glorious, though perhaps very remote period, when THE SON shall surrender up his delegated dominion to THE FATHER, "to the end, that THE GOD MAY BE THE ALL IN ALL." 1 Cor. xv. 28. 1 Pet. iv. 11. Rev. xi. 17. The remark of the profound Cudworth, on this mysterious phrase, Ta Tada ev Kαor—is curious and valuable: p.306, 308. "This is a very ticklish point, and easily liable to mistake and abuse: and, as we conceive, it was the mistake and abuse of this one thing, which was the chief ground both of the seeming and real Polytheism, not only of the Grecian and European, but also of the Egyptian, and other pagans: they concluding that because God was all things, and consequently, all things Godt, that therefore, God ought to be worshipped in all things; that is, in all the several parts of the World, and Things of Nature; but especially in those animated Intellectual beings which are superior to Men: consentaneously whereunto, they did both eye anada, "theologize" or deify "all things;" looking upon every thing ἁπανία, as having ppUTIXON TI "Something supernatural" or a kind of Divinity ὑπερφυσικόν τι in it; and also bestow several names upon God, according to all the several Parts of the World and Things of Nature; calling him in the starry heavens and Æther, Jupiter; in the Air, Juno; in the Winds, Eolus; in the Sea, Neptune; in the Earth and Subterraneous parts, Pluto; in Learning, Knowledge, and Invention, Minerva and the Muses; in War, Mars; in Pleasure, Venus; in Corn, Ceres; in Wine, Bacchus, and the like." Such are the strange, various, discordant and revolting "imaginations" respecting the Primitive Names and Attributes of THE DEITY, broached by the most celebrated Philosophers, Metaphysicians, Lexicographers, Commentators, and Critics of ancient and modern times, which have been inspected, as concisely as possible, throughout the course of this Critique furnishing a wholesome lesson, and awful warning to modern Metaphysicians and Philosophizing Divines, to beware lest they take the hallowed names of GoD in vain, by false, idle, or unscriptural criticism. Admonished therefore, by the failures of my predecessors, of the weakness of unassisted reason in speculations so abstruse, mysterious and profound, I most humbly intreat the DIVINE forgiveness, if I myself, on this most trying and delicate subject, have inadvertently given a fanciful or unfounded etymology or interpretation; always mindful of the well grounded timidity of the admired Plato, in discussing the names of the Gods of Greece; in which He has so grievously failed himself, for want of Scriptural light : Το δ' εμον de Q -αει προς τα ΤΩΝ ΘΕΩΝ ΟΝΟΜΑΤΑ εκ εσι κατ, ανθρωπον, αλλά πέρα το μεγισε φοβε The following curious specimen of ancient Metaphysics, is furnished by Cudworth, p. 306. in the Orphic riddle, propounded by the Maker of the World, to Night : Πως δε μοι εν τι πανία εςαι, και χωρις έκασον; "How can all things be something, One, and yet every thing have a separate existence of its own?"-Compare Acts xvii. 28. Rom. xi. 36. &c. in which the Learned Apoftle truly explains the riddle. My "My constant dread-in treating of THE NAMES OF The Gods, is more than Human; It surpasseth the greatest Terror.” May 20, 1802. INSPECTOR. P.S. 1. Deeming the mistakes of INSPECTOR less intitled to indufgence or concealment, than those of any other, I do not hesitate to point out an Anachronism in my Fourth letter, p. 13. where I inadvertently conjectured, that the noble compound terms, Πολυμερώς and Πολυτρωπως, might perhaps, have been borrowed from Maximus Tyrius; whereas he flourished about a century after the Apostle: Both, however, might have taken them from Pluto, Åristotle, or some of the earlier Metaphysicians, or Classical Writers. 2. On the other hand, I am pleased to find, that my interpretation of Gen. i. 26, "Let us make Man in our image" &c. in the second Part of this Critique, is supported by respectable Jewish evidence: By the Jerusalem Targum" And THE ORACLE OF THE Lord (NM) created the Man in his image," &c. And also by the Targum ascribed to Jonathan Ben Uzziel-" And THE LORD said to the Angels who ministered before Him-Let us make man in our image, &c." Where this rational interpretation however, is blended with an egregious and antiscriptural absurdity; namely, that "three Angels were created on the second day of the World!" Affording a striking specimen, with how much caution and circumspection these Jewish Targums, in their present state, are to be applied to the explanation of SCRIPTURE. Indeed, unless meant in this view, I see not how the samples, furnished p. 190, &c. cân tend to promote Orthodox faith, and still less, the Divine Divisions of th Mishna, p. 195–199. 