ing and in station, so he was almost sole in his opinion. But he was "full of faith;" and singly attempted, as he expressed it, "to defend so GREAT A CAUSE.'

But WICKLIFFE of the same University was ordained to confirm more fully the evangelic testimony. He was properly the first great light in that dark age. He translated the Bible into our own tongue; and his own mind was illumined by it. He then assailed with an intrepid spirit the before-mentioned errors, and in particular, the position (which is the fundamental principle of a corrupt theology) "That a man becomes acceptable to God, and is finally saved, by his own works and merits."

"Human nature," pronounced Wickliffe from the theological chair, "is wholly at enmity with God. Man is a sinner from the womb. He cannot think a good thought; he cannot perform a good work, except he receive GRACE." And with respect to that Faith whereby we shall be saved, he speaks in these terms,

* "Behold," said Archbishop BRADWARDINE, "I speak it with grief; as formerly four hundred and fifty prophets were united against one prophet of the Lord; so at this day how many, O God, contend for Free Will (human sufficiency and merit) against thy gratuitous Grace! How many indeed in our times DESPISE thy saving Grace; or if they use the term Grace, how do they boast that they DESERVE it by the strength of their Free-Will. Almost the whole world is gone after PELAGIUS into error. Arise, O Lord, judge thine own cause; sustain him who undertakes to defend thy truth. Protect, strengthen, and comfort me: for thou knowest that, no where relying on my own strength, I attempt to maintain SO GREAT A CAUSE." Brad wardini Opera, Prefat.

The Theologians, whom Bradwardine opposed, correspond nearly with the great PELAGIAN body of the present day. This body assumes not the ancient name, but exists under different names, and is composed of different denominations. But they all agree in one distinguishing character, "That they despise the saving grace of God." They generally profess, what they call, RATIONAL Christianity; by which they mean that their religion is merely rational, and that it hath nothing spiritual in it. They acknowledge no influence from above, nor any operation of divine grace. In this sense, it is true that they profess a rational religion: but on the same principle, it might be easy to prove that the religions of the heathen world are ALL RATIONAL religions. It is surely high time for Christians to take leave of the Pelagian Philosophy,

"The merit of Christ is sufficient of itself to redeem every man from Hell. Faith in our Lord Jesus Christ is sufficient for salvation. We are not to seek to be justified in any other way than by his justice. We BECOME righteous through the participation of HIS righteousness."* Wickliffe here speaks the sense of a Text, from which every Theologian should learn to preach; "To him that worketh NOT, but believeth on HIM that justifieth the ungodly, his faith is counted for righteousness." This text is found in the fourth chapter of the Epistle to the Romans, and at the fifth But the unanswerable argument for the truth of this doctrine is derived from the history of CORNELIUS, the Centurion. "His alms and prayers came up as a memorial before God," Acts x, 4; but he became not THEREBY an heir of salvation. He was directed to go to the Apostle PETER, "who should tell him words WHEREBY he should be saved." Acts xi, 14. Until Cornelius heard the words of the Gospel from Peter, and thereupon "received the Holy Ghost," he knew nothing of that Faith whereby alone he could be saved.

verse.

But Wickliffe was only the forerunner. Like John the Baptist, he prophesied of a Light that should come; and almost in his words he said, "I am but a solitary evidence against a Host. I am but the voice of one crying in the wilderness." But his own light did not dispel the gloom. Though it shone far into the vale of night, it reached not to the Throne of darkness at Rome.

II. The second Era of Light is the REFORMATION. In the midst of this spiritual darkness, while men were sitting a second time "in the region and shadow

Dr. James's Apology for Wickliffe.

”

of death," the "day-spring from on high visited them." This has been accounted by some an epoch in the Church not less remarkable than that of the first promulgation of the Gospel. And although it is now much out of view in the minds of many; although Infidelity would obscure its glory, and "the withered hand hath been lifted up against HIM that healed it," the Reformation will ever be considered as a great event in the divine dispensation by all true members of the Church of Christ, to the end of time.

As, in the first age, the preaching of the Apostle PAUL was chiefly instrumental in the conversion of men; so, at this second Era, the ministry of LUTHER was principally honored 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 Savior'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. It 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 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 continuance." 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 labor 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 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.†

Preface to the Commentary on the Galatians.

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.

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 DOCTRINE.

From that time the light of truth continued 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 in the Primitive Church. At length, however, by the combined operation of causes which are well known,* a spirit of indifference to religious

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 Savior, 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 dissention, 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 1N 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 Churchman nor Dissenter will ever find rest until he shall have been taught by the grace of God, the nature of that CHARITY which our Savior enjoined. "A new Commandment I give unto