reduced during the middle ages. The process was gradual, though rapid, by which this melancholy revolution was effected. The causes were numerous which operated to produce it; and the successive stages of deterioration may be distinctly traced from the reign of the Antonines (when it may be considered as commencing) to the rise of the Saracenic empire, when the work of desolation was completed. Morell, pp. 242, 243. After enlarging a little on the radical cause of this decay, as hinted in the quotation just given-namely, the rise of the Saracenic empire in the East-he continues: "But there were also many more remote or collateral causes contributing to the same events, some of which preceded, and others were contemporary with that alluded to in the preceding paragraph. Such were the disorganized state of society, and general corruption of manners, in the latter periods of Roman history-the prejudices entertained by many of the fathers of the Christian church against Heathen literature-the progress of superstition-the rise of monastic institutions-the ambition, ignorance, and vices of the clergy-the imprisonment of the works of the ancients in monastic libraries, whence they were seldom permitted to emerge, and where they were disregarded and forgotten-the exclusion of the laity, however exalted their rank and station in society, from the advantages of education, and all other means of intellectual improvement-the disuse of the Latin and Greek languages, as the medium of communication between men of letters-the despotism of a few names, such as those of Aristotle and Augustine, whose works alone were sanctioned by the ecclesiastical rulers. These, with many other co-operating circumstances of a similar kind, are more than sufficient to account for the intellectual darkness that overspread the world, at the period under review." Morell, pp. 244, 245. The last extract we shall give from this excellent work, is that which contains the closing remarks of our author; and we do this for the two grand purposes which seem to have been anticipated by him,-to check that spirit of speculation which is too much abroad in the world, and to recommend that humility of mind in physical and metaphysical inquiries which ought ever to characterize frail, imperfect creatures like ourselves. "The retrospect which has been taken of the progress of human knowledge, in the two great departments of physical and intellectual science, might naturally suggest to the mind a great variety of important reflections. The writer will not, however, prolong a work, already far too extended for an elementary treatise, by any lengthened train of observations; and the rather as he is persuaded, that an attentive perusal of the preceding pages can scarcely fail to have produced a conviction of those great moral truths, which he is most anxious to impress on the minds of youth-a conviction founded not on human opinion merely, but on the evidence of facts:-that the deference to human authorities, tion to speculate without evidence solid and valuable attainment, a most stupendous discoveries, are buted to the rigid adherence of the they were made to the processes and experiment-that, great as ha attainments and discoveries of p mighty the powers of genius by were achieved, there is no reason that nothing further is to be ex whoever pursues the track of in out in the present volume, and tal of the history of science, subsequ period at which this review ter perceive, that there are vast regio plored, and still greater develop anticipated, as the reward of dili, gation in future ages; and finally count of the present limitation of and the necessary imperfection ledge, it becomes us to pursue of tion into the hidden processes of still more, into the profound mys velation with a humble and devou nestly imploring Divine instructi fully anticipating the period, when is perfect shall come, and that wh shall be done away.' Morell, pp. We hasten now to the consider Taylor's little book. And as som it strange that we should notice a so long after its first appearance state, that its great merit must pl logy. We have no hesitation in as an introductory book to the sc mind, it is invaluable. The pers] style, the lucidness of its stateme comprehensiveness of its matte quite a treasure to the youthful s regret that it is out of our power to detailed description of this work, some few particulars from it, ten the author's manner of treating Though we cannot do this, we si Mr. Taylor's efforts will be amply an extensive sale of his work. It is with great pleasure that we the "Christian Astronomer," by Although this book makes its a the world with little pomp and r believe it to be a desideratum in o school-books. True, there are m introductory works to the sublime study of which it treats, but the first in which we find the combing scientific instruction with Christi tical improvement. Paley, in h volume on Natural Theology, has observation: "In astronomy, the to raise the imagination to the that oftentimes in opposition to th made upon the senses." Now, w the liberty of attaching to this re ly different meaning to that whic intended it to have; and by the shall understand that matter of e