ON THE MILLENNIUM.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR,-In a former letter I expressed my belief in the doctrine of the Millennium, unconnected with those wild and fanatical fancies which have so often been grafted upon it, and this by writers of ancient no less than of modern times, and I conceive the sum and substance of the doctrine to amount to this, that Popery, Mahometanism, and Paganism, and all false and idolatrous systems being destroyed, and the Jewish people being converted to the true faith, and restored to their own country, pure religion shall for the most part become universal for the space of at least a thousand years, at the expiration of which period it would seem that, to use the words of Mr. Taber, "a race of lawless Titans, called by Ezekiel and St. John, Gog and Magog, will spring up and attempt to destroy the Church of God; but fire from heaven shall frustrate their impious attempts. You perceive that I contend for a literal restoration of the Jewish people to their own country; and if I were to quote all the passages in Scripture which bear upon this subject, I should almost fill a number of the CHRISTIAN REMEMBRANCER. Suffice it to say, that a train of magnificent prophecies foretel the scattering of the Jews into all countries, and their restoration and return from thence. I will refer to Jer. xxiii. 8, Now, Sir,

a few of them: Deut. xxx. 1-9; Isa. ii. 1—5, xlix. lx.; xxx. xxxi. xxxiii.; Dan. xii. 7; Hosea iii. 5; Rom. xi. we have seen one half of these prophecies literally accomplished; we have seen the Jewish people literally scattered into all countries, and it appears to me to violate every principle of homogeneity in prophetical interpretation, to deny the literal interpretation of the other half; to do this is, in fact, a mere arbitrary assumption. Next allow me to call your attention to some very remarkable expressions used by St. Paul, regarding the conversion of the Jews to the christian faith; he declares, if I mistake not, that it shall be productive of the most important and glorious consequences to the whole world. Rom. xi. 12, "If the fall of them be the riches of the world, and the diminishing of them be the riches of the Gentiles, how much more shall their fulness be the riches of the world and of the Gentiles." The same thing is said, in other words, at v. 15. But why should the conversion of the Jews be attended with such vast benefits to the Gentiles? Truly, Sir, it is not in vain that this people have been thus wonderfully preserved amidst all the revolutions of the world; and I believe they have yet a more important destiny to fulfil; and as they have hitherto been a miracle of wrath, so now they are to be a miracle of mercy; and I believe the true key to the right understanding of this very remarkable and interesting announcement of St. Paul will ultimately prove to be as follows:-when the conversion and restoration of the Jews takes place, it will be attended with such remarkable events, and surprising revolutions, and will be so unparalleled by any thing which has been witnessed in modern times, that it will be the means of rousing the attention of all mankind, and will strike all nations with religious awe; "this wonderful accomplishment of prophecy, will fix upon men's minds such an almost irresistible demonstration of the truth, both of the Old and New Testament revelation, as will probably captivate the minds of many thousands of deists in

countries professedly Christian; nor will it only captivate their understanding, but have the greatest tendency to awaken a sense of true religion in their hearts, "and this will be a means of propagating the gospel with an amazing velocity in Pagan and Mahometan countries." See Faber on the Restoration of the Jews, vol. ii. pp. 311, 312. To which we may add, that probably many of the converted Jews will undertake the office of missionaries, and by carrying into all countries the news of their own wonderful conversion and deliverance, will render the utmost assistance to this great work. Thus, if the casting away of them has been the reconciling of the world, and the diminishing of them has been the riches of the Gentiles, what shall the receiving of them be but life from the dead? What shall it be but a spiritual life imparted to those Pagan nations of the earth who are now in spiritual death? What shall the end of it be but the complete fulfilment of that glorious prophecy, not one jot or tittle of which shall pass away until it be fulfilled, that "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea?"

I am, Sir, your faithful Servant,

PHOENIX.

CHURCH REFORM.

TO THE EDITOR OF THE CHRISTIAN REMEMBRANCER.

SIR,-It has often been a matter of surprise to others, probably, as well as to myself, that whilst much has been done latterly towards increasing the number of churches, so little has been comparatively effected towards bettering the condition of the clergy. That there is much real poverty amongst them, will not be denied. But amongst all the zeal and activity of what has been not unfitly designated this Marthaage,' whether it is that to such an age, the more unostentatious offices of piety and charity have no charm, the object I have mentioned has been all but universally overlooked.

