rate, but to meet the demand by an adjournment. This manœuvre will, however, be of no avail where the chairman does his duty. At Handsworth a motion was made for a rate; this was met by an amendment to adjourn the meeting: the chairman refused to put the amendment, and insisted upon the vote being taken for or against the proposed rate. Sir James Scarlett's opinion was afterwards taken upon the following questions:-" Whether the motion for an adjournment was properly rejected by the chairman?" Answer. "I think it was; the meeting being for a specific purpose, which the adjournment was intended to frustrate." "Whether he is bound to allow any motion to have precedence of a motion for a rate?" Answer. "I think not, if the notice is for a rate only." Apologizing for taking up so much of your valuable space, though upon a subject extremely interesting at the present moment, I remain, &c. W. R. BEDFord.

Sutton Coldfield Rectory House, March 10, 1837.

[The writer of this letter is entitled to thanks for the correction of an useless expression in the Magazine, and still more so for the information he has obtained on the subject. It was not meant to assert that the fabric of the church and the manse are not repaired at the charges of certain parties, on whom it has been charged from the time of the Reformation; but it was meant that the property of the country, generally, was not subject to this rent-charge in the same way as in England. Does Mr. Bedford's informant say that the rate is general, and levied as in England? How and on whom is the rate made ?ED.]

PHILALETHES CANTABRIGIENSIS.-TRANSUBSTANTIATION.

SIR,-I am surprised at finding, in the remarks of Philalethes Cantabrigiensis, in your number for February, an argument, not uncommon with a certain set of authors, but which from him I did not expect. He opposes transubstantiation on the ground that it is contrary to our senses. The case I take to be this. The Romanists say that there are in matter other qualities besides those of which the senses take cognizance. They maintain that, of these two classes of qualities, those of which the senses do not take cognizance may be changed, while those which do fall under the cognizance of the senses remain unaltered. Lastly, they assert, on the authority of scripture and tradition, that such a change does actually take place in the consecrated

elements.

Now it is idle to object to this statement, that, so far as they fall under the cognizance of the senses, the elements remain unaltered: they must do so by the very terms of the hypothesis. The only mode of proving the change impossible would be by shewing that there cannot be in matter any qualities such as to be changed, while those qualities in it of which the senses take cognizance remain unaltered. How this point can be demonstrated I am at a loss to conceive, for I can prove nothing about matter except by the evidence of my senses,

and the hypothesis is, that there may be qualities in matter of which the senses can take no cognizance.

My own conclusion, therefore, is, that transubstantiation, like many other statements on subjects of which men are imperfect judges, might be true, and that if it were stated in scripture I should readily receive it. I reject it, because I find nothing stated in scripture but that doctrine which our church teaches, the real presence of the body and blood of Christ, after a spiritual sort, and because this is the truth as it was understood in the early church.* W. B.

THE "RECORD."

SIR,-Your readers will find the article (it would be a misstatement to call it a reply) of the Editor of the "Record" which notices my last letter, in his number for March 6th. Let me point their attention to it. My question remains, of course, wholly unnoticed; for the facts there stated would at once have shewn his readers how grossly he has been deceiving them. Further comment, therefore, is needless. That question is in itself so complete an answer to all his misrepresentations, (including his article of March 6th,) that I have no occasion to add a word more on the matter. Your obedient servant, VIGIL.

QUESTION.

A MAN marries the sister of his former wife, or (to speak more correctly, for married they cannot be,) the solemnization of matrimony between them is performed by a clergyman. Is a clergyman justified,

In order to save time, the above letter was sent to "Philalethes," who has returned it with the following very just and valuable remarks:

"I return 'W. B.'s' letter. It is admitted on all hands that the doctrine of transubstantiation is at variance with the evidence of the senses, by which alone, according to W. B.' himself, we can prove anything about matter. Are we, then, to give up this strong objection to the doctrine, because the Romanist gratuitously assumes that there are other properties in matter besides those of which the senses are cognizant; and that the former may be changed, while the latter remain unchanged? On the one side we have a matter of fact; on the other an hypothesis. Yet, W. B.' tells me that my objection, founded on the matter of fact, is idle, because I cannot disprove the hypothesis of which he himself says, that, from the nature of the case, it cannot be disproved. Is the Romanist to be allowed, without offering the slightest proof, to frame an hypothesis respecting unknown properties of matter, contradicting those which are known, for the purpose of bolstering up a doctrine of which Barrow truly says, that it thwarts reason and sense, charging our religion with needless and groundless incredibilities, and exposing it to difficulties and objections so massy, that the foundations of Christian truth are scarce able to support them'?

