to this generous conduct, he rejected the offer of 3000 florins, which Charles' ambassadors pressed on him, as an expression of their master's gratitude; forbade even his servants to accept of any part of that sum, on pain of immediate dismission; and to prevent farther solicitations, left Francfort early the following day.* The negotiation of Miltitz, which had been interrupted by these political affairs of the Empire, was renewed on their termination, and he returned into Saxony, to present the Elector with the golden consecrated rose, which the Pontiffs used to bestow on princes for whom they professed a peculiar esteem, and which had been promised to Frederic as a token of the Pope's favour and approbation. But the time was passed, when such a present would have been acceptable to Frederic, and though he was afraid of irritating the papal court, by rejecting it altogether, he was unwilling, personally to submit to a ceremony which he now regarded as nothing else than a solemn farce. He accordingly ordered his counsellor Fabian Feilisch, to undergo the usual ceremonies in his place. Defeated in this purpose of his mission, Miltitz sought a second interview with Luther, which took place at Libenwerde, a small village in the neighbourhood of Wittemberg, when they again agreed to refer the cause to the Archbishop of Treves.t Luther's zeal was not repressed by the tardiness of the nego. ..... • Seckendorf, lib. i. § 80. p. 122. Beausobre, tom. i. p. 239-242. tiation; nor did the fear of bring. ing it to an abrupt and unfavoura ble termination prevent him from continuing openly to declare his hostility to the doctrines of men, and the usurpations of priestcraft, though in some instances it moderated the asperity of his language. He explained the Psalms to the people, and discharged with diligence and fidelity, every part of his ministerial and professorial functions. Though his public discourses were chiefly of a practical and experimental tendency, he did not conceal his doctrinal sentiments; nor even the hesitation which he began to feel respecting the foun. dation and propriety of auricular confession, the number of the sacraments, the restriction of the communion to one kind, and other tenets of the Romish religion. But his principal work, during 1519, was his commentary on the Galatians, a treasure of theological and moral truth, containing his views of justification by faith, the particular place which good works hold in the Christian system, the nature and extent of evangelical charity, and the discriminating characters of the law and the gospel.f 12th chapter, written originally in Latin." He also composed a Latin commentary on the Canticles, or Song of Solomon, which his warm imagination prompted him to consider as a prophetic description of the state of the Church from king David's time, till the year 1550. The translator of the two last works gives him the following character: ny of the venerable HIGGINSON the 11th chapter to the end of the and HUBBARD, to the order of the Gospel in the Churches in New England. The publication of it at this time is seasonable; and if read and considered with due attention by the clergy and churches in Massachusetts, it cannot fail to do good. I wish it may excite some one of competent talents, and information, to display before the public, through the medium of the Panoplist, a correct view of the present anarchical state of our ecclesiastical affairs, and to devise and prescribe some means by which that "Order of the Gospel" might be restored among us, which once existed, and which these pious fathers SO earnestly recommended. At the present time, this subject pre-eminently claims the attention of Christians, especially of the Congregational de nomination. But the chief object I had in view, when I took up my pen, was to furnish for the Panoplist the following biographical sketch of the "famous BRIGHTMAN," mentioned by Messrs. HIGGINSON and HUBBARD, in their "Testimony" just alluded to, with so much respect. This sketch is taken from a note in Walton's life of Dr. ROBERT SANDERSON, late Bishop of Lincoln. "Mr. THOMAS BRIGHTMAN was born at Nottingham, educated at Queen's College in Cambridge, and was afterwards Rector of Hawnes in Bedfordshire. He was the author of "The Revelation of St. John illustrated, with an Analysis and Scholions," &c. and of "A most comfortable Exposition of the last and most difficult part of the prophecies of Daniel, from the 26th verse of "He was indeed one of a thousand, great and gracious many ways, both in life and learning, dum ea docuit quæ fecit, et ea fecit quæ docuit, et verba vertebat in opera. He taught in that he did practice, did practice that he taught, and so turned words into works. He was a great artist, and a great linguist. He had good skill in all arts and tongues, needful for a complete divine, even in song also, vocal