3. A zealous brother churchman, the "LONDON CURATE," who is careful and troubled about many things, most obligingly asks INSPECTOR'S opinion, touching "the propriety of setting forth an edition of Bishop Bedell's translation of the Bible in the Irish tongue, for the use of the Native Irish." p. 203. At "a convenient season" it shall be explicitly and candidly given, please GOD;-and the more so, as few, very few ENGLISHMEN indeed, understand "the nature of the Beast," or the malignant influence and mischievous operation of the Romish religion in IRELAND, under the present independent Ecclesiastical Regimen; not only tolerated, but now established there, by the wisdom and policy of the late IRISH LEGISLATURE; depressing the Protestant, and exalting the Romish Church! THOUGHTS ON THE PEACE. (Concluded from the Last Number.) As the war was no common war, so we are to expect that the peace will be no common peace. As the war brought uncommon riches, so the peace may disappoint our just expectations, and be attended with comparative poverty and want. -Even peace, desirable as it is, may be purchased too dearly: no acquisitions can compensate for the loss of national character, for the violation of of moral duties, for countenancing unjust principles. A nation ought to be as careful of their character as an individual. Honesty is the best: policy in every sense of the word; and is true of nations as well as of individuals. To countenance the oppressor, or to be made partaker of the spoils of injustice, is equally wrong. Wealth or territory is dearly purchased, when purchased by countenancing the spoliation which we have loudly condemned; and receiving the reduced colonies of our allies, whom we were engaged to protect as the price of our peace, or rather as the wages of iniquity: and the price of dishonour. Better be poor with a clear conscience, than to have possessions in both Indies : and to be guilty of mean and dishonourable actions, of base and unworthy compromise. Possessions so acquired will never prosper, nor long continue ours. The great interests of moral rectitude are against them. Wealth gotten by vanity profiteth not; and can any thing he more vain than a dereliction of principle; a violation of moral rectitude; a participating in ill-gotten possessions. §. On this occasion we are particularly called to the great Christian duty of the Forgiveness of Injuries. Recrimination and abuse can do no good. Harsh expressions and bitter contempt can only provoke and irritate. It would be ungenerous to insult a nation for their misfortunes, or to object crimes to individuals which, perhaps, they secretly deplored. A great bulk of the nation have been harassed, convulsed, and pillaged by different tyrants, so that any government was acceptable to them, wearied out with change of rulers, without any redress of misery. Let us show that we can both conquer in war and forgive in peace. 'Be not overcome of evil, but overcome evil with good. If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head.' The fire of Christian charity to melt him into kindness, to overcome the rancour of his heart, and the stubbornness of his spirit; to triumph by the meekness of wisdom, and to gain a real superiority by not affecting to do it. We may rejoice in our good deeds. We received and supported the exiled nobles and clergy of France, who fled to our shores from pillage, persecution and massacre: they did not buy their bread in desolate places. The horrors of war have been softened as much as possible; and as soon as the foe ceased to be an object of terror, he became an object of active pity and many a brave Englishman has risqued his own life to save a drowning foe. We have not to accuse ourselves of violation of faith; we did not come into any country as professed friends, and then turn out plunderers and usurpers; we have not tarnished the lustre of our arms by the wanton massacre of thousands in cool blood; we have not devoted unoffending cities to the rapacious plunder of the soldiery, and the indiscriminate massacre of men, women and children, to exhibit examples of salutary terror: and when the brave but unfortunate soldiers of our foe became prisoners by the fate of war, we liberally provided them that food and clothing which their own governors refused to supply: who left them in foreign prisons to suffer hunger, cold, and the want of all things*. *The French are indebted to the English 1,200,000l. for the support of their prisoners; Spain and Holland owe 800,000 on the same account. Vol. II. Churchm, Mag. June, 1802. Sup. 3 E §. Let §. Let us then cast away all the works of darkness and put on us the armour of light. Our situation is peculiarly singular ; · our danger uncommon, and our allies either reduced or annihilated. Hence the greater necessity for union among ourselves; to cultivate the spirit of piety, and to preserve morality and integrity. Beware of the first inroads of sedition; listen not to the lowest whisper of discontent, and seek not to improve your own condition by introducing confusion and every evil work. Yet after all, peace with nations must be very precarious in duration, and at best is but an external thing: a restraint on the ferocity of courage, the depredations of revenge, and the inroads of ambition. Ambition, hatred, or ignorance, may soon violate this peace. The fashion of this world passeth away. Let this induce us more carefully to secure that better that internal peace with God, and to preserve peace in our own consciences. Thus shall we lay a good foundation for eternal life; we shall sow the seeds of happiness in our own hearts, which will flourish for ever in the paradise of our God. Whatever may be the events of this life, whatever may be the fate of this nation, or how long this