One of the most striking and lovely traits of his character is his warm attachment to students. He loves them like a father. He cannot live without them. He not only invites them freely to his house and table, but is almost invariably surrounded by two or three of them on the promenades which he is obliged to take for the benefit of his health, twice a day-before dinner and supper-in spite of rain and mud in muddy Halle. His free conversations in this peripatetic style are often more interesting and stirring than his lectures. I know no teacher who can deal better with active young minds. He makes liberal allowance for their difference of constitution and temper, and likes a collision of opinions, if they proceed alike from an honest search after truth. His object is not to make disciples and convert them to a particular system-for he himself can hardly be said to have a system-but to rouse their slumbering faculties and to put them on the tract of independent research. He instructs them by his extensive information, he entertains them by his wit, he wins by his affections, and edifies by his piety. Not unfrequently he exercises the students by odd and startling questions on remote and curious topics, in German, French, English, Latin, Greek, Hebrew, or any other language which they may understand. If it was the proper place, I could tell, from a six months' residence in Tholuck's house, some amusing anecdotes of most original questions and most spicy answers, which will not so easily be forgotten by those who heard them. But there is always salt in his conversation, and his humour rests on a serious basis, as true humour always does, viz., on the conviction of the folly of human wisdom, the weakness of mortal strength, and the vanity of all earthly things.

Tholuck is a personal favourite also with students and scholars from foreign countries, especially from England, Scotland, and the United States. By his perfect mastery over the modern languages of Europe, the natural quickness and versatility of his mind, his extensive personal acquaintances, and his frequent vacation trips to England, Switzerland, and France, he is admirably qualified to introduce strangers to a correct knowledge and appreciation of the state of science and religion in Germany. He is very fond of bringing scholars from different parts of the world together, and trying experiments on their conflicting national views and tastes. Thus, for instance, he would ask a German Lutheran, Does this tree in some sense belong to the Diety?' After receiving a qualified affirmative, he would turn to a Scotch Presbyterian or a New England Puritan, with the question, 'Does this not strike you as inexpressibly absurd?' Which is, of course, assented to in the most unqualified manner. After a hearty laugh, he would then make some interesting remarks on the natural leaning of the German mind and the Lutheran speculation to pantheism, or a mixture of God and the world, church and state, scripture and tradition, the regenerate and the unregenerate, and the constitutional inclination of the English mind and the Reformed theology to the opposite extreme of a dualistic separation of the divine and human, the spiritual and temporal.

Tholuck is an admirable teacher and lecturer, fresh, interesting, and suggestive, and free from that tiresome pedantry and endless 'Gründlichkeit,' which characterises so many German scholars. He uses notes, and frequently dictates, but branches out into explanatory remarks and happy illustrations from all departments of knowledge and experience.

He is also one of the most eloquent pulpit orators of Germany. He preaches every other week to the members of the University of Halle, and occasionally as guest on his vacation trips. His sickly, but spiritual and solemn appearance, the earnestness of his manner, the lightning flashes of his genius, his striking rhetorical transitions and his deep religious experience, impart to his sermons, of which several volumes have been published, a high degree of impressiveness. His 'Hours of Christian Devotion,' wherein he opposes a pure evangelical piety to the rationalistic sentimentality of Zschocke's widely circulated "Stunden der Andacht,' are among the best devotional works of modern times.

As a scholar, Tholuck is distinguished not so much by depth and thoroughness of knowledge in any single department, as by the astonishing extent and variety of erudition. He is at home in theology, philology, philosophy, history, poetry; in ancient and modern, oriental and occidental, heathen, Jewish, Mohamedan, and Christian literature. His facility in acquiring languages is truly amazing. He speaks probably more languages, ancient and modern, than any man living; and was only surpassed in this respect by the late Cardinal Mezzofanti, who is said to have spoken over fifty languages and dialects with more or

less ease.

In most of his writings he surprises the reader with a mass of quotations gathered from the remotest sources; although they have at times, it must be confessed, little connexion with, and shed no new light upon, the subject in hand, and make the impression of a superfluous display of learning. 'Ne quid nimis. Still they are almost always interesting and suggestive.

