weight of their influence into an opposite scale. This consideration admonishes us of our duty in this respect, and in a language which cannot be misunderstood, reminds us of our high obligations to enter more fully and unitedly into this field of labor.

In many places we fear that Sabbath schools are either entirely neglected, or but partially attended to; while in others these nurseries for juveline improvement are suffered to languish for want of that attention to their interests which their importance demands. We would therefore urge upon all concerned, a steady, active, and uniform attention to these appendages to the Gospel ministry. Nor are we less solicitous that all our brethren and friends should be mindful of their duty in selecting such teachers for primary schools as shall secure to their children the double advantage of elementary instruction and religious and moral improvement.

But it is to the higher branches of education, such as are taught in academies and colleges, that we would especially call your attention. Of the former we have under our patronage upward of twenty—of the latter, seven, and two others are in contemplation. Though the academies may be sustained without drawing largely upon the pecuniary resources of our people, and may therefore be safely multiplied to an indefinite extent, yet it is manifest that colleges, in order to answer the end of their institution, must be liberally endowed. And such is the condition of our country in respect to these institutions, that though some of the state legislatures have made small endowments for their support, we must depend chiefly upon our own resources for their continuance and prosperity. Hence, to increase their number without adequate funds in hand or in prospect, for their support, is to weaken their influence, if not ultimately to endanger their existence.

Such, however, is their importance to the interests of our community, so closely are they identified with our character as a Church, and so intimately connected with our other institutions which are deemed essential to our growth, and to that influence which we ought to exert over the public mind, that we cannot but regard it as a sacred duty to nourish and sustain them by all the means at our command. If, indeed, at this crisis of our history, when these literary institutions have just begun to put forth their energies, and to exert their improving influence upon our youth, and upon the Church generally, they should be allowed to languish for want of pecuniary means, the effect would be to throw us back for years in this branch of intellectual and moral culture. This is an event, however, which we cannot allow ourselves to anticipate without very painful emotions, but which can only be prevented by a united and simultaneous action in their favor, by our wealthy and benevolent friends. That there is ability in the Church adequate to sustain a suitable number of these nurseries of learning, and fountains of knowledge, were proper means adopted to call it into active exercise, we cannot doubt; and we, therefore, affectionately exhort all the annual conferences, within whose bounds colleges are established, or who have pledged themselves to aid in their support, to exert themselves in this laudable work, to make haste to redeem their solemn pledges; and we would also invite the attention of all our brethren and friends to a hearty co-operation in whatever

measures may be devised by the conferences to establish these institutions upon safe and permanent foundations, not only by contributing of their substance for their support, but also by patronizing them as extensively as their means will allow, by sending their sons to be educated, as well as by offering their fervent prayers to God for his blessing to rest upon them."

We cannot but indulge the hope that these sentiments, coming as they do from the highest judicatory of the Church, and enforced as they are by all those considerations which a just regard to the welfare of the present and future generations can urge, will have their merited weight upon the minds of all our readers. For what has already been done on this subject, we record our gratitude, and conclude by offering our fervent prayers that God may continue to smile upon our efforts in this cause, and abundantly bless our youthful institutions, and all to whom their interests are confided.

ART. III.-LUTHER AND THE GERMAN TRANSLATION OF
THE BIBLE.

MARTIN LUTHER, as is well known, was an Augustinian monk, a Saxon by birth, and though of poor and obscure parentage, received a good classical education, considering the age of mental darkness in which he lived, and for several years was professor of philosophy and divinity in the university of Wittemberg. He possessed so vigorous an intellect that one of his principal enemies had to acknowledge, "Friar Martin has a fine genius." He was a man of unbending integrity, fearless courage, untiring perseverance, and of considerable genuine piety. The purity of the motives, however, by which he was actuated in originating the Reformation, has been rashly assailed by the elegant historian, Mr. Hume; and by others of less information, of as little candor on such subjects, and of equal opposition to Biblical Christianity.

But this foul blot, of having acted from feelings of resentment, produced by disappointment, in not being permitted to publish indulgences, which was done in that part of the country by the infamous Tetzel of the Dominican order of monastics,-which infidels and the bigoted adversaries of the Protestant religion have meanly endeavoured to fix upon his Christian character, has been wiped away by the hands of more impartial narrators of the times.

