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these things, grant also unto you strength and power to perform the same, that he may accomplish his work which he hath begun in you, through Jesus Christ. Amen.
Almighty God our heavenly Father, who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him, have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to ever lasting life, through Jesus Christ our Lord. Amen.
Then the Bishop, or Priest, taking the Penitent by the right hand, shall say unto him,
J. N. Bishop of or J. A. B., do, upon this thy solemn profession, and earnest request, receive thee into the holy communion of the Church of England, in the name of the Father, and of the Son, and of the Holy Ghost.
Then the Bishop or Priest shall say the Lord's Prayer, with that which follows, all kneeling.
Let us pray.
Our Father which art in heaven, &c. O God of truth and love, we bless and magnify thy holy name for thy great mercy and goodness, in bringing this thy servant into the communion of this Church; give him (or her), we beseech thee, stability and perseverance in that faith, of which he (or she) hath, in the presence of God, and of this congregation, witnessed a good confession; suffer him (or her) not to be moved from it by any temptations of Satan, enticements of the world, the scoffs of irreligious men, or the revilings of those who are still in error; but guard him (or her) by thy grace, against all these snares, and make him (or her) instrumental in turning others from the errors of their ways, to the saving of their souls from death, and the covering a multitude of sins. And in thy good time, O Lord, bring, we pray thee, into the way of truth, all such as have erred and are deceived; and so fetch them home, blessed Lord, to thy flock, that there may be one fold under one shepherd, the Lord Jesus Christ, to whom, with the Father, and the Holy Spirit, be all honour and glory, world
without end. Amen.
Then the Bishop or Priest standing up, (if there be no Communion at that time) shall turn himself to the person newly admitted, and say,
Dear Brother or Sister,
Seeing that you have, by the goodness of God, proceeded thus far, I must put you in mind, that you take care to go on in that good way, into which you are entered; and, for your establishment and furtherance therein, that, if you have not been confirmed, you endeavour to be so the next opportunity, and receive the boly Sacrament of the Lord's Supper; and may God's Holy Spirit ever be with you. Amen.
The peace of God, which passeth all understanding, keep your heart and mind by Christ Jesus. Amen.
To the Editor of the Christian
I CAN scarcely hope, that the publication of a new edition of the Bible by Mr. Reeves, the King's printer, in which the text is given continuously, and the numbers of the chapters and verses are thrown into the margin, has originated from the suggestions I made in the Remembrancer for April, 1820. It seems, however, by the amendment having been effected, that it is legal to print the Scriptures in another form, different from that which they usually bear: at least, I so conclude from its being now done by the petentee of the office of King's printer. The fact of its legality being there fore assumed, there can be no doubt, I think, of its expediency. There is no man of common sense, who must not daily lament "the singular ill usage that the Scriptures have met with, in being fretted into chap. ter and verse, with so little attention to the sense." And, as I observed in my former letter, none have greater reason to lament it than the Clergy, whose duty it is publicly to read the Scriptures to the people. If it should so happen, that what I said, has been the means of producing an improved edition, I may, with more confidence, trust, that its practicability being now ascertained, this mode of printing the Scriptures, will in future be adopted by the Universities also,
so that from the largest folio to the smallest 24mo. a purchaser may obtain a copy of the Bible, in which the text is presented as in other books, in an uninterrupted order; broken off only into such portions as the sense and connexion require: the chapters being placed at the top of the page, and the numbers of the verses in the inner margins, the outer ones being reserved for the references. The London edition, (1810,) of Griesbach's Greek Testament, presents a good specimen of this arrangement; and, though perhaps in some instances, his divisions may not be altogether correct, yet the general style of the text is such, as might well be adopted in the English Bible. I cannot conceive single serious objection which so salutary an alteration can meet with. I know that it requires a strong effort to overcome an ancient adherence to established practice; and the feeling has its manifold uses. I
