ordinary agent toward the growth of historic doubt. Here we behold the
germ of such thinking as developed in Strauss' _Life of Jesus_ in the
present century. Toellner held that Scripture is composed of two senses,
the _natural_ and _revealed_. That which is natural is subject to
criticism; but the revealed or spiritual light is always clearer, and
does not call for much inquiry. There may be differences between the
two, but there can be no contradiction. "The revelation in Scripture,"
he says, "is a greater and more perfect means of salvation. Both the
natural light and revelation lead the man who follows them to salvation.
_Scripture only more so._"

The historian cannot fail to observe a systematic and steadfast
development of skepticism in the lands south and west of Germany. Many
causes contributed to its growth in Italy, whose prestige in war,
extensive and still increasing commerce, and ambitious and gifted
rulers, were a powerful stimulus to vigorous thought. The classics
became the favorite study, and all the writings of the ancients were
seized with avidity, to yield, as far as they might, their treasure of
philosophy, history and poetry. Leo X. was notoriously skeptical, and,
as much from sympathy as pride, surrounded himself with the leading
spirits of the literature of the times. With him morality was no
recommendation. Two tendencies took positive form, as the result of the
literary tastes of the court and thinking classes: _first_, a return to
heathenism, produced by the study of the classics; and _second_, a
species of pantheism, produced by philosophy.

We now come to the Deism of England, which not only succeeded in
corrupting the spiritual life of France, but became directly
incorporated into the theology of Germany. It was the so-called
philosophy of common sense. The most thorough German writer on the
subject, Lechler, has well defined it, "The elevation of natural
religion to be the standard and rule of all positive religion, an
elevation which is supported by free examination by means of thinking."
It started on the principle that reason is the source and measure of
truth; and therefore discarded, as its Rationalistic offspring in
Germany, whatever was miraculous or supernatural in Christianity. There
was much earnestness in some of its champions; nor was there any absence
of warm attachment to the morality and religious influence of the
Scriptures. Thus it differed widely from the flippancy and