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acceptance and vindication of the name. This, perhaps, might be the case in some instances in this country, if there were not a tendency in the intemperate indignation with which the name is disclaimed to force protestants, of more sentimentality than integrity, to substitute for it the name of catholic. And that this is not done, Romanists may, in part, have to thank the precipitate and incorrect zeal of some of their advocates, in founding upon the complimentary or inadvertent grant of the name, by some protestants, a formal admission of the exclusive catholicity of the church of Rome, together with its consequence, the non-catholicity and schism of their own. J. M.
SEE OF SODOR AND MAN. Sir,—The great apparent discrepancy between the historical statement given in the memorial of the Bishop of the Isle of Man, and that of the Archbishop of Canterbury on the Earl of Ripon's motion on Thursday last, may render the following history of the “See of the Isles" interesting and explanatory :
“ This see contained formerly not only the Ebudæ or Western Isles, but also the Isle of Man. The Isle of Man was formerly a part of the kingdom of Scotland. The Island of Hy or I was in former ages a place famous for sanctity and learning, and very early honoured with the seat of a bishop. It was called also Icolum-kill
, from St. Columba, who founded a monastery here about the year 560. The Scots used to commit the care of the education of the young princes who were heirs of the crown to the bishops of this diocese, who had three places of residence; viz., the Isles of Icolmkill, Man, and Bute. These prelates were promiscuously designed, “ Episcopi Manniæ et Insularum,” “ Episcopi Æbudarum,” and “ Episcopi Sodorenses.” The latter name being given them from a church, the cathedral in Icolmkill, dedicated to our Saviour, for whom the Greek name is Soter; hence Sotorensis and Sodorensis. So also the Island itself, called also Hy- Y, Iona or Ionah, derives that last name from the word Jonah, which in Hebrew signifies a pigeon, and is so called from St. Columba, which name bears the same signification. In the year 1065, the Isle of Man fell into the hands of the Norwegians; and in the year 1098 the Western Isles came also into their possession. Until the close of the eleventh century, the Bishops of the Isles had resided generally at Iona; after the Norwegian conquest, the cathedral was transferred to the Isle of Man, and Wymundus was made Bishop. During these two hundred years, the residence of the bishop seems to have been in Man. In the year 1266, the Isle of Man was reconquered by Alex. ander the Third, King of Scotland; and probably the seat of the Bishop of the Isles alternated between Man and Iona till the reign of Edward the Third, 1336, when the Isle of Man was subdued by the English, of which they have ever since retained possession. The lords of this isle appointed bishops of their own in Man, and the Scots continued the succession of the bishops of the isles until the abolition of episcopacy at the Revolution, in 1688."
It will be apparent from the above brief sketch, that the statement of the Bishop of Sodor and Man, as to there having been an almost uninterrupted succession of insular bishops for more than 1400 years," is perfectly in accordance with historical facts; whilst the assertion of the Archbishop of Canterbury, that “the see had existed in its present state only 400 (rather 500) years, as confined to the single island,” by no means militates against the Bishop's position.
am, yours &c., E. C. HARINGTON, St. David's, Exeter, Dec. 18th, 1837.
DOXOLOGY AT THE GOSPEL. SIR, — A reader of your esteemed publication wishes to know, whether it is becoming in a clergyman to prohibit the pious and laudable practice of saying, “ Glory be to thee, O Lord,” when the Holy Gospel is announced at the altar? You will naturally doubt whether any clergyman could be so presumptuous, to set up his own crude notions in opposition to the received usage of the catholic church, in every age, from the period of the venerable Chrysostom, or be so ignorant as to justify the omission, because there happens to be no rubric specifically authorizing it. Whereas he ought to know, that a solemn and approved rite forms part of the lex non scripta of the church, and is as binding on the members of its communion as if it had been enforced by a rubric, which, in fact, the rite in question presupposes. It is not, I apprehend, necessary to inform your readers what ritualists observe on this portion of our service; but I cannot help remarking, that as such a rubric was inserted in the liturgy of King Edward the Sixth, and restored in the Scotch liturgy, Bishop Cosins's conjecture is highly probable, that it was omitted by mistake in ours at the last revision.
NEW FORM OF WILLS. DEAR SIR,—You are doubtless aware of important alterations having been effected in the mode of making wills, which by the new Will Act are directed to take place on the first day of January next.
