meshes are so small that certainly no fish of common size can escape between them; but I should still hesitate to say that all escape was utterly impracticable. The bishop has evidently no security, if a candidate be dishonest, and subscribe to his Questions, as many have subscribed to the Thirty-nine Articles, in the light of mere Articles of peace and union. And, even supposing the candidate to be honest, but at the same time to differ somewhat in sentiment from the bishop, perhaps, after all, the letter of his Questions may not be so carefully framed in every particular, as never to admit of a twofold interpretation. If this be the case, what becomes of his pretended security against error and evasion? The Church Articles, he says, may be evaded; but so possibly may his

own.

. Perhaps there has never been any document, even of a legal kind, so worded as to be absolutely secure from the possibility of evasion. And if the best lawyers be unable to accomplish this desirable purpose, with the help of all their endless train of synonymes, salvoes, provisoes, and repetitions, will the bishop of Peterborough pretend that he has succeeded in framing a list of queries, the purport of which no dulness can mistake, and no ingenuity can overleap.

The other plea which the bishop employs to justify his conduct, is his right of examining candidates for Orders, with respect to doctrine, as well as with respect to morals and literary attainments.

I do not mean to deny this right, under certain limitations. A bishop is undoubtedly at liberty to put questions to his candidates, relative to doctrine, either by word of mouth or in writing. These questions may be of two kinds: Either they may relate to subjects which, by the general consent of our church, are considered fundamentals of Christian doctrine; or they may refer to matters of greater

difficulty and less vital importance. If, in examining a candidate with respect to doctrine, a bishop find that the person before him, though willing to subscribe the Thirty-nine Articles, betrays erroneous opinions concerning some doctrine which those Articles clearly and positively inculcate as a fundamental point of the Christian religion, (such, for example, as the doctrine of origi nal sin, or that of the Divinity of our Saviour,) a sense of duty will unquestionably oblige him, under such circumstances, to pause with his scholar; to remind him of the solemn engagements upon which he is about to enter; and to point out to him both the error of his opinions, and the inconsistency of his intended subscription to our Church Articles. Should he persist in his heterodoxy, perhaps the bishop may have a right to refuse him ordination, notwithstanding his professed readiness to subscribe. The case which I have here stated is a very possible one. But I con ceive that the bishop may not have the same right of rejection, if he only detect in his candidate a difference of opinion with himself, respecting questions of minor importance, and matters which have produced a disagreement among several of the ablest and most learned divines of our church. Of this kind I consider (though not myself a Calvinist) certain opinions connected with the very difficult subject of the Divine decrees. To come fairly to the point, an Arminian or anti-Calvinistic bishop of the Church of England has no right, in my humble opinion, to reject an applicant for holy orders, because that applicant cannot subscribe the Seventeenth Article precisely in the sense in which the bishop himself holds it. The candidate in question may maintain, with some shew of reason, that his opinions are capable of being supported by a literal construction of the Article. He may maintain, what is perfectly undeniable, that several

ornaments of the church, generally considered orthodox divines, have explained this Article rather ac cording to his interpretation than according to that in which the bishop proposes to explain it. He may contend that those lights of our Protestant Establishment, and of Christendom at large, Hooker, Hall, Usher, Leighton, Beveridge, were most assuredly not decided anti-Calvinists, though they might not, and certainly did not, call Calvin their master, nor imbibe all the hard notions of that celebrated Reformer on the subject of the Divine decrees. This defence of his subscription, the supposed can didate may assuredly set up; and it is a defence which ought to se cure him from being rejected by an English bishop, if no better accusation of false doctrine can be alledged against him. The bishop may, if he please, argue with him upon such points, and endeavour, by all fair means, to bring him over to his own opinions; but he is not generally justified in rejecting such a candidate.

These remarks, imperfect as they are, may be of some use, if they tend to throw any light upon the following somewhat difficult question: How far a bishop of our church may properly extend his doctrinal examination of a candidate for holy orders beyond the required subscription of the Thirtymine Articles.

