6

wrote, as appears from the date on the title-page, where he also speaks of himself, as passing to that world where we shall all see face to face.' Beverly had the last word, in the 'One Thousand Years' Kingdom of Christ in its full Scripture State: answering Mr. Baxter's new Treatise in opposition to it.' 1691. 4to. Thus ended Baxter's debate with Beverly on the subject of the Millennium.

"It is a very curious fact which appears to have struck Baxter, as he refers to it more than once in this pamphlet, that the abettors of the doctrine of the Millennium against which he contended were mostly of two classes-Conformists and High Calvinists. That this is the case still, is known to all who are acquainted with the parties who have agitated this question in latter years. This is not the place to account for this coincidence, but it is certainly worthy of some attention. Beverly was a dissenting conformist, and attached to the high side of the Christian controversy, in which he took part."

I have adduced the above, not so much as a specimen of the manner in which Mr. Orme has completed the biography of Baxter, as an example of the caution with which a great man of other times, and those times eventful and ominous of evil, treated an intricate topic of discussion. There is on record a wellknown profane saying, That the study of the Revelation either finds a man mad, or leaves him so. I would reverse this idle antithesis, by saying that a serious attention to any portion of the Scriptures indicates mental health, and also invigorates it. If there are those who approach the mysteries of unfulfilled prophecy in the spirit of levity or self-estimation, in order either to mortify an opponent or to augment their own importance, and for no better purposes, it may be well for them to abstain from a pursuit which will only add fuel to unhallowed fires already kindled. There is quite enough in the pre

sent aspect of the world, to create emotions very different from those of hilarity and unseemly humourwhich I say, from having observed in various writings lately published about the prophecies, a strange and unbridled licence of language; as though we might speculate upon the future destinations of mankind for our amusement; and make the world, as it were, a chess-board, over which we may beguile our winter evenings in default of better employment. But trifles only may be treated as trifles. No man smiles and jests at what really affects him. We never laugh at our own anguish of mind, or paroxysms of bodily torture; and are never diverted by the information that the neighbouring house is invaded by typhus fever, neither by a midnight alarm that our own habitation is in flames. These things are too serious to be disposed of by the arts of merriment; and if we study the Apocalyptic visions at all, let us do it with the reverence due to a message from God. Every prediction of the New Testament is as really addressed to us, by Thus saith the Lord; as are the warnings and dark threatenings of those who delivered the Divine word in earlier times: and if our responses were always in unison with Speak, Lord, for thy servant heareth, we should soon witness the termination of the fashionable mode of speculation, which at present betrays its unspiritual origin. If the Millennium is to be ushered in by a previous and evident improvement in the religious character of many who are busy in determining its date, and in describing its effects, I may perhaps be excused if I suggest to them the wisdom of selfexamination; and if I urge the specific inquiry, how far any sanguine theorists are looking for and hasting unto the dawn of the millennial day in a spirit consistent with their own expectations. If any are displeased with the imposi tion of this task, they have some reason at least to question their

own progress in the prime Christian grace of humility: "If any man have not the spirit of Christ, he is none of his." If there are others who gratefully receive the intimation, they are so far prepared for whatever event may take place; being heirs of a kingdom which will be ultimately one of celestial glory, whether previously developed here below, or otherwise, by some extraordinary manifestation of the Son of God, personal or spiritual. In either case, the promises of Christ remain, and will be amply accomplished" Behold I come quickly, and my reward is with me. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out. The same shall be clothed in white raiment: and I will not blot his name out of the book of life, but I will confess his name before my Father, and before his angels."

THE RITUALIST.

(Concluded from p. 751)

R.

32. On the first Rubric in the Public Baptism of Infants.-When the services were divided into two or more parts, and used at different hours of the day, and baptisms were less frequent, by reason of a less population (see No. 28); there was as great a facility as there is now a difficulty in going through the service" after the Second Lesson," on Sundays, especially in parishes where from twenty to fifty children are baptized at a time. Much must be, and much is, left "at the discretion" of the minister: otherwise, if he were to be forced to go through all the extra duty, as it is called, imposed on him by the Rubrics, on a Sunday, in addition to the already long Morning Service, the following services (supposing them all to happen to be required of him) might be his morning's, or rather his whole day's, work: he might have to read the prayers, read an Act of Parlia

ment, church a woman, publish banns, marry a couple, baptize a child publicly and privately, also an adult, preach a sermon, administer the sacrament, visit the sick, bury a corpse; all, with more that might be mentioned, before the afternoon service! Hence the propriety of his distributing these services, according to his own discretion. I cannot see why any person should be offended with this adjustment.

The second Rubric enjoins, that there shall be three sponsors for every child: two godfathers and one godmother for a boy; and two godmothers and one godfather for a girl: and the 29th canon excludes the parents from taking this office*

The direction to fill the font with water, with the other rubrics, prove that baptism by immersion is at least allowable. Dipping is the rule: affusion is the exception. Sprinkling is not once named. See Nos. 36 and 37.

