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Saviour neither, was nor could be the author of a notion, which had been in vogue, not only at Jerusalem and Alexandria, but likewise on the shores of the Hellespont, and in the streets of Rome, centuries, for ought we know, before he himself came into the world. It was necessary to clear up this point the more fully, as on it depends the whole force and propriety of the explanation which was suggested in the preceding paper, and which is so well argued in the extract which shall now be presented.

A curious subject of inquiry here suggests itself, as to our Saviour's intention in making saliva the instrument of restoring sight to the blind, and hearing to the deaf. That he used it designedly there can be no doubt; but it was with alview to demonstrate that the virtues of which that, or any such indifferent substance, was the vehicle, were not to be referred to the substance itself (as many vainly supposed), but to Him who had it in his power to convert the most contemptible of his works into means of displaying his greatness. And by what better method than this which was adopted by our Saviour, could the people have been convinced of the absolute nullity of a charm so reputed? For might he not be understood to argue practically as follows: You say that there is a healing power in saliva; yet can any individual amongst you anoint the eyes of a blind man with it, and restore him to sight; or touch the ear of one who has been deaf from his birth, and create in him a new sense?'

"There are many instances in vwhich it has pleased the Almighty *Governor of the universe to act in

Jehovah thought fit to make that very reptile subservient to his glory. For is it not remarkable that he should have caused this same animal to be both a blessing and a curse to his people? That he should have commissioned fiery serpents to bite them till they died,' and should then have commanded Moses to make a fiery serpent, that they who looked upon it might live? Could there be a stronger proof given than this, that his authority over matter was absolute; or that the animal which they might have once worshipped as a god was altogether his creature, and wholly at his disposal?

"The same observation applies to another circumstance in the Mosaic history. The rod, or wand, was peculiarly appropriated to the purposes of magic. It was used by the sorcerers and enchanters of Pharaoh. Yet this did not prevent the Almighty from permitting his servant Moses to employ that same instrument in manifestation of his omnipotence. The magicians might throw down their wands, and, by their connexion with the powers of darkness, transform them into snakes ; they might smite the water with them, and turn it into blood; they might bring up by them frogs upon the land of Egypt: but all this the wand of the great leader of Israel could perform, and more than all this; it could communicate a blessing, as well as a curse; it could remove, as well as inflict calamity. Pharaoh applied to his magicians to contend with Moses in producing evil; but in banishing the evil, when produced, they could yield him no assistance whatever.". Blunt's Vestiges, pp. 114...171,

Ούτις.

Tothe Editorofthe Christian Observer.

THE rabbinical writers have indulged' themselves in apparent information concerning personages in the Old Testament, of very little im

portance such as, that Balaam was the son of either Jannes or Jambres, who withstood Moses in Egypt. (2 Tim. iii. 8.) But the desire of circumstantial knowledge in such matters, is not confined to the Jews: it is to be regretted that Christians have followed the example. For instance, it is often as serted that Mary Magdalene had been a woman of grossly licentious life, on no better foundation than that of identifying her with the woman of whom St. Luke, chap. vii. 37, &c. gives an affecting account; and who is said to be a sinner," a term used in this sense only for those whose conduct or profession brought them under public censure, as in the case of Zaccheus*. The Evangelists have informed us, concerning Mary (of Magdela), that she, who, with others, had been healed and delivered out of most distressing circumstances (Luke viii. 2), ministered to our Lord in his state of humiliation, of their substance; and surely we may not venture to imagine that our Lord would have condescended to receive any part of that substance (contrary to his own law, Deut. xxiii. 18), if it had been the wages of iniquity.

Some, on the other hand, have identified the woman in Luke, chap. vii., with Mary, the sister of Lazarus, from the supposed similarity of the anointing with that in Si

I apprehend that his profession as chief of the publicans had procured him the appellation of a sinner (Luke xix. 7), since our Lord's testimony, that he was a son of Abraham," implied, I think, not merely his lineage as a Jew, but also the general uprightness of his conduct; for ver. 8. I consider to relate to his past, not to his future, mode of action. Also it may be questioned whether the false accusations do not intend such as were brought before Zaccheus, (he being chief of the publicans,) and afterwards discovered to be ill-grounded, and too hastily (perhaps) credited by him. If I am right, a vindication, in which he judged our Lord's

honour was concerned, and not a confes

sion and purpose of amendment, is the

meaning of the 8th verse.

mon's house, recorded by St. John But, not to urge that both the date of the narration, and its circumstances, are at variance with this idea, it ought to be considered that the name of Simon was common among the Jews that the master of the house is, by St. Mark, called Simon the Leper; that Mary anointed the head of Jesus, which the woman in St. Luke did not venture to do; also, that this unction of perfumed oils was an accustomed civility to honoured guests, and therefore its occurrence in different places of the evangelical history might naturally be expected. I A E. M. B.

