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occasion we have taken the opportunity of awarding our praise to the zeal and ability with which the Archdeacons of Stow and Bedford have applied themselves to the same honourable task ; and we are happy to be able to announce so able a fellow-labourer as Dr. Goddard.
The numerous topics treated of in the Charge will be best stated by giving the heads of the contents. It would be impossible to give any further analysis without transcribing the greater part of the work, for conciseness has been the next object to correctness.
Uniformity of Ministration-Manner of performing Service-Interruption to it from personal disagreement-Baptism-Churching-Catechising-Communion-Ofertory money-Repelling from Communion-Matrimony-Visiting of Sick-Hour of Funerals—Strangers habitually officiating, and Curates departing without notification-Intrusion into the parishes of others-Dilapidation as connected with non-residence-Licence of ditto-Curates-Demolitions, additions at Glebe-houses-Selling timber-Cattle in Church-yard, and violation of rights of Sepulture-Church-yard fences—Draining-Encroachments by paths or doors-Fees-- Parish Clerks-Surrogates—Attendance of Churchwardens at Visitations to be sworn-Beautifying—Mortgage of Church ratesRecovery of ditto-Repairs involving cessation of duty-Lay Chancels-Vestry Room_Wine for Communion—Bells—Singers—Burying near walls-Broken tombs-Inscriptions—Election of Churchwardens-Duties of ditto-Accompts of ditto-Moral presentments--Pews—Parish Registers-Briefs Schools in Churches-Sequestrations-Character and Conduct of Clergy.-P. 13.
But although we are unable to extract to advantage the legal portion of the Charge, we give with pleasure the venerable author's sentiments upon the character and conduct of the clergy, which cannot fail to be read by all with interest, by some, perhaps, with personal advantage.
It has, I am aware, been contended, that provided a minister preach the truth, and faithfully discharge this portion of his functions, any inconsistency perceptible between what he recommends and what he practises is comparatively immaterial, and principally concerns himself. But they know little of human Rature, or of the proper character of religious and moral truth, and require in consequence a great deal too much from the generality of hearers, who thus. would argue; conduct, the conduct specifically of a parish minister, attracting as it does the attention of all, is a far more efficacious species of teaching than language, when detached from it, can ever furnish. It is an evidence, not only of the sincerity with which he preaches, but of his capacity for edifying. No composition from the pulpit can have a proper measure of knowledge and of feeling, of earnestness and of influence, can be directed suitably and sufficiently to the heart or understanding, where the subject matter has not been so thoroughly interwoven with the thoughts and habits of the preacher, as to have effectually wrought upon his own life and actions. In order to successful application to the minds of others, our knowledge must have a practical character which personal experience alone can give. Aoyw Taidevæv, kal Befalwy to Bia Tov Noyov, are fruits essentially of the same mental condition. By the " life and doctrine" conjointly, and not by the doctrine alone, will God's “ true and lively word” be adequately “set forth.” Whether for the discovery of truths of this sort, or for the communication of them, a moral state of the mind, such as cannot exist where the conduct does not correspond, is absolutely requisite. The power of religion over our own hearts must be the key by which we are to unlock the hearts of others. Much that may be defective in style, or manner of delivery, will be neutralised, will be forgotten, if there be truth, and
VOL. XI. NO, IV.
honesty, and consistency. Where morals and religion are concerned, our esample becomes a main part of duty, because it has an intimate relation with what we have to teach ; because truths of this description involve, and are seen to do so, the obligation to act up to them; because, where they are not so acted upon by ourselves, the better in other respects we preach, the more fully do we lay open our own errors. There must be an habitual conformity of the thoughts and language with the actions, and of these with the invariable requisitions of religion and virtue, or we shall not “ bring forth much fruit," nor will “ our fruit remain.”—Pp. 55–57.
