inspiration, of those of the New
Testament."[57] As far as the inspiration of the Old Testament is
concerned, there must be a distinction observed between the law and the
prophets. The law cannot be inspired, for the spirit that could inspire
it would be in conflict with that which God sends into the heart by
virtue of our connection with Christ. Upon the law depend all the
subsequent historical books; and both are, therefore, uninspired,
according to the standard by which we judge the New Testament. The
prominent portions of the prophetic writings proceed principally from
the material spirit of the people, which is not the Christian spirit.

It is plain that Schleiermacher's views concerning the Trinity were
defective. He despatches it thus: "The church doctrine of the Trinity
demands that we should think each of the three persons equal to the
Divine Being, and _vice versa_; and each of the three persons equal to
the others. We are unable to do either the one or the other, but can
only conceive the persons in a gradation; and in like manner the unity
of the substance either less than the persons, or the contrary." He
discourses eloquently of the Spirit; but, after all, he teaches that the
Holy Ghost is only the common spirit of the Christian church as a
corporate body striving after unity. The term "common spirit," which he
employs, he understands to be the same that is used in worldly polity;
that is, the common tendency in all, who form one moral person, toward
the welfare of the whole. This beneficial sentiment is, in each, the
peculiar love to every individual. The Holy Ghost is the union of the
Divine Being with human nature, in the form of the common spirit
animating the corporate life of the faithful. Schleiermacher did not
reject miracles altogether as historical facts, but cast doubt upon
their character by holding that, if they did occur, it was only in
conformity with a higher nature of which we know nothing. His opinion
concerning the doctrine of angels was not orthodox; for he rejected the
existence of the devil, and the supposition of the fall of angels from
heaven. Some of the most important events in connection with Christ were
discarded by him as unnecessary to saving faith, namely, the miraculous
conception, the resurrection, ascension, and return of Christ to
judgment. In his opinion sin was hurtfulness, not guilt.

It is astonishing that we find so much truth and error concentrated in
the same man