which resembles some sentimental sermons we hear, let the reader refer to the language of that horrible feeling, to which every contemplation of nature, so far as it is just, must lead the man who turns away from Christ. "There has," writes Werther, "as it were a curtain drawn itself round my soul. And the theatre of a boundless life, has changed before me into the abyss of an ever open grave. Canst thou say that any thing is, since every thing passes away;-since every thing rolls along with the speed of a tempest, and seldom outlasts the whole power of its being, -hurried along by the stream, whelmed beneath the waves, or dashed against the rocks!-since there is no moment which does not waste thee, and thine around thee! ... My heart is undermined by that consuming power, which lies concealed in universal nature, which has formed nothing which does not destroy what is nearest to it, and itself. Thus disquieted, I reel along,—the heavens and earth, and their moving powers around me; I see nothing but a monster ever devouring, and ever again reproducing!*"

Thus does death sport with all these heathen phantasies of immortality, and shows his fearful power, which destroys the tender grass of the spring and the new-born infant alike, it may be sooner or later, but yet inevitably. "In the midst of life, we are surrounded by death. Whom shall we seek for help, that we may obtain mercy? Thou, Lord, alone, art able to succour us." Yes, thou alone! In the wide, wide world, there is no other help. Therefore thanks be to God, who hath given us the victory, through our Lord Jesus Christ.

NATURAL SCIENCE IN ALLIANCE WITH THEOLOGY.

I have had so much to do with the abuse of natural science, that the reader may at length begin to think, that I see in science only an enemy of Christian Theology. But no one can be more thoroughly opposed to such a view than I am, a view which would stand in direct contradiction to the Bible itself. The Psalmist says, "O Lord, how great are thy works! Thy thoughts are very deep. A brutish man knoweth not, neither doth a fool understand

*Sorrows of Werther, by Goethe. Compare with this the obsequies of Mignon in the "Wilhelm Meister," of the same author.

This is taken from Luther's song.

this!" I think, however, that the abuse of natural science which has now been pointed out,-the overturning of the boundary-stone between its province and that of Christian Theology, makes it necessary to mark their respective departments very accurately. This has been already done by the great Bacon. He says, "We must not presume by the contemplation of nature, to attain to the mysteries of God." "If any man shall think, by view and inquiry into these sensible and material things, to attain that light, whereby he may reveal unto himself the nature or will of God, then indeed is he spoiled by vain philosophy.... And hence it is true, that it hath proceeded that divers great, learned men have been heretical, whilst they have sought to fly up to the secrets of the Deity, by the waxen wings of the senses."-"Let men endeavour an endless progress or proficience both in divinity and philosophy, . . only let them beware, that they do not unwisely mingle or confound these learnings together."-In the introduction to his "Novum Organon," Bacon offers the following prayer,t "This also we humbly and earnestly beg, that human things may not prejudice such as are divine; neither that, from the unlocking of the gates of sense, and the kindling of a greater natural light, any thing of incredulity or intellectual night may arise in our minds toward divine mysteries. But rather, that by our mind thoroughly cleansed and purged from fancy and vanities, and yet subject and perfectly given up to the divine oracles, there may be given unto faith, the things that are faith's."t

Beautifully and affectingly is the relation between natural science and the Christian Revelation brought to our view, in a prayer with which the great Keppler concludes one of his astronomical works. "It remains only," he says, "that I should now lift up to heaven my eyes and hands from the table of my pursuits, and humbly and devoutly supplicate the Father of lights. O Thou, who by the light of Nature dost enkindle in us a desire after the light of grace, that by this thou mayest translate us into the light of glory, I give thee thanks, O Lord and Creator, that thou hast gladdened me by thy creation, when I was enraptured by the work of thy hands. Behold! I have here completed a work of my calling, with as much of in* Advancement of Learning, Vol. II, p. 11, 12. Montagu's Ed. + Bacon's Works, Vol. VII, p. 8. Montagu's Ed.

tellectual strength as thou hast granted me. I have declared the praise of thy works to the men, who will read the evidences of it, so far as my finite spirit could comprehend them, in their infinity. My mind endeavoured its utmost to reach the truth by philosophy; but if any thing unworthy of thee has been taught by me,- -a worm born and nourished in sin, do thou teach me, that I may correct it. Have I been seduced into presumption by the admirable beauty of thy works, or have I sought my own glory among men, in the construction of a work designed for thine honour, O then, graciously and mercifully forgive me; and finally grant me this favour, that this work may never be injurious but may conduce to thy glory, and the good of souls."