With equal pleasure and satisfaction do we observe the confirmation which is given in this work to the sentiments we have humbly, but earnestly endeavoured to propagate, upon the subject of what is at the present day 'cantly termed “ Conciliation.” Having shown the error of making any concession in matters of Christian duty to the erroneous opinions and sinful practices of the world, the learned author proceeds in these words :· Nor let such conformity endeavour to shelter itself under the title of Christian charity and forbearance; for charity is something else, and more than feeling, it is a principle ; and consists not with lukewarmness in respect of the doctrines we have engaged ourselves to teach, or the discipline by which we have declared we will be guided. We thus in fact should part with the means of being truly charitable and liberal; for they only are put to the test and give the requisite proof of the possession of these virtues, who are seen to reconcile a full indulgence to the understandings and consciences of those who differ from them with an intelligent and undeviating adherence to their own belief and engagements. To bear with the opinions of others upon points concerning which we entertain no real solicitude, or to have no determinate opinions about which to care, these are very questionable evidences of our liberality or our charity; and if the points be at the same time those which constitute the theory of our profession, and are the foundation of its practice, such indifference or indecision may bring into doubt our possession of the still more indispensable quality of moral ho nesty. We are members and ministers, it is true, of the Church of Christ, and should never lose sight, as such, of the catholic spirit of the religion we profess; but then we also belong to a specific branch of that universal body, the Church of England; and it is only by a faithful regard to our particular engagements towards this branch that we can effectually promote the interests of the Church of Christ itself.
With as little reason can a spirit of undue concession veil itself under the pretence of a more than ordinary piety. For this is a condition of mind and heart known only to God, and to ourselves, the parties whom it in effect regards. Some positive external fruits no doubt it has, which cannot easily be mistaken; but negatively, the absence of all ostentatious pretences to this habit of mind is among the principal. These justly create a suspicion of its not being the modest and retiring excellence of the Gospel. But piety, even where real, has no tendency to relax any one moral or religious obligation. It binds them all, on the contrary, still further on the mind and conduct by the habitual reference which it ensures to the source and arbiter of duty, and it infuses into forms a spirit and vigour that provide for their due observance, and render them effectual to the ends for which they have been instituted.—Pp. 8, 9.
We can only, in conclusion, recommend the above Charge to the careful and attentive perusal of the clergy in particular ; and also suggest to them to follow the example of Dr. Goddard, in devoting some time and attention, in order to make themselves acquainted with that portion of our municipal institutions, which it is equally their duty and their interest to understand.
The Protestant Cause, and other Poems.
By the Rev. C. R. ASHFIELD, one of
It is but rarely that the poetical effusions of Divines on sacred subjects come, in the present day, under our review. Why, we stop not to inquire; whether it be that, indeed,
- Themes so high Mock the weak notes of mortal minstrelsy, or that the Clergy of our Church, in the exercise of a sound discretion, are apt to restrain rather than give the reins to fancy and imagination; certain at least it is, that there are now in Holy Orders few living Poets who have proved themselves worthy of the designation, or whose names, as such, are likely to descend with any great degree of reputation to posterity. To any deficiency of vivid feeling or poetic talent, this defalcation can scarcely be attributed with justice; the splendid passages which abound in the discourses of many of our best modern theologians forbid the conclusion; and, on the whole, we are inclined to think that practical utility being his grand object, the Clerical writer is naturally led to adopt the severer form of prosaic composition, as being the one best caleulated to enforce the great truths he is teaching, and, of course, affording greater facilities for promoting that object, than any instruction promulgated, however gravely, through the channel of metrical didactics. Instances to the contrary do, nevertheless, sometimes occur; and in the one before us Mr. Ashfield, while sending forth his “address," is avowedly acting upon the supposition that on extraordinary occasions extraordinary means are to be employed, and that a poem may make its way where a sermon would perhaps fail of attracting attention. That such are his motives we gather both from his preface and dedication, the latter of which is addressed to the Marquis of Chandos, a young