33. On the Responses.-These ought to be said aloud by the sponsors, and not left to the clerk, or passed over in silence. No wonder sponsors fail in their duties, when they often know not what they are about. Each should have a prayerbook (can those who cannot read, know or do their duty?) as much in this as in any other part of Divine Service.

34. On the naming of the Child. It is most proper that one of the godfathers should name the child, and not the godmother; but how often is this left to the officious nurse. Speaking in the church ill suits the modesty of women.

N. B. No mention is made of fees for baptism: the sacraments are not to be sold. See No. 53.

35. On Private Baptism.-This is often called half-baptism, or naming; but it is as much baptism, as if done in the church. The only

If this were a commentary on the Forms of Prayer, instead of an exposition or elucidation of the Rubric, it were easy If these notes are well received, such a to shew the advantage of this provision. commentary shall follow.

thing it wants is, the receiving into the congregation. Every child, therefore, so baptised should be registered; as, indeed, the law requires.

The admission of the services of another minister than the minister of the parish, shews how opposite to the spirit of the church is that dread of interference which one minister now-a-days feels of another. See No. 22.

Pouring only is appointed here, as the child is supposed to be ill; and therefore being "weak," "may" not "well endure it."

The questions formerly put to those who bring any child, baptised privately by any other lawful minister, are now superseded by the written notice, which such minister, by a late Act of Parliament, is required to give to the minister of the parish to which the child belongs. 36. On the form of Conditional Baptism. The expression, "saving that, at the dipping of the child in the font, he shall use these words," shews how much more consonant with the opinion and practice of the church, immersion is than affusion. See No. 31.

39. On the form of Confirmation. Bishops, who are as much bound by Rubrics as the subordinate clergy, in our day dispense with this positive command to lay their hands "upon the head of every one severally, saying, Defend, O Lord, this thy child," &c., and there is as much (but no more) propriety in, and necessity for, their doing this, as there is for parochial ministers to adopt the plural form, or otherwise shorten the labour at the Communion. This reasoning may be objected to and silenced, but it cannot be refuted.

The closing Rubric may well be explained by the title of the twentyninth canon: "Children" not to be "communicants."

40. On the form of Solemnization of Matrimony.-By a late Marriage Act, "three several Sundays,”— not "Holydays"—are absolutely required for the publication of Banns of Marriage: before that Act, banns might have been published on an intervening Good Friday, Christmas Day, or other weekly fast or feast; but now fifteen days are required, which three consecutive Sundays alone make up.

38. On the Catechism.—The catechizing of "children, servants, and apprentices.....upon Sundays and Holydays," is a duty positively enjoined; and one which, if well and wisely performed, would lessen the general and growing insubordination of youth.

It appears from the third paragraph, that it is the duty of a sponsor to be present at the confirmation of the child for whom the godfather or godmother has undertaken the solemn, pleasing office. Alas! how many thousand children are there who have no sponsor at all! and of those who have sponsors, how few know them even by name! Can the woodlands be stocked if the plantations be neglected?

41. On the Rubric before putting on the Ring.-The marriage-fee is now no longer laid "upon the book," but is well and wisely left to be paid after the ceremony is over.

42. On the Rubric before "the Prayer to be omitted in some cases." -If there be any prayer, which, in these days, requires alteration, it is this.

43. On the Rubric before the Exhortation. This whole address, (which is the only sermon some married persons will ever go to hear,) is very often most culpably neglected. Nothing can excuse this unfaithfulness in a minister, who, if he has any conscience, may well

reproach himself, as accessary to the unhappiness of those whom he unites, if, from ignorance of their duties, they slight each other.

44. The last Rubric has been so long suffered to pass unheeded, that all attempts to revive the custom implied in it, would be useless. Few of the couples, in our days, come in a temper sober enough for so solemn a service, if even they were fit subjects for it at another time.

45. On the Visitation of the Sick. -The discretionary power given to the visiting minister, to close his labours before the second exhortation, may well be used, when he fears that his visit may excite any false hopes, or any undue dependence on his services.

46. On the Rubric before the Absolution.-As the form of absolution is so much misunderstood, the minister would do well to omit it, where the desire for its use is obstinately insisted on, or is likely to be superstitiously abused. Humble as well as hearty desire is required: blind ignorance, proud self-righteousness, or obstinate impenitence, are neither of them qualifications here supposed to be possessed by the patient. We must not strengthen the hands of the wicked, nor increase the number of the fetters with which Satan binds their souls.

If the form be objected to, as it often is by those who neither understand nor allow the delegated authority and power of a minister of Jesus Christ any language, "after this sort" is at the discretion of the minister to use.

