rection and regulation. Here however, as in many other cases, those who have the power of remedying the evil, have very feeble ideas of its existence. Where the Bishop himself is all is correct and orderly, while yet I have never witnessed a Confirmation out of London without being much pained by what I saw and heard. Take for instance what has just occurred. The Bishop announced that on a certain day, he should hold a Confirmation at M. at a certain hour in the morning; and again, at the same place, at a given hour in the afternoon, requiring the attendance of the clergy and their young people, through a considerable district, and specially enjoining that all should be in the church by the prescribed hour; since none could be admitted after the commencement of the service. Accordingly, on the appointed day, the young people travelling in different parties, five, eight, or even ten miles, some on foot, and others by such conveyance as offered, arrived at the appointed place, and were of course introduced into the church; but as no directions had been given what parishes should attend in the morning, and what in the afterdiately upon their baptism. (King's Primitive Church, p. 2. c. 5. Bing. Ant. b. 12. c. 1. s. 1.) In process of time, when the church became grossly corrupted in her practice as well as doctrine, it was administered to infants immediately after baptism, that they might receive the Lord's Supper. (Bing. Ecc. Ant. b. 12. c. 1. s. 2.) This historical fact, while it exhibits a most deplorable superstition, strikingly illustrates the design of confirmation, as already stated from Dr. Owen. By this rite, 'it came to pass, saith the judicious Hooker, (in his Eccles. Polity, b. 5. s. 66. p. 236, of his works, fol. ed. Lond. 1723.) that children in expectation thereof, were seasoned with the principles of true religion, before malice and corrupt examples depraved their minds; a good foundation was laid betimes for direction of the course of their whole lives: the seed of the Church of God, was preserved sincere and sound: the prelates and fathers of God's family, to whom the care of their souls belonged, saw by trial and examina

noon, after the church had been overwhelmingly filled in the morning, the gates were closed, and those who came last assembled in crowds in the street, interrupting the usual thoroughfares, and being themselves exposed to the impertinent and in many cases indecent observations of a disorderly rabble. The ministers, churchwardens, &c. endeavoured to remove their young people as soon as possible, from these impertinencies, and some were taken to neighbouring places of worship, and there received a little refreshment. While others were accommodated in the yards and rooms of public houses, until the termination of the first service, when they were again taken to the church. In this way some of those who had walked from a distance, were kept in attendance four or five hours, had their minds distracted and disturbed, and their ears pained and polluted; and thus perhaps received more injury while waiting for the ordinance, than benefit in partaking of it. And yet nothing can be easier than to avoid all this evil by a few plain and simple regulations, which require little time to devise, and little trouble or difficulty to carry tion of them, a part of their own heavy burden discharged; reaped comfort by beholding the first beginnings of true godliness in their tender years, glorified Him, whose praise they found in the mouths of infants; and neglected not so fit an opportunity of giving every one fatherly encouragement and exhortation; whereunto imposition of hands, and prayer being added, our warrant for the great good effect thereof, is the same which Patriarchs, Prophets, Priests, Apostles, Fathers, and men of God have had, for such their particular invocations and benedictions, as no man, I suppose, professing truth and religion, will easily think to have been without fruit.' This rite of confirmation, thus administered to baptized children, when arrived at competent years, and previously instructed and prepared for it, with the express view of their admission to the Lord's Supper, shows clearly that the primitive church in her purest days, exercised the authority of a mother over her baptized children.

into effect. I know not, Mr. Editor, whether many of our diocesans see your publication, but I know it is read by some who have access to persons in high places, and I write in hope that the observations of an obscure and retired individual may, by the instrumentality of others, be communicated to those who are able and willing to remedy the evil.

The disorders I complain of arise from the assembling of too many young persons at one place; and from the uncertainty of the time when admission can be obtained. Now this is easily remedied. The first thing is to ascertain how many young persons can be accommodated in the church where the Confirmation takes place. The next is to calculate how many young persons may reasonably be expected to attend; and then to have so many distinct parties, attending at different but prescribed hours, which hours might be definitively announced to the clergy sometime before. By such simple means the confusion and disorder which in so many cases now take place might be entirely obviated. The parishes of A, B, C, D, &c. might attend at ten-the parishes of F, G, H, &c. at twelve or one-the parishes of P, Q, R, &c. at three or four the several parties might walk into the churches by two and two, without disorder, confusion, or interruption, and might be so placed as to proceed up to the altar orderly, regularly, and silently. When however every seat, aisle, nook, and corner is crowded with children, a distressing degree of confusion arises, which no activity of the attendants can remedy; which dissipates the mind exceedingly, and changes a delightful and devotional service, into a formal, disturbed, and almost indecent ceremony.