nobleman who has so highly distinguished himself of late in the defence of Protestantism. We need scarcely add that Mr. Ashfield is a firm and uncompromising champion in the same cause ; to the execution of his selfimposed task he has brought a degree of talent decidedly above that mediocrity which, in poetry especially, both “gods and men” are said to "abhor," an ear correctly attuned to rhythm, a familiarity with his subject, and no want of either energy of diction or facility of expression. The Poem commences with a general reference to history for a refutation of that argument, false in fact, and inconclusive if true, so frequently insisted on by the advocates of what is called Catholic Emancipation, when they attempt to throw respectability on their tenets by claiming Alfred, and other popular characters in English history, as adherents to their opinions and professors of their faith. In exposing the falsehood of these pretensions, Mr. Ashfield is very happy, as well by the closeness of his reasoning as by the harmony of the numbers in which it is conveyed. We have not space sufficient to accompany him through the Poem, but must confine ourselves to the following extract, at once a proof of the author's freedom from the aerimony of intolerance, and a fair specimen of the general execution of his work : But in that Word, though we our faith
repose, Which, in defiance of their God, they close, With their belief, we war not-and if they Prefer the tinsel mockery of display To our pure Creed, we quarrel not with
them, Nor to eternal woe their souls condemn. If they can think the Godhead's power
divine Dwells in the bread, and mingles in the
wineIf they believe that men, in sins who live, To sinful man impunity can giveIf they imagine that one child of woe Indulgences on others can bestow; Or that a creature, plung'd in guilt and
shame, Superfluous righteousness can ever claim, are to be sought in this way, that is, of our fulfilling the conditions.- Pp. xiv. xv.
In idol-worship, if the knee they bow, And at the shrine in humble suppliance
vow: May God in mercy on their errors look, And pitying angels raze them from his
book! But here they rest not--they in wrath
presame To pass on others a tremendous doom, Who build their hopes on gospel-truth
alone, Nor bend with awe before the Papal throne. These frail inheritors of sin and dust League in their cause the holy and the just; And think the Saviour will approve the
deed, If slaughter'd hecatombs of martyrs bleed. The fire they kindle and unsheath the
sword In His great name, for wondrous love
adored, Who stoop'd from Heaven omnipotent to
heal The deadly wounds which suffering mortals
feel. There are some smaller poems attached to this volume not without merit, but which, from their subjects, do not come regularly under our consideration.
An Examination of St. Paul's Doctrine
respecting the Divinity of Christ, in which are noticed some of Mr. BelSHAM'S Arguments in his Translation and Exposition of St. Paul's Epistles. By the Rev. T. S. Hughes, B.D. late Fellow of Emmanuel College, Cambridge, Christian Advocate of that University, fc. Cambridge: Newby. 1828. 8vo. Pp. 77.
Tus pamphlet is an official refutation, by the Christian Advocate, of the Socinian assertion that no traces of the doctrine of our Lord's divinity are discernible in the writings of St.Paul. After proving, by an induction of passages from his several Epistles, the truth of St. Luke's declaration respecting his companion and fellow-labourer, that he preached Christ in the Synagogues, that he is the Son of God, (Acts ix. 20) Mr. Hughes proceeds to show, from the Scriptures of the New Testament, and the opinions of the early fathers, that this title was not considered as merely implying adoption, or a spiritual connexion with God, but real and essential divinity. An examination then follows of those passages which plainly and directly announce, and of those which satisfactorily infer, the divine nature of Christ. To these is subjoined a review of the argument to be drawn from the Apostle's statements respecting the important doctrines of sacrifice, atonement, and redemption; and the whole concludes with such supplementary remarks, critical and philological, as .could not conveniently be introduced into the body of the essay. These annotations we consider of the highest importance. They are a luminous examination and exposition of various texts in the epistles of St. Paul; and evince a depth of reading and critical accuracy, which, we trust, will not be left unimproved, although Mr. Hughes has now bequeathed his office to other hands.
The Sinner's Justifying Righteousness;
or, a Vindication of the Eternal Law, and Everlasting Gospel. By John BEART : Abridged, with a Brief Introduction, by Thos. Jones, Curate of Creaton. London: Seeleys. 1829. Pp. 146.
