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remark, (1) that Christ's answer in Paradise.” This, therefore, was to the thief is not fully given by to the thief the pledge that at L. C. For whereas he represents Christ's coming he would be “reJesus as saying to the thief membered," i e. received into the «« Thou shalt be with me in para- kingdom. The pledge was that dise; what Jesus in fact said they two should be together, THAT was, To-day shalt thou be with DAY, in PARADISE. me in paradise.” Intentional or Now this they either were ; or, unintentional the omission is sig- the promise was false. Their nificant. (2) That Jesus Christ bodies were not in Paradise that should be allowed to be the best day; Christ's body was in Joseph's judge whether or not it would be tomb, but Paradise is in the third proper to use the terms “ thou" heaven; (2 Cor. xii. 2–4.) and and “me” with a reference only their bodies were not together at to the Spirits of Himself and the all; Jesus was dead some time thief; and further that if, as L. C. before the thief, and his body was says, “ that which God breathed taken away. Their bodies being into the frame of dust was not separated, and not being in ParaAdam ; but that body after God dise, how then were they together had breathed into it became the in Paradise, if it was not that Adam ;" then it was not enough their spirits were together in that L. C. should have said “the Paradise on that day? Since their spirit alone is not the thouthe bodies certainly were not together man;" he should have said “the in Paradise, either their spirits spirit is not the man at all—the were, or, Christ's promises was body is the man : ” for granting false. And whatever Paradise what he says, the spirit is not may be conceived to be, it must, even a part of the man.

at least, be something, the being III. But what was the penitent in which, after death, would consinner's prayer? and what was stitute to the thief a real pledge Christ's reply ? (1) The prayer

that when Christ comes into His Lord remember me when kingdom he shall be “ rememthou comest into thy kingdom.” | bered,” or admitted. Now the mere (2) The answer was “Verily I fact of dying on the same day with say unto thee, To-day shalt thou Christ would not secure this ; the be with me in paradise.” (1) other thief and hundreds besides The petition is understood as a did the same ;-but was this to prayer to be admitted into the them an assurance of admission kingdom of Christ when He comes into His kingdom ? into His kingdom. (2) The an- If there was a state common to swer is understood as an assurance all the dead, their being in that to the suppliant that his prayer state together would constitute was granted. (1) Christ " will no such pledge, unless Christ's come into his kingdom ” at the entering into that state insured resurrection. (2) The promise was for all the dead an entrance into equivalent, therefore, to an assu- the kingdom when He comes : rance that the thief would receive but He himself assures us that the resurrection unto life eternal, when He comes the wicked shall and an entrance into the kingdom be banished from the kingdom. of our Lord- then. But

If there be a state of existence IV. How was this assurance between death and the resurgiven? It was given in the pledge, rection peculiar to those of the To-day shalt thou be with me dead, who shall finally be received


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into the kingdom, a state of con- been separate from their bodies, scious, and blessed, though still and together in Paradise ;-and as unperfected, being, and if this to what that implies, see under IV. state be called Paradise, then, the Equally explicit is Rev. v. 8, fact of the thief being in that state and sequel ; and also Rev. vi. O, immediately after death, would -11. (1) The persons are evicertainly be to him the very dently of the dead. This is easily highest pledge that Christ will seen from the entire scope of chap. remember him when He comes V.; while in chap. vi. 10, it is disinto His kingdom. Is not this tinctly stated that they are “the the most natural way of under- souls of them that were slain for standing the facts of the case ? the word of God," &c. (2) They

Besides, since Paradise denotes are in a state of intense cona place of enjoyment, why should sciousness; as is clear from the it have been used by Christ to entire transactions:-from their designate a state of total un- singing, v, 9, &c.; their crying, vi. consciousness ? See 2 Cor. xii. 10. (3) These transactions belong 1-4.

to a period in their existence

(after their death and) before the V. As to the statement, “where resurrection. In v. 10 they say, there is total unconsciousness, “and we shall reignon the earth"&c., I remark (1) such state of plainly indicating that their reign unconsciousness is not a revealed was not yet begun; and in vi. 10. fact; it is only a theoretical their cry is—"How long, O Lord, assumption. (2) As a theoretical dost thou not judge and avenge assumption it is open to debate our blood on them that dwell on on philosophical ground. (3) It the earth ? " “And it was said is open to direct denial on the to them (ver. 11) that they ground of Scripture; as being it- should rest yet for a [little] seaself the denial of what is in son until their fellow servants Scripture, both plainly implied also and their brethren that should and revealed, viz., a state of con- be killed as they were, should be scious existence between death fulfilled ;"_showing most clearly and the resurrection.