I have hitherto gone on the supposition, that the times and places of confirmation are to remain un

altered and unmodified; but it is obvious that our increasing population requires the adoption of very different arrangements than those which have hitherto existed. In the first place, confirmations ought to be held much more frequently. In most dioceses, the Bishops confirm only once in three years; in some, I am told, only once in six or seven; meanwhile, they have of late years prescribed to their clergy, that no young persons who are under the age of fourteen, shall be admitted as candidates. I am not aware of any legal authority which a diocesan has to interfere

thus with the private judgment of a parochial minister, who will often find a child of twelve or thirteen better informed on religious topics, and more suitably impressed than others who have reached the age of sixteen or seventeen. But if the prescription is attended to, it leads at once to the consequence, that either many young persons must attend at the Lord's Supper before they are confirmed, or else stay away longer than the law requires. The canons require church-wardens to present all persons of the age of sixteen, who do not receive the sacrament, but those who are now not quite fourteen, will be seventeen by the next confirmation.

I by no means think it desirable that young persons under the age of fourteen, should, generally speaking, be confirmed. I only wish to call attention to the anomaly which must result from this species of individual legislation, in order to impress more forcibly the duty and importance of diminishing the period which now usually exists between confirmations. 1 see no good reason why a bishop should not confirm annually, at least biennially; but if either law or custom limits confirmation to the third year, it is time the law was amended, or the custom altered.

Nor is there any reason that I can discover, why confirmations should always be held at the same places. It can be of small consequence to a bishop when he is in his carriage, whether he stop a hundred yards from his own lodgings, or drive five or six, or seven miles to a country church; but what an amazing difference does it make to some fifty or a hundred poor boys and girls, who can obtain no better conveyance than perhaps a farmer's waggon, and who are perhaps tempted, in going or returning, to indulge in conversation very inconsistent with the solemn vow and promise which confirmation implies. I know a clergyman's lady, who always goes and returns in the waggon with the young females, and though she receives many a disagreeable shake, and sometimes bruise, in travelling twelve or fourteen miles of country road, she deems herself well repaid by preventing evil and promoting good.

Every diocesan either is, or ought to be, resident in his diocese a part of every year. If, instead of confirming at six or eight places once in three years, he would confirm at five or six places every year, of which the principal town might be one, and the other four or five places be visited once in three years, the number of young persons who would attend, might be brought into such limits, as would of itself preclude the existing disorder and confusion. The approach of the Bishop would be hailed with delight by the several parishes; instead of the bustle and confusion which now exists, order, decency, and devotion would prevail; and instead of confirmations being as they often are, a stumbling-block, their value would be recognized by many who are now among the first to object. I have known cases where the disorder attending confirmation has induced clergymen to decline giving notice,

and thus to keep their children away. I should scarcely feel myself justified in adopting this line of conduct, but yet I have witnessed such painful scenes, as render me very backward to condemn those who have thought it a safer way to disregard the ordinance altogether.

Confirmations and visitations ought in my judgment to be entirely distinct; it is desirable that at confirmations, the clergy should be with their flocks, should attend them to church, continue with them there, preside at any refreshment which may be given them, and superintend at least the arrangements for their return home, so that a religious ordinance may not be succeeded by a sensual entertainment, or a disorderly dance. If however, the minister is to attend his diocesan at the visitation, he must leave his flock in other hands. Indeed, our visitations as at present conducted, are in many cases little better than a mere form. They are I trust, somewhat improved from the day when a visitation was characterized as the going to hear a bad sermon, and eat a good dinner; and the charges reviewed in your pages from time to time, shew that the diocesans are alive to the wants and duties of the present day; but visitations ought to be much more frequent— much more inquisitorial—much more decided-in fact, we want more bishops, for the labour of the larger dioceses exceeds the physical power of most diocesans."

I

But I must not proceed. would only add, that both in confirmations and visitations, considerable improvement has recently taken place in many dioceses, and I hope and trust the examples of London, Lincoln, Winchester, Chester, &c. will be very generally followed.

Believe me your's truly,
MENTOR.

