sounding a trumpet to proclaim their own praise for they were as humble in their own eyes as they were exalted in the esteem of others—but by thorough decision for God; by deep, earnest emotion; by such a holy determination against sin, and for conformity to God, as must constitute the essential difference between the righteous and the wicked in time and in eternity. They unconsciously revealed their true character in some such way as the rose, which | silently discloses its lovely tints, and makes known its presence by perfuming the air with its fragrance. They lived above the spirit of the world. This, if I mistake not, was a marked feature in the character of Cowie's people, and one which the present generation of professing Christians would do well seriously to consider. The religious professors of Cowie's time acted in such a manner as that the men of the world might have nothing to say against them, except in the matter of their God; but in so doing they never calculated upon securing the world's smile. They well knew that the world would never belie its true character by ceasing to contemn the good ways of the Lord; and they resolved not to belie theirs by a compromise in order to gain its good will. They felt that the spirit of the world and the spirit that is of God are essentially opposed, and that the gulph that lies between can never be narrowed without imminent peril to the followers of Christ. Our godly fathers were very stringent on the score of conformity to the world. No half-way measures were practised or countenanced by them. They drew the line of demarcation within rather than without what some would be disposed to regard as the exact boundary. They were content to leave a considerable space on the farther side of their line, which less scrupulous professors are disposed to regard as at least neutral ground, and which they may very safely occupy. These good men never thought of either stretching their wits or their consciences to find out a via media between the church and the world. Theirs was the nobler aim of obtaining the victory over the world, by the power of a living faith. But what Christian ever yet overcame the world by exchanging caresses with it, and by being all but of the world? This, then, is a voice that is echoed from the fathers to the children. For if there was one feature of character more strongly marked than another in the religion of our fathers, it was their superiority to the spirit and course of the world. They had a mind to work for Christ. Cowie's church was a working church. Not only was its own machinery kept in full working play, as it regarded the maintenance of the public ordinances of religion, but it was also a centre of active operations for the extension of the kingdom of Christ, both at home and abroad. It had its association in connexion with the London Missionary Society very soon after the formation of that noble institution, and when these Christian efforts were little known in the north, except as a matter of opprobrium and contempt. Cowie's people were among the first, if not the very first, to engage heart and hand in the blessed work of Sabbath-schools, at a time when such labours of love were frowned upon even by the godly. It is not necessary to dwell upon these things, which are so well known. I need not remind the successors of Cowie's people, that they have had these works of faith and labours of love transmitted to them as a sort of heir-loom from their godly sires. I need not remind them, that it was on account of cordial sympathy with these and similar movements, that Cowie himself had the lasting honour of being solemnly excommunicated by his brethren, when, on the same day, that heroic man preached to his people from the words,- -" If God be for us who can be against us?" But besides what was accomplished by Cowie's people in their more collective capacity, there was an influence went forth from them of a more diffusive character, which was scarcely less salutary in its results. Cowie had members of his church scattered here and there at a distance of from twenty to thirty miles from Huntly. And wherever you found one of these men, he would be forming a prayer-meeting, organizing a Sabbathschool, or using his influence to secure occasional ministrations of the pure gospel of Christ in the locality. These men were the centres of religious influence wherever they pitched their tent; they were a "dew from the Lord in the midst of many people." The little circles they were by such means enabled to draw around them, became, in many instances, the nucleuses of Christian churches, which are now" walking in all the commandments and ordinances of the Lord." What a voice of stimulation and encouragement is thus lifted up to those who are the legitimate successors of Cowie's people! Be it yours, dear brethren, to emulate the holy zeal of those who have gone before you, and who acted so worthily in their day. They were persons of much information and reading. Were I to mention names, I might refer to Mr. John Leslie, who stood at the head of this class, not only in the particular referred to, but also in the varied excellences which combine in forming the character of an eminently useful Christian. But there were many others, who, although not possessed of an equal power of communicating by the pen, were scarcely inferior to him in theological knowledge, and acquaintance with books. One, at least, I knew, -my ever revered father,—who, though a working man all his days, and singularly industrious, had succeeded in making himself familiar with history, both ancient and modern; who was conversant with all our great poets, and could quote largely from their pages; who was intimately acquainted with the voluminous writings of Owen, and Howe, and Charnock, besides a host of others, both of the puritanic age and of more recent times; and, more than all, who had mastered that stupendous monument of metaphysical skill and earnest piety, "Edwards on the Will." We are in these days too prone to compliment ourselves upon our superior