that the earth was still in its pro

bationary period; that the resurVI. L. C. says, “In the absence rection was not yet come, when of explicit testimony as to the these things were being enacted ; separate . . . existence. it and thus clearly and explicitly appears to me to be presumptuous bearing testimony to the conscious to assume it."

existence of the souls of dead men Note (1). Does it not appear

between their death and resurto him equally presumptuous to rection. assume a state of " total uncon- The passages mentioned by sciousness” unsupported by any L. C. prove that the kingdom" testimony at all ? (2) The “ab- is not to be received before the sence of explicit testimony” is resurrection; but they prove noitself altogether an assumption. thing in regard to Paradise, or Scarcely could anything be more the state between death and the explicit than the words of Christ, resurrection,-except Rev. v. 7; *T'o-day shalt thou be with me which clearly does not belong to in Paradise.” Their bodies, I re- the class of passages amongst peat, were not in Paradise; clearly, which he places it. It belongs to therefore, their spirits must have the class bearing that explicit

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testimony which he says is Note: If Christ's brief taste of "absent."

glory on the Mount of TransThe list is closed with a refer- figuration, His intercourse with ence to "every passage in which Moses and Elijalı, the appearance these subjects are referred to," as of an Angel in Gethsemane, proof that " wherever the future strengthened Him for the conflict blessedness affirmed of the believ of death, and made the burden ers is spoken of it is with refer easier to bear; likely enough the ence to a time subsequent to the taste Lazarus had got of Paradise resurrection.”

made these troubles comparatively This, I have shown, is not the light to bear for all the time he case, except in reference to the ulti had to endure them; and death mate blessedness. There is some was no longer a mystery to him. blessedness enjoyed by the de And it was not to Mary and parted saints before the resurrec Martha only that this transaction tion. His own remarks about was a kindness ; it was a kindMoses and Elijah also are in con ness to the WHOLE WORLD. And tradiction of it, (a theory should as well might it be called an un. be self-consistent) and the follow kindness to keep in this world of ing passages indicate sufficiently troubles, those who have tasted clear that between death and the the powers of the world to come resurrection, the spirits of the and the good gift of God. “Kind dead are in a state of conscious to the world" might L. C. exclaim existence :-Rev. v. and sequel ; “ to keep the salt so long in it ; Rev. vi. 9-11; 2 Cor. v. 1, 6, 8; kind to the world, but cruel to the Philip. i. 21; 23, 24; Heb. ix. 28; saints, to keep them so long in xii. 22, 23; Luke xvi. and sequel; troubles, when from these they Rom. viii. 38; Matt. xxii. 33. might be emancipated by being

plunged into the forgetfulness of VII. It is not made to appear | total unconsciousness." If we

total “The solemn transactions of suffer, we shall also reign with the judgment-day are virtually him." ignored '' by those who hold this Ayr. JAMES VIRTUE. doctrine. The saints of God “have,” and “know that they THE USE OF THE JUDGMENT DAY. have, eternal life," before this death. Does this ignore the trans- / REPLICANT. In answer to QUERactions of judgment ? The unbe IST, No. 4, p. 101. A reply to a lieving are “condemned already;" question sufficiently resembling does this ignore these transac this will be found on page 152 of tions ?

our last volume, to which we

therefore beg to refer our corres VIII. The silence of Lazarus, pondent. &c. is well accounted for by Paul, 2 Cor. xii. 4. It would appear

THE ACCUSERS OF THE WOMAN that “It is not lawful to utter"

TAKEN IN ADULTERY. the things heard there.

REPLICANT. In answer to QUER

IST, No. 5, p. 101. “He that is IX. As to its being remark without sin among you, let him ably unkind and cruel to bring cast the first stone at her.” Did back to this world of troubles, our Saviour here allude to sin in those who had entered into the general, or to its particular phase joys of their Lord :

then brought under notice ? No




qualifying word occurs in the Conscience was responsive to the narrative to supply an incontro- charge, saying to every one of vertible interpretation. All we them, “ thou art the man.Concan do, therefore, is to explain science made them cowards. They “sin" in the sense which best felt afraid that if they spoke agrees with the circumstances of again, Jesus Christ would fully the case. Whitby, Henry, Clarke, expose their wickedness to the and other Commentators, inter- people. Confounded and self-conpret it as meaning adultery. We demned they silently went away. think they are right :

