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the clause in the Creed, in a different sense. But leaving human authority, let us look at the divine..
1. The doctrine of parallelism would lead us to look for the same sense in the first, as in the second member of the verse. There is not much doubt respecting the second, “Neither wilt thou suffer thine Holy One to see corruption. This should explain and give the sense of the former part.
2. The word Nephesh,* or soul, often means one's life, self, and even body, (Num. vi. 6: Lev. xxi. 11..) and, by no means invariably the immortal part.
3. The word Sheol in Hebrew, and Hell in English, like Hades in Greek, is used to denote the grave—the state of the dead-the unseen state, without reference to the happiness or misery of those who are therein: (e. g. Gen, xlii..38.) “He will bring down my gray hairs with sorrow to the grave.” Heb. Sheol.
4. It would conflict with Christ's own words in Luke xxiii. 43.
5. In Acts ii. 27, what is affirmed of David is denied of Christ; this verse is true of the former, but not of the latter. David's soul was left in Sheol, Christ's was not. But David was a good man and is in heaven, and therefore this verse cannot mean the place of torment.
6. It was not necessary that the soul of the Saviour should go to hell, in order to the perfecting of that atonement which he declared to be “ finished” without it.
7. The scope of the context and text, is against such an application. The psalmist declares his hope in the resurrection,
My flesh shall rest in hope, for thou wilt not abandon me to the grave, nor suffer thy Holy One to see destruction," i. es I shall rise again.
8. The general consent of commentators favors this view.
9. The Hebrew will bear the translation - Thou wilt not give up my soul to Sheol, nor suffer, &c." So that even if Sheol meant the place of punishment, a literal version would not require us to believe that the Saviour entered therein, but almost affirms that it did not.
* See our volume for 1847, page 262.
Matthew xvi. 28. This verse must be viewed in connection with Luke ix. 27, « Till they see the kingdom of God;" and Mark ix. 1, “Till they have seen the kingdom of God come with power.” The phrase, “ kingdom of God,” uniformly denotes the dispensation of the gospel ; and when we are taught that it will come with power, we are to understand that shall be promulgated, set up, and prevail over opposition. In Matt. xvi. 28, this triumph is regarded as proving the presence of Christ : in His kingdom we see Him : in its establishment and extension we see His coming. He comes when His kingdom comes. In this sense many saw him come, not into, but in His kingdom; for the gospel prevailed to a wide extent, spread over the known world, and claimed converts of every description of rank, character, religion and circumstance, as appears from Scripture and other authorities. The verse cannot be true of His second coming without sin unto salvation. They were to see, and they saw Him, in His representative, the church; they saw Him come in the coming of His kingdom.
Luke xxi. 24. Passing over many explanations which have been proposed, the following seems to be most reasonable, and best supported by Scripture. Every work has its time; so every man and nation. The Jews had their time, the Gentiles have theirs. When the period has elapsed, during which they are to keep Jerusalem in subjection, they will lose their pre-eminence. We know not when this will be, nor what will become of the city afterwards : nor what position these nations shall occupy. When the time, uncertain with us, but definite with God, is past, the punishment of Jerusalem shall cease, i. e. until God's purpose is accomplished, she shall be chastised, the Gentiles being merely the ministers of justice. The rebel city shall have as much humiliation as God designs, but not more.-Comp. Dan. xii. 7: Rom. xi. 25: Rev. xi. 2.
I remain, Sir,
Very truly yours, Mortan in Marsh.
B. H. C.
THE NATIONS' PRAYER.
(May 1st, 1851.)
Wherewith the Flood had graved it,
To mock the God that saved it!
Whose proud front dared aspire
Still kept serenely higher, *
To many separated;
A different sound dictated.
Of sense and language shattered,
Their purposes were scattered.
Were all those farewells spoken,
The sole on earth unbroken!
And close-linked spirits fluttered,
The jarring speech was uttered;
Sweeter by contrast blending,
From earth's one race ascending!
• Genesis xi. 4. The old-fashioned notion respecting the Tower of Babel, that it was intended literally to reach to heaven, is amply 'refuted by the fact of its having been situate in a low, level plain. Had surpassing height been the builders' object, higher ground would have been chosen. That the expression is figurative appears evident also from Deut. i. 28.
The streams that from one fountain came
Were severed, thence emerging, And from each other turned aside,
Went on through earth diverging; The blood which might not mix again,
Flowed down through parted races, Inscribing varied characters
Upon the alien faces. 'Twas only where the trump was blown,
And war's red beacon lighted,
It might be re-united.
To look with kindred glances,
The measure of their lances !
O’er all the wide earth straying,
The nations met-for praying !t
Which let the noontide splendour
Its smile of welcome tender ;
The nations Babel parted,
Had fashioned them like-liearted!I
And with a breathless awe and joy,
The world's great spirit fluttered, As from the varying lineaments
The single voice was uttered!
To hear what earth was saying,
Of many nations praying!
† Psalm xxxiii. 15.
† See our June number, page 249.
Oh Sovereign! when a heavenly crown
To that of earth succeeding
The Nation's heart is bleeding;
Each solemn church-roof under,
At that sad blank to wonder,
Sublimed, the joyous story
Thy bright reign's crowning glory,
Shall o'er thee then be saying
The nations met for praying!"
THE WINE OF EDEN.
Drops of crystal water,
Water's friend is glee;
Are wine enough for me.
* We copy this spirited and pleasing song, from "The Band of Hope Review'a chcap serial, that boasts the reccommendation of Lord Ashley and other leading