I have now touched upon all those points which I consider absolutely necessary tò a plain state ment of the controversy respecting the Peterborough Questions, and have endeavoured to bring that controversy within the narrowest compass that is possible. An examination of the doctrines inculcated by the Questions themselves, is no part of my design, and would evidently lead to a discussion extending far beyond the limits of a single paper. If, as the Christian Observer and other respectable authorities have attempted to prove,

the bishop of Peterborough's que ries do really involve in them very questionable doctrine respecting some of the fundamentals of our common faith, it is a circumstance which forms an argument, à fortiori, against the propriety of his enforcing these novel requisitions. But this is a view of the subject with which, at present, I shall not meddle. The great advantage atteuding my very abridged view of the subject is this; That the above objections, if just and well found ed, seem decisive of the controversy, independently of other considerations. Those who perfectly agree with the bishop of Peterbo rough in doctrine, may still disapprove of his proceeding, and ought to express their disapprobation of it on the grounds above mentioned.

The author of these remarks is far too humble an individual to ren der his name of any consequence either to the bishop of Peterbo rough, or to persons of inferior pretensions to his lordship. But he is one who, however humble, presumes to be a thinker for himself, and who feels persuaded that truth and reason will lose none of their weight with a candid and enlightened mind, for want of being backed by influence or supported by authority. He has no desire to speak of the bishop of Peterborough in any other terms than those of respect. The station, learning, and abilities of that prelate entitle him to consideration. Christian candour would be slow to impute his conduct, in this affair, to any motives but a concern for what he esteems to be the true interests of the church. But he may possibly be mistaken with respect to her true interests. His plan may have been more hasty than wise; and, if so, he can lose no honour, but will acquire credit, by renouncing it. Why will he disturb the peace of our church, by persisting in a measure of such questionable propriety, to say the best of it;-a measure, too, in which he can get

THE Apostle Paul had been the honoured instrument in the hand of God of planting a Christian church in Corinth; but after his departure, false teachers had entered in, and unsound principles been introduced among his converts. In the chapter before us, he is warning them against these innovations; assuring them, that however plausible any scheme of faith or morals might appear, if not grounded on Jesus Christ, the foundation-stone of the church, it was utterly vain. There could be no other true support either for a church or individual than that which God himself had laid, and on which the Apostle, as his servant, had been careful to found the infant Christian society at Corinth. He came to them" determining to know nothing else among them save Jesus Christ and him crucified;" and "his speech and his preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that their faith should not stand in the wisdom of man, but in the power of God."

In discoursing from the words of the text, I shall endeavour,

First, To point out some of the false foundations which men at tempt to lay in the concerns of religion.

Secondly, The only true foundation. And,

Thirdly, The superstructure which we ought to erect upon it.

First. In mentioning some of the false foundations which men attempt to lay in matters of religion, it is

necessary to begin with that fundamental error, that mere natural reason is able of itself to attain to all necessary knowledge of spiritual things. How unfounded is such an idea, will be evident when we remember that even the wisest of the heathen, relying on this boasted source of information," became vain in their imaginations, and their foolish hearts were darkened: professing themselves to be wise, they became fools." Nor, to the present moment, though we are blessed with a full revelation of the Divine will, can any person come to a saving knowledge of true religion in a proud reliance upon his own wisdom in unfolding and applying the sacred record. The Colossians, thus leaning to their own understanding, were turned aside from the simplicity of the faith; and, as St. Paul expresses it, were

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spoiled by philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." The church of Corinth, and other churches, were prone to a similar self-confidence; and accordingly the Apostle frequently enforces the doctrine, that "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." They require the eyes of the understanding to be enlightened by the Holy Spirit, and a docility of heart and a willingness to live according to the will of God. The necessity of such a humble submission to the declarations of God's word is frequently enforced in Scripture. "If any man among you," says the Apostle, a few verses after the text," seemeth to be wise in this world, let him become a fool, that he may be wise: for the wisdom of this world is foolishness with God."

We cannot then lay a safe foundation for our future hopes in any dictates of our own unassisted reason, but must come simply to the

Scriptures for instruction, in humble reliance upon the grace of the Holy Spirit to open our understandings, and to incline our hearts to know, believe, and practise what God has there enjoined upon us. We must also beware, that, even with the Scriptures in our hands, we do not, as, alas! too many do, still continue to lay a false foundation.

Some, for instance, build upon the ground of their outward privileges. They are Christians, in a general sense, by a national profession of faith, by partaking of the sacrament of baptism, and by an assumption of the Christian name. They perhaps also place much dependence upon being among the professed members of a pure and apostolic church. But with all these privileges, they may still be persons of corrupt principles and wicked practices; and may be following much the same evil courses as the unbaptized heathen themselves. And if such be the case, what will their religious privileges profit them? The Christian name is no better than any other name, if unattended by Christian principles and a Christian character. Baptism avails nothing as a sign, if the thing signified be wanting. We are "buried with Christ by baptism into death," not as a mere form, but in order that "like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." "Our old man is crucified with him, that the body of siu might be destroyed, that henceforth we should not serve sin." It is an invaluable privilege to have the many means of grace which we enjoy ; but if we profit not from them, if we do not receive the Gospel in our hearts, and set it forth in our lives, what will be our gain in the end? Will it not be said to us, as to the city of Capernaum, which had enjoyed the special privilege of our Lord's mimistry, "And thou which art exalted unto heaven shalt be brought down

unto hell; for if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day?"

