OF THE TITLE OF DEFENDER OF THE FAITH. WE find anciently in the Church to be ordained certain advocates of causes, who were called Defenders of the Church, as appears by a canon of the Council of Carthage, and by the law of the Emperor Charles, who constitutes defenders of the Churches against the powers of secular and rich men; and another law, appointing defenders of the Church and servants of God. From these defenders of the Church, who were also called advocates and patrons, came our law-word advowson, and the right of patronage in these defenders of the Church to present clerks to ecclesiastical benefices. The title of God's Vicar was given by Pope Eleutherius to Lucius, our first British king; which is also men tioned in several other authors of our law-books as a title proper for our kings, and frequently given to them. The Saxon word for it is God's delegate, or vicar of Christ: and the same title of Christ's vicar was afterwards taken by King Edgar, in his charter to the monastery of Winchester. In a writ of our King Richard II. is this expression, "We are, and will be defenders of the Catholick faith;" the very words in the present title. We find, also, in our records of Parliament, the title given to Humphrey, Duke of Gloucester, of Defender of England. But to come to the present title of Defender of the Faith in our kings. It arose upon this occasion. The Romanists and Lutherans in Germany having some contests upon the pardons and indulgences granted by the Pope, against which divers in Germany, and principally Luther, did preach, write, and dispute, in opposition to the Pope's authority and these bulls-King Henry VIII., to ingratiate himself the more with his Holiness, and to gain his favour when he should have occasion to use it, did write a volume against Luther, in defence of pardons, the papacy, and the seven sacraments, and sent it to Pope Leo the Tenth, to Rome, where the original is yet extant in the Vatican. For this most accept able service and high desert, a defence of the faith and power of the see of Rome, and that by a kingly pen, it was thought fit by the Pope and his cardinals, by a golden bull, Anno 1521, to confer upon Henry VIII. this title of Defender of the Faith; and it commands all Christians that, in their direction to him, they should, after the word "King," add this, Defender of the Faith. The bull itself was preserved in the library of Sir Thomas Cotton and the transcript of it has been given to the public in the printed works of several historians. Sleidan, speaking of this, says, "That the Pope gave to the king an honourable name, calling him defender of the Church; but that more properly belongs unto the Emperor, who is styled defender of the Church, and advocate of the Church. And it is a part of his oath at his last and most solemn coronation, which is done by the Pope in person, when he swears to be a perpetual defender of the pontifical dignity, and of the Church of Rome. And the like was also the solemn oath of more ancient emperors." Some of the old kings of Sicily used titles in their style somewhat like these; as helper and buckler of the Christians. King Henry VIII. did not long continue his reverence to the Pope's authority. But, failing in his expectation from him touching the matter of his desired divorce from his wife, Queen Catharine, King Henry thereupon changed his judgment concerning the Pope's supremacy, and, by Act of Parliament, assumed to his crown the supremacy in all causes, ecclesiastical as well as temporal, and wholly abolished the Pope's power and supremacy in England, quite contrary to the faith of that Church. Nevertheless, he still kept his title of Defender of the Faith; and further added to it, by that Act of Parliament, the high title of Supreme Head of the Church of England, and left these titles to his son, King Edward the Sixth, who not only pursued his father's steps as to the supremacy of the Church of Rome, but as to their doctrine likewise in many points, and began that blessed Reformation whereof posterity enjoys the benefit. Notwithstanding this difference in faith, yet it was thought fit for the young king still to continue the title of Defender of the Faith, and of Supreme Head of the Church; which descended to his sister Queen Mary, who, although she reconciled her kingdoms to the Church of Rome, yet continued not only the title of Defender of the Faith, but likewise, for some time, that other title of Supreme Head of the Church, which she afterwards left off, and so did her suc cessors. Her sister, Queen Elizabeth, advanced the Reformation and wholly abolished the Popish power and faith in her dominions; yet continued she the title of Defender of the Faith. King James succeeded her in the title of Defender of the Faith, the true faith. So did his son, Charles the First. So did Charles the Second. Thus, notwithstanding the several changes of religion and persuasion of faith, yet still the title of Defender of the Faith was continued. And there can be but one true faith, which will never be extinguished, though by difference of opinion it may be obscured; yet a firm faith in the merits of our Saviour is the only true one.-Communicated by Mr. J. Horner. ON SURNAMES, FROM BIGLAND'S OBSERVATIONS THEREON. NAMES were first imposed for the distinction of persons, which we now call Christian names; after, for dif ference of families, which we call surnames; and have been especially respected, as whereon the glory and credit of men is grounded, and by which the same is conveyed to the knowledge of posterity. And every person had in the beginning one only proper name, as Adam, Joseph, &c. Our British ancestors had their peculiar names for the most part taken from colours, they using to paint themselves; and some of these yet continue with the Welch. Afterwards they took Roman names, when they were a province; which became corrupted or extinguished after the entry of the Saxons, who brought in German names, and the Danes brought in some of theirs. After that, we began to use the Hebrew names, and such as we took from Scripture. For surnames the Britons used to say Owen ap Harry, the son of Harry; and the Irish, Donald MacNeale, the son of Neale. The Saxons used Eadgaring, the son of Edgar, after the manner of the Hebrews, who, keeping memory of their tribes, used in their genealogies the name of their fathers with Ben-that is, the son of, added to it, as Melchi Ben Addi, the son of Addi. Camden observes, he never could find an hereditary surname in England before the Conquest. The surnames in Doomsday Book were brought in by the Normans, who not long before had taken them; but they were mostly noted with a de, as John de Babington, Walter de Hugget, &c.; and that they were not settled among the common people till about the reign of King Edward II.