P.J. W. (1) Because it is an historical fact, that adultery, at that time, was exceedingly prevalent among the Jews. Christ denounced them

REPLICANT. In answer to QUERas an “adulterous generation ;'

IST, No. 6, p. 101. The precise and Paul put this remonstrance meaning of the word επιούσιος, , before them, “ Thou that sayest translated daily in our version, is a man should not commit adul- a vexed question with intertery, dost thou commit adultery ?” preters. Origen says that the Hence, it is quite reasonable to word is not used by any of the believe that the hypocrites, who

Greeks, neither by their wise men, sought occasion against Jesus nor in ordinary discourse, but Christ by a pretence of zeal for seems to have been formed by the social morality, were themselves Evangelists. As there is no usage adulterers.

for guidance, we are thrown on (2) Because such skilful casuists

etymology, and this is uncertain.

Three derivations are admissible; as the Scribes and Pharisees would have turned aside the arrow

one, which would make the word shot at their conscience, had it

coming, that is, to-morrow's, bread been sin in general, and not a

for to-morrow, daily bread ; the specific sin. They would have

second, substantial, bread sufficonclusively reasoned, that if

cient for sustaining existence; every one had committed any

and the third, super-substantial, kind of sin must be precluded

bread of a higher nature ;—which from punishing an adultress, jus-,

ritualists, of course, refer to the

Eucharist, others to the Word of tice would never be administered : - for all are sinners.

God, or His will; according to the

words of Christ, “My meat is to (3) Because it was requisite to do the will of Him that sent me.” make the accusers of the woman The first of these prevails among feel that Jesus Christ was omni- the Fathers, the second, which cient, and knew what was in by moral interpretation, is capathem. Nothing else would have ble of the advantages of the third, covered them with shame, and is adopted by Origen and Theocompelled them to depart. Allu- phyclact. On the whole, we incline sion to sin in general would not with Grotius, to prefer the first ; have done this; for common since, according to Jerome, the sagacity, without supernatural reading of the Hebrew Gospel of insight, could have made such a Matthew was machar, to-morrow, reference. But the charge of while the ancient Vulgate read adultery startled them to a con- quotidianum, daily; and since also viction that they were in the pre- the petition is thus quite as much sence of the Heart Searcher. in harmony as

on the second

hypothesis with the precept of apostle ascribes to husbands in verse 34th.

Eph. v. 23, 24?-and, What is the

analogy between it and the Head. THE SECOND DAY OF CREATION. ship of the Lord Jesus over His

Church? REPLICANT. In answer to Quer

F.R. Y. 187, No. 7, p. 101. There is cer tainly nothing in the Hebrew, as

10.—“By grace are ye saved it now stands, which does not ap- through faith ; and not that of pear in the translation. But, as

yourselves; it is the gift of God." the missing clause referred to by Eph. ii. 8. Biblicus appears in the Sep- This verse is often quoted as a tuagint, it may have dropped out.

proof that faith is the gift of God. This, however, is a small matter. If faith is the gift of God, Where The Creator's complacency with is man's free agency? Does not all His works is declared in the

our believing on God depend upon 31st verse.

ourselves? Is it not simply the

exercise of the power or faculty (J. M. L. will see that the above has

which our Maker has given us ? answered his question -Ed)


11.- Is the account of John Queries to be answered in our next

leaning upon our Saviour's breast

at supper to be taken literally, or Number.

is not rather the Jewish mode of 8.-The word " while" com

expressing the place of honor or

head of the table next to Christ? mences the 18th ver. of 2 Cor.

H. C. iv. ch. What is the precise force of that word? Does it mean, con

12.-How can we explain the necting it with the preceding difficulty that sin must have exverse, as long as ? "

isted in heaven before the CreaF. R. Y. tion of this world, since Satan

and his angels rebelled, and were 9.-What are the nature and cast out? extent of that headship which the

H. C.

The Pulpit and its Three Handmaids.




It is for such reasons then, that NATURAL PHILOSOPHY is becoming daily more and more a part of common education. In our cities now, and even in an ordinary dwelling-house, men are surrounded by prodigies of mechani

cal art, and cannot submit to use these, as regardless of how they are produced, as a horse is regardless of how the corn falls into his manger. A general diffusion of knowledge, owing greatly to the increased commercial intercourse of nations, and therefore to the improvements in the Physical departments of astronomy, naviga

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