am aware also, that some considerable expence in providing new stereotypes, in the room of those existing, may be considerable. But I feel sure, that if the plan shall once come to be maturely weighed, neither the Universities, nor the King's printers, will allow the consideration of expence, to stand against a manifest national benefit. It may be, that some will continue still to prefer the text in its present form. For these, let the present types be preserved. But the CHURCH BIBLES," of the largest volume," are not, I believe, usually stereotyped. Therefore new editions of these might be supplied for the use of churches, without any increase of expence; and I should suppose, with some saving of paper; there occurring, of course, fewer blank spaces in a continued paragraph, than where the page is cut up into numerous verses. I am sure there is not one of my Clerical Brethren, or a reader in general, of Scripture, who, on a moment's reflection, will not acknowledge the advantage of
this continuous mode of printing the Holy Volume. Listen only to the children of a National School reading the Bible or Testament. A child comes to the end of a verse, no matter in what part of a sentence, or how connected with what follows, and then of course he stops; the next child commences the next verse in a totally different key, the connexion between the members of a sentence is completely destroyed, and the poor children are left as much in the dark as ever. And how often do we find that Clergymen, who ought to know better, in reading the lessons, pause mechanically at the end of a verse, to the entire confusion of the sense! The evil extends itself even to the cottage, and the humble and unlearned peruser of God's word, is led to affix to these short disjointed portions of Holy Writ, meanings quite at variance with the whole scope of passages, when viewed in connexion. These are evils which no one will deny do actually spring from the present barbarous mutilation of the sacred text, which if inflicted upon any other book, would go far towards destroying its intention and usefulness; and which has produced incalculable injury to the Sacred Text. Indeed the compilers and reviewers of our Liturgy have plainly shewn their opinion of this matter. Throughout the whole Prayer-Book, we do not find a single portion of Scripture appointed to be read, but what is taken out of the disjointed form of verses, in which it is printed in the authorized version, and thrown into the continuous form: the Psalms and select sentences alone excepted.
I have not yet seen Mr. Reeves's edition, having read only the notice of its publication, and description of the work, in the papers. It is announced that the text is divided into appropriate sections, the chapters and verses being still preserved for reference. This, if judiciously executed, will certainly be a great improvement; for as the text now
stands, we sometimes see a chapter beginning with a verse, which ought to form the conclusion of that preceding. The first example I cast my eye on, is Coloss. iii. and iv. where the first verse of the fourth chapter evidently belongs to the end of the third. Let us hope that these, and similar obvious improvements, will find no opposers among those whose business it is to watch over the welfare of religion and the Church. We must by no means yield important points of either discipline or doctrine to clamour or ridicule; nor rashly venture upon experiments, without good proof of their expediency and feasability. But let us not neglect or refuse to sanction evident amendments, where they may be effected, as in the present case, with so much facility, and with such manifest advantage.
Nov. 1, 1824.
To the Editor of the Christian Remembrancer.
SIR, THE answers of our Saviour to the High Priest, Σε "Thou hast said," (Matt. xxvi. 64.) and to the "Thou sayest," governor, Συ λέγεις, (Matt. xxvii. 11.) always excite inquiry, and are no doubt remarkable.
In Mark xiv. 62. (the parallel passage to the first of these) the answer is yes, and we are generally told, that the former expres sions are of the same import, that is to say, are affirmations, in the Greek language.
Thus Schleusner, (Lex. N. T. v. ETW TMw) “ Ev araç, recti dixisti -res se ita habet, uti dicis-i. 9. alias naλws, seu πανυ μεν &ν. Ita etiam nu εyw. pro ita, legitur apud Aristoph. Plut.
Parkhurst also says, tr we meet with similar expressions in the Greek writers. Thus, in Xenoph. Memor. Socr. iii. 10. one answers Socrates, αυτος τετο λέγεις, ω Σωκρατες, you say
so yourself, Socrates. In Euripides we have 2 de TAUTA MEYHS, BX syayou say so, not I. So in Sophocles, Συ τοι λεγεις νιν, εκ εγω.”—He then refers to Wetstein, whom I have not at hand.
