institutions are also for the most part weeded of those facetious stories which were once too common; but exceptions still occur, and unhappily the exceptions are supposed, or at least alleged, to be the rule, by those who cavil at such societies or meetings; as if their friends met to listen to drolleries rather than for godly edification.

It does, however, now and then happen that some religious and zealous, but not over-wise, man gravitates by a sort of affinity towards what neither good taste nor sound judgment can approve ; and one can but wonder how he persuades himself that he honours God or promotes piety by his odd outpourings. But the evil does not end with himself. His facetious tales are perhaps received with a smile at the moment by some wiser persons who by no means approve of them; while the less discreet treasure them up, and relate them, as though they were the most happy and valuable portions of the several addresses. Nor does the matter rest here: for perhaps some injudicious writer for the press relates the unprofitable gossip in print with high encomiums; so that those who chance to read such accounts, must conclude that "religious anecdotes," as they are called, are vastly "funny."

Shall I produce an illustration of my remarks? If I do not, I may be thought to bring a false accusation; if I do, I add to the circulation of the tales which I censure. The first alternative would prevent the practical utility of my denouncement; but the second I may disarm of evil by choosing an illustration so absurd or displeasing as to offer no temptation to imitation. As it matters not from what quarter I select a specimen, I will take one from a respectable American religious publication; though the relation applies to an English town, and an English Missionary Society. The retailer says::

"The following anecdotes were related in Liverpool, not long since, at a meeting of the Missionary Society. They are both capital of their kind, and shew how important it is, that an orator should possess a thorough knowledge of the language in which he addresses an assembly."

The retailer, it will be observed, is not constrained, in the ordinary course of reporting the proceedings of a meeting, to mention these anecdotes. He selects them with special approbation from speeches delivered "not long since"-a very vague chronology-in a distant land; but the anecdotes being too good to be lost, he cannot forbear making them known to his countrymen. He seems, however, to be secretly conscious that they needed an apology when cited for religious edification; and therefore he gravely tells us not only that 'they are capital of their kind”—that is, I suppose, good Joe Miller jests-but they shew how important it is that an orator should possess a thorough knowledge of the language in which he addresses an assembly;"-a truth so obvious and so little needing proof, that one might shrewdly suspect it is only made a pretext for introducing the two "capital" anecdotes, which are as follow:

"A meeting in connection with the Society, was recently held in Paris, at which a gentleman appeared, who had been sent over from England. This representative had been chosen, we understand, for his superior knowledge of the French language. In his turn, be addressed the Parisian assembly, with great fire and energy; but when he expected to see them beaming with enthusiasm or melted into tears, he observed a smile on every face, and heard from every quarter the sound of suppressed laughter. This occurred so often that there was no mistaking it for any casual effect; and the gentleman was, no noubt,

mightily astonished at such a display from a people so well bred as the French are generally allowed to be. When he had finished his oration, he asked a friend what could possibly have occasioned so much laughter while he was speaking. He found, to his utter dismay, that, in his eagerness to impress upon the assembly the necessity of taking the water of life (the Scriptures) to the poor heathens, he had unconsciously been expatiating with all his might on the virtues of brandy, (eau de vie,) exhorting the multitude to enable them to send brandy to those who were athirst, and telling them that thousands of their fellow creatures were perishing for lack of brandy!

"Another reverend gentleman, wishing to parallel the above anecdote, told of a French divine, who, preaching in this country, fell into a mistake almost as amusing as the above. As the English were accustomed to call those of their communion their flock, the French designate all who assemble under their ministry, their sheep. The French divine alluded to, haranguing his hearers in English, but forgetting that we have in our language two translations for mouton, one signifying the dead and the other the living animal, continually addressed his congregation, much to their surprise, as his dear muttons!"

