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fortunate misapprehension, or he would not have quoted either of these in support of an assertion which they rather tend to contradict. Our English version, it is sufficiently well known, commences thus; "We praise thee, O God, we acknowledge thee to be the Lord;" which is followed, and as part of the same sentence, by the words, "All the earth doth worship thee, the Father everlasting." As these two concluding words point out the Almighty Father to be the object of praise, and can by no stretch of imagination, or zeal of piety, be supposed to be addressed to the Son, we must believe the translation to be paraphrastic, or incorrect. But the Greek stands thus,

Σὶ Θεὸν ὑμνᾶμιν, σὲ τὸν Κύριον ὁμολο

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Καὶ τὸ ἅγιον πνεῦμα, τον Παράκλητον.

The Latin is as follows,

Te Deum laudamus, Te Dominum confitemur;

Te æternum Patrem omnis terra veneratur, &c.

Now, had the word Kugor or Dominum, in the first verse of the hymn, been written Kuga or Domine, in the vocative case, the argument of T. had undoubtedly been a good

one.

sufficient reasons to give for the doctrines which our church professes, without recurring to tradition; and at a time when the blasphemies of heretics are probably as many and violent as they could have been in the age of the blessed martyr Polycarp*, why should we have recourse to this? Čui bono? as the Lord Chancellor Bacon was wont to say.

But the context so plainly shews that the writer was speaking, not of the Lord of the elect, but of not of the Lord of the elect, but of the great Lord of all, as the first person of that Trinity, whom he afterwards describes the powers of heaven and earth to be employed in celebrating, that I am at a loss to imagine how the tradition before alluded to can have originated, or your learned correspondent been induced to sanction it with his approbation. Independently of this, I strongly object to any arguments drawn from such a source. We have

Your insertion of these observations will oblige,

Sir,
Your obedient Servant,

A. M.

To the Editor of the Remembrancer. Sir.

debted to you for the many ingenious THE theological world is greatly inillustrations, afforded by your miscellany of passages in the Sacred Writings.

But I have just observed, to my surprize, in your last Number, an totally foreign to the text it is ininterpretation which appears to me tended to explain. I say with surprize, because the remarks I allude to have proceeded from the pen of a most accomplished and eminent scholar.

Hughes's Travels, there is described In one of your extracts from Mr. and this, it is said by that learned a marriage procession in Joannina; author, may throw some light on the expression of St. Paul, you

payu (1 Cor. ix. 5.) But surely, Sir, it is highly improbable, that the apostle intended

any

allusion to his

entrance upon the marriage state; neither indeed would it have suited his argument; it was not the marrying, but the taking about with him a wife, and thus bringing a charge upon the brethren, that the apostle Neither do I apprehend, that the was here advocating as his right. simple act of conducting a person

* See Remembrancer, p. 532.

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from one house to another, could be
properly described by the verb wig
άγειν.

plied to as oracular. The symbolcal worship of the serpent, was in the first ages very extensive; and was introduced into all the mysteries, wherever celebrated. It is remarkable, that wherever the Amo

And further, the proposed illustration does not seem to agree with the context: St. Paul argues thus, "It is as lawful for me yuvana ginians founded any places of worship, dyar aç.... Kõps. Now, there is little doubt that St. Peter was married before he became an apostle; and therefore his example would furnish no good reason for St. Paul's being married. It is probable, that the apostle is speaking of St. Peter and the brethren of our Lord (as they are called), taking their wives or sisters with them on their apostolical travels, and that St. Paul is thus establishing his right to the same privilege.

ude ofa

cent

and introduced their rites, there was generally some story of a serpent. There was a legend about a serpent at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks called Apollo himself Python; which is the same as Opis, Oupis, and Oub. The woman at Endor, who had a familiar spirit, is called 218, Oub or Ob; and it is interpreted Pythonissa. The place where she resided seems to have been named from the worship there instituted; for Endor is compounded of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle of the god Ador. This oracle was probably founded by the Canaanites, and had never been totally suppressed." Bryant's Mythology, vol. 1. p. 57.

This exposition agrees with the remark of Clemens on the verse in question, our üç yæμétaç áðλ' is ådeλφας περίπγον τὰς γυνάικας. Strom. iii.

Mr. -ibed arned at a

urely, at the to bs

stale; suited

GTTY & his

J. S.

BIBLICAL ILLUSTRATIONS.

(Continued.)

And Moses made a serpent of brass, and put it on a pole, and it came to pass that if a serpent had bitten any man, when le beheld the serpent of brass, he lived." Numbers xxi. 9.

“And Hezekiah brake in pieces the brasen serpent that Moses had made; for to those days the children of Israel did barn incense to it: and he called it Nebashtan," (i. e. a brazen bauble or trifle). 2 Kings xviii. 4.

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"In the vicinity of Thebes there are also sacred serpents, not at all troublesome to men: they are very small, but have two horns at the top of the head. When they die, they are buried in the temple of Jupiter, to whom they are said to belong." Herodotus, vol. i. p. 302.

