DISCOURSE I.

FRED. AUG. GOT. THOLUCK, D.D.

THE University of Halle was founded in 1694, and has embraced, since 1816, that of Wittenberg which was merged into it with its stipends. Formerly each professor lectured in his own house; but in 1834 the king built an imposing edifice for that purpose in the new part of the city. A large library, various museums, an anatomical theater, chemical laboratory, botanical garden, and observatory, complete the literary apparatus. Some of the lectures are still delivered in Latin. The theological department is the most prominent, and is closely interwoven with the history of German Protestantism. It numbers more ordinary theological professorships, and theological students, than any other University. Ir the winter of 1854 to '55 the whole number of students was six hundred and sixty. of whom three hundred and seventy-eight were theologians. During the former half of the last century Halle was the principal seat of the pietism of Spener and Franke; but from the time of Semler, the father of German Neology, it fell into the hands of Rationalism, as represented by the celebrated Hebrew scholar, Gesenius, and the didactic divine Wegstheider; from which it is now, however, most happily retrieved. And it is here, in this venerable University, that Professor Tholuck has lectured for the last forty years, and won for himself a lofty distinction.

Dr. Frederic Augustus Gottreu Tholuck, was born at Breslau, the capital of Silesia, on the 30th of March, 1799; so that he is now a little short of sixty years of age. Like the great majority of distinguished scholars, he is of poor and humble descent. He labored for some time as a jeweler, in Silesia, an occupation which his father intended he should follow. But some benevolent friends furnished him the means to satisfy his noble ambition and ardent thirst for knowledge, in the gymnasium of his native city, and subsequently in the University of Berlin. He studied day and night to such an excess that he undermined his health, and has had ever since to suffer the bitter consequences. He had naturally a strong inclination to skepticism and pantheism. It is even reported that in a sophomorical college speech, he maintained in a public thesis the superiority of Mohammedanism to Christianity. But the experience of sin and grace in his heart, the intercourse with Neander and other pious men, and the study of the Scriptures saved him from the whirlpool of infidelity. He was awakened in his twentieth year as a student in BerLn, cotemporaneously with his friends, Julius Müller, Rothe, and Olshausen, who' became subsequently distinguished divines. He gives, himself, a spirited and interesting account of the internal conflicts through which he passed, in his youthfu) work, "Sin and the Redeemer" (first published in 1825), which in its various editions has done much good among the students.

The conversion of Tholuck determined his call to the science of theology; and immediately after completing his three years' course at the University of Berlin, he became one of the private teachers, succeeding the celebrated De Wette, with the title of Professor Extraordinarius. At the time of assuming this elevated chair (1819), he was but twenty years of age. Here he devoted himself, at first, with special zeal to the study of oriental languages and literature, and wrote, when quite a youth, from Arabic, Persic, and Turkish manuscripts, a learned volume, De Surfismo Persarum, or the mystic theosophy of the Persians. His mental precosity was remarkable. He was but twenty-two years old, when he published his “Hints for the Study of the Old Testament," and but twenty-three when he wrote his "Treatise on the Nature and Moral Influence of Heathenism;" an article which Gesenius pronounced the ablest which he had ever seen on the subject. He was but twenty-five years of age, when he published his "Commentary on the Romans;" which has passed through several editions in Germany, and has been translated into English, for the "Edinburg Biblical Cabinet." De Wette, though far from evangelical in his sentiments, pronounced this Commentary superior to any that had preceded it on the same Epistle. Besides these works, Professor Tholuck has since published numerous others; some of which are his "Practical Commentaries on the Psalms," "John's Gospel," and the "Epistle to the Hebrews." He has also, from the first, written very largely for the leading religious periodical literature of Germany. In 1839, he was favorably introduced to American scholars, by a sketch of his life, and several sermons, in the "Selections from German Literature," by Professors B. B. Edwards, and Edwards A. Park.

