For evils crowd upon me till they are innumerable,

My iniquities overtake me till I cannot endure the sight,

They are more than the hairs of my head, and my heart faileth me.

Be pleased, O Jehovah, to deliver me.

O Jehovah, hasten to save me.

Let them be ashamed and confounded together,

Who seek my life to destroy it;

Let them be driven back and put to confusion,

Who delight in my calamity.

Let them be desolate with immediate disappointment,
Who have said of me, Aha, Aha!

Let all who seek Thee, rejoice and be glad in Thee—
Let them say continually, May Jehovah be magnified!
Who love thy salvation.

Sheffield.

As for me, I am helpless and needy,
Jehovah thinketh upon me;

My help and my deliverer art Thou,
O, my God, make no delay.

IINEYMA.

I. THE primitive signification of vevμa is breath or wind: in which senses, however, it is not often found in the New Testament. In the sense of breath, vενμa takes or rejects the article, as the circumstance may require. Thus Matt. xxvii. 54, åòŋkɛ TO πvevμa, his breath or life: but Apoc. xiii. 15, we have dovrai πvεvμa, to give life, where To would be inconsistent with the sense: for that, which was possessed already, could not now first be given. In the meaning of wind, we find, John iii. 8, тo пνevμa пvει, oπov Oɛλεɩ; where the article is prefixed to the name of one of the great objects of nature.

II. The spiritual or intellectual part of man, as opposed to his carnal part. Thus it is frequently contradistinguished from cap.

III. A third meaning arises by abstracting the spiritual principle from body or matter, with which in man it is associated: hence is deduced the idea of the immaterial agents, whom we denominate spirits. Thus, Luke xxiv. 39, Acts xxiii. 9. The vɛvμara of the Demoniacs are to be classed under this head.

IV. Hence πνευμα denotes (κατ' εξοχην) the Great and Pre-eminent Spirit, the Third Person in the Trinity: and in this sense it is never anarthrous, except the article is omitted from some cause which makes the most definite term drop the article. In the passages, which, from their ascribing personal acts to the rep ayor, are usually adduced to prove the personality of the Holy Ghost, the words πνευμα and πνευμα ἅγιον invariably have the

article. Mark i. 10; Luke iii. 22; John i. 32; Acts i. 16, xx. 28; Ephes. iv. 20; Mark xiii. 11; Acts x. 9, xxviii. 25; 1 Tim. iv. 1; Heb. iii. 7, &c. The reason is obvious; for there being but one Holy Spirit, he could not be spoken of indefinitely. In Matt. xxviii. 19, where the Holy Spirit is associated with the Father and the Son, the reading is του άγιου πνεύματος.

V. The influence or operation of the Holy Spirit. In this sense the usage with respect to the article is exactly the reverse of the former sense. Here it is always anarthrous, except in the case of renewed mention or other reference.

VI. The last meaning, or rather class of meanings, comprises whatever is deducible from the last acceptation, being not the influences of the Spirit, but the effects of them; as TVεvua in the sense of disposition, faith, virtue, &c.; and also signifying evil propensities or desires, with this difference only, that these latter arise from the influence of the Evil Spirit.1

Biblical Intelligence.

CHINA.

A letter "just come to hand," from " Anglo-Chinese College, Malacca, June 3, 1824," contains most pleasing news respecting the distribution of the Scriptures. "That many, both of the Chinese and Malays, have recently called, and begged for the word of life:" and that " many of their great men," among the Cochin Chinese, "have come to the College with a retinue of servants, and requested books."- Monthly Extracts of British and Foreign Bible Society, for Feb. 1825. p. 76.

SOUTH AMERICA.

A "Correspondent at Lima" seems to be engaged in "the translating and printing of a part of the Holy Scriptures into the ancient Peruvian_tongue;" and has most successfully circulated the Sacred Volume" through the streets of Guayaquil."- The Same, for Jan. 1825. p. 70, 71.