"About seven or eight miles from Gau, on the east side of the Nile, lies the village of Endy, where a Sheik of the same name resides. It is famous throughout Egypt on account of a snake, of which they relate miraculous stories, and which many people believe to be the devil, banished into the mountains of Upper Egypt, by the angel Raphael, to prevent his strangling young Tobias, as he had done with the six former husbands which his bride had married. The Sheik keeps this serpent in his possession, as his prethough it may possibly be only decessors have done before him of the term above. The time immemorial. It is two feet long denominated was esteemed and about an inch thick, the skin is

by Cicero,

of the

Upis

Oph signifies a serpent; and was pronounced at times, and expressed Ope, Oupis, Opis, Ops, and It was an emblem nd also of time and was worshipped as a steemed the same as others, the same as Vulserpent was also in the language styled Ob, or

elemity.

deity

Osiris;

can.

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and

Egyptian
Aub

Rriation

deity

Prophetic, and his temples were ap- smooth and reddish; it plays with

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those who take it in their hands, without doing them the least harm, and twines round their arms and legs. It is singular that it likes women more than men, and when it sees a woman will creep up to her neck, get into the bosom, and from thence under the shift. They allow it this liberty, as it is believed to be an angel. In honour of this serpent they hold an annual festival. The people on this occasion meet here from sixty miles round, and they flock in such numbers, and give so many alms, that above sixty oxen and two hundred sheep are killed to give them a meal. They relate many fables of this snake, which is perfectly well taught to do its part. I was told that the Sheik would cut it in pieces at night, and be sure to find it whole and sound the next morning. From curiosity, I asked him whether it was true that he could do so; and on his answering in the affirmative, I offered him teu zuchini to perform this miracle before me, but with this condition, that I should keep the pieces of the snake till they were united again; and that if this did not happen at the proper time, I should not be obliged to pay him. But he would not agree to it, and his excuse was, that the angel (for thus he called the serpent) would be provoked by such a bargain." Forster's Travels, p. 287. "An Indian belonging to the Menomonie, having taken a rattlesnake, found means to tame it; and when he had done this he treated it as a deity; calling it his great father, and carrying it with him in a box wherever he went. This he had done for several summers, when Monsieur Pinnisance accidentally met him at this carrying place, just as he was setting off for a winter's hunt. The French gentleman was surprised one day to see the Indian place the box which contained his god on the ground, and opening the door, give him his liberty; telling him, whilst he did it, to be sure and return by the time he himself should

come back, which was to be in th month of May following. As th was but October, Monsieur told th Indian, whose simplicity astonishe him, that he fancied he might wa long enough, when May arrived, f the arrival of his great father. Th Indian was so confident of his crea ture's obedience, that he offered lay the Frenchman a wager of tw gallons of rum, that at the time ap pointed he would come and crav into his box. This was agreed or and the second week in May follow ing fixed for the determination of th wager. At this period they bot met there again; when the Indian se down his box, and called for hi great father: the snake heard hin not; and the time being now expired he acknowledged that he had lost However, without seeming to be dis couraged, he offered to double the bet, if his father came not within two days more. This was further agreed on; when, behold, on the second day, about one o'clock, the snake arrived, and of his own accord crawled into the box, which was placed ready for him. The French gentleman vouched for the truth of this story, and from the accounts I have often received of the docility of those creatures, I see no reason to doubt his veracity." Carver's Travels.

Snake worship was common in America. (Bernal Diaz, p. 3. 7. 125.) The idol the Spaniards found at Campeche, is thus described, by the oldest historian of the discoveries. "Our men were conducted to a broade crosse-way, standing on the side of the towne. Here they shew them a square stage or pulpit, foure steppes high, partly of clammy bitumen, and partly of small stones, whereto the image of a man cut in marble was joyned, two fourefooted unknown beasts fastening upon him, which, like madde dogs, seemed they would tear the marble man's guts out of his belly. And by the image stood a serpent, besmeared all over with gooce bloud, devouring

the this

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a marble lion, which serpent, compacted of bitumen and small stones hed incorporated together, was seven and wait fortie feete in length, and as thicke 1. fer as a great oxe. Next unto it were The three rafters or stakes fastened into the grounde, which three others to crossed, underpropped with stones, in which place they punish malefactors condemned, for proof whereof they saw innumerable broken arrows all bloudie, scattered on the grounde, and the bones of the dead cast into an inelosed courte neere unto it." Pietro Martine; from a Note to Southey's Madoc.

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Letters from Archbishop King, and Bishop Nicolson, to Archbishop Wake.

