and stones. In place of Christ immortal, we adored mortal bread. Instead of his blood, we worshipped the blood of ducks, (alluding to the forged miracles of the priests). How the people were led, so that the priests were fed, no care was taken. Instead of God's word, man's word was set up. Instead of Christ's testament, the Pope's testament, that is, the canon law. Instead of Paul, the master of sentences took place and almost full possession. The law of God was little read, the use and end thereof was less known; and as the end of the law was unknown, so the difference between the Gospel and the Law was not understood, the benefit of Christ not considered, the effect of faith not expended. Through the ignorance whereof it cannot be told what infinite errors, sects, and religions crept into the Church, overwhelming the world, as with a flood of ignorance and seduction. And no marvel: for where the foundation is not well laid, what building can stand or prosper? The foundation of all our Christianity is only this; the promise of God in the blood of Christ his son, giving and promising life to all that believe in him: giving, saith the scripture, unto us, and not bargaining or indenting with us. And that freely, saith the scripture, for Christ's sake, and not conditionally for our merit's sake. Furthermore, freely, saith the scripture, by grace, that the promise might be firm and sure, and not by the works that we do, which always are doubtful. By grace, saith the scripture, through promise to all and upon all that believe, and not by the law, upon them that do deserve; for if it come by deserving, then it is not of grace; if it be not of grace, then it is not of promise; and contrarywise, if it be of grace and promise, then it is not of works, saith St. Paul. (Rom. iii. 4. 6. 11.)

"Upon the foundation of God's free promise and grace first builded the patriarchs, kings, and prophets. Upon this same foundation also, Christ, the Lord, builded his Church. Upon which foundation the Apostles builded the Church apostolical and catholical. This apostolical or catholic foundation, so long as the Church did retain, so long it continued sincere and sound; which endured a long

season after the apostles' time. But after, in process of years, through wealth and negligence crept into the Church, so soon as this foundation began to be lost, came in new builders, which build upon a new foundation a new Church more glorious, which we now call the Church of Rome. Who being not contented with the old foundation, and the head corner stone, which the Lord by his word had laid; in place whereof they laid the ground-work upon the condition and strength of the law and works. Although it is not to be denied, but that the doctrine of God's holy law, and of good works according to the same, is a thing most necessary to be learned and followed of all men; yet it is not that foundation whereupon our salvation consisteth; neither is that foundation able to bear up the weight of the kingdom of heaven, but is rather the thing which is builded upon the foundation, which foundation is Jesus Christ, according as we are taught by St. Paul, saying, no man can lay any other foundation beside that which is laid, Christ Jesus, &c.

"But this ancient foundation, which the old ancient Church of Christ laid, hath been now of long time forsaken, and instead thereof, a new Church, with a new foundation, hath been erected and framed, not upon God's promise and his free grace in Christ Jesus, nor upon free justification by faith, but upon merits and deserts of mens' working. And hereon have they planted all these their new devices so infinite, that they cannot well be numbered; as dirges, obsequies, mattens, vigils, midnight rising, advocation to saints, application of merits, &c. &c. with founding of abbies, building of chapels, giving to churches: and who is able to recite all their laborious buildings, falsely framed upon a wrong ground, and all for ignorance of the true foundation, which is the free justification by faith in Christ Jesus the Son of God. Moreover note, that as this new found Church of Rome was thus deformed in doctrine, so no less was it

corrupted in order of life and deep hypocrisy, doing all things only under pretences and dissembled titles. So under the vizour of their vowed chastity, reigned adultery; under the cloke of professed poverty, they pos

sessed the goods of the temporalty; under the title of being dead unto the world, they not only reigned in the world, but also ruled the world; under the colour of the keys of heaven, to hang under their girdles, they brought all the states of the world under their girdle, and crept not only into the purses of men, but also into their consciences; they heard their confessions; they knew their secrets; they dispensed as they were disposed, and loosed what they listed: and finally, when they had brought the whole world under their subjection, yet did their pride neither cease to ascend, neither could their avarice ever be satisfied.

"In these so blind and miserable corrupt days of darkness and ignorance, thou seest, good reader, I doubt not, how necessary it was, and high time, that reformation of the Church should come, which now most happily and graciously began to work through the merciful, and no less needful, providence of Almighty God; who, although he suffered his Church to wander and start aside, through the seduction of pride and prosperity for a long time, yet, at length, it pleased his goodness to respect his people, and reduce his Church into the pristine foundation and frame again, from whence it was piteously decayed."

