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of religious knowledge; but it appears to me doubtful whether any part of it, or at least any considerable part, can properly be employed in preparing the way for ihis, however necessary such a preparation may be in itself, by teaching the art of reading. Of this I feel assured, that more care ought to be taken, than frequently is taken, not to employ so great a portion of the Sunday in: this manner, as to produce sensations of fatigue or disgust in any of the parties concerned. The most, then, that can be said for the plan of Sunday schools, is, thar it is better that nothing; that, as a step towards the ac, complishment of a desirable purpose, it may be tolerated still a more effectual method be discovered and reduced to practice. Such a method, I believe, parochial schools would be found to be, if they were established by public authority, and put under proper regulations. The mem. ber of the legislature, who should form a plan to this purpose, and be the occasion of its becoming effectual, would deserve to have a statue erected to his memory. What is more, he would, by securing so just a claim to the ro

blessings of those (and they are thousands) who are ready to perish," to perish in the most essential sense, “ for lack of knowledge,” provide for himself a neverfailing fund of conscious satisfaction.

It is but too true, as R. I. complains, that the sermons of the clergy of the Church of England, excellent as they are acknowledged to be, are in a great degree rendered ineffectual by the ignorance of the people; and it is natural to inquire, when the instructions are so much above the level of the capacities of those who are to be instructed, whether it be more expedient to depress the former, or to raise the latter. For my own part, I am rather for a compromising plan; and would advise, that something should be done on both sides. Accordingly, I have expressed my wish, that preachers would make it their particular study to deliver the doctrines of the Gos: pel, and the duties resulting from them, in the plainest language possible. Language, when written, may easily be too plain for the reader, but can hardly, when spoken, be too plain for the hearer. Something too, as R. I. justly observes, independently of language, is to be attended to, in order to render a subject intelligible to uncultivated ininds. For want of a proper choice and arrangement of ideas, or a happy mode of illustration, a discourse, which is delivered in very plain language, may 1.Vol. VIII. Churchm. Mag. June 1805. SK entirely entirely fail of its intended effect. But, whatever caro in these particulars is taken by the clergy, something must also be done on the side of the people; for it is scarcely possible, that those, who have not been previously instructed in the principles of religion, can receive much benefit from

апу serinon, Where there is a perpetual occasion of recurring to ideas, which have never been communicated, as well as to words (the signs of thein) which have never been explained, the speaker must necessarily appear a "barbarian" to the hearer, and the hearer to the speaker*.

I am,

SIR,

Your's, &c.

E. PEARSON.

Rempstone, June 6, 1805.

A Hint to B 18110ps and BISHOPS CHAPLAINS.

TO THE EDITOR OF THE ORTHODOX CHURCHMAN'S

MAGAZINE.

AS

SIR,
S Mr. Overton and his partizans continue to assert,

or at least have not retracted the assertion, that they only are the true Churchmen, and that the great body of the Church of England, because they do not preach the doctrines of Calvin, are virtually dissenters from that Church, I submit it to the consideration of their lordships the bishops, and their chaplains, whether, in order to put a stop to such a dangerous schism, it may not be adviseable to examine, with more than usual strictness, into the opinions of those, who offer themselves as candidates for holy orders. Subscription to the articles has generally beeń considered as sufficient for this purpose; but, when an interpretation of the articles is arrogantly set up, which mabifestly goes to render ineffec.

1 Corin. xiv, 11:

tual

tual the great design of the articles, that of " avoiding diversities of opinion, and establishing consent touching true religion," it becomes necessary to have recourse to some further expedient. I would advise, therefore, that the young men, who offer themselves as candidates for orders, be particularly questioned about the Calvinistic points, and, if found to be disciples of Mr. Overton, that their ordination be deferred till they have bad an opportunity, by the perusal of such books as should be recommended to them, of obtaining better information on the subject, and, if possible, of having their understandings more enlightened.

I am, Sir,

Your obedient Servant, June 10, 1805.

SUSPICAX.

JOMA, OR THE DAY OF ATONEMENT.

(Concluded from p. 255.)

