ak would most admire him. No flood can be onu.pared to the ide of his language and eloquence, but the milky rivers,

seven mouths all at once disemloguing in de 2. OS ' how quick! how facetious he was! Wost a l'ents1759 ised to argue on the right side, and co be 0.17. Time will be living to the memory of the kRS: tisa nim. In this trial, wherein he stocatis be * itic and exquisite wits, he strived to escaninusta uning marvellously that he could izdate TT LEI t against him with variety of arstens I ir that the best divine, in my judgemest. 2 * 2 *** Dr. Davenant, held the reins of the de F: (Or n the even bonndals of the cause; te ITIL an wand of dialectical prudence; te

was. ILS at, and no more.

Horat. 1. 1. Od 3. k3 UE tollere seu ponere

vult freta. Secba213 EAPT. he was and no less, year by pear. ir in whosoever did well, ret carte ntion. To the close of all this Exercise. I2C T nents having had their coure, Jir. K helor of Divinity, came to his ter kein a smile in the face of every one at theory zing that between these two there to start ous of their credit, both great master print ected from the one as from the ...

in rri. kness and pertinency; set, ttark the Xpo : Fabius and Marcellus, the one sa tit ord of that learned exercise. No pre! ***** re turns upon Newmarket beath, itu terjo

gave to the respondent. A sul * Ei íur : geres n Hartwell, in his Regina Lunsa. ruments made before Queen Emmel: 21? tanto fulmine nemo jacet. Bat won't 1.05 315 191.. tiones with equal prowess, the Maraises tot Fix anar en 11 his warder between them, and perse 2011.

this long process, by this betere pa d.o.o
int prepared for the service brukt ava'm
tise of religion. His • Esposition, a sela a
's of the character thus in prosti vps
a letter of Davenant's té E.
te character of his mind, 2x *
not refrain from rcierrin.

The Old Rebrion“.

eking ma: *stsy. One

y dis;

Eloquence is the power of gaining your purpose by words. All the laboured definitions of it to be found in the different rhetorical works, amount in substance to this. It does not, therefore, require or admit the strained and false ornaments that are taken for it by some. I hate these artificial flowers without fragrance or fitness. Nobody ever succeeded in this way but Burke. Fox used to say: 'I cannot bear this thing in any body but Burke, and he cannot help it. It is his natural manner.' Sir Francis Burdett is one of the best of our speakers, take him altogether, voice, figure and manner. His voice is the best that can be imagined. As to his matter, he certainly speaks above his mind. He is not a man of very superior talents, though respectable.-- Plunkett, if he had come earlier into parliament, so as to have learned the trade, would probably have excelled all our orators. He and counsellor Phillips (or O'Garnish, as he is nicknamed here,) are at the opposite points of the scale. O'Garnish's style is pitiful to the last degree. He ought by common consent to be driven from the bar.—Mr. Wilberforce's voice is beautiful; his manner mild and perfectly natural. He has no artificial ornament; but an easy, natural image occasionally springs up in his mind, that pleases very much.-Cicero's orations are a good deal in the flowery, artificial manner, though the best specimens in their way. We tire in reading them. Cicero, though a much greater man than Demosthenes, take him altogether, was inferior to him as an orator. To be the second orator the world has produced, is, however, praise enough.--Pascal was a prodigy. His Pensées are wonderfully profound and acute. Though predicated on his peculiar way of thinking, they are not on that account to be condemned. I dislike the illiberality of some of my liberal friends, who will not allow any merit to any thing that does not agree with their own point of view. Making allowance for Pascal's way of looking at things, and expressing himself, his ideas are prodigiously deep and correct. Most of the apparent absurdities in theology and metaphysics are important truths, exaggerated and distigured by an incorrect manner of understanding or expressing them; as, for instance, the doctrines of transubstantiation and of total depravity. Jacob Bryant was a miserable writer, though, for particular purposes, it was thought expedient at one time to sustain his reputation. He was guilty of a gross absurdity in attempting such a work as his principal one without any oriental learning, which he did not even profess. Yet Sir William Jones called him the principal writer of his time. This opinion quite takes away the value of Sir William's critical judgement.”