intelligence, and to look upon our fathers as having been far behind us in this respect; but it is very questionable whether this is not a fond conceit. We are, perhaps, in advance of them in some things, but not, I should think, in solid information, more especially on theological subjects. The reading, even of our intelligent people, is of a too ephemeral character, and too superficial for this. A snatch now and then from the religious periodicals of the day will not produce the same depth of knowledge on theological points, which was possessed by many of the distinguished men of Cowie's time. They were pre-eminently a praying people. This was, after all, perhaps, the grand secret of their power-the "might and the mastery" by which they were enabled to do exploits. As princes, they had power with God, and prevailed. Prayer was their element. Their breath was the breath of supplication, and it returned upon their tabernacles like the dew of Hermon. It was no unusual thing with these men, ay, and the women too, to interrupt their midnight slumbers, that they might arise and call upon God. Yes, we have seen it, and can never lose its impression. We have seen your sainted Seivewright, with pale visage, and in his night-clothes, prostrate in communion with Heaven, long before the summer's sun had begun to gild the eastern sky. When, O when, brethren, shall we arouse ourselves to emulate this wrestling spirit? How long will it be ere the whole Israel of God shall respond in harmonious acclaim to Jacob's resolution, "We will not let thee go, except thou bless us?" THE PROTESTANT REFORMATION: ITS MOMENTOUS "As ages roll away, Events and changes swiftly come and go. And paralyse vast empires;-but what event, HUMAN PROGRESS. Important occurrences recorded in the Holy Scriptures, and detailed with impressive simplicity,-such as, the deliverance of the Israelites from the tyranny of Pharaoh, and the wanton cruelty of the Egyptians, their passage through the Red Sea, and their miraculous preservation in the wilderTHE most brilliant, and, in every ness,-the promulgation of the law on respect, illustrious event, which modern Mount Sinai,-their ultimate entrance history records, and, beyond question, into the land of Canaan, the victories the most signally advantageous to which they achieved there over nuEurope, and the world, is that of the merous and warlike enemies,-the reglorious Reformation from Popery ;- covery of their Sacred Books in the an event on which we cannot too long reign of Josiah,-their restoration from or too profoundly dwell,-one in which the Babylonish captivity, and many Protestants of every communion are other events in their memorable annals, individually and pre-eminently inter-were carefully registered by the Jews, ested, and which demands earnest atten--held by them in perpetual rememtion and universal regard. brance,-and the memorials of them were handed down, with the utmost precision and gratitude, from one generation to another. It should never be lost sight of. It should never be undervalued, much less depreciated; and, especially, in times like these, when we have to fall back more than ever on our great Protestant principles, and, under extraordinary circumstances, to fight the battle of the Reformation over again. It is readily conceded, that the magnificent achievement to which we refer, was not complete-that the work executed by our noble Reformers was imperfect in its character; that there were many errors to correct,many deficiencies to supply,-many excrescences to remove;-still, it was a gigantic undertaking-a glorious struggle; it was a splendid victory, for the achievement of which no true-minded and true-hearted Protestant can be too thankful. Great national events-those in which empires glory-events issuing in the restoration or the preservation of the freedom, the intellectual and moral progress of multitudes, are recurred to with emotions the most vivid, joyous, and grateful. Now, we ask, If the Jewish people recurred to these events with so much interest, should not we, as British Protestants, recur with equal interest and gratitude to the great event of the Reformation from Popery? unquestionably the most felicitous and important occurrence which has taken place since the primitive age,-the first promulgation of Christianity by the Apostles. The era of the Reformation has been appropriately designated-"the second dawn of gospel light"-the restoration of pure and undefiled religion from the errors, impurities, and abominations of Popery. And it should be invariably borne in mind, by every intelligent and reflective Protestant, that, unless the lamp of truth had been re-kindled and elevated at the period of the Reformation, we should have been involved, at this hour, in the deepest moral and religious gloom, "sitting"-without any figure" in darkness and the shadow of death." We should have remained | youth, put his shoulders to the wheel, but was cut off in the blossom of his days!" His memory, however, will always be fragrant. His name will ever be mentioned with respect, admiration, and love; and his beautiful spirit and deeds will be continually yielding fruit. How signally are we indebted to William Tyndale - that enlightened and most useful man, that heroic martyr-one of the earliest Translators of the Holy Scriptures into the Eng the degraded and fettered victims of a sordid and oppressive priesthood causing everything to bend to their su perstition, domination, and rapacity. The mind would have been narrowed, even hoodwinked. The judgment would have been not only warped, but enslaved. Speech would have been chained. Free opinion and inquiry would have been crushed. The press would have been deprived of its elasticity and power-it would have been gagged and miserably crippled, or pour-lish language; whose mind dwelt on ing forth error and venom abundantly. We should have been destitute of that "glorious liberty" of thought, of sentiment; of those sublime hopes-which impart so much charm to existence, communicate so much dignity to the present life, and throw around