REMEMBER the Sabbath day to keep it holy, is the command of Jehovah. Christians, can you calmly view the too common desecration of that day which God has sanctified to himself? Think you that no wrath shall fall on England for this great pollution; and that the curses at which Israel trembled, are mere matters of history, void of effect to us, and from which we can gather no warning. Consider the importance of the Sabbath to man.

First, it was made for him, Mark ii. 27. for the rest of his body. Nature itself testifies the necessity of occasional cessation from toil; our physical constitution would ill bear the ceaseless uninterrupted return of labour; its destruction would soon ensue on such overstrained and continued application, and would clearly demonstrate how essentially requisite the rest of the Sabbath, is even to our animal frame. God indeed, of his great compassion, has remitted one day out of seven from the care and toil attendant on the procuring of our subsistence. And yet, multiplied instances there are of men who, abusing the authority vested in them by Providence, have not scrupled to lay an additional burden on their already sinking brethren, by denying them the rest of this holy day.

Secondly. For the exercise of his mind and for the improvement of his spiritual state. Man could not long survive without that rest which his mortal frame requires; and it is as impossible that his spiritual life should exist without those opportunities for the culture of the heart, which the Sabbath so seasonably affords. Here, Christians, I appeal to you. Have you found it an easy

thing, and requiring but little time to parry the attacks which the enemy of souls so constantly renews? Is your progress in the Christian course so rapid, as to warrant the abridgment of that time which may assist your further progress? Far otherwise, will be your reply; our faith and praise are already dull, our love even now cold, and all our Christian graces are so ready to decline, that, they would speedily expire if our heavenly Father's best legacy, the Sabbath, should be denied us. Take not away the type of that promised rest and eternal sanctification which form our sweetest hope and dearest joy; rob not our remembrance of that which supports us under the fierce trials and wearisome continuance of temptation inseparable from the race we run; lest wrecked of all, we, led by deep despair, fall into the hands of our ever-watchful destroyer. Let there not be found in the ranks of Christianity a dearth of energy toward the attainment of the Sabbath's due observance, and of the unlimited extension of that invaluable rest which it bestows. Let each individual Christian be careful to use his utmost efforts in this cause. The world keeps strict watch over you, and maliciously blazons forth each inconsistency. Then let the principles publicly advocated, be enforced in domestic life; strive for the Spirit's guidance, spare not your exertions, and under God's blessing, they will be crowned with victory. Then shall the Sabbath be a sign between God and us, that we may know him to be the Lord our sanctifier.

H. F.

THE Society for Promoting Christian Knowledge has recently attracted especial notice, and given rise to some animated discussion. While on the one hand its supporters have claimed for it a pre-eminent share of the beneficence of churchmen, as being an old, venerable, and authorized institution; there have not been wanting some who regard its proceedings as so injurious to the cause of Christianity in general, and to the interests of the Church in particular, as to call loudly upon all who are really attached to that Church to withdraw their contributions from this Society, and to unite in forming an Institution which should retain its excellences, and be free from its defects.

Of these discussions we have hitherto been silent spectators, and if we merely consulted our own inclinations, should still avoid interfering in the strife; and the more so, because we are not prepared to unite with either party, and must therefore expect the usual fate of those who attempt to occupy somewhat of neutral ground. We are not indeed strictly and entirely neutral; hitherto we have been subscribers to, and supporters of the Society, though we have not gone all lengths with those by whom its affairs are conducted; nor are we at all prepared to withdraw the feeble measure of support we have hitherto given. In fact we are decided enemies of SECESSION-cases may possibly arise in

which secession becomes a duty, but generally speaking the arguments brought forward to justify secession, rather call for increased exertion on the part of those by whom they are advanced-increased exertion to correct evils, and remedy defects, and render that which is in the main good, entirely and in all respects what it should be. With such views and in such a spirit, we purpose noticing in the present article some of those points which are now under discussion, and have taken the titles of the works prefixed more as a motto, than with any intention of enlarging on their intrinsic merits.

The Society for Promoting Christian Knowledge was originally founded in the latter end of the reign of Queen Anne, about 1708,-it is a voluntary association, and has never been established by charter, and therefore possesses no other claim to support than what arises from its character for usefulness, antiquity, &c. From the period of its formation till very recently, it contributed largely to the support of Lutheran Missionaries in the East Indies, but of late years it has transferred its Missions to the care of the older and kindred Institution, the Incorporated Society for the Propagation of the Gospel in Foreign Parts-its principal efforts therefore for the promotion of Christian knowledge are now made by supplying Bibles, Prayer.