GERMANY.

Α very fine copy of the rare Mentz, or Mayence Bible, in two volumes, folio, 1462, has recently been discovered by M. Duppa, in the public library at Tours; where there are, likewise, other Bibles of extreme scarcity. — Times Newspaper, for April 12, 1825.

1 Middleton on the Greek Article.

་

No. V.

SERIOUS CONSIDERATIONS ON MARRIAGE.

LUKE XVII. 27.

Ησθιον, επινον, εγάμουν, εξεγαμίζοντο, αχρι ής ημερας εισηλθε Νωε εις την κιβωτον! They were eating, they were drinking, they were marrying, they were given in marriage; until that day, Noah entered into the ark!!

WHAT an awful connection is that of the present text! To what tremendous events is this language attached! Can any bé found within the range of Sacred or of General History, so appalling to the sight, so dreadful in their result: :- the devouring fires of Sodom and Gomorrah, and the deluge of the Universe! And yet these stood connected with some of the very merriest scenes of human life at least, practices the most joyous and pleasurable were pursued to even the latest moment!

But these terrible facts were only chosen by the Saviour, as figurative representations or, as most striking similarities of occurrences to come. The national destruction of the Jews, he doubtless had immediately in view; but remotely also, the final judgment of all mankind. The former has taken place the latter, to us at least, is yet future, but most certain. Knowing, therefore, the terrors, &c. 2 Cor. v. 11. may we never" persuade" in vain! O! that successfully and savingly we could beseech you all in, &c. 2 Cor. v. 20!

Under these impressions, therefore, and for this purpose, let the present subject engage our most serious attention-connected as it every where is, with affairs of the weightiest and most serious moment. To a few select notices of it in Sacred Scripture, let us advert-and especially observe such pious and practical reflections, as are consistent and suitable. Involving, as it generally does, the whole length and character of human life, and necessarily affecting, as it must inevitably do, our interests and state for eternity, it is surely not to be trifled with unless you can risk the happiness of both worlds at an adventure!

First, We may observe some Scripture notices of Marriage.

They did eat," &c.-expressions these, like those in Matt. xxiv. (whether parallel or spoken at another time), which denote the festi

The reader is requested to turn to the texts cited in these Discussions, as he proceeds.

2 That it is not parallel, but spoken at another time, see Expositor, and Script. Manual, p. 15, supra.

Doddridge's Fam.

vities and enjoyments of the day. High mirth and jollity still prevailed and, indeed, at what period and in what country have not these too much characterized" the order of the day?" Order, should we say?— it is the disorder of our world; reversing the precept of 1 Cor. vii. 31! ́

We have now to do with a primitive institution1: for in the very earliest, and first age of mankind, was the rite of marriage appointed; and appointed immediately by the Creator. The memorable words of Gen. ii. 21-24, scarcely need a reference; recording a plain, but most important fact, at the beginning and formation of human society. O, that its spirit and principle were but religiously and happily exemplified, in accordance with the extent of this interesting union!

A great variety of ceremonial regulations, in regard to this ordinance may be found in what is called "The Mosaic Economy."In Exod. Levit. Numb. and Deut. they are severally enumerated and repeated. The design of these was, doubtless, to promote the chastity and virtue of the Israelitish people; and to make them, in the best sense," a peculiar people." What a contrast to the marriages and miseries of surrounding nations; if we may judge from the negative and positive injunctions of the Jewish law! Hence, it is presumed, have Christians obtained, what they term, "Degrees of affinity or kindred, forbidden in marriage;" but how far are these to be heeded, except as regulated by prudential considerations?

