by so calling in the aid of the pulpit as to insure the individual and combined exertions of churchmen in their respective neighbourhoods, I shall conclude with a striking extract from the Tracts for the Times, painfully corroborative of some of the sentiments above expressed. The awakened mind knows its wants, but cannot provide for them; and in its hunger will feed upon ashes, if it cannot obtain the pure milk of the word. Methodism and Popery are in different ways the refuge of those whom the Church stints of the means of grace; they are the foster-mothers of abandoned children. The neglect of the daily service, the desecration of festivals, the eucharist scantily administered, orders and offices imperfectly developed, the want of societies for particular religious objects, and the like deficiencies, lead the feverish mind desirous of a vent to its feelings, to the smaller religious communities, to prayer and Bible meetings, and ill-advised institutions and societies on the one hand on the other, to the solemn and captivating services by which Popery gains its proselytes."

THE ROMAN BREVIARY.

LETTER II.

MR. EDITOR,

Your kind reception of my introductory letter encourages me to proceed with the task which I have undertaken. The general design of the Breviary having been explained, its constituent parts next demand our attention.

When I tell your readers that the mere Rubrical Directions at the beginning of the Breviary occupy about fifty pages, independently of those which belong to each separate office, they will be able to appreciate the value of the extract which I am about to lay before them :-It is a generalization of the subject by a man who has been long practically familiar with all its details, and I gladly avail myself of the assistance which it affords me :-Mr. Husenbeth, the opponent of Faber, thus speaks of the Breviary in his "Defence against Blanco White." Edit. 1831, p. 84.

"There are three lessons from the Scripture in the office of every day, besides a part of the Gospel almost every day, and three lessons from the Homilies of the holy fathers upon the Gospel. There are recited every day at least five and twenty psalms, including the 118th, 'Beati Immaculati;'* the length of which is nearly equal to that of a dozen ordinary psalms; and often the number of psalms is greater, as in the Sunday office, where it amounts to six and thirty.. Besides this great proportion of Scripture, the Lord's Prayer is repeated each day in the office, on an average, a dozen times, and the Creed always three times, and often more. Then there are recited each day four or five canticles, chiefly those in the Scriptures, (the Song of Simeon, the Magnificat, &c.); eight hymns; eight or ten collects at least, and a great number of versicles, responses, anthems, and benedictions."

I. e. The 19th Psalm in our version, which is recited every day in the year.

Such is the account which a Roman-catholic priest gives us of the service in which he is daily bound to recite. In the same page he says that the office "will fill between seventy and eighty columns for one day," and we can therefore readily believe the assertion of his antagonist, Mr. White, that while he continued within the pale of the Romish Church, "in spite of a rapid enunciation, it occupied an hour and a half daily."

In addition to this very explicit account of the Breviary, little requires to be said by me; I must, however, caution the reader against the supposition that the Lessons spoken of by Husenbeth are bona fide chapters of the Bible, as they seldom average more than half a dozen verses each. There are three lessons provided for every day of the year, but on Sundays and most of the Holydays nine are read, and these are derived from the following sources :

1. From the Bible, (including the Apocrypha).

2. From Homilies, attributed to the fathers, though many of these are confessedly doubtful or spurious.

3. From legendary histories by the saints, of which Husenbeth thus speaks:

"We are under no obligation of believing all that is recounted of the saints in those lessons: many of them are very ancient and well authenticated, but others are known to be of doubtful authority, and the church does not oblige any one to believe all that they contain." (Defence, p. 87.)

Although Mr. Husenbeth has here expressed himself with his usual caution, he yet virtually confesses that many of his brethren are forced to recite what they are unable to believe; and when it is recollected that in the Breviary these "lying miracles" are almost placed upon a level with the narratives of Scripture, we shall see at once that atheism must frequently lurk beneath the mitre or the cowl, and that in these days of "rebuke and blasphemy" prudence alone hinders many of the Romish Clergy from appropriating the exclamation of Pope Leo X. "Quam lucrosa nobis sit hæc fabula Jesu Christi !”—(Valler. in Leo X.)

