supper; and if he may dispense the sacraments, he may make a church; if he, then, may build and cast down, re-erect or re-model, as fancy or caprice may lead him, any man on earth, with equal plausibility, arrogance, and presumption, may do the same; and thus finally, Sir, instead of the one holy catholic church, comprehending and comprising all others, we shall have some included in the great church of Calvin, some in the great church of Wesley, some in the great church of Brown, some in the great church of Fox, some in the great church of Swedenborg, some in the great church of Southcote, and none in the small church of Christ.

I remain, your obedient humble servant, DUNELMENSIS.

PRESBYTERIAN BAPTISM.

SIR,―The attention of some of your correspondents has lately been directed to the validity of presbyterian baptism. Permit me to record an interesting fact upon the subject. A friend of my own, an excellent clergyman of the church of England, is the son of a very worthy presbyterian minister. In the course of his studies at an university (not an English one), he conceived the wish to become not only a member, but a minister, of the protestant episcopal church. The course of his reading and consequent reflection led him to consider that the baptism which had been administered to him by his own respected father was not a true and valid baptism. "Immediately he conferred not with flesh and blood." He broke through the prejudices of early education, set aside the strong bias of nature and affection, incurred the risk of being regarded as an apostate and an alien by his kindred according to the flesh, unhesitatingly stated his apprehensions upon the point, declared that, though his bishop might be satisfied with non-episcopal baptism, he could not be satisfied, any more than he could be by a non-episcopal ordination, and accordingly submitted himself to unconditional baptism, as an adult, before his confirmation, and has been subsequently ordained deacon and priest. Παλαιγενὴς Παλιγγενὴς.

THE TERM ALTAR AND CHURCH-HOMAGE.

SIR, Those of your readers who were interested in a discussion which appeared in the British Magazine some time back on the use of the word "Altar" may, perhaps, be gratified with what was declared on that subject by the church itself in her " Canons Ecclesiastical," published in 1640. To me it is always delightful to be able to bring questions of this character to the tribunal of the church, where that is possible; and in the hope that it may be so to others also, I give the entire canon as I find it in an authentic "Collection of Articles, Injunctions, Canons, &c., printed for Robert Pawlet, at the Bible, in Chancery Lane, 1675." There are other points of great importance VOL. XIV.-Nov. 1838.

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alluded to in the same canon, which I have underlined to draw attention to them; points on which there has lately been much expressed diversity of opinion, which we should not (I am inclined to believe) ever have heard of, had we pursued a little more than we have done the practice of our Christian forefathers, and sought for solutions to any difficulties or differences of opinion, that time as it moved along might bring to the surface, in the records of the past, rather than in the unfixed views of the passing day. Besides other circumstances which speak in favour of this course, and which have had their eulogists among some of the best and brightest specimens of theological wisdom and Christian piety the present age has to boast of, I might instance this circumstance in particular, as greatly more than enough to recommend it to our regard. Such a course, I cannot help thinking, would tend most materially to discountenance that spirit of the age whose effects are found to be so fatal to the church and religion of Christ. I mean that unhallowed and daring readiness with which we behold even the members of the church, those who are heirs to the mysteries, assume the seat of judgment on matters which have not been left to the determination of individuals, and which, it were unnecessary to say, were always (till within the Cromwellian era now current) received upon the authority of the church alone with gratitude and faith. May it not be owing to this, that that evil disease, NEOLOGISM, which has attained so fearfully wide a spread among us in this country, is still upheld, is imperceptibly incapacitating the mind for the reception of all divine truths relating to the soul, and rapidly paving the way for the subversion of all that makes Christianity differ from any mere moral code of laws? We shall at least be justified, I am sure, in thinking seriously on these points.

"VII.-A DECLARATION CONCERNING SOME RITES AND CEREMONIES.