-surnames, not from sire, but SUR, because superadded to the Christian name. William, son of Roger Fitzvalerine, in the time of King Henry I., being born in the Castle of Howard, in Wales, did from thence assume the name of the place of his birth, and transmitted the same to posterity. Edward of Caernarvon, so called from the place of his nativity; so Thomas of Brotherton, from the village in Yorkshire wherein he was born; and John of Gaunt, from the city of Gaunt, in Flanders, where he was born. The custom of taking names from towns and villages in England, is a sufficient proof of the ancient descendants of those families who are still inhabitants of the same places. Some took their names from their offices; others from forests; others from woods; others from hills, dales, trees, fishes, &c. Surnames were also taken from places beyond seas, as Mortimer, Warren, Piercy, Neville, Montford, Normandy, &c. Some are of more English extraction, as Clifford, Willowby, Wentworth. But although the origin of names with us, and elsewhere, are various, yet generally the use of them is certain to denote the person named, and is of necessity for that end. From the alteration of names in early times it is, that at this day many families who have neglected to keep up their pedigrees, are at a loss to account for the similar bearing of arms-whose names are so widely different; while yet they might all originally be descended from one and the same common ancestor. ERRORS OF GREAT MEN. FEW men have lived to make more impression upon the world than Martin Luther. We scarcely know of a human character that so impresses us with the greatness-yea, the majesty of its elements, as does his. But in proportion as the good points in the character of a great man work for good, in the same proportion do his errors work for evil; and one error of Luther's has destroyed nations-that is, his error respecting the Christian Sabbath. In most things Luther restored evangelical truth to its power upon the nations that feel its influence; but he failed in reality to give to those nations the Christian Sabbath, as a day strictly and exclusively devoted to religious uses. In his views of the Sabbath, which were to be extensively diffused throughout Protestant Europe, he left a lump of the leaven of Popery, and gave the people more of a Romish than of a Christian Sabbath. Hence the evangelical religion which he spread did not last. It has in a great measure died out for want of a Sabbath. Protestant Germany now presents a desolation, so far as the religion of the Gospel is concerned-a desola tion which, in all probability, can be traced mainly to this source; for what would the religion of New or Old England be if her Sabbaths were made days of sport and dissipation? And in Germany the remnant of good men begin to feel that there has been a grand mistake, and that they must have a Sabbath, the Christian Sabbath, or all hope of reviving religion is vain. We see, then, how much to be deplored is this one error of a great man; and we see how much to be dreaded and guarded against are all the errors of great men. Those of moderate men are of less consequence; for they do not exert so broad an influence, nor produce such wide spread mischiefs. It is too common for the admirers of men of distinguished talents to regard their works with less scrutiny, in an assumption that they must be right, of course. But the power which distinguished men wield is itself a reason why their errors should be watched with double scrutiny; for those errors take, from their high source, a breadth and momentum in working evil which makes it important that they should be early arrested.-Puritan Rec. QUERY AND ANSWER. QUERY.-ON WITHHOLDING THE CUP FROM THE LAITY. MR. WM. COOKE-DEAR SIR,Will you be good enough to answer me the following questions in the next number of the Magazine:-1. Why was the cup withheld from the laity? 2. At what period did that change occur? 3. And what author is it best to consult on the subject? I am extremely anxious to obtain answers to the above, and if you can furnish me with them, you will 5, Wesley-street, Toxteth Park, ANSWER 1.-The reasons of the Church of Rome for witholding the cup from the laity are not that this denial is authorized in Scripture, or sanctioned by the example of the primitive Church; for in her articles of the Councils of Constance and Trent, she confesses that the Scriptures ordained the sacrament in two kinds, bread and wine, and that in the ancient Church both clergy and laity did thus partake of it. The practice, therefore, of withholding the cup is acknowledged to be an innovation, a change which the Church herself has made by her own authority. Various foolish reasons are, however, assigned for withholding the cup from the laity, such as-the caution necessary to avoid accident or indignity-to be in readiness at all times for the sick-to meet the state of some who do not like the smell or the taste of wine-the scarcity of wine in some countries, and the expense of procuring it-and to propagate the doctrine that a whole Christ is comprised in the wafer after consecration. These are the reasons given in the Roman catechism. Precious reasons are these, to be sure, to set aside one of the most plain, obvious and literal commands of Christ and his apostles! The hypocrisy of the affair is sufficiently transparent in this fact-that if she thought there were any foundation of truth in these reasons, she would apply them to the priests as well as to the laity; but seeing she gives the cup to the clergy, her conduct plainly shows that her reasons are mere lying pretexts. 