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and people, to feel this truth, and to acknowledge it at the footstool of the Throne of Grace!

I fear, my brethren, we are not sufficiently alive to the great blessings and distinguished marks of the Divine favour which we, as a nation, enjoy; not sufficiently grateful for the national mercies we have received in the present and in past generations: and, therefore, we have little care to make these mercies the subject of our frequent thanksgivings, and the continuance of them the subject of unceasing supplication. Let us impress on our hearts this truth, that there are national, no less than family and personal blessings, for which we ought to pray, and for which we ought to pour out our hearts in grateful acknowledgment before the God of nations, and the supreme Lord of empire. Let us remember, that there are national, no less than individual, faults and sins, for which we ought to humble ourselves in the sight of Heaven. And, in acting on this conviction, let us not forget our duty to make "supplications, prayers, intercessions, and giving of thanks, for kings, and for all that are in authority ;" and more especially for our youthful sovereign. Let us pray for her, that God would shed down upon her his choicest blessings, and that he would graciously "look upon the face of his anointed; that he would clothe her enemies with shame, but upon herself make her crown to flourish !" And let the gratulations which this solemn recognition of her, as our anointed queen, calls forth, be not mere words of course, but the unaffected expression of loyal hearts; and let the sincere prayer of all be, that she may reign long, happily for herself, and gloriously for her people; and that when she is called away, it may be to an unfading crown, so that she may live for ever in a kingdom which hath no end. Yes; let us greet her in words similar to those with which the people of Israel greeted Solomon the son of David, at his solemn anointing and consecration to the regal office,— "God save the queen! Long live the queen! May the queen live for ever! Hallelujah! Amen." Μύστης.

MISCELLANEOUS.

THE HAMPDEN CONTROVERSY.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR, I presume to trouble you in consequence of a paragraph in a published letter from Dr. Hampden, the Regius Professor of Divinity in Oxford, to his Grace the Archbishop of Canterbury, in which Dr. Hampden states that "the late Mr. Davison, the highly gifted and excellent author of the Discourses on Prophecy,' had both read and expressly approved his Bampton Lectures.'

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I have the best reason for believing that Dr. Hampden is mistaken in his impression upon this subject. I was never absent from Mr. Davison but for one short interval after the period of the publication of those Lectures, and am well satisfied they were not read by him. Mr. Davison never mentioned the work to me, with approbation or

VOL. XX.-NO, IX,

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otherwise and I possess the presentation copy, received in August 1833, which was uncut at the time of Mr. Davison's removal from me, with the exception of two leaves; and it remained so till the year1836, when it was seen by several friends in its unopened state.

I have thought it hard upon me, and upon the friends of Mr. Davison, that his name should, at a distant period, be implicated in the controversy arising out of these Lectures; and under the circumstances, I felt it to be due to his memory to ask of Dr. Hampden his authority for the assertion contained in the letter to the Archbishop; but to my surprise and mortification, I have had from him a positive and final refusal. I am therefore obliged to take the only means within my reach of relieving Mr. Davison from the responsibilities in which Dr. Hampden has involved his name.

I shall feel obliged to you to give this letter a place in your CHRISTIAN REMEMBRANCER for the following month.

I have the honour to be, Sir, your very obedient humble servant, MARY DAVISON.

College Green, Worcester, 7th August 1838.

DEFECTS OF OUR PRESENT ECCLESIASTICAL SYSTEM, AND THEIR REMEDIES.