The multiplicity of wives-in some periods, and among some persons, of the Old Testament history, can hardly escape the observation of any reader. Though recorded, it is not therefore necessarily sanctioned by inspired writers - their own testimony indeed, though brief, convinces us of the contrary. But for some instances, in early times, as occasional departures from a general custom, excuses might be pleaded; and in Eastern climes, it too much comported with their accustomed luxuriance and excess. Who, however, would have David's or Solomon's concubines, with all their consequences? The words of Jesus, in Matt. xix. 3-6, are most explicit, decidedly reprobating polygamy, and restoring a primitive institution to its original character.

But Solomon, although an awful profligate in this particular, has, at least in his writings, furnished us with useful instructions. Prov. xviii. 22. The portraiture of " a woman of ability" (in the original

The sacred terms are and yapos, to express the matrimonial union; for the varied application of which, the Lexicons may be referred to. The Latin word nubo, seems to allude to the bride's being covered with a veil.-Adam's Roman Antiquit, p. 464.

2 Αρσεν και θηλυ εποίησεν αυτούς, "He made them a male and a female." The weight of the argument lies in this circumstance, that God at first created no more than a single pair, one of each sex, whom he united in the bond of marriage; and in so doing, exhibited a standard of that union to all generations. This is not implied in the common version, which regards the words adjectively instead of substantively. - Campbell's Gosp. iii. p. 91, 92.

arranged alphabetically,) in Prov. xxxi. 10-31, is considered as one of the finest pieces of moral and conjugal painting, in any writings. O! that such a "jewel" were possessed by every husband! — Then might Solomon's language, relative to the women of his seraglio, be rescinded. Eccles. vii. 27, 28.

It should be remarked, that though purely a civil contract, there are religious consequences inseparably connected with it—I say, purely so, for Scripture throughout never intimates otherwise. The ministers of religion had nothing to do with it at that period: its ecclesiastical origin must be traced to priestcraft and popery! Yet, has God a sacred object in view, Mal. ii. 15. Hence the reprehension of Neh. xiii. 23—31; and hence, the reasonable, the sacred requirement of 1 Cor. vii. 39! Who would hazard repulsion, by discordant materials!

The Saviour's public sanction of this ceremony at Cana, in Galilee, John . is well remembered. Not that he countenanced excess or drunkenness (which too often disgrace the solemnization of this most serious event); for there is no appearance of this from the narrative, or the well-known usages of the Jews. Nor can any warrant whatever be justly taken hence, for the festivities and follies of a licentious world. A "miracle," throughout, in all its bearings and consequences, must be worthy of its Divine author.

But is not this institution parabolical or representative of the Divine regard for the church? —such are the affection and fidelity subsisting here! Peruse the heaven-inspired language of Is. Ixii. 4, 5; or, the equally cheering address of Jehovah, by another prophet, Jer. iii. 14, 15. Nor is this a subject of prediction only; it is actually fulfilled, Eph. v. 23-32; and has been graciously revealed from Heaven, Rev. xix. 7-9.

Let it not be forgotten, however, that this relationship unavoidably brings along with it the cares and concerns of the world, 1 Cor. vii. 32-34; and in those troublous times of Paul, how much were these to he expected! But most unreasonable and guilty was the excuse of that man, Luke xiv. 20; as his "wife" might and ought to have accompanied him! O, what sad and sorrowful hindrances are these; if not " help-mates" in the best concerns!

Amidst the general apostacy of our world, there still have been principles disregarding the authority of the Most High. Now the spirit, &c. 1 Tim. iv. 1-3. And, think ye, that this applies only to certain priests (who sometimes may act conscientiously in this matter), and not to profligate, unprincipled youths, who cannot bear the

I Vide Vol. II. p. 522, supra.

2 We do not find that the marriages of the Israelites were attended with any religious ceremony, except the prayers of the father of the family, and the standers-by, to intreat the blessing of God; as, Gen. xxiv. 60, and Ruth iv. 11. We do not see that there were any sacrifices offered upon the occasion; or that they went to the temple, or sent for the priests: all was transacted between the relations and friends, so that it was no more than a civil contract. Fleury's Manners of the Israelites, p. 100, 101.