day by day from his written sheets. Hebrew types were not known by compositors, and he had to teach the printers their art and set up the types for half the paradigms of verbs with his own hands. Five editions of this grammar were published here, and the fourth edition was republished in England by Dr. Pusey, Regius Professor of Hebrew in the University of Oxford. At a time when the question was contemptuously asked, "Who reads an American book?" and when hardly an American author had a work republished in Europe, a self-taught professor in a theological seminary in a rural district of New England furnished a Hebrew grammar and reader to an English university. Professor Lee, of the University of Cambridge, England, also admired him and his work most highly.

Professor Stuart was a pioneer also in the introduction of German theological literature into our country. In consulting Schleusner's Lexicon he was troubled by the German terms therein used, which no one could explain to him. His curiosity was thoroughly aroused, and at great expense he obtained the apparatus for German study, and in a fortnight had read the Gospel of St. John in German. A friend gave him Seiler's Biblical Hermeneutics. He writes: "Before I obtained Seiler I did not know enough to believe that I yet knew nothing in sacred criticism." He often said that he did not really begin the critical study of the Bible until he was forty years old. From these bold forays into the Biblical learning of the German universities he returned laden with rich spoils. Others have gone further than he in German studies, and have penetrated more deeply the cloudy mysteries of the Teutonic philosophy and its relations, but it was his thorough grasp of those principles and his teaching and his influence that made Andover famous as a seat of learning, and that led its students into wider fields of theological enquiry. Many good men of that day feared as to the results of his German studies and lamented his waste of time on such ill-judged pursuits. The value of these researches, however, was soon to appear.

Unitarianism was then a dominant influence in Massachusetts. Dr. Channing, at the ordination of Rev. Jared Sparks, in Baltimore, preached a sermon, in which he advocated Unitarian opinions and attacked orthodox Christianity. In his Letters to Dr. Channing on Unitarianism, Stuart treated in a strict exegetical, grammatical manner all the texts in dispute between the Unita

UNITARIAN CONTROVERSY.

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rians and Trinitarians, and fortified his views by quotations as to the interpretation from the ablest German scholars. He appealed to the Word of God alone to establish his positions, and applied the principles of interpretation learned from his German studies with most convincing power. He closed the letters thus: "When I behold the glory of the Saviour, as revealed in the gospel, I am constrained to cry out, with the believing Apostle, 'My Lord and my God!' And when my departing spirit shall quit these mortal scenes, and wing its way to the world unknown, with my latest breath I desire to pray, as the expiring martyr did, 'Lord Jesus, receive my spirit.'" The first edition of this book was exhausted in a week, and five other editions rapidly followed. Four or five editions were soon printed in England, with the highest commendations by Dr. John Pye Smith, Dr. Chalmers and others. An eminent theologian, on reading it, said to him, "You have filled a void in my mind which has existed for ten years." One of his colleagues said to him "You could not have written that volume without your German aids."

The book is a model of Christian controversy, and the whole Church owes him a debt of gratitude for his defence of the faith, which is superior to that masterly one of Dr. Wardlaw, of Glasgow. Unitarianism had been before attacked by theological arguments, but now, for the first time, there was a rigid exegesis of every text in the New Testament which bore upon the divinity of our Lord. This exegesis, as we have said, was immensely strengthened by quotations from German commentators, who cared little for the doctrine involved but treated the text impartially. In the Life of John Duncan, of Scotland, there is a striking account of the effect produced on David Brown by these letters, and their effect upon the Christian world will never be told. These letters made a powerful impression at home and abroad, and placed him at the head of all biblical expositors. They displayed his vast reading of authors almost unknown in America, his keen, critical acumen, his power and completeness in meeting the objection to his construction of the controverted passages of Scripture, and the accuracy and reliability of the proof on which he founded his belief of the Deity of Christ. This was proved by the very slight modifications of his argument that had to be made. after passing through the severe ordeal of opposing criticism for several editions.

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STUART'S COMMENTARIES.

Professor Stuart's precept and example reacted powerfully upon the classical instruction of every college of New England, and raised the standard, which was then at a low point. When a tutor or professor was needed in a college, but one course was suggested, "Send for a man from Andover."

His contributions to sacred literature would almost make a library in themselves, and he wrote, besides, on a great variety of subjects in the Reviews. Eighty-one articles of his may be mentioned. He wrote twenty volumes of books and fourteen pamphlets, commentaries on Romans, Hebrews, Apocalypse, Daniel, Ecclesiastes and Proverbs. In his sixty-seventh year he read all the tragedies of Eschylus for the sake of detecting idioms and allusions explanatory of the Bible. On his seventy-second birthday he began his Exposition of the Proverbs, and in four months it was ready for the press, and its last proof-sheets were corrected and sent off two days before he died. I have always valued Stuart's commentaries as containing principles as well as opinions.

