those to which we are accustomed. Then shall we see the propriety and naturalness of figures which seem harsh or uncouththe perfect adaptation of the language employed to depict the moral truths and religious doctrines which the Bible impressively inculcates. If the sacred poets have ransacked the wide domain of nature, and thence fetched their selectest descriptions, it is plainly the dictate of sound reason to study the objects to which they allude.*

It is indisputable also, that there can be no contradiction between the words and the works of God: both are alike true, because both proceed from the great unerring cause of all. Though to us they may occasionally appear discordant, we know that they must completely harmonise in all their features. It may be owing to our imperfect knowledge, or to some defect in our inferences, that we are unable to perceive the complete agreement of the one with the other; or we may not have attained to an accurate interpretation of such portions of the Scriptures as treat of natural objects. In such circumstances, it becomes a duty to examine the word and works of God in the spirit of profound reverence for the former, and of a fair, comprehensive observation of facts; proceeding with that caution which should always characterise the devout and philosophical inquirer. Let science pursue her noble path in exploring the wonderful works of God, uninfluenced by external prejudices — let theology at the same time interpret the will of God unbiassed by previous theories; and we doubt not that, in able and competent hands, their results will not be incompatible. They will shed mutual light upon each other, and prove both their common origin and mutual adaptaWe advocate, not only the harmony between science and revelation, but the assistance furnished by the former in understanding the latter. To attain a comprehensive and fundamental knowledge of the divine word, it is needful to call in the aid of all science.

tion.

It must not be inferred from this, that the object of the Bible is to inculcate other than religious truth. The perfections of Deity and his gracious dealings towards man form the great theme of inspiration. But in elevating and enlarging our view of the glory of Jehovah and his condescension to us, there are incidental remarks-subordinate descriptions drawn from his wondrous operations, which the investigations of philosophic

* See Lowth's Lectures on Hebrew Poetry, lecture vi.

minds unfold with a beauty and majesty unknown to the narrow inquirer.

But while we speak of natural objects, it is necessary to observe, that they are not described according to scientific accuracy. They are popularly treated. Divine revelation was not intended for the philosopher alone, but for the simple and the illiterate. God has wisely condescended to adapt the vehicle of communication to the state of natural knowledge possessed by the people whom he addressed. According to the age in which his messages were delivered, so is the character of expression employed in reference to scientific objects. They are clothed in that popular garb which alone was intelligible, and adapted to convey truth with the most impressive effect. Hence the language of the Bible must be viewed in the light of that acquaintance with nature's works which prevailed in former times. It is of high importance to carry this principle along with us in examining certain sections of the divine word. To search in them for a system of natural philosophy conformed to the present state of that science, is absurd. To look in them for the germs of scientific truth, is equally preposterous. On the contrary, the language is founded upon the actual ideas of primeval men, and so constructed as to shew the rude notions formerly entertained— the limited and erroneous conceptions current in the early ages of the world. "It is the manner of the Scriptures," says Dr. Pye Smith, "and most copiously in their earliest written parts, to speak of the DEITY, his nature, his perfections, his purposes, and his operations, in language borrowed from the bodily and mental constitution of man, and from those opinions, concernning the works of God in the natural world, which were generally received by the people to whom the blessing of revelation was granted.

"That so the fact is cannot be denied: and will any dare to find fault with it? Is it not sufficient to satisfy any rational man, that it has pleased Him who cannot err to make use of this method? We have no right to demand any more satisfaction. But let it not be forgotten, what has already been stated, that, not only is this style that which alone would have been intelligible in the early ages of the world; but it is still the best adapted for universal use. An observation now arises to our view, which must, I cannot but think, force itself with irresistible conviction upon any impartial mind. If it was not unworthy of the Adorable Majesty of GOD to permit HIMSELF to be described in terms infinitely

beneath him, and which require our watchfulness and pious care, lest we take up with conceptions far remote from the spirituality of the Divine Nature, and the purity of Christian worship; MUCH MORE may it be regarded as consonant with the honour of his word, that its references to natural objects should be, in the character of thought and expression, such as comported with the knowledge of the age in which they were delivered."*

The principle in question must commend itself to the reflecting and unbiassed reader of the Bible-to him who knows ought of the splendid advancement of modern science, and of the phraseology employed by the inspired writers in reference to the works of God in the natural world. It is a gracious condescension of Heaven to the weakness of his rational creatures-an accommodation to their infantine knowledge, without which certain portions of Scripture should neither have conveyed information, nor awakened emotions of admiring gratitude.

Let it be remembered, that such an accommodation to imperfect conceptions and ideas does not inculcate positive error. The diction is idiomatic; and when converted into unfigurative, it depicts in the best manner the truths it was meant to set forth.

