Present State of Theology in the English Church.

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from ourselves that there is a preliminary difficulty to be overcome in order to persuade persons to be willing to receive a dogmatic theology: there would, we are well aware, be an objecting of "bigotry," and a pleading of "liberty," and a general exciting of persons' prejudices. At the same time it is that kind of reform which needs no legislative enactment, and is even now within the power of the clergy and it may be, perhaps, that they who are deaf to reason may yet be moved by the appalling spectacle of schisms and apostasies.

We will now proceed to suggest what occurs to us by way of remedy. In the first place, some directly professional education must be required of candidates for holy orders. Theology is a science, and must be so studied. The English Church professes to receive the interpretations of the four first centuries; but what means are taken to instruct her clergy in those interpretations? She retains all the Catholic creeds; and her ritual is compiled from the earliest and best sources, and yet the history of those documents is not made, as it should be, a necessary part of clerical education. May it not be hoped that the bishops will make more use of the new professors at Oxford than they have yet done? The Bishop of Exeter, we believe, has given notice that he will require a certificate of attendance upon the professors' lectures before he will receive a candidate; and the Bishop of Oxford has lately announced his intention of making a similar demand of those who bring as title for orders a beneficium (fellowship or scholarship) in the university. We trust that there are other bishops prepared to follow the same example. At all events, let them try if something cannot be done towards promoting the learning of the clergy; even when the increasing demand for labourers renders them unwilling to do aught which may check the supply. One or two plans of this kind have occurred to us, which might assist in the object proposed; and which, therefore, we will venture to mention. First, it appears to us that the bishop might with advantage encourage young persons to signify their thought of entering the ministry at a much earlier period than is now done. Say at matriculation in the university. Of course any one would be at liberty to change his mind; but the earlier in life, it appears to us, that a youth entertains and avows this resolution, the more likely he is to grow up in such habits and principles as become the profession to which he is destined, and to follow a line of study that will help to fit him for it. A register of the oncoming candidates for the service of the Church would, we think, be many ways useful to the bishop, and would lead (a thing much to be desired,) to his providing suitable stations in which deacons should commence their ministry, instead of a man making that choice for himself, and being, perhaps, tempted to resort to some objectionable contrivance in order to secure a title. If this

practice were pursued, each bishop might have in his diocese certain schools of the prophets, that is, certain clergymen who would be training up successive generations in the ministrymen capable of superintending the education of their curates in doctrine and discipline, learning and practice. This plan would imply, of course, that the stations were well selected, so that time should be allowed for study, and study rendered imperative: and it should be followed up by increasing the stringency of the examination for priest's orders, and, where possible, by placing an interval of two, if not three, years between the two examinations. An incidental benefit of no inconsiderable magnitude arising from this plan would be that the bishops would be enabled to know their clergy. From the first moment of a youth's name being entered in the bishop's register, he would be under the eye of his diocesan; and, when he was stationed in the place appointed by the bishop, reports might from time to time be made concerning his progress in study and in other clerical qualifications. We cannot but think that, mutatis mutandis, some expedient of this kind might be tried. A plan was proposed in our pages some time since for founding Diocesan Bishops' Colleges;" but, in the absence of any such extensive measure, something, at least, might be attempted on the smaller scale now advocated; and we cannot see how guilt can be avoided, so long as an attempt is not made of some kind or other. And, even now, it is probable that much good might be done by the examination for orders being made more positive and doctrinal, even if it were not made wider and deeper. In mere academical examinations the drawing forth the opinions of the young is carefully to be eschewed. Better not commit them prematurely to any positive views: let them be conversant with facts; rather than hasten to conclusions. But when a man is about to take upon him the orders of a Church, he should be well acquainted with the history, constitution, tenets, and practice of that Church: his views should be fixed, and he should feel that they are fixed-fixed not by himself, but by the Church, whose minister he is. So there should be no open questions; i. e. no question affecting foundations. If a man is not sound in fundamentals, as in the doctrine of baptismal regeneration, which underlies all other doctrines, he should be at once rejected. If a man be not learned, at least let him be firm in the faith: this is in point of fact a moral qualification, indispensable to the minister of Christ's gospel. We have no desire to set "cobwebs to catch flies;" but it is the Apostle's command that "the trumpet give no uncertain sound;" and how can this be prevented, if accurate instruction be not given in the notes and grammar of music to those who are to sound the trumpet?

It is not our intention, however, to touch upon the differences which characterise the various schools of theology among us.

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But, assuming that a man's theology is sound, we complain that it is so rarely held consistently. It is the scholastic or dogmatical form in which recent views have been propounded that has caused so much offence; and the very present posture of things in the Church demonstrates, most strikingly, how dangerous it is to be without such a dogmatical theology. Had the minds of churchmen been trained in such a form, the excitement which now exists in men's minds could never have arisen. The most extravagant doctrines might then be maintained by individuals with comparative general harmlessness. The boundaries of truth and error being familiarly known, persons would be able to retire into the entrenchments of acknowledged catholic doctrines. But now what is the case? The newspapers announce that Dr. Pusey has been preaching some extreme views on the doctrine of the Holy Eucharist. Some call it transubstantiation; others consubstantiation, which in their ignorance they equally think a popish doctrine. The mention of popery arouses an Englishman's worst fears and bitterest animosities. The public mind is dreadfully excited. No doubt is entertained that Dr. Pusey has preached something very dreadful; but as to what this something is they have a very imperfect idea; and as to what they ought themselves to believe and hold, they are still less informed, A large proportion of the clergy are at this time wholly unable to understand the distinction between the doctrine of the real presence and of transubstantiation; and the Society for Promoting Christian Knowledge has now upon its catalogue books which speak of the real presence as one of the principal characteristic errors of the Church of Rome! (See "Outlines of English History.") The minds of men are in a state of most painful suspense. There is nothing to fall back upon: no foundation principles admitted. And, moreover, there is a general indisposition to receive any doctrine which claims for itself exclusive truth. Men shrink from the responsibility; and no wonder; because they have been taught to regard themselves as independent units in the universal family of God. What right have they, then, they justly ask, to claim superiority over others, or to impose a creed on men as free and as able to choose as themselves? In other words, they have practically lost the most comfortable doctrine of the communion of saints in the Catholic Church, which makes the churchman to feel that he is never alone; that his faith is the faith of ages; and that on his side are all the good of every generation and clime. Backed by such a glorious company, he acquires boldness in enunciating and maintaining the principles of his belief; and is independent of the smiles or frowns of his contemporaries.