One exception indeed may be mentioned, and I bring it forward that it may lead others to follow it. We are wont to enlarge upon the excellent provision that is made by the Church of England for the maintenance of a class of independent teachers, educated for the service to which they are set apart, and raised above the servile condition of such as are ranged under the Voluntary System.

It would be highly valuable as a means to demonstrate the extent of this evil, the inadequacy of the provision in the Church for the decent maintenance of her clergy, if an accurate document were drawn up, presenting to the public the endowments and sources of clerical income, by which all the new churches, both those that are, and those that are not parochial, are supported. It would probably then appear, that, to a great extent, the voluntary system is itself already made a part and parcel of our establishment. If I should be asked, And to what is this attributable? I reply, to no other cause but to the covetousness and lukewarmness that are even now so generally apparent; it is a part of that system of doing the work of the Lord negligently, which is still too

characteristic of our day it is the spirit of the age endeavouring to do so much as just to acquit itself of the charge of total neglect, and no more than is still consistent with that enormous sacrifice of wealth to secular purposes, which so distinguishes our nominally Christian country.

With respect to the poorer parochial clergy, there does not appear to be any general plan devised, or likely to be devised, for their benefit. But an example was set in the diocese of Oxford five years ago. I believe that it has not been followed in any other. I will now lay before your readers the object and rules of that society, and will only remark, that were such societies organized in every diocese, at least much might be done toward reducing the evils to which I have alluded, evils which tend materially to counteract the efficiency of the Established Church, evils which, while they afford a friutful field of declamation for her enemies, are also the subjects of constant regret and sorrow with her friends.

OXFORD DIOCESAN SOCIETY.

The object of this society is to augment or improve the condition of small benefices, in such manner as shall facilitate the residence of the officiating ministers amongst their parishioners. The society will afford assistance towards the building, purchasing, or improving glebe houses; or towards purchasing or exchanging lands, or purchasing stock, to increase the income or add to the accommodation of the minister.

The operations of the society will be confined to the small benefices in the diocese and county of Oxford; and the committee in selecting any benefice, with a view to its augmentation or improvement, will consider the gross annual value, population, duties required from the incumbent, circumstances of patronage or appropriation, and the aid which might be expected from other sources for the same purpose.

The mode of assistance will be—

First, By cooperating with the Governors of the Bounty of Queen Anne, or with other charitable societies, according to their respective regulations.

Secondly, By granting a sum proportionate to any sum which may be advanced by the patron or incumbent of any benefice, or by any other person or persons, for purposes consistent with the general objects of this society.

Thirdly,-By any other means which may appear most desirable, according to the circumstances of each case as it may occur.

The society is also desirous of aiding those incumbents who may have become incapacitated, through age or infirmity, from continuing to exercise their ministry, and who, possessing one benefice only, may be unable, from the smallness of their income, to obtain the assistance of a licensed curate.

Every subscriber to the amount of 51. per annum, is a member of the society; and there will be an annual meeting of members of the society, when the accounts will be audited, and reports of the proceedings read.

The committee will meet early in each year to settle the annual accounts, and to receive applications and other communications.

I will also add, that nothing possibly could tend, within a little while, so much to the improvement of the condition of the poorer clergy, as the

