miration need not appear in the afternoon. No wonder, then, that this very important portion of the Sabbath is comparatively thrown away, and the churches nearly empty; for who would like to feel that they are left to be shepherded by boys, when they should be the care of matured men?

The clerical examination is generally defective in respect to systematic and dogmatic theology. There are many elaborate treatises wearing the name of "a body of divinity" both Anglican and continental, both in the Latin and the vernacular tongue; but on which of them is this examination framed, and by which is the candidate prepared? There is a measure of deep study and sustained effort to enter into the substance of revealed truth, as it has been systematically set forth, either in whole or in part, by different learned writers, which very much evidences the seriousness of the soul, and its real adaptation to the pastoral office. The examination should not be a few "catch" questions, ministered in the dimensions of an octavo page, and answered in a morning. It ought to feel for this systematic apprehension and arrangement of truth. It should track the studious mind through the pages of Butler, and Paley, and Jonathan Edwards (nonconformist though he be, or some substitute for him, if such can be found), of Patrick, and Lowth, and Whitby, and of the superior class of foreign commentators. A presbyter of our Church should be found well acquainted with the critical apparatus for eliminating the meaning of the divine record, having the right practical use of it, and having become, through its instrumentality, a sound, comprehensive, practical theologian. If the scrutiny falls short of proving this, or detecting the want of it, it is defective.

But the main point of all to be ascertained, is the practical seriousness of the candidate for deacon's orders. A mere formalist in religion, however respectable in talent or in morals, is not the fit subject for the imposition of hands. Nothing else will avail but a serious and real setting apart of the individual by the drawings of God's Spirit, and the leadings

of his providence, so that his heart be really devoted to his work. Certainly one lengthened investigation, in the form more especially of friendly and fatherly intercourse, might do much; but it is doubtful whether one such interview be sufficient to determine this essential point; and if this be wanting, nothing will compensate to the individual, to the community, and to the bishop, who is mainly responsible for such a sad defect. In a matter of such vital importance, no measures short of those which would reach the case, ought to be accounted satisfactory. The precedental procedure of bygone times should be no rule for an anxious conscience. Parliamentary or political duties, pleasant aristocratical and distingué associations, making considerable draft upon time, all should give way to the full adoption of measures which shall enable a prelate to say with comfort to his soul, “Take thou authority to preach." What if, instead of this, he multiply the heralds of a defective Gospel-another Gospel-a soul-deceiving, and soul-destroying ministry? What will compensate those who shall be misled to ruin through his inefficient exercise of his vocation? If a bishop reaches in his see the usual length of life, the teaching of a whole generation would emanate from him, would be coloured by his diligence or his unfaithfulness in his solemn trust. No pains bestowed thoroughly to sift the fitness of every applicant would be thrown away. No sacrifice of time in the society of these young men, for the purpose of influencing and scrutinizing, would be lost. No effective test for the ascertaining of the realities of personal religion could well be too close; for he who offers himself for the minister, does so under a serious or a false profession. He is the friend of Christ or of the world. He has counted the cost, and offered himself in faith; or he has looked within at the evil of a heartless and prayerless entering on the external office, and resolved to risk it. Shall

not God's sacred delegate step in here effectually, and discriminate as he best may, in prayerful reliance on divine guidance, to find out those whose tongue "has been touched

with a live coal from off the altar?" Shall his part of this responsible ministry be formal and perfunctory too? And shall the public be misled by the solemn language of our consecration and ordination services, by the awfulness of the "Veni Creator," and the impressive pause for the silent inward solicitation of the Holy Spirit; while the whole matter is treated by the actual parties as a histrionic performance without sincerity or heart? Would it not be well that every diocese had its institution for temporary, say three months, residence under proper tuition and superintendence; to which all candidates might adjourn from the bustle of life, with all the advantages of orthodox teaching and personal inspection? A small sacrifice by the diocesan, and a moderate payment by the candidates would easily meet the expenditure, would lead to much developement of character, would relieve the prelate's mind from much subsequent anxiety, and save any one from the pain of having ordained men who could pass their examination on the Saturday, and then play at billiards till nearly Sunday morning, the day of their ordination!

Would that a deeper spirit of religious seriousness might descend upon every department of the Churchupon the bishop and his chapter, upon the presbytery having cure of souls, the friends of, and cotemporaries with, their diocesan-upon the younger and stipendiary clergy—that together they may seek the truthrevealed, inspired, sanctifying, saving truth, the truth which is able to save their own souls, and those that hear them. In these days men are ac

ceptable and useful only in proportion to the reality with which they occupy their position. Heartlessness or pretence will do nothing. If the influx of a mighty, self-absorbing sincerity in the heavenly work does not roll down its hallowing tide from the sacred palace to the decent manse, and to the poor curate's lodging—if the clergy do not stand forth as a practical example of true godliness, of serious and sober Christianity, the shell of the Church may remain, but the inward substance will wither; the candlestick may stand for a time, but the light will be extinguished. The people are looking on with intense interest, and as yet with doubtful mind undetermined. They are comparing the Establishment with the various phases of sectarianism, and with a considerable national leaning towards the Church. The conduct of the prelates will turn the scale. If in this crisis they will stand forth the avowed friends of Protestant principle, of the paramount authority of the written word, and of the general soundness of the marking doctrines of protestantism-if they would repudiate the "man millinery" of the new school, and look out for, and encourage devout and good men, and full of the Holy Ghost, they will then see the Church not only restored in its architecture, but in its life; they will see "the pillars of our God" adorning it on every side, the lively stones built up a temple fitted to offer spiritual sacrifices acceptable to God by Jesus Christ. It is due to the high respectability of the right reverend bench, not to put the other alternative.