which the mind may indulge, w with the bodily eye the planetarj her visible disk from the two-horned crescent to the full-faced circle; or the firmament sparkling with its thousand gems, till it seems pregnant with life; can scarcely fail to recognise the hand of a Divine Original, first creating and now upholding such a wondrous plan. The human mind naturally connects the two ideas; but to rise any higher than this-to read in each of these objects, as in a species of hieroglyphic, lessons of Christian piety, and illustrations of Redeeming love, is what very few have ever thought of. The imposing splendour thrown over the whole planetary system, leads the beholder to cry out, in an ecstasy, "Lord, what is man!" but when imagined he that the sun represents Christ, who is emphatically styled "the Sun of righteousness;" the moon, the church, shining only with borrowed lustre? Never. And, yet, how do such associations heighten the beauty and utility of astronomy! We know that it is objected by some to such associations, that they are fanciful, strained, and foreign to the subject; that they are calculated to drag down science to the whims and superstitious imaginations of deluded religionists: but we deny this. It is allowed, however, that great judgment and caution are necessary on the part of those who, like Mr. Dawson, would lay the foundation for such an improvement of natural knowledge and we cannot but think, that herein our author has in a measure laid himself open to attack. But, notwithstanding this, we declare ourselves highly gratified with his performance. It is gone through in a truly Christian spirit, and reflects honour upon his character as a missionary to the heathen. The same feelings, we doubt not, which led him to quit "the scene of his youth" for the furtherance of the Gospel in distant lands, led him to publish this treatise on astronomy. We subjoin an extract or two. The first contains, in a few lines, all that need be said on the real source of light and heat. "The sun was for a long period thought to be a globe of fire. He is now, however, supposed to be a dark and habitable orb, like our earth; surrounded by two atmospheres: the one next his body similar to ours, and suited to the convenience of his inhabitants, but the outward one is phosphoric or luminous, by which he diffuses light and heat to all the planets." Dawson, Pp. 1, 2. Our author's corroboration of this from Scripture, though not original, is clear and perspi cuous. "We may derive some confirmations of this view of the sun from the Sacred Scriptures. In Genesis i. 3, we see that light was created before the sun; and that it is, therefore, quite distinct there from the body of the sun, which was not created until three days after. Infidels have cavilled at this, and at the moon being called a great light in verse 16, as well as the sun, when the former is well known to be a solid dark body, possessing no light of its own: Stackhouse's History of the Bible, edited by Bishop Gleig, Vol. i. p. 21) by which light i held and transmitted to the whole solar system and not the light itself. The moon, then, by reflecting the light of the sun, is truly such ai instrument of light to the earth...... It ap pears, then, from the above, that the light wa first created and afterwards caused to take it place round the sun, which shows that the sur bears just so much relation only to the light he has around him, as a candlestick does to tha which it holds, and which, like the sun's is dif fused to all within its reach. The Septuagin (the ancient Greek translation of the Old Tes tament), uses a word in this place, verse 16, very expressive of the signification of the Hebrew one, and that word alludes to the light-houses raised on different parts of the sea-coast to warn navigators, by their light, of danger, and to en able them to steer their course in the night near the land. Now light-houses, and the lights they hold, are very different things. The sun is as a light-house, holding a light to the whold solar system." Dawson, p. 3. In pages 21-26 there are some excellent observations on that astronomical objection thrown out by infidelity against the truth of the Christian revelation, that God would never have lavished upon so minute a planet as our earth so much of his attention and regard as the Scriptures declare him to have done-an objection founded upon the most gratuitous and unjustifiable assumptions that were ever espoused. But these observations we cannot quote. Most of our readers are aware that the subject has been ably discussed in the interest ing "Discourses on the Christian Revelation viewed in Connection with the Modern Astronomy:" the celebrated author of which, while he has handled the subject with all the force and persuasiveness of a moral philosopher, has infused into it so much of sweetness and sub limity, that we doubt not every one who pe ruses it will say, with Lucretius, "Juvat integros accedere fontes Atque haurire." It would have afforded us pleasure to give another extract or two from Mr. Dawson's lit tle book, showing the improvement which he connects with the several chapters of his work But our limits forbid. From the New Baptist Miscellany. ELEMENTS OF BIBLICAL CRITICISM AND INTERPRETATION. By Mose Stuart; with additional Observations, by E Henderson. London, B. J. Holdsworth, 1 St. Paul's Church Yard, 1827. 