sweeping away of the system of pluralities. There may be instances in which parishes might be united with advantage; yet, even this I would scarcely hazard; as a general expedient, the union system cannot be too much reprobated.. It would, if adopted generally, be only the system of pluralities with a new name. It is indeed often said, that the poorer clergy are benefited by the existence of pluralities; it may, however, be fairly questioned, whether so many as one-fifth of the pluralists in this country are amongst those who are thus benefited by the system. The immediate consequences of pluralities are, that the parishioners feel a half-interest in the benefit of the incumbent; in many cases they have but one service on the Lord's day; rooms are consequently opened for dissenting worship, if meeting-houses themselves are not erected, and those, in not a few instances, for ranters of the lowest order, both of intellectual and moral endowments. Thus to maintain the system of pluralities, the principal design of the establishment of the Church herself is violated; the neglect of her own injunctions and services is widely diffused; the doors are opened for dissent, no small part of which may be traced to this source; and those whose interest it is to augment the revenues of their parochial clergyman, have that interest lessened by his legalized non-residence. The laity are thus discouraged from assisting in the augmentation of benefices, and the Establishment itself is desecrated in the eyes of the people, as not being exempted from that trafficking and mercenary spirit, for the sake of which churches are themselves closed for half of the Sabbath day; and all this is nevertheless vehemently pleaded for by the very men who shall boast themselves the uncompromising opponents of dissent, and of every thing that is at variance with the spirit and purity of the primitive church, and with the simplicity of the gospel! I would that all such, before they stigmatize the opponents of the pluralities system as innovators and church revolutionists, would call to mind the determination of Bishop Wilson, of Sodor and Man. "Considering the scandal and injury of pluralities to the Church, I resolve never to accept of two church-livings with cure of souls, if such should be ever in my choice, though never so conveniently seated." A gentleman once maintained the propriety of pluralities, on the ground that "the curate commonly is, and there is no reason why he should not always be, as valuable a person to the parishioners as his rector."* Did it enter into the thoughts of this church-jurist, that the people not unfrequently express their surprise, that the individual equally valuable to them, is often valued by their incumbent at the fourth or sixth or eighth part of his parochial income, as the case may be? And may we not further hint, that the system of pluralities tends to augment the number of poor curacies-those curacies held by men equally valuable to the parishioners as their rectors?" but without equal opportunites of conferring temporal benefits upon their parishioners, with the rector, and often any thing but independent in their fortunes. Thus also does the pluralities system injure the temporal equally with the spiritual condition of the Church. NORTHAMPTUNENSIS.

66

See the Rev. Charles Girdlestone's excellent Second Letter on Church Reform, in Justification of Church Reformers; with a Proposal for the Abolition of Pluralities. London: Rivingtons. 1833.

THE ROMAN PONTIFICAL.

LETTER VI.

MR. EDITOR,—I shall next explain to your readers the nature and contents of the Roman Pontifical, which is a complete manual of all the episcopal functions. The edition before me is that of Paris, 1664, 12mo, pp. 552. The various ceremonies are reduced to three classes; but for the sake of brevity and convenience, I shall adopt a somewhat different arrangement.

CONFIRMATION.

Each candidate presents himself before the Bishop, who anoints his forehead with oil, and gives him a slight blow upon the cheek; after which, the part anointed is bound over with a fillet of linen, which is to remain undisturbed for several days. Every boy has a godfather upon this occasion, and every girl a godmother. In the Church of Rome, infants in arms* are not excluded from the benefit of Confirmation; and it is well known that in the Greek Church the Chrism is administered to infants directly after baptism by the officiating priest, who also gives them the Eucharist under the species of wine.

ORDINATION.

Although Roman Catholics recognise seven orders in the Church,— (Ostiary, Reader, Exorcist, Acolyth, Subdeacon, Deacon, and Priest,) the three latter are alone looked upon as sacred, or in other words, as belonging to the sacrament of orders, from which some ritualists exclude even the subdiaconate. The difference between us is therefore less than it appears at first sight. The Episcopate is not mentioned separately, because they look upon it as a degree of the priesthood.

Before he receives any of these orders, the candidate is translated from the ranks of the laity into those of the clergy, by what is called “the first tonsure." The Bishop clips his hair, and invests him with a surplice. OSTIARIES, or Door-keepers, are ordained by the solemn delivery of the church keys; READERS, by receiving the Lectionary, or book of lessons, into their hands; EXORCISTS by the delivery of a book of Exorcisms, but the Missal or Pontifical are often used for this purpose; and Acolyths are ordained by receiving a candlestick with an unlighted candle and an empty pitcher.

These minor orders, as well as the three others, are conferred by the Bishop.

SUBDEACONS are ordained by the investure of the amyt and tunicle. The candidate's hand is then placed upon the Epistolarium, or book of Epistles, and an empty chalice and paten are delivered to him. Lastly, the Archdeacon delivers into his hand the vessels of wine and water, the napkins, &c. used at mass.

A DEACON is ordained by the Bishop placing his right hand upon the candidate's head, with the words-"Accipe Spiritum Sanctum, &c." putting a stole over his left shoulders, investing him with a Dalmatic, and delivering the Gospels into his hand.

"Infantes per patrinos ante Pontificem confirmare volentem teneantur in brachiis dextris."-Pontif. Rom. Rubr.