LATIMER.

1. BECAUSE, the doctrine cannot be proved from Holy Scripture, that all baptized persons were spiritually regenerate at their baptism, or in their baptism.

2. Because, the Spirit of God is not limited to time or place in his operations on the souls of men, which, if

that doctrine were true, he would in some sense be. (John i. 8.)

3. Because, regeneration is not from the will of man, which it would be if, in any case, it were necessarily connected with the administration of baptism. (John i. 13.)

4. Because, there is no Scriptural

reason for inferring the necessary and constant attendance of divine grace on any human act; nor can we admit the papistical notion of the certain communication of grace ex opere operato.

5. Because, this doctrine reduces the life-giving change, and the effects of the new birth, to so low a standard as almost to deprive it of its distinctive and distinguishing character, and to destroy its identity with the Scriptural descriptions of it.

6. Because, from the analogy of circumcision, which is a main argument for infant baptism, there is no ground for expecting that baptism is necessarily and always attended with an inward change.

7. Because, such a doctrine is contrary to obvious facts, and ordinary experience.

8. Because, no doctrine of religion should be put in opposition to facts, as such an opposition, when proved, must insure its disbelief as untrue.

9. Because, there is Scriptural reason to expect that the visible Church will consist of persons in both a regenerate and unregenerate state-of tares and wheat-of good and bad fishes; and this is confirmed by the facts and experience of all ages.

10. Because, it cannot be legitimately inferred from the mere formulary of the Church, that every baptized person has been actually regenerated by the Holy Spirit, since that which is intended for general use cannot be applied to individuals, without admitting that there may be exceptions. The formulary is accommodated to the assumed fact, but the fact itself is not necessarily, and by virtue of the use of the formulary, accommodated to the literal expressions of that formulary.

66

11. Because, no vital doctrine is to be based on any authority but that of holy Scripture; and consequently, because the insisting upon this doctrine, on the authority of a formulary, especially as a vital doctrine," is contrary to the 6th Article, and to a minister's ordination vow, by which he is pledged, "out of the holy Scriptures, to instruct the people committed to his charge, and to teach

nothing as required of necessity to eternal salvation, but that which he shall be persuaded may be concluded and proved by the Scripture."

12. Because, it is absurd and preposterous in any case, to set the supposed teaching of the Prayer-Book in opposition to the teaching of the Bible.

13. Because, under this doctrine, there seems no room for teaching the corruption of human nature, the inability of man, in his natural state, to serve and please God, justification by faith alone, and other vital truths of God's holy word, seeing that all these matters are met by baptism alone.

14. Because, the doctrine in question resolves itself virtually and in effect, and constructively, into Pelagianism, so that, contrary to the 10th Article, man can "turn and prepare himself by his own natural strength and good works, to faith and calling upon God," since, under this system of teaching, unrenewed persons are exhorted to exercise the faith and trust, and the holy affections of true believers. "The orthodox would preach to all baptized persons, telling them they may, and can, serve God if they will."-Dr. Hook's "Christian Dictionary," Article, Regeneration.

15. Because, the formal assertion of this doctrine, viz., that "the Holy Ghost enters into every baptised child," appears almost blasphemous, or at least highly presumptuous. (See Dr. Hook's "Christian Dictionary,” Article, Justification, where the expression is actually used.)

16. Lastly, Because, to speak practically, from the holding of this dogma emanates a system of teaching, the direct tendency and immediate effect of which is to lull those who follow it into a false security on a vital point concerning their salvation; and while it leads them to take that for granted which ought to be clearly ascertained on Scriptural grounds, viz., the reality of their new birth unto righteousness," it sets them on a course of self-originated and self-sustained performances, with a view of establishing their own righteousness, and of attaining the kingdom of heaven by their own works.

66

THE Scriptures not only teach that "God is," but that God so is, that he may be sought by sinners, and that he is the rewarder of those who seek him. (Isa. xlv. 19. Heb. xi. 6.)

And therefore it shows yet more clearly that God is a being, not only sufficient to himself and all his creatures, as to existence; but sufficient also to the sinful creature for salvation; which is the grandest power of God. (Numbers xvi. 17.)

For all the Scriptures speak of God as willing to be known by the sinner unto salvation; and they reveal scarcely any names, perfections, doings, or works of God, but such as relate to the purpose and council of God for the salvation of the sinner.

That which God reveals of himself in Scripture, is said in one place to be "the name of Jehovah," the name of the Lord; by which we understand both all that which God is, and which is truly predicated of God whether in nature or in grace; and that also by which man is led into the knowledge of God. For names are both the signs of things, and also express the qualities or perfections of things. (Prov. xviii. 10. Matt. vi. 9. John xvii. 6.)

