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    from the pen of Mr . Belsham , ) 6 C Literally he was poor , Here we have another , and a different literal translation of the same word , in the same connexion .

    Let us examine it . The word E 7 r 1 cmisv < rs must either mean , he 7 vas ^ or he became poor . That the latter , and not the former , is the true sense of the word in this connexion , I conceive will be evident , because as Mr . Belsham

    says , " The words of the apostie express two states , " states so

    opposite to , and ivreconcileable with each other , that his meaning must be that lie passed from the one to the other , i , e . being rich he became poor . But in order to vindicate the

    public version as giving a correct translation of the apostle ' s words , * which" Mr . Belsham confidentl y and dogmatically affirms * , " it does not , " let us apply Mr . Belsham ' s mode of translation and

    reasoning to another passage , exactly similar to this in its construction . John ix . 25 , u One thing I know , that whereas I was blind , now I see . " On this passage Mr . Belsham , in order to be

    consistent , must say , " That the words" of the man who was born blind 4 C express two states , not successive , 'but simultaneous , not that he was first blind , and afterwards saw , but that his blindness

    was contemporary with his seeing , ' TixpAoo * a 5 v , occrt fiXsiroo , Literally being blind , now I lead a

    life of sights * l * e * " blindness and seeing were not successive , but simultaneous , or according to the Improved Version of the former passage , While he was blind he then saw . Whether this be a

    • Mon . Rep . p . 5 S 9 ; f Ibid .

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    literal translation of the words of the man that was born blind , let the good sense of the reader determine ; if it be not , neither can Mr . Belsham ' s be the literal

    translation of the words of the apostle ; because a dissimilarity in the construction of the Greek words cannot be pointed out . So much for Mr . Belsham ' s literal translation . Let us now consider his

    illustration of the subject and his application of it to the riches and

    poverty of Jesus Christ . First , his illustration f . cc A fact this , says Mr . Belsham , of frequent occurrence / ' i . e . that a man may be rich and poor at the same time . < c The rich miser

    from avarice denies himself common , necessaries : and in some rare instances , generous opulence will forego the comforts and elegancies of life to gratify more extensively the feelings of an enlarged and disinterested benevolence . Thus being rich , they are at the same time poor . "

    So far is it from being Ci a fact of frequent occurrence , ' that we may venture to affirm that it has never occurred from the beginning of the creation of God to this day ; because it is impossible that

    it should . A rich man may , at the same time , be a miserable man , but he cannot while he is rich 9 be poor . The avaricious miser denies himself common

    necessaries ; true . But do his riches consist in the possession pr in the enjoyment of his property ? If in the possession of it , then while he retains the possession , whether he enjoys it or no , he will remain rich ., and cannot be poor . If in

    Untitled Article

    Mr . Marsom s Defence of the Pre-cxhtence of Christ * Let . V . 719

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1808, page 719, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1706/page/27/