Others build upon the foundation of their supposed good works; not perhaps wholly to the exclusion of the Saviour's sacrifice, but in conjunction with his merits, which they hope will make up for their defects. It is painful to observe with what slight materials, and on what an unsound foundation, persons often build their hopes for eternity. There are those who, if they pay their debts, keep clear of human laws, and maintain a fair reputation before men, trust that their mountain standeth strong, and confidently speak peace to their souls. Others go a little farther, by adding to these moral virtues a decent observance of religious forms and ceremonies, with perhaps occasional acts of self-denial and charity. But whatever may be the particular shades of distinction, all such pleas rest upon the foundation of human merit, and are therefore unsound and unscriptural. They cannot stand the strict search of Him who knows the most hidden sins of the heart; who will bring into judgment every secret thing, and demand an account for every idle word. "To seek justification from a law which requires perfect and unerring obedience, and which daily and hourly condemns us, is assuredly to build on an insecure foundation. Plausible as the scheme of justification by works may appear to the natural mind of man, it is seen in all its folly and presumption, the moment it is examined by the light of Divine truth for how shall man be just with his Maker? or where can a fallen, guilty, and helpless creature find refuge in any obedience of his own, which can bear the scrutiny of the all-seeing eye of an infinitely just and holy God?

Secondly. There is then but one solid foundation for our hopes; namely," the obedience unto death" of the incarnate Son of

God." Other foundation can no man lay, than that is laid, which is Jesus Christ." This is the stone which in every age has been set at nought by the careless and the hardened sinner, and by the presumptuous pharisee, but which is the head-stone of the corner of the spiritual edifice. "Neither is there salvation in any other; for there is none other name under heaven, given among men, whereby we must be saved." There is no other foundation for pardon, for we had all sinned; and the wages of sin is eternal death. We had "destroyed" ourselves; we had no power of ourselves to help ourselves; but "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." There is no other foundation for justification. We could not appear before the throne of God on the footing of personal merit. We had no righteousness of our own; but "the righteousness of God is by the faith of Jesus Christ unto all, and upon all, them that believe." He is made unto us righteousness," so that all who believe in him are justified freely from all things; "he is the end of the law for righteousness to every one that believeth." In short, he is the source of wisdom, and strength, and perseverance, and spiritual life here, and eternal life hereafter; all these benefits flow from the atonement and grace of Christ, and the promises of God made to us through him. If we take from the Scriptures the doctrine of our Lord's divinity and incarnation, his all-perfect sacrifice, example, and intercession, we blot the sun from the Christian firmament, and leave nothing to guide us, amidst the storms and darkness of our mortal nature, to the haven of eternal rest.

Thirdly. But it is necessary to inquire, in the last place, what we are to build upon this foundation. It is not enough to dig deeply, and to lay a solid basis; we must go

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on to raise a suitable superstructure. The Apostle, in the verse preceding the text, after saying that the foundation of the Corinthian church had been rightly laid, adds, "But let every man take heed how he buildeth thereon." During the Apostle's absence, false teachers had erected a fair and showy edifice, but it was composed of unsound materials: the converts whom they had admitted into the church were erroneous in doctrine, or their conduct was inconsistent with their profession. And as of churches, so also of individuals; notwithstanding great zeal for some of the doctrines of the Gospel, and, it may be, with a right knowledge of the basis of scriptural principles, there may be no marks of progress in holiness of heart and devotion of life. It is therefore necessary to ask ourselves what are our fruits, as well as our professions. If any man build upon the right foundation, "gold, silver, precious stones, wood, hay, stubble; every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss." We must therefore be careful to look to the spiritual edifice, as well as begin on a right foundation. Having believed, we must be zealous to maintain good works. We must add to our faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. To suppose that we can arrive at heaven in any other way than by sanctification of the Spirit, as well as belief in the truth, is to overthrow the true foundation, as much as if we built upon the ground of human merit. Our Lord died to purify to himself a chosen

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