Maurice's theology was always a little indefinite, but it seems best described by the word broad. His friendship for the remarkable Scotch theologian, Thomas Erskine, of Linlathen, who, though not a Calvinist, thanked heaven for his Calvinistic training, is significant on one side; his position as a disciple of Coleridge on another. Coleridge made Maurice more orthodox than he had previously been, but also preserved him from narrowness. Thanks to Coleridge, reason fills a greater space in Maurice than it does in the Tractarians. From Coleridge also Maurice derived some of the mysticism, if not mistiness, which characterised his thought. The want of clear outline is one of his chief defects. Though always suggestive, he is often somewhat elusive; and perhaps it is for this reason that his influence seems to dissipate itself without producing anything like the effect anticipated from it. The practical outcome of the school of Maurice is poor in comparison with that of the school of Pusey. This however was not wholly Maurice's fault. The Oxford school has drawn strength from what, nevertheless, may ultimately prove to be its weakness,--the appeal to authority, so tempting to many minds for the relief it promises. Maurice is not chargeable with this fault to the same degree. But neither is he entirely free from a kindred fault. He too, like Newman, argues to a foregone conclusion. In Mill's opinion, more intellectual power was wasted in Maurice than in any other of his contemporaries, and it was wasted because all Maurice's subtlety and power of generalisation served only 'for proving to his own mind that the Church of England had known everything from the first.' The principal theological works of Maurice are _The Kingdom of Christ_ (1838), _The Doctrine of Sacrifice_ (1854), and _The Claims of the Bible and of Science_ (1863). He wrote also a not very valuable treatise on _Moral and Metaphysical Philosophy_ (1848-1862). And finally he wrote a number of tracts on Christian Socialism, of which he was the originator. The Christian Socialists made a well-meant but not very wise attempt to raise the condition of the working classes. The name is unfortunate. If the party had thought a little more carefully they must have seen that if their socialism was economically sound there was nothing specially Christian about it; while, if it was not sound, neither it nor Christianity was benefited by the addition of the adjective. The Christian Socialists had no more thought out their principles than they had considered the name they chose, and for want of solid ground-work they failed. Nevertheless, Christian Socialism has left a mark on literature, in the works of Maurice himself, in the novels of Charles Kingsley, and to some extent in the writings of John Sterling, who was for a time of the school of Maurice. [Sidenote: Frederick William Robertson (1816-1853).]