With regard to these two "capital" religious anecdotes, a few queries arise. First, are they genuine? I cannot, indeed, say they are not; for I have known mistakes quite as capital;" as for example, a much respected English clergyman so pronouncing the name of the naturalist Buffon as to convey to French ears the idea of "buffoon," and thereby causing much merriment. I have not trangressed my own rule in adducing this illustration, as I do not give it as a "religious " anecdote; nor does it touch upon sacred things, so that it is legitimately worthy of a smile. But to return to the alleged Liverpool stories ;-they may be true: but they sound rather like fabrications. But, true or false, were they delivered at a meeting of a Missionary Society at Liverpool? Here again I cannot prove a negative; but I do not myself believe that they were related in addresses upon the platform, though they might be mentioned in conversation; for what spiritual purpose could they serve? and as to being adduced to shew that a missionary must learn to understand the language of the people to whom he is sent, the assertion would be readily credited without the introduction of these not very seemly "religious anecdotes" to prove it. The names of the two speakers are not mentioned; but if they did really narrate these stories, it is very clear they were thinking rather of the jest than of the moral; and that they were more anxious to excite a laugh than to guard against irreverent association. The first anecdote in particular, being a pun upon the words of Scripture, is painful and revolting; and I cannot but think that if related as affirmed, it must have elicited the serious reprobation of an audience of Christians assembled to promote the extension of their Redeemer's kingdom.

But even if such things occasionally fall from the lips of an incautious and ill-judging speaker, why should they be printed and reprinted as "capital religious" anecdotes? The injury caused by this class of stories is very great. Religion is blended with trifling or ludicrous associations; the mind is injured by trifling with sacred things; the strong are offended; the weak are perplexed, and worldlings scoff. If we must have facetious stories, at least let us acknowledge them to be such, and not palm them off as narratives for spiritual edification. But it were far better to discard them altogether; at least so it appears to

ONE OF THE WEAK.

EVIL EFFECT OF EXAGGERATED VIEWS OF BAPTISMAL RESULTS.

To the Editor of the Christian Observer.

I AM persuaded, from much that comes to my knowledge, that the holy sacrament of Baptism is greatly disparaged in consequence of exaggerated views frequently held out respecting its imputed effects. "We do not discern among our children," say the laity, "the extraordinary results which some clergymen tell us take place in baptism; for they seem to grow up very much as if they had not been baptised, except as they are religiously trained." Nor is this fact denied by the advocates of justification in baptism; but they reply that spiritual life was given, but that it lay dormant, and at length, if not called into action, became extinct, or was destroyed by mortal sin; all which is only erecting one gratuitous hypothesis to buttress up another, there being no foundation in Scripture or fact for either. Then, because baptism does not practically exhibit what the theory of sacramental justification imputes to it, men learn to account it a mere ceremony; and because the language of our baptismal services has been strained to a Popish conclusion, objectors to it overlook that Protestant and scriptural interpretation clearly set forth in the Articles and the Catechism. we keep in mind the " Why then?" and "Because in the Catechism, we shall see the principle upon which we predicate of infants, what no one doubts is true of adults coming with faith to baptism, and in whom therefore the inward and spiritual grace is united with the outward and visible sign.

FONTILAUTUS.

If

ON THE CONSECRATION OF ECCLESIASTICAL VESSELS.

For the Christian Observer.

WE have occasionally received inquiries as to whether, in the consecration of churches, happily now so frequent, the vessels and furniture used in sacred offices-as fonts, chalices, and patens-are included in the dedication; and whether, in case of their being presented separately, any special form of oblation is usual or desirable. We should say generally, without any superstitious addictions, that it is meet that not only churches, but the durable implements connected with them, should be devoted in perpetuity for religious uses, and not be henceforth employed for secular purposes. There is in this a decency and propriety consistent with Scripture, and which, in the complex state of our moral associations, are at once seen to be reasonable, without any argument upon the matter. A man were a monster to chop wood on his father's coffin, to drink his ale out of a sacramental cup, or to wash his dog in the church font. By the ordinary custom of the Anglican communion, churches ought to be consecrated; we say the ordinary custom, for a bishop may upon occasion license a clergyman to officiate in an edifice not consecrated. There was a form of consecration drawn up by the Convocation in 1661, occasioned, says Burn, as some think, by the offence taken at Laud's method of consecrating St. Catherine Cree Church;