"I will put the question thus:-When Christ said to his apostles, 'This is my body,' did they understand his words of an actual change of the substance of the bread into the substance of his body? W. B.' will answer, with me, No.' Why did they not? I say, because their senses informed them of no such change, and they therefore concluded that Christ spoke figuratively. I should like to know 'W. B.'s' answer. But surely we ought not to be driven from availing ourselves of this strong ground of objection out of deference to metaphysical subtleties.

"Believe me, my dear sir, very faithfully yours,

"PHILALETHES CANTABRIGIENSIS."

in registering the baptism of children so born, in giving the mother any other name than her maiden, and ought he not to describe the children as illegitimate ?*

March 18th, 1837.

E. Y.

APPENDIX TO THE PAPER ON CONFIRMATION.-I.

ORDERS FOR CONFIRMATION.-IN THE EAST.

From the Second General Council of Constantinople. A.D. 381.

Canon 7. Those who from being heretics betake themselves to orthodoxy, and to the remnant of the sacred, we receive according to the method here subjoined—namely, Arians, &c., if they give in a written renunciation of their errors, and anathematize every heresy contrary to the sentiments of the catholic apostolic church, by sealing them with the sacred unction on the forehead, and eyes, and nose, and mouth, and ears, and saying,

The seal of the gift of the Holy Spirit.

From the Apostolical Constitutions. Book vii. c. 45. Supposed of the fourth century.

After that he (the bishop) has baptized him, let him anoint him with ointment of chrism, saying—

O Lord God, the unbegotten, who hast no lord, who art Lord of all; who madest the sweet savour of the knowledge of the gospel to go forth among all nations; grant now, that this chrism may be effectual in this baptized person; that the sweet savour of thy Christ may remain firm and stable in him ; and that he being dead with him, may rise again and live with him.

Let him say these and such like words; for this is the force of imposition of hands on every one that is baptized. For unless such an invocation, by the pious priest, be had for every one of them, he who is baptized descends into water only, as the Jews, and lays aside the filth of the body, but not the filth of the soul.

From the Ritual of the Greeks. Goar. p. 356.

And this prayer being ended, he (the priest) anoints the baptized with the holy ointment, making the sign of the cross on the forehead, and on the eyes, and on the nostrils, and on each ear, and on the feet, saying

The seal of the gift of the Holy Ghost. (Some add, now, and for ever and ever.) Amen.

Then the priest walks in a circle with the godfather and child. But we sing, As many of you as have been baptized into Christ have put on Christ, Hallelujah.

This is said thrice; and then,

The Lord is my light.

The Lord is the defence of my life.

By an act passed a short time ago, marriages of this kind, contracted before the passing of the act, against which no suit had been commenced, were made valid. But all such marriages, after the passing of the act, were made actually voID. Before, they could only be set aside by legal process, and if either party died before sentence passed, the marriage was held good, and the children inherited. At least, such was the common belief. The particulars given as to the act can be easily verified. deputy-registrar of the diocese where "E. Y." resides must have the act.-ED.

The

From the same; another office. Ibid. p. 359.

And this prayer being ended, the patriarch puts off the baptismal ornament, and assumes that which serves for mass. Then he goes to Saint Peter, and, while the singer repeats, "As many of you as have been baptized," &c., he anoints the baptized with the sacred unguent, making the sign of the cross on the forehead, eyes, nostrils, mouth, and both ears, saying, The seal, &c.

Having said this, he sings with the orphans, Blessed are they whose unrighteousness is forgiven, &c. (It is added in another office, p. 360,) Presently, he proceeds with the newly enlightened to the entrance; and the divine mass is celebrated.

From the same. Another office, p. 362.

The patriarch, or bishop, goes to the vestry, and while the singer repeats, "As many of you as have been baptized," &c., the priest anoints the baptized with the sacred unguent, making the sign of the cross, first on the forehead, saying, The seal of the gift of the Holy Ghost. On the eyes, saying, The unction of the Holy Spirit. On the nostrils, saying, The unction of the pledge of the Holy Spirit. On the ears, saying, The unction of the partaking of eternal life. On the hollow of the hands, saying, The unction of the holy Christ, the God, and the seal free from snares. Lastly, on the heart, saying, The fulfilment of the gift of the Holy Ghost, the breast-plate of faith and truth. And he says, Blessed are they whose iniquities are forgiven. And then mass is celebrated.

From the church of Abyssinia. Louvain, 1550.

Prayers of the Sacrament of Confirmation.

The prayers which the priest says, when he lays hands upon those who are to be confirmed.

The priest first gives thanks to God.

We give thee thanks, O Lord, that thou hast made thy servants worthy of the second birth, and of the stainless garment. Amen. Send also upon them the riches of thy mercy, and thy Holy Spirit, which thou sentest upon thy holy apostles; say unto them, Receive ye the Holy Ghost, the Comforter, and give him, in the same manner, to thy servants and handmaidens. The deacon says,

Humble your heads before the Lord.

