e
disposition to make scriptural dogmas submit to reason, which was
denominated Rationalism. The empire of it was undisputed during the
whole of the middle part of the century, until it was expelled, toward
the close, by the partial introduction of Locke's philosophy, and of the
system of Kant, as well as by the growth of classical erudition, and of
a native literature."[30]

Wolff was succeeded by a school of no ordinary ability. But his
disciples did not strictly follow him; they went not only the length
that he did, but much farther. Their thinking and literary labor circled
about inspiration. It was evident that they were intent upon solving the
problem and handing the doctrine over to the world as entitled to
respect and unalterable. Baumgarten was the connecting link between the
Pietism of Spener and the Rationalism of Semler. He was the successor of
Wolff in the university-chair of Halle, and, as such, the eyes of the
people were turned toward him. His acquirements were versatile, for he
studied every subject of theology with poetic enthusiasm. Nor was he a
superficial student merely; and his opponents well knew that in him they
had found no mean adept in philosophy, theology, hermeneutics and
ecclesiastical history. His writings bear a strong impress of
Illuminism, but he contributed most to the formation of Rationalistic
theology by training Semler for his great destructive mission. He
acknowledged the presence of the Holy Spirit in Scripture, but reduced
inspiration to an influence which God exercises over the mental
faculties. Both he and Toellner declared that the Spirit had permitted
each writer to compose according to the peculiar powers of his mind, and
to arrange facts according to his own comprehension of them.

Toellner was a follower of Baumgarten. He was not intent upon any
innovating theories as much as he was desirous to harmonize the old
ecclesiastical system with the new philosophy. He had some views in
common with Wolff; but he totally differed from him in his conception of
mathematical demonstration of theology, and maintained that theology
cannot be mathematically demonstrated, but that its integrity and worth
depend solely upon historical testimony. Does the Christian system have
the authority of history for its defence? If so, it will stand the test
of universal opposition; but, if not, it will fall of its own weight.
The tendency of his deductions was negative, and hence we rank him as no