47. The four Prayers, at the end of the service, should never be lost sight of they may be most properly and profitably used, either in family worship, or in case of urgent sickness, or when otherwise applicable.

48. On the Communion of the Sick. Nothing is said as to the providing the bread and wine. Should not the parish furnish the poor with the elements, under proper regulations?

The Erastian-like paragraph at the end of the form, must only be complied with, in cases of difficulty, danger, and sudden emergency, lest we engender a disregard to all external rites, and especially

to the two sacraments.

49. On the Burial Service.—A late act has somewhat affected the first paragraph, and it would exempt a clergymen from many an aukward dilemma, if he would not push his inquiries too far, as to the person having been baptized, when a corpse is brought to him to be interred.

If, for any good and sufficient reason, (as in cases of private baptism, death by fever, or small-pox, &c.) they go to the grave at once, they should afterwards return to the church, and there the church-service part should be read.

50. On the casting in of the earth.

The church no where enjoins the casting in three small and separate portions of dust or earth by the clerk, at any particular words; but it is so done from very ancient and innocent custom; and is less annoying to the priest and the people than would be the entire filling up of the grave.

51. On Rev. xiv. 13.-This is not a singular instance of retaining an old translation, (there are similar instances in the texts which occur immediately after the absolution, in the Communion Service, and in the whole of the Psalter,) which, if properly understood, is even preferable to the version of the verse now in use, inasmuch as the immediate felicity of the saints, after their death, is more plainly intimated in the old, than it is in the present, translation: "from henceforth blessed," &c. that is instantly.

52. On the Collect.—This prayer is so called from its being part of the old funeral Communion Service (A. D. 1560), which may be seen in Bishop Sparrow's Collection, pp. 199-205: a custom this, which, like lay-baptism, has long fallen into desuetude. But is any frame of mind so suitable for the humble and

penitent sinner to communicate in, as one of grief? Did we not go too far at the Reformation?

53. On the Churching of Women. -From the close of the short exhortation to the woman, "and say," one would suppose that it was intended that she should repeat the alternate verses: if so, the clerk should lead her responses.

In the Rubric, at the end, the fee to the clergyman is called "offerings." For sacraments nothing is to be charged: they are not to be bought or sold. And yet tables of "fees for christening" are stuck up in many of the churches in London. In most of our Prayer-books no provision is left for the change of singular into plural. The departures from the sealed, or standard, books are now almost innumerable.

54. On the Gunpowder-Plot form. "The three estates" of the realm being specified, in addition to" the king," it is evident that the Lords spiritual, Lords temporal, and Commons, are here intended. The four estates are, King, Lords spiritual or Bishops, Lords temporal or Peers, and Commons.

Those who, with the writer of these short notes, regret the late Roman-Catholic Relief Bill, must feel themselves accessary to this fatal measure, by their culpable disobedience to an Act of Parliament which enjoins the annual celebration of this day.

The Rubric before the hymn in this, and in the three following forms, which is to be read," one verse by the priest, and another by the clerk and people," is the lex scripta or statute law of the church for a practice universally followed in the daily service, but (as the Prayerbook now stands) in no other part directed to be done.-See No. 4.

55. On the form for the 30th of January. If ever regicide be reacted, will not the clergy, who omit this service, feel that part of the guilt of so atrocious a deed will rest on them?

56. On the form for the 29th of CHRIST. OBSERV. APP.

May.-The Rubric orders an Act of Parliament to be read on the Sunday before this day, annually. Who can help feeling himself open to the charge of disloyalty and ingratitude, when he omits this form of prayer?

57. On the King's Accession.No other cause can be assigned for the omission of this form, than our aversion to pray. Time, money, health, character, and souls too, are thrown away, in abundance, in drunken loyalty, on this day; but time for prayer, man has not -because he has no heart to it.

Some forms, once forming parts of our Common-Prayer Book, are now wisely omitted, as "Prayers at the Healing," that is, of the King's Evil; "Celebratio Cœnæ Domini in Funebribus;" or, "Celebration of the Lord's Supper at Funerals ;" and the writer of these notes has a Latin Prayer-book in which there is an annual form to be observed on the 2d of September, yearly, to commemorate the great fire of London, 1666.

A form seems wanting to receive converts from Popery; also an authorised form of Consecrations; and why not of Visitations? The titles of some editions of our Prayerbooks include the forms of Ordination; but in no small books are they printed except in those printed by the Prayer-book and Homily Society, to which, for this alone, I would say, Esto perpetua! Query, What is such Papistical chaff as the Week's Preparation, &c. (often bound up with our Prayer-books) compared to such solid wheat?

J. W. N.

TRUTH INDEPENDENT OF CHARACTER.

Tothe Editor ofthe Christian Observer.

IT has frequently been a matter of surprise to many, and to myself among the number, to notice the anxiety with which good men have

5 K