lished 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 resurréction." 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 of 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 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 fana

truth began to manifest itself, not only in the established and national churches, but among all the other denominations of Christians. It is difficult to say where there was most apathy and langour. 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 exhi

ticism 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 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 Saviour enjoined ;—“ A new "Commandment I give unto you, that ye LOVE one ano"ther;" 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 charity, I am "nothing." And again; " Though I have all FAITH, so "that I could remove mountains, and have not Charity, I am nothing." Be a man a LEARNED Churchman, or an ORTHODOX Dissenter, "if he have not charity, he is nothing."

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bited the body and external 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 "as "an olive tree, two or three berries on the top of the uppermost bough." (Isaiah xvii. 6.) And not only was the spirit of religion nearly extinguished, but men began to be ASHAMED of their religion, * All this while

*To this fact the chief Representative of the Church at that time has recorded the following testimony:

"It is a reproach, I believe peculiar to the Christians of "this age and nation, that many of them seem ASHAMED of "their Christianity and excuse their piety as others do "their vices." Secker's Sermons, vol. I. 59.

The testimony of Bishop Butler, to the prevalence of infidelity, is very remarkable, "It is come," says he, "I know "not how, to be taken for granted, by many persons, that "Christianity is not so much as a subject of inquiry: but "that it is, now at length, discovered to be fictitious and "accordingly, they treat it as if in the present age, this were

an agreed point among ALL PEOPLE OF DISCERNMENT; "and that nothing remained but to set it up as a principal subject of mirth and ridicule; as it were, by way of rereprisals for its having so long interrupted the pleasures of "the world." Preface to the Analogy, 1736.

What must have been the state of the common people in general, when it was taken for granted that such were the sentiments of all people of discernment in the nation?

science and human learning were progressive; but the knowledge of the Holy Scriptures was passing away. * As a proof of this decay in sacred literature, we need only notice this fact. The HEBREW language, which is the source of all critical knowledge of the Bible (of the New Testament as well as of the Old), became at length, but little known even to learned men. And though there ever have been illustrious exceptions, it ceased at last, to form a part of the ordinary studies of youth at our seats of learning; even of those students, who were destined for the sacred office.

Out of this state of things arose a new enemy to the church; the enemy that might be expected, INFIDELITY; or the positive denial of the truth of a revelation from God. We have seen that it was Superstition which first shut the Bible. The second attempt was made by Infidelity. But the further consideration of this subject we must reserve for the afternoon; when we shall review the progress of Infidelity in extending its darkness; and the Era of Light which followed.

But before I conclude this discourse, I would beg leave to direct your attention to a subject of no little consequence to the interests of religion, and to the character of our Universities

* See Apendix.

in the present circumstances of the church; the notice of which arises immediately from our present discussion. I mean the importance of a critical knowledge of the ORIGINAL languages of the Holy Scriptures to the theological Student.

SICS.

The original language of the New Testament has been well cultivated; and one cause of this has been its affinity to the GREEK CLASBut the acquisition of the language of the Old Testament is equally necessary. It is indispensable for those who would possess a critical knowledge of the Bible; for the New Testament is written in the idiom of the Old. It may be received as an axiom, " that a knowledge of Hebrew learning among the great body of the clergy, is the mark of a flourish❝ing church;" that is, of a church which is ardent in maintaining the true faith, and in expounding the pure word of God to the people. Among the members of the Romish communion this species of learning is almost entirely extinct.

Having thus asserted the importance of a critical knowledge of the Bible, I think it fit, nevertheless, to controvert the opinion, that without such a knowledge individuals cannot build the doctrines of Christianity, or Christianity itself, upon a solid foundation. If this were true, what must have been the state of