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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: but the word there used is of a different form from that translated 'light' in verse 3; and which properly signifies light; but the one used in verse 16 denotes, in its strict sense receptacles of light, light-bearers, that is, the means or instruments (see the late edition of

Stackhouse's History of the Bible, edited by Bishop Gleig, Vol. i. p. 21) by which light is 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 an instrument of light to the earth... .It appears, then, from the above, that the light was first created and afterwards caused to take its place round the sun, which shows that the sun bears just so much relation only to the light he has around him, as a candlestick does to that which it holds, and which, like the sun's is diffused to all within its reach. The Septuagint (the ancient Greek translation of the Old Testament), 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 enable 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 whole 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 interesting" 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 sublimity, that we doubt not every one who peruses 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 little 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 Moses Stuart; with additional Observations, by E. Henderson. London, B. J. Holdsworth, 18 St. Paul's Church Yard, 1827. 12mo.p .pp. 152.

1r has long been matter of deep regret to those who are conversant with the state of the ministry amongst us, that it should be so lamentably deficient in classical and biblical erudition. The circumstances under which it is formed render this almost inevitable. It has ever been our glory to esteem the ministry an office of principle rather than of interest, and we have therefore been prevented from seert

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 neces sary. 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 acquaintance with the languages of the inspired volume is the ultimate object to be attained by a perusal of the Grecian and Roman histoans, philosophers, and poets. If, therefore,

their subordinate character is not maintained~~~ if they are not perpetually employed to reflect light on the word of God-if they are not retained as the means of removing the difficulties of its construction, and of fixing the meaning of some of its words and phrases, they assume an independent character, and become, in a great measure, alienated from the purposes of ministerial instruction.

It is not enough to put in the hands of the student the means of future investigation. This investigation should be commenced, its principles be practically inculcated, and its useful results be ascertained, during the course of his preparatory education. If left to a future period, it will, in most cases, be neglected altogether. The duties which are now connected with the ministerial and pastoral office, leave but little leisure for studies of this kind; and unless, therefore, the mind has been imbued with a decided attachment to them, and has surmounted the difficulties which attend their commencement, they will almost inevitably be abandoned, through the multiplicity of other occupations.

It would afford us much pleasure to find, that during some portion of the four years allotted to students in our academies (and the last would undoubtedly be the best), they are led through a course of biblical criticism, which should not only familiarize them with the general principles of interpretation which are applicable to the inspired volume, but also with the peculiarities of style and expression which distinguish its several writers. It may deserve serious consideration whether this object would not considerably be aided by the Septuagint, together with the writings of Philo and Josephus being introduced to the attention and knowledge of the students. They furnish much more valuable auxiliaries to the biblical critic than any general course of classical reading, being written by persons whose circumstances, style, and idiomatic peculiarities, closely assimilate to those of the inspired writers. Michaelis has remarked, “that the Septuagint alone has been of more service in the study of the New Testament than all the passages from the profane authors collected together. It should be read (he adds), in the public schools by those who are destined for the churchshould form the subject of a course of lectures at the university, and be the constant companion of an Expositor of the New Testament." Much important critical information would also be secured to the student, if such passages as occur in his classical reading and are calculated to reflect light on the words and phrases of the inspired writers were pointed out to his attention. Reference should uniformly be made to these, as the plan, if systematically pursued, will save the student much future labour, as well as initiate him in the principles of an investigation which is intimately connected with the honour of his ministerial character, and the faithful and judicious distribution of the word of God.

The increased attention which is now paid to this department of sacred literature has happily brought the means of information within the reach of all. The Introduction to the Critical Study of the Bible, by Mr. Horne (not

3

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 must ever sustain an honourable rank.

us.

The name of Ernesti is too well known to biblical scholars to require any testimony from 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 authority, tends to unsettle the mind of the simple, and lead them to place their faith in authoritative and dogmatical assertions, instead of confiding in the unerring record of God, soberly and consistently explained, according to approved principles of sacred philology. Though not professedly lifted up as a standard against such a spirit, this work of Ernesti's, greatly enhanced in value by the Translator's notes, znust, to the extent of its operation, check its Rel. Mag. No. 4.

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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 kings and princes to the Pope, there have been multitudes in and out of the Catholic Church, who have pursued the same path. The most sacred doctrines of religion have often been defended and assailed by arguments of equal validity and of the same nature as the exposition of the Jesuit just mentioned. The spirit which prompts to this may, in some cases, be commendable; but as it is a mere business of fancy, connected with no principles of philo. · 2 U

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 nond. The importance of the subject must be our apology for quoting the note of the American translator.

and in the wrong in others. Comp. Campbell's Gospels, Prelim. Dissert. IV. § 13, 14."--p. 44.

We had purposed indulging ourselves in some quotations from the 5th chapter of the 5th part, on the rules which respect Tropical Language. We must, however, content ourselves with recommending this portion of the volume to the repeated perusal of all who are called to minister in holy things.

We regret that examples have not been more frequently given, as bare rules are of little practical utility. The value of the volume would also have been increased if the number of references to such works as are generally within the reach of the English student had been more numerous-the want of this is a very serious evil, especially in a work which assumes only the character of a text book. As such, however, we can cordially recommend it to our readers--assuring then that if properly employed it will amply repay for the time and labour they expend upon it.

