generally give us the true sense of Scripture, and that often in places where we could scarcely have discovered it by any other means

Many judicious rules are given for the comparison of parallel passages, from which we can copy only these specimens:

The signification of words and phrases ought to be taken from those places, in which it is ascertained by the connection, or the nature of the subject; and accordingly interpreted in places where there is nothing that can thus ascertain it.'

Eccles. xi. 1. "Cast thy bread" (pns) or "corn,” (Ruth i. 6. Isa. xxviii, 28.) 66 upon the waters," (D) or "moist ground," (Isa. xv. 6 xxx. 23. xxxii. 20. Jer xlviii. 3+)" and after many days thou shalt find it." connection. v 4, 6. beautiful, and a strong argument.'

When a word is used sometimes in a literal, and sometimes in a metaphorical sense, it must not be supposed that it implies, in the latter case, all that it implies in the former case; similitude, in some one respect, being sufficient for the propriety of metaphor.

It is particularly absurd, and of pernicious consequence, to deduce articles of faith from metaphorical expressions, supposed to be meant in all the strictness of their literal sense.'

'It is not from one such passage, taken singly, that a doctrine or precept ought to be collected, as has been too often the practice; but, from them all, taken in conjunction, consistently explained, with such limitations of the expressions in each, as the rest shew to be necessary.'

or

In Part II., the kinds of false readings are largely discussed, and arranged under distinct heads with explanatory instances; and rules for judging concerning false readings are subjoined. Readings are divided into four classes: 1. Certainly genuine; 2. Probably genuine; 3. Dubious; 4. Certainly wrong, probably wrong. This chapter concludes with remarks on a passage which has of late years occasioned much controversy, and which by most modern critics is placed in the last of these classes. Dr. G. cautiously refrains from giving any opinion, though he furnishes ample references:

Readings, certainly or very probably false, ought to be expunged from the editions of the Scriptures, and departed from in versions of them, however long and generally they have usurped a place there, as being manifest corruptions, which impair the purity of the sacred books.

Among texts, the true reading of which is controverted, the most remarkable in several respects is 1 John v. 7, 8 where the words, garn, ¿ πατής, λόγος, και το άγιον πνεύμα, και έτσι τρεις εν εισι και τρεις εισιν μαρτυρώντες εν τη γη, are by some held to be genuine, and by others to be spurious; and all the kinds of evidence, both external and internal, having been urged on both sides, it is only by a fair comparison of them all, that it can be determined, in which of the four classes this reading ought to be placed.'

REV. Nov. 1809.

U

On

On the signification of words and the usages of nouns, verbs, and particles;-on syntax, idioms, phrases, and figures, -numerous hints are suggested but, though we admit the justice of the remarks, we cannot, in every instance, subscribe to the explanation of the passage which is quoted as an illustration. At p. 376, Dr. G. very justly observes that a difficulty sometimes arises from pronouns referring, not to the nearer, but to the remoter antecedent;' and he instances Heb. xii. 17.

"Though he sought it (av) earnestly with tears."-to the nearest antecedent μετανοια his own repentance." Clar. and per haps Eng-or "good effects of repentance" did not profit him. Zeger. Cast. Grot.-or, "his father's repentance." J. Capel.—or, to renoter antecedent ευλογίαν, his father's blessing.' Glass. Gen. xxvii. 34.'

Mirava does not in this place signify what is commonly understood by Repentance, and the difficulty of the passage results from this circumstance. A note subjoined by Hutchinson to the Cyropædia, Cap. I. in initio, clearly illustrates the point:

"METAVOLELY proprie est Sententian mutare, aliter, quam antea, judicare; adeoque, cùm μeravosa ipsa nihil aliud sumet quàm mutatio sententiæ, observare licet Anglicanos interpretes Apostoli verba Heb. xii. 17, minus rectè redidisse. Ibi enim vox μετάνοια πολ penitentiam, quasi Esavo negatam, sed Isaaci retractationem frustra quasitam, denotat: ut hic sit loci sensus, Esavi neque precibus neque lacrymis Isaacum permoveri potuisse, ut quæ modò Jacobo promiserat, ea jam beneficia in ipsum transferenda revocaret."

