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

“ Qui usque in feculum non videbunt lumen."

" Who until the age shall not see light.” · The word feculum, agė, gave me some idea that the Hebrew of which that is a translation was og gnolam ; ' but on referring to it, I found it to be 1783 tv gnad netzech. Now, had the Psalmist's idea been the same as his translator's, as abové, it is niore than likely that he would have used the former of those words to express himself by. . As for the latter expression, (that which is used in the passage under notice) it does not necessarily convey the idea of eternity or eternal, in any place in which it occurs, that I can recollect. The word 9 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 everlasting mountains," it is plain it cannot mean that they were eter nal, for those very mountains are said 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 preposition, it signifies until, as in Gen. xxxii. 4. The word 1183' netzech, conveys the idea of fubduction, or being over-ruled, see 2 Chron. ii. 2. From these observations we conclude, then, that the words 781 79 gnad netzech, may, with greater propriety than otherwise, be rendered until fubdued..-Thé verse, which will then be found to contain nothing against the doctrine of the Restoration, but much for it, will read thus--

“ He shall go to the generation of his fathers; . Until subdued they Thall not see light;" And contains the following important truths, which are corroborated by the Scriptures here referred to, viz.--

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

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

3. That when they are subdued they shall be emancipated. Psalm cvii. 10..--15.

There is a passage in the book of Job (chap. xxxiv. 36.) where this phrase 1783 70 gnad netzech, also occurs; and which, were it rendered otherwise than by the proposed translation,

Vol. III.

D

would

would convey no idea at all. Elihu says, (ver. 35.) « Tob hath spoken without knowledge, and his words were without wisdom. My defire is, that Job may be tried unto the end, because of his answers for wicked men. For he addeth rebellion unto his, fin; he clappeth his hands among us, and mul. tiplieth his words against God.” What End is here meant is a hard matter to determine: but if we translate the expression as above proposed we shall find the whole passage intelligible, and the good use of trials and afflictions plainly pointed out--“ My desire is, that Job may be tried until subdued;" Elihu then gives his reasons for his wish---“ 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 case) when fubdued by the hand of his Maker. · Let it not be imagined that this is a new idea attached to the foregoing Hebrew phrase; for the passage quoted from Job is translated, in the French Bible, just as it is here proposed, And the Jesuit Senault evidently understands it so in his Paraphrafe fur Job. See also Bythner, Parkhurst, &c.

Let us apply the observations on the word ny gnad, to the 26th verse of Psalm 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 perished from his land.” On the word niya netzech, I have one more remark-The lexicographers Buxtorf, Bythner, &c. on this word, say, it means 6C eternity, because by eternity all things are SUBDUED;"_ now if all things will be fubdued by it, then, consequently, 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 nyd netzech, or the fubduer, because there will not remain any thing to subdue.

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

: W. BURTON:

QUERIES.

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: QUERY I. To the Editor of the Universalist's Miscellanr. SIR, CHALL be thankful if you, or any of your correspondents,

will be kind enough to point out, in your useful Miscellany, what evidences there are that the Song of Solomon has a spiritual signification.

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LITERIAS.

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QUERY II. To the Editor of the UniversaLIST's MiscellANY. SIR, I SHOULD esteem it as a favour, if you, or any of your I correspondents would state 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,

· MATHEMATICAL QUESTIONS.

CUPPOSE a ladder 40 feet long, where is the point of the

same at which a man would, in railing it, sustain the greateft weight, supposing his hands to be lifted 6 feet 4 inches from his feet?

...... . M.

A.'s and B.'s money together is 4.16 6 sa; A.'s and C.'s £15 8s.; B.'s and C.'s £10 14s. what is each man's separately?

Z.

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

TYRO.

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POETRY.

THE NAUTIC CONVERT.

(Continued from vol. ii. p. 387.)
H IS vefsel bound to Cabot's * distant shores,

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 fular ray.
For lo! but some few days the fav’ring gale
Had driv’n the ship, and swell'd her spreading fail,
E'er the bright Sun of Righteousness arose,
To win by love this champion of his foes!
As signals of his wrath, he nor deforms
Heav'n's blue concave, nor swells the deep with storms;
No light'nings flash, no fearful thunders roll,
To strike with wild affright the sailor's soul;
A sweet serene o'erspreads the wide profound,
Soft blow the winds, and fishes sport around:
Terrors more dread shall shock the failor's mind,
Than all the raging elements combin'd;
To pang his breast Conviction now conspires,
Throws the sure dart, and kindles all its fires;
Delusive scenes 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 sky!
Pray without ccafing, thunders in his ears,
That he ne'er pray'd arouses all his fears ;
Pray without ceafing, presses on his mind,
He fears to pray, yet seems to pray’r inclin'd;
He fears the frowns of an insulted God,
And feels the chast’ning of his friendly rod.
What shall he do? Alas! he fain would pray,
Yet fadly ign'rant, knows not what to say !
While thus by fear and confcious guilt oppress’d,
He haply finds a Bible in his chest.
There had it long, alas ! neglected lain,
Its holy page de fil'd with many a stain;
The sacred book, unread for sev'ral years,
He now bedews with penitential tears.

Newfoundland--first discovered by John and Sebastian Cabot,

He eager graspsunfolds with trembling hands,
And reads submissive what a God commands;
Finds Gilead's balm to heal his wounded soul,
And sees the cleansing waves of Jordan roll;
Views Mercy stoop to save him here, and there
Descries what miracles were wrought by pray'r,
How Moses pray'd that Israel 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 sighs, 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 son-0 strange to tell
Bore the severelt pangs of death and hell.
How his most precious blood the Saviour spilt,
To wash away the stains of human guilt!
How by the finner's hand his blood was shed,
That grace might crown the guilty sinner's head.
Angels descending 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 salvation round,
And saving health is in his doctrine found;
The conscious water owns the pow'r divine *,
And in his presence blushes into wine!
Death's icy gates, fast frozen as the north,
His word diffolves, and Lazarus comes forth?

The fish, obedient to their Maker's will,
In myriads press, the wily net to fill!
Lo! demons trembling quit their haunted prey,
And winds and waves liis mighty voice obey!
To him resort the vileft of mankind,
He heals the lame, gives eye-light to the blind ;
Declares, if fought for with a heart devout,
He will, in no wise cast the guilty out.
And Canaan's alien daughter here can prove,
When sought by pray'r, how great a Saviour's love.
With Love divine the sailor's heart expands,

The more he reads the more he understands.
Low on his stubborn knees, unus'd to bend,
He falls to supplicate the finner's friend!
With broken heart, and sorrow-Itreaming eyes,
© O save a guilty sinner, Lord?” he cries.
Strait with the sound recording angels fly,
And waft the sentence to their God on high.
A Saviour now unveils his shining face,
Displays the riches of redeeming grace.
The sailor views with joy an op'ning heay'ng
Defcries the signal of his fins forgiv’n.
With real joy his heart begins to melt,

For real joy till now he never felt,
*“ The conscious water saw its God and bluslı'd." Dryden.

Haw

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