one holy catholic and apostolic Church. And do Thou receive the prayers which they make on our behalf, and on behalf of all Thy people, upon Thine altar on high, for a sweet-smelling savour all their enemies and foes do Thou subdue and break to pieces beneath their feet speedily, and preserve them to us in righteousness and peace in Thy holy Church.

A Prayer for the Gongregation."

Let us again beseech Almighty God, the Father of our Lord and God and Saviour Jesus Christ. We ask and seek of Thy goodness, O Thou lover of men: remember, O Lord, our congregations and bless them.

The Deacon says,-Pray for this holy Christian Church and our congregation therein.

And the People say,-Bless and preserve our congregation in peace.

And then they say,-We believe.

Then the Deacon says,-In the wisdom of God say the Prayer of Faith, singing d

We believe in one God, the Father Almighty, Maker of heaven and earth, of the visible and the invisible.

And we believe in one Lord Jesus Christ, the only Son of the Father, who existed with him before the world was made; Light from Light, God from very God, begotten and not made, equal with the Father in his Godhead, by whom all things were made, and without whom was not anything made in heaven and earth who for us men and for our salvation came down from heaven, and was incarnate by the Holy Ghost of the holy Virgin Mary. He was made man, and was crucified in the days of Pontius Pilate he suffered and died and was buried, and rose from the dead on the third day, as was written in the Holy Scriptures he ascended with glory into heaven, and sitteth on the right hand of his Father: he shall come again with glory to judge the quick and the dead, and of his kingdom there shall be no end.

And we believe in the Holy Ghost, Lord and Lifegiver, who proceedeth from the Father. We worship him and glorify him with the Father and the Son, who spake by the prophets.

And we believe in one holy catholic and apostolic Church :

c Tàs éπiovνaywyàs (St. Mark, p. 14).

In the Litany of St. Mark the Creed follows the Salutation, p. 16. The words, and the Son, were foisted into the text in the edition printed at Rome in 1548, but are not found in any Æth. MSS. Vide Lud. Comm., p. 353. 4 The Ath. translators vary in their rendering of καθολικὴν καὶ ἀποστολικὴν EKKAŋolav. The more general version is, Christian Church of one congregation, which (is that) of the apostles. Here it is, One holy Christian Church, which is above all congregations, which (is that) of the apostles.

and we believe in one baptism for the remission of sins: and we hope for a resurrection of the dead, and the life which shall come for ever. Amen.

The Priest says,-Make them [the congregation] to be devoted to Thee' without hindrance, and that without ceasing they may do Thy holy and blessed will. Do Thou vouchsafe, Ŏ Lord, to us Thy servants, and to those who shall come after us, for ever, a house of prayer," a house of purity, a house of blessing. Arise, O Lord our God, and let Thine enemies be scattered, and let all those who hate Thy holy and blessed name flee before Thy face, and let Thy people be blessed a thousand thousandfold and ten thousand ten thousand-fold, that they may do all Thy will, through the grace and mercy and love for man of Thy only Son our Lord and God and Saviour Jesus Christ, through whom, to Thee, with Him and with the Holy Ghost, be glory and power now and ever, and world without end. Amen.

The Priest says the Prayer for Perfect Peace,

O God, great, eternal, who didst form man free from corruption, but hast now brought to nought the power of death which came first into the world by the envy of Satan, through the coming of thy only Son our Lord and God and Saviour Jesus Christ, and by Thy peace, wherein the hosts of heaven do praise Thee, saying, Glory to God in heaven, and peace on earth-his goodwill to man.

k

...The Deacon says,-Pray for perfect peace and the love of the apostolic salutation, Greet one another. Ye who do not communicate, go forth. Ye who communicate, salute one another in the fulness of your hearts. Let him who purposes to communicate keep himself free from evil.'

Priest,-O Lord, of Thy good pleasure fill our hearts with Thy peace, and purify us from all pollution, and from all impurity, and from all revenge, and envy, and the remembrance of evil which is clad with death. O Lord, make us all meet to salute one another with a holy kiss, and that we may receive without condemnation, and not unto death, of Thy heavenly gift, who with the Holy Ghost, etc.

[To be continued].

& Lit., let them be to thee. The Coptic has, nobis ut eas celebremus.

