self speaks, and reasons with Job. By this divine address Job is convinced, humbled and brought to repent in dust and ashes. - Now the scene begins to change. Recovered to a proper temper, God now expresses his approbation of Job, and his difpleasure with his friends; directs them to apply to Job to intercede for them, and promises to accept him. While Job is executing the honorable office of an intercessor for his friends, the Lord turns his captivity. Now the scene is completely reversed, and Job comes from this furnace like gold purified and refined; his former honors and comforts are doubled, and he enjoys them for the extended term of an hundred and forty years, when he gives up the ghoft in a good old age, full of days, riches and honor. Such fubjects, the unsearchable ways of God in his works, and the fublimity of the style, observing also that the speakers fometimes digress, that by amplifying, they may exhibit the fubject to greater advantage, why is not the book of Job as intelligible and inftructive as any other part of the inspired writings? How emphatically does it impress on our minds the observation of the apostle already referred to; Ye have heard of the patience of Job, and have feen the end of the Lord, that the Lord is very pitiful and of tender mercy. QUESTION. Is the first refurrection mentioned Rev. xx. 5, 6. to be taken in a literal or figurative fenfe ? F OR the following reasons I am induced to believe, that the refurrection in question is to be understood in a figurative fenfe. is the admirable structure of this wonderful book. It begins with a relation of events which affect all the tender and sympathetic feelings of our hearts; as it proceeds it interests and engages us by the gravity and importance of its subjects, till we are anxious for the issue, and then by an unexpected change diffipates the gloom which it spread over our minds, and concludes with ushering in a scene | train of emblems is a proper char 1. This sense best comports with the general strain of the book of the Revelation, and with this chapter in particular. This book is a continued allegory from beginning to end, with very few exceptions. There is no book in all the bible so replete with figurative representations as this. A acteristic of it: so that the general rule, that a literal interpreta which fills us with joy and rapture. As hath been observed, it is a folemn climax, which begins very ❘tion of any passage of fcripture is tenderly and feelingly, as it pro- preferable to a figurative one, is ceeds becomes more grave and not applicable here; for it would folemn, till it affumes an inexpref- be a departure from the usual fible majesty and grandeur, and tenor of these writings. So that then by a fudden reverse and con- on the first enquiry into the sense traft banishes our anxiety and of any particular paffage in this grief, and fills us with pleasure book, the presumption is, that it and delight. If this be the orig is to be understood in a figurative inal plan of the book or poem; if we sense; and this sense ought to be perufe it according to its native admitted, unless there are special form, confidering the depth of its reasons to the contrary. The Revelation is divided into a variety of diftinct periods, in each of which a number of interesting | events are described. This 20th chapter contains one of those periods. The events in the preceding periods are exhibited by striking images; fuch as a book with seven seals, the founding of seven trumpets, the pouring out of seven vials. Included within these general divifions are a great variety of particulars, all represented by apt figures; the whole of which together conftitute a prediction of future events, reaching to the day of judgment. This very chapter, which speaks of the first refurrection abounds with these figures. Thus the angel coming down from heaven, having the key of the bottomless pit and a chain in his hand, and his laying hold of the dragon, and binding him, and setting a feal upon him, are to be understood not literally but figuratively. From this view of the matter, unless there be fome extenfive reafon for interpreting the first refurrection in a literal fense, the figurative sense is the most natural, as it best comports with the general strain of these writings. But this priority of refurrection cannot admit of aspace of athousand years, between that and the following refurrection: but the evident mean ing is, that at the general refurrection, the former faints who had died before that period, shall rife from their graves, and then those who shall be living on the earth, shall join with them in afcending to meet the Lord in the air. This therefore cannot be parallel to the one in question, nor afford any additional proof, that the latter is to be understood literally-which may appear more evident, 3. From a confideration, that in other places in the fcriptures, the term refurrection is sometimes to be taken in a figurative or spiritual sense. Eph. ii. 5, 6. "Even when we were dead in trespasses and fins, hath quickened us together with Christ, and hath raised us up together, and hath made us fit together in heavenly places in Chrift Jefus." Similar to which is Col. iii. 1. " If ye then be risen with Christ, seek those things which are above," &c. A spiritual and mystical refurrection is defigned to be reprefented, by