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    vision . In the following quotations such addition occurs : Ezek . * i . 24 . The Spirit took me up and brought me in vision , " \ ev ipoccei ) ; viii . 3 . " The Spirit lifted me up and brought me in the visions of God , " { sv ofXfsi Osov ) ; xl . 2 . u In the visions oj God ( pv opcarei ® sov ) brought he me / ' A similar remark is made byMn Newcome Gappe on Ezek . xi . 24 . just before quoted —~ In vision is here added to . the Spirit

    of God , and by the Spirit of God ; these phrases ^ therefore alone ( says lie ) do not signify in vision / ' Critical Remarks , voL ii . p . 5 S . I am not prepared , however ^ to contend , that the words in question , when used alone , never imply that a vision took place on the occasion to which they refer

    But upon an attentive perusal of the passages adduced by Mr . F . to establish his interpretation of the words , in or by the Spirit used by the evangelists , it appeared to me that in several of them the

    prophet represents himself as being at the place , to which he was carried in imagination before he is directed - 'to behold , to listen to , or to say , what he was carried thither to take notice of or to say . And though this direction is not expressly mentioned in all the

    passages , yet it seems obviously to be implied ; since it does not appear , that he had a consciousness of having seen , heard , or done

    any thing , till he arrived at the place to which "hfe conceived himself transported . From this remark I do not at present perceive that it is a forced or unnatural

    inference to suppose , that to lift up or carry aztay a prophet , and to present visionary scenes to his imagination were not one and the

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    same simultaneous act of the spirit , but successive acts , and that , as the former of them , where it U

    undoubtedly a vision that is spoken of immediately after , is expressed in the same terms as are used on various occasions to de- » note no more thanva divine impulse to do or to refrain from doing some action , such language does not uniformly and . in all cases imply the existence of a vision . Accordingly I infer that , as in the evangelical narratives of Christ ' s temptation in the desert , there is no intimation of any thing like a

    vision having been presented to his imagination for forty days together , at the end of which time the tempter or devil is said to have come to him , ( Matt . iv . 2 , 3 . Luke iv . 2 , 3 . ) though Mark ( ch . i . 13 . ) and Luke ( ch . iv . 2 . ) represent

    him as having been subjected ia some way or other to the tempta * tions of Satan during that time , that the forementiohed language denoted in his case only an inv * pression made upon his mind impelling him to remove from Jordan into the neighbouring

    wilderness , A "" few quotations may be sufficient to show , that the same language is elsewhere employed in the New Testament to denote such an impulse and nothing more . Symeon came by the Spirit ( sv re * ityav ^ jLari ) into the temple , Luke ii . 27 ;—Barnabas and Saul were sent out by the Holy Spirit ( pit * tou Ttvaupotros rou aryiou ) Acts xiiii 4;—Paul and Timorhy were forbidden by the Hol y Spirit ( vrfa ru ro ^ pre

    ayioy nvav ^ cir to ach the word in Asia , Acts xvi . 6 ;—the Spirit ( to irvsvf&a ) suffered them not to go into Bithynia , Acts xvi . 7 ;—the Spirit of the Lord caught away Philip ( jrvzutjix . } £ . vpiou ij ^ Tra-

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    Objections to Mr . Farmer ' s Hypothesis •> 2 t

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1810, page 21, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2400/page/21/