* Οἰκοὺς εὐχῶν, οἰκοὺς εὐλογίων (St. Mark, p. 14).

• Μυριάκις (St. Mark). Τὸν δὲ λαὸν σοὺ τὸν πιστὸν καὶ ὀρθόδοξον εὐλόγησον· ποίησον αὐτὸν εἰς χιλιάδας καὶ μυρίαδας (St. Mark, p. 14).

The Coptic and Renaudot's text, And hast filled the earth with Thy peace. * Ο Διακονος. Ασπάσασθε ἀλλήλους.

· Ὁ Ιερεύς. Εὔχεται τὸν ἀσπασμὸν... ὅπως ἐν καθαρᾶ καρδίᾳ καὶ συνειδήσει ἀσπασώμεθα ἀλλήλους ἐν φιλήματι ἁγίῳ (St. Mark, p. 14).

INSPIRATION."

BY DR. THOLUCK.

THE Greek word for this idea Oεóπvevσtos (2 Tim. iii. 16), indieates a divine influence exercised upon the understanding. "No one was ever a great man without a certain divine afflatus," says Cicero ("Nemo vir magnus sine aliquo afflatu divino, unquam fuit," Pro Archia, 8.) "Breath of God" is the sensible expression for his "power" or "influence," as in the language of Luke, "The power of the Highest" for the Holy Ghost (Luke i. 35; xxiv. 49). In this sense it is that the classical writers speak of a "divinely-inspired wisdom" (Phocylides, verse 121), and of "divinely-inspired dreams" (Plut. de Plac. Phil., v. 2); with which, compare 2 Peter i. 21, “Holy men of God spake as they were moved by the Holy Ghost." The neuter becomes a verbal, “God inspiring," as Ocóπvoos (Porphy. de Antro., p. 116), used by Nonnus (Paraph. Ev. Joh., i. 27), and applied to Scripture by Origen (Hom. xxi. in Jerem., tom. ii., De la Rue). "The sacred volumes breathe the fulness of the Spirit,”—Sacra volumina spiritus plenitudinem spirant.

A psychological definition of the relation of this divinelyeffected, and consequently passive knowledge, to the spontaneous action of man, is given by Plato, in his doctrine of the divine μανία or frenzy (ἔνθεος εἶναι). This condition is the germ of that divinely-implanted impulse to knowledge (Erkenntnisstriebes), which has not yet arrived at perfect consciousness (Zeller. Griech. Phil., ii. 166, 275; Brandis, ii. 428). Out of this, in as far as it seizes the idea in the form of the beautiful, the artist and the good poet express themselves: "Not by art do they utter these fine poems, but as divinely-inspired and possessed"— ἔνθεο and κατεχόμενοι (Ion., p. 533) : “ for not by art do they say these things, but by a divine power" (ib., p. 534). From the same source proceeds the pavτiký (predictive), which then requires the popńτns (prophet) as an interpreter (Timæus, 72). The teaching of Plato has exercised an essential and real influence on the Jewish and Christian doctrine of inspiration. It was

a The accompanying article on a subject of great interest at the present time, has been translated from Herzog's Real-Encyklopädie für Protestantische Theologie und Kirche, vol. vi., pp. 692-699. A number of Greek and Latin quotations which Dr. Tholuck cites in their original form have been rendered into English for the convenience of the reader. The references to these passages are those given by the author; when it has seemed necessary, in order to exhibit the full force of the originals, the actual words have been retained alongside of the translation.