2. The change did not receive the sanction of a council until the Council of Constance held in the year 1415. It was afterwards made a law by Pope Innocent the Third, and confirmed by the Council of Trent, which began in 1545. Both of these councils admit the scriptural autho rity for communion in both kinds, and acknowledge that the practice of the ancient Church was in conformity to that authority. 3. If the inquirer consult "Ellis's Delineation of Popery" on this question, he will find all the information he requires on this absurd and impious innovation. THREE SWEET WORDS. MOTHER, Home and Heaven! What happy thoughts they bring ! These simple words, and yet so full And big with meaning beautiful, What feelings with them spring! Mother! the dearest word our language boasts, What joy it spreads around! What eye that does not fill to meet That word-what heart that does not beat Responsive to the sound? Home! what mighty, mystic, magic breathes Within that holy name! In every phase, e'en when life ends (It teems with thought, with kindred friends), 'Tis Home, 'tis still the same. And Heaven! the Christian's glorious hope, The pilgrim's home, the weary's rest (Where, re-united, all shall join In love eternal, praise divine), The mansion of the blest. Mother, Home and Heaven! They gush with joy, they swell with love, They smooth the rugged knots of life, And help the heart 'gainst worldly strife, And fit us for above. MEMOIRS AND RECENT DEATHS. RALPH MALKIN-HANLEY CIRCUIT. RALPH MALKIN was the second son of Ralph and Sarah Malkin, of Shelton. He was born November the 7th, 1787, In childhood and youth he was moral and orderly in his conduct, and was often impressed with the need of a change of heart. In early life, he attended the Established Church. From childhood he had a great taste for anything of a musical character. He was for some time one of the ringers of the church bells, and even this had a charm for him; but he was a stranger to the sweet and saving name of Jesus, as his Saviour, until after he had reached manhood. In 1809 he entered the married state, and he was for forty-three years the kind and faithful husband of her who is his widow. In 1813 he became deeply anxious about salvation, and very diligently sought it; but in attending the Church he did not find it. He made up his mind, therefore, to visit the various places of worship in Hanley, to see if he could get to know what he must do to be saved. After visiting various places, he found his way to Bethesda. The manner in which the services were conducted here quite met his views; and the holy truths he heard from the pulpit were such as charmed his heart, and fed the desires after Christ. He therefore said in his heart, This people shall be my people, and their God my God. For about two years he was in deep distress of soul; and, like many others, he saw himself so vile that he thought he was unfit to come to Christ. In 1815 he heard the Rev. John Harrison preach in Bethesda Chapel on, "Blessed are the pure in heart," &c. Under this discourse, he saw the fulness, freeness and suitability of gospel salvation. During the sermon, it appeared to him as if he saw his Heavenly Father presenting his Son Jesus Christ to him as his Saviour, and he felt ashamed of himself that he had so long been looking for worthiness in himself instead of looking to Jesus for all he needed. He now, without further delay, cast his soul upon the atoning Lamb, and was freely saved by grace. When he had done so, he received the witness of the Spirit, and walked in the unclouded light of God's countenance. The bliss he now enjoyed was such as he did not think it possible to be possessed in the body. From this period he held fast his confidence to the end of life. He told me that he never was without the witness of God's favour from that time. Shortly after his conversion, he was assailed with the pernicious opinions of a fellow-workman, who professed to believe that there was no Supreme Being, and he was very wishful that friend Malkin should imbibe his sentiments. After several efforts on the part of this man to win him over to his sentiments, Mr. Malkin said to him, "It is of no use your talking to me in this manner; I can as soon doubt my own existence as I can doubt the existence of God." The firm and decided manner in which he spoke about the Supreme Jehovah prevented this ungodly man from further troubling him. Not long after his conversion, he was appointed assistant-leader of the class he met in. Shortly after this appointment, the leader left the class altogether, and brother Malkin was requested to take charge of it. After some struggling with thoughts of the responsibility of the office, he consented to take it. He many years met a Sunday-morning class at Etruria. There many witnesses of the affection and fidelity with which he discharged the duties of his office, as class-leader. He had deep piety, a kind manner, and he always treated religion as a solemn, serious thing. He had a large amount of good common-sense, and a correct acquaintance with human nature and his experience was such as well fitted him for sympathizing with his members under their various trials; and his members loved him much. had a great regard for Sabbath-schools, and he was for a length of time one of the superintendents of Bethesda school. In all his movements he was a man of order and punctuality. He was more a man of deeds than words. He was very useful as a conductor of prayer-meetings; some of his happiest moments were employed in this work. His attention to the sick and the dying was remarkable; in this much-needed work he engaged with deep feeling and earnestness. Here he learned many lessons and received many blessings; he was the means of conveying many a blessing to dying pilgrims. He But singing was his favourite employment. Such was his love for music, he told me he could follow an organ in the |