peace may continue, will be of but little import to any of us, when we enter the regions of eternity. Why then should the things of time engage so much of our attention, and so deeply interest our hopes and fears, that oft-times there is a danger lest they should divert us from higher concerns : let us be most careful to secure our eternal interest in the next world. Peace is for the righteous, and joyful gladness for such as are true hearted. There is a peace which the world cannot give, and all the power and malice of man cannot take away. A NEW HISTORY AND ILLUSTRATION OF THE (Continued from page 103.) HAVING finished our observations upon the Apostles' and the Athanasian creeds, for a perusal of a few of the most celebrated among those of antiquity, we must refer the curious reader to the Rev. J. Shepherd's critical and practical Illustration, page 221, observing, that all their difference consists in that of arrangement, the same faith being expressed, though not exactly in the same words. But respecting the Nicene creed, the last which obtained publicity, or rather the first entire form of a public creed, agreed upon at the first general meeting, or council, consisting of Christians from all parts of the world, the unlearned reader may be edified in knowing that it was held at Nice, in Bythinia, A. D. 325. This council composed and established a creed, principally in opposition to the forms adopted by the Arians. Upon this ground it may be accounted for, that the articles, which the ancient, as well as more modern creeds, succeed the mention of the Holy Ghost, are omitted in the Nicene; because upon these points the former had no controversy. Of course, the fathers assembled at Nice, did not recite or explain more of the creed than was necessary to oppose the errors of the times. And respecting a more full explanation of some articles in relation to the divinity and procession of the Holy Ghost, according according to Wheatley, it was enlarged about 383, at Constantinople, and for which reason it was afterwards enjoined by the third council of Toledo, to be recited by all the people in Spain, before receiving the sacrament, to show that they were all free from the Arian heresy, and in the strictest league of union with the catholic church. A later writer says, a few clauses were added in 385, as were also those other articles of the creed, which formed a part of the interrogatories proposed to the candidates for baptism. This creed, thus composed, is more generally distinguished by the name of the Nicene creed, than the Constantinopolitan. But as these articles of our faith are so fully expounded in sermons, and so well explained in a variety of small catechetical and other tracts, thousands of which are annually dispered throughout England, by the Society for promoting Christian Knowledge, a particular exposition of each here may be deemed unnecessary. And for a full and accurate account of whatever relates to the same, reference may be had in particular to Bishop Pearson. OF THE VERSICLES BETWEEN THE CREED AND THE LORD'S PRAYER. Respecting the doctrinal uses of these, it has been observed, that the congregation having now their consciences absolved from sin, their affections warmed with thanksgiving, their understandings enlightened by the word, and their faith strengthened by a public profession, in the next place they make a solemn entrance upon the remaining part of public worship, viz. supplication and prayer; or to ask those things which are requisite and necessary, as well for the body as the soul. The salutation of the priest, "The Lord be with you," is strictly scriptural. Boaz said to the reapers, "the Lord be with you," and they reply, "the Lord bless thee." St. Paul also makes use of the expression, "the Lord be with you all," and "the Lord Jesus be with your spirit," 2 Thess. iii. 16. 2 Tim. iv. 2. There is also a peculiar propriety in this blessing of the people, after a public and solemn profession of their faith; for St. John forbids us to say to any heretic, God speed. Nor did the primitive christians ever allow the faithful to salute any persons that were excommunicated. Relative to the antiquity of these versicles, as a part of public worship, it is sufficient that they are found in the Western liturgy, ascribed to St. Peter, and in most of the liturgies of the East. When some persons proposed to alter those expressions, a council held in 535, not only thought fit to ratify this form of salutation, but to enjoin that it should be used without variation according to the custom of all the East, where, as the acts of the council inform us, it was looked upon as an apostolic institution. But to return to the doctrinal, the most essential part, it should be observed that before we begin to pray, the salutation of the priest reminds the people, that without God's assistance their services cannot be profitably performed. It is also a reasonable petition, that he would be graciously present with them in the offering of the sacrifice of those prayers; that he would lift up their hearts, accept their devotions, and reward their services. Accordingly, in the people's responses, they acknowledge their own insufficiency, declare their mutual love and charity, |