This being clearly the sense of the passage, no doubt can exist respecting the antecedent to which the pronoun autr refers.

The difficulties specified in the latter chapters of this work are discussed with a degree of brevity which is not satisfactory but perhaps the author enlarged more on these points in his lectures, and thought that he should make his volume too bulky if he suffered himself to launch cut into laboured discussion. The whole is terminated with this judicious and temperate address to his pupils :

The subject which I have now brought to a conclusion, naturally feads me to recommend to you the study of the Scriptures, as your principal employment. They are the only pure sources of theological knowledge. Could we understand them perfectly, our know ledge would be complete, and free from error. If we study them with care, we cannot fail to acquire all necessary knowledge, and to escape every dangerous error. Theology, derived immediately from them, will be simple, and wholly practical. If you would under stand them, read them in the original languages, and be at pains to

qualify

qualify yourselves for doing so. Take the assistance of versions, but rest not in them; compare them with one another, and with the orlginal. Take the assistance of commentators, but follow them not implicitly. When they are so very numerous, it is astonishing that so little can be learned from them; one copies merely from another. You may be satisfied with a few of the best; it would be waste of time to attempt consulting them all. The best of them often dwell on what has little difficulty, or is of little moment; and, points on which you would wish most to be satisfied, you will often find passed over by them all. The best have their prejudices and nostrums; and, for supporting them, distort and wrest many passages. you will find light from critical essays on particular texts, when general and voluminous commentators afford you none. Let not your explications be dictated by your accidental present notions; but founded on, and tried by, well-established general principles of sound criticism. It is for assisting you in discovering these, that the view which I have given, both of the Sources and of the Objects of Scripture Criticism, is intended. Above all, fix a proper and upright aim in studying the Scriptures. Your sole aim should be, to discover the real sense of every passage, and to express it fairly and distinctly. The real sense of a passage is, not any sense which the words will bear, nor any sense which is true in itself; but only that which was intended by the writer in that particular passage. You should endeavour to exhaust the full sense of a passage, but without unduly stretching it, or finding more in it than was intended. Avoid an ostentation of learning, in explaining Scripture. Never affect certainty and decisiveness, where the sense is doubtful. Take care not to overlook the obvious meaning of texts, in searching for ingenious, far-fetched, or mystical meanings. Read the Scripture, not with a view to support your own preconceived opinions from it, or to stretch, or explain it away, so as to agree with them; but lay aside all prejudices, that, by reading it, you may perceive how far your opinions need to be corrected. Be not prepossessed in favour of any sense, merely because it is the most received,, the most approved, or the most popular. Be not biassed, by your particular turn and temper, to adopt the sense which is most agreeable to them. Especially reject all such loose interpretations as would favour vice. If you cannot clear up the more difficult parts of Scripture, make yourselves well acquainted with the plain parts of it; imbibe their purifying spirit, and be careful to act agreeably to them.'

Throughout every part of the preceding Institutes, the sentiments recommended in this concluding exhortation are displayed. With all his learning, Dr. Gerard is not dogmatical; but his object is to promote a critical examination of the Scriptures, in order that their meaning may be ascertained, as well as their authenticity established; and that the doctrines and duties of our religion, being clearly displayed, may more powerfully operate as a rule of life.

ART. X. Letters between the Rev. James Granger, M. A. Rector of Shiplake, and many of the most eminent literary Men of his Time; composing a copious History and Illustration of his Biographical History of England. With Miscellanies, and Notes of Tours in France, Holland, and Spain; by the same Gentleman. Edited by J. P. Malcolm, Author of Londinium Redivivum, from the Originals in the Possession of Mr. W. Richardson. 8vo. pp. 530. 10s. 6d. Boards. Longman and Co.