Who now can imagine, that this was a sort of bigotted and forced humility, in these great and commanding spirits, or a blind submission to the sacred oracles? It is truly a genuine humility, which belongs to every thorough and honest student of nature, and which his knowledge so far from destroying, rather increases. The celebrated English philosopher, Robert Boyle, expresses himself somewhere to the following effect. "What inclines the experimental philosopher to embrace Christianity is this, that being constantly employed in endeavouring to give clear and satisfactory explanations of natural phenomena, and finding how impossible it is to do so, this constant experience produces in his mind a great and unfeigned modesty. In the exercise of this virtue, he is not only inclined to desire and receive more particular information respecting things which appear to him dark and concealed, but he is also disinclined to make his simple and abstract reason the authentic standard of truth. And although the pretended philosopher imagines that he understands every thing, and that nothing can be true, which does not agree with his philosophy; yet the intelligent and experienced student of nature, who knows how many difficulties even in material things remain unsolved, by all the boasted explanations which have been given of them, will never flatter himself with the idea that his knowledge of supernatural things is complete. And this state of mind is perfectly proper for the student of revealed religion. Familiar converse with the works of God, enables the experienced observer to see, that many things are possible or true, which he believed to be false or impossible,

so long as he relied simply on his imperfectly instructed reason."

Well would it be, if our Rationalist theologians would take to heart these plain, humble confessions of the excellent Boyle, who had found out by his own experience the manner and the limits of natural science !-In these confessions of humility regarding revelation, Bacon, Newton, Keppler, Pascal, Haller, and others have agreed.

"I will not deny," says Claudius, "that I have great joy in this Robert Boyle, this Francis Bacon, this Isaac Newton;-not so much on account of religion, which, of course, can neither gain nor lose by learned men, be they great or small. But it gives me joy when such a diligent and indefatigable philosopher as Bacon, who had grown old in the study of nature, and who knew by his own observation more respecting it, than almost any other person;-when such a bird of Jupiter, with keen and piercing eye, as Newton was, who drew the plan and laid the ground, (more admired than used by his successors,) for a new and truly great philosophy, and was one of the first, if not the very first mathematician in Europe;-I say, when we see such men, with all their knowledge, not esteeming themselves wise, and after they have penetrated more deeply than others into the mysteries of nature, standing around the altar and the greater mysteries of God with docility, holding their hats in their hands, as it becomes them to do; when we see this, we rejoice, and begin to feel more kindly again towards learning, which can allow its friends and adherents to become really more knowing, without at the same time taking away their better reason, and making them fools and despisers of religion. After seeing these men, in this attitude, it produces a strange effect, to see the light troops on the other side, passing by the altar, keeping their hats upon their heads, and turning up their noses contemptuously at its mysteries." Thus far Claudius. These light troops understand not, in their blindness, those difficult questions of the Lord in the book of Job: "Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundation of the earth? Declare, * Claudius' Works, Vol. vi. p. 122.

VOL. I.

18

if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? when the morning stars sang together, and all the sons of God shouted for joy. Hast thou commanded the morning since thy days; and caused the day-spring to know his place? Hast thou entered into the springs of the sea, or hast thou walked in search of the depth? Have the gates of death been open unto thee, or hast thou seen the doors of the shadow of death? Hast thou perceived the breadth of the earth? declare if thou knowest it all. Doth the eagle mount up at thy command, and make her nest on high?"

Happy would it be if the theologians of whom we have spoken would come to a right state of feeling upon this subject, and being humbled before the Lord, and thus made truly great,* would confess with Job, "I have uttered that which I understood not,--things too wonderful for me, which I knew not?"

ART. IX. REVIEW OF OLSHAUSEN'S COMMENTARY ON THE NEW TESTAMENT.

Biblischer Commentar, etc.

BY THE EDITOR.

Biblical Commentary on all the books of the New Testament, designed especially for students and preachers, by Dr. Hermann Olshausen, Professor of Theology in the University at Konigsberg, 2 vols. (containing the Gospels and Acts.) Konigsberg, 1830-32.

IN looking over the history of biblical interpretation in the Lutheran Church in Germany, we may discern three general periods, marked by distinct characteristics. For some time after the Reformation, the Lutheran commentators were distinguished by their anxious adherence, in their interpretation of Scripture, to the established system of faith. Instead of enquiring for the real sense of the sacred writers, and endeavouring to unfold their meaning, it seemed to be their great object to confirm the articles of their church by all the proof-texts which could be arrayed in their support. These texts were taken very much according to their traditionary import, without a strict investigation

* Ps. 18: 36.