the vision which Ezekiel had of the valley of dry bones, raised and brought to life, chap. xxxvii. Agreeably to the analos gy of fcripture therefore, the refurrection in Rev. xx. may be construed in a figurative sense. A universal revival of religion, confequent upon an antecedent spiritual death, may be compared to the refurrection of the ancient martyrs, and celebrated faints. And 2. There is nothing in any other part of the scriptures, which speaks of a first refurrection, before the general one, in a literal sense. The one in question, if that is to be so taken, is a folitary instance. It stands alone in the bible, to teach a doctrine which is taught no where else. This is fufficient to make us doubt whether the literal sense be the true meaning, especially if it will eafily bear a different one. Any important doctrineis commonly support4. Corresponding with the idea ed by more than a fingle text. of a first refurrection, "this living True, it is elfewhere faid, that "the of the rest of the dead", will dead in Christ shall rise first." But | aptly harmonize. The first refurrection being mentioned, a second is implied. Who are " the rest of the dead", who lived not till the thousand years were finished"? The subjects of these are manifestly put in contrast with those of the first refurrection; and there are a thousand years distance between these several refurrections. It is urged, I think, by the advocates of the literal first refurrection, that if the said refurrection be figurative, the second must be so also. This I am ready to allow, and suppose, that by "the rest of the dead, who lived not ❘ last is literal because the scriptures of in this chapter, First, Those who had been beheaded for the wit ness of Jesus, who rife at the beginning of the millennium. Secondly, Those of the rest of the dead, who shall rife at the close of the millennium. Thirdly, Those who shall rise at the end of the world. The two first of these are figu rative; the last is the general ref urrection, when Christ shall come to judgment. That the two first are figurative, is apparent from the reasons already given, and which may still be given. The till the thousand years were finished", means, that at the close of the term, the perfecuting enemies of the church, of whom we have an account, that they were slain, at the end of the preceding chapter, shall revive or come to life again; i. e. their spirit shall revive in their successors, as the fouls of the martyrs revived in their successors: so that both the first and fecond refurrections are figurative, and perfectly correspond one with the other. That by "the rest of the dead" are meant, those nations in the four quarters of the earth, Gog and Magog, whom Satan is permitted to deceive, is very probable. These shall, as it were, rife again after they had been once slain, and act their old part over again. It is not to be supposed that there will be nations in the world at this time under the lite. ral name of Gog and Magog, but such as resemble them in their spirit and conduct. The rest of the dead reviving at the end of the thousand years, is to be taken in a figurative sense; which adds weight to the argument, that the first refurrection is also to be taken in a figurative sense. There are three refurrections taken notice VOL. IV. No. 2. abundantly speak of fuch a refur rection at the end of the world, exactly answering to the account here given. 5. According to scripture there is not to be a proper literal refur rection till the day of judgments See 1 Cor. xv. 23, 24. compared with verses 51, 52. " But every man in his own order; Christ the first fruits, afterwards they that are Christ's at his coming. Then cometh the end, when he shalk have delivered up the kingdom to God, even the Father, when he shall have put down all rule and all authority and power-Behold I shew you a mystery, we shall not all fleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the laft trump, (for the trumpet shall found) and the dead shall be raifed, incorruptible, and we shall be changed." If we look through this chapter it will appear, that the apostle has his eye principally to the refurrection of the faints, and it will not take place till Christ shall deliver up the kingdom to the Father, and shall put down all rule, &c. which is incon sistent with his reigning with them a thousand years on earth. From these words too, it appears, that H the refurrection shall be when the trump shall found at the end of the world. That is the time when, according to the apostle, the faints are to be raised, and not a thousand years before. If the faints were to be raised at the beginning of the millennium, they would not have to be raised at the final judgment, for they would be already raised, and would have nothing to do but to ascend and meet the Lord in the air, as all those who shall be then living on the earth shall do. And very different is the idea of a refurrection, which shall take place at the end of the world, in a moment, and in the twinkling of an eye, from one which had taken place a thoufand years before. Parallel to the forecited text in Corinth. is 1 Theff. iv. 16, 17. "For the Lord himself shall defcend 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 shall be caught up together with them in the clouds, to meet the Lord in the air." Here again the refurrection synchronizes with the end of the world, when the Lord shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God. Before this all the faints who had lived on the earth were faid to be asleep, i. e. in the state of the dead, and were then to be raised out of this sleep, that they might join those who were living on the earth; that they might all in one company be caught up to meet the Lord in the air. This seems not to be compatible with the supe position that they were already raised, and had been so for a thoufand years. To be asleep, and at the fame time to live and reign with Chrift, is a palpable inconfiftence. 