principles. The New Testament, in its original tongue, was an object of more general attention, because the Greek language was taught to a considerable extent in all our seminaries. But it was studied just like the Greek of Homer or Xenophon; as forming a constituent part of the national Greek literature, which has descended to us; with little or no reference to the peculiar character of its style and composition; and with a disregard of all those circumstances of time, place, manners, and opinions, which combined to produce that character. This, however, was no more than was to be expected; since almost the only means of pursuing the study of the New Testament, were those which were common to the whole circle of Grecian literature. The helps adapted exclusively to this object were very rare. Even the work of Parkhurst was seldom to be met with; and scattered copies of the Lexicon of Schleusner were just beginning to find their way into the country. So far as it regards apparatus for biblical study, the times are now changed. The important results of the labors of Gesenius in Hebrew grammar have been condensed, and improved, and spread before our countrymen in the Grammar of Professor Stuart; while the valuable Hebrew Lexicon of the same author has also been translated by Mr Gibbs. Among the scholars of the continent of Europe, these works have taken the place of all others on these subjects; and they are now as accessible to the students of this country, as to those of Germany. We have also in our own language treatises on Sacred Interpretation and Jewish Antiquities; while other books of a similar kind, and the latest and best Commentaries on both the Old and New Testaments, are beginning to be extensively circulated. Within the last year, the same press which has hitherto taken the lead in publications of this sort, has presented us with the two works, whose titles stand last at the head of this article; and which, in some measure, complete the circle of elementary books necessary for the prosecution of biblical literature. We would not be understood to say, that the advances made among us in this department of study are yet so great or so general, as those which have been made on the continent of Europe. There are among our countrymen, doubtless, individuals, whose profound researches, and extensive acquisitions in the particular branches to which they have given their attention, may well vie with those of the celebrated philologists of the other continent; but the shortness of the time, which has yet elapsed, and the nature of the demands upon that class of our youth, who alone can be expected to devote themselves to these pursuits, forbid us to suppose, that such should be the general character of those who have as yet embarked in them. It is to the clergy, that we must principally look for the successful cultivation of this species of literature; and it is hardly necessary to remark, that the life of active and laborious exertion, to which most of them are called at the present day, is ill adapted to that extensive progress in any department, which is usually the result only of long and painful effort directed to a single point, and carried on in retirement from the bustle of the world, and without the pressure of those claims of active and public duty, which, in the case before us, are paramount to every other. We do, however, mean to say, that a redeeming spirit on this subject has gone abroad in the land, which, at no distant day, will lead to the best and highest results. We mean to say, that among our clergy, and indeed among all classes of the community, the impression is strongly and most justly gaining ground, that the Bible is the sufficient and only rule of faith and practice; that it is, and should be regarded as the only foundation of all Christian theology; and that, therefore, the study of the Bible is, and ought to be, the first and the great object of a theological education. The obvious tendency of views and feelings like these, is to urge men onward in the cultivation of those languages, in which the sacred records were originally delivered, and to the investigation of all those circumstances in the history, and character, and customs of the people, to whom they were first addressed, which may be supposed to have had an influence upon the form and character of the records themselves. The day, we trust, has passed away, in which the body of our clergy will remain contented to receive their knowledge respecting our sacred books, through the medium of mere translations, or on the authority of commentators. The spirit of the Reformation is again at work; the rights of private judgment, and the necessity of free and personal investigation, are beginning to be felt on this subject, as they long have been on all others; and if these be exercised with proper dispositions, the results cannot but be most auspicious. We are not of the number of those, who fear the consequences of the closest scrutiny, or the most profound researches, into either the nature, or history, or interpretation of the records of our religion. We believe the truths, which these records reveal, will shine with purer lustre, when the veil of ignorance, by which they are yet in a measure shrouded, shall have been still farther removed. We know, indeed, that there are those, who are doubtless conscientious in the adoption of different views; and who regard with alarm all those efforts of critical acumen, that lead to results in any shape different from those received modes of interpretation, which, originally adopted perhaps without sufficient evidence, have been handed down from generation to generation, without question or examination. Such persons are, no doubt, conscientious in their motives; but it does appear to us, that they are alarmed at a shadow, which their own experience has not enabled them to distinguish from a substance; and that their motives, if traced to the ultimate source of them, will be found to rest on nothing better than the Papal maxim, that 'ignorance is the mother of devotion. It was the glory of the Reformation, that it reversed this maxim, and strove to found a more enlightened system of faith and worship on the unlimited diffusion of knowledge; and we hope it will be the glory of this country to exhibit proof of the Protestant maxim in its full extent, as applied to the study of the Scriptures. To those who have reflected