Every one who is intimately conversant with the writings of the Reformers, both foreign and English, will see the truth and validity of this statement, made by that faithful and enlightened historian, whose Book of Acts and Monuments of the Church, was held by our pious ancestors in such sovereign estimation, as to be, by public authority both of Church and State, commanded to be placed in every parish Church, and in every dignitary's house, in order that it might be read and studied by all ranks of the people. The student in Church History will immediately see, that there was no point on which the Papists on one side, and the whole body of Protestants on the other, were more completely at variance than on the nature, means, and method of justification. There were many tenets, some of greater, others of less importance, agitated with great warmth and zeal by the contending parties; but if we are to select that on which, of all others, the whole con

troversy as on a hinge principally turned, it must be that of justification by faith. This.doctrine, as differently explained and asserted by each party, was, as it were, the soul of their respective systems, and when viewed in all its bearings, connections, and dependancies, will enable us to contemplate the two religions in their genuine character; the one as the mystery of the man of sin, the other as the light and life of the Gospel of Jesus Christ. This subject unhappily still creates great divisions amongst Christians, who, in other points, harmonize in their abhorrence of Popish superstitions and errors; and it is much to be feared from the very mistaken representations which are continually made on this important point of doctrine, so nearly assimilating to the Popish scheme, and so very opposite to that in which all the Reformers perfectly agreed, that although the externals of that corrupt religion are laid aside and forgotten, yet one of its fundamental errors is still widely prevalent. Surely then it is well worth our endeavour to ascertain the real truth of the question, and perhaps no method can be more efficaciously employed for this purpose, than to attempt the statement of the controversy as it stood at the time of the Reformation, and by a faithful comparison between the relative assertions, arguments, and determinations, which are to be found in the different writings of that period, to come to a positive conclusion, what were and were not the real doctrines of Protestantism. It is well known, that Martin Luther considered the doctrine of justification by faith as the "Articulus stantis aut cadentis Ecclesiæ;" and it will, I apprehend, also appear, that whatever differences of opinion might have subsisted amongst the Reformers on some collateral and subordinate points, they one and all viewed this subject alike, and explained it on the saine principle as he did: here there was no discordance of opinion, nor intentional contrariety of statement. As the comparison of Scripture with Scripture is always considered as the soundest and clearest method of ascertaining the real doctrines of the inspired writers, so also it will be found that, in the present instance, by comparing together the respective language of the Protestants in their public confessions

SOME of the most interesting subjects in religion, have suffered so much in the hands of the weak and ignorant, that in treating of them it requires no little caution to obviate their mistakes. The person, the work, and the example of our blessed Saviour, are of this number. The deplorable prostitution of his sacred name, is some times ready to check the language of sober and honest affection. The Scriptures, however, must still be our standard. Truth must be guarded indeed, but not relinquished nor obscured.

"The sufferings of Christ, and the glory that should follow," are the grand subject of revelation. Jesus Christ is the sun of the spiritual world -the source of light, and life, and holiness. Every part of religious doc trine stands connected with him as its centre: and in proportion as he is exhibited as the glorious head of the Church, will life, and vigour, be dit fused to its members.

If a man feels himself to be a trans gressor of the commandments of God, and enters into the full meaning and consequences of the concession, the most interesting question will be, How am I to be pardoned? He that is once truly awake to this enquiry, can be diverted from it by no pressure of employments, no sophistry of error. The disputes of divines upon abstract and metaphysical niceties, are to him insipid; for heaven and eternity are at stake. Of a mind thus exercised, the anxieties and apprehensions are frequently-painful, and sometimes prolonged yet, if the Scriptures be carefully studied, prayer assiduously cultivated, and the ordinary means of instruction conscientiously improved, will they yield at length to accurate conceptions of the method of redemption. He who thus diligently uses the light he has received, and earnestly im

plores further discoveries, will, by degrees, find his knowledge of the Scriptures enlarged and confirmed, until he can rely with holy satisfaction on the atonement of the Son of God. Such a text as this, "Who his ownself bare our sins in his own body on the tree, that we being dead to sin should live unto righteousness," is balm to his wounded conscience. The view of an incarnate God, dying to redeem him, is life and consolation to his mind.. It loosens the bonds of sin. It is peace, and pardon, and deliverance. It awakens a sacred sorrow for his past delinquencies, and preduces a benign and holy humility, not far removed from tranquillity and joy. Such a view may well allay his fears, and lighten his disquietude. It may well excite an ardent and overflowing principle of love. It may well enable the Christian to overcome the world, and even to count, with St. Paul, all things but loss for the excellency of the knowledge of Christ Jesus his Lord.

