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Long as this quotation is, we cannot place of the unlearned say Amen at thy forbear making another which we giving of thanks, since he knoweth not -think also valuable :
what thou sayest ? For tlou indeed gir
est thanks well; but the other is not edi“ To the Corinthians * the apostle gives fied.'* Were there no other text on the directions on the subject, which prove subject in the New Testament, this would indisputably that prayer was not confined be sufficient. to the closet, but that Christians were “ It is not easy to imagine a more puethen in the habit of using it in their as. rile attempt to evade the proof afforded semblies for religious purposes: the man by this passage, that social prayer was whilst praying was to have his head un. the common practice of Christians in covered, the woman to wear the usual their assemblies at this time, than that covering on the head.
which has been made by some observa“ There is one passage, however, tions on the use of the word amen, as if which can leave no doubt on the mind it were not intended to express a particiof any person who has not previously re- pation in the prayer at the conclusion of ceived the strongest bias on the subject, which it was uttered. Every one knows that social prayer in the manner now in that amen is a Hebrew word, signifying use, that is, of one individual delivering truth, and that it is properly translated the prayer in the name of all, and the verily at the beginning of many of our congregation signifying their participation Lord's solemn affirmations recorded in and concurrence by the response, Amen, the Gospels. But every one knows also was the habitual practice of Christians in that, by cominon conseni, when it is used general in the apostolic age.t 'Let him by those who hear, at the end of a prayer that speaketh in an unknown language, I delivered in their presence, this use of it pray that he may interpret. For if I pray implies, not their approbation only, but in an unknown language, my spirit pray- their concurrence, their participation in eth, but my meaning is unprofitable. what the speaker has uttered. That this What is it then? I will pray with the
was the ancient as well as modern sense spirit,' that is, with my spirit, as in the in which it was so used, is unquestiopapreceding verse, understanding myself, ble. The common response, say3 Vi.
and with the understanding also,' or tringa, in the Jewish synagogue, was with meaning, so as to be understood by amen ; by which the whole congregation others. I will sing with the spirit, and replied to the minister's prayers and beI will sing with the understanding also. nedictions; and thereby signified their Otherwise when thou shalt bless God concurrence with him ( suum eo consenwith the spirit,' with thy mind, under sum testatus cum precante'). He has a standing thyself, but not understood by distinct section on this use of the word, others, show shall he that filleth the in which he enumerates the several cir
cumstances insisted upon by the Talmu
dic writers as requisite to render it ac« 1 Cor. xi. 4."
ceptable to God, among which one at † “ I Cor. xiv, 13, &c."
least was proper, namely, that it should I “ This does not necessarily refer to
be accompanied by a firm persuasion that the gift of speaking different languages,
God hcareth prayer." [-Pp. 119–122. given on the day of Pentecost, and which
In the conclusion of this Chapter, was so essential to the apostles in preach- and of the “ Inquiry,” the author jog to different pations : a foreigner might speak in a language unknown to the rest of the assembly, and it seems strange,
if an individual possessed the miraculous pression addressed to the woman of Sapower of speaking an unknown language, inaria, of worshiping God in spirit and in that he should not at the same time be truth, that is, with the mind and sinenabled to interpret that language.” cerely."
Ś “ See Locke on the passage. This «« Vitringa quotes this text, among sagacious and skilful commentator, how- others, in order to shew that the worship ever, understands by my spirit in the 14th of the synagogue and of Christian assem-. verse, the mind of the worshiper ; but by blies was essentially the same, both inspirit in the next verse supernatural as- cluding prayers, thanksgivings and bene. sistance to pray in an unknown language. dictious, with the responses of the peoBut what sufficient reason can there be ple, by saying, Amen. The chief differfor changing the meaning of the same ence appears to have been, that the word so suddenly in the same passage ? Christians did not use forins of prayer, or The repetition of the pronoun my was read the law. Vitringa de Syn. Vet. Lib. not necessary. The signification seems iii. Pars ii. Cap. xis. p. 1100.” to be the same here as in our Lord's ex + “Vitringa, p. 1092."
proves that “the practice of Chris- sake of ministerial patronage and partians immediately after the Apostolic liamentary votes. Age” was consonant to the present The Letter-writer laughs at the usage of the Christian Church, as well office of a Dissenting “ deacon;" but as to that of the ancient Jewish Syn. he must allow the Dissenters to look agogue.