CHAP. v.99. Sections of the Law read, and blessings pronounced, by the

high priest.---The ministerial garments of the high priest. $ 1: THE high priest went his way to read ; if he chose

to read in the linen garınents, he read in them ; but if not, he read in his own white robe. The beadle of the synagogue took out the book of the law, and gave it to the ruler of the synagogue : the ruler of the synagogue delivered it to the Sagan; and the Sagan delivered it to the high-priest. The high-priest stood up, and received it, and read: he stood up and read * Ahare Mot, and Ach beasor ; and having rolled up the book of the law, he placed it on his bosom, and said ; MORE than what I have read before you is written here. And he recited orally the Beasor, wbich is in the Pentateuch in Numbers, and repeated thereupon eight blessings. Upon the law, and upon his ministry, and upon his confession, and upon the remission of sins, and upon the

* This first is a Parascha'or Section of the Law, so named from its beginning with these words. It is Levit. xvi. 1. The other is Levit.

xxiii. 27.

SK3

sanctuary,

- sanctuary, and upon Israel, and upon the priests, and upon the rest of the prayer.

2. He who saw the high priest when he was reading, did not see the bullock and goat which were burning: and he who saw the bullock and goat burning did not see the high priest when he was reading : not because it was not lawful, but because of the too great distance, as each ceremony was performed at the same time.

3. If he read in the lioen garments, be sanctified his hands and his feet: he put them off, went down and washed, and came up and wiped himself: they brought him garments worked with gold; and he' put them on, and sanctified his hands and bis feet. He went out and offered his ram, and the ram for the people, and seren lambs witbout blemish of a year old. The words of R. Eleazar, R. Akiba says, they offered them together with the continual sacrifice in the morning. But the bullock for the burnt offering, and the goat which was offered without, were offered together with the continual sacrifice in the evening.

4. He sanctified his hands and his feet, and stripped, and went down and washed, and came up and wiped himself: they brought him white garments, and he put them on, and sanctified his hands and his feet: he entered to bring out the spoon and the censer. He sanctified his hands and his feet, and stripped, and went down and washed, and came up and wiped himself: they brought him garments worked with gold, and he put them on, and sanctified his hands and his feet, and entered to burn the evening 'incense and to dress the lamps: and he sanctified bis hands and his feet and stripped himself: they brought him' his own garments, and he put thein on, and they attended him to his house. And he made a feast for his friends, since he had come forth from the sanctuary in peace.

5. The high priest mitistered in eight garments, a common priest'in foưr : in a coat, and breeches, à mitre, and a girdle. To these the high priest added the breastplate, and ephod,' and robe, and frontlęt*, With these they enquired by 'Urim and Thummim :' and they did not enquire by them for a private person, þat for the King, and for the Sanhredrin, and for whatsoever the congregation at large stood in need of.

* Exod. xxviii

. 36.

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СНАР.

CHAP. VIII.

Abstinence injoined, in various particulars, on the Day of

Atonement.-- Indulgences granted in certain cases. Repentance required.

§ 1. ON the day of atonement prohibitions were injoin ed in eating and drinking, and in washing, and anointing, and in putting on the shoes, and in the duties of the bed. But the king and a bride washed their faces, and a lying-in-woman might put on her shoes. These are the words of R. Eleazar; but the wise men forbid it.

2. Whoever eats as much in quantity as a large date with its' stone, and whoever drinks as much as he can at one time hold in his mouth, is guilty. Every thing that is eaten is reckoned together to make up the quantity of a date, and every thing that is drank is reckoned together to make up the quantity of a mouthful. But what is eaten and what is drunk are not reckoned together. it

3. He who eats or drinks once unwittingly is obliged to offer only one expiation; he who eats and does any work is bound to offer two expiations. He who eats any meals which are not fit for food, or drinks any liquor which is not fit for drink, or he who drinks brine, or pickle, is free.

4. With regard to young children they do not afflict them on the day of atonement; but instruct them for a year or two before, that they may be accustomed to the observance of the precepts.

5. To a woman with child, if she have smelled the savor, they give meat until her spirit come again. To a sick person they give meat, after the description of skilful physicians. If there are there no skilful physicians, they give him meat after his own discretion until he say, It is enough.

6. To one who is seized with the canine apetite, they give food, even of things polluted, until his eyes are enlightened. To one who is bitten by a mad dog, they do not give any of the caul of its liver. "R: Mathia the son of Charas allows it. Moreover R. Mathia the son of Charas, says, If anyone has a cancer in his mouth they pour

medicine

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