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then to the Hebrew and Latin Pfalter of Pagninus---his Latin verfion afforded a glimmering ray, but it was like the will-o'whifp, only to deceive; the latter part of it runs thus--

"Qui ufque in feculum non videbunt lumen."
"Who until the age fhall not fee light."

The word feculum, age, gave me some idea that the Hebrew of which that is a tranflation was gnolam; but on referring to it, I found it to be 1 gnad netzech. Now, had the Pfalmift's idea been the fame as his tranflator's, as abové, it is more than likely that he would have used the former of those words to exprefs himself by. As for the latter expreffion, (that which is used in the paffage under notice) it does not neceffarily convey the idea of eternity or eternal, in any place in which it occurs, that I can recollect. The word hy gnad, is not always to be understood as conveying that idea, when used as an adjective; for in Hab. iii. 6. where we read of " the everlafting mountains," it is plain it cannot mean that they were eternal, for thofe very mountains are faid to be scattered, which ill agrees with the idea of eternity; for when a mountain is feattered, it ceases to be a mountain: but when this word occurs as a prepofition, it fignifies until, as in Gen. xxxii. 4. The word ny netzech, conveys the idea of fubduction, or being over-ruled, fee 2 Chron. ii. 2. From these obfervations we conclude, then, that the words ny y gnad netzech, may, with greater propriety than otherwife, be rendered until fubdued.--The verfe, which will then be found to contain nothing against the doctrine of the Restoration, but much for it, will read thus--

"He fhall go to the generation of his fathers;
Until fubdued they fhall not fee light;"

And contains the following important truths, which are corroborated by the Scriptures here referred to, viz.--

1. That the fpirits of wicked men are confined in darkness. See Jude, ver. 6.

2. That it is for the fubduction of them who are confined in it. Pfalm lxxxiii. 17, 18.

3. That when they are fubdued they fhall be emancipated. Pfalm cvii. 10---15.

There is a paffage in the book of Job (chap. xxxiv. 36.) where this phrase пgnad netzech, alfo occurs; and which, were it rendered otherwife than by the propofed tranflation, VOL. III.

D

would

would convey no idea at all. Elihu fays, (ver. 35.) "Job hath spoken without knowledge, and his words were without wisdom. My defire is, that Job may be tried unto the end, because of his anfwers for wicked men. For he addeth re

bellion unto his fin; he clappeth his hands among us, and multiplieth his words againft God." What END is here meant is a hard matter to determine: but if we tranflate the expreffion as above proposed we fhall find the whole paffage intelligible, and the good use of trials and afflictions plainly pointed out--"My defire is, that Job may be tried until fubdued;" Elihu then gives his reasons for his wifh---" because of his answers for wicked men ;" and again, "For he addeth rebellion unto his fin; he clappeth his hands among us, and multiplieth his words against God;" which he certainly would not do (and which was actually the cafe) when fubdued by the hand of his Maker.

Let it not be imagined that this is a new idea attached to the foregoing Hebrew phrafe; for the paffage quoted from Job is tranflated, in the French Bible, juft as it is here propofed. And the Jefuit Senault evidently understands it fo in his Paraphrafe fur Job. See alfo Bythner, Parkhurft, &c.

Let us apply the obfervations on the word y gnad, to the 16th verfe of Pfalm x. which runs thus in the Hebrew:

יהוה מלך עולם

וער אבוד גוים מארצו:

"Jehovah reigneth to a hidden period,

Even till the heathen are perifhed from his land."

On the word ny netzech, I have one more remark-The lexicographers Buxtorf, Bythner, &c. on this word, fay, it means "eternity, because by eternity all things are SUBDUED;"now if all things will be fubdued by it, then, confequently, SIN. That there is a period in eternity in which all things will be fubdued, I readily grant; but the time or eternity beyond that period cannot be called ny netzech, or the fubduer, because there will not remain any thing to fubdue.

Thus, we fee that this glorious doctrine of the Univerfal and finally efficacious Love of the Deity is contained in more pasfages of fcripture than is commonly imagined, and, generally, most in those which are thought to be against it. Leaving those things for yours and your correfpondent's confideration, I remain, Your's in the bond of Christ,

W. BURTON:

QUERIES.

SIR,

QUERIES.

QUERY I.

To the Editor of the UNIVERSALIST'S MISCELLANY.

HALL be thankful if you, or any of your correfpondents, will be kind enough to point out, in your useful Mifcellany, what evidences there are that the Song of Solomon has a spiritual fignification.

LITERIAS.

QUERY II.

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SIR,

To the Editor of the UNIVERSALIST'S MISCELLANY.

SHOULD esteem it as a favour, if you, or any of your correspondents would ftate the proofs which the Scriptures furnish of the existence of the wicked in a separate state, between death and the resurrection, and how far that state is probationary.

AN ENQUIRER.

SUPP

MATHEMATICAL QUESTIONS.