There is little in the work itself, and still less in the introduction, which is intelligible; and nothing in either which should have been printed by, or under the direction of a Clergyman. Who or what John Beart was, the Editor does not seem to know; at least he does not inform us. Our readers will appreciate his exposition of the Law and the Gospel, when they are told that the following are among the errors which he has undertaken to refute:
That Christ died to render the whole world salvable, or to put them in a capacity of being saved, by their fulfilling the conditions of this new law,
That the gospel is a law, containing precepts, and also promises and threaten
: ings, as the sanction of those precepts.
That the covenant of grace is conditional, and that justification and salvation
A Short and Familiar Explanation of the Order and Contents of the Holy Bible, and various matters connected rith it, designed to assist the young
powers of the infant mind, without tinging them with that affectation of piety, which is the sure path to spiritual pride, if not to Pharisaical hypocrisy.
and the unlearned in understanding the System and Objects of the Holy Scriptures. By William Hussey. London: Longman. 1829. 18mo. Pp. viii. 100. 2s.
This little manual was originally designed for the author's family exclusively; and it is just such a compendium as every parent may put with advantage into the hands of his children, for the purpose of supplying them with an elementary knowledge of the history, contents, and purport of their Bible. The language is unaffectedly simple, the information well selected for that early instruction with which the infant mind should be imbued; and to the whole is affixed an explanation of those technical words, which occur in the Bible itself, or are frequently employed in the exposition of it, but which are somewhat above the comprehension of the young and unlearned.
Plain Sermons on some of the leading
Truths of the Gospel. By the Rev. William MoUsley, M.A. late of Queen's College, Cambridge. London: Hatchard. 1829. 24mo. Pp. xii. 331. 5s.
There is much good and powerful writing in these Sermons; nor is there any thing so materially objectionable in the doctrinal parts of it, that we should have gone out of our way to find fault, were it not for the fourth Sermon. Herein the nature of Regeneration is set forth in terms, which are entirely at variance with the Articles and formularies of the Church of England, and with Holy Writ. Upon this ground, therefore, we are compelled to withhold our approbation from Mr. Mousley's volume.
1. Early Impressions, or Moral and In• structive Entertainment for Children;
in prose and verse. London: Hat
chard. 12mo. Pp. xiv. 216. 6s. 2. Domestic Instruction on Useful and
Interesting Subjects. By Mrs. MatTHIAS. London: Seeleys. 1829. 2 vols. 12mo. Pp.xx.201. 1829. 58.
Though both of these little works are nearly allied in the object of their publication; and although the latter has perhaps the greater claims to merit in point of composition,—we can by no means visit it with the same share of approbation as the former. There can be no objection to making the amusements of a child the vehicle of moral and religious instruction; but we very much doubt the expediency of impressing the susceptible mind of youth with such sanctiinonious ideas, as must almost inevitably train him up into a devotee or a hypocrite. Fanaticism is not religion; and we do not like the taste of spiritualising with a child upon a frock or a wax doll, and interlarding a lecture on geography with a petition for a penny out of his toy-money, in favour of the Bible and Missionary Society. The other little book will accomplish the end for which it is intended with far less questionable efficacy, and draw forth the reflecting
Parochial Sermons on the Loril's Prayer,
the Beatitudes, and the Sacrament of the Lord's Supper, adapted to Family Reading. By S. Wix, M.A. F. R. & A.S. Vicar of St. Bartholomew-the-Less, London. London: Rivingtons; and Wix. 1829. Pp. xii. 300. 8s. 6d.
If there is nothing new under the sun, there is certainly nothing new in theology; and all that can be expected in a modern Sermon, is the placing of old truths in a more striking light, and their adaptation to particular objects and occasions. In this essential the volume before us is eminently successful; and much as has been written on the subjects of which it treats, we know of none so well calculated to be read with interest and with profit in a family. The duty, the efficacy, and the consolations of prayer; the beautiful and appropriate simplicity of our Lord's divine formulary; the nature and intent of the sacrament of the Lord's Supper; and the several graces of a Christian life, with the temporal and eternal blessings to which they are entitled, are set forth with that fervour of true devotion and pious exhortation, which cannot fail of finding its way to