ministry of LUTHER was principally honoured of God, for that purpose. Luther was ordained to be the great instrument of Light; and he, like WICKLIFFE, gave the HOLY SCRIPTURES to his nation in their own tongue.

But, by what means was Light restored at the Reformation? The CAUSE is to be found in the third part of our Saviour's doctrine before mentioned, namely, the inspiration of the HOLY GHOST, the spirit of Truth which should resist the spirit of Satan and of error, reprove the "world of sin, and of righteousness, and of judgment; and guide men into all truth."This was the efficient cause: but the means or instrument was the Bible. Light was restored to the world by the BIBLE.

The writers of that day give an animating account of the sensations of joy and exultation, with which the people of our own country received the Word of God. A Copy of the Bible was fixed by the Royal command to a desk in the Churches: and the people assembled in crowds to read it, or to hear it read. is recorded that many persons learned to read in their old age, that they might be able to read the Bible. A frequent Text of the Preachers of that time was that which we have chosen, "And God said, Let there be Light; and there

It

was Light." For the light of truth shone upon them suddenly; and every where illumined the minds of men, almost at the same time.

The distinguishing doctrine of the Reformation was "Justification by Faith alone."—"This,” said Luther," is the ONLY SOLID ROCK."-" This Rock," continues he, "did Satan shake in Paradise, when, “ he persuaded our first parents that "by THEIR OWN wisdom and power they might " become LIKE unto God; and thereby induced "them to renounce their faith in God, who had

given them life, and a promise of its continu“ance.”—In the same manner do many at this day renounce their faith in God, who hath promised LIFE by his Son; and they seek Life by THEIR OWN Wisdom and power. "The kingdom "of Satan," added Luther, "is to be resisted by "this heavenly and all-powerful doctrine. "Whether we be rude or eloquent, whether we "be learned or unlearned, THIS ROCK must be "defended; this doctrine must be published "abroad in animated strains."*

Pure religion being thus restored, the first labour of our Church was TO DO HONOR to the true and genuine doctrines of Christianity. And this she did by exhibiting them to the world "in

* Preface to the Commentary on the Galatians.

C

"a form of sound words," in the composition of our LITURGY, ARTICLES, and HOMILIES; which we maintain to be the standard of sound doctrine unto this day.

But an affecting and awful scene was to follow in England. The providence of God directed that the truth and efficacy of THESE DOCTRINES thus set forth, should be PROVED. In like manner as at the first promulgation of the Gospel, its divinity was displayed by the marvellous constancy of the first MARTYRS; so it was ordered that when the truth was published a second time, it should undergo a similar trial. Many persons, of every rank, age, and sex, suffered death for the faith of Christ, "not accepting deliverance, that they might obtain a "better resurrection." Heb. xi. 35. And thus there has been given to the Church, in these latter days, a recent and undeniable testimony of the nature and divine power of the TRUE DOC

TRINE.

From that time the light of truth continued

* And not we only; for though certain churches differ from us and from each other in form and discipline, they agree with us in DOCTRINE. The doctrines of our Church are acknowledged by the Protestant Churches on the CONTINENT, by the Established Church of SCOTLAND, and by the great body of Dissenters in our own Country.

to shine in the Protestant Church for a long period; with some intermission indeed, and in certain churches more intensely than in others. But it shone in some places as brightly, and probably endured as long, as it ever did in any period of the Primitive Church. At length, however, by the combined operation of causes which are well known,* a spirit of indifference to religious truth began to manifest itself, not only in the

* By the association of SANCTITY with the spirit of republicanism and rebellion during the Usurpation of Cromwell, that holiness of life which was enjoined by our Saviour, became a subject of scorn or contempt. The people passed over from one error to the contrary extreme. The bow was bent till the string was broken, and it has never been rightly strung again. The Nation being emancipated from a yoke which assumed a religious name, considered religion as its enemy; and thus the spiritual faith of Christ became identified with fanaticism or enthusiasm ; and so it has remained in a great measure to this day. Political dissension, the most powerful engine in a free nation, has tended to keep this prejudice alive. As might be expected, the charge of fanaticism is chiefly imputed to Dissenters. And thus both parties have been kept IN BONDAGE during a long period, dreading each other's power, and doubting each other's purposes, and taking the measure of each other's religion by their own fears and the horrors of a former age. The Dissenter is a fanatic, and the Churchman is a bigot. And so absolute is this alienation in the minds of some, that the idea of an UNION in any religious purpose, is considered to be so unnatural as to be displeasing to God himself. On this subject neither Church

established and national churches, but among all the other denominations of Christians. It is difficult to say where there was most apathy and languor. For though "the form of sound words' was still generally retained (in our own church in a written form, in other churches in an extempore form) and there were some eminent examples of piety and laudable zeal; yet it was most evident that in many places religion was sinking fast into a lifeless profession; and that in some places it merely exhibited the body and exter-* nal figure. Even among those denominations of Christians, who were once distinguished by a name derived from PURITY, little fruit was to be found. They were in the state in which the Prophet describes the remnant in his day; "as "the shaking of an olive tree, two or three ber"ries on the top of the uppermost bough." (Isaiah xvii. 6.) And not only was the spirit

man nor Dissenter will ever find rest, until he shall have been taught by the grace of God, the nature of that CHARITY which our Saviour enjoined ;-" A new Commandment I give unto "you, that ye LOVE one another;" even that charity which the Apostle Paul has so sublimely described in the thirteenth chapter of the first Epistle to the Corinthians: "Though I "speak with the TONGUE of men and angels, and have not cha"rity, I am nothing." And again; "Though I have all FAITH, 66 so that I could remove mountains, and have not Charity, I 68 am nothing." Be a man a LEARNED Churchman or an ORTHODOX Dissenter, " if he have not Charity, he is nothin."