There is a striking similarity, in some points at least, between Luther, the great Saxon reformer, and John Wesley, the eminent English revivalist; and between the first reformation, in which the former was the principal instrument, and the second, in which the latter was so honorably and successfully engaged for more than half a century. They were both learned men; one a professor in a German university, the other a diligent student, and some time fellow of Lincoln college, Oxford, in England. One found in the library of his monastery a neglected copy of the Holy Scriptures, and studied it so closely that his monkish companions were astonished at his intense application and his wonderful success in the

acquisition of knowledge; the other, in company with his brother Charles, Mr. Morgan, and Mr. Kirkham, though not confined within the walls of a cloister, spent some evenings each week in reading carefully the Greek Testament, and became so attentive to the means of grace, and to their whole exterior conduct, as to gain in the college, by way of derision, the appellation of "the godly club." They were both violently persecuted by the civil and ecclesiastical authorities of their respective countries; but the persecutors of Luther were Catholics, while those of Wesley were generally Protestants. Both translated the Scriptures into the vernacular tongue of their countrymen, and wrote commentaries. By the first a visible change was produced in the aspect of popery; by the second, an entire revolution in the moral condition of the Establishment. The Church of Rome was fast asleep in the midst of her abominations; and the Church of England, beside her immoralities, had lost the spirit and substance of religion, in the letter and shadow. The reformation of Luther has spread and exerted a beneficial influence over almost every country in the world, except Pagan and Mohammedan; and that of Wesley and his faithful followers has stamped some of its prominent features on all the orthodox Protestant Churches in Christendom.

But Luther possessed not the deep piety, the clear views of evangelical doctrines, the discriminating, logical mind, the perfect selfgovernment, and the extensive almsgiving spirit of Wesley. He was very well calculated to give a powerful shock, at the first onset, to the hierarchy of Rome; but not properly qualified to follow up that assault in a prudent manner, by devising a better system, watching the openings of Providence and the signs of the times. He came down over the rough surface of popery, as the mountain torrent rushes impetuously over the craggy rocks in its course; with this difference, that he broke down and bore on before him the absurdities of the whole system. But he was not the most suitable person to cut out a new channel, deep, wide, and even, for the stream of evangelical truth to flow in; and, indeed, the Christian princes of Germany, favorable to the cause of the reformation, were apprized of this, and therefore selected Philip Melancthon, the calm, pacific, judicious associate of Luther, to draw up the celebrated Augsburg Confession of Faith, for the government of the Churches.

No sooner, however, had Luther himself experienced the blessed tendency of the Holy Scriptures to enlighten the mind, correct erroneous sentiments, and better the heart and conduct, than he formed the praiseworthy design of translating the word of God into the common language, for the general benefit of his brethren, particularly in the lower ranks of life. He began with the seven penitential Psalms, the vi, xxii, xxxviii, li, cii, cxxx, cxliii; and styles the whole book of Psalms "a little Bible," and the summary of the Old Testament. Next in order appeared the New Testament; then the Pentateuch and the other historical books of the Old; these were followed by the poetical books,-including the entire book of Psalms,—and the four major and twelve minor prophets. This translation was commenced in A. D. 1517, and ended in 1532; consequently he was engaged in it about fifteen years. In revising

this version of the Scriptures, he was assisted by several eminent professors and other learned men, among whom the pious and amiable Melancthon occupied a very conspicuous place.

The circulation of this translation of the Bible among the inhabitants of highly favored Germany, aided the infant cause of Protestantism more efficiently than perhaps all the other efforts of the justly celebrated reformers. Well did the Roman Catholics know this, and well they know it still! Hence their unwearied exertions from the very dawn of Luther's day-and, indeed, for centuries before it-to the present hour, to keep the word of Truth, in the vernacular tongue, out of the hands of the common people. It is the sword of the Spirit; it is the source of light; and "knowledge is power." But their song has been, and they have sung it to the tune of the "dark ages," "Ignorance is the mother of devotion !" Let knowledge be in the heads of the priests, and gross darkness cover the minds of the people; and power will be in the hands of the former, while the latter will crouch submissively to the nod of the tyrannical lords.

The Epistle of St. James was at first rejected by Luther, because it appeared to favor the Romish doctrine of justification by works; and to contradict the doctrine of justification by faith alone in the death of Christ, advocated by St. Paul. So was likewise the Revelation of St. John; because it appeared to him incomprehensibly mysterious. But after he had been taught the truth more perfectly, he changed his mind.