To a the shew foure

bite

ones

it in

ted

ed

of doing it, if he thinks fit. His Majesty has disposed of six bishopricks in Ireland since his accession to the throne, and only two of them have been given to persons educated in Ireland. The same method was taken in her late Majesty's time, especially towards the later part of her reign, when the Primacy, Kildare, Ossory, Derry and Waterford were given to persons educated in Oxford. I hope if this be represented to his Majesty, it will prevail with him to let an equal share of his favour be extended to his faithful subjects in Ireland, when their merits are equal. I have a particular regard for the Diocese of Derry, having resided in it twelve years, and I left it thirteen years ago in very good order. The Bishop has stayed in it two years of those thirteen, and I am informed it is degenerated greatly from what

[These Letters are to be found among many others, from the same Persons, in two MS Volumes in the British Museum; and they are not included in the published Correspondence of their Authors.] Archb. King to Archb. Wake. Suffolk-street, Jan. 18, 1716. May it please your Grace, I HAVE been confined to my chamber since I last waited upon you, which gives your Grace the trouble of this. I understand that the Bishop of Derry lies very ill in Dublin, and it is expected the next packet will bring an account of his death. If it should please God that should happen, give me leave to remind your Grace of the necessity of removing the Provost of the College of Dublin, both for his Majesty's service and kingdom. This will a good opportunity

the good

give

This

his

Maje!

e

of the origin is not an Boa Cons habits. (See SEIPent

it was.

It needs therefore an ex

perienced bishop, that knows the discipline of the Church, the country, the people, and their humours, to reform it."

affords a striking proof of the Americans. The Lion nimal of the new world, and the trietor, which from its size and shaw's Zoology), is the only pable of feeding on a lion, is comto Asia, India, and part of South The idol must therefore have

America. only

been a representation of one of a similar

ature in Africa or Asia.

If I may take the liberty to propose a scheme for the time, I intreat your Grace to think whether it might not be agreeable to translate Dr. Ashe, the Bishop of Clogher, to Derry; the Bishop of Dromore, Dr. Stearn, to Clogher; Dr. Bolton, Dean of Derry, or Dr. Lambert, Dean of Down, to Dromore; the Provost, to the vacant deanery; and then Dr. Baldwyn, or Dr. Gilbert, to the provostship. This would gratify six or seven men, and I believe please every body, and be for his Majesty's service, the benefit of the Church, and general good of the kingdom. Your Grace will pardon my freedom in this; and believe that I am, my Lord, your Grace's most humble servant,

WILL. DUBLIN.

Archb. King to Archb. Wake.
Dublin, March 3, 1718

May it please your Grace, It has pleased God to take to himself our brother Dr. Ash,

Bishop of Derry. He but just saw his bishoprick, being called up to the Parliament, and fell into a consumption, about three months ago, of which he died the 28th of February last.

The circumstances of that Bishoprick give us some pain. I left it about fifteen years ago, without vanity, in the best order, of any diocese in Ireland, and entirely in the interest of the government and revolution, and was succeeded by Dr. Hickman, and afterwards by Dr. Hartstongue, to whose principles your Grace is no stranger. Their influence, together with that of the London Irish Society, to whom, as landlords, most of the county of Londonderry belongs, has somewhat altered the temper of many of the inhabitants; so that they need a diligent active popular bishop that will reside among them; the two former not having been in the diocese two years during the whole time of their being bishops. My fellow justice and I, thought it our duty to lay our sense of that matter before the Lord Lieutenant, and have recommended Dr. Stearn, the present bishop of Clogher, to be translated to Derry. I declare to your Grace that I do not know a fitter man, and I believe all who know him concur with me in that opinion. He is popular, generous, hospitable, and an excellent scholar, a person of great prudence, and most likely to put the Church in order, that has suffered by the former bishops, and bring the people to a full sense of their duty to his Majesty. Your's, &c. &c. WILL. DUBLIN.

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Dublin, March 25, 1718. - May it please your Grace, I had the honour of your Grace's of the 18th instant; and since the person nominated for the bishoprick of Derry is so very useful to your Grace, I have been thinking of a way by which your Grace may have the benefit of his assistance without hurting his wife and family. I do

consider that a man may govern a country diocese in Ireland, as well if he live in London as in Dublin; and that he may live as cheap there as here, and houses are cheaper; that he will have so many strong precedents to justify him in the practice, that he need not fear any condemnation from the world for his absence, many of his brethren being examples to justify him in it. If an act of parliament be cheaper than a journey into Ireland, he may, I doubt not, procure one for the taking the oaths there as well as so many civil officers, and so without any trouble, or giving himself the pain of visiting a miserable country, he may get above two thousand pounds per annum, instead of eight or nine hundred. This will, in my opinion, be a precedent of very commendable frugality, and very grateful to his family, as well as to your grace, who will thereby have the benefit of his advice and assistance. As for the diocese of Derry, I see no reason why it may not do as well without a resident bishop for fifteen years to come, as it did for the fifteen years last past.

Your Grace sees by this how heartily I come into your measures, and how solicitous I am to gratify you, which your grace may always expect from, May it please your Grace, Your Grace's most obedient Servant,

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