explaining the reading remarks that "da, here, are those things which are due to the body; as justice is said to render to every one his own, because it is often rò águógov, or suitable. That every one may receive the reward or punishment which is due to his body." Such is his view of it, though he explains corpus to mean person, or the man himself; a criticism that will not harmonize very well with the foregoing remarks of Professor Bush. But in a professed examination of this text by a critic who announces conclusions so utterly at variance with this reading, important as it is, and who was therefore bound to give it a most serious consideration, we find that he has taken not the least notice of it. Is this the way to illustrate the proposition that "the knowledge of revelation is progressive?" 3. But says Professor Bush, "The idea that the present body must necessarily share in the punishment of the sins which it was instrumental in committing, is one that receives no countenance from the decisions of a sound reason." This assertion needs proof, and our author has offered none. And from the specimens of his argumentation which we have already had, we must be excused for expressing a doubt as to his qualifications for being an umpire as to what "sound reason" does or does not teach.* Baxter, speaking on the same subject, remarks, that "It is congruous to the wisdom and governing justice of God, that the same body which was partaker with the soul in sin and duty, should be partaker with it in suffering or felicity." Works, vol. 21, p. 331. Howe advances the same sentiment. Works, p. 223. The same sentiment is asserted by Hilary, the deacon. "Every one of us," says he, "shall receive at judgment the deeds of our body, but we shall not be adjudged to good or evil without the body." Methodius (apud Ecumenius in loco) also expressly asserts that the soul shall not receive its deserts as a separate spirit, but through the body. "Ovde yag yvμvý ž γὰς γυμνὴ

"As we have advanced in the careful and candid examination of the book, (the Anastasis of Professor Bush,) our conviction has been greatly increased, not so much of the grievousness of the specific errors of the work, as of the intellectual peculiarity, may we say infirmity, apparent on its pages. Of our men of extensive and varied learning, our eloquent writers, and our devoted and successful scholars, he is certainly among those who hold the fewer qualifications for appreciating and presenting 'the inevitable deductions of reason.'” Biblical Repertory and Princeton Review, for January 1845, p. 179.

Theodoret,

ψυχή, αλλὰ διὰ τοῦ σώματος κομίζεται ταύτα.” Theophylact, and Chrysostom assert precisely the same doctrine. But it is needless to refer to instances, for such is the general sentiment of the Christian church: and we are willing that the reader should decide whether the foregoing writers, at least had not some claims to the knowledge of what sound reason teaches, or whether Professor Bush has wholly monopolized that precious commodity.

4. The singular assertions in the foregoing quotation from our author, to the effect that sin may be properly" punished in the spiritual body," &c., harmonize charmingly with that leading feature of his theory, that the wicked never enter the resurrection-state, or are raised from the dead. The spiritual body, says he, belongs only to the righteous, for the wicked never rise: and yet, when pressed with a text that contradicts this, he can freely present the wicked with a resurrection or spiritual body, in order that they may be punished in it, for the sins they committed in the material body. Such is the way in which he perpetually contradicts himself.

V. The next passage is one of great importance in this discussion, and we shall present both the original and translation. We quote the text of Griesbach.

GR.

1 THESS. iv. 13-17.

Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἔλπιδα.

Εἰ γὰς πιστεύομεν, ὅτι Ἰησ σους ἀπέθανε καὶ ἀνέστη, οὕτω καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ.

Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λογῷ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρου σίαν τοῦ κυρίου, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας.

ENG. VERS.

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

Ότι αὐτὸς ὁ κύριος ἐν κελεύσο ματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι θεοῦ καταβήσεται ἀπ ̓ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον

Επειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγήσομεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εὲς ἀέρα ̇ καὶ οὕτω πάντοτε σὺν κυρίῳ ἐσόμεθα.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first:

Then we which are alive and remain shall be caught up together with thern in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

The course which the Professor takes with this passage may be described in a single sentence. He first presents his own exposition; then candidly confesses that it is not so good as the common one; and then finally, to get rid of the testimony which the passage bears against his theory, brings in his exploded principle of accommodation, and unhesitatingly charges the apostle with being mistaken. As the passage is a deeply important one in this connexion, we shall follow him throughout his exposition of it, though first, we shall present a brief critical view of its import.