The name of God includes in it not only the nature of God and its indwelling perfections, but also those denominations, i. e. those circumlocutory settings forth of God, which are found in the Scriptures, especially in those of the Old Testament.

LATIMER.

The names of God which occur in the sacred books, either relate to the nature and perfections of God, illustrated in the work of grace; or more specifically to God himself, as he would be known, and addressed, and worshipped by Israel his people, distinctively and as by his proper name distinguished from the idols of the nations in ancient days.

Of the latter order is that one august and tremendous name first revealed to Moses, and attempted to be rendered in the English version, "I am that I am," (Exod. iii. 14.) and which appears identical with Jehovah. (Exod. vi. 2. Cant. xxiv. 11, 15, 16.) This name may be rendered, if Í mistake not, by "I will be," and in this, doubtless, a great mystery exists.

The force and fulness of this name are declared by God himself in Exod. xxxiv. 6; and as such perfections do not apply to any creature, so by this name can no other but the God of Israel be addressed. (Isaiah xlii. 8. Ps. xxxiii. 18.) The Jews, however, have in their superstition allowed the true pronunciation of that name to be lost, and they have substituted for it the name Adonai.

Among Scripture names of the first class, we give priority to Al Shaddai (rendered in the English version, God Almighty) (Exod. vi. 3. Gen. xvii. 1;) by which name God revealed himself to Abraham. And as to the name Jah, it is not certain that it has the

same force with Jehovah, or even that it is derived from it.

The titles Adonai and Elohim are in their kind common, but in their use proper names; by which they of the olden time expressed the divine essence or nature; which is done in other languages by the words Oεos, Kupios, Deus, God. In the plural form of the word Elohim, we would not deny that there is mystery.

All other words which are predicated of God, and which in Scripture are included in the name of God, may be referred to the nature, perfections, or works of God or their consequences.

As to the nature of God, we hold that "God is a Spirit," i. e. a thinking being possessed of intellect, will, and power; and this both the Scriptures and reason teach. (John iv. 24. Acts xvii. 24-28.) At the same time He is so a spirit that we cannot affirm of him a body, i. e. an extension or limitation of parts. This has to be maintained against the ancient sect of the Anthropomorphites and some more modern errorists.

From the fact that God is a Spirit, it follows that the nature of God is, that he lives; he is the living God; i.e. he has an essence in itself acting or energizing; viz., that comprehends and wills; which is the life and active energy of Spirit.

Both Scripture and reason teach that God is a perfect Spirit (Matt. v. 48.); and this theologians mean by the term infinite; for the Infinity of God is that entire perfection by which he possesses in the highest degree, which excludes all idea of limitations, all imaginable perfections which become his nature. (Ps. cxlv. 3.)

66

66

The perfections of God are in Scripture called his "name," (John xvii. 6.) his " glory," (Ps. xix. 1.) and his strength," or might," (Psalm xxix. 1.); and those perfections which are specially manifested in the purpose of grace, are called virtues, (1 Peter xi. 9, where the word 'praises" should be rendered "virtues") and the goodness of God. (Exod. xxxiii. 19.)

66

To a mind meditating on the divine perfections, those will more readily and naturally present them

selves, which are the most directly opposed to the imperfections of which it is clearly conscious and terms, therefore, are as readily devised and adopted which are the contraries of those terms, by which we express the imperfections of the creature. For instance, man is finite, God infinite; man is mutable, God is immutable; man is dependant, God is independant. These are called his essential incommunicable perfections. Among these stands first of all this priority, or that by which we conceive of him as the all-sufficient Spirit who has life in himself—the living Father (John vi. 57.); and who is the fountain of life to all things else. So also we conceive of his independance and omnipotence. (Rev. i. 4-8. John v. 26. Psalm xxxvi. 9. James i. 17. Gen. xvii. 1.)

and

And since God is so perfect, that he is necessarily, it follows, also, that he is eternal; for eternity is nothing but the negative of a beginning or end of being; which, of course, resolves itself into necessary existence. (Ps. cii. 26, 27. Exod. iii. 14. Gen. xxi. 33. Ps. xc. 2-4. Rev. i. 4, 8, 17.) Whence it is evident that the existence of God cannot be measured by the division of time. (Ps. xc. 4. 2 Pet. iii. 8.)

With the idea of eternity, that of the immutability of the divine essence is necessarily connected; for a corruption or change of the essence is contrary to a lasting duration of the same nature. (Malachi iii. 6. Jas. i. 17.) The simplicity of the divine nature is that perfection by which God ever possesses all his perfections in the same modes; so that nothing is, or can be, added to, or taken from the divine nature, without perturbing or deteriorating it. (1 John i. 5. 1 John v. 20.) Whence it follows that the perfections of God are not really separable from the divine essence. (Compare Amos iv. 2, and viii. 7, with Ps. xxv. 8.)

We must, however, distinguish wisely between those attributes which constitute the nature of God, and those denominations which are derived to him from his works.

Some of the perfections of God are more strictly referred to the life of