With this comprehensive erudition he combines great quickness, originality, and freshness of mind, and a lively imagination almost sufficient to make the fortune of a poet. In this respect he has a certain affinity with Hase, the Church historian. He has no compact, logically defined system of thought—a want which is owing partly to the vivacity and impulsiveness of his genius. But he abounds in ingenious and striking views and profound hints, which stimulate to further inquiry.

As a theological writer, Tholuck has devoted his best powers to Biblical exegesis. Here he achieved his most enduring merits. He was one of the first to redeem this important branch of theology from the icy grasp of Rationalism, to imbue it with a believing spirit, and to re-open the rich exegetical resources of the Fathers and the Reformers, especially John Calvin, whose invaluable Latin commentaries on all the books of the New Testament, excepting the Apocalypse, he republished in a cheap and convenient form. The first edition of his

own exposition of the Epistle to the Romans, which appeared in 1824, although very imperfect and unsatisfactory, struck out a new path, and marks an epoch in the history of the exegetical literature of Germany. His name will therefore always be mentioned, in connexion with that of his friend Olshausen, amongst the chief regenerators of the true interpretation of the holy word of God.

He frequently fails to satisfy the reader on the precise meaning of the most difficult passages, and after raising his expectation to a high degree, breaks off abruptly with some piquant remarks or a dazzling firework of rare quotations in poetry and prose, which are better calculated to shed lustre upon his own learning than upon the hidden meaning of the sacred author. He has not the same genial and harmonious flow of a profoundly pious and speculative spirit, which constitutes the peculiar charm of Olshausen's volumes on the Gospels; but he excels him in learning. He lacks the elegant polish and finish of Lücke's exposition of the writings of St. John; but he enters more deeply into the religious element of the holy authors. His views on inspiration are not so orthodox as those of Henstenberg and Stier; yet he bows with equal reverence and humility before the inexhaustible depth and wisdom of the word of God, whose living power he feels in his heart.

We have from Tholuck's pen Commentaries on the Epistles to the Romans, the Hebrews, the Sermon on the Mount, the Gospel of St. John, and the Psalms, several of which have been translated into English, although not from the latest and best editions. They are of very unequal merit. Some are intended for ripe scholars and permanent use; others for students only, and will be superseded. The most solid, accurate, and thorough of his exegetical works, is the Explanation of Christ's Sermon on the Mount (third edition, 1845), which throws a flood of light-philological, historical, and dogmatical -on the fifth, sixth, and seventh chapters of St. Matthew, and labours to exhaust the subject as far as possible. It will therefore always be resorted to as one of the richest mines on this portion of the Scriptures. Next to it comes his Commentary on the Romans, in its newly elaborated form (sixth edition, 1856), which throws the first editions altogether into the shade. His work on the Hebrews is not near as thorough and exhaustive as that of Dr. Bleek, who spent twenty years of indefatigable study on this wonderful epistle, but is far better adapted for the use of students.

In close connexion with his exegetical labours stands his critical and apologetical work on the Credibility of the Gospel History,' which is one of the most learned and triumphant answers to the notorious 'Leben Jesu' of Strauss, and abounds in pointed remarks, sparkling wit, and brilliant erudition.

Tholuck published for several years a journal under the title 'Literarischer Anzeiger,' which was principally devoted to reviews of new theological works. With many other periodicals, it was buried in the flood of the Revolution of 1848. He now contributes occa

sional papers to the 'Deutsche Zeitschrift' of Berlin, with whose theological position he best agrees.

He is a decided friend of the Evangelical Union, and deplores the confessional and denominational quarrels which have broken out anew in Germany. He has grown old in the successful conflict against infidelity, and dislikes to see the war with the foreign enemy changed into an internal war of brothers. He is convinced, however, as I heard from his own mouth, that the now prevailing high church Lutheranism is merely on the surface, and has no roots in the heart of German Protestantism.

