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is now [at hand], when the [righteous] dead shall hear the voice of the Son of God; and they that hear, shall live, [at the first resurrection]:--For as the Father hath life in himself, so gave HE also to the Son, to have life in kimself, and gave him authority to execute judgment also, because he is SON OF MAN.“

“ Marvel not at this: for the hour is coming, in which all that are in the sepulchres shall hear his voice, and shall come forth, [at the general resurrection] : they that have done good, unto resurrection of life, and they that have wrought evil, unto resurrection of Judgment.

Strangely overlooking the powerful evidence for the first resurrection, furnished by this luminous passage, compared with the foregoing, some commentators misapply it to the raising of Lazarus immediately after; others, to "the Saints that arose with him," Matt. xxvii. 52, misled by the phrase, the hour is now [at hand] (pur 350) which only marks the nearness of the first, compared with the general resurrection, 1 Pet. iv. 5; 2 Pet. iii. 8.) That the righteous dead, indeed, or "they that are CHRIST's," alone shall bear the voice of the Son op God, at the first resurrection, is evident from 1 Cor. xv. 23; Rev. xx. 4-5; Matt. xxiv. 31. Other commentators dream of a spiritual resurrection, or conversion of the Gentiles to the faith! thus undermining “ the resurrection of the flesh.

To guard, as it were by anticipation, against those mischievous perversions of his doctrine, our LORD most fully and explicitly unfolds it, in his interesting and sublime conversation with Martha, immediately before the raising of Lazarus; John xi. 23-26.

Jesus saith unto her, Thy Brother shall rise again," Martha saith unto him, I know that he shall rise again at the last day."

“ Jesus saith unto her, I AM THE RESURRECTION AND THE LIFE, he that believeth in Me, though he die [here), yet shall he live hereafter: And every one that (then] liveth and believeth in Me, shall die no more for ever.

In this noble and magnificent climax, our LORD rises from this life to the next; and from the next, to eternity; but it is miserably obscured by our vague public translation of the passage; " though he were dead yet shall he live," apparently confining it to Lazarus; to whom however, the latter branch-and whosoever liveth and be lieveth in me shall never die," is literally inapplicable and


impossible; for Lazarus died again, and surely all mortals must pass through the gates of death unto eternal life.

The expression και μη αποθανη εις τον αιωνα, is a fine ainplitcation of the foregoing, ετε γαρ αποθανείν ετι δυναγίαι, « neither can they die any more,Luke xx. 36; but it is elliptical, put for 8 μηκέτι αποθανη εις τον αιώνα,

« shall die no more for ever:” as the ellipsis is actually supplied in our Lord's awful curse against the barren fig tree, Maxett EX OP raftros γενηται εις τον αιώνα. . Let fruit grow on thee no more for ever,” Matt. xxi. 19: Mark, xiv. 14; and the climax itself is founded on the Rock CHRIST; who is the author of the resurrection to eternal life, to all that believe and obey him, (Acts xiii. 15; Heb. v. 9; John xx. 21, &c.) as being invested by his father, with that essential at tribute of the Deity (falsely supposed by Metaphysicians, to be incommunicable)-SELF EXISTENCE-" To HAVE LIFE IN HIMSELF,” (John v. 26; x. 18;) as further asserted by our LORD, at his last stupendous manifestation of himself in glory tothe beloved" and enraptured

disciplewhom he loved unto the end”- as most desery. ing of his love:

And I became DEAD; and lo, I AM LIVING FOR EVERMORE;
And I hold the keys of HADĘS and of DEATH."

Rev. i, 17--18. See a more correct translation of the whole of this glorious and stupendous vision, in the INSPECTOR, P. 72, &c.

Our blessed Lord indeed, both“ by his Gospel", and by his own resurrection, illustrated "life and incorruption,” 2 Tim. i. 10, with a clearness and “ assurance, unknown before, Acts xvii. 31; but He taught no novel doctrine: Martha, we see, professed her belief of a resurrection at the last day; and Paul preached it to the Athenian Philosophers; and this was the prevailing opinion of the most enlightened Jews, especially of the sect of the Pharisees, in that age, (Acts xxiii. 6-8; xxiv. 14-15; xxvi. 5–6); and of the most ancient and emis nent Heathen Philosophers. On what that belief was founded, how early it was introduced, and how extensively it was diffused throughout the heathen world, until the primitive doctrine was graduallyspoiled," corrupted and supplanted by.vain philosophy," affecting to be" wise above what was written," or revealed, Rom. i. 22; are curious and interesting enquiries, connected



with the subject, which (God willing) shall be discussed in my next communication.

I cannot dismiss this arduous, abstruse and comprehensive CRITICISM ON OUR Lord's PROPIECIES, (now cleared, I trust, of a considerable part of the rubbish with which they have been so long encumbered, by the accumulation of sundry“ received” but ill founded - hypotheses;” unfortunately still countenanced by respectable and imposing authorities) without once more solicit. ing and beseeching the patient and unprejudiced attention of the most learned, and the most enlightened, thereto. What I have written is the honest and conscientious result of no short nor slight research and rumination, and should not therefore, be fastidiously neglected, nor inconsiderately rejected; especially, respecting a subject, not merely of idle curiosity, but of the most serious and awakening importance to all.

Indeed, I cannot help feeling and expressing some degree of disappointment and mortification, that it has hitherto attracted the hasty notice of only one Noviceyour “ youthful” and mystical correspondent, Juvenis, whose literary appetite is considerably greater than his digestion; and whose elaborate, but I apprehend, utterly insufficient vindicatiou of his “ general and particular principles," detailed in the three last numbers, beginning with March, shall, please God, be inspected, for the further elucidation of the subject, as soon as more urgent and important avocations will permit. June 23, 1904.