12mo. pp. 152 IT has long been matter of deep regret t those who are conversant with the state of th ministry amongst us, that it should be so la ing those advantages which an early course of instruction would confer. Personal piety has been regarded as the first qualification; and no eminence of attainment-no expansion of mind -no powers of persuasion-have been permitted to supply its place.-Where good evidence of this is wanted, all pretensions to the ministry are discountenanced; and there is nothing from which the members of our churches more instinctively shrink than the encouragement of their members to undertake such a service before their hearts are unreservedly devoted to God. This has necessarily prevented us from instituting what may be termed an anticipative course of instruction. All direct preparation for the ministry is subsequent to a professed change of heart; and the age at which persons consequently enter on this sacred office amongst us, and the lamentable want of previous attainment which is generally manifested, prevent their making any considerable progress during the short period of their preparatory instruction. Many of them have to commence with the first elements of knowledge; and their progress in classical attainment is impeded by the variety of other objects to which their attention is necessarily directed. But, notwithstanding these disadvantages, it nas long been our deep and growing conviction that we do not make the most of such materials as we have. Our course of ministerial instruction is too restricted and uniform. It admits of no adaptation to the varieties of mental character, and omits, or but partially notices, some points which are of special moment to the Christian teacher. It has made sciolists in abundance, whose supercilious airs excite the gaze of the ignorant, and the contempt of the well informed. Some illustrious exceptions might indeed be named, but such instances are the results of individual energy rather than of the system which has been pursued. In our denomination biblical criticism has, till of late, been almost entirely neglected. This we consider as a very lamentable defect, the injurious influence of which can scarcely be estimated. It neutralizes in a considerable degree the labour which has been expended in the accumulation of classical literature, and has led many to look back on their academic years, as amongst the most unproductive portions of their existence. One of the principal objects contemplated in the institution of theological seminaries, is to qualify our ministers for the critical investigation of the inspired volume-to enable them personally to apply the soundest principles of interpretation to the languages in which it was originally written. For the attainment of such an object a general acquaintance with the literature of Greece and Rome is evidently necessary. And the more enlarged this acquaintance-the more profound and accurate the researches which we prosecute--the better shall we be prepared to secure the end of such institutions. But the point which we wish to see more clearly recognised is the subserviency of classical to sacred literature. A critical ac their subordinate character is not main if they are not perpetually employed light on the word of God-if they retained as the means of removing th ties of its construction, and of fixing t ing of some of its words and phrases sume an independent character, and in a great measure, alienated from poses of ministerial instruction. It is not enough to put in the har student the means of future investigat investigation should be commenced, ples be practically inculcated, and results be ascertained, during the co preparatory education. If left to a riod, it will, in most cases, be negle gether. The duties which are now with the ministerial and pastoral of but little leisure for studies of this unless, therefore, the mind has bee with a decided attachment to then surmounted the difficulties which at commencement, they will almost ind abandoned, through the multiplicit occupations. TH It would afford us much pleasure t during some portion of the four yea to students in our academies (an would undoubtedly be the best), th through a course of biblical critici should not only familiarize them wi neral principles of interpretation applicable to the inspired volume, b the peculiarities of style and expres distinguish its several writers. It m serious consideration whether this o not considerably be aided by the together with the writings of Phil phus being introduced to the att knowledge of the students. much more valuable auxiliaries to critic than any general course of cla ing, being written by persons wh stances, style, and idiomatic peculia ly assimilate to those of the inspi Michaelis has remarked, "that the alone has been of more service in the New Testament than all the pa the profane authors collected to should be read (he adds), in the p by those who are destined for th should form the subject of a cours at the university, and be