"Because it is generally to be wished, that unity of faith were accompanied with uniformity of practice in the outward worship and service of God, chiefly for the avoiding of groundless suspicions of those who are weak, and the malicious aspersions of the professed enemies of our religion, the one fearing the innovations, the other flattering themselves with the vain hope of our backslidings unto their popish superstition, by reason of the situation of the communion-table, and the approaches thereunto, the synod declareth as followeth :—

"That the standing of the communion-table sideway under the east window of every chancel or chapel is in its own nature indifferent, neither commanded nor condemned by the word of God, either expressly or by immediate induction, and therefore that no religion is to be placed therein, or scruple to be made thereon. And albeit, at the time of reforming this church from that gross superstition of popery, it was carefully provided that all means should be used to root out of the minds of the people, both the inclination thereunto and memory thereof, especially of the idolatry committed in the mass, for which cause the popish altars were demolished; yet notwithstanding it was then ordered by the injunctions and advertisements of Queen Elizabeth, of blessed memory, that the holy tables should stand in the place where the altars stood, and accordingly have been continued in the royal chapels of three famous and pious princes, and in most cathedral and some parochial churches, which doth sufficiently acquit the manner of placing the said tables from any allegality or just suspicion of popish superstition or innovation. And therefore we judge it fit and convenient, that all churches and chapels do conform themselves in this particular to the example of the cathedral or mother churches, saving always the general liberty left to the bishop by law, during the time of administration of the holy communion. And we declare that this situation of the holy table doth not imply that it is or ought to be

esteemed a TRUE and PROPER altar whereon Christ is again sacrificed; but it is, and may be called, an altar by us, in that sense in which the primitive church called it an altar, and in no other."

The words which conclude the above passage are, it will be perceived, more in favour of the views of your correspondent who defended the use of the word altar as synonymous with communiontable than of those who were objectors to it.

"And because experience hath shewed us how irreverent the behaviour of many people is in many places, some leaning, others casting their hats, and some sitting upon, some standing [upon], and others sitting under the communion-table in time of divine service; for the avoiding of these and the like abuses, it is thought meet and convenient by this present synod, that the said communion-tables in all chancels or chapels be decently severed with rails, to preserve them from such, or worse profanations."

The transcriber of these lines would hope they may meet the eye of those clergymen who allow such unseemly practices to exist in their churches as are the practices herein specified; which, it is deeply to be regretted, are still far from being uncommon in many country churches, and only because of the low feeling which so generally prevails in regard to things sacred, as if in the hems of our church's garments all virtue had now gone to decay.

"And because the administration of holy things is to be performed with all possible decency and reverence, therefore we judge it fit and convenient, (according to the word of the service book, established by act of parliament, Draw near, &c.,) that all communicants with all humble reverence shall draw near and approach to the holy table, there to receive the divine mysteries, which have heretofore in some places been unfitly carried up and down by the minister, unless it shall be otherwise appointed in respect of the incapacity of the place, or other inconvenience, by the bishop himself in his jurisdiction, and other ordinaries respectively in theirs."

There is often found some difference in the time at which congregations in different churches go from their seats towards the altar at the celebration of the communion. This injunction would appear to require that they should do so when the invitation beginning with the words, Draw near, &c., has been read.

"And lastly, whereas the church is the house of God, dedicated to his holy worship, and therefore ought to mind us both of the greatness and goodness of his divine majesty, certain it is that the acknowledgment thereof, not only inwardly in our hearts, but also outwardly with our bodies, must needs be pious in itself, profitable unto us, and edifying unto others. We therefore think it very meet and behoveful, and heartily commend it to all good and well-affected people, members of this church, that they be ready to tender unto the Lord the said acknowledgment, by doing reverence and obeisance, both at their coming in and going out of the said churches, chancels, or chapels, according to the most ancient custom of the primitive church in the purest times, and of this church also for many years of the reign of queen Elizabeth. The reviving, therefore, of this ancient and laudable custom we heartily commend to the serious consideration of all good people, not with any intention to exhibit any religious worship to the communion-table, the east, or church, or anything therein contained, in so doing, or to perform the said gesture in the celebration of the holy eucharist upon any opinion of a corporeal presence of the body of Jesus Christ on the holy table, or in mystical elements, but only for the advancement of God's majesty, and to give him alone that honour and glory that is due to him, and no otherwise; and in the practice of omission of this rite, we desire that the rule of charity prescribed by the apostle may be observed, which is, that they which choose this rite despise not them who use it not, and they who use it not condemn not those that use it."

Had these extracts not extended over considerable space already, I

might have pointed out how much it might tend to the honour of our worship, and the growth of devotional feelings, both of which it cannot be denied are at as low an ebb, perhaps, at the present day as ever they were since Christianity was generally professed among us, were we in the above wise to instruct our flocks to think a little more than we do of the house of God, of the things that belong to it as His house, and of the manner of behaviour most becoming mortal and corrupt creatures when assembled round the altar from which they are to be fed with the bread of immortal life.