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Genesis i. 2.

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at the suggestion of my learned and excellent friend, the LONDON CURATE, my collation of the Hebrew lxx, and English texts, relative to the receptacle of departed Souls, I trust you will not think the followoccurs no רוח אלוה or ,רוח יהוה ,רוח אלהים The phrase

ing table of texts on a much more important subject unworthy your notice.

The phrase ambit 019, Gen. i. 2. rendered by our Translators the Spirit of God, is, by the generality of Christian commentators, considered as designating the third person in the Blessed Trinity, the Holy Spirit, here exerting his creative power. The Jews, on the other hand, ancient as well as modern, consider it as denoting nothing more than a mighty wind; the word d'obs being added as intensive, to denote its vehemence; in the same manner as peony Ps. xxxvi. 6, signifies very high mountains, or as Dirbt's stany Jon. iii. 3, signifies an exceeding great city. See Glassii Philolog. sacra, a Dathio, vol. 1, p. 44.

Now, if this latter interpretation were correct, it is probable that; where the same phrase occurs, it would be not unfrequently used in the same sense. Let us see whether this be the case.

, , fewer than forty-sir times in the sacred Scriptures of the Old Testament, exclusive of the passage in Gen. i. 2. It occurs Gen. xli. 38; Exod. xxxi. 3, xxxv. 31; Numb. xxiv. 2; Judg. iii. 10, vi. 84, xi. 29, xiii. 25, xiv. 6-19, xv. 14; 1 Sam. x. 6, 10, xi. 6, xvi. 13, 14, 15, 16, 23, xviii. 10, xix. 9, 20, 23; 2 Sam. xxiii, 2; 1 Kings xviii. 12, xix. 11, xxii. 24; 2 Kings ii. 16; 2 Chron. xv. 1, xviii. 23, xx. 14, xxiv. 20; Job xxvii. 3, xxxiij. 4, Isai. xi. 2, xl. 7–13, lix. 19, Ixi. 1, lxiii. 14; Ezek. xi. 5, 24, xxxvii. 1 ; Hos. xiii. 5; Mic. ii. 7, iii. 8.

Now of these passages I insist that the following can be taken in no other sense than as signifying that person in the blessed Trinity, who, by his gracious influences excites in us proper motives to action, and vouchafes us his assistance that we may obey his impulse.

Gen. xli. 38; Exod. xxxi. 3; xxxv. 31; Numb. xxiv. 2; Judges, iii. 10, vi. 34, xi. 29, xiji. 25, xiv. 6–19, xv. 14'; 1 Sam. x. 6-10, xi. 6; xvi. 13-xix. 20–23; 2 Sam. xxiii. 2; 1 Kings, xxii. 94; 2 Chron. xv. 1, xviii. 23, xx. 14, xxiv. 20; Job. xxxiii. 4; Isai. xi. 2, xl. 7–13; Isi. i, lxiii. 14; Ezek, xi. 5; Mic. ii. 7, iii. 8.

I have adduced lsai. xl. 7, under this first class, though perhaps 'some of your readers may imagine I ought rather to have ranged it under the following which I term doubtful. But as I find in the 13th verse of the same chapter the phrase 17117 11'indisputably denoting

Vol. VII. Church. Mag. Oct. 1804. LI the the Holy Spirit of God; I cannot conceive it probable that the same phrase should be used at so short an interval in the same chapter in two different senses.

The following passages I call indifferent, i. e. I conceive them to relate neither to a mighty wind, nor to the TIoly Spirit of God. If we consider them as designating a wind, we may naturally ask, what influence could that have upon the mind of Saul, or how were its baleful effects to be dispelled by the powers of music? That they do not signify the Spirit of God isevident from the addition of the epithet 787; as we, the ORTHODOX CHURCHMEN, know that God cannot be the author of evil, however for wise and good purposes he suffer it to exist. I Sam, xvi, 15--16-23, xviii. 10, xix. 9.

In 1. Sam. xvi. 23, the epithet 797 is omitted; but it is evident that the same Spirit is here referred to, as is mentioned in the preceding verses, but translators therefore have inserted the word eril in Italics. Many of the MSS. collated by Kennicott and De Rossi, have likewise Art which is translated by the Ixx, the Chaldee paraphrast, and the Syriac and Arabic versions.

The passages that now follow, I will allow to be doubtful, i. e. capable of being considered in the sense of eleinental wind, or of the Holy Spirit of God.

1. Kings, xviii. 12; 2 Kings, ii. 16; Job xxvii. 3; Isai. lix. 19; Ezek. xi. 24, xxxvii. 1. I must observe however, that this phrase in Job. xxvii. 3, seems to be parallel to that of Din noui Gen. ii. 7, and to signify the vital principle, or as the heathen poet expresses it, divinæ particulam auræ.” It appears to me also that all these passages will have a more rational interpretation given to them, if we consider them as denoting the Holy Spirit, than as denoting a mighty wind, (from 1 Kings, xix, 11, nothing can be deduced on either side, as in the cong struction of the sentence qué must precede 117) The only passage in which, as it appears to me, the phrase 09777 min will ratiopally signify a mighty wind, and in which our trapslators have allowed this sense, is Hos. xiii. 5. I am however, of opinion, that it might with great propriety be rendered “ the Spirit of the Lord, described here as punishing his rebellious, children, in the same manner as in Isai. lix. 19, he is said to lift up & standard against the enemy.

Thus then, in a collation of forty-six passages, we find that in thirty-three this phrase will admit of no


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