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Cressingham; or, The Missionary
Crown, The, the Crosier, and the Cowl; or, Memoirs of the Lives and

Times of Louis IX., Gregory VII., SS. Chrysostom and Ignatius

Crusades, Stories of the

. 378
Dakeyne's England's Mission, or the Gospel Voice in the East

Davys' (Owen W.) Historical and Architectural Guide to Peterborough

Dialogues on Confirination

Dupuis' (Harry) Sermon before the University of Cambridge

Ecclesiastical Almanac for the year 1847 .

Female Heroism, Tales of

Gatty's (Alfred) Sermons published at the request of his Congregation 380
Giles's (Dr.) Sanctus Thomas Cantuarensis

Gladstone's (W. E.) Church Principles considered in their Results

Gresley's (W.) Second Statement of the Real Danger of the Church of

Gresley's (w.) Short Treatise on the English Church

. 147
Gresley's (W.) Frank's First Trip to the Continent

Gresley's (W.) Colton Green, a Tale of the Black Country

. 379
Hand-Book for Travellers in Spain and Readers at Home

Harington's (E.C.) Succession of Bishops in the Church of England

Hawker's (R. S.) Echoes from Old Cornwall

Heurtley's (C. A.) Bampton Lectures on Justification

Hickes's (George) Devotions in the Ancient Way of Offices

Hook's (W.F.) Ecclesiastical Biography, containing the Lives of Ancient
Fathers and Modern Divines

Hopwood's (Henry) Introduction to the Study of Modern Geography 191
Jell's (W. E.) “Every one salted with Fire"

Jenyns' (Leonard) Observations on Natural History

Jeune's (Francis) Throne of Grace : not the Confessional

. 365
Johns' (B. G.) Easy Dictation Lessons

Joule's (B.) Guide to the Celebration of Matins and Evensong

Kay's (Joseph) Education of the Poor in England and Europe

Laing's (Samuel) Notes of a Traveller

· 147
Laneton Parsonage, by the author of " Amy Herbert "

Lincoln's (Bishop of) Charge

Manning's (Archdeacon) Sermons, Vol. II.

Manning's (Archdeacon) Charge

Manual for Confirmation and First Communion

. 320
Manual of Devotion, containing method of Meditation upon Evangelical

Truths, Practice of Daily Self-Examination, and Assistance at the

Markland's (J. H.) Reverence due to Holy Places
Maskell's (William) Ancient Liturgy of the Church of England

Memoirs of a Missionary in Canada (Murray's Home and Colonial

Montgomery's (Mrs. Alfred) Poems

Montreal's (Bishop of) Songs of the Wilderness

Morrison's (A. J. W.) 'Creed as externally set forth and enforced by the
Church Calendar

Neander's Theology of Thomas Arnold

Old Jolliffe

Outlines of the Christian Faith in Fifteen Short Lectures

Paley's (F. A.) Manual of Gothic Architecture

Parochial Papers, No. I. : The Responses



. 380


PACK 256


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People's Library of the Fathers, the
Perceval's (A. P.) Results of an Ecclesiastical Tour in Holland and

Northern Europe
Perceval's (A. P.) Plain Lectures on S. Paul's Epistle to the Ephesians 64
Plummer's (Matthew) Clergyman's Assistant in Visiting the Sick 127
Portugal, a History of

379 Practical Christian's Library, Additions to

256 Prevost's (Sir George) Means of Communion with God in Divine Worship

255 Proceedings of the Annual Meeting of the Archæological Institute of Great Britain and Ireland at Winchester, 1845

346 Prynne's (G. R.) Sermons preached in the Parish-Church of S. Andrew, Clifton

380 Recantation, or the Confessions of a Convert to Romanismi

· 147 Schlegel's (Fred. Von) Philosophy of History

112 Smith's (C. F.) God's Threatenings for our Sins

379 Spelman's (Sir Henry) De non Temerandis Ecclesiis

40 Spelman's (Sir Henry) History and Fate of Sacrilege. New Edition, with

Additions and Introduction, by Two Priests of the Church of

40 Tait’s (Dr. A. C.) Suggestions offered to the Theological Student under present difficulties

63 Tales from Sponser's Faerie Queene

192 Teale's (W. H.) Lives of English Divines

227 Todd's (Dr. J. H.) Discourses on the Prophecies relating to Antichrist in the Apocalypse of S. John

. 218 Truth, The, or Half the Truth? (Scottish Tracts, No. I.)

64 Vidal's (Mrs.) Winterton

192 Waterton's (Charles) Essays on Natural History

147 Watson's (Alexander) Sermons for Sundays, Festivals, Fasts, and other Liturgical Occasions

1 Watson's (Alexander) Letter to the Bishop of Exeter, in Reply to Dr. Hook's Letter on Education

379 Waylen's (Edward) Ecclesiastical Reminiscences of the United States 120 Wilberforce's (Archdeacon) Charge to the Clergy of the East Riding, A.D. 1846

126 Word of Council to Parents of Children attending Parochial Schools . 320 Wordsworth's (Charles) Christian Boyhood at a Public School

193 Wordsworth's (Christopher) Defence of the Queen's Supremacy against Romish Aggressions

147 Wordsworth's 's (Christopher) Discourses on Public Education


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1. Justification.--Eight Sermons preached before the Univer

sity of Oxford, in the year 1845, at the Lecture founded by the late Canon Bampton. By C. A. HEURTLEY, B.D., Rector of Fenny Compton, and late Fellow of C.C.C.