"Very much has been said both for and It is of more than ordinary moment in the against the analogy of the faith, as a rule of present day, that ministers should be perfectly interpretation. I may safely add, that on this conversant with whatever pertains to their ofsubject, as well as many others, very much has fice. All classes of society are increasing in been said amiss, for want of proper definitions their familiarity with the principles of and w What is the analogy of faith? It is either sin-ledge. The loose and unconnected informaply scriptural or sectarian. By scriptural analogy I mean, that the obvious and incontrovertibie 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, a 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, contradiets 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.

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In the contest about the analogy of faith being the guide of interpretation, both parties have usually been in the right in some respect,

tion of a former age is assuming a compact and scientific form. Men are looking to first principles. They are reviewing their past progress. They are examining the various positions which have been assumed, in order that their future advance may not be retarded by any doubts respecting the correctness of the premises whence they have reasoned. If therefore the Christian ministry does not equally advance in intelligence--if its knowledge of the inspired records does not become more exact and harmonious-if it is not evidently growing in an acquaintance with the mind of the Spirit; expanding in its views of divine truth, it will lose its relative station and become a bye-word and reproach in an age of intellectual growth.

From the New Baptist Miscellany.
THE CHRISTIAN'S TRIUMPH.
THE flesh must shortly fail,
The strife cannot be long,
Then shall the raptur'd spirit hail
The land of light and song.

The rich man's pride and scorn,
The poor man's humble sigh,
Shall cease when dawns the glorious morn,
That lights the heavenly sky.

Then kings shall drag their chain
Beneath the Almighty's frown,
And the oppress'd in glory reign,
And never lose their crown.

Then right with easy sway,
Shall triumph over wrong,
And not a cloud shall dim the day
Of the celestial throng.

Man, like the fading flowers,
Is subject to their doom:

But in the everlasting bowers,
He shall for ever bloom.
Then Christian strive awhile,
Put thy rich armour on,

And do not from the fight recoil,
Till victory is won.

Earth shall prolific yield,

Of tares a noxious store,

Ere the great shepherd take the field,
And paradise restore.

But let the forests bend,

Let tempests rouse the deep;

Thou soon shalt gain the peaceful land,
Where winds and waters sleep.

From the same.
STANZAS.

which the teacher has of measuring the extent of his pupil's knowledge, and of penetrating into the workings of his mind at each stage of his advancement: for the most difficult part of teaching is to remove false impressions, and prevent the operation of prejudice: and this is most eminently true of religious instruction, which consists chiefly in overthrowing error, Our subduing pride, and curbing passion.

Clergy often find these difficulties enhanced by not being able to address the poorer classes in a style that is familiar to them, nor knowing exactly the course of argument most likely to prevail with them: and yet their language, political institutions, and domestic duties are the same, and the people acknowledge the auJ. D. thority of that religion in which they are instructed. How vast then must be the impediments which obstruct the success of our missionaries among nations who disbelieve what is proposed to their acceptance, and who are under the influence of customs and opinions of which the missionaries have very little knowledge. It is probably to this cause, rather than to any fault in the pious labourers; or any invincible obstinacy in the unbelievers, that we must ascribe the very little progress which has hitherto been made among the nations of the East. And those who are entrusted with the important office of sending out missionaries, should take care that they are first taught the language, religion, laws, history, and philosophy, of the people whom they undertake to instruct: for it is much to be feared, that some have rather been confirmed in their errors by what they thought ignorance in those who at tempted their conversion.

To one who hath passed "that bourne from
whence no traveller returns."

FAIR SPIRIT! though time's unflagging wing
Hath pass'd in gloom o'er youth's gay morn,
And pain and ceaseless sorrowing
My sad and weary breast have torn,
No pangs life's withered pulse have known
Like thy last, lingering farewell gave;-
Though many an early friend hath gone,
And bitter tears bedewed each grave;
Yet none from love and life departed,
E'er wrung, like thee, the broken-hearted!

Oh! I have thought of thee, fair saint!
Till I have felt too mad to weep,-
Till wild despair's delirious plaint
Hath told of thine eternal sleep!
Oh God! my rebel spirit cried,
Is this thy mercy-this thy love,
That man, in pain and anguish tried,
And doomed each varied wo to prove,
Is hurled to-day through storms and sorrow,
To be the dull worm's prey to-morrow?

Yes, I have cherished doubts and fears
That hope have crushed, and faith o'erthrown;
But a repentant sinner's tears
Celestial love will not disown;
And I, who in my wanderings knew
The maddened throb, the fevered sigh,
Can now in softer sorrow view
The spot where thy dear relics lie,
And calmly wait the welcome hour
When death shall wield his transient power!

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The leading doctrines of the Mahometan religion, for instance, are well known; and because we find no difficulty among ourselves, in showing its errors and the fallacy of the evidence upon which it rests, we suppose that our arguments must be clear and conclusive with those who hold that faith. But we forget that our conclusions are drawn from premises which they deny; that we sometimes use terms which they take in a different sense; that their history, philosophy, and metaphysics are in opposition to ours; and that their minds are formed to a habit and train of thought, inconsistent with that course of reasoning in which we are prepared to address them. We would press them with conclusions, while they differ from us upon first principles Logic is, perhaps, the only ground where we can meet them with a mutual good understanding; and that they use with so much subtlety in defence of their own definitions and opinions, and are so firmly persuaded that every argument must be fallacious which leads to what they think an absurdity, that we shall scarcely be able to convince them of their errors in religion till we have first taught them to feel their mistakes in history and philosophy.

Nor will the same method be equally successful with all. There are some among them who are so zealous, that they despise all knowledge which is not connected with their religion: in Persia, there are philosophers who doubt the truth of their religion; and metaphysicians who believe in nothing at all and there are every where large numbers who f

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