Now, surely, Mr. Editor, this is very bad criticism.-The expressions, "Thou sayest”—“ Thou hast so said""Thou sayest that I am,” &c. may in the Hebrew idiom, and thence in the Hebraic Greek, be equivalent to the phrases, "Thou sayest rightly"-" It is as thou sayest"-and therefore, in this in. stance, to the simple affirmation, "I am ;"-but we cannot for a moment imagine them to be so in pure Greek.
Of the passages above cited from classic writers, Ev λyes, vx syw, directly makes against the interpretation, which it is brought forward to support; for ou yes there is equivalent to "that is your opinion," and admits of the reservation ex ɛy#, “but not mine."--And as to Paμ' sy for "ita," the change of person just makes all the difference. "So I say," or "I affirm that it is so," is all we want, but "so you say," or you affirm that it is so," leaves us just where we were.
The expressions συ λίγες, το was, are, I conceive, precisely of English translations," thou sayest” the same import in Greek, as the
"thou hast said.”
They are not to be explained by any ordinary ellipsis, nor can any light be thrown upon them by reference to Greek classic writers.
Accordingly, neither Bos nor Hoogeveen take any notice of them -at least, the passages where they occur do not appear among the texts of the N. T. illustrated in their works.
Parkhurst refers also to the LXX. in Exod. x. 29. —Arya à Μωυσης, Ειρηνας-8x ετι οφθήσομαι σοι εις -The Hebrew is, 1 which in our version is rendered, "Thou hast spoken well."
It is literally, "Thou hast thus spoken" or "thou hast thus commanded," as Bp. Marsh has it in his note on Michaelis, (vol. i. p. 398,) who considers the Hebrew words an affirmation, and that the LXX, meaning to render them according to their proper sense, of "thou hast well spoken," by ugnxas, the expressions, ειρηκας, συ είπας, οι συ λέγεις, acquired the sense of an affirmation in Jewish Greek.
Christ, he says, probably answered, 27 12.
After this, is it not surprising to see this learned translator at once falling into the common error, and attempting to explain this, by say. ing in a note, "Even in Attic Greek similar expressions were used to denote affirmation-e. g. in answer to a question from Cyrus, in Ορόντης Ogorrns"? (Xenoph. Cyrop. i. 6.) Perhaps some of your correspondents may further elucidate this
SIR, IT may not be uninteresting to your readers to be informed, that the passage in Zachariah, xiii. 7. to which I called public attention in a former Number of your work, as having been translated in some modern editions of Ostervald's French Bible: Epée reveille-toi contre mon pasteur et contre l'homme qui est de mon pays, dit l'Eternel des armées," &c. has been corrected, on my representation, in the new edition very lately published, or ready for publication, by the French Protestant Bible Society of Paris; and the verse now stands, as in the earlier editions of Ostervald; "Epée reveille-toi contre mon pasteur et
contre l'homme qui est mon compagnon, dit l'Eternel des armées,"
I am, Sir, yours, &c.
M. H. L.
To the Editor of the Christian Remembrancer.
I WILL own to you, Sir, for some time I have been strongly inclined to believe that in the list of the "humbugs" of the day, may be justly placed the Society for the Conversion of the Jews to Christianity.
The fact is, a large sum has been subscribed for several years by the money-giving people of this rich and charitable country, for the purpose just stated with what effect, as it respects the Jews of this kingdom, and of this metropolis especially, I am very desirous of accurate knowledge.