Oxford: Parker. 2. Expository Discourses on the Rod of Moses, with other

Sermons. By the Rev. BERKELEY ADDISON, M.A. of S.
Peter's College, Cambridge; Assistant Minister of S. John's

Episcopal Chapel, Edinburgh. Edinburgh : Grant. 3. Sermons for Sundays, Festivals, and Fasts, contributed by

Bishops and other Clergy of the Church. Edited by the

Rev. ALEXANDER WATSON, M.A. London: Masters. 4. Sermons, By Archdeacon MANNING. Vol. II. London: Burns.

In the following Article we propose to note a few of the principal characteristics of the Theology of our day, as evidenced in published Sermons. The works selected for the subject of our Review, it will be seen at a glance, belong to what is usually acknowledged to be an orthodox School of the English Church, and may be said fairly to represent the sentiments of one portion of the High Church party

To say that the average amount of learning among the Clergy is higher than it was fifteen years since, and that more pains are bestowed on the composition of Sermons, as on all other branches of the pastoral office, would be only to repeat a saying that is in every body's mouth. We shall now endeavour to estimate the ex

Vol. II.-JULY, 1846.


tent to which this improvement has been carried ; and if the conclusion at which we arrive is not so flattering as what some persons might anticipate, it is to none a matter of regret more than to ourselves.

In a former article we ventured to suggest that too much pains could scarcely be bestowed on the addresses of a clergyman to his people. Some persons, we are aware, consider that very little good is effected by Sermons. But bé this as it may—all will admit that great harm at least is done by a lax and random way of speaking from the pulpit; and although it is undoubtedly true that the Parish Priest must rely ultimately on more private and immediate intercourse with the minds of his flock, it is, as matter of fact, chiefly through the Pulpit, that he disposes them to seek and value that intercourse. It has been too much the custom, if not to undervalue preaching, at least to despair of making it an effective engine for influencing men's minds without condescending to the use of unworthy arts; and so right-minded men have shrunk from encountering the multitudinous and undisciplined minds of our large towns. But surely this is an unworthy distrust of our own principles and an unjustifiable dereliction of duty. As Sir Robert Peel said of the Registration Courts after the passing of the Reform Bill, so we say of the large towns of England, -The battle of principle is to be fought in them. No man should decline a post merely because it is arduous. Carry the towns with you and the villages will follow as matter of course. Nor are we certain that the work is more difficult: if you have more independence in the former, there is at least more intelligence to appreciate salutary changes and less prejudice to oppose. At all events the work of God and His Church must be done; and woe betide the Clergy of this day if they do not prove equal to the emergency in which they are placed; or shrink from doing battle with Satan even in his strongest holds. The love of souls ought to constrain those who have in charge the Apostolic commission; and to be superior to every other motive. À missionary spirit is needed among the whole body of the Clergy; and if the groundwork of a well-defined dogmatic theology were laid in them, there would be no fear of such a spirit leading men to extravagant results. Why should not a body of earnest minded young men in our Universities engage themselves specially to ministering in the populous towns of Eng. land say for a period of ten years? An unmarried Priest, with two young men of this kind, together with a Schoolmaster and a few boys to form a Quire, might live in common at very little cost and would form a body that might by God's grace effect a real moral change in a town.

But at present we are only concerned with that which must lie at the root of any such plan of operations-sound dogmatic Theology. Has the English Church any such a system, or any School And by

for training her future Clergy in such a course ? To this question we shall presently address ourselves.

But first we would prepare the way by a few preliminary observations. To be a theologian implies the possession both of certain knowledge and of a certain disposition of mind—both equally the result of careful training. It is in the latter of these two qualifications that the English Clergy most especially fail. Those who are orthodox seem to be so by chance, rather than from any assignable cause: they are unaccustomed to take in any connected view of theology as a whole; and scarcely ever hold principles with the confidence and decision of a man who knows precisely how far they will and ought to lead him. But this faculty is indispensable to the theologian. Theology is a science, and like every other science, possesses certain acknowledged principles and rules to which every thing within its subject matter ought to be submitted. the Theologian they should be considered as final and conclusive as are the postulates of Geometry by the Mathematician. It would be difficult to over-estimate the results of the absence of this feeling of repose upon the writings of our English Theologians. It deprives them of that calm and dignity which they ought to possess. They scarcely ever state truth dogmatically without an implied allusion to an opponent; and not resting on any basis of recognized security, they cannot deliver themselves with that majesty and self-forgetfulness, which we desire to find in one who is enunciating eternal verities. The science of Divine things, could we surrender ourselves unreservedly to it, is of a kind to possess the whole man: the mind becomes emptied altogether of self; adores the truths which it is commissioned to enunciate; and bears the manifest impress of that Divine Love into which it is absorbed. Now it must be admitted that this temper of mind does not characterize the Divines of the English Church. And the cause is easily assignable. Our Clergy are not trained in any settled convictions of dogmatic truth : consequently they cannot throw themselves fearlessly into the admiration and love of those great verities which they are called to set forth. They are controversial rather than catholic.

All that is meant by the catholic temper of mind perhaps, it may be difficult to indicate : but these two features will be recognized by all-confidence and self-possession in the statement of divine truths and a far extended charity. Further, there is presupposed a high degree of purity of heart, induced by all the recognized means of holy living. When S. Paul speaks of “holding the mysteries of the faith in a pure conscience," he uses a most significant figure—implying that these mysteries are to be received, not found out; and that the only vessel which is fit to receive them is a conscience unstained by familiarity with sin. But this it will be sufficient to have hinted at.

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