but it was not authorised or published. The Convocation also of 1712 agreed upon a form of consecration; but it did not receive the royal assent; and every bishop may use what form he pleases, from the veriest baldness to the superstitious ceremonialism of Laud ;* but the formula of 1712 is Scriptural and appropriate, and is always employed, with a few variations, at each bishop's discretion. In this formula nothing is said of church furniture; the dedication being confined to the place;" though there is not anything superstitious in considering the font and vessels as included in the general allocation to sacred uses. But they are not specially presented; nor do the Canons which enjoin what articles are to be supplied in churches, say one word of their being consecrated. It has not been the custom in the Church of England to use any form of offering upon the presentation of sacred vessels, and it would minister to superstition rather than edification to adopt one. Archbishop Sancroft consecrated the sacramental vessels at Coles Hill church for his non-juring friend Kettlewell; but we may reasonably entertain considerable jealousy of the unusual practices of divines of this school, as carrying with them more than appears on the surface; nor does the account of the ceremonial, as given in the life of Kettlewell, from the collections of Nelson and Dr. Hickes, themselves non-jurors, lead us to wish for a revival of the practice ;—not because there is anything unlawful in solemnly dedicating to God a portion of our substance, either for sacred or any other rightful use; but because there is imminent danger of formalism, self-deception, and manifold abuses, in investing the mere implements of sacred worship, with an importance which does not scripturally belong to them under the Christian dispensation. We will however copy the account.

Now in the first year of the late King James, (the Second) as Mr. Kettlewell was meditating in his heart by persuading persons to frequent the great sacrificial feast of charity, and by other methods to heal, if possible, the growing animosities and dissensions among the people, and had frequently recommended the great duty of Christians, as such, to meet together at this holy feast, where we are obliged to profess ourselves in perfect peace and charity with all men, and to perform the most solemn act of confederation with Christ, and with all that are Christ's, in commemoration of, and union with, his sacrifice upon the cross; the good Lord Digby, as well to promote so desirable an end, as for the more decent celebration of the greatest of Christian offices, and in gratitude for the blessing and benefits by him received from the hand of God, made an offering of a set of new communion-plate, for the use of the Church of Coles Hill, the which for the greater solemnity thereof, was by no less a person than the Archbishop of Canterbury himself, then and there present, most reverently set apart, and consecrated Deo Servatori, to God the Saviour. The manner whereof being somewhat rare and extraordinary, and having the approbation of two such excellent persons as were Archbishop Sancroft and Mr. Kettlewell, the one as primate at that time of all England, and the other as

We gave great offence on one occasion to the Oxford Tractarians, by citing the description of Laud's consecration of St. Catharine Cree church, given by the historian Hume, whose statement was alleged to be sneeringly exaggerated in order to ridicule sacred rites. But Hume only copied veracious cotemporary documents; and he says nothing more than is admitted in substance on all hands. Thus Dr. Burn, for instance-no LowChurchman-remarks: "He threw some of the dust of the church into the air several times as he approached the chan

cel; and when he came to the rails of the communion table, he bowed towards it several times." "The sacrament was administered; and when he came near the altar he bowed seven times; and, coming to the bread he gently lifted up the napkin; which he laid down again and withdrew, and bowed several times; then he uncovered the bread, and bowed as before; the like he did with the cover of the cup." Alas, that such mummeries should still find advocates within the pale of the Anglican church.

priest or curate of that parish for whose use this solemn dedication was made, it will not be amiss in this place to relate, though some particulars thereof which we could wish for, are not come to our hands.

