instead of standing in array against each other, as modern liberals would fain place them, the dignitary, and the rector, (who are both, by the way, at their respective residences, working clergymen) and the curate, all join in relieving (in their spheres, and according to their means,) the wants of the place with which they are connected. Nor is this, their bounty, merely casual: it has now for several years been as freely supplied as it was last year. Now here is a spectacle for church reformers! Anomalous as our present system in some things is, still it often, as in this instance, works well. Abolish dignitaries and sinecures, do away with pluralities, and you would leave the parish I am speaking of with a resident rector possessed of an income from his benefice of something under 2001. a year. To what quarter then, could the poor of this place look for such a benefaction as they now receive? Again, I repeat, (for the benefit of church reformers, who are usually somewhat dull of comprehension when the facts of a case do not suit their theory) out of the eighteen pounds, more than half was given by a drone, a sinecurist, a dignitary of the church, nearly a third came from the pocket of one of those pests of society, a pluralist, a non-resident rector, and the remaining sixth only from the curate. The donation of this last

is, I doubt not, as acceptable in the sight of God, if not more so, than those of the others; but who will say it is equally useful in a worldly sense? As the parties of whose good deeds I have been speaking are not, I am sure, at all desirous of having these publicly proclaimed, and, indeed, but for the outcry raised against our church, I should never have thought of sending you a statement like this, of what is, I believe, no uncommon case, I do not think myself justified in publishing their names. I have, however, subjoined them for your own satisfaction, Mr. Editor, in case you think this at all worth publishing; and remain, Your constant reader, A CURATE.

SABBATH.

SIR,-In consequence of the comment made by " J.B.L." (November, p. 536,) upon a remark of mine, I beg to observe that I never meant to say or insinuate that the celebration of the Lord's Day, Kupaka

Epa, originated subsequently to the destruction of Jerusalem. But I did infer that the sabbath of the Christians was not instituted sooner than that event. Since the sabbath of the Israelites retained its validity and sanctity subsequent to the resurrection and ascension of our Lord, it is evident that the day of his resurrection had not then obtained its sabbatical, or quasi sabbatical, character. Not having been substituted for the other, we must (in such case) adopt the incredible supposition of its having been superadded, and of the primitive Jewish believers having but five week-days in their week. But since the religious ordinances of the Israelites were in this respect altered subsequently to the Acts of the Apostles, no time can reasonably be assigned for that change (so far as I see) other than the actual demolition of their visible church. To prove that fact historically, I should feel more than a "little difficulty," but certainly do not feel

much in assuming its manifest probability. The fact, asserted by Justin, and rendered somewhat probable by the words of the Apocalypse, that Jesus had admonished his followers to commemorate the day of his resurrection, would no more prove that the Jewish Christians, or any Christians, had then received a new sabbath of their own, than the establishment of the feast of Purim proves that there were two passovers after the captivity.

But I should say that the language of Justin is strong evidence that, when he wrote, the Christian sabbath already existed, and was the same as the dominical day of the earlier disciples. Because we find that his mind was so full of the sabbatical idea, and of the connexion of Sunday with the hexaemeron, that he endeavours to trace an analogy in that particular respect between the Sunday and the Saturday. If it be admitted that, between the time at which we find the sabbath still honoured and the destruction of the city, temple, and ritual law, there is no convenient epoch for the abrogation and substistitution, this passage tends to shew that it occurred very little, if at all, later, and renders it necessary to find such an epoch between Titus and the elder Antonine. If that is not found, we remount to an age when the beloved disciple still lived, and the ordinances of the church were still divine. More need not be desired, in point of chronology, to exclude the desecrating doctrines which some Adam wits are busy in putting about.

