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ON THE USE OF THE BENEDICTION.

DEAR SIR,-Can you spare me room to ask a question of some weight? By what authority of canon or good custom, for no length or breadth of use can make an evil custom lawful, ministers do commonly, not all, indeed, for, I need hardly add, I never do, and there are doubtless many others therefore who do not, but many do, presume, not wilfully, I trust, but surely, to say the least, with an unmeaning mockery of holy things, without all warrant, written or unwritten, to bestow, so far as words can go, that highest blessing which our Lord has left his church on earth, I mean the peace of God which, even to them that have it, passeth understanding, on all such, baptized communicants or not, without exception, as may chance to hear their sermons? I do not, of course, mean at communion time, when, if there be not actual communion, yet (albeit, how falsely, God, alas, is witness, and our lukewarmness,) all present are supposed, however, to be hungering and thirsting for that "bread of life" and "wine of immortality," the only meat indeed, and drink indeed, our spiritual food and sustenance, our daily bread, and so, though fainting, as it were, and famishing, yet have some portion of that peace; or, if the feast be spread, none, I imagine, are so impious or unthoughtful as to dream of giving it till that be ended; though the practice, usual, I fear, in this case, equally appears to me, though not as great, a mockery of blessing, to say after sermon what is called the apostolic benediction; as if any one could share the grace, or love, or fellowship, of Father, Son, or Spirit, who stays not to taste his highest means of grace, his last command, and dearest pledge, and feast of love, the nearest fellowship that man can have with God. I can account for (but will that excuse or justify?) the practice from the heresy so long and fatally infecting England, in the church and out of it, which, counting preaching the chief means of grace, and hearing it an act, if not the highest act, of worship, has transferred the blessing with the sermon from its place in the communion service, where alone the church alludes to either, not only to even-song or matins, where the only lectures contemplated surely by the church were catechetical or else expository of the daily lessons, which (like that more set discourse intended to be given from the altar) both in place and time they ought to follow-viz., when and after the two scriptures, and before the creed and solemn prayers be said, which end accordingly with their own blessing; but with reckless profanation, to whatever time or place, common, or sacred, open, secret, or domestic, when their wisdom (or caprice?) sees fit, expedient, or profitable, to address whatever number of whatever sort of persons, heathen or Christian, regenerate or reprobate.

If it be argued, as it may be, from the canon 55, that the church does, in fact, speak of sermons, homilies, or lectures, and apparently at hours, perhaps places, less than sacred, the fair reference will rather be, that she no more esteems instruction in theology, in any sense, an act of worship, than prelections or discourses on all other sciences to which, I humbly think, this rule was made to reach, as all referring ultimately to the God and Maker of all things in heaven or earth,

invisible or visible, the only service consecrating either, being, at the end ascribing glory to the Trinity Eternal, and at the beginning (what should go before all words and works whatsoever) our Lord's own prayer to our Father, having first (supposing all the audience Christians) summed up the chief objects for which it is offered then. When preaching on Mars' Hill, or in the market-place at Athens, did St. Paul do more? or even at Troas, in the congregation of the faithful (though his sermon lasted beyond midnight), did he bless till after breaking bread? (Acts, xvii. 16-31; xx. 7, 12.) Is this more lawful for us now; or, to speak rightly, is it true? can it indeed be given so? and to all such? or, if so, where can be its worth? or have we lost it; and so long and utterly as with it to have lost the power of discerning good and evil, counterfeit and real blessedness? Î pause for a reply. And meanwhile I am, &c. A SWORN SUBJECT OF THE Church.

CHURCHING AFTER ILLEGITIMATE CHILDREN.

DEAR SIR,-The question of a "Rural Incumbent" is of such great practical importance, that (although I am unable to give any information as to the law of the case) I thought it might be as well to communicate one or two facts in the history of our own church, which prove what is her intention and ancient practice.

In the conference between the presbyterians and the divines of our church, (which took place immediately after the Restoration,) it is on record, "that in the office for churching of women, the nonconformists would have this prayer with the responsal omitted,

O Lord, save this woman thy servant.'

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Answer. Which putteth her trust in thee.'

And the reason of their exception was, that it may happen a woman may come to give thanks for a child born in adultery or fornication. But to this the episcopal divines reply, That in such cases she is to do penance before she is churched."-Collyer's Eccles. Hist. Part II. Book IX., p. 884 of vol. ii. fol.

And though the expression used by the objectors is, born in adultery or fornication, yet the terms of the reply must surely be considered as including births at a disreputable time after marriage, especially as it is obvious that the sin of the woman is not at all the less in many of those instances in which the companion of her guilt is induced to marry her.

And in a yet older document I have found the expression still more clearly defined.

When Archbishop Whitgift, in the year 1584, visited the diocese of Chichester, then without a bishop, in his articles of inquiry, after asking whether any unauthorized forms had been used, any unordained ministers had officiated, he goes on to demand, whether the minister "had used the form of thanksgiving after childbirth for any woman un

200 CORRESPONDENCE.-CHURCHING after illegITIMATE CHILDREN.

lawfully begotten with child, otherwise than ... ... with public acknowledgment of her sin in such form as the ordinary prescribed ?"— Strype's Life of Archbishop Whitgift, vol. i. p. 462.

I think this is enough to prove that the ancient custom of the church of England is to require either penance or public acknowledgment of sin before thanksgiving in such cases.

And surely there never was a time in which it was more necessary to enforce such a discipline than the present, when we find many apt to think so lightly of the sin of fornication, especially when it happens to be followed by marriage.

I know that many clergymen do now act upon this principle, some in particular, whose examples any of us might be proud to follow.

