sealing any paper which he had not first read. In the beginning of 1698, the bishopric of Sodor and Man was offered to Mr. Wilson, who at first declined it, considering himself unequal to so great a charge, but was finally prevailed on to accept it. His devotional exercises on this occassion, bear witness to the humility of his mind, and to the high sense which he entertained of the importance of the episcopal office. The following is a portion of his prayer on this solemn occasion; we only wish we could extract the whole. 66 In an humble and thankful sense of thy great goodness to a very sinful and very unworthy creature, I look up to Thee, O gracious Lord and benefactor, who, from a low obscurity, hast called me to the high office, for grace and strength to fit me for it. What am I, or what is my father's house. that Thou shouldst vouchsafe us such instances of thy notice and favour? I am not worthy of the least of all the mercies which Thou hast shewed unto thy servant. "O God, grant that, by a conscientious discharge of my duty, I may profit those over whom I am appointed thy minister, that I may make such a return as shall be acceptable to Thee. "Give me such a measure of thy spirit as shall be sufficient to support me under, and lead me through all the difficulties I shall meet with. Command a blessing upon my studies, that I may make full proof of my ministry, and be instrumental in converting many to the truth. Give me skill and conduct, that with a pious, prudent, and charitable hand, I may lead and govern the people committed to my care; that I may be watchful in ruling them, earnest in correcting them, fervent in loving them, and patient in bearing with them.” The official residence of the See of Man, Bishop's-court, was at the time Bishop Wilson came to the island, in a very dilapidated condition; he was consequently obliged to rebuild the house and almost all the offices. The expenses of these and other necessary improvements, amounted altogether to £1400, whilst the actual money payments of the See did not exceed £300 per annum. The only regret which he felt at this heavy expenditure, was one quite characteristic of his pious and charitable spirit. "It having pleased God," he says, to bring me to the Bishopric of Man, the house in ruins, which obliges me to interrupt my charity to the poor in some measure." Soon after his appointment to the See, the Earl of Derby again offered him the valuable living of Baddesworth to be held in commendam, which he had before refused. The same upright and disinterested feelings which had before influenced him, guided his conduct on the present occasion. In this instance," as his biographer well observes," he presented a noble example of a strict adherence to the dictates of his conscience, and showed that he would not allow his worldly interests to give a fair appearance to what he really believed to be wrong.' In order to form a proper judgment of Bishop Wilson's conduct and exertions, as spiritual governor of the Isle of Man, it will be necessary to look back to its condition at the period of his arrival. Its state was very different then from what it is now. It was frequented by very few strangers; the higher classes of the population consisted of the tenants of the soil under the lord of the island, whilst the poor were occupied in agriculture and fishing, living chiefly upon oat-cake and salt herrings, and inhabiting cottages built of sods, often without a window. In regard to their social condition, the people are represented to have been contented, and happy, and honest. The first object of Bishop Wilson, on entering upon his high office, appears to have been, to consider upon the best means to be adopted for preserving the simple and quiet flock over which he was placed from the infection of corrupt doctrines and evil practice. After serious deliberation, he came to the conclusion that the primitive Church had exercised a wholesome discipline for the warning of heedless persons, and he wished that the Church over which he presided might be regulated as nearly as possible on the same model. Bishop Wilson found some ancient laws existing in the island, which had been framed for this purpose, and having revised and arranged them, he published them in the year 1703, under the title of Ecclesiastical Constitutions. At his suggestion, they were adopted by a full Convocation of the Clergy, and all the official persons in the island subscribed to them. His regard and attachment to the Clergy under his rule were manifested on every occasion in his power. "His affection for his Clergy," says Mr. Stowell," was strong and uniform. He was attentive to all their wants, and laboured incessantly to advance their temporal, spiritual, and eternal interests. He regarded their exigences as his own, and was watchful to supply them as far as was in his power, He made additions to their glebes, contributed to the repairs and improvements of their houses, and increased their comforts in a variety of ways. There are few, even of the present race of Clergy, who do not feel the effects of Bishop Wilson's benefactions. Many of the conveniences which they enjoy are the fruits of his beneficence, and part of the bread which they eat is raised from ground purchased