With such a view, therefore, where it is deep and abiding, will always be connected that total renunciation of sin and supreme devotedness to God, of which it is the origin and support. Why does God pardon my sins, but that, being released from their bondage, I may serve him with new and universal obedience?" How can they who are dead to sin, live any longer therein?" Hesitation, here, is suspici ous and unpardonable; and if the doctrines of our holy religion are doctrines of grace, they are also doctrines according to godliness. If there be any true godliness in the world, it arises from their influence.

The honest Christian has, indeed, no interest in ambiguity. It forms his delight to follow the example, and transcribe the character of his master His complaints and sorrows spring from his deficiency in this respect. He would be entirely holy. He desires to glorify God in body, soul, and spirit. He aims at treading in the steps, imbibing the spirit, and adorning the Gospel of his God and Saviour; and whenever he falls short of this, he falls short of his principal object, and applies humbly for fresh forgiveness and fresh supplies of grace. There is no sin whatsoever which he does not desire to be subdued, no duty which he does not endeavour to perform. The perfect holiness of his Lord is perpos

tually in his view, and he never rests till he is assimilated in every point to his divine pattern. This is the calling, the business, the indispensable duty of the Christian.

This imitation of his Saviour, especially in the spirit and temper of his mind, is repugnant indeed to his corrupt nature; but it is on that very account to be more assiduously pursued. Accuracy in doctrines may be consistent with much warmth and acrimony. It is the humble, meek, benignant, tender character, who gives the best evidence of a right frame of heart. It is to be feared that we are in general too culpable in this respecttoo little careful of "putting on as the elect of God, holy and beloved, bowels of mercies, kindness, humble ness of mind, meekness, long-suffering." But let us contemplate the Son of God as "meek and lowly of heart," as" bearing the contradiction of sinners against himself," as breathing in every action, not the angry contenti ous spirit of modern polemics, but love, peace, gentleness, kindness, long-suffering, and grace; "when he was reviled, reviling not again, when he suffered threatening not; but committing himself to him that judgeth righteously:" and let us labour to acquire in these respects the mind which was also in Christ Jesus.

CLERICUS SURRIENSIS.

To the Editor of the Christian Observer, THE importance of the enquiry proposed by a Correspondent at the conclusion of your eleventh number, respecting the propriety of uniting the ministerial and magisterial characters, must be generally acknowledged. Having occasionally turned my mind to this subject, I send you the follow ing observations, which, if you consider them calculated to throw any light on the question, you are at full li berty to insert in your miscellany.

I will begin with stating, that my views upon the whole are certainly unfavourable to the union in question; though I by no means pretend to found my objection on any supposed inconsistency with the injunctions either of the Church or the Apostle. How far this may be the case, I leave to others to determine, purposing to consider the subject on more general, and what I conceive less disputable grounds. CHRIST. OBSERV. No. 13.

The first point which offers itself, is to enquire what may be those peculiar benefits which the Clergyman can expect to derive from taking upon himself the magisterial office; and these, I conceive, may all be resolved into the following two: the additional importance which will thence accrue to his character, and the more effec-tual means which he will thereby possess of suppressing vice and immorality. With respect, however, to the former of these, it must, in my opinion, admit of a doubt, how far the kind of importance, which he may thus acquire, will, under his circumstances be desireable, or contribute to the success of his ministerial labours : as to the latter, it cannot indeed be denied that his power of suppressing vice will be more ready and apparent: though even here, the degree of his personal usefulness will be greater or less, according to the particular circumstances of the neigh bourhood in which he may happen to be placed. Where the number of magistrates is already ample, his individual exertions will be less required, and consequently his interference less useful. But independently of these considerations, let the supposed benefit be admitted to its fullest extent; yet it may be asked, will all the weight that can be conferred, be sufficient to preponderate against the following disadvantages, which clearly result from his assumption of the magisterial office?

In the first place, the discharge of his duties as a magistrate, will entrench on a much larger portion of his time than can be conveniently spared from his ministerial employments. If time be a sacred deposit in the hands of other men, it is doubly so in those of a beneficed clergyman, on whose proper application of it such important interests depend: and it is to be feared that that minister must have a very defective view of the numerous demands upon his time, who can suppose that after these are duly discharged, he shall have much leisure at his disposal. Let a conscientious attention be paid to private and family devotion, to the study of the Scriptures, and of other useful books, to his preparation for the pul pit, to necessary exercise and recrea tion, to his pastoral exertions in his parish, and to his public duties in the Church, and but a small portion of B