All this work was done in spite of ill-health and weakness, so great that he was allowed only three hours a day for study. He would begin with secret or audible prayer, often chanting a Psalm in Hebrew, and would suffer no interruption. He was asked to officiate at the marriage of his ward, who lived in his house, and consented to do so if the ceremony should take place after half-past eleven in the forenoon. Being urged to perform it at an earlier hour, he refused to give up his study-hour and another minister was called in.

As a preacher he was most eloquent and effective, and learned and unlearned heard him gladly. His personal appearance was striking. He was of a large, loosely-hung frame, like Henry Clay, of whom he reminded me. His manner, commanding and impassioned, gave to his words a power which they lost on the printed page. His voice was deep, sonorous, solemn, like what I imagine that of a prophet might be, a voice which more than any other I can remember seemed to open a way from the heart of the speaker to that of the hearer. We counted it a great privilege when he preached in his turn in the chapel. He thought that exegetical studies unfitted him for preaching, so he desired that all his preaching should come at one time, when his warmth and earnestness could be kept up. Prof. Kingsley of Yale, himself a good judge, said he was the most eloquent man he had ever heard. Moses Stuart would have been eminent in any calling, and would

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have left his impress for good, so high, great and noble were his aims.

Dr. W. W. Taylor once said that the best sermons were simple and vivid presentations of saving truth, that go straightest and deepest into the hearts and consciences of men, and that Moses Stuart was the most powerful preacher, according to this standard, that he had ever known. He preached Christ and Him crucified. One of his sermons on the Atonement closed thus: "I ask for no other privilege on earth but to make known the efficacy of His death; and none in heaven but to associate with those who ascribe salvation to His blood. Amen."

His public prayers were fervid, scriptural, and delightful to the Christian heart. Once he prayed, "May we seek the city which hath the foundations, whose builder and maker is God. May we be pilgrims and sojourners here on earth; and as we pass through this vale of tears, this shadow of death, feed us with bread from heaven, and give us the water of life, and when we come to the Jordan of death, may the waves divide on either side and give us a passage to the heavenly Canaan."

He delighted in the Wednesday evening conference of professors and students, very much like our faculty meetings on Thursday evenings. Here the great principles of practical and experimental religion, and all matters of religious experience, duty and comfort were fully treated; the work of the Saviour and the Spirit was glorified, and counsel and aid were given to the students as to their peculiar duties and dangers. Professor Stuart said: "If there is any part of my duty which I can remember with pleasure on a dying bed, it is what I did in the Wednesday Conference."

He always added short exegetical remarks when he had prayers. He was a man of deep sensibility, and I have seen him with tears in his eyes when celebrating the Lord's Supper and when parting with the Senior Class. He was genial and pleasant; I often walked with him, and asked his opinions of persons and books, and he was always ready to answer. I asked him once about Hengstenberg's view that the Millennium had already passed, between the fifth and sixteenth centuries. He said, "If so, it was a millennium of the devil." I remember asking him what he thought of Adam Clarke's Commentaries. He answered, "They are a farrago of pedantry." He was so delicate that he spent the time, except the three hours which he devoted to study, in trying

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STUART AS TEACHER.

to strengthen himself for his work, often sawing wood or walking for exercise; the students would usually walk with him.

Professor Stuart was liberal to all Christians, and specially kind to those of a differing denomination. I was inclined to the Episcopal Church when I went there, and was one of the few who used to meet in an upper room for Episcopal services, in which Rev. Dr. Stone, from Boston, ministered. I remember the text of one of his sermons, "He that sinneth against me, wrongeth his own soul." Stone had a rich, fertile mind, and could make the commonest subject interesting.

Some Episcopalians went to Andover. Among them Reuel Keith, the first professor here, Bishop Horatio Southgate, Charles H. Hall, of Brooklyn, George Leeds, of Baltimore, Daniel R. Goodwin, of the Philadelphia Divinity School, Charles Mason, of Boston, and C. B. Dana were for a longer or shorter time at Andover Seminary.

As a teacher he must be placed high among the first class. He had three distinguishing elements of a great teacher-intellectual power, positiveness and enthusiasm. He had not merely a great memory and power of acquisition, like Macaulay, but real intellectual power of the first quality. This was shown by his originality in the best sense, and his power of grasping and weighing all truth, which is of such value to learning, and which alone makes a teacher truly effective. He marked out a course of his own; his plan of study, his spirit and methods of investigation of the Scriptures, were new at that time, and he made his own text-books.

The second important element was his positiveness. Another eminent professor, it was said, rather thought that two and two make four, although he would not be too confident. Moses Stuart scarcely knew what it was to rather doubt or rather believe any proposition which he examined. He was firmly convinced of its truth or falsity, or sure that he could come to no certain opinion. The words "unquestionably, undoubtedly," uttered with his tone of conviction, still linger in my ears. Such positiveness, if accompanied with a profound and reverent searching of God's Word, is essential in a theological teacher or preacher. Their opinions and preaching should have a bold and decided character, and not leave the hearers in a sea of uncertainty. Some teachers shrink from decisive opinions. In explaining Scripture or doctrine which admits of more than one construction, they so evenly