He was the classic scholar of his day. The purity of his diction and the fertility of his authorship gained him a hearing among the educated and refined. His word became law. In his case, as with many others of his countrymen both before and after him, his theological tastes gave him far more authority than his merely linguistic and literary attainments could have gained for him. He was distinguished as a preacher not less than as a scholar. Enamored with the old classic times, the atmosphere of Greece in her glory of taste and culture, and of Rome in her lustre of victory and law made him impatient of the dull theology of his day. He lived not in Germany, but in the temples and bowers of paganism. His Latinity was scarcely inferior to the flowing utterances of his heathen masters. He edited many classical works, and succeeded in regenerating the humanistic studies of Europe. For this all honor be given him; but he did not rest here. He examined the New Testament with the critic's scalpel, and applied the principles of ordinary interpretation to the word of God. He held that Moses should receive no better treatment than Cicero or Tacitus. Logos was _reason_ and _wisdom_ in the Greek writings; why should it mean Christ or the Word when we find it in the gospel of John? Regeneration need not be surrounded with a saintly halo; it is absurd to suppose that it can mean any more than reception into a religious society. The Holy Spirit does not communicate divine influences, but certain praiseworthy qualities. Unity with the Father is mere unity of disposition or will. The Old Testament is very good in its way, but it certainly cannot be intended for all mankind; since many parts can have no salutary influence whatever on the heart and life. It might be of some use to the Jews, but since we are so far beyond them it is quite out of place for us.