I am, Sir, yours, &c., R. B-Y.

WEEKDAY PRAYERS AND LECTURES.

SIR,-One of the great advantages which your Magazine offers to the clergy is, that, through your pages, the several plans adopted by different clergy for the improvement of their flocks may be communicated to their distant brethren, and that many may thus profit from the hints and the experience of others with whom they have not the pleasure to be acquainted. I have often thus profited by the hints of others, so given in your pages, and I would, in turn, endeavour to throw out a hint, which, I humbly conceive, may be useful to others. I have regretted to observe that some of my brethren are in the habit (unnecessarily, as I think) of assembling congregations of their people in private houses and other unconsecrated buildings. Many are thus led to undervalue the consecrated roof, and, in the end, to think with indifference of the sin of joining congregations and communions which are positively schismatical. Nothing, I am convinced, can be further from the intention, or the thoughts, of my respected brethren; but such, I lament to state, I know to be the tendency of the plans which they, from the purest motives, have adopted. Some clergy may have adopted cottage lectures and bible classes with good effect in private houses, in hamlets, the distance of which from the parish-church renders it impossible to collect their parishioners within its sacred walls: but I have regretted frequently to see this measure adopted where the church was most conveniently situated. Has the venerable fabric been damp, and cold, and, consequently, unwholesome? Surely the desertion of the building is not likely to lead to the adoption of any remedy of these evils. Any zealous clergyman, if he did not wish to increase the parochial rate, might, surely, easily procure, by a subscription among the more religious of his congregation, the funds requisite to procure a stove which might make the church warm and wholesome. Is the church too large for the small congregation usually assembling on these occasions, and does the exertion required to "fill the church" try the zealous clergyman's overlaboured lungs too much ? I can sympathize with him here; but let me recommend him to try a plan which I have adopted with much satisfaction to my people, and much comfort to myself. The chancel or the ante-chapel, the vestibule or some side-aisle, of many a fine church, would be amply large

enough for the few scores, or at most hundreds, who can be collected together for the prayers and lectures on common weekdays, fasts, and festivals, and ember days, and lent services. A slight expense would fit up some neglected side-aisle, or other area or lobby, within the church, with a table, a desk, and a pulpit, in some of our old churches, for such purposes, but I think the chancel and the altar are far preferable. Led by necessity to consult my lungs, which, like those of many of my brethren in large towns, are too severely tried by my exertions, I had, for some months, collected my weekday congregations in a room which I had fitted up in the tower of my church, for these occasions. It was, however, during last Lent, somewhat inconveniently crowded, when one of my churchwardens, who is a regular attendant with his family, suggested to me a plan, which, it is remarkable, had just at the time occurred, also, to myself. This was, that I should upon these occasions shut up the galleries of the church, and the greater portion of the pews, entirely, request the congregation to collect as closely as possible round the altar, and officiate from within the communion rails. I immediately adopted the plan. The expenses of warming and lighting are much less than they used to be. A small congregation, which, if scattered over the area of the whole church, would be disheartening to the clergyman, are now near enough to each other to be animated by hearing each other responding and singing. During the reading of the lessons, psalms, and sermon, I face the congregation, reading from a small light desk which is placed within the rails of the communion-table for the purpose; but during the prayers I lead the devotions of the people at the altar, praying with them, and for them, with less distraction than at other times, when I am in the elevated desk "reading prayers" to them. I never enjoy, so to speak, the prayers of the church so much as during these services at the altar; I never seem to enter into them with so intense a feeling of devout interest, or to feel my office and its awful responsibilities so much as then and there.

I am convinced that advantages would arise from the adoption of this plan in many places with which I am acquainted: but other clergy may think differently upon my particular practice, who yet may be led by my remarks to reflect upon the danger there is of their introducing schismatical leanings among the members of their congregations, through assembling them in unconsecrated buildings, and departing, too, in such public services, from the liturgy of the church. I have thought it right, from the same wish to increase rather than diminish the reverence of my flock for the church, to keep the Sunday school in my parish in a room beneath the roof of the church, though in a part not used by the congregation. I am sure that many worthy clergymen are not aware at all of the evil which they are unconsciously occasioning by accustoming their people to prefer other places of meeting to the consecrated church. I need not remind them that after the ten tribes had revolted, the first step to the ultimate adoption by Israel of the worship of idol deities was, their becoming accustomed to worship the true God in other places than that which he had chosen to place his name there. Πρόναος.