SIR,-In my former communication (page 227), I endeavoured to point out, in some detail, a mode for increasing the incomes of the livings in the market-towns of our agricultural districts, by consolidating with them one or more rural benefices in the adjoining parishes. The main difficulty seems to arise in these cases from the transfer of patronage and the alteration in the value of it; as it certainly would be very absurd and unjust that the value of lay-patronage should be increased by funds derived from the Church itself; the plan, however, there suggested would easily admit of a much larger extension, so as to be applicable to all patronage, whether corporate or private, lay or clerical. Supposing this to be conceded, it is evident that in the plan above suggested we should have a complete and fitting instrument, whereby to modify the existing system of pluralities and non-residence to any extent, or even to supersede it altogether. One reason why I prefer this scheme to that of the Ecclesiastical Commissioners, which is intended to increase the income of the parochial Clergy out of the funds of suppressed dignities in our cathedral and capitular institutions is, that we are thereby increasing the value of patronage, much of which is in the hands of laymen, and other bodies, who will only have a stronger temptation to consult private interests in proportion to the additional value of what is in their own bestowal. No wonder that the proposals of the Ecclesiastical Commission are acceptable in certain quarters, seeing that the pious endowments of the Church itself are thus to be largely drawn upon to increase the value of patronage, whether in the gift of the Crown (i.e. the administration of the day, and their retainers, both in and out of the legislature), or of wealthy laymen, whether nobles or commoners. This is a painful part of the subject, to which it is better to make no more than a passing allusion.

Certainly, wherever the value of patronage is increased by the funds of the Church itself, care ought to be taken that the Church alone should have the benefit, and not the crown, or lay patrons.

I am fully sensible that, in the existing state of things, pluralities and non-residence are inevitable, from the inadequacy of the income in so many livings; neither do I shut my eyes to the fact, that the amount of such cases, and the evils and abuses connected with them, have been grossly exaggerated, while there are even some indirect and collateral advantages arising from the system; and that the ultimate good generally expected from its rigorous prohibition will never be realized. I freely admit all this, and yet, at the same time, believe it to be the true path of wisdom in behalf of the Church to bring about its speedy abolition. The only notion of a Church Reform entertained by ninetynine individuals out of the hundred, even of the more educated and respectable portion of society, amounts to the abolition of pluralities and non-residence, implying to a certain extent also the curtailment or abolition of sinecures. These are points on which public opinion seems completely made up, and on which there does not seem any possibility of altering it now, or any likelihood of its being changed hereafter. It is therefore in vain, as seems proposed by the measures lately introduced into Parliament, to attempt mere palliatives such as making them more decorous, and keeping them within due bounds. And, after all, private interests, the exigencies of particular cases, the importunities of friends, the interests of patronage, will be found influences too strong to be controlled by the clumsy processes of modern legislation; the law will be in this but as a cobweb to catch the smaller insects, while the more powerful will be either able to break through, or know how to avoid it altogether. I am, therefore, fully persuaded that the true interests of the Church will be best consulted by making a due preparation for the speedy abolition of pluralities and non-residence-saving, however, the existing rights of individuals.

The plan which I have above adverted to, seems to me capable of such an universal extension, as to bring about such abolition with the least possible disturbance of the present state of things. Let a minimum be established as the income of the parochial Clergy, varying according to circumstances in different counties and localities (suppose 2501. per annum in the more remote parts of the kingdom, 3501. in the midland counties, and 550l. in, and near the metropolis, and in other large towns); wherever a living does not produce this minimum on an average of certain years, let it be at once consolidated with one or more adjoining benefices up to or beyond the sum fixed; and the means above adverted to might then come into operation for the extinction, or transfer, of the patronage.

I need hardly point out that the same means which would avail for buying up the rights of patronage (viz. the sequestration of the funds of such livings on the first vacancy after paying the expense of a curate, the excess of some livings making up for the deficiency of others), would also be available for providing on every such consolidated living a suitable residence; and, in other cases, the vacancy might be continued till the necessary funds were provided. And here I cannot but mention what I conceive is a very great evil in the matter of

residences, which has of late years been suffered to grow up to an extent of some magnitude, and for the prevention of which the several diocesans ought to take especial caution; I mean the building of parsonage houses on a scale far beyond the means of a Clergyman to keep up out of the income of the living. A Clergyman with, perhaps, a large income derived from other sources, builds on a benefice of moderate value a house adapted to his own circumstances, without any reference to the probable means of his successors, who are thus compelled to keep a mansion in repair, when a plain comfortable house would be far more suitable. It is hardly, perhaps, worth naming, that an exaggerated idea of the luxury and wealth of the Clergy is promoted by these unsuitable residences; and the writer has seen so much evil and inconvenience arise from this source, that he does not think he could consistently pass it over, however unimportant it may appear, when considering the way in which residence is to be promoted.

