the Spirit of our God;" and then to all eternity shall we have reason to join in that grateful expression of praise and adoration, "Unto him that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."

Tothe Editorofthe Christian Observer. In your review of Bishop Jebb's "Sacred Literature," (Christ. Obs. Dec. 1821,) you express your persuasion that the aim of the learned writer has been" to excite others to assist him in the search of truth, rather than to urge his own view of any particular text upon his readHis lordship will therefore, I am sure, allow a reader of his interesting volume to make a remark upon a passage which does not appear to me to have been written with sufficient reference to the original. In page 41, Psalm i. 1. is quoted as an example of "a gradual rise in each line, not merely in the

ers *.'

As our correspondent has alluded to our review of his lordship's elaborate work, it may be worth while, though somewhat out of date, to remark, that another correspondent has recently blamed us for admitting in our last volume, p. 338, an alleged injurious garbling, by a correspondent, of the bishop's exhibition of the remarkable parallelism in Psalm ii. and Acts iv. The writer of the passage objected to ought certainly to have recollected, that in the fourth chapter of the Acts the passage from the Psalms had just been cited; so that the two passages were contiguous instead of being separated by nearly half the Bible, a circumstance which materially strengthens his lordship's reasoning; but we do not think that the omission was intentional, and least of all ought we to be accused of wishing to invalidate the learned prelate's exhibition of the parallelism, when, in our critique above referred to, (vol. for 1821, p. 774,) we had copied the passage as it stands in the Acts, and had given his lordship's own argument at great length in his own words, and had spoken of it as "a most instructive sample" of the valuable results which might arise from the learned author's disoveries.

general sense, but specially in each line of the triplet."

"Oh the happiness of that man,

Who hath not walked in the counsel of the ungodly;

And hath not stood in the way of sinners;

And hath not sat in the seat of the scornful!

"The counsel implies the ordinary place of meeting or public resort; the way, the select and chosen footpath; the seat, the habitual and final resting place." I think the correctness of this remark may be questioned; but the author proceeds: "the ungodly, negatively wicked; sinners, positively wicked; the scornful, scoffers at the very name or notion of piety and goodness."

The words ungodly and sinners favour this idea, which is followed by many commentators. Mr. Scott, for instance, considers the former to be those who, however moral and virtuous, live as unconverted men do; the latter, those who add to their ungodliness gross immoralities and vices.

The words in the original are band son. The former, translated "ungodly," certainly implies positive wickedness, and answers to πονηρος, ασεβης, impious. Gen. xviii. 23; Psal. ix. 17. In hiphil the verb signifies to condemn.

The word translated "sinners" is derived from a verb signifying to miss the mark, Judges xx. 16., and answers to the Greek word αμαρτανω; and, although very frequently used to denote positive sin, signifies less heinous sin, and is certainly inferior in degree to the former verb; and hence Kimchi applies it to childhood, when the knowledge is imperfect. In Piel it signifies to expiate, to purify. St. Paul, referring to the sin-offering лon, which was offered "if a soul sin through ignorance," &c. Lev. iv. 1. employs the word αγνοημάτων, the ignorances, errors of the people. (Heb. ix. 7.) To this idea of error the Psalmist alludes, when he uses the word in Psal. xxv. 8. and li. 13., "He will

teach sinners in the way. All the paths of the Lord are mercy;" "Sinners shall be converted unto thee;" and in our Church Service we confess "we have erred and

strayed from thy ways; but thou, O Lord, have mercy upon us miserable sinners." Christ was made "sin," or a sin-offering (auapria) for us, 2 Cor. v. "who knew no sin." I should have been almost inclined to think that the climax had risen the contrary way; "Who hath not walked in the counsel of the ungodly" (positive sinners), "nor even stood in the way" (a less intimate term) "of sinners" (negatively wicked), but that the latter clause will not agree with this idea.

I offer these remarks with the greatest deference. The system of Bishop Jebb cannot suffer by objections to one example; but the distinctions in the original language are important to be observed.

N. J. B.

Tothe Editorofthe Christian Observer. GREGORY THAUMATURGUS was a bishop of Neo-Cæsarea in the third century. He is said to have bequeathed the creed which bears his name as a valuable legacy to his church; and we are told that a hundred years after his death the autograph of it was extant. The original Greek of this creed has been preserved to posterity by Gregory Nyssen, his biographer, and a translation of it will doubtless be acceptable to your readers. The following is the version of Mr. Boyd, as given in his recent publication on the Catholic faith. Mr. Boyd remarks, that venerable as are the Apostles', the Athanasian, and the Nicene creeds, the creed of Gregory Thaumaturgus is in some sense entitled to still greater deference. We know not when or by whom the creed called the Apostles' was framed; and though of the others we can point out the dates of the composition and the writers' names, yet Gre

C.

The Creed of St. Gregory Thaumaturgus.

"There is one God, the Father of the living Word; of the subsisting wisdom and the power, and the eternal impression; the perfect generator of the perfect; the Father of an only-begotten Son.