Afterwards he says,

Pray ye.

But the priest says the following prayer over those who have been baptized, before he anoints them with balsam::

O Lord, the good Father, our God, the Father of our Lord and Saviour Jesus Christ, who only art for ever, who hast generated thy servants and handmaidens with the ablution of the second birth unto salvation, and hast given unto them remission of sins. Amen. And the stainless garment. Amen. And make (hast made) them partakers of eternal life. Amen. Now also, O Lord, send upon them the Holy Ghost, the Comforter, that in hope of thine only Son, Jesus Christ, our Lord, God, and Saviour, they may be regenerated of water and the Holy Ghost, and may enter the kingdom of heaven in the name of the same only Son; that is, by the grace of Jesus Christ, our Lord and Saviour; with whom, to thee and the Holy Ghost, is glory and power, now and for ever and ever. Amen.

Afterwards, the priest takes balsam, and prays over it, saying—

O God, in whom is power, who alone workest all miracles, (for there is nothing impossible with thee,) confirm, O Lord, by thy virtue, every grace of the Holy Ghost upon this balsam; that it may become holy. Amen. That

it may become the seal of life. Amen. And confirmation to thy servants. Amen. Through thine only Son, now and for ever and ever.

Afterwards, he anoints their foreheads, back, and eyes, in the figure of a cross,

and says―

For the unction of the grace of the Holy Ghost. Amen.

He anoints their nostrils and lips, and says—

A pledge of the kingdom of heaven.

He anoints their ears, and says

Amen.

The holy unction of Christ, our God, and a seal which is not opened. Amen.

He anoints their back, nipple, or pit of the stomach, and says—

The perfection of the grace of the Holy Spirit, of faith and righteousness. Amen.

He anoints their legs and arms, their knees, and all their joints, the soles of their feet, and spine, and says.

I anoint thee with holy ointment. I anoint thee in the name of the Father, and of the Son, and of the Holy Ghost the Comforter. Amen. Afterwards, he lays his hands upon them, and says—

Be ye blessed with the blessing of the heavenly angels; our Lord Jesus Christ bless you. Receive the Holy Ghost, through the power of God, the Father, through the power of the Son, Jesus Christ, and through the power of the Holy Ghost. Be ye chosen and clean vessels of our Lord Jesus Christ; to whom with the Father and the Holy Ghost is glory for ever and ever.

Then they who have been baptized put on a white robe, and a crown on their heads of myrtle and palm, and a red waving vest, embroidered with needle-work. But the priest prays after this manner—

Almighty Lord God, Father of our Lord, God, and Saviour, Jesus Christ, who hast crowned thy holy and clean apostles, prophets, and martyrs, who have pleased thee, with an incorruptible crown, bless, O Lord, these crowns which we have prepared, that we should place them upon the heads of thy servants and handmaids, who have been made partakers of thy holy baptism; may they be to them crowns of honour, glory, and sincerity. Amen. Crowns of blessing and salvation. Amen. Crowns of greatness and strength. Amen. Crowns of wisdom and simplicity. Amen. Crowns of honour. Amen. Assist them, O Lord, that they may perform thy commandments and laws, and find the blessing of the kingdom of heaven. Through thy will, of the Father, Son, and Holy Ghost, to whom, &c.

Then he receives the crowns into his hands, and prays after this manner. (Here follows a long prayer.)

Then he lays his hands upon their heads, and says

Lord, O Lord, our good Father. (Another prayer.)

Afterwards, they receive the holy and quickening sacrament, the priest undertaking for them; to wit, the holy body and venerable blood of our Lord, God, and Saviour, Jesus Christ. Then the deacon gives them milk and honey; and says, Milk and honey unto immaculate regeneration. Amen. And the priest says, Milk and honey, &c. And again he places his hands upon them, and blesses them, saying

Blessed be thou, our Lord God Almighty, the Father of our Lord, God, and Saviour, Jesus Christ, who hast made thy servants worthy of regeneration and remission of sins, and the incorruptible garment. Amen. And of the pledge which is not repeated. Amen. And which is good for the kingdom of heaven. Amen. And of the gift of the Holy Ghost. Amen. We ask and beseech thee, O Lord, thou lover of the human race, that thou make thy servants and handmaidens always worthy to receive the venerable and holy body and blood of thy Christ, and grant him to them always, that they may strive for the perfection of thy commandments and thy laws, and may find the promise of thy holiness unto the kingdom of heaven. Through the mercy and grace, &c.

Again he places his hands upon them, and says—

Let thy servants, O Lord, increase in thy wisdom, and be mindful of thy