the cons nion of an Expositor of the New Much important critical informatio be secured to the student, if such occur in his classical reading and a to reflect light on the words and p inspired writers were pointed out tion. Reference should uniforml these, as the plan, if systematic will save the student much futu well as initiate him in the princip vestigation which is intimately co the honour of his ministerial el the faithful and judicious distri word of God. The increased attention which withstanding that the admission of such a multiplicity of topics has tended in a few instances to diminish the attention which we could wish to have seen devoted to some particular points) forms a very important accession to our stock of biblical information. This laborious publication has been followed by others of a less erudite and more popular character; amongst which the work now before us inust ever sustain an honourable rank. The name of Ernesti is too well known to biblical scholars to require any testimony from us. His Treatise on Interpretation forms the principal part of the volume which Dr. Henderson has introduced to the British public. This volume is divided into six parts, to which is subjoined an Appendix. Part I. treats of the Rules of Criticism in respect to the New Testament. II. Of the Moral and Literary Qualifications of an Interpreter. III. Of Interpretation in general. IV. Of the Meaning, Kinds, and Various Uses of Words. V. Of Rules of Interpretation. VI. Of Translating the Scrip tures. References are made at the head of most of the chapters to the works of Beck, Keil, and Seiler, on the science of Interpretation-and the notes of the American translator contain for the most part a summary of what Morus has advanced in his Lectures on Ernesti's Institutio. The principal reason which influenced Dr. H. in the republication of this work is stated by himself to have been a "deep conviction that the subjects of Biblical Criticism and Interpretation have not engaged that degree of close and attentive study, to which, from their importance they are entitled." "There still exists, to a very considerable extent, a disposition to acquiesce in certain received modes of interpretation which have been handed down from age to age, without question or examination; and the instances are far from being uncommon, in which fanciful and ridiculous attempts are made to make the word of God more spiritual and edifying than it was ever intended to be by the Holy Spirit. Passages are very frequently adduced in proof of doctrines, which, when carefully examined, are found to refer to subjects totally different: the consequence of which is, that the preacher or expositor becomes the object of pity and contempt; and the doctrines which, in such an injudicious manner, he has attempted to defend, are regarded as suspicious, or rejected as untenable, because unsupported by the Scriptures alleged in their favour. There is also gone abroad a spirit, which, treating with disdain the ordinary rules of the exegetical art, and indulging in favourite notions, hastily adopted, and audaciously stamped with the impress of Divine autho progress, and lessen its maddening and pernicious influence."-p. 7. We particularly recommend the fourth and fifth parts to the serious and repeated perusal of those who are engaged in the ministrations of the house of God. If the directions they contain were faithfully followed, common sense would not be so frequently outraged-nor piety be made to blush by the interpretations of men who are set for the defence of the truth. There is a class of preachers existing in the present day, whose contempt of human learning is only equalled by their ignorance of the word of God. Men, whose understanding is infantile, and their imagination vagrant-who, in a word, are destitute of every quality which is essential to the character of a calm and accurate investigator of inspired truth. Nothing will more directly tend to bring into disrepute and neglect, the mode of interpretation which such individuals adopt, than a rigid attention to the principles of sound and enlightened criticism. Let the minds of our ministers be enriched with these, and under the blessing of the Holy Spirit our churches will have faithful and judicious pastors, who will go in and out feeding the family of God with knowledge and understanding. We could willingly indulge in numerous quotations if our limits would permit, but the extent to which our remarks have unintentionally proceeded, must restrict us to one or two. The 12th sect. chap. I. of the 4th part, if properly considered, would prevent the violence which is frequently done to the statements of the inspired writers, by the manner in which they are wrested from their legitimate meaning and accommodated to the fancies of the interpre ter. "12. The sense of words properly considered is not allegorical. Allegory is rather an accommodation of the sense of the words, or an accommodation of things, to the illustration of some doctrine. Moderately used, and well adapted, it may be of some profit which is entitled to regard. But when resorted to by the unlearned and those of an uncultivated taste, it commonly degenerates into