Agreeably to this mode of representation, the clouds are called the bottles or vessels of heaven, which are emptied when rain descends (Job xxxviii. 37.) In like manner we read of the foundations and corner-stone of the earth (Job xxxviii. 6), and of its pillars (Job ix. 6), which tremble in the time of an earthquake. The earth was reckoned an extended plane. In Psalm civ. 3, God is said to have laid the beams of his chambers in the waters, language borrowed from and adapted to the primitive ideas entertained of his habitation and creative agency. So also Prov. iii. 20, "The clouds drop down the dew," although it is now known, that clouds are altogether unfavourable to the formation of dew.

On the Relation between the Holy Scriptures and some parts of Geological Science," 2d edition, pp. 266, 7. The learned author brings forward this rule in an original manner, deducing it from Scripture with much skill, discrimination, and philosophic ability. Its application to the astral worlds, the human frame, and the phenomena of the atmosphere is given at some length. We must content ourselves with referring the reader to the work itself of Dr. Smith. The principle in question is clearly noticed by Dr. Lee (Commentary on Job, p. 497), in the following passage:"It is no objection that the Divine Being here makes use of language, perhaps not strictly and philosophically true, as to the influences of these stars; (Orion, Pleiades, &c.) it is enough for Him to have uttered sentiments then generally considered as true, and this in terms by which their force and bearing could be clearly understood and appreciated. Of this sort, language used by men, and to be used in addressing them, must necessarily be."

CHAPTER XVI.

BIBLIOGRAPHICAL ACCOUNT OF HERMENEUTICAL WRITERS.

THE following is a list of Hermeneutical Treatises from the Reformation to the present time. Those who wish to see the progress of the science, to trace its history, and to mark its expansion, will probably be desirous to know the successive works in which it is developed. These we shall endeavour to enumerate without giving in every instance a detailed account of their contents, or an extended review of their merits and defects. Many of them are scarcely entitled to consideration. Most of the older especially, are now superseded, being objects of curiosity rather than

of enlightened attention. Our historical survey may be appropriately divided into two periods - the first reaching to the year 1761, when Ernesti published his Institutio Interpretis; the second, embracing the interval between 1761, and the present time.

The works marked thus † were written by Roman Catholics.

It will be seen that our hermeneutical list proceeds from Christian authors. No Jewish writer has published a copious and systematic work on the interpretation of the Old Testament. But several hermeneutical principles are handed down among the learned Rabbins by tradition and commonly adopted, which we shall briefly notice.

I. The Hermeneutical principles of the older Talmudic doctors. These are 20 in number, relating to,

1. The varieties of explanation which arise from a difference in the vowel points; in what case the textual reading should be retained, or when the consonants should be furnished with other vowels agreeably to ancient tradition.

2. Parallel passages.

3. The arrangement of sections, single words, and letters; for example, in the Pentateuch, a chronological order is not always followed; single words and letters sometimes do not stand in their proper places, &c.

4. The connexion, the proper joining and separation of words and sentences, with respect to what precedes and follows, &c.

5. The explanation of what precedes and follows, &c.

Rabbi Josua the Levite has collected these rules in his Introduction to the Talmud, called Helicoth Olam (eternal journeys), fourth section, first chapter, which was translated into Latin by Constantin L'Empereur Ab Oppyck, Leyden, 1634, 4to.

II. The 32 hermeneutical principles of Rabbi Jose of Galilee which relate to,

1. The significations of certain words, especially particles. 2. Unusual laws of syntax.

3. Ellipses and pleonasms.

4. The arrangement and sequence of sections, sentences, and words.

5. Comparisons, allegories, and enigmas.

6. Apparent contradictions, and the method of removing them. 7. Explanations derived from a comparison of other passages. 8. Cabbalistic interpretations.

These principles are found in the 3d chapter of the 4th section of Helicoth Olam.

III. Rabbi Ismael's 13 hermeneutical positions applicable to every writer. These principles are so highly valued among the learned Jews, that they are called the fundamental pillar of the interpretation of the law. They are given in Helicoth Olam, 4th section, 2d chapter, and were translated into Latin by Philip of Aquinum, Paris, 1620, 4to; 2d Edition, Paris, 1629, 8vo.

In the work of Moses Maimonides entitled Moreh Nebocim, "Instructor of the Perplexed," there are several portions relating to the Hermeneutics of the Old Testament.

"The argument and scope of the book" (says the younger Buxtorf in the preface to his Latin translation) " render it a guide and sort of key to the right understanding of the words, vocables, phrases, metaphors, parables, allegories, and all those things in sacred Scripture which, when taken in their literal sense, appear to teach something foreign to the purpose, heterodox, paradoxical, absurd, or to have little or no use. Hence the name given to the book, 'The Teacher of the Perplexed,' because it was written for the assistance of those who are perplexed about those words, phrases, and things, so as to be in doubt whether they should be taken in their literal sense, or figuratively and metaphorically."

Two prefaces are prefixed. In the former, Maimonides lays down his object and plan. In the latter, he gives seven reasons why contradictions are sometimes supposed to exist in Scripture. The work itself is divided into three parts or books. Part of the