And, even if the law would not protect us herein, would not this be one of the cases in which it were better to suffer for maintaining spiritual discipline in obedience to the church, whose children and servants we are, and whose laws we are bound to reverence as second only to those which come immediately from God himself? I remain, dear sir, yours faithfully.

G. P.

BAPTISM OF ILLEGITIMATE CHILDREN.

SIR,-In looking over an old register belonging to the parish church of which I am curate, I find an entry in 1598 to the effect that W. N., the illegitimate son of by his servant maid, was baptized by warrant from the ordinary; I have inquired of one or two of my clerical friends whether there was ever a time when persons born out of wedlock might not be baptized without such a warrant; and if so, when the practice changed; but I have not been able to get my question solved. As it seems to me a curious point, may I ask for a solution from yourself, or some of your readers, through the medium of the British Magazine? Yours &c. ARCITENENS.

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CLAIMS OF SEAMEN ON THE CHURCH.

SIR, Will you allow me to call the attention of the more influential members of the church to a subject of vital importance, which has not, I fear, hitherto occupied our thoughts to the extent it deserves. I allude to the claims which British seamen of all classes have upon the members of the established church. The intention of our church, as seen in her formularies, is evidently to embrace all classes of our countrymen, and adapt her spiritual instructions to men under all circumstances. The present day would seem to be one in which the members of the church, both lay and clerical, are rousing themselves to devise and support auxiliary means, by the adoption of which the new and increasing claims of our population may be met and an

swered, according to the intention and in the spirit of the establishment. New churches are rising amidst our overgrown neighbourhoods in all directions; societies are established to supply additional clergy to such places as are in greatest need, with least power to provide for themselves. One of our bishops has met the peculiar claims of a part of his diocese by sending a missionary among the lawless and profligate workmen on a railroad. All this, and much more which gladdens the heart of every true Christian, is going on; but the class of men for whom I plead have as yet been left without any efforts made on the part of the church commensurate with their acknowledged wants. Their habits are peculiar, and require to be met by peculiar exertions; but I can say from personal experience that they are by no means a difficult class to impress, though the impressions are with them perhaps more easily effaced than with others. But when we remember their numbers, their peculiar temptations when on shore, their dangers when at sea, their influence for evil or good abroad as well as at home, the many noble points in their character, and the claims which they have on the nation as being the especial protectors of our national wealth and strength, we cannot, I think, but feel that they ought to be classed amongst the first objects of the erections now making by the church to adapt her instructions to all classes of the community. I write these few lines with the humble hope of drawing the attention of others better qualified than myself to take up the cause. May I ask of you or your correspondents for an opinion on the following points connected with this subject:-Is the present machinery of the parochial system in our seaport towns adapted to furnish sufficient instruction to our seamen? Should we not be justified in using extraordinary means (still keeping within the spirit and discipline of the church) for extraordinary circumstances, such as the condition of the seamen in the river Thames, for instance? Would it not be practicable to include within the objects of the Additional Curates' Fund or the Pastoral Aid Society, the maintaining one or more ordained ininisters expressly for sailors, where circumstances seemed to call for it? I am at present but imperfectly acquainted with the statistics of this very interesting class of our people, as regards their religious instruction, though I have been called upon to labour much among them in the course of parochial duty. any of your correspondents who have been similarly situated would communicate the results of their own labours, the difficulties they have met with, and the encouragements they have had, I should be most happy to do the same, for the purpose of mutually strengthening our hands. My chief object, however, is, to inquire whether something might not, and ought not, to be done, in a general and systematic effort, under the sanction of the heads of the church, for the express purpose of bringing home the blessed truths of the gospel to this (I fear) neglected class of our population.

I am, your obedient servant,

J. R. H.

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WORKS ON THE ANCIENT CUSTOMS OF THE CHURCH, &c.

SIR,-Having a strong desire to study and follow, as a lay member of the church, those good and old paths which, unfortunately for the church, have been often forsaken for new ways, (more enticing, perhaps, to some,) I should feel much obliged if, through the medium of your publication, you would inform me where the best information relative to the ancient customs of the church is to be found in a moderately cheap form. I should also feel myself much indebted by the mention of some work in which the harmony of the church, as regards her Sunday lessons, collects, epistles, and gospels, is treated of, with the relation they bear, each other, and the different festivals and Sundays for which they are appointed. I beg to apologize for thus troubling you; but I feel how very valuable such information would be to myself, and others placed in a similar situation.

I remain, Sir, with much respect, your constant reader,

N. O.

THE ENCOURAGEMENT OF IDOLATRY IN INDIA.

MY DEAR SIR, The encouragement of idolatry in India has lately occupied some of the attention of the public, and been the subject of some petitions to parliament. I have not seen it treated of in your publication; but I think, as it is one not very well understood, it would be very desirable if some one of your many correspondents would favour your readers with a clear statement of it. I am not competent to the task myself, and should for one be glad of any additional information to the little I at present possess.

I remain, dear Sir, yours very truly, E. J.

NOTICES AND REVIEWS.

The Kingdom of Christ; or, Hints on the Principles, Ordinances, and Constitution of the Catholic Church. In Letters to a Member of the Society of Friends. By F. Maurice, A.M., Chaplain to Guy's Hospital. London: Darton and Clarke. 3 vols. 12mo. 1838.

SOME of the greatest works in ancient and modern theology have had their origin in particular controversies. These able and eloquent letters were occasioned by certain movements without the church, intimately connected with great principles of universal interest. It is well known that the Society of Friends, or Quakers, has for the last few years been distracted by internal dissensions. Their controversies have gained attention in the church, and among some sects of dissenters of other persuasions; and, feeling dissatisfied with the course which had been taken by those who had hitherto interfered in the quarrel,

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