by his liberality. He maintained a constant intercourse with his Clergy, he encouraged them to apply to him in every difficulty, he assisted them in the prosecution of their studies, he animated them to more vigorous efforts in their ministry, he sympathized with them in distress, and took a hearty concern in all their affairs. The elder Clergy he treated as his brethren, the younger as his children. He considered all of them, in a great measure, as members of his family, and received them under his hospitable roof with the most affectionate welcome. They frequently spent days and weeks at his house, and always returned to their own homes happier, wiser, and better. In all their distresses, whether personal or professional, whether of a private or public nature, they were sure to meet with the best counsels and the sweetest consolation at Bishop's-court. From the time they first disclosed their intention of devoting themselves to the service of the sanctuary, he formed a connexion with them somewhat similar to that which subsisted between Eli and Samuel. He watched over their conduct, (and enjoined those who should sign their testimonials to be watchful also,) he guided their studies, and directed their pursuits. For a year before their entrance on the holy ministry, he took them to reside in his family, that they might be continually under his inspection and have the benefit of his daily instructions. This invaluable privilege tended to form the young candidate, to genuine piety and extensive usefulness. They had the advantage of a pious and enlightened instructor to assist them in the hourly prosecution of their studies, to elucidate what was obscure, to expound what was difficult, and to enforce what was important. He took particular pains to bring the young students to an accurate and distinct knowledge of the Greek Testament. They every day read a portion of it to him; and heard his remarks and observations on the passage read. He recommended to their perusal the best writers in divinity, conversed with them on the subject of personal religion, and both by precept and example laboured earnestly to render them able ministers of the New Testament." The admirable work entitled "Parochialia, or Instructions to the Clergy," was written by the Bishop for the express purpose of instructing the clergy in their duties. This work was first written in 1708, but was not printed for many years afterwards, as the Bishop circulated it by means of transcribed copies. In the year 1707, the Universities of Oxford and Cambridge conferred the degree of Doctor in Divinity on Bishop Wilson. The fame of his piety and virtues appears to have spread so extensively, that in 1710, when he was called to England on business, on leaving Edinburgh he was escorted nearly as far as Carlisle by a great number of nobility, clergy, and gentry. In the following year also, on his way to London, on business connected with the island, the people crowded round him in the places through which he passed, testifying their deep respect for him, and asking his blessing. Queen Anne was delighted to see him, desired him to preach before her, and called him the silver-tongued Bishop. She offered him an English bishopric, but he begged to be excused, saying, that "with the blessing of God, he could do some good in the little spot that he then resided on ; whereas, if he were removed into a larger sphere, he might be lost, and forget his duty to his flock and to his God." (To be continued.) Correspondence. MORNING AND EVENING HYMNS. TO THE EDITOR OF THE CHURCHMAN. SIR,-Your correspondent in the last number, under the head of Morning and Evening Hymns," has stated clearly and fairly the reasons for and against the use of them before and after the service. But as it appears that he has done so, chiefly with the view of eliciting observations upon the practice from different quarters, I shall not hesitate to avail myself of this opening to express what are my own feelings upon the same subject. I cannot help thinking, that setting aside all other reasons for the practice of singing the Morning Hymn previous to the commencement of the service, one very strong plea for the continuance of this practice is to be derived from the following circumstances. The weakness and infirmity of our nature is such, that even the best disposed persons, without speaking of the many whose good inclinations are not so decided, are not always able, however much they may wish it, to bring themselves into a proper frame of mind suitable to the holy service in which they are about to bear a part, when they enter the house of God. However strongly they may endeavour to resist such thoughts, during that short space which intervenes after the entrance before the clergyman commences the service, their minds are frequently apt to wander away, involuntarily, we would hope, to their worldly vocation, or to some business or occupation foreign to the sanctuary; and it will of course sometimes happen, that, suddenly interrupted in such a train of meditations by the commencement of the service, a certain time will elapse before their wandering thoughts can be recalled to the duty before them, and thus a portion of the sacred service loses its proper and healing effect