"We wish you not to be ignorant, says the apostle, of the condition of those who are asleep, (i. e. of believers who have died;) and you will then know that there is no reason why you should sorrow respecting them, as unbelievers or Pagans do, who have no hope that their friends who die will ever rise again from the dead." That this is the idea of Paul is clear from the fact that the Pagan world did believe, in the immortality of the soul. As an illustration of this the reader may refer to the quotation from Cicero, a page or two back. The Christian knowing that the separate state of the soul is an imperfect state, would sorrow indeed, if there was no hope of a reunion of the soul with the body. Hence as a ground of consolation against any such apprehensions, which the speculations of disguised Sadducees might have engendered, the apostle continues: "For if we believe that Jesus our Head died and rose again, why, this admitted fact should teach us that in like manner they who sleep in Jesus (i. e. his members who have died,) shail God raise with him the Head, because the Head cannot be perfect without the members." That ay, here,

means bring from the grave, and not merely from heaven, as it is constantly explained, is clear to my own mind; for the word means to lead forth, or out of, as to its primary sense, and metaphorically, to incite or quicken. Thus in Rom. viii. 14, "As many as are quickened by the Spirit of God," &c. See also Gal. v. 18, and 2 Tim. iii. 6, "Excited by divers lusts." So also the LXX. "A fools lips awaken or quicken him to wickedness." Prov. xviii. 6. Thus also those who are asleep when Jesus comes, God shall lead forth (i. e. their souls from heaven and their bodies from the grave,) with him, as Jesus himself arose from the state of the dead. "And those who are alive and remain until period of the Lord's coming," says Paul, “shall not anticipate those who are then dead," i. e. they shall neither be changed, nor rapt into the clouds before them. This he asserts by the special command of the Lord. He then continues, with a description of the advent, and a more particular description of the scenes to which he had just referred. "The Lord shall descend from heaven with a shout, and the voice of the archangel and the trump of God;* and first the dead in Christ shall arise; and then we who are alive and have remained until that time shall be caught up along with them (and of course, therefore, as I have just said, we shall not anticipate them,) to meet the Lord." The rendering of the phrase οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται newtor, by "the dead in Christ shall rise first," is plainly πρῶτον, inaccurate: for this phrase is not contrasted with the rest of the dead (as this rendering would imply,) but simply with the clause usis oi Suvres, we who are alive. There is no reference whatever to the resurrection of others at this time: and there is no other antithesis than that expressed above; first the dead in Christ shall arise; then, (that is, the next event that will take place, лsira,) they who are alive shall be caught up along with the raised saints, and there being changed, they shall ever be with the Lord. Such is a plain

*This is a hebraeism for the great trumpet. See Matt. xxiv. 31. So also Job i. 16, "the fire of God," means a great fire, See also Gen. x. 9; Jonah iii. 3; Luke i. 6; Acts vii. 20; 1 Sam. xx. 12; Gen. xxx. 8; Ps. lxviii. 16, and xxxvi. 7, and 1xxx. 11; Is. xxviii. 2, &c. The Hebrews, Greeks, &c. convoked their assemblies by sound of trumpet, and hence when God convokes men he is, in an appropriate figure of speech, said to do it with a trumpet. See Ps. xlvii. 5; Is. xxvii. 13; Jer. iv. 5, and vi. 1; Hos. v. 8; Joel ii. 1, &c.

and brief exposition of the leading thoughts in this magnificent passage, and we shall now hear what our friend the Professor has to offer in view of it.

After observing that "the general scope of this passage is obviously to minister consolation to those addressed, under the grief arising from the death of Christian friends," our author proceeds to reiterate the declaration that Paul and the other apostles, with the mass of Christians, anticipated the coming of Christ here referred to, "in the lifetime of that generation." We have already refuted this assertion; and if the reader would see it fully disposed of, and the real tendency of such a view exposed in a masterly manner, let him refer to Part I. Chapter II. of the " Miscellaneous Observations" of President Edwards, Works, Vol. VII. pp. 221-227. He next repeats the assertion, that by the phrase "for this we say to you by the word of the Lord," Paul merely means to repeat what Christ had declared in Matt. xxiv. 30, 31; a sentiment as destitute of propriety as it is of proof; and only uttered to shield his theory from the direct testimony afforded by this passage against it. For even if a direct and present revelation to Paul of the truth here announced is not to be supposed (which is far from being the fact), there is no more reason to say that he repeats what Christ says in Matt. xxiv., than to suppose that he meant to say as Piscator remarks, "I announce this from the word which I heard from Christ himself, when I was rapt into the third heaven." 2 Cor. xii. 2. 4. Osiander (Dr. Lucas) paraphrases the passage, "This we say to you by the word of the Lord, i. e. we do not recite our own opinions in this matter, but the word of God, which you ought to believe:" and it surely is preposterous to assert that Matt. xxiv. 30, 31, contains what is here asserted by Paul in 1 Thess. iv. 13-17. Grotius expresses the precise idea of the words, "This we say by the command of Christ, ex mandato Christi:" with which Beza (in loco) agrees, “ In nomine Domini, et quasi eo ipso loquente."

Our author next remarks that "in the general interpretation of the passage a serious embarrassment arises from the difficulty of determining the precise import of aže, will bring." But we have exhibited the import of this term already; and if, in addition to the instances already presented, the Professor will turn to Acts xiii. 23, he will find the word translated "raised." See also the LXX. in Zech. iii. 8. Many other instances of like usage can be specified: but if