Dr. Knapp, Professor Ordinarius of Theology at Halle, having died in 1825, Tholuck was appointed in 1826, when but twenty-seven years of age, the successor of that distinguished theologian. His appointment was violently opposed by the Rationalists, at that time decidedly the most numerous as well as the strongest party at that seat of learning. He was scouted, hated, and ridiculed as a pietist, mystic, fanatic, radical, etc. But he persevered, and God has most richly blessed his labors. He has remained in his post ever since, with the exception of a short residence at Rome, in the capacity of a chaplain of the Prussian embassy; and mainly through his influence, a revolution has been wrought in Halle, at least as far as theology is concerned. Rationalism has entirely disappeared from the theological faculty, and there is not one among its present ordinary professors (Tholuck, Müller, Moll, Hupfeld, Jacobi), who may not be regarded as orthodox in essential points, and evangelical in sentiment.

In personal appearance, Dr. Tholuck is said to be almost as modest and unprepossessing, although not so original and startling, as the late Dr. Neander. He has a delicate frame, is of middle size, strongly bent forward, meager and emaciated, extremely nervous and irritable, and at times almost blind in consequence of excessive study. Hence he needs always the assistance of an amanuensis in reading and writing. But the format on of his noble forehead, and the expression of his face are highly intellectual and spiritual, and his voice is deep and solemn. He has never had any children. His first wife died of consumption soon after their marriage. His second wife, now living, is the daughter of Baron von Gemmingen, an esteemed nobleman of Stuttgart (originally of Muhlhausen in Baden). One of the most striking and lovely traits of his character is his warm attachment to students. He loves them like a father. He can not live without them. He rot 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 his peripatetic style are often more interesting and suggestive than his lectures. 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 track of independent research. He instructs by his extensive information, entertains by his wit, 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.*

Dr. Tholuck has the reputation of an admirable teacher and lecturer, fresh, interesting, and instructive, and free from that tiresome pedantry and endless "Grundlichkeit," which characterize 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 Eghtning flashes of his genius, his striking rhetorical transitions, and his deep religious experience, impart to his sermons, of which several volumes have been pubished, a high dgreee of impressiveness. The chief peculiarities of his discourses, are, a remarkable elevation and richness of evangelical sentiment; an absence of all display of learning, of abstruse thought, and long continued argument (altogether common to the Germans); a liveliness and exuberance of fancy; vigor, sprightliness and boldness of expression; and a peculiar fervor, and tenderness, and childlike simplicity, which warm and attract every pious heart. His sermons are generally written, but not read; trusting to extemporaneous impulse, beyond what he is able to retain by their careful perusal previous to delivery. His pulpit address is said to be animated but not boisterous; neat, but not fastidious.

Application was made to Professor Tholuck to indicate his pleasure in regard to a discourse for this work. He stated, in reply, that it was difficult so far to objectify one's self, as to select wisely from his own productions; but nevertheless, made his specification with sufficient minuteness; which of course, we have been careful to regard. It is translated from Vol. iv., of his Discourses, 2d edition, Halle, 1847; and is the first of a series entitled "Biblische Gemälde," etc.; or "Biblical Pictures" (representations), drawn from Passion and Easter week. The theme is fresh and original, and the discourse contains some fine thoughts. Toward the close especially, the preacher waxes warm, and becomes truly eloquent. Professor Tholuck was also kind enough, at our request, to refer to a likeness taken when in his prime, which has been forwarded from Berlin, and from which the accompanying portrait is engraved.

* For many of these particulars, we are indebted to the Rev. Philip Schaff, D.D., to whose published letters on several of the German divines, especial obligations, in the preparation of these sketches, are here acknowledged.

CHRIST THE TOUCHSTONE OF HUMAN HEARTS.

