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tress is not to be made, the offender is to be put into the stocks six hours. All peace-officers are required to make diligent search for discovering offenders; and in case of neglect, the Justice of Peace is fined five pounds, and every constable twenty shillings: such was the severity of the times.

Neal's History of the Puritans.

AR

No. 2.

(SABBATARIANS.) : Those who keep holy the Jewish Sabbath, or Saturday, are denominated Sabbatarians. They are to be found chiefly, if not wholly, among the Baptists, whence they are sometimes called the Seventhday Baptists, and they hold, in other respects, the distinguishing doctrines of Christianity, in common with other Christians.

See Gregory's History, fc. and Adam's Religious World.

Acts xix. 12. “ From his body were brought unto the sick, handkerchiefs," fc.

(ROMAN CATHOLICS.) r. (See Note on Matt. ix. 21.26. ,

Acts xx. 7. .“ Paul preached unto them, and continued his speech until midnight.. - " I remember," says Burnet, “in one fast-day, there were six sermons preached without intermission. I was there myself, and not a little weary of so tedious a service.” This, indeed, was in Scotland; but the service is not less tremendous in

England. : Philip Henry used, on such occasions, to begin àt nine o'clock, and never stir out of the pulpit till about four in the afternoon, “spending all that time in praying and expounding, and singing and preaching, to the admiration of all that heard him, who were generally more on such days than usual. John Howe's method of conducting these public fasts, which were frequent in those miserable days, was as follows: He began at nine o'clock with a prayer of a quarter of an hour, read and expounded Scripture for about three quarters of an hour, prayed an hour, preached another hour, then prayed half an hour; the people thèn gang for about a quarter of an hour, during which he retired, and took a little refreshment; he then went into the pulpit, prayed an hour more, preached another hour, and then, with a prayer of half an hour, con, cluded the service.”

See Burnet.

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(UNITARIANISM.) “ And now behold! I feel myself forced in my mind to go unto

Jerusalem."-Wakefield's Translation.

“ I have given what appears to me to be the true sense of the phrase δεδεμενος των πνευματι: but I should have adopted the ingenious idea of Dr. Mångey, if these words in his sense had not unsuitably anticipated the following verse, Perhaps, says the Doctor, in my mind already bound: présaging his imprisonment'."'is

... iii seconds Wakefield. ; soins

Acts xx. 28. : P B

(UNITARIANISM.) “ As for yourselves, therefore, and all that flock, of which the Holy

Spirit made you overseers, take care to tend the Church of God, which he gained for himself by his oron Son*."-Wakefield's Translation. : “I have altered my opinion of this passage, and have determined for this reading from the same considerations, that would have influenced me in the case of any indifferent and uncontroverted text. It is the reading of the Ethiopic version, whose authority is with me irresistible on this occasion; see Note xvi. 7. and most unjustifiable is this assertion of Griesbach, Æthiops habet vocabulum quo semper utitur, sive Deos in Græca veritate legatur, sive kuolos: neutri igitur lectioni favet : which is infamously false. On the contrary, as far as my recollection will carry me; this translator never employs the word here introduced, but to signify the supreme God alone. See Castell's Lexicon in the word 792. This was my first inducement to retain this reading. My next was, the variation between the Syriac and Coptic versions; the former of which has the Church of the Messiah; and the latter, the Church of the Lord ; and this want of uniformity excites in me a strong suspicion of interpolation in consequence of the peculiar sentiments of the translators or the authors of those MSS. which they followed.” ." * His own Son, rov idcov aquaros, literally his own blood; but as this expression could answer no good purpose, and would unavoidably lead those unacquainted with the phraseology of these languages, into erroneous doctrines and impious conceptions of the Deity, I could not justify myself in employ

ing it in this place. So blood is used for man in xvii. 26, and Matt. xxvii. 4. So Homer, Iliad, Z, 211,

. Ταυτης τοι γενεης τε και Αιματος ευχομαι ειναι.
Αιμα σοφου Φοιβοιο και ευπαλαμοιο Κυρηνης.

Add Nonnus D. lib. v. p. 152.

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« This is well known, and supplies the most easy and obvious interpretation of this most disputed passage. See also Mr. Henley's Note in the Appendix to Bowyer's Criticisms, who first excited in my mind the idea of this acceptation, and to whom therefore the entire applause, justly due to this excellent solution of so great a difficulty, ought in all reason to be given. If no passage of the New Testament quite parallel can be found, we should recollect, that Luke is an elegant writer, and does not confine himself to the narrow limits of Hebrew phraseology, as might be shewn by many instances.”

Wakefield. · “ To feed the Church of the Lord which he hath purchased with his

own blood.”—Unitarian Version. “ The received text reads God upon the authority of no manuscript of note or value, nor of any version but the modern copies of the Vulgate. The Æthiopic uses an ambiguous expression, but this version is avowedly corrupted from the Vulgate; and particularly in this book. See Marsh's Michaelis, vol. ii. p. 96. The word 'Lord, is supported by all the most ancient and valuable ma

nuscripts, whether of the Alexandrian or Western edition, by the Coptic, Syriac, and other ancient versions, and by citations from the early ecclesiastical writers. See Griesbach's note upon this text in his second edition. The expression - blood of God,' is not quoted by the earliest ecclesiastical writers, and is rejected with horror by Athanasius, as an invention of the Arians."

Note to the Unitarian Version,

Acts xx. 33. 35.
I have coveted no man's silver," fc.

(QUAKERS.) The Quakers make no provision for their ministers, except discharging the expences of persons travelling in the service of their religion.

"Not only,” says Mr. Gurney, “ do the Friends refuse to pay or hire their own ministers, but they also decline making any contributions to the paying or hiring of ministers of other denominations. Did they act otherwise, they might justly be deemed unfaithful to the light bestowed upon them, and they would in fact be subverting with one hand the edifice which they are professing to erect with the other.

Occasions frequently occur, when our ministers, as they apprehend, are sent forth from their homes by their divine master. Constrained by the gentle influences of his love in their hearts, they visit the churches which are scattered abroad, and for a time devote themselves without intermission to the exercise of their magisterial functions. During the pro

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