THIS

HIS volume makes us acquainted with the course by which that truly valuable work, the Biographical History of England, attained the perfection and accuracy which so eminently distinguish it. The present compilation, as the editor remarks, cannot fail to be received as a valuable accompaniment to that performance, the correctness of which it so strongly attests: but this is by no means its only praise; it boasts of independent value, and is in itself highly amusing and informing. Numerous anecdotes of a very curious nature, several of which are not to be found in any of the moderncollections, are interspersed among these letters. Something of the intrigues of authorship, also, and of the remuneration on which it may reckon, may be learned from them.

Mr. Granger had pointed out, perhaps rather unadvisedly, some faults in the "Historic Doubts :" but how haughtily and resentfully must the service have been received, to depress the pen of Granger to the degree which we perceive in the last of the following letters to Mr. Walpole:

"Honoured Sir,

"I believe there was never yet an infallible author, or a book published without an error. I have, even in your Works, where I least expected to find any, met with here and there one. May 1, Sir, take the liberty (with all humility I ask it) to mention them, as they may be corrected in a table of errata, or in a subsequent edition? It was with the greatest difficulty I prevailed upon myself to use this freedom, which perhaps may be thought a preposterous way expressing my great veneration for the Author of the Anecdotes; but, if I have done wrong, it was from an error of judgment, not from any fault of my will. I, indeed, very naturally concluded that what would be the greatest condescension in you, with respect to my blundering performance, would be the height of presumption in me with regard to your work; which, notwithstanding a few escapes, is, among its other excellencies, to be admired for its correctness.

"But Tom Pidgeon, my parish clerk, got the better of this reasoning he told me, the other day, before the congregation, that I had named the wrong Psalm; such is my love of truth, that, though Tom is a great blunderer himself, I could not find in my heart to be angry with him. This incident at once overcame my

* See Rev. Vols. 45, 52, and 54.

timidity,

timidity, and I reasoned thus with myself. Surely Mr. Walpole, as the disparity is greater betwixt us, will no more be displeased with me, than I was with Tom Pidgeon.

"I have, together with the errata, taken occasion to mention a few other particulars, as they occurred to me. I hope, Sir, you will not think of returning the prints, which are much at your service. "I am, &c.

JAMES GRANGER.”

"That Mr. Granger had nearly marred his preferment with this ill-advised list of errata, and "other particulars," may be inferred from his answer to Mr. Walpole's letter, written in return to the above.

"Honoured Sir,

"I return you a thousand and a thousand thanks for your last letter. The excellence of your understanding, and the goodness and gentleness of your nature, are apparent in every line of it. For this and your other favours, which are all of an extraordinary kind, I shall ever love, esteem, and honour you. Permit me, good and worthy Sir, to assure you, that not a syllable of that impertinent letter, to which you vouchsafed me an anfwer, was dictated by spleen or resentment; it was the effect of timidity, and I fear a little unsubdued vanity, which was scarce known to myself. I shall endeavour to root out every fibre of these ill weeds from my nature, as, if they are permitted to grow, they will not only render me unhappy, but ridiculous; though I am more in danger of vanity than ever, from your abundant candour in favour of my work. Í hope, Sir, that you will, as you see occasion, continue to inform me of my errors of any kind. I shall ever listen to you with the utmost attention; and thank and bless you, for your kind and gentle reproofs. That every blessing, here and hereafter, may attend you, is the ardent wish and prayer of,

Nothing shews more strongly the merit of Mr. Granger's work, than the circumstance of its engaging equal respect and countenance from persons of all parties. Mr. Davies, his bookseller, in one of his letters to him, thus writes:

"Mr. Hollis called on me about a week after you left London. He promises to do all in his power to serve you; but you must never expect to find him at home, without first leaving your name at his house, and giving him a previous notice of three or four days.

"Mr. Gough, who wrote the Topographical Anecdotes,' may be of service to you. George Steevens, Esq. has promised to point out some necessary additions to, and corrections of, your History; you may direct a letter for him to be left at my house; he is a little volatile, and the compliment of begging his assistance may possibly fix him."