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is the same as avaσragiy ek twv VEKOV: or, in other words, that των νεκρων is governed by the and not by the αναστασιν. The latter I believe to be the case, and should literally translate the words, "unto the resurrection of the dead out of" The result of these observations, if valid, is important; because it shews that the passage can be claimed exclusively on neither side of the question. Some will make it "out of all the dead;" others," out of their graves, tombs, &c. ;" and others, perhaps, will simply deem it a stronger term than αναστασις.

Quere, Will any of the saints remain unraised till the end of the thousand years?—If not, where is the peculiar force of St. Paul's remarkable language in this passage, even supposing W. D.'s translation of it to be correct?

3. The next point to which I wish to advert, is the explanation given by W. D. of Dan. xii. 2. He observes, that "the Prophet makes no distinction between the resurrections; but only between their ulterior conditions." Now, if we look at the original, Daniel does make a marked distinction. The words

which I do not think can be ,וְרַבִּים מִישְׁנֵי אַדְמַת עָפָר יָקִיצוּ,are

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construed any other way than thus; "And many OUT of those sleeping in the dust of the earth shall awake" implying, as clearly as possible, that all shall NOT then awake; and clearly, therefore, distinguishing two resurrections. I know some commentators easily explain it, by saying it means, they that awake shall be many :" but is not the Hebrew quite incapable of such a rendering? or rather, does it not forbid it? I confess it is a difficult passage on either of the hypotheses; for, if all do not awake, it cannot be a general resurrection: if some awake both of the righteous and the wicked, how does it agree with the description of the first resurrection, Rev.xx.? I venture one solution, without laying any stress on it. The words "some "—" some,' are in the Hebrew --literally, these--and these; or, as we should say, these-and those. May the verse, then, be translated "Many out of those sleeping in the dust of the earth shall awake: these (who awake) (shall be) to everlasting life; those (who remain sleeping) (shall be) to shame and everlasting contempt?" I offer this with great hesitation.

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Quere, Does the account of the first resurrection given by St. John allow us to suppose that any of the wicked will at that time be raised for judgment?

4. In the remark of W. D. on Acts xxiv. 15, 21, he has been betrayed into a slight inaccuracy: δικαίων τε και αδίκων means, as our translators have it, "both of just and unjust," and not " of the just and also of the unjust." Such is the Greek idiom.

I trust, Mr. Editor, you will accept these remarks as offered, not in a spirit of controversy, but with a simple view to a

more full and clear explanation of Scripture; and I shall feel most happy to be corrected by your correspondent, wherever I have been either inaccurate or mistaken. With sincere wishes for the success of your interesting work, I am yours, &c. &c.


P.S. Your reviewer of Irving's Last Days has, I think, been inaccurate in condemning the translation of επ' εσχάτων των ἡμερων TOUTWY. EσxаTWV, by the Greek idiom, may certainly agree with μEрwv, and need not govern it. I do not see, however, that this destroys the force of the reasoning. I make this remark for the sake of truth, and not of the Eclectic Reviewer. On the contrary, I rejoice greatly that a work like yours has arisen, which may from time to time expose the injurious effrontery and falsehood of many reviewers of the present day, whose religion is all alive in profession; but, if we may judge of it by the almost total absence of humility, meekness, caution, and charitableness, cannot in reality be far from expiring. These anonymous monopolizers of orthodoxy do not scruple to lay their rude hand on many of our good and great men, who, though they may sometimes go a little lame from the fatigue of their mighty exertions, are as superior to them in deep and genuine piety as in sound and scriptural knowledge.


By the Rev. PH. HOMAN.

EVERY person who carefully examines the Divine records must perceive that the fortunes of the Jewish nation are intimately connected with a grand period of seven times, or 2520 years; and that at the close thereof their restoration may be expected. There is such a remarkable coincidence in the result of the following computations, that I am disposed to think that we are now within a few years of that most glorious event, so much to be desired by every Christian.

1. The captivity of Israel by Esarhaddon, in the reign of Manasseh-a captivity referred to in the vii th chap. of Isaiahtook place A. C. 677. If from this well-marked event we date the seven times, they will be found to terminate in A. D. 1843.

2. From the viii th chap. of Daniel we learn that the sanctuary is to be cleansed at the end of 2300 days. Now, what period can be so appropriately fixed on for the commencement of these 2300 days, as that so well defined in the next chapter, namely, the decree for restoring the civil and ecclesiastical polity of the

Jews, and which must be considered as typical of the future more glorious restoration, when the sanctuary is cleansed? According to the best commentators, this decree was made in the seventh year of Artaxerxes, A. C. 457: consequently, the 2300 days, reckoned from this, terminate in A. D. 1843.