The tradition alluded to by Justin, that the institution of our sabbath was the Lord's own immediate act, and, therefore, in some measure a sacrament, has no imperious claim on our belief. It is the assertion of one of the earliest of a very voluminous, injudicious, and uncritical class of authors, which we may receive with respect, because it is not unlikely in itself. It is charity to him to suppose that, when he said that "Jesus Christ taught these things," he did not mean to say that our Saviour alleged all those reasons for the institution of which he himself makes use. To say that he sanctified the first day because on that day he changed the inert nature of matter and chaos and began creating the world, is to ascribe to our Lord a style entirely dfferent from that of his authenticated discourses, and evidently one of those conceits which are common in patristic theology. The day on which the Creator rested, or desisted, was appointed by him as the day for men to desist, and also take repose; which is a real similitude and appropriate allusion. But Justin, out of his own head, or some of his neighbours, or out of some of the pseud-evangiles, pretends in effect that Jesus commanded all Christians to rest on the day on which he commenced his works, and because he then commenced them! Besides, we may observe the incongruous character of the two reasons, one hexaemeric, and the other Christian, which are adduced as the preamble to the new Sabbath. Had it been said, on this day God began to change and beautify matter, and on this day also he began to regenerate the soul of man by the new light of his spirit, this, though false as to the second clausule, would have been more congruous. But here we have it, that on this day he began to change matter, and also raised up our Lord from

the grave, two things either entirely unconnected, or connectible only by the most suspicious kind of mysticism. If Justin means to assert that the sabbatical, because hexaemeric, part of "these things" came from the lips of the Lord, (which I am far from determining that he does mean,) the assertion will be rejected with little ceremony.

That passage is undoubtedly one which shews the early and apostolical veneration of the first day, in which respect it is useful, though it might be dispensed with. It also goes far to confirm the fact, that its sabbatical character dates no later than the reign of Titus, since we find it an established notion in that of Pius.

It is always worth while to cite with a good deal of precision, as it saves words and trouble. In my remarks on the Abrogation, &c., the nominative to "was instituted," is "the Sabbath of the Christians ;” and in "J. B. L.'s" reference to it,,the vague words, "the observance of that day," are made the nominative-in which little change lies nearly all the fallacy.

H.

SOCIETY FOR THE PROPAGATION OF THE GOSPEL. SIR,-In your Magazine of March, 1834, there appeared a letter recommending a mode and a proper season for making collections in aid of the Society for the Propagation of the Gospel. I make an extract from the letter, that it may appear in your Magazine of December, under a hope that your clerical readers may be induced to try the plan recommended on the approaching Christmas day.

November 13th, 1834.

I am, your obedient servant.

"Great exertions having been made of late, in various places, to supply the deficiency made in the funds of the Society for the Propagation of the Gospel by the withdrawal of the government grant, I beg to recommend a plan for general adoption, which I resorted to in my own family on last Christmas day, and strongly recommended to my flock from the pulpit. It is, that the master of every family interested in the great cause of the Propagation of the Gospel, should assemble his family about him on the morning of Christmas day, and, explaining to them why we keep this festival, should inform them that there are yet millions of heathens to whom the Gospel has not yet been preached; and then state the nature and intent of this Society, and afterwards collect ever so trifling a sum, even so small as a halfpenny, from each individual, which he shall send to the clergyman of his parish, to be forwarded by him to the Society in London. To bring this to bear, the clergy should make a point of preaching on the subject the Sunday before Christmas day, and explain simply and clearly, and in a way to be understood by the poor people, how they may make the collection."

COUNTY BENEFIT SOCIETIES.

SIR, The Poor Law Amendment Act having now come into operation, one chief object of which is to produce a greater degree of independence amongst the labouring classes, it is very desirable to second this object as much as possible, by giving encouragement to those plans and institutions which are calculated to assist the poor in supporting themselves by their own exertions; particularly those