UPPOSE a ladder 40 feet long, where is the point of the fame at which a man would, in raifing it, fuftain the greatelt weight, fuppofing his hands to be lifted 6 feet 4 inches from his feet?

M.

A.'s and B.'s money together is £16 6 s.; A.'s and C.'s £15 85.; B.'s and C.'s £10 14s. what is each man's feparately?

Z.

A may-pole 100 feet in length broke fo as to fall within 40 feet of the foot of the fame ;-Quere the length of the piece broken off?

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POETRY.

THE NAUTIC CONVERT.

(Continued from vol. ii. p. 387.)
HIS veffel bound to Cabot's* diftant fhores,
The trackless ocean he again explores.
Now mercy smiles-the day of grace draws nigh,
When Heav'n regards him with a Father's eye;
When God reclaims-performs a Saviour's part,
And grace illumines and refines his heart;
When Error flies, at Truth's approach, away,
Like morning dews before the folar ray.
For lo! but fome few days the fav'ring gale
Had driv'n the fhip, and fwell'd her fpreading fail,
E'er the bright Sun of Righteousness arofe,
To win by love this champion of his foes!
As fignals of his wrath, he nor deforms

Heav'n's blue concave, nor fwells the deep with storms;
No light'nings flash, no fearful thunders roll,
To ftrike with wild affright the failor's foul;
A fweet ferene o'erfpreads the wide profound,"
Soft blow the winds, and fishes fport around;
Terrors more dread fhall fhock the failor's mind,
Than all the raging elements combin'd;
To pang his breaft Conviction now confpires,
Throws the fure dart, and kindles all its fires;
Delufive fcenes of happiness are fled,
And Sinai totters o'er his guilty head;
Its thunders roar, its vivid light'nings fly,
And gloom cimmerian darkens all his fky!
Pray without ceafing, thunders in his ears,
That he ne'er pray'd aroufes all his fears;
Pray without ceafing, preffes on his mind,
He fears to pray, yet feems to pray'r inclin'd
He fears the frowns of an infulted God,
And feels the chaft'ning of his friendly rod.
What fhall he do? Alas! he fain would pray,
Yet fadly ign'rant, knows not what to say!
While thus by fear and confcious guilt opprefs'd,
He haply finds a Bible in his cheft.
There had it long, alas! neglected lain,
Its holy page de fil'd with many a ftain;
The facred book, unread for fev'ral years,
He now bedews with penitential tears.

Newfoundland-first discovered by John and Sebastian Cabot,

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He eager grafps-unfolds with trembling hands,
And reads fubmiffive what a God commands;
Finds Gilead's balm to heal his wounded foul,
And fees the cleansing waves of Jordan roll;
Views Mercy ftoop to fave him here, and there
Defcries what miracles were wrought by pray'r.
How Mofes pray'd that Ifrael yet might live,
And how a God provok'd could yet forgive.
How Jabez pray'd, more than his brethren bleft,
And how God heard and granted his request.
How, mov'd by fervent pray'r, by fighs, and tears,
God lengthen'd out King Hezekiah's years.

Here, too, he finds, beneath the gospel plan,
What love, what kindness, God reveal'd to man!
How his beloved fon-O ftrange to tell!-
Bore the feverest pangs of death and hell.
How his most precious blood the Saviour spilt,
To wash away the itains of human guilt!
How by the finner's hand his blood was shed,
That grace might crown the guilty finner's head.
Angels defcending with the heav'nly news,
A God on earth the wond'ring failor views!
And as they high extol the Saviour king,
"Good will to men," the joyful angels fing.
Lo! here the Saviour kind, of wond'rous birth,
A meek itin'rant preacher on the earth,
Spreads the glad tidings of falvation round,
And faving health is in his doctrine found;
The confcious water owns the pow'r divine
And in his prefence blushes into wine!
Death's icy gates, faft frozen as the north,
His word diffolves, and Lazarus comes forth?
The fish, obedient to their Maker's will,
In myriads prefs, the wily net to fill!
Lo! demons trembling quit their haunted prey,
And winds and waves his mighty voice obey!
To him refort the vileft of mankind,

He heals the lame, gives eye-fight to the blind;
Declares, if fought for with a heart devout,
He will, in no wife caft the guilty out.
And Canaan's alien daughter here can prove,
When fought by pray'r, how great a Saviour's love.
With Love divine the failor's heart expands,
The more he reads the more he understands.
Low on his stubborn knees, unus'd to bend,
He falls to fupplicate the finner's friend!
With broken heart, and forrow-ftreaming eyes,
O fave a guilty finner, Lord?" he cries.
Strait with the found recording angels fly,
And waft the fentence to their God on high.
A Saviour now unveils his fhining face,
Difplays the riches of redeeming grace.
The failor views with joy an op'ning heav'n,
Defcries the fignal of his fins forgiv'n.
With real joy his heart begins to melt,
For real joy till now he never felt.

The confcious water faw its God and blufh'd."

Dryden.

How

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