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DIE. It is written (Heb. ix, 27,) "It is appointed unto all men once to die," and again "If a man keeps my (Christ's) saying he shall never see death."-A contradiction? No: The former alludes to the death of the body; the latter to the death of the soul, spiritual and eternal death. In 1st Corinth. xvi. 22, it is written, "For as in Adam all die, even so in Christ shall all be made alive." This passage has reference to the death, and resurrection of the body only. Moreover, the preposition translated in this passage, "IN," signifies in many other parts of Scripture, "with" for instance, Matt. xxvi, 52; "All they that take the sword shall perish "with" the sword," it is not IN the sword: yet the very same preposition is used in both places. Again, see Matt. iii. 11, where the same word is in one verse twice translated "with." Therefore, the simple reading of the passage is "As with Adam all (bodies) die;" even so with Christ shall all (bodies) be made alive." The preceding two verses, (20, 21,) fully justify this reading.

DINAH was about sixteen years of age, (and not six;) and her brothers Simeon and Levi, about twenty-two or twenty-three years old, (instead of twelve,) when the disastrous occurrence at Shechem obliged Jacob to quit that district, and go to Bethel, and from thence, to Mamre, to his father Isaac. The days of Isaac were a hundred and fourscore years; he was one hundred and seventy three years old, when the circumstance above alluded to occurred, and one hundred and seventy-four, when Joseph was sold into Egypt.

The chronological mistatement made by the enemies of truth, to which this article refers, has been devised by calculating that the transaction occurred in the very same

year when Jacob returned into Palestine; whereas the Scriptures expressly state, that Jacob resided in that country for a long time. (Gen. xxxiii. 11. 18; xxxiv. 1. 30; xxxv. 1. 28. 29.)

It is true, that Jacob's death, which is recorded at the close of Gen. xxxv., was subsequent to Joseph's departure into Egypt, though the latter is not related until the thirty-seventh chapter; but that Patriarch's decease was noticed in this place by anticipation, in order that the history of Joseph might not be interrupted; a practice adopted by almost all historians.

DOG, an epithet of reproach among the Jews; and often used by the inspired writers as figures of the enemies of Jehovah. In Matt. xv. 21. 28, is recorded a conversation which the Lord Jesus held with a certain female, who besought him to heal her daughter; and his disciples urged him to send her away, but he answered and said, "It is not meet to take the children's bread, and to cast it to dogs;" alluding in all probability to miracles he had just wrought, (where he was, viz. in the coasts of Tyre and Sidon, v. 21,) on some heathens, (who were termed by the Jews "dogs;") but this woman of Canaan, (v. 22,) being one of the lost sheep of the house of Israel, there was no reason to take what belonged to her, as such, and give it to the heathens, as he had previously said, "I am not sent but unto the lost sheep of the house of Israel." (v. 24.) She immediately under standing the spiritual meaning of this declaration, and replied "truth, Lord," &c. "Then Jesus answered and said unto her, "O woman, (a term of great respect formerly. See "Woman,") great is thy faith; be it unto thee even as thou wilt." (v. 27, 28.) So far, therefore, it will be perceived, from Christ treating this female un

kindly, or calling her a "dog," that he addressed her in the most respectful manner-reminded her of what the Jews called the heathen, viz. "dogs;" paid her a high compliment in intimating that it was to do good to such as her, (the lost sheep,) he was sent; commended the sincerity of her faith, and finally complied with her petition in instantly restoring her child to health. This female, who is here called a woman of Canaan, is called by Mark, a Greek, "a Syro-Phoenician." (Mark, vii. 26.) Sidon was the capital of Phoenicia, which was by right of conquest united to the kingdom of Syria. She was so called by Mark, because she was of Phoenicia. Matthew calls her a woman of Canaan, because this country was originally peopled by the Canaanites; Sidon being the eldest son of Canaan. Gen. x. 15. And besides all this she was one of the lost sheep of the house of Israel. Is this impossible? Is there no such thing now as any one in this country, being by birth an Englishman, by adoption an American, and parentage a Jew? Paul was by parentage a Jew, by birth a Cilician, by privilege a Roman. (Acts, xxii. 3. 25.) I cannot refrain from noticing the gross ignorance exhibited by a recent writer in this city on infidelity, who, in reference to this circumstance, makes a great flourish, as if Mathew and Mark had contradicted each other, and asks, "of which nation was she?" Both. It may be well asked, to which is this flourish attributed, ignorance or dishonesty?

DOUBTED. It is written in Matt. xxviii. 17. 48, "and when they saw him, (Christ,) they worshipped him; but some doubted." And Jesus came and spake unto them," &c. When they first saw Jesus on this occasion, he was at a distance, and some doubted if the

person they saw at this distance was the Lord; but when he came, (the original word implies came up, drew near, &c.) they then all recognised and "worshipped him." This little incident shows us how cautious these men were not to be deceived. See Thomas.

DREAMS. Although dreams, generally speaking, are nothing more than the product of the brain, recalling the ideas of circumstances that occurred to us a short time before, yet that supernatural communications not only have been formerly made to mankind during sleep; but, occasionally are so made to the present day, are facts, which it is more easy to ridicule and scoff at, than to refute. The many instances of such communications which have occurred to men even in our times, to persons of strength of minds inferior to none-to persons so far above any thing bordering on superstition, nervousness, or cowardice, as we can possibly conceive; finally, to men of sterling veracity, form to my judgment, such a mass of disinterested incontrovertible evidence, that I pity the man whose mind is so weak as to be incapable of crediting it. (A collection of such supernatural communications has been lately published in England, (I believe,) by Major General Wyndham, of the British Army. See also the life of the Rev. William Tennent, of N. J., published in Trenton, 1833.) It is not because dreams most generally consist of wandering ideas, that, therefore, no supernatural communications could ever be made to men during sleep. As a physiologist, I maintain, there is no time when such intercourses between spiri ́tual beings, could with such propriety, take place-what is sleep but the repose of the body, NOT OF THE SOUL? The soul is as active, yea incalculably more active, during sleep than when the body is awake; and for this simple

reason, because during sleep the soul is disencumbered from the body. (See Soul.) The brain is the organ of communication between the soul and body-when the brain is in due order for action, (that is when we are awake,) then the communication between the soul and the material world is open, and with the world of spirits, closed. But when the body is asleep, then the reverse

is the case.

At this time, then, it pleases the Creator to make some communications to mankind; these communications have been termed "dreams," not that in reality they were, what we call "dreams," but simply because they were made while the body was asleep. The Lord warned the Jews against what we call dreams. Deut. xviii. 9. 14; xiii. 1. 5. The original words translated in a dream," (Matt. 1. 20,) equally signify "during sleep."

E.

EARTHQUAKE. The Hebrew prophets often use the term "earthquake" as a figure to denote some great convulsion, or general overthrow of a kingdom or state. On this subject, the following remarks are very worthy of the reader's attention, and will be particularly useful in explaining the prophecies. "The figurative language of the prophets is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic. Accordingly, the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people, or so much of it as is considered in prophecy: and the things in that would signify the analogous things in this. For the heavens and the things therein, signify thrones and dignities and

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