"There is one Lord, the alone of the alone; God of God, or the impression and image of the Godhead; the energizing Word; the Wisdom which devised the systems of the universe; the Power which effected the whole creation; the true Son of the true Father; the invisible of the invisible; the incorruptible of the incorruptible; the immortal of the immortal; and the eternal of the eternal.

"There is one Holy Spirit, from God deriving his subsistence; who by the Son, shone forth upon mankind, the perfect image of the perfect Son; the life which gives existence to the living; the holy fountain; the sanctity, and the dispenser of sanctification; by whom God the Father is revealed, who is over all, and in all; by whom God the Son is manifested, who is through all. A perfect Trinity, in glory, and eternity, and sovereignty, indivisible, and unalienable !"

Tothe Editorofthe Christian Observer. FAMILIAR as are the name and his tory and character of St. Chrysostom to every theological student, his works not having been translated into our language, the English reader has no opportunity of becoming acquainted with them. It has occurred to me, therefore, that a few samples might not be unacceptable for insertion in your pages, and I therefore send for your inspection a translation of three of his Homilies, being part (about the fifth part) of the series entitled AvepiavTES, which is reckoned undoubtedly genuine, and is a good specimen of his works. Two or three Homilies thus entire will present a

better idea of the manner in which this celebrated man was accustomed

to write, and, it may be added, of the writings of the Fathers in general, than a selection of detached passages. It needs scarcely be remarked, that they must not be weighed by the rules of modern composition: and much less considered as always perfectly correct in doctrine or illustration. The first Homily may be conveniently disposed of in two successive Numbers, and the other two, if thought sufficiently interesting, inserted at a future period.

R. The First of the Homilies, entitled Avopiavres, or Sermons, preached when the Statues of Theodosius

at Antioch were thrown down. Homily of Chrysostom, delivered in the old Church at Antioch, where

he was a Presbyter, upon that passage of the Apostle (1st Ep. to Tim. v. 23), "Use a little wine for thy stomach's sake," &c. -(containing also an admonition) to those who are offended at the misfortunes of the righteous and the prosperity of sinners, and against those that dare to blaspheme.

Ye have heard the voice of the Apostle, the trumpet from heaven, the spiritual lyre: for, as a trumpet uttering a terrible and warlike sound,

it confounds enemies, and revives the depressed spirits of his friends; and, infusing much fortitude, makes those who attend to it impregnable against the assaults of the devil. Again, as a lyre delighting and enchanting the soul, it suspends wicked thoughts and passions, and administers at once both pleasure and

edification. Ye have heard him

then to-day discoursing about many necessary things to Timothy; for he wrote to him about ordinations, saying, "Lay hands suddenly on no man, neither be partaker of other men's sins;" and he shewed the extreme danger of such a transgression, declaring that these transgressors will undergo the punishment of offences committed by others, along with the offenders themselves, because, by electing and ordaining, they gave a sanction to the iniquity (of the persons so distinguished). Then again he says, for thy stomach's sake, and thy frequent infirmities;" also concerning the obedience of servants, the madness of the covetous, the folly of the rich, and many other things he has this day discoursed of to us *. Since then it is impossible to go through them all, which of these subjects would you have us select to treat of before you, my beloved brethren? For I see, as in a meadow, many and various flowers of speech, and many a knot of roses, many violets, and as many lilies, and various fruits of the Spirit, scattered every where in abundance, and great fragrance; yea, rather not a meadow only, but a garden also is the reading of the Divine Scriptures; for these flowers have not barely fragrance, but fruit that is able to nourish the soul. Which then of the things spoken by the Apostle do

"Use a little wine

you wish me to bring forward this day? Do you choose that we should now take in hand that which seems the cheapest of all, and the most intelligible to the common people?

• These are the subjects of 1 Tim. v. and vi., which had been read in the church

that day.

I think (we should), and I am persuaded you will be of the same opinion. What then is it that is plainer and easier than other things? What else can it be but that which appears, to a man of ordinary judgment, easy and perspicuous: and what is that? "Use," says he, "a little wine for thy stomach's sake, and thy frequent infirmities." Let us then spend the whole discourse upon these words and we do it, not out of vanity, nor from a desire of displaying rhetorical powers, (for the things spoken are not our's; they are what the grace of the Spirit may inspire,) but that we may rouse the most sluggish of our hearers, and may convince them how great is the treasure of the holy Scriptures, and how unsafe and perilous it is to disregard them; for if this plain and simple text which seems to many to have nothing in it of any necessity or use, should appear to furnish us with valuable matter, and to be an incidental source of Divine philosophy; much more will those passages, which display at once their own inherent affluence, supply the attentive with vast treasures. Let us not then negligently pass by even those sentences of Scripture which are considered to be trite and unimportant; for these also proceed from the grace of the Holy Spirit, and that grace is never of small value, but (always) great and admirable, and such as becomes the munificence of the Giver. Let us not then hear carelessly, since even they who melt the metallic ore, when they cast it into the furnace do not only take up the large masses, but also gather small particles with great exactness; and since we also are founders of golden ore, extracting it from the apostolic mine, not casting into a furnace, but letting it down into the cogitations of the soul, not lighting a fire, but kindling the fire of the Spirit,let us collect even the small fragments with great care. Though the sentence be short, yet the power is great; since pearls derive their