In the preface to a pamphlet entitled "A Discourse intended for oral delivery to the Jews, &c. by the Rev. R. Worthington," published three or four years ago, and which has recently fallen into my hands, I find the following observation, page 12.-" I am much concerned by the apprehension, but, I am not prepared to substantiate the fact, that, with very limited exception, though I believe such exception is demanded, hardly will an adult Jew be found in the metropolis,-sad as it may sound,-who has been fairly brought in understanding and in heart to the great preliminary of his future faith in the doctrines of the Gospel : I will leave it in its lowest calculation;-to a bare acknowledgment that Jesus might possibly have been the true Messiah."
I have not, Sir, the Reports of the Society at hand, and cannot, therefore, say, how much money this Society has extracted, by glowing appeals and exaggerated statements, from the pockets of our easily-gulled people; but that a
large sum, perhaps not under eighty or a hundred thousand pounds, has been extracted from them, is unquestionable; and yet, if Dr. Worthing ton's apprehension be well founded, not one English Jew has been converted, or even brought into a state approaching to conversion. Then is the charity, I ask, of Englishmen to continue to be directed to an Institution that has been so ineffectual, or, if effectual at all, effectual in Russia and Poland only?
It is true, Dr. W.'s book has been written some time, and conversions may have occurred since ;-to what extent I should like much to know.— Perhaps you will insert this letter in the Remembrancer, and some of your Correspondents will, I trust, give the desired information, that we may know of the utility—I am afraid it will be found-the "hum. bug" of the Society.
I beg to inclose you Dr. W.'s interesting and able pamphlet, which will at least shew you somewhat of the spirit in which the Institution is conducted.
To the Editor of the Christian Remembrancer.
I INCLOSE to you a printed letter which has recently been circulated by a member of an Auxiliary Bible Society, on the subject of the Annual Meetings of that particular subdivision to which he belongs. It appears to be a manly exposition of the writer's sentiments, and perhaps you may think it not undeserving of a place in your pages.
Your humble Servant,
A LETTER TO MAJOR-GENERAL NE-
Tower, October 25th, 1824.
MY DEAR SIR, As a favourable opportunity now presents itself of doing away the Annual Meetings
of the Bible Society over which you preside, I shall take the liberty of candidly stating why I think the Committee should take advantage of it. I am well aware, at the same time, that such is not likely to be the case.
The Committee have already decided in opposition to my opinions; and I am satisfied that in so doing they have acted with a perfect conviction of its proFor many of its priety and rectitude. members I entertain the most unfeigned respect; but having arrived at conclusions so different from theirs, by the calm and deliberate exercise of my own judg ment, I should be wanting in self-respect if I hesitated to avow them. I claim for myself no more than I willingly concede to them-the privilege of acting in obedience to the dictates of my own unbiassed reason. They regard the Annual Meeting as so essential to the existence of the So
ciety, that it cannot be dispensed with; while I am far from thinking such to be the case, and am, in fact, decidedly opposed to any repetition of those Assemblies. Approving the main object of the Bible Society, and ready to promote its success by any prudent means in my power, I have still always disliked many subordinate parts of its constitution and plan of operations. I dislike Mr. Stokes Dudley's itinerant missions to stir up the women; I dislike the personal canvas generally undertaken by these excited and zealous votaries; and I still more dislike the yearly meetings of its friends and supporters to puff its merits. There is a natural tendency to exaggerate its importance, and overstate its practical utility, on such occasions, which appears to me to be very inconsistent with the simplicity, sincerity, and quietness of demeanor inculcated in every page of the Sacred Volume, Had the enthusiastic description of its benefits, currently given by the orators at these Meetings, been at all supported by facts, we might certainly have expected by this time to see the prophetical Millennium plainly approaching; and after the indefatigable exertions of twenty years we might reasonably have supposed that vice and ignorance,finfidelity and superstition, would have been completely ejected from many of their former possessions. How different a picture to this is presented by the greater part even of the European Continent; and what a painful contrast will be exhibited to every candid enquirer even in those places where the greatest efforts have been made. "I am sure," says a recent traveller, whose testimony will not be doubted, "I am sure we have little idea in England of the state of things abroad. We amazingly overstate the comparative amount of good