with as little veneration upon a Church It is stated in the title-page that the of-England bishop. voluine is “ printed for the author,” The “moderation" of the Church and we are informed that, for reasons of England is much vaunted by this not necessary to be detailed, it is ex. author; but if we are to judge of the tremely desirable that the public should mother by her sons, we inust dispute so far patronize it as to cxonerate the boast, for the public is sickened him. This alone would not induce us with the high priestly claims that are to recommend the work; but we con set up at every Visitation, and sorely fess that it increases our desire to aggrieved by the rigour with which bespeak the favour of our readers for ecclesiastical dues are constantly ena publication which on the ground of forced. True, the church does not its merits is entitled to no small por. persccute Nonconformists, but let the tion of praise.
Bishop of St. David's say, whether this tolerance of hers be owing to a
tender regard to conscience, or to leArt. IV.-A Letter to a Friend at gislative enactments by which “here
Saffron Walden, touching some sy” is taken from the cognizance of the Recent Disputes amongst the Dis. priest, and put under the protection senters in that place. By a Mem- of the magistrate. ber of the Church of England. 8vo. Our Churchman appeals to “the pp. 8. Rivingtons. 3d.
history of the last two hundred years” THIS “ Member of the Church of for the fact, “that the different Non
England” has taken advantage conformists, amidst all their clanours of the intolerance of a Dissenting for liberty of conscience, have uniMinister and his congregation, (see formly endeavoured to seize every op the Review of the account of Mr. W. portunity of suppressiug all modes of Clayton's “Extraordinary Proceed. worship but their own :” the reproach ings” in our last number, pp. 504, ought to be felt by such Dissenters 505,) to disparage and revile Noncon as those of the “Abbey-Lane Meetforinists in general, and to chaunt the ing" at Saffron-Walden, that make praises of his own church, “the best popes of their ministers and cherish constituted church in the world.” We bigotry as an idol ; but it falls pointforgive his jokes and gibes at Dissent: less at the feet of the leading bodies for these Mr. W. Clayton has to an. of Dissenters in the metropolis and swer, it being the necessary conse- elsewhere, who have on every suitaquence of outrageous, unchristian con- ble occasion, for the last quarter of a duct like his to provoke the sneer century at least, proclaimed their deliand to aid the triumph of the cham- berate judgment of the equal right of pions of political churches, churches all men to adopt their opinions and by law established on the ruins of the observe their worship, without restricfundamental principles of the gospel: tion, molestation or even censure. yet, we think that this “Meinber of The “Member of the Church of ihe Church of England” has not England” asserts the safety of relying chosen thc fittest moment to extol “ for the sense of Scripture upon the the frame of the national ecclesiasti. wisdom of our learned and pious Recal polity, and to claim for his church formers ;" just as if he did not know "apostolical discipline;" a moment, that those Reformers interpreted the when the distress of the leadling inter- Scriptures differently, and that their ests of the country causes the Church “wisdom” is a riddle of which no to be felt an insupportable burden, two Churchmen living will give and when certain occurrences have the saine solution. Scripture, we filled the community with shame and humbly think, is quite as intelligiindignation at the open traffic in ble to the people of the present day, church benetices and ihe corrupt ap as the “wisdom” of the Reformers; pointments to episcopal rank for the and it would surely be more consist.
ent with piety to send inquirers for selves from the gross charge (p. 2) of their opinions to prophets and apos. " setting up the Devil's code, and tles, rather than to the Reformers; calling it the gospel of Jesus Christ;" though it might not be quite so safe but we dismiss the subject with re, for the reputation of a church whose marking, that if they be proved to be kingdom is of this world, whose mi. Antinomians in theory, they may renisters are called Fathers and exercise tort upon their opponents as Antinolordship, whose creeds are contradic- mians in practice, who trample upon tory and one of them abundant in the evangelical law of love, uphold curses, and whose worship consists their cause by excommunications, the of “vain repetitions."
instruments by which “ the Man of Knowing little of the people at Saf- Sin” has ever defended his throne, fron Walden whom this - Member and in default of convincing such as of the Church of England” and Mr. differ froin them, pursue and vex W. Clayton jointly reproach in the them with insinuations, menaces and same spirit and nearly the same terms, revilings. we must leave them to defend them.
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