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" It is a circumstance , " remarks this writer , u that deserves particular attention ( 70 , &c . ) that Job prophesies of the Redeemer , not without manifest allusion to the divinity of his nature , and express mention of the resurrection of the body as the effect of his redemption . ' *
Then follows a criticism on Job xix . 25 , &c .: u I Jcnow , saith Job , that my Redeemer liveth ; I know , that he now lireth ; that is , that 1 ms nature is to live . He describes the Redeemer , you see , in language much allied to that in which Jehovah
describes his own nature in the conference with Moses at the hush . ' * What however is the extent of the alliance between the language in the one passage and that in the other ? Is not the verb in the former the
same which the Hebrew writers employ to denote life in general , and therefore frequently human life ? In 2 Sam . xv . 21 , Itai is represented saying to David " as my lord the king liveth : " it is no other word in the original as well as in the translation than what the author of the
book of Job uses when he makes the patriarch declare , " I know that my Redeemer liveth" Would Dr . Horsley have deduced from the expression " the divinity of" David's " nature "? Equally curious is the Bishop ' s comment on the clause •* in my flesh shall I see God " :
" though the form of this body will have been long destroyed ^ notwithstanding 1 this ruin of my outward fabric ; the immortal principle within me shall not only survive , but its decayed mansion will be restored . It will he re-united to a body , of which
the organs will not only connect it with the external world , but serve to cement its union with its Maker- For in my flesh , with the corporeal eye , with the eye o ^ f the immortal body which I shall then assume , I shall see the divine majesty in the person of the glorified Redeemer . "
Here , notwithstanding Job himself affirms " in my flesh shall I see God , " the late Bishop of St . Asaph forces him , as by torture , to assert , " with the eye of the immortal body which 1 shall then assume I shall see , " &c .
But in scriptural phraseology , the flesh is a term appropriated to the mortal body and to present objects * Consequently , the prelate ' s criticism is altogether gratuitous and chimerical *
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We shall notice one other sentence in the Dissertation . The writer is substantially correct when he observes ( 117 ) that " magus in the old sense of the word , had nothing in common with the impostors that are now called
magicians . " However , the term occurs once in the New Testament , in an unfavourable signification , Acts xiii . 6 , 8 . Nor should it be unnoticed that the mar / i , even in the earliest times ,
" applied themselves to the study" astrology : whence the transition was natural to _ those incantations and other idolatrous practices the idea of which is commonly and justly associated with the word magicians . *
Bishop Horsley ' s " four discourses on the nature of the evidence by which the fact of our Lord ' s resurrection is established ' " are from the appropriate text in Acts x . 40 , 41 ,
Him God raised up the third day , and shewed him openly ; not to all the people , but to witnesses chosen before of God . And they contain some valid and ingenious , reasoning , the effect of which , however , would have been
heightened t by greater compression and a more careful arrangement . The preacher vigorously repels the objection that our Saviour , when he had risen from the tomb , appeared only to select witnesses . To one of his arguments we must , nevertheless ,
refuse our assent . Our author supposes that the body of Jesus had now undergone its change . " The corruptible ( 205 ) had put on incorruption . It was no longer the body of a man in its mortal state ; it was the body of a man raised to life and
immortality , which was now mys-* The view taken by the late Bishop of St . Asaph of Balaam's character and pretensions ( 74—103 . ) , seems altogether erroneous : and we refer our readers to Butler ' s Sermons at the Rolls , No . vii . for a corrector statement . On the whole
of Dr . Horsley ' s Dissertation , we may observe that it presents a memorable contrast with the truly philosophical spirit and well-digested though comprehensive knowledge which characterize Bishop Law's Considerations ? &c . : an admirable introduction to the study of which work , will be found in a sermon of the Rev- Charles WellbelovedV lately p « b-
fished , and entitled , The religious and moral improvement of mankind ^ the constant end of the divine government .
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756 Review . —Bishop Horsley ' s Nine Sermons .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1815, page 756, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1767/page/28/
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