The new law having made many material changes in the mode of bequeathing property, I trust that I shall be excused in bringing under the notice of your readers one or two of the principal directions, as I fear without a due attention thereto the benevolent intentions of many will be frustrated. It will be recollected that, under the old law, any will of personal property, in the testator's handwriting, without being signed by him, or attested by any witnesses, was sufficient; under the new act, the will, whether or not in the testator's handwriting, must be signed by him, or by some person by his direction, and in his presence, at the foot or conclusion thereof, the signature to be made or acknowledged by the testator, in the presence of two witnesses at least, who must at the same time write their names on the will, attesting the testator's signature, which (although the act does not require any particular form of attestation) I recommend should be in the following words:
Signed, sealed, published, and declared, by the above-named A. B., as and for his last will and testament, in the presence of us who have hereunto subscribed our names as witnesses thereto, in the presence of the said testator, and in the presence
of each other. It is material to observe, that every codicil to a will, and all alterations and additions to a will or codicil, must hereafter be made and signed with the same formalities as are above expressed. Yours faithfully,
G. F. ABRAHAM. Great Marlborough Street, Dec. 1837.
Wheatly on the Common Prayer, p. 273, seq. Ed. 1825.
(From a Correspondent.) Sermons. By the Rev. F. Kilvert. London: Taylor and Walton. 1837.
Tue labours of Mr. Kilvert have been long known and appreciated at Bath, in which city he has resided for many years. On relinquishing his situation of evening lecturer at St. Mary's, Bathwick, he has been induced, at the request of his friends, to commit to the press a volume of sermons, delivered from the pulpit of that church. And, in so doing, he has not only complied with the wishes of those who best know and most appreciate his worth, but has conferred a service on the church at large. The writer of this notice has great pleasure in directing attention to this little volume, which will meet with a ready acceptance among all those who value earnestness, simplicity, affectionateness, and that calmness and sobriety of teaching which is the peculiar characteristic of the church of England.
The following passage is the opening of Sermon xiii., entitled “ The Pastor's Survey of his Flock;”.
“ It is recorded of a great monarch of antiquity, that when, on the eve of invading an enemy's country, he beheld the land covered with his forces, and the sea swarming with his ships, he felt a momentary flush of triumph, and magnified himself on his greatness. But within a short space, his joy was turned into sorrow, and he wept. His courtiers, surprised at the sudden alteration, asked the cause. He told them, that he wept at the reflection, that of the myriads before him not one would be left surviving in a hundred years.
“Something like this is the feeling of the Christian minister, when he looks round on a numerous congregation. Vast, indeed, as was the armament of Xerxes, his feeling must yield, both in depth and intensity, to that of the preacher. His views, we must conceive, were bounded by the present life; and he wept at the sweeping triumph of death only as the last of human evils. But the minister of Christ looks deeper into the abyss of futurity. It is his privilege to know not only that it is appointed unto men once to die, but after that the judgment. As the illuminated eye of the prophet beheld the countless multitudes of his countrymen, as in the valley of decision—that valley near Jerusalem, which an ancient Jewish tradition pointed out as the final gathering place of their nation-so does the minister of Christ look forward to the period when he shall meet those to whom he has preached the gospel of salvation, at the time and place of final decision, even before the tribunal of the Son of God."
The Heart's Ease ; or, a Remedy against all Troubles, Sc. By S. Patrick, D.D.,
successively Bishop of Chichester and Ely; with a Biographical Sketch of the Author, by Henry H. Swinny, B.A., Fellow of Magdalen College, Cam
bridge.' Cambridge: T. Stevenson. 1837. pp. 282. Pious churchmen will feel much indebted to Mr. Swinny for this neat and pleasing reprint of one of Bishop Patrick's valuable opuscula. Prefixed is a brief biographical sketch of that excellent prelate, which does equal credit to the head and heart of the writer. Patrick was preferred to the rectory of St. Paul's, Convent Garden, in 1662; and intrepidly remained in his parish during the awful visitation of 1665. “ The same firmness of character," says Mr. S., " which he had shewn,
in adhering to his duties in the midst of bodily danger, he exhibited in his not less perilous position at the court of James the Second, unmoved by the king's personal efforts to convert him. It appears that his answer to these efforts was—“ I cannot give up a religion so well proved as that of the protestants.” (p. 7.) The principles maintained in Bishop Patrick's Treatise on Tradition, published with other important tracts in Gibson's Preservative against Popery, would have caused him to be branded as a papist by one set of persons in this country at the present day.
The Parliamentary Guide: a concise Biography of the Members of both Houses
of Parliament, iheir Connexions, &c. By R. B. Mosse, Esq., Parliamentary
Agent. London: A. H. Baily and Co. 1838. This is by far the best work of the kind which has come under the reviewer's notice. It has evidently been compiled with great care and diligence. It is highly useful, thoroughly conservative, and ought to be in the hands of every person who desires an acquaintance with the political institutions of his country.
Devotional Hymns, &c. By the Rev. Richard Lane Freer, M.A. Birmingham :
H. C. Langbridge. 1837. pp. 71. These hymns are written in a devotional spirit; but as tastes differ so widely on sacred poetry, the reviewer thinks it best to allow every one to judge for himself
, by giving a specimen :Blow the trumpet, sound the horo ; To Jesus, our triumphant King, The contest now is done.