A A

adopted by Philo, and divine and human knowledge were placed by him in a contrast which made them exclusive of each other: "When the divine light kindles and shines, the human light sets, and when that sets, this arises and springs up." (Quis rerum divin. hæres, tom. i., 511, Mang.). Yet this divine influence is not confined by him exclusively to the sacred writings; he has no hesitation in ascribing to himself at times a "being divinely apprehended"-εоληπтеîσdaι (De Cherub., i., 143). By the Greek Fathers, Inspiration is represented as an altogether passive condition. Thus, Justin (Cohort., 8) says: "For it was impossible for men to know such great and divine things by means of human nature or perception, but [it was] by means of the gift which came down from above upon the holy men at that time, who needed not art for their utterances, but the leading of a pure life through the energy of the divine Spirit: that the divine heaven-descended instrument acting upon good men, as upon the strings of a harp or lyre, might reveal to us the knowledge of divine things." So also Athenagoras (in Legat.): "I deem you not to be ignorant of Moses, or of Isaiah and the other prophets; they expressed what was in them as an echo of thoughts inspired ecstatically by the divine Spirit, which used them as a fluteplayer does the flute into which he breathes." In conformity with this, the notion of a verbal inspiration was soon received. Thus Irenæus (iii., xvi., 2): “Matthew might have said, 'the generation of Jesus was thus.' But the Holy Spirit, guarding against corruptors and their craft, says by Matthew, 'the generation of Christ was thus."" And Clement (Cohort., i., 71, Ed. Pott), "Out of which writings or letters, ypáμμata (he is referring to the Holy Scriptures,' 2 Tim. iii. 14), and syllables, the Scriptures being composed, are by the same apostle termed 'divinely inspired." And Origen (tom. ii., Hom. 21 in Jer.), "According to expressions of this sort, it becomes us to believe that the sacred letters do not contain a single point void of the wisdom of God!" But still such expressions refer rather to a general religious impression than to a fixed dogma on the subject. Whence we find in the Ante-Nicene Fathers a recognition of even heathen writings, as the Sibylline (Theoph., Ad Autol., ii. 9), and views which exclude at least an inspiration pervading the whole of Scripture. Of the origin of St. Mark's Gospel, John Presbyter speaks in terms very similar to Luke (i. 1-3). "He was the interpreter of Peter, and wrote out carefully all that he could call to memory of his, without restricting himself to any order in narrating the words and deeds of Christ" (Euseb., Hist. Eccles., iii. 39). So also Irenæus (at the end of the second century) could not have formed such a conception of Paul as that

the contents of his writings had been imparted to him as to a passive instrument. He wrote a work "on the peculiarities of the Pauline style," in which he recognizes the unsyntactic character of the Apostle's language, and derives it from the "velocitas sermonum suorum et propter impetum, qui ipsi est, spiritus" (Neander's Kirchengesch, i. 2, p. 1172, second edition). For Örigen, consult Redepenning (Origenes, i. p. 261f). Although Origen is convinced of the accuracy of the Holy Scriptures even to the iwra and the repaía, he assumes, nevertheless, a different measure of the Spirit in Jesus and in his apostles. Thus (Hom. in Luc. xxix. tom. iii. p. 966, Ed. De la Rue), "in the same manner both Jesus and Paul were full of the Holy Spirit, but the vessel of Paul was much less than the vessel of Jesus, and yet each of them was full according to its measure." He maintains against the Jews that Jesus was more worthy of credit than the prophets (c. Celsus, i., tom. i., p. 360), and than Moses (ibid., p. 337); he finds in the Epistle to the Romans a confused and heavy style of composition (Ad Romanos, x., tom. iv., p. 678), and solecisms in John (Philocal., tom. iv., p. 93): "Whoever interprets the word to himself, and what is recorded, and the actions to which the records belong, will not stumble at the solecism of the words, if on inquiry he shall find the actions, to which the words correspond, true." He says on John (tom. iv., p. 183), that according to the historical sense, in respect to the last Passover, there is an irreconcilable contradiction between John and Matthew. "I believe it to be impossible for those who only regard the external history to shew how this apparent contradiction can be harmonized." The cause of such an inconsistency was not only the want of a systematic foundation of science, but also the influence of Jewish views on inspiration. The Old Testament only spoke of an "operation of the Holy Ghost" upon the holy men of God-an idea which by no means excluded a degree of independence in those giving their utterances, and yet was sufficiently wide to admit of various degrees of inspiration. Even Philo (De vitá Mosis, i. iii., tom. ii. 163, Ed. Mang.) assumes different degrees of inspiration. "I will speak of what is more peculiar, first observing this: for some of the oracles are uttered from the presence of God by interpretation of the divine prophet; others were delivered from question and answer; others again from divine information given to Moses and reserved by him." According to Clement (Recogn., i. 68, 69) the prophets could prove their veraciousness only through an agreement with the Pentateuch. The later Jewish writers make the same distinction as Philo: Kimchi, Preface to the Psalms; Abarbanel, Preface to the greater prophets (f. 3, col. 2); More