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* The Ven. Archdeacon Hodgson was recommended to this appointment by the Crown, but was not eligible, having only graduated as M.A. The Fellows of Eton, in consequence, elected the Rev. John Lonsdale, B.D., Preacher of Lincoln's Inn, who was perhaps better qualified for the situation than any other individual; but that gentleman has most handsomely declined the appointment in favour of Mr. Archdeacon Hodgson, who is his intimate friend, and who has since qualified, by proceeding to the degree of B.D.

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Silver Candelabruin.

Plate.

Tea Service, from Bachelors and Undergraduates. SilverWaiter, Epergne,

&c,

Silk Gown.

Silver Salver.

Two Waiters and Can

{Two wak

Purse of 50 Guineas.
Silver Waiter and Tea

Northum.

York

Silver Salver, value 501.

Essex

Silver Salver.

Service.

Bagster's Comprehensive Bible.

Pocket Communion

Service.

Tea Service.

Set of Robes.

Lancashire Silk Gown.

sive Bible.

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St. Mary's, Manchester
Woburn

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Silver Cup.

Gloucester Candelabrum & Salver.

Lancash.

Portraits of himself and

Mrs. Stewart.

Lancashire 1231. & Polyglott Bible

EMMANUEL CHURCH, BOLTON, LANCASHIRE.-Two years ago a general anxiety was felt among the inhabitants of Bolton, to show some token of respect and gratitude to their Vicar, who, for more than twenty years had laboured among them: they raised a subscription, to be laid out in a service of plate, and furnish a memorial to Mr. Slade's family of the esteem in which he had been held. The Vicar heard of their purpose, and begged to divert the honour intended personally to him to the service and glory of God; and now Emmanuel Church, Bolton, will remain for ages a monument of his disinterestedness, as well as of the grateful feelings of a flock towards the Shepherd who has long " ruled them prudently with all his power."

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Warwick, Worc. Corp. Ch. Coll. Oxf.

195 Derby

Lichfield Trustees

306

399

Kent

Canterb. Bp. of Rochester

Canon Residentiary of Wells

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Shute, Rev. George

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Williams,

Fellow of Merton College, Oxford.

At Fyfield Rectory, Essex.

Late of Stone, near Berkeley.

Fellow Commoner of Jesus College, Oxford.

Curate of New Church, Aberayron, Cardiganshire.

Late Perpetual Curate of St. James's, Leeds.

At Foulmire, Cambridgeshire.

Curate of Paulton and Farringdon, Somerset.
Darlington Place, Bathwick.

Senior Fellow of St. John's College, Cambridge, and

formerly Professor of Arabic.

Son of the late Sir N. Rycroft, Bart.

Of Jesus College, Cambridge.

South Littleton, Worcestershire.

Curate of Peterston super Ely, Cardiff.

TO CORRESPONDENTS.

"G. H. I." "W. C. W.” “A Berean," "T. M." "X."

Anglicanus," have been received.

Anglicus," "E.P." and "Presbyter

"D. J. E. " is requested to accept our best thanks. He will perceive that we have made great use of his communication.

The Editor hopes to insert "J. W. G." and "Hermocrates" in the next number.

If the writer desires it, "No Phoenix" shall appear, although the Editor does not think the occasion calls for it.

Will A Priest" have the kindness to state in what number of the CHRISTIAN REMEMBRANCER the observations to which his letter refers appeared?

The Law Report is again unavoidably postponed.

A Sermon will only be inserted occasionally in future.

The Editor particularly requests his Correspondents to condense their observations as much as possible.

A portion of "Theodoret" is in type, and is necessarily deferred from want of space.

THE

CHRISTIAN REMEMBRANCER.

JUNE, 1840.

REVIEW OF NEW PUBLICATIONS.

ART. I. The Scriptural Character of the English Church considered in a series of Sermons; with Notes and Illustrations. By the Rev. DERWENT COLERIDGE, M. A. Head Master of Helleston Grammar School, in Cornwall, and Chaplain to the Hon. Sir John Taylor Coleridge, Knight, one of her Majesty's Justices of the Court of Queen's Bench. London: John W. Parker, West Strand. 1839. 8vo. Pp. xxxii. 480.