The principal means which the clergyman enjoys for directing, and forming the faith of his people are three: teaching of youth, preaching, and attendance upon the sick. Can we say that any

of these duties are adequately understood and discharged by our clergy?

1. Can we say that the teaching of youth is? Where, then, is catechizing? It scarcely exists. Of what nature are our Sunday-schools? The state of things which recently existed in Great Yarmouth is a fair specimen. The teachers, as a body, are without any fixed creed; and we verily believe that, if every incumbent were to institute such an inquiry as did the Dean of Norwich at Yarmouth, in a vast number of instances it would be found expedient to disband the whole establishment. In the manufacturing districts the Sunday-schools are the very hot-beds of heresy. In one of these places a man was found to have taught Paine's "Age of Reason" for two years. We do not give this as a specimen of the generality; but it serves to show at least the want of care and inspection practised by the clergy. Religion is generally the basis of the instruction given; but it is bad both in its quality and in the method of its communication. A taste for extemporary prayer and preaching, and a general laxity of creed, is too often learnt in Sunday-schools under the management of officious superintendents and semidissenting committees. And while the foundation is so badly laid, confirmation, as a necessary consequence, is robbed of half its benefit.

2. Again, how few clergy are there who know how to employ aright the precious moments that are passed beside the bed of sickness! The service for the Visitation of the Sick is certainly not wanting in a severe catholic tone. By it the sick man is required to give an account of his faith, and a searching examination into past practice is demanded. The keeping the unity of the Church is faithfully put forward as an object of prayer; and a form of absolution is provided, which speaks of better days. But with the generality of the clergy this is almost become a dead letter; and the form of the Church has been superseded by the circulation of "The Sinner's Friend," and other semi-dissenting tracts, by unauthorized prayers, and extemporary homilies, in which the promise of plenary forgiveness of sins by the covenant of baptism is transferred without scruple to the lapsed Christian. In a word, from the beginning to the end of his days the ordinary churchman hears nothing of the distinguishing principles of his faith. To accident alone (humanly speaking,) is he indebted for being what he is; and it would be no grief or trouble to him if change of circumstances led to his ranking himself among dissenters. The wonder is, meanwhile, how the Church holds together. But, happily, strong is the ris inertia, and the traditionary principle of better times. But if our security lie in the faithfulness of our great grandfathers, to what are our posterity to trust? This becomes a serious question.

3. On the subject of preaching enough has, perhaps, been

already said-particularly as symptoms of improvement are already manifest. To the "Plain Sermons by Contributors to the Tracts for the Times," this praise is certainly due, that they are consistently sound in language and feeling. The same may be said of Mr. Ward's small volume. ("Sermons preached in Christ Church, Skipton.") Mr. Newman's and Archdeacon Manning's and Mr. Maurice's Sermons are obviously to be judged by a different standard; and we really do not know anywhere else to look for writers who have the appearance of having mastered both themselves and their subject, and who, therefore, are able to maintain that calm and dignified confidence which seems essential for one who is speaking in the name of God.

We have succeeded, we fear, very imperfectly in making ourselves understood. We desire, however, at least to put on record our opinion-reverting to the questions with which we began— that there is not that difference between the preaching of the Church and the conventicle which there ought to be; and that as it is in the pulpit, so for the most part it is in the school, in the lending library, and beside the sick-bed. When our Lord taught, we read that "the people were astonished at his doctrine, for he taught them as one having authority, and not as the scribes ;" and so, we believe, in its due degree, should there be observable a difference in kind between what people have from their clergy, and from the sectarian teacher. And this can only be brought about by securing a more strict professional education for the clergy; and that one of dogmatic theology. When this is done, the rest will follow of course.

The Poetical Works of John Keats. London: W. Smith. 1841.

A TAUNT which was some years ago directed against the reputation of Keats by one of his detractors has now at last been met, and as our heading shows, a new edition of his works has lately appeared. By the same fact, a stigma has been removed from the age, which was so long contented to do without a complete native collection of some of the truest and most original poems which it has produced, the merits of which have for the most part been known only through the medium of foreign piracy. The neat little volume now before us, presents us with all the works of Keats which have ever seen the light, and that in a compass so portable, and so free from all superfluity of ornament, which might at once enhance the price and hinder the use, that we think the publisher merits the warmest thanks of all those who hold that the main end of publication is to facilitate reading.

The name of Keats has not reached its present eminence without first encountering a good deal of detraction, and that from quarters in which a different temper might have been counted on. He was not, like Wordsworth, run down by the ignorant many, to whom he pre