Tothe Editorofthe Christian Observer.

Ir is probable that most persons will agree with your correspondent MACARIUS, page 417 of your Number for July, respecting the utility and necessity of a plan for specific clerical education; but what plan to adopt, without interfering with our present ecclesiastical discipline, is a question which requires very calm and serious consideration. In the neighbourhood of the place from which I write, there are two Dissenting Academies; and part of their plan is to allow the students to go out and preach in the surrounding villages: and this is considered as of great utility, in cons nexion with their classical and theological studies, as preparatory for fitting them for being set apart for the pastoral office. But I apprehend that nothing of this kind can be allowed, or could betat all proper, in the candidates for Holy Orders in the Church of England. Your correspondent, however, is des sirous of eliciting such suggestions as may lead to some satisfactory result. I would therefore ask why our candidates, for a year after tak ing their degrees at the University, or after completing their studies elsewhere, may not act as catechists in our Sunday and national schools?

The duty of catechizing is a most essential part of that plan of instruction which our church requires; and there can be no doubt but that it was the design of our church originally that a deacon should accompany a priest for the purpose of assisting him in that office; but as there is a manifest alteration in this respect, why should not every gra duate act as a catechist for a year under a parish priest, whereby he would not only communicate religious knowledge to the children, but learn much for his subsequent instruction, when he entered upon a more public sphere?

The Church Catechism must be allowed to contain a summary of Christianity. Let it be divided into fifty-two catechetical themes or loctures, with Scripture proofs, explanations, &c. by the candidate for Orders, and inspected weekly by the resident minister previous to being delivered to the children on the Sunday; then let the young divine examine a Sunday school, or a national school for an hour, either memoriter, or from his manuscript; and I am of opinion that his own mind will be much improved and prepared for the work of composing and delivering sermons by such a process.

Many clergymen in populous places, and in large churches, cannot on the Sabbath, on account of other overwhelming duties, pay that attention to catechizing which they wish, and which the church requires; but a plan of this sort would be a useful auxiliary to them, as well as of use to the candidates. The officiating minister may do his duty more efficiently to the children, after they have been thus trained by his probationary assistant. The labours of the regular teachers and masters of the school would be also much assisted, and that chasm between them and the minister would be profitably and respectably filled up.

To me there appears nothing contrary to the Canons or Rubric in this plan; and I will venture to say, that, when a candidate who has been thus employed enters into Orders, he will find that a year thus spent was perhaps the most useful of his life. At all events, the plan is worth a trial.

Allow me to add, that I have found, in common with my clerical friends and brethren, the difficulty of obtaining proper instructors for Sunday schools. We frequently see two or three of the superior classes committed to the care of those who are totally incompetent to give them religious instruction, and the cler gyman himself is so engaged, especially in populous places, with oc casional duties, that he is unable to supply the deficiency: the conse quence of which often is, that the Sunday school is only a place where the children learn to read without expense to their parents; and the chief benefit designed is not only lost, but they are prepared to read any book that may be cast in their way. The proposed plan turns the system to its right end, and in a few years the good effects of it would be very visible.

The candidates might also accompany the minister in visiting the sick, in reading to them, in distributing religious tracts, in superintending parochial libraries, and be rendered useful in many other ways consistent with church order and discipline: but it is as a catechist that it appears to me that he will chiefly be of service to himself and to others. I know two candidates for Orders who are at this very time thus employed; and I can testify, that their improvement has exceeded my most sanguine expectations. I should be glad to see further suggestions in your pages on this subject, as its importance is unquestionably great.

D Da wuft judy no Tothe Editorofthe Christian Observer. A FEW considerations having sug gested themselves to me in the perusal of a large number of tracts for children and the poor, and more especially of those little stories which are just now published in such abundance, I shall be obliged by your inserting them in your pages, when not occupied by subjects of more importance. Many of these little publications are so excellent, and so well calculated to answer the end proposed by their benevolent au thors, namely, the cultivation of devotional feeling, and the communication of religious instruction to the poorer classes in an inviting form, that I feel grieved they should be defective, and, as appears to me, occasionally even injurious to the interests they are designed to pro

mote.