Mr. Horne states that Luther's Bible, as it is generally called, became the basis of ten other translations, viz., the Lower Saxon, in 1533; the Pomeranian, in 1588; the Danish, in 1550; the Icelandic, in 1584; the Swedish, in 1541; the Dutch, in 1560; the Finnish, in 1642; the Lettish, in 1688; the Sorabic, in 1728; and the Lithuaman, in 1735;-on each of which he has made some useful observations in his Introduction to the Critical Study of the Holy Scriptures-large edition.

It would require several lengthy articles, rather than a single sheet of the contracted limits of the present, to notice fully the numerous important passages of Scripture, in the Old and New Testaments, of which the German translation differs materially from the English;—a difference, however, that in no considerable degree affects any particular fundamental doctrine, or moral precept of the Bible, unless we except, as to one passage at least, the Divinity of Christ; and, as to several others, the doctrine of predestination. But the last of these is not viewed as one of the essentials of Christianity; for certainly a rigid Calvinist and a rigid Arminian can both enjoy the love of God, and gain heaven, notwithstanding their firm adherence to directly opposite religious creeds. I will therefore select but a few of the many examples I have noticed in reading the German Bible, compared with the English, which will immediately be recognized by those who are familiarly acquainted with the sacred writings.

It is very remarkable that the verb rendered curse, and in some places blaspheme, in the English, is I believe invariably translated "bless," in the German. For instance, 1 Kings, xxi, 13, "Naboth did blaspheme God and the king," is rendered by Luther, "Naboth

1

hat Gott und dem Koenige gesegnet," i. e., "has blessed God," &c. So likewise Job i, 5, " It may be that my sons have sinned and cursed God in their hearts," verse 11, "But put forth thy hand now and touch all that he hath, and he will curse thee to thy face;" chap. ii, 5, "Touch his bone and his flesh, and he will curse thee to thy face;" and verse 9, "Curse. God and die;"-are all translated bless," instead of curse, in the German.

Without carefully considering the circumstances of the case in each of these places, and the evident connection they have with a very explanatory context, one might be led to the immediate conclusion that blaspheme and curse, in the above quoted passages, are doubtless correct; and bless, therefore, entirely improper; but it is nevertheless admitted, by the best commentators and Biblical critics, that the latter word is in strict accordance with the original, and that, consequently, the German is right, and the English wrong.

On the first of these passages, 1 Kings xxi, 13, or rather on the tenth verse, Dr. A. Clarke remarks in a note on the place, "The words literally are:-Naboth hath blessed God and the king; or, as Parkhurst contends, 'Thou hast blessed the false gods and Molech.' And though Jezebel was herself an abominable idolatress, yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death, by Deut. xii, 6; xviii, 2–7." It seems very reasonable, however, to suppose that Naboth was accused of having blasphemed God his Maker, by which he forfeited his life, and of having cursed the king, which was viewed in the light of treason, and through which his property was confiscated to the government ; and it was his vineyard Ahab desired to possess.

Job i, 5, is rendered by Dr. J. M. Good, in his valuable commentary on this book, "Peradventure my sons may have sinned nor blessed God in their hearts." And by Dr. Clarke, "It may be that my children have blessed the gods in their hearts;" in imitation of their idolatrous neighbors.

In the German, chaps. i, 11, and ii, 5, are both, in part, proposed as questions. "Was gilts, er wird dich ins angesicht segnen ?" What avails it? he will bless thee to the face. Dr. Clarke has it, "If he will not bless thee to thy appearances." That is, if thou continuest the hedge about him, and about his house, and about all that he hath on every side, and refusest to touch his bone and his flesh, he will be perfect, and fear thee, and eschew evil still; but let him be placed in adverse circumstances, and he will bless thee only according to the dispensations of thy providence. But this was not the fact, for Job blessed God for taking away as well as for giving. It is thought that the language of Job's infidel wife, in chap. ii, 9, "Dost thou still retain thine integrity? curse"-properly bless, "God and die!" is strongly ironical. As if she had said, "Dost thou still serve and bless God, when he has taken away thy sons, and thy daughters, and all thy worldly substance, and has smitten thee with sore boils from the crown of the head to the sole of the foot? Then bless on and die!

Daniel iii, 25. Nebuchadnezzar, speaking of the four men in the fiery furnace, says, "The form of the fourth is like the Son of God." VOL. VIII.-January, 1837.

5