music being the best, till his more weighty studies called him from the Maidens to Divinity their mistress, wherein he excelled and shined above many of his fellows all that then lived with him in Queen's College in Cambridge, whereof he was a feliow, do very well know. He shined every way, and was a BRIGHT MAN indeed in his life; shining to all that heard his catechizing, and common places and lectures in the college, or his sermons in the country, in Bedfordshire. He is said to have always prayed for a sudden death. His prayer was granted. As he was reading a book and travelling in a coach with his friend and patron, Sir John Osborn, he was seized with a fainting fit, and being taken out of the carriage for the benefit of the air, he instantly expired, August 24, 1607." Religious Communications. ON THE EXAMINATION OF CAN new AT the present day there is as much licentiousness in religion, as in politics; and as much perhaps in the ministry, as among the people. Were not many, who bear the name of gospel ministers, plotting against the ancient faith, and using all their influence to introduce a form of Christianity, it would not be so necessary as it now is to contend for a practice, which is sanctioned by scripture and reason. The examination of candidates previously to ordination, has, of late, been not only neglected, but violently oppos ed; not only treated as a matter of indifference, but decried, as a destructive evil. It is, there fore, thought conducive to the interest of Zion, to give a brief statement of the principal reasons which occur in favour of examinations. In the first place, it is evident that examinations are supported by scripture. Paul says to Timothy, Lay hands suddenly on no man, neither be partaker of other men's sins. The true meaning of this caution is undoubtedly contained in the following para"As it is phrase of Doddridge. a matter of so great importance in the Christian Church, what persons are admitted to minister in it; I charge thee, that thou lay hands suddenly and rashly This essay has been inserted in another religious publication. It is now, though with many alterations, offered to the Panoplist. on no man, to set him apart for that sacred trust, before his qualifications have been fully examined and thoroughly approved. Neither make thyself partaker in the sins of others; as thou wilt certainly do, if thou art the means of bringing those into the ministry, whom thou mightest have discovered to be unworthy men." The apostle here cautions ministers not only against introducing into the sacred office men who are not qualified, but against introducing even those who are qualified, without suitable inquiry respecting their qualifications. What the requifrom the same apostle. A bishop site qualifications are we learn must be blameless, vigilant, sober, of good behaviour, apt to teach, holding fast the faithful word. This description of a bishop is designed not only as a standard, to which every minister ought to be conformed, but as a directory for those who are concerned in ordaining others. That this was the special design of the description appears beyond all doubt from the connexion. For this cause, says Paul to Titus, I left thee in Crete, that thou shouldst set in order the things which are wanting, and ordain elders in every city, as I appointed thee. Immediately upon this he gives Titus the description of a bishop; which is nothing less than giving him instruction what characters to ordain. And this is virtually directing him not to ordain any man, without satisfactory evidence, that he possesses the character described. I might, secondly, urge the practice of the Christian church. In the first ages of Christianity a serious examination always preceded the ordination. Before any person could be regularly elected to any clerical office in the church, the electors and ordainers were obliged to examine him concerning his faith, his morals, and condition in life. The person elected was obliged to answer certain questions of doctrine. He was obliged to subscribe to a body of articles, or confession of faith, at the time of his ordination. The examination of his morals was very strict.