empty and ridiculous trifling. (Comp. Morus, Dissert. Tom. 1. p. 370, &c.) "It is impossible to describe the excesses and absurdities which have been committed in consequence of the allegorizing spirit. From the time of Origen, who converted into allegory the account of the creation of the world, the creation and fall of man, and multitudes of other simple facts related in the Bible, down to the Jesuit, who makes the account of the creation of the greater light to rule the day to mean the Pope, and the creation of the lesser light and the stars to mean the subjection of logy, and supported by no reasons drawn from the nature of language; so it is, for the most part, not only worthless but dangerous. And | of what possible use, in the end, can a principle be, which can prove the most important doctrine, either of Judaism or Christianity, as well from the first verse of the first chapter of Chronicles, as from any part of the Bible? Or rather, of what use can the Bible be, if it may be interpreted by such principles?"-p. 37. In the same chapter there are some judicious remarks on the analogy of faith as a rule of interpretation, to which we invite the attention of our readers. The meaning of the phrase "analogy of faith" is very frequently misunderstood. It has often been restricted to the creed of a party. It has been employed for the purpose of raising artificial limits to the regions of truth. It has repressed inquiry, and restricted the researches of the human mind. The importance of the subject must be our apology for quoting the note of the American translator. "Very much has been said both for and against the analogy of the faith, as a rule of interpretation. I may safely add, that on this subject, as well as many others, very much has been said amiss, for want of proper definitions. What is the analogy of faith? It is either simply scriptural or sectarian. By scriptural analogy I mean, that the obvious and incontrovertible sense of clear passages of Scripture affords a rule, by which we may reason analogically concerning the meaning of obscure passages; or at least, by which we may show what obscure passages cannot mean. E. g. God is a spirit, is omniscient, supreme, the Creator and Governor of all things, &c. are truths so plainly and incontrovertibly taught in the Scriptures, that all the passages which would seem to represent him as material, local, limited in his knowledge or power, &c. are to be interpreted agreeably to analogy with the former truths. The same thing holds true of other doctrines taught in the same conspicuous manner. We explain what is doubtful or obscure, by the application to it of what is plain. This rule is not appropriate to the Scriptures only. It is adopted by all good interpreters of profane authors. It is a rule which common sense prescribes, and it is therefore well grounded. "If the question then be asked, whether scriptural analogy of faith is a rule of interpretation, the answer must readily be given in the affirmative. "But the analogy of the faith or creed of any party of Christians, taken without abatement, cannot be applied as a rule of exegesis, unless it can be assumed that the whole creed of that party is certainly correct. If a Romanist, à Lutheran, a Calvinist, or a Unitarian avers, that the Scriptures are to be construed throughout, in accordance with the respective symbols of each, whom are we to credit? The creed of one party, in some respects, contradicts that of the others. Is the Scripture then to have a contradictory exegesis put upon it? If not, the analogy of party-faith cannot be our rule of interpretation. "In the contest about the analogy of faith the evid and in the wrong in others. Comp bell's Gospels, Prelim. Dissert. I 14."-p. 44. We had purposed indulging ou some quotations from the 5th chap 5th part, on the rules which respec Language. We must, however, co selves with recommending this port volume to the repeated perusal of a called to minister in holy things. We regret that examples have more frequently given, as bare ru little practical utility. The value lume would also have been increa number of references to such works nerally within the reach of the E dent had been more numerous-t this is a very serious evil, especially which assumes only the characte book. As such, however, we can commend it to our readers-assurin if properly employed it will ampl the time and labour they expend u It is of more than ordinary mor present day, that ministers should conversant with whatever pertains fice. All classes of society are in their familiarity with the principl ledge. The loose and unconnect tion of a former age is assuming a scientific form. Men are looking ciples. They are reviewing the gress. They are examining the tions which have been assumed, their future advance may not be any doubts respecting the correc premises whence they have r therefore the Christian ininistr equally advance in intelligenceledge of the inspired records doe more exact and harmonious-if dently growing in an acquaintan mind of the Spirit; expanding in divine truth, it will lose its relativ become a bye-word and reproach intellectual growth. From the New Baptist Mis Then right with easy sway, |