The stories to which I allude, are such, for example, as those written by the authors of "Lucy Clare," Margaret Whyte," "Jessie Allan," The last Day of the Week," and others of a similar nature. They are great favourites, and deservedly so, with the children of the lower classes; but I have been often with held from circulating them, as free ly as I have felt inclined to do, by several considerations; particularly by the apprehension that they might engender a taste for novel reading. I have myself observed, that after reading these beautiful narratives, other books, even other stories, if less ornamented and highly wrought, have been perused with indifference, often with evident distaste; and is it not probable that the appetite thus excited will require to be gra tified sometimes at an undue expense, and will, when the innocent and beneficial works are exhausted, seize indiscriminately on those of Smollet and Fielding, and others

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9tuvab of dilquo to me you smit equally infurious. Nor must it be supposed that these latter works are inaccessible to the class of readers! under consideration for know it to be a fact, that pedlars and hawkers bring them within the reach even of the inhabitants of country villages. Cane we wonder if most of the useful or instructive books to which the poor can have access should prove insipid, after the beautiful history of Lucy Clares whose pathetic story finds a ready way to the heart even of the most illiterate ? It contains much that is excellent. Its simplicity is suited to common capacities; and at the same time its elegance and refineri ment must tend to soften down, in the most desirable way, the roughi feeling and coarse manners which generally exist among the spoor and Lucy's devotion is so simple and natural, and the quotations from Scripture are so apt and appropriate, that the mind cannot fail to be strongly impressed in favour of that religion which could comforts guide, and support her so effectually throughout life. But, notwithstand ing these excellencies, to none of these works does the above-mentioned objection apply with greater force than to this; for the scenery, the sentiment, much indeed of what constitutes its charm, constitute also onė of its principal sources of danger, &

Another objection to which these stories appear to me to be liable, is that they are made so enter! taining as cause a danger of their occupying the time which is, on should be, given to the Bible, and of lessening the interest with which it. would otherwise be perused. The poor, the manufacturing poor more especially, have scarcely any leisure for reading: the men have very litri tles the women, at least those ensi gaged in household duties, still bas and whether they should not wbally!

devote that little to the diligent study of their Bible, is a question deserving of serious consideration Certain it is that the whole of the time they can or ought to devote to reading will be found barely sufficient for their acquiring such a knowledge and understanding of the Scriptures, and such an intimate acquaintance with them, as will afford a prompt supply of comfort and assistance, in every situation of life. It has also occurred to me, when I have witnessed the avidity with which many of these stories are devoured, that they might here after prove a powerful temptation to poor girls and women to neglect the less agreeable but very impor, tant occupations of keeping their clothes, and those of their families, "tight and clean," and assisting in household duties.

There is another objection which, if well-founded, wears a more seri ous aspect than any of the former It is generally found that the human mind experiences unspeakable difficulty in bringing the pure and simple motive of pleasing an Invisible Being to bear on the hourly temper and conduct: it will seize unconsciously, but eagerly, on any motive that presents itself, in a form more tangible, and more present to the senses, as an assistant in the arduous task of exciting its ener gies, and repressing its corruptions. We should beware, therefore, how we strengthen this downward ten dency, by suggesting motives of a less pure and spiritual nature, or assigning any prominent place to subordinate principles of action. Is not this effect, however, to be apprehended from the publication of these various lives, these stories founded on facts?" Will they not naturally suggest to many persons the possibility that their conduct may likewise excite notice, that their history also may some time appear in print? Or even, without suggest ing any distinct idea, will they not tend to destroy that singleness of heart which can alone rondér bur

CHRIST. OBSERV. No. 274,

humble endeavours acceptable with God? And will not this effect be strengthened by the manner in which many of these stories introduce spectators to observe, admire, and comment on what they see; thereby laying before their readers, unintentionally it is true, a motive of action against which our Saviour expressly and repeatedly warns his disciples. "The Dairyman's Daughter," and "Little Jane," are particularly open to these animadversions; but the evils to which have alluded are yet more strikingly illustrated in a little story lately published, entitled, The Last Day of the Week. The relator of the narrative represents himself as intruding, rather impertinently as appears to me, into several families, and often during their most private and sacred moments, with the avowed intention of watching their pro ceedings. It is a boasted privilege of England, and one which the author, while he infringes, acknowledges, that every man's house, how poor soever the owner, is his castle and some delicacy at least ought to be felt and expressed in invading it, whether in fiction or real life. Another consequence too of the inju dicious and clumsy introduction of this spectator is, that an air of ostentation is thrown over Mary's excellent conduct and rules, which detracts much from their beauty, and will lessen the influence of her example. And those who do admire, and begin to put in practice these rules, when they have finish ed the work of the week, having set their cottage in order, and pre pared every thing for the morrow, will they not be apt to look towards the door. for the expected visitor? Will they not seek their reward in his anticipated approbation, or ima ginary presence, rather than in the favour of that God who seeth in secret? And if, as is most probable, no spectator appears, will not a secret feeling, that their labour has been in some degree in vain, throw a damp over any subsequent, exer 4 L

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