6. If we are capable of judg. ing any thing concerning the confequences of this matter, it appears, that a spiritual and figu. rative resurrection is more defira. ble, and will be more for the common benefit of the church, than a proper refurrection of ancient faints, to live again for a term in this world. As for the departed faints, they are already unspeakably happy in heaven. There is no reason to think they would be happier, were they to be brought again into this world, and have another term of limited existence here; especially if they are to be assailed, towards the close of this period, by numerous enemies. This refurrection therefore would be of no special benefit to them. But if there might be a spiritual refurrection, and thousands and millions of new converts added to the church, and if religion should be universally prevalent over the whole earth, agreeable to many ancient prophecies, in this way the Redeemer would fee and reap the good fruits of his travail and fufferings. Antecedently to this millennial state, Satan is unbound, and seems to have made a prey of the most of mankind, whilft Christ's flock was but a little flock. If it is always to be so, as long as mankind are to be propagated on earth, who in the issue will get the advantage, Christ or Belial? who will have the greatest number in their respective kingdoms? Will not Satan triumph after all ? Will not these evil consequences ensue on supposition the millen-" nial refurrection is to be under. stood in a literal sense ? But which will be avoided if it be taken in a figurative fenfe. Finally, we conceive we have no more reason to expect a literal | my remarks on this subject; but refurrection of the faints at the commencement of the millennium, than the Jews had to expect the real coming of Elijah in his own person, before the appearance of the Meffiah. The coming of John the Baptift, in the power and spirit of Elias, answers the prediction concerning that event: but not more fo than a figurative refurrection answers to the account of the martyrs living and reigning with Christ in the millennium. HEMERA. A Letter from Shaphan to his Sister. Belfast, April 30, 1802. DEAR SISTER, HEN I heard of the W death of your pious and faithful paftor, I heartily sympathised with your good people in their affliction. They sustained a great if not an irreparable loss. A plain and faithful preacher of the gospel is a blessing highly to be prized. I felt an anxious concern for you, as a fociety, left you should be as theep without a shepherd, divided, scattered and loft. But I was happy in lately receiving intel ligence that you had refettled the gospel ministry among you, and are now in the full and peaceable enjoyment of Christian ordinances. I have, however, been fince acquainted with a particular circumftance, which has excited many painful sensations, and, in my view, obfcured the profpect of your profiting under the ministrations of your present teacher. I learn that you and several other young ladies and gentlemen together with your minister spent the evening following the day of Ordination in a dance. I expect to meet your disapprobation in in my apprehension it is a thing of fo ferious a nature that I can. not forbear observing upon it. I wish you to answer the following question to your own conscience; Is there any thing in the fettlement of a Minister of the gospel over a people that affords them occafion for vain mirth? Seriouf. ly confider and thoroughly examine this subject before you reply, and I am perfuaded your answer will express my own opinion. At any time, and particularly at the close of his ordination solemnities, was the ball room your minister's proper place? He had just been inducted into the sacred work of preaching the gospel of Christ. The paftoral care of the Church and the religious inftruction of the people he had just taken upon his hands. Hundreds of immortal fouls had just been committed to his charge, a charge most folemn and important. All his comfort, support, fidelity and fuccess in the work must be derived from God; for "who is fufficient for these things." This people who, as to their spiritual concerns, are entrusted with him, he is one day to meet at the bar of our common Judge. And if any perish through his neglect or bad example, their blood will be required at his hand. This being his situation, would it not have been suitable, was it not his indifpensible duty, to have retired to his clofet for serious reflections upon the folemn transactions of the day, for self examination and secret prayer? Inftead of meeting numbers of his people at the unhallowed place where thoughtless mortals sport upon the brink of destruction, and where the folemnities of the past, day would be |