which may enable them, in the season of health and youth, to lay up a provision against sickness and old age. For this purpose, I am anxious to call the attention of your readers to the beneficial effects which would arise from the general establishment of County Benefit Societies, such as have already been set on foot in some instances. These institutions seem more likely to be advantageous to agricultural labourers than Savings' Banks, the depositors in which are generally of rather a superior class, consisting principally of servants, mechanics, and small tradesmen. At all events, there is this important point in which they excel the Savings' Banks. If once you can induce a man to become a member of a benefit society (and there is no disinclination on the part of the poor to do so), you have gained a hold upon him which must secure his regular contributions, till sickness or old age give him a title to seek the reward of his frugality; whereas a depositor in a savings' bank may, after a time, become less provident in his habits, and cease to lay by any part of his earnings, or he may withdraw what he has already deposited, and dissipate, in a moment of thoughtless extravagance, the savings of many years. Unfortunately, however, the generality of parochial clubs and benefit societies are not found so beneficial as they otherwise might be, from the mismanagement which too frequently prevails, and from the want of permanent stability, which must always arise from the smallness of the districts over which they extend, and from their consequent liability to become insolvent, from a want of young and healthy members to recruit their funds. They are also open to strong objections, as they are frequently conducted, from the monthly payments being made in public houses, where a portion of the general funds are spent in ale, by which means, men, who are otherwise disposed, are exposed to temptation, and are in danger of acquiring habits of irregularity and drunkenness. From these defects and objections the County Benefit Societies would be free. I therefore sincerely hope that the gentry and clergy throughout England will exert themselves to establish them in every county, conducted by a committee of managers similar to the savings' banks, and, if possible, connected with them. As I before remarked, there is a decided inclination, on the part of the poor, to enter into clubs and societies of this kind; as is clearly proved by the number of village clubs which exist, and by the willingness, and even eagerness, which they display to belong to clothing societies, wherever they have been established; and I am convinced, that if a manager or agent from the County Society were appointed in every considerable village (who would probably be the clergyman in many rural parishes), a large proportion of the agricultural labourers would be induced to become members. Thus would one most effectual step be taken to elevate the condition of the English peasantry, and to restore that spirit of noble independence, the gradual decay of which has been so often, and so deservedly lamented; and thus the honest and industrious labourer, when overtaken by sickness or old age, instead of being torn from his home to become the inmate of a parish workhouse, would find a comfortable maintenance in the hour of need, and would enjoy the proud satisfaction of reflecting, that he V L. VI.-Dec. 1834. 4 Q

could rely for support upon that store which his own frugality had provided. Sir, yours respectfully,

Rectory, Warwickshire.

J. J. C.

DISSENTERS' ADMISSION TO CONFIRMATION.

SIR,-Am I right in supposing that your correspondent, W. F. H., in his reply to a Country Curate's inquiry respecting the admission of dissenters to confirmation, expresses an opinion that the minister is at liberty to use the conditional form for baptism, merely "to avoid giving unnecessary offence."

If so, may I be permitted to observe that I have been accustomed to consider that the circumstances under which hypothetical baptism is to be used, are clearly defined by the church, in the questions which the minister is directed to ask, as often as a doubt arises on the validity of the alleged private baptism, when the party is brought to be publicly received. I cannot think that the church leaves any matter of so grave a nature as the use or omission of even an hypothetical form of administering the Sacrament of Regeneration, in the vague position in which it would be found were it left to the clergyman to administer, or not, according as he might suppose that a dissenter would or would not take offence. Your correspondent's words are these: "With respect, then, to dissenting baptism, to say the least of it, its validity is so very doubtful, that I should strongly advise any convert to the Catholic Church of England to be baptized before becoming a candidate for confirmation; and to avoid giving unnecessary offence, I should be inclined to use the conditional form prescribed in our ritual, "If thou hast not been already baptized." I forbear any discussion of this point, leaving it to abler pens; and am, Sir, Your obedient servant, H.

NOTICES AND REVIEWS.

Animal and Vegetable Physiology considered with reference to Natural Theology. By Peter Mark Roget, M.D. 2 vols. 8vo. (BRIDGEWATER TREATISES, No. V.)

DR. ROGET has so long been known as a writer on scientific subjects, that it is superfluous to enlarge upon his high qualifications for the work which he has here taken in hand. It is also impossible to give any detailed account of the varied contents of these most interesting volumes. The only thing that can be done in this case is simply to point out the path the author has pursued, and to recommend the work itself to all who take a pleasure in this agreeable branch of knowledge. After a general chapter or two on final causes, vital and mechanical functions, Dr. Roget proceeds to describe many of the most wonderful contrivances which are found in the whole range of organized being, ascending from the simplest to the most complicated of animated creatures. In the first volume the author is chiefly occupied with