upon their souls. Now, by allowing the Morning Hymn to be sung before the service of the day commences, much of this evil consequence is avoided. The solemn, beautiful, and devout character of the music, as well as of the words, can scarcely fail to excite a strain of religious feeling in those who hear them, and to attune them to such a devout and pious frame of mind, as to prepare them to enter with readiness, and with thoughts lifted above all earthly cares and anxieties, on the sublime ritual of our Church. The same reasons may, in a certain degree, be urged in favour of the practice of singing the Evening Hymn after the sermon. The minds of the congregation have been worked upon and raised up by the words which they have heard from the pulpit, and that this impression may be strengthened, and their heavenward feelings may be still more elevated, one of the most beautiful compositions, with regard both to its music and poetry, is chaunted forth with slow and solemn swell, raising them for the time from earth to heaven. My expressions will scarcely be thought too strong by persons of any feeling. I remain, yours, &c. Dec. 9, 1839. B. PAPISTS PROHIBITED FROM READING THE SCRIPTURES. TO THE EDITOR OF THE CHURCHMAN. SIR,-I suggest to you the propriety of publishing in The Churchman, what the Council of Trent has promulgated, respecting the members of the Romish communion reading the Holy Scriptures. And the reason why I offer this suggestion is this, that there is scarcely a single individual of that Church but who will deny, if questioned on the subject, that he is interdicted from reading the Written Word. The fact, however, is so; and the prohibition not only applies to the laity, but even to the priests of the Church of Rome. The enactments of the Tridentine Council are the leges scriptæ of Papists, both as they respect the dogmas, and regard the discipline, of the Romish Church; and as they have never been annulled, they are as binding now on the conscience and practice of its members as they were at the times in which they were put forth. 66 Since it is manifest, by experience," such are the dicta of the Council, "if the Holy Scriptures are allowed every where, without discrimination, in the vulgar tongue, more harm than good will arise from it, on account of the rashness of men, &c. If any one shall presume to read or possess them, he must not receive absolution of his sins. Let booksellers, too, who shall have sold Bibles in the vulgar tongue, or shall have granted them in any other way-let them lose the value of the books, to be dispose of in charity, and let them be subject to other penalties according to the nature of the offence. The regular clergy are not to read or purchase them without the permission of their prelates."-(See the index of the books prohibited by the Tridentine Council, approved by Pope Pius IV.) The injunction of our blessed Saviour is to read the Scriptures-to search and scrutinize them. Any prohibition, therefore, imposed on the people against the perusal and study of the Written Word, which testifies of Him in its prophecies and miracles, is opposed to the authority, and is in direct contravention to the commands of the Founder of our Faith; and if His will be our law, all restrictions whatsoever should be regarded in no other light but as criminal and offensive. Why prohibitions and restrictions have been promulgated by the Popish church, is not the question into which I shall now enter. An answer in every respect satisfactory may be assigned. Let the Bible be in every one's hands-let it be read, marked, and inwardly digested: and where will any man find authority for that monstrous fabric of superstition and imposture-the Romish hierarchy ? Tradition ?—why the Written Word says that imposture is base, and directs us, that it is the commandments of God, and not the traditions of man, to which heed should be given, and respect be paid. And is it not sinful, then, to substitute the one for the other, or, in other words, to add the latter to the former? As to Tradition, once admitted as authority by any Church, it may be made to speak any language, and to abet any dogma, however alien from the pure and simple doctrines of the Scriptures. It is lamentable to think that in these strange and anomalous times, men in our own Church should have been found to designate this productive source of mischief and confusion, as "the divinity of traditionary religion” —a term surely very unguarded and heterodox, and in opposition to that Church which teaches, that the Scriptures alone contain all things that are necessary to salvation.-I am, Sir, your obedient servant, Hawkchurch Rectory, Dec. 10, 1839. JAMES RUDGE, D.D. Poetry. THOUGHTS ON THE LAPSE OF AGES. For misspent hours and sinfulness to weep Each well-remember'd face; each well-known spot; Breathing this last fond word, "Forget me not!" Why weep ye for sorrows of mortal on earth? Oh, why cling your souls to joys which decay? Ye mortals, why mourn, who are form'd but of clay? The Helmsman guides thro' Ocean's trackless way, To the regions of bright eternal day, -- Then hail ye the future-welcome the tomb; Welcome each moment which shortens your stay; Rochdale. And Heav'n," red like blood", shall soon pass away! |