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him rolling the planets in their orbits, controuling the furious elements, and stretching all irresistible sceptre over all things created. I see the globe suspended, and trembling in his presence; and the kingdoms of this world, absorbed in his empire, rising to distinction, or falling into irrecoverable desolation, according to the counsel of his will. My heart is not at ease. I am instructed but not tranquillized. The infinity of God overwhelms me: his majesty humbles me: his inflexible justice and purity fill me with dismay : his power makes me afraid. It is this volume which sirst brings me acquainted with him as God, and afterwards as a friend: which represents him at once the Creator and the Redeemer of the human race; and while his attributes command my admiration, his mercy forbids my terror.
THE MOSAIC Account of the cheation
remains to be briefly examined. He conducts us at once to this great Architect: “In the “beginning God created the heavens and the “earth.” He represents the earth, after it's creation, as a dark fluid, and an unformed chaos, or mass of matter, which in six days God reduced to order, and disposed in it's present form. “And the earth was without form, “ and void, and darkness was upon the face “ of the deep. And the spirit of God moved “upon the face of the waters.” A modern critic” has translated this passage, “a vehement “ wind oversweeping the surface of the waters.” He founds his criticism upon the circumstance that the Hebrew language calls “ thunder the “voice of God; a great wind, his breath; the “ clouds his habitation, his chariot; the light“nings and the winds his ministers and messen“gers, &c.” and the possibility of rendering the words Enos non either the spirit of God, or the wind of God, which he translates, a mighty wind. He produces various quotations from the scriptures, in which mn must be rendered wind, and accumulates much criticism to prove that this is the primary sense of the original word, and of the terms usually employed in translating it. An equal number of passages might easily be extracted from the sacred writers, in which no would bear no other translation than spirit. Neither is it quite clear that no signifies spirit only in a secondary and metaphorical sense: since by their arrangement of explanatory terms, lexicographers seem divided upon the subject". Respecting Enos there can be but one opinion; and while our translators have preserved the literal rendering of the words, the translation proposed is confessedly justified only on it's resemblance to some Hebrew phrases, the correspondence of which may or may not be admitted. This premised, I object further to the rendering “a vehement wind,” because a very beautiful idea suggested by the literal reading of the words is lost in that, adopted by this critic: an idea which is so well expressed by our inimitable poett, who was himself wellversed in the original language of the sacred scriptures; and who in his beautiful address to the Holy Spirit, says, “Thou from the first
“Wast present, and with mighty wings outspread,
“ Dove-like, satst brooding on the vast abyss,
“And madst it pregnant.” But it was impossible to maintain the simple translation, without admitting a doctrine, which this critic could not reconcile with the religious principles which he had adopted, the personality of the Holy Spirit"; and he therefore substituted one which did not clash with his sentiments: and on the same principle I prefer the common reading of our Bibles, because it accords with a system which appears to me both rational and scriptural, and which does include the personality of this Divine Agent; and because the words are by our translators literally rendered.
* Parkhurst gives, as it's primary sense, air in motion; which corresponds with Dr. Geddes' opinion: yet in his translation of Gen. I. 2, Parkhurst renders the words “the spirit of the Aleim " Stockius gives, as the primary sense, spiritus, then ventus, &c. How little can be inferred from verbal criticism! a f Milton.
The first thing which appeared was light; the separation of which from darkness, was the work of the first day. “And God said, Let “ there be light; and there was light.” A more simple and more literal translation is, “Be “light; and light was.” This very passage, in it's connection, has been marked by the elegant Longinus, as a specimen of the true sublimes. Nor did it escape the observation of the psalmist, who has well expressed it—“He spake, “ and it was done: he commanded, and it stood ** fast.”
* Dr. Geddes has said, “those who have found in this passage “the person of the Holy Ghost, have been very little versed in the “language of the East; and paid very little attention to the con“struction of the text.” So easy is it to deal in bold and unqualified assertions, and call them critical remarks. Surely he forgot that Milton was an Hebrew scholar of no common standard.
# See note 5, at the end of this Lecture.
On the second day. God made an eapansians for so the Hebrew word op” which our translators have rendered “firmament,” implies. It is derived from a root which signifies “out“stretching,” and corresponds with that beautiful passage in Isaiah xl. 22. “It is he that “stretcheth out the heavens as a curtain, and “spreadeth them out as a tent to dwell in.” It is the atmosphere which surrounds our globe, and which possesses density sufficient to sustain the waters above it. It's design, said Moses, is, “to divide the waters that are above this “firmament"—or atmosphere, “from the wa“ters that are under this expansion.” This atmosphere is perpetually drawing up particles of water, till they accumulate, and become too heavy for the air to sustain them, and fall in showers of rain.
On the third day, the earth was drained, and the waters which before triumphed over it's surface, were gathered into one grand receptacle. The land appeared, dry and fit for vegetation— received the name “Earth"—and produced, at the divine command, herbs, plants, trees, and all the endless varieties of the vegetable world, bearing their several seeds and fruits, according to their different kinds. The congregated waters he called “seas;” and drawing boundaries around them, he said, “Hitherto shall ye come,