value not (merely) from their bulk but from their specific beauty, so also (is it with) the reading of the Divine Scriptures: for pagan education displaying many fooleries, and deluging the hearers with many subtleties, (yet) sends them away empty-handed, without either much or little of solid fruit ; not so (ʼn xapıs r8 TvEvμaros) the grace of the Spirit, but altogether the contrary: by little words it infuses wisdom into all who attend to it; yea one word is often suficient to supply those that receive it, with adequate provision for the whole journey of life.

Such being the riches (of Scripture) let us rouse ourselves from slumber, and, with wakeful minds, receive what is spoken, for I intend that my discourse should descend to the very bottom (of the subject): for to many this admonition appears to be redundant, and to be some→ thing superfluous. They say, Could not Timothy of himself see clearly whatever was proper for him to make use of? did he wait to be informed of it by a preceptor? and must that preceptor not only lay the injunction upon him, but also commit it to writing, as if he would engrave it on a brazen pillar (by its insertion) in this Epistle? and, was he not ashamed to give a charge about such things, when writing publicly to the disciple? Wherefore, in order that you may learn that this admonition is not only not superfluous, but necessary and most useful, and that it is not Paul's, but is

graciously communicated by the Spirit-I do not mean to say, merely spoken, but also written and delivered to posterity by this EpistleI will presently proceed to the proof.

But besides these points just now stated, some have proposed a doubt, different indeed, but not of inferior moment, putting this question to themselves, For what reason did God permit a man having such great and well-founded confidence, whose bones and relics have driven away evil spirits, to fall into a state of so great infirmity? for he was not only

ill, but always (so,) and perpetually, and with successive and continual illnesses, such as did not allow him any respite *: whence does this appear? from the very words of Paul; for he did not say, on account of infirmity, but infirmities; and, more than that, he signifies the continuance of them, "thine often infirmities." Let them hear (this) who are given up to a long disease, and sink into grief and despondency. But this is not the only thing that is called in question; that one so holy should be sick, and that continually, but one entrusted with affairs of the utmost concern to all mankind: for if he had been one of those who retire to the tops of mountains, or patch up a cabin in a desert, and consume life in inert seclusion, this question had not (then) been so perplexing; but that one whose lot was cast in public life and was entrusted with the care of so many churches, and regulated (the ecclesiastical + affairs of) whole cities and nations, and even all the world, with so much forwardness and zeal, (that such a man) should be constantly harassed by infirmities, is of all things the most likely to perplex and trouble the inadvertent; for they would say, if not for his own sake, yet for the sake of others, he ought to have been in good health; he was an excellent general war, say they, was levied against him, not only by the infidels, but evil spirits also, and the devil himself; all the enemies pressed (him) closely with much vehemence, ravaging the camp, and making prisoners; and he was capable of bringing back many (of them) to the truth....but he was sick: wherefore, if no other detriment to their affairs resulted from his illness, this alone

Here surely we are obliged to say, fallitur vir egregius, for the whole Epistle supposes the contrary, e. g. Be instant in season, and out of season, &c.

This parenthesis is not in the original; but it seems necessary, for what had Timothy to do with the government of cities, &c.? Even with the parenthesis, the language is very hyperbolical.

were sufficient to make believers more inert and careless; for if soldiers when they see the general confined to his bed, are more inactive and less disposed to fight, much more was it probable that the faithful should then be overcome by human infirmities, when they saw their instructor who had wrought such great miracles, continually sick and afflicted with corporeal maladies.

But besides these objections, another question is started by these doubtful (disputants): Why did not. he cure himself; or why did not his master cure him, when thus laid up by sickness? They had raised the dead, they had cast out devils, they had triumphed over death abundantly; and could they not restore one infirm body? Could not these men, who in their life-time, and after their death, had shewn such great power in the bodies of other men, so much as invigorate a weak stomach? And what is more, Paul, after so many great miracles wrought by a bare word, is not ashamed when writing to Timothy, to have recourse to the drinking of wine for a cure; not that drinking of wine is dishonourable (by no means, for that is the doctrine of heretics), but (I mean to say) that Paul did not consider it any dishonour to him that he was unable to cure this one organ (the stomach) of its morbid affections, without the help of wine; but so far was he from being ashamed of it, that he has made it manifest to all posterity. You know we proposed thoroughly to investigate the subject, (and to shew) how that which is apparently trifling and minute, is (nevertheless) replete with a variety of topics. Let us proceed then to the solution; for we penetrated to the very foundation (of the subject) for this reason, that we might, by stimulating your minds (to attention), lay up thoughts in a secure repository.

Now, give me leave, before I solve these questions, to say something of the virtue of Timothy and