3. There can be no doubt but that the restoration of Israel will take place in a year of Jubilee, that remarkable festival, so clearly typifying their restoration to their own land. According to the computations of many chronologers, the next year of Jubilee will occur in 1843 or 1844.

4. Is it fanciful to mention also the time specified in the ix th of Revelation? The continuance of the Ottoman power, so long the scourge of the Jews, is there limited to an hour, a day, a month, and a year-equal to 391 years; which, being dated from the capture of Constantinople in 1453, will end in A. D.



Mr. BORTHWICK's second Paper has been delayed by his illness: it will appear in Number III., as wil! also Mr. IRVING'S second Paper on the Apostasy. The sale of our first Number having exceeded our expectations, we have printed a larger edition of the second, and are therefore enabled to increase its bulk without adding to the price. Notwithstanding this, we are obliged to postpone many articles for want of room; but we beg to assure our correspondents, that we shall endeavour to insert their communications according to the combined ratio of their importance, and the order of time in which we have received them.

We have received several queries for insertion; but most of them would require much discussion: for it we have not at present room, and it would therefore be a species of mockery to insert the queries, and refuse the answers they require. Some of these we hope to decide satisfactorily, as relating to parts of that great system which it is our professed object to unfold. In the mean time, we must beg the patience of our friends; and assure them, that their letters will be preserved, and attended to at those times when the subjects of their inquiries come regularly before us. Our much-esteemed correspondent W. will find his questions respecting the New Covenant and Original Sin fully anticipated in a preceding paper. He will rejoice with us in knowing that our first Number has elicited many approving testimonials similar to his own. Our limits will not allow of our specifying them individually, but we request the writers to accept collectively of our cordial thanks. Their approbation has cheered our hearts and strengthened our hands and we would say to them, as we do to each other, "Be strong and of a good courage: the Lord is on our side."





FROM the beginning God has given to man revelations sufficient for keeping him in the right way, for guiding him into all truth; and cautions sufficient for warning him of all danger: but when, in the course of time, difficulties and dangers arise to which man has not been previously exposed, additional revelations and cautions are then given to warn him of, and prepare him for, the coming trial. On the other hand, it has ever been the unremitting endeavour of the grand adversary of mankind, and of all opposers of the truth, to explain away the revelation, that it may no longer guide us; and to take off the force of the warning, that it may no longer deter us. This was exemplified in our first parents: Gen. iii., " And the serpent said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die for God doth know, that in the day ye eat thereof, then your eyes shall be opened and ye shall be as gods, knowing good and evil." The word of God being thus misinterpreted by Satan, and its threatenings brought into discredit, Adam fell; and the process of his fall is an epitome of the several stages of declension in all his posterity, whether occurring in individuals, in congregations, or in kingdoms. God does not call man to account for what he has not possessed, but for the use of gifts and talents which he has received and all the Divine expostulations turn upon our not having diligently employed those means put within our reach, or upon our having regarded the suggestions of deceivers more than the word of God." Israel doth not know, my people do not consider" (Isa. i. 3): "O my people, they which lead thee, cause thee to err, and destroy the way of thy paths" (Isa. ii. 12). But when a people have incurred the guilt of rejecting

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this sufficient revelation, and neglecting this timely warning; when they" choose deceit and make lies their refuge," God does not give to such a people a fresh revelation, to be again set at nought. Sluggishness and servility like this would in the same manner paralyse any new revelation: therefore "pearls are not cast before swine," but they are given up to their own hearts' choice. "And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed" (Isa. vi. 9, 10). This most fearful abandonment to delusions of their own choosing, is God's reluctant and marvellous work, the sure and immediate precursor of his heavy judgments. "The word of the Lord was unto them precept upon precept, line upon line" (Isa. xxviii. 13). But "forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men: therefore behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (Isa, xxix. 13, 14). The awful consequences of this are set forth in Isa. lix. 9, 10, 15: "Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon-day as in the night we are in desolate places, as dead men..... Yea, truth faileth; and he that departeth from evil is accounted mad." (marg.) In this state of extremity, when flesh and heart are ready to fail, God himself interposes. "And the Lord saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him, and his righteousness it sustained him" (Isa. lix. 15, 16). Wherefore, although the house of Judah and the house of Israel are now lying under this blindness, "the veil is upon their heart, yet they shall be recovered from it by the interposition of Jehovah in his own good time.


Again, when Christ came, the Pharisees had encumbered the revelation of God with many traditions of men; thereby making void the law. In consequence of which the majority of the Jewish people were wholly in error; and even the disciples of our Lord had many false impressions, which were not removed till after his resurrection from the dead. No new revelation was given for correcting these their impressions: it was done by

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