us such a halo of splendour in the prospect of eternity. We cannot ponder, too long or gratefully, the obligations under which we lie, as British Protestants, or British Christians, by God's special benedic- | tion, to that illustrious band divinely raised up, called forth, and eminently qualified, to arouse the nations from their intellectual and moral slumbersto sound an alarm of the most awakening and startling kind throughout every department of the Papacy-and to accomplish, in a great degree, that noble work of Reformation, in which our sainted ancestors rejoiced, and the priceless blessings accruing from which we perpetually realize. the work with the ardour of devotion, and with the resolution of one determined to die rather than not accomplish it,-and who, by his translation of the New Testament into English, did more towards expelling the darkness and superstition of this kingdom, than any man of his age. He lived for the benefit of mankind, and died a martyr in the cause of religion. Condemned to be strangled and burned, he suffered at Augsburg, in 1536, uttering, as his last and memorable words, after being tied to the stake,-"Lord, open the King of England's eyes!" How great are our obligations to Huss, who was so valiant and undaunted in the cause of God and the Truth, and who so nobly died for the testimony which he bore, and for the principles which he maintained! How much do we owe to Jerome, who exhibited such firmness, dignity, and true Christian heroism! What a debt is ours to the immortal Wyckliffe, The undertaking which God enabled whose character will ever be dearthem to achieve, has won for them im- whose efforts will ever be so highly perishable renown renown of the prized by Protestants throughout the purest and noblest character, far ex-globe-whose writings have conferred ceeding that ever due to philosophers on our own country inestimable benefits the most distinguished-to statesmen the most sagacious and patriotic-to warriors the most brilliant. It has been beautifully observed How much do we owe to Edward the Sixth, who, uniting the fervour of an enlightened saint with the loveliness of and whose spirit, in the midst of the most fierce and brutal persecutions, was the most pure, celestial, and undaunted. What heartfelt gratitude should we cherish, when we recur to such men as Ridley, Cranmer, and Latimer,-whose principles were so boldly communicated -whose opposition to the errors and abuses of Popery was so fixed and determinate-and who were ready to lay down their lives for "the Truth as it is in Jesus"-indeed, who were cruelly sacrificed in defence of that Truth. How many of these Protestant and Christian Reformers bled on the scaffold, were reduced to ashes at the stake, after prolonged torments;-enduring, for years, the most bitter privations and sufferings in the cause of truth and righteousness! And how cheerfully, sometimes even most joyously, were all these indignities-all these sufferings-all these varied deaths experienced,—as though marked honour was conferred as though signal triumph was gained,-in order that the Truth of God might no longer be held in bondage, but be perfectly and for ever disenthralled, and be freed from the sad incrustations-the absurd su - And—to mention no other honourable names-what are our obligations, above all, to the intrepid and immortal | Luther;—that man, who, in the history of Protestantism, stands out more prominently than any other; who, with a mind as firm as a rock, when Truth was at stake-with a firmness as unyielding as adamant, when the simplicity and purity of Christianity were "blurred and blotted" by Popery-perstitions—the falsities—the miserable with a heart fired by the love of Christ distortions-the dangerous interpreta-and with a determination, which tions and glosses which Popery had nothing could shake, to conquer or die, heaped upon it; not only defacing its grappled with the enemies of intellec- beauty, and dimming its lustre, but tual and moral freedom, and with the darkening its light-sapping its foundaopponents of the "incorrupt Gospel of tion-teaching another gospel-and Christ," in so resolute and heroic a leading the people grievously and manner, and would, at any time, have fatally astray. preferred laying down his life to the abandonment or compromise of the great principles he so tenaciously held. 66 These and their number could soon be trebled-were Spiritual Heroes" indeed—giants of former days. At a period the most peculiar and eventful; under circumstances the most critical and alarming; when everything dear to humanity, to freedom, to Christianity, was at stake, they dared noblythey came out in the fullest, the most transparent manner. They laboured with unceasing energy, with heroic zeal, to release the Word of God from its long captivity-to unfetter Divine Truth, which Popery had long enchained-and, when untrammelled, to diffuse it widely,-circulating the unvarnished, undistorted, unadulterated Scriptures among the people, whatever might be the consequences, though most humiliating and painful to themselves, and most desolating to their families and prospects! During the age of Tyndale gross darkness pervaded the land. The clergy themselves, everywhere, were deplorably ignorant, superstitious in the utmost degree, and encouraged persecution in its most cruel and hideous forms. History records of this period, that many of the priests could scarcely read, and were unable to write. Doctors of the Sorbonne have testified that, though more than fifty years old, they had never known what the New Testament Even Martin Luther never saw a Bible until after he had taken a degree in the university. It is related, that Carolostadt had been a Doctor of Divinity eighty years before he had read the Scriptures, and yet, the university of Wittemburg, when he stood and obtained his degree, recorded of him that he was sufficientissimus. If there were such blindness, morally and religiously, among the priests, what must it have been in relation to the people? At the period of the great Protestant Reforma was. |