The American booksellers have announced for publication, a selection from the works of this highly gifted man; and a hope is expressed, in which every reader will cordially participate, that measures will be immediately taken in this country, ‘for collecting • the whole of his works, acknowledged or anonymous, with such

of his manuscripts as are in a state for publication, and as large an amount of his correspondence as can be produced. We want, to use Sir James's own expression, no 'huge narrative of a “ life’ in which there were few events, - a sort of literary funeral which he justly stigmatised as ' a tasteless parade ', --but a well edited collection of his writings and remains, with a prefatory

memoir and such notes as may be requisite. We know not whether a work of this description is in preparation : it is due alike to the public and to the memory of the Author; and the pen of Mr. Jeffrey or Mr. Macauley could surely be commanded for this tribute of private friendship and public veneration. • Non quia intercedendum putem imaginibus, quæ marmore, aut ere finguntur : sed ut vultus hominum, ita simulacra vultus imbecilla ac mortalia sunt, forma mentis æterna.'

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Art. II.-The Biblical Cabinet; or Hermeneutical, Exegetical, and

Philological Library. Vol. II. containing a Collection of Philological Tracts on the New Testament. Edited by John

Brown, D.D. 12mo. pp. xiv. and 309. Edinburgh, 1830. OUR pages have often shewn that we participate not in the

faith or the fears (rather, might we say, the wishes) of those would-be prophets whose opinions have of late outraged theology, and disgraced the profession of religion, and whose forebodings are those of judgement, desolation, and ruin to the nations of the earth, and especially to the Christian Church. Amidst the darkness and the mysteries of providence, our firm faith is, that God is carrying on the great plan of his gospel, a universal melioration of mankind. In the sciences and the beneficent arts, in the external relations and the internal

government of states, in moral principles and in religious activity, we see, on every side, awakenings, strivings, exertions, and success, at the very idea of which, or even but a small part of them, Bacon and Milton, Usher and Wilkins, Baxter and Howe, would have leaped for joy. The publication before us, in its external form as remarkably neat as its contents are richly useful, is a striking confirmation of our cheering position. True theology can rest only upon the impartial interpretation and the genuine sense of the Scriptures. This is an assertion which, in theory at least, every Protestant is ready to maintain : but honest practice according to this principle has not been so well established in any community of Christians, as the reason of the case and the consistency of profession would lead us to expect. At the Reformation, a glorious beginning was made, and bright examples were given. The true principles of interpretation, and their application to the Holy Writings, were grasped and boldly professed by Luther's master mind ; and more completely still by our countryman, the martyr Tyndal, by Zuinglius, by Bucer, and, preeminently, by Calvin. The religious public are by no means sufficiently acquainted with the merit of that great man as a Bible Interpreter. In taking up and using the proper instruments of grammatical explication, in the finest perception of results, in


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spurning, arbitrary and fanciful imputations of meaning, in shewing himself free alike from the bondage of undue reverence for human authority, and from the allurement of plausible novelty, Calvin was above his contemporaries, and still further above his successors. Indeed, upon the latter, for several generations, his example seems to have been lost. For more than two centuries, just views and undeviating practice in the art of eliciting the true sense of the Divine word, seem to have gone lamentably backward. We may quote a single paragraph, which will at once furnish a specimen of Calvin's exegetical principles, and a proof of the defective attention which has been paid to them by many wise and good men in following time. It is from the conclusion of his Commentary on the Parable of the Good Samaritan.

