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Second Samuel (New York, 1873); Commentary on Kings, Chronicles, Ezra, Nehemiah, and Esther (1875); Biblical Hermeneutics (1883); Commentary on Genesis and Exodus (1889); The Sibylline Oracles (1890); The Prophecies of Daniel Expounded (1893); The .Song of Songs: An Inspired Melodrama (Cincinnati, 1893); Rambles in the Old World (1894); The New Apologetic (New York, 1897); Biblical Apocalyptics (1898); Moses and the Prophets (1901); The New and Living Way (1902); The Mediation of Jesus Christ (1903); and Primer of Christian Doctrines (Cincinnati, 1906).

TERSTEEGEN, ter-st5'gen, GERHARD (GERRIT TER STEEGEN) : German Reformed mystic and hymn-writer; b. at Mors (17 m. n.n.e. of Diisseldorf) Nov. 25, 1697; d. at Miilheim-on-the-Ruhr (15 m. n.n.e. of Diisseldorf) Apr. 3, 1769. He early came under the influence of a mysticism which was at least indifferent to the recognized Church, and before long he renounced a mercantile career to live as a hermit, giving to the poor all that was not absolutely necessary for his scanty needs, yet troubled for a time with grave doubts. Somewhat later he abandoned such excessive asceticism, and was now able to devote his evenings to writing, the days being spent in ribbon-weaving. His first work was the Unpartheiischer Abriss chr%stlicher Crrwndwahrheiten %n Frage and Antworten (Duisburg, 1801), though his first publication was a translation of the Manuel de pikte of Jean de Labadie (1725). In 1727 he completed his Wahre Theologie des Sohnes Gottes (not published until 1821), and composed his Zeugnis der Wahrheit, as well as his first collection of hymns and rimed apothegms entitled Geistl%ches Blumengkrtlein inn%ger Seelen (Frankfort, 1729) and Der Frommen Lotterie. (Eng. transl., by Lady E. A. Durand, The Spiritual Lottery, London, 1874). His largest work was his Auserlesene Lebensbeschreibungen heiliger Seelen (3 vols., 1733-53), which conveyed to many the false impression that he entertained Roman Catholic tendencies. In 1736 he published at Duisburg a second edition of the Vermehrte Glaubens- and Liebesiibltng of Joachim Neander (the fourth and subsequent editions being entitled Gottgeheiligtes Harfenspiel der Kinder Zion), which contained fifty-nine of his own hymns.

After 1725 Tersteegen became a leader in private devotional meetings, and three years later he found himself obliged to give up his trade and devote himself to quasi-pastoral duties, deriving his support from the contributions of friends. He established at Otterbeck a semi-monastic community, and his influence gradually extended far and wide, not only throughout Germany, but even to Denmark, Sweden, and Pennsylvania, while after 1732 he regularly visited Holland, the results of this prestige being in part recorded in his Geistliche and erbawliehe Briefe (2 vols., Solingen, 1773-75). Toward the Moravians his attitude was unfavorable, and he was unable to sympathize with Zinzendorf. In 1740 new legislation rendered it impossible for Tersteegen to conduct his devotional meetings elsewhere than in Holland, but ten years later they could again be held, and Tersteegen continued to address them every one or two weeks until, in 1756,

he became physically incapable o. addressing large audiences. These addresses were later published as Ge%stliche Brosamen, von des Herrn Tisch gefallerr (4 parts, Duisburg, 1769-73; Eng. transl. of selections by S. Jackson, Spiritual Crumbs from the Master's Table, London, 1837). Apparently at the suggestion of the supreme consistorial councilor, Johann Julius Hecker, Tersteegen set forth his views on faith, justification, etc., in the first appendix to his yVeg der Wahrheit (1750; stereotyped ed. by J. F. Steinkoff, with life, Stuttgart, 1905), and it may also have been Hecker who inspired him to write his Gedanken fiber eines Anonymi Buch, genannt: Verm%schte Werke des Weltweisen zu Sanssouci, (2d ed., Schaffhausen, 1763), in which he very aptly criticized the attitude of Frederick the Great toward religion.

While Tersteegen was a decided mystic, and continued to the end of his life outside the Reformed Church, he was in no sense of the term the founder of a sect, even his separatism being mainly due to his abhorrence of merely formal orthodoxy. In this spirit he wrote Beweis, dass man demjenigen, der von Gott in seinem Gewissen zuriiekgehalten wird, mit ofenbaren Weltkindern and Gottlosen nicht zum Abendmahl zu gehen, seine Gewissensfreiheit ungekrdnkt lessen masse (1768) and Vom Separatismus and der Herxsnterlassung (Essen, 1842). His chief fame, however, is due to his hymns, which have given him an importance second to no other hymnwriter in the Reformed Church. These hymns, Ill in number, were first incorporated in Pietistic and separatistic collections, but after 1829 the regular churches accepted them in increasing proportion. (The hymns have been edited not only in his Gesammelte Schr%ften (8 vols., Stuttgart, 1844-45), but also by W. Nelle (Geistliche Lieder, Giitersloh, 1897; with a life and the story of his poems); and many of them have been translated into English (see Julian, Hymnology, pp. 1142-45), as by Mrs. F. Bevan in her Hymns of Ter Steegen, Suso, and Others (London, 1895), and by Lady E. A. Durand in her Imitations from the German of Spitta and Tersteegen (1873).] Among the best-known are "Brunn alles Heils, dich ehren wir " (" Thee, Fount of blessing, we adore," by Miss Catherine Winkworth), " Gott ist gegenwartig " (" Lo, God is here I Let us adore," by John Wesley,) " 0 Gott! O Geist t O Licht des Lebens! " (" O God, O Spirit, Light of all that live " by Miss Winkworth), " O Majestat!wir fallen nieder " (" O Lord our God, in reverence lowly "), and " Verborgne Gottesliebe du " (" Thou hidden love of God, whose height," by John Wesley). (E. Slnlol`s.)

BIBLIOGRAPHY: Besides the lives in the editions of Tersteegen's SclariJlen. and Weg der Wahrheit noted in the text, consult: G. Kerlen, Gerhard Tersteegen, Miilheim, 1851; M. Goebel, Geschichte des christlichen Lebens in der rheinisch-westf&lischen evangelisehen Kirche, iii. 289 147, CobIena, 1860; A. Ritsehl, Geschichte des Pietismus, i. 455494, Bonn, 1880; S. W. Duffield, English Hymns, pp. 177-178 et passim, New York, 1886; H. E. Govan, Life of Gerhard Tersteegen_ with Selections from his Writings, new ed., London, 1902; Julian, Hymnology, pp. 11421145; ADB, vol. xXVll.

TERTIARIES (TERTIUS ORDO DE PCENITENTIA) : The name of the members of a spiritual association, men or women, who, whether in the world