Who died and rose for man,
The only gift we can.
And oh! thy heavenly grace,
On thy redeemed race.-p. 33.
A Course of Plain Sermons, on the Ministry, Doctrine, and Services of the
Church of England: with a Preface and occasional Notes. By the Rev. Francis Fulford, A.B., Rector of Trowbridge, Wilts, and late Fellow of
Exeter College, Oxford. London: Rivingtons. 1837. 8vo. pp. 239. These excellent sermons deserve a longer notice than the limits of a Magazine will admit of. They are introduced by a preface of sixty-three pages, great part of which the reviewer would gladly have transcribed, had his space permitted. As this, however, is impossible, his readers must be contented with the following extracts :
“If it is desirable,” says Mr. Fulford, “ at all times, that the members of the church should be well informed upon these subjects, (i. e., the nature and constitution of the church, &c.,) as being intimately connected with their spiritual growth, and their stedfastness in the true faith, once delivered to the saints,' so, more especially, is it not only desirable, but absolutely necessary, in the present day, when the great body of professing followers of Christ, instead of appearing like Jerusalem, a city that was at unity in itself, wbither all the tribes went up to worship together,' are split into multitudes of sects and parties, differing from each other not only respecting minor points, but some disagreeing about the essential constitution of the
church as a visible body, some about the administration of the sacrament of baptism, and others about vital points of faith and doctrine; when the idea of one holy catholic apostolic church is derided and put aside, all reverence for the voice of the church,' as such, made light of; and when each individual is encouraged to look upon himself as fully qualified to be the builder of his own Zion, or to heap to himself whatever teachers he may please, the only qualification usually demanded to constitute a minister of Christ's church being the talents of a popular preacher, thus nullifying the ordinance of Christ, and magnifying the servant instead of his Master
We have been so used to take all these matters [the succession, &c.] as already proved and established, that they have, for the most part, long since ceased to be made subjects of exhortation and explanation in our addresses to our congregations. And now, when some of these points are put forward, because they appear in a new light to those who have never been accustomed to think of them, men are startled at the sound, and immediately conclude that they savour of popery; but the truth is, they are not new in themselves, however new they may appear to any individuals now. They have ceased to be novelties ever since the apostolic age; they were the sentiments of the church in all its purest days; and so far from their savouring of popery, they are the only grounds upon which popery can be effectually argued against and opposed. I have endeavoured to bring these important subjects together in as brief and simple a form as I was able, in order that it might be adapted for popular use.”—Introduction, pp. 13–15.
Mr. Fulford next proceeds to prove the apostolical succession by holy scripture and catholic antiquity, and then remarks on the moderation, and wisdom, and reverence to authority, displayed in the reformation of the Anglican church, and ably contrasts them with the blind and indiscriminate zeal of some of the continental reformers. At page 37, he gives an important quotation from Cranmer's Catechism, which clearly expresses the sentiments of that blessed martyr on the institution of episcopacy. Thus :
“The holy Apostle St. Paul, good children, (10th Rom.) writeth on this fashion, Whosoerer shall call upon the name of the Lord, &c. By the which words St. Paul does evidently declare unto us two lessons: the first is, that it is necessary to our salvation to have preachers and ministers of God's most holy word, to instruct us in the true faith and knowledge of God. The second is, that preachers must not run to this high honour before they he called thereto
Learn diligently, I pray you, by what words Jesus Christ gave this commission and commandment to his ministers
Our Lord Jesus breathed on his apostles, and said, Receive the Holy Ghost, &c. .
After Christ's ascension, the apostles gave authority to other godly and holy men, to minister God's word Where they found godly men, and meet to preach God's word, they laid their bands upon them, and gave them the Holy Ghost to execute their office. And so the ministration of God's word (which our Lord Jesus Christ himself did first institute,) was derived from the apostles unto others after them, by the imposition of hands, and giving the Holy Ghost, from the apostles' time to our days. And this was the consecration, orders, and unction, of the apostles, whereby they, at the beginning, made bishops and priests; and this shall continue in the church, even to the world's end.”
At pages 39 and 43, Mr. F. powerfully exhibits the dreadful consequences which have followed the rejection of episcopacy, andthe necessary attendant on this—the wanton disregard of the testimony of the primitive church. “Our church was providentially preserved from the guilt of committing either of these sins; and in her creeds and different formularies of faith, many of them handed down from the earliest times, are embodied the doctrines and principles of the church universal in all ages.” Mr. Fulford concludes his “ Introduction" by noticing the different sects now existing amongst us. Is he not incorrect in the statement, (page 48,) that
VOL. XIII.-Jan, 1838.