Neither is there any sufficient evidence for another allegorical application, which has however been found so generally agreeable, that it has been almost universally received, even with a ' reverence due only to a revelation from heaven. Certain persons ' have entertained the fancy, that, by this Samaritan, Christ is represented, because he is our Deliverer. They have represented the application of oil and wine, as signifying the healing work of Christ, by repentance and the promises of grace. They have • also invented a third secret, namely, that Christ does not restore converted souls to spiritual health all at once; but that he

commits them to the care of the Church, as the benevolent • Samaritan to the host of the inn, that they may be properly attended to, and in due time restored to health. All this, I confess, is very pretty : but it is our duty to maintain a greater reverence for the Scriptures, than that we should take leave "thus to disguise their true and natural sense.'

Because the endeavour to ascertain, by plain grammatical means, the simple and only sense of Scripture, has been often professed by men unfriendly to the essential truths of Revelation, or whose writings indicate no sense of vital and practical religion, a prejudice and a dread have been produced against those principles of interpretation, in many excellent minds. This feeling has been strengthened by the fact, that some of the German Bible-critics, whose works furnish important aid to the study which we are anxious to recommend, have been, or are, anti-supernaturalists, that is, scarcely disguised infidels. But this is a melancholy and distressing fact, chiefly on account of those unbelievers themselves. The principles and rules which they lay down, as critics and philologists, are sound; and those writers have indeed rendered good service to the cause of Christian truth, by their frequently establishing, as a matter of historical fact, that the doctrines asserted or implied in the New Testament, are the very sentiments which form the leading principles of the Evangelical or Orthodox system; while those


unhappy persons do not defer to the authority of the New Testament as a positive revelation from God. Thus, in many important instances, truth is elicited or confirmed by not merely the concessions, but the elaborated and decided declarations of its adversaries. The whole case, also, goes to confirm, instead of weakening, the momentous fact, that learning, talent, and exegetical skill, will not qualify a man to discern the beauty and feel the power of heavenly doctrine, unless his mind is imbued with the spirit of humble piety and practical holiness.

But let it not be thought, that the baptized infidels of the German universities are the only men of high attainments, unsparing diligence, and admirable skill, in sacred philology. Far, very far, is this from being the fact. In the darkest period of the apostaticing mania of Germany and other parts of the Continent, there were always some men of intellectual and literary power equal to that of the Neologistic party, who were the firm friends of pure faith and unfeigned piety. Within fifteen years, and still more within the last five, there has been a gratifying increase in the number and in the public activity of such accomplished scholars, endowed with fine talents of understanding and reasoning, and who are not ashamed of the gospel of Christ, knowing it to be the power of God unto salvation. We may mention, premising that this is by no means a complete enumeration, Bengel (the son of the excellent man of that name in the last century), Harms, the Tittmanns (father and son, both dead), Orelli, Planck, Lücke, Schott, Strauss, Scheibel, Geibel of Lübeck, Flatt, Neander, Twesten, Theremin, Tholuck, Guericke, Hahn, Hossbach, Olshausen, Grundtvigt, Pelt, and Steiger; this last a young man of wondrous promise, known to great advantage by his Refutation of Wegscheider's Institutiones and his Commentary on the First Epistle of Peter, and who has last year removed from Berlin, to be one of the Professors of Exegetical Theology in the new Theological Academy at Geneva.

It has afforded us great pleasure to learn, that some of the ministers in Edinburgh or its neighbourhood, both of the Established and the Dissenting denominations, including also the Episcopalian, have formed a kind of association for the translating and publishing, in an elegant and uniform manner, the most valuable of the smaller works of the German sacred critics, chiefly those of recent production. The First Volume, which has not yet fallen into our hands, contains a part, we presume about one half, of Ernesti's Institutiones, or “Principles of Interpretation of the New Testament; with copious Annotations, by the Rev. C. H. Terrot, A.M. late Fellow of Trinity College, Cambridge.” This is the work of which a translation was published in 1824 by the American Professor Stuart; with many elucidations and notes, partly selected from the Acroases of

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