not made so by any virtue in Romanism, nor by any virtue in Protestantism. Both these forms of religion are of man's construction, and, however great the difference in their merit, they both partake of human frailty. Our only safe guide is the word of God in our own hands, the teachings of which in their main scope are so plain that the humblest intellect may find the words of eternal life.

THE BENEFITS OF THE REFORMATION NO REASON FOR PERPETUATING ITS ERRORS.

WHILST it is true that the errors of the reformers were such as belonged to the period, the occasion, and the kind of men who were called to do the work; and whilst it is equally true that in some sense the reformation is a work continued to this day-for the contest with Romish error is far from being ended,—yet the sins, omissions, and mistakes

of the early reformation should be as carefully rectified and avoided as any other errors or transgressions. The success of the reformers, in the first instance, was remarkable; but they were far from seizing and presenting the whole scope and spirit of Christianity. Error mingles in all human doings: the reformation exhibits its share. It has been the duty of Protestants ever since, not only to vindicate constantly the great truths brought out at the Reformation, but constantly to extend and purify their knowledge; and, whilst thus holding up the truth, to aim at a better fulfilment of the duties of Christianity. It is to be feared that what was a necessary feature of the early reformation has been too exclusive a characteristic ever since of Protestantism-a devotion to Christian truth far exceeding our devotion to Christian duty. Our preaching and our teaching have been carried on with wonderful zeal and diligence; many run to and fro, and knowledge is increased; the means of grace are spread abroad and resorted to with

116 NO ZEAL CAN DISPENSE WITH CHARITY.

a perseverance that evinces a just appreciation of Christian truth; but it is too little felt that all this comes far short of practical Christianity.

No attendance upon the preaching of the gospel, nor upon the ordinances of any church or congregation, nor upon any ministrations—no zeal nor industry in Bible classes nor catechetical teaching-no liberality in sustaining the ministry, nor any of the enter prises of the churches, can dispense us from the obligation to love our neighbour as ourselves from doing unto others as we would have them do unto us; nor from any of those duties of charity which are so strongly enjoined by Christ himself as the chief of our duties. Truth cannot save us; even that faith which can remove mountains is insufficient without charity. No zeal for prayers, or liturgy, or church service, nor creed, nor confessions, nor for the Bible itself, can replace the duties of brotherly kindness. It is all vain to call Lord, Lord, if we do not the

things which our Lord says. * "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue, but in deed and in truth."+

CHARACTERISTICS OF PROTESTANTISM DEVELOPED IN ITS GROWTH.

PROTESTANTISM does not, however, owe all its distinguishing features to the events of the Reformation nor to the peculiarities of the reformers. The church of Rome having long held men in temporal and spiritual bondage, the truths which the Reformation brought to light constituted a real emancipation. Before that time, men's minds and estates were claimed by the church, and the claim was enforced to an extent which checked

Luke vi. 46.

† 1 John iii. 17, 18.

energy, enterprise, and industrial progress. All Europe and the world soon felt the activity and life infused into business by Protestant energy. This was the natural result of that mental freedom which permitted men to determine their course of life, free from the bonds of superstition and priestly rule. Science, literature, industry, and commerce, all felt the new impulse, and commenced the great career which has brought the world to its present advanced position; the fetters being removed which had bound men for a thousand years to miserable inaction and mental sloth. Galileo and Copernicus could safely have announced their discoveries under the protection of Luther. Newton would have been treated like them, had he lived in their days, under papal rule. At the time this Protestant energy began to display its power, the treasures of the New World were pouring into Europe, and doubtless aided to stimulate that movement which was then so remarkable, and which has continued until it