irection, he thus wrote in
later years: "I was cogitating methods, even at that early age, for
mitigating the feuds and dissensions of Christians.... One thing,
however, is clear, that if men's minds were not bound by prejudices,
they would remit a great deal of rigor."[12] Those were sincere words,
too, which he said on beholding the rancor of sectarianism: "If I may
but help towards the healing of our schisms, I will shrink from no cares
and no night-watchings; no effort and no dangers; ... nay, I will never
spare either my life or my blood, if so be I may purchase the peace of
the church. For nothing can ever be laid upon me so heavy but that I
would undertake it, not only with readiness, but also with gladness."
The abuses of preaching, then prevalent, were also a theme of intense
sorrow to him. What some of them were may be easily gathered from a
passage in his course of lectures on the Four Evangelists to the
students of Helmstedt. "It is evident," he says, "that in every
interpretation the chief heed is to be given to the _literal sense_. In
every address to the people this must be made the principal point--so to
explain the text of Scripture that men may understand what the Holy
Spirit chiefly and primarily intends to teach by it. Inasmuch, too, as
the language is addressed to the people, it is the part of prudence to
decide what words may suit their capacity. We should strive to state the
fact on the doctrine itself in words as fitting and simple as possible,
and (omitting all controversial subtleties) to prove the truth as far as
it is necessary for salvation to be known, by a few words of
Scripture:--few, that they may not escape the memory of the hearers;
evident and convincing, lest the proofs seem doubtful, and the minds of
the more intelligent be left in suspense and be disturbed to their very
exceeding harm. The words of the Fathers (if used by way of evidence)
should be used sparingly and with caution; lest the ignorant should
confound the Apostles and Prophets with the Fathers, and persuade
themselves that all have equal authority. For it is to be borne in mind
that sermons are preached not so much for the benefit of the learned as
for the sake of the people generally; that they may be rightly
instructed in the doctrine of salvation and of Christian morals. In the
meantime we must do our best to satisfy _all_; that the simple be not
left without needful teaching; the more acute find no want of force and