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ledge was imposture, their innocent simplicity and savage love of idle solitude, and that their language was barbarous, and their manners still more so. Probably there is some truth on both sides. They were, it is certain, heathenish priests, and sacrificed human beings, which they burned in large wicker idols, made so capacious, as to contain a multitude of persons, who were, in this manner, consumed together in the flames. The female Druids plunged their knives in the breasts of the prisoners taken in war, and prophecied from the manner in which the blood happened to stream from the wound. Their altars consisted of four broad stones, three of which were set on the edges, and the fourth horizontally on the top, many of which may still be seen in different parts of England, and particularly in Cornwall. The Druids pretended to astrology, and probably it was this, more than any pretended piety, that gave them so much influence with the people. We see in savage nations, at the present day, that pretensions to astrology give men great influence, insomuch, that an astrologer is generally considered as the second, if not the first man, in an eastern kingdom.

But though the Druids imposed upon the people a false religion, yet it is possible, that they might not be, strictly speaking, impostors. They themselves might be deceived into a belief and veneration of what they taught, and then might labour to persuade others. And as for their human sacrifices, probably the chief part of them were prisoners taken in war, a practice which has been common to all savage nations. In short, the religion of the Druids was much the same as that of every barbarous nation with which we have any acquaintance. This was the religion which was practised not only in Britain, but which anciently prevailed over the chief part, if not the whole world, and which still

continues with much variation, in many countries. And from hence we may see the importance and necessity of sending missionaries to preach the gospel in the benighted regions of the world. What would Britain have been now, but for the gospel? The introduction of Roman politeness, or any thing else they had to bring, would have been of little use, if the light of the knowledge of the glorious gospel of the son of God, had not been brought hither, and plentifully and efficaciously preached. It is this which tames the savage, reforms the wicked, creates men anew unto good works, giving them, when accompanied by the Holy Ghost, new hearts, and thus disposing and enabling them to walk in newness of life. However, I am sorry to be obliged to say, that though the gospel in all probability, had an carly introduction into this country, it does not appear to have produced any great general effect for many ages. Very little religion seems to have been in Britain prior to the Reformation. Ignorance and superstition seem to have overspread the land till then. No doubt there were some real christians: but the number was so small, and their religion so defective, that little or no account of any note has reached their posterity. But from the time of the Reformation, gospel light and pure and undefiled religion gained ground. God brought good out of evil, in making use of Henry the Eighth, for the introduction of the Reformation into England, which was about the year of our Lord 1533. The vices of Henry, and especially in respect to his wives, were so over-ruled by God, as greatly to promote the furtherance of pure truth and genuine piety. After considerable contention between the Pope and Henry, the King renounced the Pope; and thus paved the way for the introduction of the doctrines which had been propagated for some time on the continent of Europe, by the Ger

man Reformers and their disciples. The renowned Wickliffe, rector of Lutterworth, in Leicestershire, had, more than a century before, preached the same doctrines in substance, for which he was repeatedly summoned by the Archbishop of Canterbury to appear before a Council at Lambeth, but having powerful friends, and especially the Duke of Lancaster, he escaped condemnation.

As I intend to avail myself of every fair occasion for inserting whatever may tend to instruct the Christian Reader, I shall not think it any improper digression to insert a brief account of Wickliffe.John Wickliffe, was born in the North of England, and has properly been called the Morning Star of the Reformation. About the year 1365, he was chosen head of a college founded at Oxford for the Scholars of Canterbury; but the newly-addmitted Monks insisting upon it that a Regular should be preferred to that dignity, Wickliffe and the Seculars made their appeal to the Pope, who was Urban the Fifth, but who decided in favour of the Monks, and obliged Wickliffe to resign. Upon this, he retired to his living at Lutterworth, where he openly and powerfully preached against the tyranny and corrupt doctrines of the Church of Rome. The doctrines preached by Wickliffe spread so fast, and were embraced by so many people, that the Archbishop of Canterbury summoned him the third time before a Council at Lambeth, which passed sentence of condemnation upon twentyfour doctrinal propositions which were propagated by him and his followers. And the King, Richard the Second, was prevailed upon to issue a declaration against them. But immediately after this, Wickliffe was called away from the Church militant to the Church triumphant. This was in the year 1384. He left He left many useful writings behind hir which laid the foundation of that Reformation

which Luther and others did afterwards promote with so much success. Many anathemas were thundered out against him: but his death prevented his enemies from taking revenge upon his person. But some years after, by order of the Council of Constance, his bones were dug up and burnt.

Wicliftism seems nearly to have slept in England for about a hundred and fifty years, when it awoke and exerted itself over the nation, under the patronage of Cranmer, Latimer, Ridley, and others.

Henry the Eighth was succeeded by his young, but admirable son, Edward the Sixth, who was a sincere and great friend to the cause of the Reformation. He was followed by Mary, the papistical persecutor, who made havock of the true Church of God, shutting many up in prison, compelling some to blaspheme, and putting some of the brightest ornaments of Christianity that ever lived, to the most painful and cruel deaths. God, however, interposed in defence of his own cause, and cut short the reign of Mary, and raised Elizabeth to the throne, who was a zealous protestant. And whether she had any true religion herself, or not, she gave encouragement to it in others. Her reign began very favourably in regard to religion: but she soon rendered it but too apparent that persecution was not all confined to papists. She inflicted great punishments upon some of the holiest men in the nation, because that, in some points, they differed in judgment from the established church. These Puritans, as they were called, asserted the right of private judgment, for which they were considered as dangerous to the State. Oppression, however, was SO far from annihilating annihilating them, that they increased in proportion as they were persecuted. And thus has the Church of God

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been in all ages, the great sight that was shewn to Moses, a bush burning in the fire, and yet unconsumed.

The persecuted party here spoken of, were dissatisfied with the Reformation, because they thought it was not carried far enough. For while the authority of the Pope was renounced, and some branches of Popery were laid aside, there was still much popish superstition retained in the Church. These men thought the Church ought to be so reformed, as to renounce all human additions, and be brought back to the scripture model. Others contended in favour of retaining certain Rites and Ceremonies, under the idea, that they ornamented the Church, and set off, to greater advantage, the beauties of holiness. And this principle has, in fact, been the grand source of many of the disputes which have agitated the Church of Christ. Vain man would fain appear to be wise, and is often so self-sufficient as to think he can improve the productions of the wisdom of God. Human inventions, and the exercise of human authority in matters pertaining to religion, have often inflicted upon the Church, "wounds, and bruises, and putrifying sores," and spread confusion and destruction over the vineyard of the Lord, And the evil is the more melancholy, as it has no bounds except the fancies of men. For, if men have a right to inake one addition to the institutions of Christ, why not two? And if two, why not twenty; or even twenty times twenty ? And if one Temporal or Spiritual Ruler, may do such things, why not another; and that even if he should be of a different description, and propose measures of a kind directly opposite to those of his predecessor? And it is possible, that human additions may become so numerous, as to engross so much of the attention of the professors of Chris

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