OF THOLUCK. THE following sketch was originally intended for insertion among the notes to the sermons of Tholuck, and therefore its analysis of his character was designed more particularly to exhibit his qualifications as a preacher. It is inserted as a separate article, because its length would have increased the notes to a disproportionate bulk. Many of the statements which its gives are translated from the Supplement to the ConversationsLexicon der neuesten Zeit und Literatur, vol. IV. pp. 625-628. Leipsic, 1834. Though the article on Tholuck in that Lexicon was written by his opposers, and was designed to produce an unfavourable impression concerning him, it may still be relied on as accurate in its general statement of facts, many of them having been furnished for the Lexicon by Tholuck himself. Other facts, detailed in the ensuing sketch, were gleaned from the letters and journals of American divines, who have enjoyed the acquaintance of Prof. Tholuck. Frederic Augustus Gottreu Tholuck was born at Breslau, the capital of Silesia, on the 30th of March, 1799. It was early intended that he should follow the occupation of his father, which was that of a goldsmith. He accordingly left school in his twelfth year, and entered upon his apprenticeship. He had such an aversion to his employment however, that he soon returned to the Gymnasium, and in 1816 entered the University at Breslau. He was now seventeen years of age, and as yet had acquired no predilection for any particular course of study. But in a short time he formed a strong attachment to oriental literature, and made ap plication to Kosegarten, Professor at Griefswalde, a pupil of De Sacy, and one of the first oriental scholars in Germany, for means to prosecute his studies in this department. Before he had been three months at the University, he resolved to solicit the patronage of the celebrated orientalist, the prelate Von Dietz, formerly the Prussian ambassador at Constantinople. Having received recommendations from the philologist Schneider, and from other literary men at Breslau, he set out for Berlin, and found in Dietz a much more cordial welcome than he had expected. The prelate adopted him as his fosterson, and promised to afford him the means of travelling in the East at some future day. After the lapse of three months, however, this benefactor of Tholuck deceased, but Tholuck was not deprived of the means of pursuing his favourite study. He had become known as a promising orientalist to many who cheerfully lent him their aid; and through the instrumentality of the minister Von Altenstein, he was endowed with a considerable stipend, which enabled him to continue his oriental studies. He availed himself chiefly of the instructions of Ideler and Wilken. In a paragraph which Tholuck prefixed to the English translation of his Comm. on the Rom., he says, "Even in early boyhood infidelity had forced its way into my heart, and at the age of twelve I was wont to scoff at Christianity and its truths. Hard has been the struggle which I have come through, before attaining to assurance of that faith, in which I am now blessed I prove, however, in myself, and acknowledge it with praise to the Almighty, that the longer I live, the more does serious study, combined with the experiences of life, help me to recognise in the Christian doctrine an inexhaustible fountain of true knowledge, and serve to strengthen the conviction, that all the wisdom of this world is but folly when compared with the glorious Gospel of Jesus Christ." Edin. Bib. Cab. No. V. p. 14, Pref. During the whole period of his residence at the Gymnasium he was decided in his infidelity, and for the theme of the oration which he delivered on leaving that institution, he chose, The superiority of Moham medanism to Christianity. It was not until the last year of his university life, that his theological views became more consistent and rational. An intimate acquaintance with Professor Neander of Berlin was highly serviceable to his religious character. He was also peculiarly indebted to the faithful religious counsels of Baron Von Cottewitz, a very pious Lutheran, still living at an advanced age in Berlin. Tholuck himself frequently refers to this man as his spiritual father. Immediately after completing his three years' course at the University, Tholuck became one of the private teachers at Berlin. In 1819 DeWette, having written a letter of condolence to the mother of Sands, the young theological student who murdered Kotzebue, (see Cons. Lex. Art. Sands,) was peremptorily dismissed from his Professorship at Berlin; and Tholuck having early become a favourite with the Prussian Government, was appointed his successor. He had, however, only the title of Professor Extraordinarius. At the time of his promotion to this elevated chair, he was only twenty years of age. Succeeding, at so early a period of life, so distinguished a Professor as De Wette, he was obliged to withdraw his attention in some degree from his oriental studies, and direct them more particularly to theological. He applied himself with great zeal and assiduity to the defence of evangelical religion; and his efforts secured the warm approbation of the King and Ministry of Prussia, and soon elevated him to the station of a leader in the orthodox party. The honours which he received immediately after the change in his religious views and character, have induced his enemies to ascribe this change to his desire of procuring the patronage of the Government, and becoming the head of what they are pleased to call the fanatics and pietists. The mental precocity of Tholuck was nearly equal to that of Gesenius, who published his invaluable Hebrew Lexicon at the age of twenty-three, his larger Hebrew Grammar at twenty-seven, and his celebrated Commentary on Isaiah at thirty-one. Tholuck was but twenty-two years old when he published his Hints for the Study of the Old Testament (8vo. 1821), and also his Ssufismus, or Pantheistic Theology of the Persians (8vo. 1821), a work which, together with his other productions in oriental literature, has been highly extolled even by his opposers; see Cons. Lex. Art. Thol., and All. Literatur-Zeit., 1825. He was but twenty-three years of age, when he published 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. This article was translated by Prof. Emerson of Andover, and published in the Bib. Repository, vol. II. pp. 80-124, 246-290, 441-499. He was but twenty-five years of age, when he published his Comment. on the Romans; which has passed through three editions in Germany, and has been translated into English, in the Edin. Bib. Cabinet. De Wette, though far from evangelical in his sentiments, has pronounced this Commentary superior to any that had preceded it on the same Epistle. Tholuck was but twenty-six years of age when he published the following works; a separate Translation of the Epistle to the Romans, which has been carried through two editions in Germany (8vo. 1825 and 1831); an Anthology of the Oriental Mystic Poems, with an Introduction on the Mystics generally and the Eastern in particular, (8vo. 1825); and an article on Sin and the Redeemer, or the conversion of a Sceptic, which has passed through four editions in Germany, and part of which was translated by Mr. Nast, for the Bib. Repos. vol. VIII. pp. 308-341. In the succeeding year, 1826, he published a work on the Speculations of the later Orientalists respecting the doctrine of the Trinity. In the year 1825, Tholuck took a journey to England and Holland. He visited England again in 1835. His first journey was taken for the purpose of literary improvement, and especially of extending his acquaintance with the oriental writings. His expenses were defrayed by the Prussian Government, with whom he still continues to be a favourite. While in England, he expressed, as every sincere and honest Christian would be inclined to do, his grief at the looseness of German |