ally from the Hebrew usage, between which and the usage of the occidental languages there exists a wide difference, and also from the analog of languages; by which means, the thing is generally satisfactorily composed. In this mode of proceeding, what difficulties occur, has been stated above. When the discrepancy is of a historical character, inasmuch as the names of persons, of places, and of times, and also numbers, attributes, and predicates, differ, the usage of historians should be ascertained, in respect of the variety of narration without a real disagreement, and also in respect of the manner of speaking which they frequently employ, agrecably to the nature of their plan, and not reducible to extreme accuracy and precision. In such comparisons, we should endeavour to ascertain, which one of two passages should be accommodated to the other; of which one of two historians the narrative should be accommodated to that of the other. The former is an acquisition beyond the reach of any one, who has not been much and accurately employed, in the reading and comparison of the historians; the latter demands a judgment corrected by a familiarity with many examples, and exercise regulated in conformity with them. It is likewise profitable to have read the commentaries and remarks of critics, in which they have succeeded in reconciling apparently discrepant passages in ancient historians, by means of those observations which I have alluded to, concerning the manner of narrating and of speaking. But all are undoubtedly aware, how much labour, study, care, and judgment these things demand; nor will any one hesitate to acknowledge, that this portion of grammatical interpretation is by far the most difficult. XXVIII. We have now brought to a close, the discussion concerning the difficulties attending the successful interpretation of the New Testament. This discussion was undertaken, solely with the design of eradicating from the minds of the young, who betake themselves to the study of theology, the notion,-prejudicial to the interests of theology itself, and, especially, to the study of the languages,-that a very moderate, and, indeed, scarcely any knowledge of the languages, particularly of the Greek, is requisite to enable us to understand thoroughly, and interpret successfully, the books of the New Testament. This notion has operated, also, to exclude the majority from the opportunities of attaining to this ability. We indulged the hope, moreover, that we might whet and incite the minds of the young, to a desire of cultivating a familiarity, both with useful letters, and with the inspired books. Nothing sooner renders complicated and difficult, even those things which are in themselves easy, than a notion of their easiness; much more is this the fact, in regard to such as present many and weighty difficulties. For, it begets negligence and sloth, which forbid any attainments in a noble pursuit. Indeed, if any thing deserves the most vigorous efforts of the mind, it is, certainly, the inspired volume, to the correct and profound understanding of which, it becomes Christians to devote their study and care,-those Christians, especially, who profess to be disciples and followers of Luther, whose theological information was manifestly derived from that familiarity with sacred things, for which he was indebted to the study of the languages. We see how much care and labour are bestowed, in accurately understanding and interpreting the other authors, both Greek and Latin, by those who profess to be interpreters of them; how carefully, also, they examine, not only every thing and every word, but even single letters, in order that nothing may be left unscrutinized and unexplored. And does it not become those, who aim to become the professed interpreters of the sacred writings, to bestow upon them an equal and even a greater amount of study and diligence? We are just now preparing our minds for the celebration of the memory of the Imperial Peace, by means of which, that most delightful and precious blessing,Religious Liberty, was either obtained or secured to us. We do not mean, by this,a licentiousness in the treatment of divine things This deserves, on the contrary, any name but that most attractive one of Liberty. As civil liberty is entirely subjected to laws, on the removal of which, either licentiousness or slavery is the consequence; so this liberty in sacred matters, is discerned in this, that we are not constrained to form our opinions of divine things, from the arbitrary wil] and command of any one, but we may listen to the voice of the inspired volume alone, as to that of an only and most authoritative law, and render obedience to it. Those, therefore, who profess to be the friends and defenders of this liberty, ought to embrace and observe this law, and to occupy themselves with it, to examine it, and meditate upon it, by night and by day. And this liberty rannot even be maintained, without that desire and diligence, of which I have spoken, in understanding the inspired books, by the assistance of useful learning. It was this that formerly prepared the way for seeking and obtaining religious liberty; and should this be again withdrawn or despised, liberty will also be withdrawn and perish; and that barbarism will again return, which once invaded sacred letters and the minds of men, and subjected the whole church to the domination of Rome. Ye, then, who love our religion; ye, especially, who are devoted to theology, to whom is entrusted the guardianship and defence of this religious liberty, guard, I beseech you, against such a consequence, and consult for the accurate study of all useful letters, and of the inspired writings, for the purity and liberty of sacred things, and also for your own praise and glory, to which, in this department of study, there is no other way of access then the I have recommended. |