The statement which I have lately copied from Husenbeth merely refers to the service of a week-day, which is not the anniversary of any of the saints, or within their octaves; for on Sundays and Holydays the office is much longer, and there are about 260 of these in every year. There are also other additions to the Canonical hours; thus for example :

1. The OFFICE OF THE BLESSED VIRGIN MARY is recited every Saturday in the year.

2. The COMMEMORATION OF THE DEAD is to be recited on the first day in every month, and during Lent or Advent on every Monday. 3. THE FIFTEEN PSALMS OF DEGREES, are recited every Wednesday during Lent.

4. The SEVEN PENITENTIAL PSALMS, WITH THE LITANY, are recited every Friday in Lent, and the Litany without the Psalms on St. Mark's Day, and the three Rogation days.

5. There is besides an office headed, "OFFICIUM PARVUM BEATE MARIE VIRGINIS," which may be used on all days except Saturdays or Festivals.

I shall conclude with an analysis of the various Canonical hours, as they are recited on ordinary days, from the Tracts for the Times.

"Lauds and Vespers each contain five psalms, a text, hymn, evangelical canticle, collect, and commemoration of the saints.

"The offices at the third, sixth, and ninth hours, contain the 119th Psalm divided into three portions, hymns, and sentences: - these differ but little from each other throughout the year.

"Prime and Compline each contain a confession and absolution, four psalms, a hymn, a text, and sentences.

"At Matins and Prime, the office commences with the Pater Noster, Ave Maria, and Credo.

"At Tiers, Sext, Nones, and Vespers, with the Pater and Ave. "At Compline, the office concludes with the Pater, Ave, or Credo."

I have the honour to be, your obedient servant,

SCRIPTURAL CRITICISM.

RICHARD HART.

MR. EDITOR,

On lately taking up your number of the CHRISTIAN REMEMBRANCER for April 1838, your remarks on a book entituled "Studies on the Apocalypse, or an Attempt to elucidate the Revelation of St. John," caught my eye; and being much struck at your short, and apparently unhesitating observation relative to the fourth article of the Anglican Church, in connexion with the doctrine of the personal reign of the Messiah, which I fully believe to be a correct view of Scripture, I am induced to trouble you with a few words on the subject.

Under a persuasion that a right reception of every truth connected with divine revelation is of the utmost importance, and believing that every intelligent Christian is of the same opinion, I indulge a hope that, should you think these few remarks worthy of notice, you will allow them a place in your valuable periodical.

We admit, agreeably to the fourth article, that "Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth, until he return to judge all men at the last day." And, impressed with the assurance that every article of our venerated establishment is founded upon Scripture truth, we proceed, on a survey of this, to examine texts relative to the resurrection, ascension, and judgment of Christ.

From amongst the very numerous relative passages which occur in the Scriptures, both of the Old and New Testaments, it may suffice to select the following:-Acts i. 2; iii. 21. 2 Thess. i.7-10. Rev. xx. 5,6, 11-15. Jude 14, 15. Ps. xcvi. 13; lxvii. 4. We find from these, that Christ has entered into heaven in our nature; that he shall come again in that nature; that he shall hold a tribunal of justice: but we learn

