends of the Reformation. The grand-father of the subject of this memoir removed, on account of his Lutheran tendencies, from Austria to Franconia and took up his abode at Oberbirg, a castle near Nuremberg. Two of his sons went to Saxony and there acquired a respecta 1 A serious and unaccountable deficiency both in Varnhagen von Ense and Muller is the want of an index, table of contents and of divisions of any kind. The volumes are a solid, unbroken mass, without chapter, section or heading to the pages. ble property and high distinction. The elder became master of ordnance and commander of the fortresses, and the younger, George Lewis, was appointed one of the ministers of the court of Saxony. Lewis, by his first marriage had two children, a son and daughter. By his second wife, Charlotte Justina, baroness of Gersdorf, he had one son, whose life is described in the following pages. The father was highly esteemed for his religious character, and his ability in the discharge of his duties. The mother was a woman of piety and excellent feelings. She was acquainted with the Greek, Latin and the principal modern languages, and was also versed in theology and in the composition of German poetry. The celebrated Spener, who was the means of giving new life to the Lutheran church in the 17th century, was an intimate friend of both parents. He had removed from Dresden to Berlin, where he passed an honorable and active old age. Together with the wives of the elector of Saxony and of the Palatinate, he become sponsor to the infant count. The duties of this relation were soon increased by the death of the father. The little one, hardly six weeks old, was carried while asleep to his dying father in order to receive his blessing. "My dear son," he said, "I must bless thee, and thou art more happy now than I am, though I am almost standing before the throne of Jesus." He then, in emphatic words, gave him his benediction, charging him to live not only as a pious nobleman, but as a devoted disciple of Christ. To the widow and her son was left only a small portion of the estate of the deceased count, which at best was not large. Accordingly they quitted Dresden and went to Upper Lusatia, where the widow's brother, Nicholas, baron of Gersdorf, possessed, among other estates, Grosshennersdorf and Bertholdsdorf, which subsequently became celebrated places. At the same time, this relative performed the duties of the principal magistrate of the district. But he, also, died in six months, and thus left his young nephew once more an orphan. Two years subsequently, his mother entered again, under favorable circumstances, into the marriage relation. She became the wife of the Prussian general, afterwards field marshal, Von Nattsmer, with whom she went to reside at Berlin. She committed her little son, not yet five years of age, to the care of her mother, the widowed baroness of Gersdorf, with the full conviction that she thus consulted the best interests of the child. This noble lady, who had already devoted herself with the tenderest assiduity to the care of her grand-child, 1846.] Zinzendorf's Boyhood. 543 became his second mother. She was a pattern of piety and virtue, possessed a cultivated intellect and was not without poetic talent. Under her enlightened guidance, a direction was given to the little boy's feelings and education which determined the whole course of his life. A kindred influence was exerted upon him by his aunt Henrietta, the sister of his mother. The case of Zinzendorf adds another to the not small catalogue of those excellent women, who have performed the office of step-mother in the gentlest and most judicious manner. Spener from Berlin, and the pious Franke, Anton and the baron Von Canstein from Halle often visited Groshennersdorf.. All gave to the young Zinzendorf their warmest benedictions. On one occasion, when he was in his fourth year, Spener took him in his arms, and in a most affecting manner devoted him to the service of Christ. The health of the boy was delicate, while he possessed great warmth of emotion. His self-will almost amounting to obstinacy, sometimes broke forth in a violent manner. He had a quick apprehension, and strong powers of memory and imagination. In the use of language he early showed great aptitude. Still, his fiery temperament was modified by habits of reflection which appeared in him when he was a mere child. In learning set and formal lessons, he was slow, while his religious feelings by example and exercise were rapidly unfolded. He was very early trained to devotional habits, and in his fourth year knew the prin cipal truths of the gospel. He was greatly delighted with the idea that Christ is our Brother and died for us; his love to the Saviour was of the most artless kind. He was filled with the thought that he then held with Jesus the most friendly fraternal intercourse, and he was not ashamed to confess to him all his faults and sins. There was thus unfolded in the childish heart a trustful intercourse with the Redeemer, which became through his whole life, a sweet and indispensable habit. For many weeks, he joyfully looked forward to those days in which the birth and the sufferings of the Redeemer were celebrated, because then beautiful little songs were sung, and he hoped to hear something very interesting about the Saviour. When he went to bed at night, if he had neglected to say the verse of a hymn which calls the Redeemer "our Brother," he would weep for grief. His satisfaction with this topic, he alludes to in the following terms: "In my grand-mother I noted two circumstances, which gave a direction to my entire future course. When I was in my sixth year, Edeling, who was my teacher for |