The plate then to be consecrated having been presented by the aforesaid lord, the patron of the church, to Almighty God, that by the office and ministry of the first bishop in the kingdom, it might be for ever dedicated to the holy service of God our Saviour, according to the usage and rites of the Church of England, was placed upon a table or buffet, below the steps of the altar, before the beginning of divine service; and immediately after the Nicene creed, and the first sentence of the Offertory, as being a command to let our light to shine before men, as they, seeing our good works, may thence glorify God; Mr. Kettlewell, the presenter of this plate, in the name of the donor, officiating as parish priest under his metropolitan, came forth, and stood between the said table and the steps of the altar. Where, after his humble adoration made to Almighty God, and his obeisance to the Archbishop, he humbly desired that the vessels there before him prepared for the use of that church by his worthy lord and patron, (being a patten, two chalices, a flagon, and a bason) might be by him presented to God, and consecrated to his service, according to the donor's intentions. Whereupon the Archbishop, after an answer of approbation, and a devout invocation of the holy name of God, in terms very pathetical, and appropriated to the occasion, standing before the midst of the altar, did receive, in the name of God, from the hands of the presenter kneeling, each piece of plate severally, and place it upon the altar decently spread; several sentences of Scripture, adapted to the offering of each of them, being alternately repeated, as he was thus placing them, and praying over them. Which being ended, there followed the prayer of consecration, which was after this form, viz. :

:

"Unto Thee, O ever blessed Lord and Saviour, and to Thy most holy worship and service do I here offer up and dedicate these oblations (here he laid his hands upon every piece of the plate) which in humble acknowledgment of Thy sovereignty over all, and of Thy infinite mercy and goodness to him in particular, Thy pious and devout servant hath here presented before Thee. But who is he, O Lord, that should be able to offer so willingly after this sort? Thine, O Lord, is the power and the glory and the Majesty for all that is in the heaven and earth is Thine. Both riches and honour and all things come of Thee and it is of Thine own that he hath given Thee. Accept, we beseech Thee, these his free-will offerings, and grant that they may be for ever holy vessels for the use of Thy sanctuary. Let no profane or sacrilegious hand ever withdraw them from Thine altar, or debase them to common use again; but let them continue always inviolable in that holy service to which they have by him been so piously designed, and are now, by our office and ministry, solemnly set apart and consecrated. And sanctify, we beseech Thee, both the souls and bodies of all those, who out of these holy vessels shall now, or at any time hereafter, partake of the holy communion of Thy most blessed body and blood; that we may be all filled with Thy grace and heavenly benediction, and also pardoned and accepted, and everlastingly rewarded through Thy mercy, O ever blessed Lord and Saviour, who dost live and govern all things, world without end. Amen." After which the Archbishop added this benediction following: "And now blessed be thou, O Lord, heavenly Father Almighty and everlasting God, for ever and ever, and blessed be Thy great and glorious name, that it hath pleased Thee to put it into the heart of Thy servant to give so freely for the more decent performance of thy worship and service, not weighing his merits but pardoning his offences let these oblations come up as a memorial before Thee, and let him find and feel, that with such sacrifices thou art well pleased. Bless him, O Lord, in his person and in his substance, and in all that belongs unto him, or that he puts his hand unto. Remember him, O my God, for good, and wipe not out the kindnesses that he hath done for the house of his God; and the offices thereof and give to all those,that shall enjoy the benefit of this his piety and bounty, both a grateful sense and sanctified use of what is by him so well intended; that in all, and by all, Thy praise and glory may now and ever be set forth, O gracious and merciful Lord, who livest and reignest ever one God, world without end. Amen."

:

Then the Archbishop went on to read some other sentences in the Offertory : and bread and wine upon, and in, the vessels now consecrated were set upon the communion table, or altar, and the alms of the communicants were gathered in the new Bason; and the order for the administration of the holy communion was, according to the use of the Church of England, proceeded in; with which the solemnity ended. For the perpetual testification whereof, there was an instrument drawn up in the Latin tongue, and signed by the consecrator, with the archi-episcopal seal thereto affixed.