THIS volume may fairly be regarded as one of the signs of the times; and, among those signs, it occupies, undoubtedly, a most conspicuous place. This is no ordinary distinction; for, the times themselves must ever be prominently conspicuous in the annals of the human race. Our lot is cast in an age of wonders, we might almost say, of prodigies; and among the thick - coming portents which bewilder us, the most remarkable, and perhaps the most appalling, is this-that reason and faith, instead of walking amicably hand in hand, and taking sweet counsel together, seem to have fallen out by the way, and to have engaged, as it were, in a sort of death-grapple with each other. A melancholy and tremendous spectacle, this deadly quarrel between the two appointed guides of man's immortal spirit! Some friendly debate between them, touching their respective claims,-nay, some animated and keen discussion relative to the limits of their legitimate provinces, might, in the nature of things, from time to time be expected. But, it is fearful to see this boundary question ending in jealousy, and aversion, and almost mortal strife. It augurs ill for the peace and happiness of mankind. The contest is imminently perilous to the best interests of man. For, on the one hand, reason—or, whatever it be that usurps the name of reason-will be sure to bring into the field all the artillery of earth. And then the danger may be, lest, in the fierce agony of the struggle, faith should forget, for a time, what spirit she is of, and be tempted to call down fire from heaven.

We have said that this volume is one among the signs of these troublous and lowering times. But, let us not be mistaken. We hold it to be, not a threatening, but a very favourable and auspicious sign. When the winds of doctrine are blowing fitfully from every quarter of

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the heavens, it is gratifying and consolatory to behold superior minds looking out, in their calm and serene earnestness, upon the elemental strife; straining to catch every gleam of light that pierces through the surrounding darkness; sweeping with untiring gaze, through every region of the sky, and quick to discern the prognostics of returning peace. Among minds of this order, we may confidently number that of Mr. Coleridge. He is, beyond all question, a highly gifted man. He has great imaginative power; chastised, however, by habits of deep and patient thought. He has a heart penetrated and pervaded by a solemn and reverential affection for all sacred things. All his faculties, so far as man may judge, appear to have received that consecration which none but the Spirit of Grace and Sanctity can confer. Moreover, he has been disciplined in a noble school,-even in the mind of his own timehonoured father; and very delightful it is to see how highly he estimates his birth-right. That he himself is not unworthy of his lineage and inheritance, the work before us places beyond all doubt. It is a work that proclaims him the heir of the venerable christian philosopher now departed, of whom he frequently reminds us, both in his excellences and his defects. His own intellect, evidently, dwells in the midst of light. But the light itself, we must confess, is, here and there, somewhat shrouded in "the majesty of darkness," so that no man may very easily approach unto it.

The object of Mr. Coleridge, in putting forth this tentamen (as he informs us in his Preface,) is not to seek out a via media between the two main religious tendencies, which, at this moment, are in a state of such violent antagonism. His purpose, rather, is to show that there need be no antagonism whatever; that the Protestant is right, and that the Catholic is right; or that, if they are ever wrong, it is only when they fancy themselves to be antagonists. The truth, he contends, does not lie between them; neither is it in the possession of either of them exclusively. It is to be found only in their combination: or, to speak more precisely and philosophically, the protestant tendency, and the catholic tendency, are but different exhibitions and developments of one and the same principle; and the man is more perfect, as a Christian, just in proportion to the intensity and power with which both these tendencies are manifested in his own person. To use Mr. C.'s own words, the first of these tendencies is

to individualize, the second to generalize, religious truths; the first to realize Christianity as a subjective act, the second to substantiate it as an objective verity. The first deals with men, the second with man: with the one, divine grace is a particular, with the other, a universal boon; one leans to the invisible, the other to the visible church; one asserts, the other limits, the exercise of private judgment. The gospel comes to the first through the medium of Scripture, by the second it is found in the living body of the church; the one sets forth the word, the other the sacraments; the one urges the necessity of a spiritual, the other of a fixed outward service.-P. xiv.

Now, what imaginable reason can be assigned, why these two principles should not combine with, and inter-penetrate each other? Is it not plain that, as Mr. C. affirms,

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