In his most recent productions, on the 'Spirit of the Lutheran Divines of Wittenberg in the Seventeenth Century,' 1852, and on 'The Academic Life of the Seventeenth Century, with special regard to the Protestant Theological Faculties of Germany,' in two parts, 1853 and 1854, he gives, mostly from manuscript sources, a very interesting and graphic, but by no means favourable picture of the palmy days of orthodox Lutheranism, for the instruction and warning of those contemporaries who would so zealously revive it as the best state of the Church, without considering that it was followed by the apostasy of Rationalism. What, in the name of common decency, shall we think, for instance, of such a redoubted and invincible champion of Lutheran orthodoxy and implacable enemy of Calvinists, Zwinglians, Synoretists, &c., as Abraham Calov, of Wittenberg, who, Tholuck tells us, piously buried not less than five wives and thirteen children, and yet in the seventy-second year of his age, four months after the death of his fifth wife, carried to the altar the daughter of his equally orthodox colleague, Quenstedt!

The works just mentioned are forerunners simply of an extensive History of Rationalism, in which the indefatigable and ever youthful author has been engaged for some years. This, when completed, will be a most valuable contribution to the history of German Protestantism, if we are to judge from the extent of his preparations, and from the animated sketch of the same subject, which is found in the second volume of his Miscellaneous Essays.

Sermons on Public Worship.*

To two different classes of people it will be quite enough to say that these sermons are from the pen of Mr. Maurice and three other clergymen, who evidently sympathize with the spirit of his teaching. Of these two classes, the one, on becoming aware of this fact, will be anxious to read the volume in the light of those circumstances which

*The Worship of God and Fellowship among Men.' A series of sermons on Public Worship. Preached at Christ Church, St.Marylebone. Cambridge: Macmillan and Co. 1858.

suggested its publication; the other will whisper to themselves the ominous words, 'Neo-Platonism' and 'obscurity,'-and so dismiss the volume from their thoughts. At present we address ourselves to neither of these classes. The former do not need our counsel; the latter would hardly be the better for it. But there is a third class, who may not exactly know what to make of the popular outcry against Mr. Maurice, and who wish to come to some definite conclusion-at once just and charitable-about his teaching. It is possible that such may thank us for introducing to their notice a volume which will repay perusal, and which may at the same time lend them some help towards that definite conclusion at which they are anxious to arrive.

We have referred to the word 'Neo-Platonism' as one which is somewhat commonly associated, in the mouth of his opponents, with the name of Mr. Maurice. Now to fight with epithets is the easiest, and at the same time the most cowardly, mode of controversial warfare. It is the trick of Laertes; a man feels conscious that he is hardly a match for his opponent, and so he poisons his foil. And, strange to say, this poison works. The reputation of many a man-sometimes the man himself-has been killed by the use of such epithets. It is the part of wisdom to be on our guard against the delusion which lurks in calling names. To be deceived by such a vulgar sophism is beneath a man of thoughtfulness and truth. The mob, heaving and surging around the cross, see in the Crucified Man only 'the Nazarene;' for the Pharisees and chief priests have coined their epithets well. But the thoughtful centurion recognises the Son of God.

'Flat

What matters it whether you call a man Nazarene, Neologian, or Neo-Platonist, if you cannot prove that he speaks falsehood? Pantheism,' cried John Sterling once, in the heat of debate :—' It is mere Pantheism that!' And suppose it were Pot-theism,' coolly replied his opponent, if the thing is true.' A reply which in our view is very much to the point, as it most effectually recalls the mind of the debater to the real question at issue. This same word 'Pantheism' seems in our day to be quite a favourite poison for the theological weapon. To any one who has a tolerable acquaintance with the writings of Maurice and his friend Kingsley it must be a kind of controversial curiosity to know that the charge of Pantheism has been gravely preferred against both; for if there is one thing which more than another characterises the sermons written by the author of 'The Prophets and Kings of the Old Testament,' and the novels written by the author of Phaethon,' it is the continual assertion that we are living under the rule of a Personal God, under the real guidance of a loving Father. The fact is, that the true Fatherhood of God, the real, personal interest which he takes in the welfare of each and all of his children,-is the very keystone of their theology. And if any one should reply to us that there are some dubious sentences in their works which are of Pantheistic import, we would ask the objector to apply his enlightened and somewhat microscopic criticism to St. Paul's sermon on Mars' Hill, or to the fourth chapter of St. John's first Epistle.