on the subject, it cannot but be evident, that an intimate acquaintance with these oracles of our religion, can be acquired only by an attentive study of the originals. The great outlines of divine truth are indeed so prominent and obvious, that no version, however inadequate, can entirely conceal them from view; so that even in the worst translation, there may yet be found all that is essential to salvation. In this secondary form of translation, too, the great body of Christians in every country must necessarily be content to receive the Scriptures. But they who are to be the teachers of religion; who are expected to be become familiar with the word of life, that they may illustrate its power, and enforce its application upon their fellow men; ought never to rest satisfied with the imperfect knowledge, which can be acquired through the medium of versions. To the Jewish nation, the Scriptures presented, as it were, the reality of the scenes, and persons, and events, to which they relate, existing in all their freshness, and beauty, and strength, and in the living hues of nature. To us they are like the same scenes, and persons, and events exhibited in a magnificent painting. The life and soul must necessarily be wanting; but if we can, in a measure, transport ourselves back to the circumstances of the Jews; if we can speak as they spoke, and read as they read, and feel as they felt; we may raise our eyes and behold the painting, glowing with beauty and expression, and rich in graceful forms and brilliant coloring. Without such preparation, without this Jewish power and Jewish feeling, we cannot attain to such a view; our eyes will rest only upon those outlines of the forms and scenes, which are suspended as a key beneath the picture, and which, of course, are destitute of coloring, of costume, of the minuter features, and comparatively of expression. Such, in a degree, must the Bible be to those who read it only in a version. They cannot fully appreciate its power, and majesty, and simplicity; because they have never viewed it in the only light, which presents these qualities in their own bold relief. They cannot well, as teachers, cause it to produce on others the full effects of its power; because they have not fully felt that power themselves. As well might the missionary to heathen lands, renounce the idea of acquiring their languages, and spend his life in making his annunciations by the mouth of an interpreter. Why does he, at the very first, set himself to become familiar with their tongues? In order, assuredly, that he may communicate directly with them; that thus he may impart to his instructions more force, more energy, more power, by adapting them to those modes of thought, and feeling, and expression, to which those whom he addresses are accustomed, and through which only can he hope to produce upon them any vivid or permanent impression. Why, then, should not our teachers of religion, first of all, resort to the original Scriptures? Their case, indeed, is the converse of that of the missionary; but the reasons which hold good in the one, have a still stronger bearing on the other; inasmuch as the Scriptures are the ultimate fountain, from which all must draw. While we thus urge attention to the study of the original Scriptures, it is proper to remark, that there are circumstances in our situation, which must necessarily modify our views, and direct our efforts to particular portions, rather than the whole field, of sacred literature. Our country is, in all repects, a new world; and while, on the one hand, we have no remains of ancient cities, no 'cloud capt towers and gorgeous palaces,' as memorials of former splendor and departed greatness; so, on the other, the literature which our fathers brought with them, and which has since come over to us, is all in books. We have no manuscripts, venerable for their antiquity and authority. We have no immense public libraries, where books, and manuscripts, and dust have been accumulating for ages. So far, then, as the correction of the sacred text is concerned, we are without instruments wherewith to work; and cannot therefore hope, in this respect, to make additions to the stock of knowledge. We must here depend on the results furnished by the labors of our European brethren, who have all the materials exclusively in their own hands. Why then should we spend our time, and waste our strength, to delve in the dust of minor criticism, while the way is open before us in all that relates to the general literature and interpretation of the Scriptures? We have materials, or have ready access to them, for the illustration of the language and history of the Bible, the character and antiquities and opinions of the nation to whom it was first given, the doctrines and duties which it prescribes, and the practices which it prohibits. Here, in the walks of higher criticism, is a field sufficiently extensive for the exercise of all our powers; a field, which will afford an ample return of precious fruits, and more than recompense all the toil, which the most intense enthusiasm may bestow upon it. We turn from the discussion of this general topic, to that branch of it which we had more especially in view, when we sat down to write this article. Our purpose is, in connexion with the general subject, to offer some remarks on the character of the language in which the New Testament is written; and to specify some of those branches of study, which seem to be requisite for the full understanding and correct interpretation of that sacred volume. It is not our intention to enter here into the details of the famous controversy on the purity of the Greek idiom of the New Testament, which, from the days of Henry Stephens (1576) to the time of Blackwall (1727), or perhaps of Palairet (1752), exercised the ingenuity, and employed the pens of most of the learned theologians of the old world; and which, like many other disputes, soon became rather a strife about words, than a discussion about things; a contest for victory, rather than an inquiry after truth. The controversy would seem to have arisen, in a great measure, from that idea of optimism, which is very commonly associated with the sacred text, and which attaches perfection, in the absolute sense of the word, to every part and portion of that text. If the Bible be the word of God, it must be free from all defects. If the New Testament was given |