* Dr. Doddridge, in his account of the usual methods of ordination among Protestant Dissenters in England, gives the following description; "previously to the assembly for ordination, the credentials and testimonials of the candidate are produced, if it be requested by any who are to be concerned; and satisfaction as to his principles is also given to those who are to carry on the public work, generally by his communicating to them the confession of his faith which he has drawn up; in which it is expected, that the great doctrines of Christianity should be touched upon in a proper order, and his persuasion of them plainly and seriously expressed in such words as he judges most convenient. And we generally think this a proper and happy medium, between the indolence of acquiescing in a general declaration of believing the Christian religion, without declaring what it is apprehended to be, and the severity of demanding a subscription to any See Bingham's Antiquities of the Christian Church. Vol. I. No. 11. set of articles, where if an honest man, who believes all the rest, scruples any one article, phrase, or word, he is as effectually excluded, as if he rejected the whole. "The pastors, who are to bear their part in the public work, having been thus in their consciences satisfied, that the person offering himself to ordination, is duly qualified for the Christian ministry, and regularly called to the full exercise of it, they proceed at the appointed time and place to consecrate him to it, and to recommend him to the grace and blessing of God."t The same is true of the excellent fathers of New-England. We may apply to them the saying of Calvin respecting primitive ministers; "whereas they understood that, when they engaged to ordain ministers, they engaged in a most important matter; they durst attempt nothing, but with great reverence and carefulness.” Such has been the practice of the Christian church in the best ages. And it is surely no sign of wisdom, to despise the footsteps of Christ's flock. The general practice of enlightened men in cases far less important may be mentioned as another reason for examinations. Without a strict examination, a young man cannot be admitted a member of college. A man must pass through a long and minute examination before our medical societies, in order to obtain license to practise the art of healing. Our laws wisely direct, that the lowest class of schoolmasters shall ..... Appendix to his charge at the ordination of the Rev. Mr. Tozer. the shedding of blood is no remission." But since Christ hath offered himself, a sacrifice for sin, God can be just and yet justify him that believeth. Believers know, that the foundation, on which they build their hopes of happiness, is firm and immoveable. But such a foundation could not be laid, except by a self-sufficient and unchangeable Being. The hope of believers rests on Christ, the Rock of Ages. Hence their hope may well be called, "an anchor to the soul, both sure and steadfast." But Christ could not be such a firm foundation of hope, were he not GOD as well as man. Our hope of pardon and salvation, must, therefore, involve an unwavering confidence in the infinite power and grace of the Redeemer. To illustrate and establish this sentiment more fully, let us attend to the following train of reflections. The obedience and sufferings of Christ derive all their merit from the union of Divinity with his human nature. There is 66 one Mediator between God and men, the man Christ Jesus." It was necessary that he should be man, that the nature, which had sinned, might obey and suffer. Divinity is incapable of obedience or suffering. The Son of God, therefore, took upon him the human nature, that he might obey the precepts, and suffer the penalty of that law, which man had broken. But Christ is not merely human. He is "God manifest in the flesh." It was necessary, that he should be God, that he might be qualified to bring in that perfect righteousness through which sinners can be pardoned; to sanctify their depraved hearts; to introduce believers into the presence of God, and give them a place in the kingdom of everlasting blessedness. If Christ were a mere man, there would be no real, inherent merit, or efficacy in what he did and suffered, any more than in the actions and sufferings of such eminently good men, as Abraham, and Paul. If only the sacrifice of a mere creature, possessing perfect holiness, had been necessary, one of the elect angels might have been designated as Redeemer, and the Son of God spared. But all the divine perfections were requisite to qualify a being for the work of atonement. No being but the Son of God, in whom dwells all the fulness of the Godhead bodily, had sufficient power and dignity to fulfil the office of Mediator. The objector may say, that, although Christ were not God, the Father might have accepted his sufferings, as an adequate price of pardon and salvation. This objection rests on the idea, that the merit, by which the sinner is justified, consists simply in the will of the Father, and not, in any degree, in the dignity and work of the Saviour. But the scriptures represent this subject in a very different point of light. They inform us, that Christ hath appeared to put away sin by the sacrifice of himself; that by one offering he hath perfected forever them who are sanctified; and that by the obedience of one many shall be made righteous. These passages plainly teach us, that sinners are justified by virtue of the obedience and death of Christ; that our salvation is the effect of his |