There is another class of livings which can hardly be overlooked in any changes which may be thought desirable, viz. those few which are of immense value, far exceeding some of the higher dignities of the Church of which the living of Bridgewater affords an example. If we fix a minimum, ought we not to fix a maximum also? It would be, indeed, but following in the dangerous precedents of violent times, to transfer the incomes of such livings from their original purpose, and from the neighbourhoods to which they have belonged for centuries, to other objects, under the pretence of the general good of the Church; but might they not, without such an alternative, be permanently united to the poorer existing sees, or even erected into new ones?

G. C.

FORM OF PUBLIC BAPTISM AS GIVEN IN THE FIRST BOOK OF EDWARD VI.

Ir appeareth by ancient writers, that the sacrament of baptism in the old time was not commonly ministered but at two times in the year, at Easter and Whitsuntide; at which times it was openly ministered in the presence of all the congregation: which custom, (now being grown out of use,) although it cannot for many considerations be well restored again, yet it is thought good to follow the same as near as conveniently may be. Wherefore the people are to be admonished, that it is most convenient that baptism should not be ministered but upon Sundays and other holidays, when the most number of people may come together: as well for that the congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the baptism of infants every man present may be put in remembrance of his own profession made to God in his baptism. For which cause also it is expedient that baptism be ministered in the English tongue. Nevertheless (if necessity so require) children ought at all times to be baptized either at the church or else at home. When there are children to be baptized upon the Sunday or holiday, the parents shall give knowledge overnight, or in the morning afore the beginning of Matins, to the Curate. And then the godfathers, godmothers, and people, with the

children, must be ready at the church door, either immediately afore the last Canticle at Matins, or else immediately afore the last Canticle at Evensong, as the Curate by his discretion shall appoint. And then, standing there, the Priest shall ask whether the children be baptized or no. If they answer, No, then shall the Priest say thus:Dearly beloved,

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lively members of the same. Then the Priest shall say,

Let us pray.

Almighty and everlasting God, which of thy justice didst destroy by floods of water the whole world for sin, except eight persons, whom of thy mercy (the same time) thou didst save in the ark; and when thou didst drown in the Red Sea wicked king Pharaoh, with all his army, yet (at the same time) thou didst lead thy people the children of Israel safely through the midst thereof; whereby thou didst figure the washing of thy holy baptism; and by the baptism of thy well-beloved Son Jesus Christ thou didst sanctify the flood Jordan, and all other waters, to this mystical washing away of sin; We beseech thee (for thy infinite mercies) that thou wilt mercifully look upon these children, and sanctify them with thy Holy Ghost; that by this wholesome laver of regeneration, whatsoever sin is in them may be washed clean away; that they, being delivered from thy wrath, may be received into the ark of Christ's Church, and so saved from perishing; and being fervent in spirit, steadfast in faith, joyful through hope, rooted in charity, may ever serve thee; and finally attain to everlasting life, with all thy holy and chosen people. This grant us, we beseech thee, for Jesus Christ's sake, our Lord. Amen.

Here shall the Priest ask what shall be the name of the child; and when the godfathers and godmothers have told the name, then he shall make a cross upon the child's forehead and breast, saying,

C. N. Receive the sign of the holy cross, both in thy forehead and in thy breast, in token that thou shalt not be ashamed to confess thy faith in Christ crucified, and manfully to fight under his banner against sin, the world, and the devil, and to continue his faithful soldier and servant unto thy life's end. Amen. And this he shall do and say to

as

many children as be present to be baptized, one after another.

Let us pray.

Almighty and immortal God,

promised by Christ our Lord. Amen.

which thou hast

Then let the Priest, looking at the children, say,

I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out, and depart from these infants, whom our Lord Jesus Christ hath vouchsafed to call to his holy baptism, to be made members of his body, and of his holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remember the day to be at hand wherein thou shalt burn in fire everlasting, prepared for thee and thy angels. And presume not hereafter to exercise any tyranny toward these infants, whom Christ hath bought with his precious blood, and by this his holy baptism calleth to be of his flock.

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