something more from the same passages; we learn that he shall come to make a distinction between the living righteous and living wicked; that they that obey not his gospel shall be driven from his presence to everlasting destruction; whilst they that believe in that day shall rejoice and be glad (2 Thess. i.7-10, omitting the parenthesis): we learn also, Acts iii. 21, that he awaits in heaven the period for the restitution of all things; and what restitution is this? Is it not the restitution of his own legitimate kingdom? In what else can Messiah be so deeply interested and concerned? The fall in its consequences, we well know, delivered the kingdom of the Son of man into the hands of the prince of darkness, and Satan is now called "the prince of this world ;" but the usurpation, we learn from various passages of holy writ, is permitted only for a limited time, until the purposes of the Almighty shall be fulfilled in "the redemption of the purchased possession." And, again, do we not perceive in the judgment connected with Christ's coming, a judgment of government, as well as of assize? -a regal, as well as a judicial sceptre? The field shall be joyful, and all that is therein; the heavens and the earth shall be glad, "before the Lord, for he cometh, for he cometh to judge the earth." "He shall judge the people righteously, and govern (or lead, Ps. lxvii. see margin) the nations upon earth." The Lord has ever maintained a divine sovereignty over the earth; but a more especial or immediate coming and government seem to be here spoken of. And can we venture to say that it shall not be an assumption of the glorious majesty and kingly power predicted of Messiah, Isa. ix. 7. Luke i. 32, 33. Ezek. xxxvii. 24, 25, &c.? Can we assert, that he assumed our nature for humiliation only, and obedience unto death; and that in this robe of degradation and suffering, he will for ever veil the glories of the only-begotten Son of God? Surely this were to remember the curse, and hide the triumph of its removal-to cast an eternal gloom upon our crown of rejoicing- but we believe a higher object is declared in the incarnation of Christ, the first-born of every creature! He took our nature, not only to suffer, (Heb. ii. 9,) but to reign, (Luke i. 32, 33. Ezek. xxxvii. 25 ;) to manifest the exaltation of humanity in his glorious person, (Matt. xvii. 2. 1 John iii. 2,) and to fulfil all that the prophets and apostles have foretold concerning him, not only as regards his humiliation, but his triumph and personal glory; viz. in sustaining a government over this beautiful, unexplored creation, "upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice henceforth even for ever. The zeal of the Lord of hosts will perform this." A divine law shall pervade all nations, the law which Christ came to confirm and to make honourable. We shall see the beauty and harmony of its working, without which God would be robbed of his glory. "A king shall reign in righteousness;"" princes shall decree judgment," and "the people shall be all holy." Wisdom's delights were in the sons of men before the foundations of the earth, (Prov. viii. 31,) and they shall yet show forth his glory. The Lord himself will lead them into the depths of his wisdom and love, into the excellency and power of his works and of his word-the glory of the heavens above, and the secrets of the earth beneath-that "the power, the glory, and the mightiness of his kingdom might be known unto all men, for his kingdom is an everlasting

kingdom, and his dominion endureth throughout all ages."

clxv. 12, 13.

Ps.

The glorious personal reign of Christ will, we are assured, be in perfect consistence with the divinity of him who is God over all blessed for ever, however difficult, in our fallen state, to realize the truth. This we know, that the Lord cannot despise the work of his own hand, and that nothing can be distasteful to him in his beautiful creation, but that which is marred by sin. The removal of the curse will restore a Paradise, and reinstate us in personal intercourse with God. Gen. iii. 8,-10.

These, Sir, are the views that have fixed themselves upon my mind, and, greatly as I venerate the character and learning of many who are sceptical of their truth, I feel that I must disbelieve the plain declarations of God's word, and the teaching of his blessed Spirit, ere I can forego them.

I am, Sir, with much respect, yours,

BAPTISMAL REGENERATION.

E. E. L.

MR. EDITOR,

In saying a few words in reply to your correspondent E. B., I would remark that I do not think we differ so much as he may suppose. I assure you that I consider BOTH the sacraments as actual and important channels of spiritual grace to every worthy receiver; all I mean to say is this, that if by regeneration we understand the figurative new birth of being (as our Baptismal service expresses it) grafted into the church, regeneration is always coincident with the instant of baptism, and communicated ex opere operato by its administration; so that I am very far from denying the doctrine of Baptismal Regeneration. But when we understand that sort of regeneration which may more properly be styled renovation, the commencing point of sanctification, or the FIRST communication of the grace of the Holy Spirit to the human mind, in this sense I humbly affirm that it is not always coincident with the moment of baptism: it sometimes takes place before, sometimes after. In the tenth chapter of the Acts, the forty-seventh verse, (an authority which none can gainsay,) we are told in so many words that the persons who were to be baptized HAD previously received the Holy Ghost.

Again, if an adult comes to baptism without faith and repentance, merely for the sake of temporal advantage, which we know was done in many instances when the Roman empire became Christian under Constantine, can we for an instant suppose that God would grant his Holy Spirit to those who thus solemnly mocked him, or that they derived any other instant benefit from the rite than that of being grafted into the visible church? Surely it is alike contrary to Scripture and common sense to suppose so.

In conclusion, I must express my surprise that a wise man should