THOSE of us who have had much acquaintance with Christians, especially with those of the olden time, will have observed how customary it was for them, to confirm remarkable experiences of the spiritual life, with the saying, "Then was again fulfilled what the Scripture saith." Such, too, was the habit of the apostles, and in just this sense did they often refer to the words of the Old Testament. Herein is evinced a deep conviction of the world-wide comprehensiveness of the truth of God's word. Of this broad character is whatever stands on record, respecting the doings of man, or the ways of God, more particularly during the period of our Lord's manifestation on earth; so that along the course of history, are we prompted ever and anon to exclaim, "There has the Scripture been fulfilled." With one such expression will our meditations this day be occupied-with a Scripture saying, which first proved true in the history of Christ, and has again been verified in all subsequent times. I refer to the prophetic exclamation of the aged Simeon, when, in the days of legal purification, the parents brought the child Jesus for the first time into the temple. It is found in Luke, ii. 34, 35. "And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against. Yea, a sword shall pierce through thine own soul also, that the thoughts of many hearts may be revealed."

attention

Let us first explain the whole passage, and then direct your particularly to its last clause. I know not whether we can imagine a more solemn scene bearing the impress of substantial truth, than that into which these words of the Evangelist translate us. The bare thought of that little company, which, as we are told, had gathered about the child Jesus, is enough to move every one deeply. It is said that those had assembled there, who were waiting for the consolation of Israel. These, of course, were but a small portion of the great multitude then in Jerusalem -a select few, in whose hearts there lay this one desire,-"that the Deliverer would come out of Zion, and take away ungodliness from us." There appears not to have been many, and these, perhaps, were aged people. Simeon and Hannah, at least, were far advanced in years. A touching thought is it, also, that they often found themselves collected precisely here in the temple, in order to pray in company. Besides, to Simeon was it expressly promised, that he should not die before he had seen the salvation of the Lord. And now the long-desired divine child approaches, borne upon the arm of its mother. But how shall they recognize it? It is indeed a holy thing, but no glory surrounds its head. It is a king without a diadem. The grace of God nevertheless accomplishes the task. To Simeon is the thing revealed. Under the impulse of the divine Spirit, he now advances, and significantly addresses himself,

not to the father, but to the mother. It is no sweet, flattering speech, no light laughing dream of victory, which he pronounces. Simeon calls the babe a rock; but a rock whereon a part of Israel would be broken. His prophetic eye also discerns the sword, which should ere long pierce the mother's aching heart, in "order that the thoughts of many hearts should be revealed." With these words, which refer particu larly to that time when the sword actually pierced the mother's heart, the prophetic speech concludes. We place them at the foundation of our now commencing series of discourses, and derive from them this doctrine:

THE MANIFESTATION OF CHRIST IS THE TOUCHSTONE OF HUMAN HEARTS,

THROUGH WHICH IS FIRST REVEALED WHAT IS IN EVERY MAN.

Let us consider this subject, first, as it appears in general, and then more particularly in the history of our Lord's passion.

The manifestation of Christ is the touchstone of human hearts, by which is first revealed what is in every man. There are some, but not many, on whom is conferred the power readily to detect what is in men. Almost every individual knows what is in himself. But what do we mean when we say there is something in a man? This expression strikes deeper than some may imagine. Rarely is it used merely in reference to the talents or gifts which a man may possess. It rather pertains to the manner in which he employs these gifts. We understand by it, not so much what a man has, as what he is. The disposition, the will, is intended. And this is just what the Scripture means, when it says that 'the hearts of men were revealed through Christ.' For, according to the saying of our Lord, it is out of the heart that evil thoughts proceed, and of the thoughts and ways of the heart is it affirmed that it is evil from "its youth up." The heart is the seat of affection. The worth of a man is determined by what he loves. We love, indeed, only that with which we have some affinity-in which we find ourselves again. That which you love most determines your worth. The incomprehensible good, which is above all other good, because it is the foundation and source of all other good, even God, he is above all things worthy of our love. So we confess, with united voice. And who does not confess it? Now, can any one speak hesitatingly on this subject, and argue thus: "Thou lovest him, and thou lovest him not? Is not our love for him as impalpable and hidden as he is himself? Is it not the mystery which every soul performs in its inmost depths, as within closed doors?"

My friends, I will not now stop to show that although the flame of love to God may glow in the heart, deeply concealed, yet its warmth must manifest itself in works. But this only I will ask, can God still be called a hidden, unseen object of love, after that Christ has come into the world? John says, "Whosoever loveth him that begat, loveth him also that is begotten of him.-No one has seen God at any time.-If we love one another, God dwelleth in us." There you perceive the whole mat