teachers, in whose breasts the lamp of divine wisdom continued to shine, whose minds were protected by the Spirit of truth; and who therefore rose above the prevailing depravation of sacred knowledge, the immoral conduct of many of their brethren, and the depressing doctrines of superstition. In our own nation, let us hail the first dawning of Reformation from such melancholy and destructive abuses, in the preaching and translation of the scriptures by Wickliff, afterwards more fully completed by Cranmer, and his truly glorious, pious, and intrepid associates.

It were much to be wished that the investigation of such topics could be placed in plain and easy narratives, within the reach of every reader. How greatly would it contribute to an uniformity of opinion! How much would it tend to restore the true doctrines of the gospel, and revive a primitive purity of religion among us. And happy would it be, if the temper of the times kept pace with such a mode of instruction; if every inquirer after truth could be brought to taste the spring of divine knowledge, as it is to be found in the book of Revelation, and to follow the windings of the stream through every successive generation.

But before that of every other age, the ecclesiastical history of the first three centuries after Christ demands our most serious attention. The primitive Church ought undoubtedly to be the model, as she is the parent of all other churches; and the nearer our observation carries us to the times of the apostles, the greater purity and perfec

tion they will naturally be expected to exhibit. It was not long indeed before the turbulent dispositions of men introduced dangerous doctrines into the sacred profession of Christianity; and it is believed, that St. John's gospel, the production of the last living witness of our Saviour's ministry, was directly intended to oppose the innovating tenets of those who gave false representations of the divinity of his person, and of course a false view of that religion which he came into the world to establish. "It must needs be that offences come." Why such offences are permitted is well known to God, and not wholly concealed from man. "Ye are in heaviness (says St. Peter) through manifold temptations, that the trial of your faith might be found unto praise, and honour, and glory, at the appearing of Jesus Christ” Whatever therefore be the origin of evil, let us pray for grace to avoid the dreadful consequences of it; for of this denunciation we cannot be ignorant "Woe unto him by whom the offence cometh."

At the conclusion of the third century, the Church enjoyed many outward advantages by the conversion of the Emperor Constantine to the Christian faith. It is not so clear that her spiritual value increased with her prosperity. Many were the distractions that soon prevailed; and I doubt not but there were those even among the poor and persecuted members of the Church, who

1

1 Pet. i. 6.

2 A. D. 313.

looked back with regret on the poverty they had lost, and the tortures they had endured, thinking the pure principles of an afflicted church but ill exchanged for ease and indulgence, for or high sounding titles of imperial protection. This reflection does not arise from a morose rejection of power, or a visionary imagination, that a Christian should expect nothing but persecution (for our own church possesses every grateful sentiment for the kind attention and fostering care of our civil governors) but from a deeply impressed conviction of the danger of a prosperous situation, even to the profession of religion itself. "As many as I love, (said the Spirit to the churches) I rebuke and chasten: be zealous therefore, and repent "".

As the course of my argument leads me gradually upwards, to the earliest times of Christianity, we rest for a moment at that age which succeeded the first promulgation of the sacred writings. Here, if they were more generally known, the most pure and glorious testimonies of the true faith would be fully disclosed. In this, the system of Christianity, if I do not debase the establishment of our holy religion by calling it by that name, would be found to differ from all systems of merely human invention. By the discussion of philosophers, and the practical efforts of their scholars, the favourite tenet of each leader of a sect has, in various ages, both before and after the coming of Christ, been attempted to be brought to perfection. The spark of philosophy, first kindled by a Plato,

Rev. iii. 19.

or an Aristotle, was cherished with the warmest affection, and diffused by the united wisdom of many followers. But the influence of such opinions never was, never could be, universal. They attached themselves only to wise men; and those, with all their boasted superiority, never could attain the perfection of knowledge. How then could they expect to regulate the conduct, and interest the feelings of persons far inferior to themselves in wisdom, of persons destitute of all acquired knowledge, and directed solely by the plain unassisted voice of nature?

But the faith of the gospel is a very different principle. When first revealed by Him who is the author of truth, and truth itself, it stood before men in full perfection. The fulness of time was come. The infinite and undescribable advantages of it were made known at once, with every degree of clearness and precision. When the anxious and affrighted gaoler said to his holy prisoners at Philippi, "Sirs! what must I do to be saved?" how concise, and yet how comprehensive was the answer!" Believe on the Lord Jesus Christ, and thou shalt be saved."

The evidences of faith indeed have continued to increase through every age of the world. The coming of Messiah was announced, in every period, by the voice of prophecy. "The testimony of Jesus in the spirit of prophecy1;" and every age, from the day of his appearance to the present

1 Acts. xvi. 31. Rev. xix. 10.

hour, has beheld the accomplishment of some prophetic declaration concerning him, which gives new evidences of the truth of our religion, and establishes our faith on a solid foundation. But to faith itself nothing can be added. It is a sanctifying principle which consecrates the good actions of men, and makes them of any value in the sight of God.

Different interpretations of the doctrine of faith have, it is true, been given by different professors of Christianity. I pretend not to account for the variety. But I am assured that if we examine fairly the words of scripture, and compare them with the practical belief of the early Christians, we shall find but one; and that one, the faith of our reformed Church, sufficiently illustrated in our Liturgy, Homilies, and Articles. The different shades of this doctrine, which have in some instances been hastily adopted, in others misconceived, have introduced a variety into Christian worship which was never intended. "There is one Lord, one faith, one baptism';" and for many years after the establishment of Christianity, one Church. A difference indeed was sometimes discovered in private opinions, and false doctrines too frequently prevailed; but the integrity, and I may add, the individuality, of the Church of Christ was still preserved.

During the period which I am now considering, the ecclesiastical student will find valuable subjects