conduct is observed, and there is nothing apparent in their habits to offend the feelings of society. There cannot be a doubt, that these happy changes are mainly attributable to the Reformation, and the antagonistic Church, to which it gave birth. Conscious that they had adversaries ever vigilant and awake, and unhesitating in the exposure of any scandal or immorality, they were obliged to be more circumspect in their conduct; and, I trust, that we can acknowledge with pleasure, that the class of men is, in benevolent and virtuous conduct, very different, indeed, from those who were the companions of the dissolute Tetzel, and had vowed obedience to Leo X.

The simple and undeniable fact, which all history will verify, is, that the state of the outward government of the Roman Catholic Church is vastly improved since the existence of Protestantism, and that it is indebted for such improvement to that existence. I admit, most gladly, that there are fewer abuses in the Papal constitution than formerly-that purity of manners is increased, science diffused, and humanity inspired, to an extent never even imagined before; but, at the same time, I maintain, that this improvement, vast as it is, is to be attributed to a source which would be never admitted by those concerned, namely, the Reformation.

I am aware it has been remarked by no friend of the Church of England, that a similar service has been done to that Church by "the old Puritans and the present Dissenters." There is a fallacy in this reasoning of Doctor Priestley, which, I think, I could readily expose; and which may probably give me a subject for a separate paper. I shall only at present remark, that it is not the least amusing piece of literary gossip to read the correspondence of Priestley and Gibbon, and to listen to the lecture which the infidel Historian gives to the semi-infidel Philosopher. "In his history of the corruptions of Christianity" (says Gibbon), " Dr. Priestley threw down his two gauntlets to Bishop Hurd

and Mr. Gibbon. I declined the challenge in a letter, exhorting my opponent to enlighten the world by his philosophical discoveries, and to remember that the merit of his predecessor, Servetus, is now reduced to a single passage, which indicates the smaller circulation of the blood through the lungs, from and to the heart. Instead of listening to this friendly advice, the dauntless philosopher of Birmingham continued to fire his double battery against those who believed too little, and those who believed too much. From my replies, he has nothing to hope or fear; but his Socinian shield has repeatedly been pierced by the spear of Horseley, and his trumpet of sedition may at length awaken the magistrate of a free country." It would have been well for the reputation of Priestley if he had followed advice, even from such a quarter, and remembered "fas est et ab hoste doceri."

The Reformation, in addition to the religious blessings it bestowed, has also done much for civil liberty: even in those countries which have not received the reformed faith, which have not admitted religious freedom, even they have yet so far caught the contagious example of happier states, as to ameliorate their civil rights, and assert a freedom in their political constitution: and we must remember that there is a close connexion between civil and religious liberty; when the one has gained ground, the other is seldom long behind. But the benefits of the Reformation are not limited to polished nations civilisation has accompanied it in its march, wherever it has penetrated; and the most barbarous and savage nations have experienced its salutary effect. A softened amenity of manners, a kindly consideration of the claims of humanity, a regard for social ties and domestic duties have followed in its train, and replaced, in a greater or less degree, that lawless ferocity, and unbridled licentiousness, which form such striking features in the history of the nations, just preceding the dawn of the Reformation.

In a paper treating of the benefits derived from the Reformation, it may not be unimportant to notice the admission of those benefits by one, who himself scorned any obligation to the Christian religion in any form, whether corrupt or reformed. Gibbon, after enumerating the labours and tenets of Zuinglius, Luther, and Calvin, and acknowledging that their names are pronounced with gratitude, as the deliverers of nations," yet evidently, with all the contempt of a philosopher, who rises superior to such trifles, and "prudently calculates the degree of their merit, and the value of their reformation," proceeds-" Yet the services of Luther and his rivals are solid and important: and the philosopher must own his obligations to those fearless enthusiasts:" (so he calls the first Reformers in his text, while in a note he administers a just reproof to himself, and Hume, and others, who are fond of throwing contempt upon the efforts of the Reformers, and of aspersing them with the charge of enthusiasm and fanaticism; "Had it not been for such men as Luther and myself" [said the fanatic Whiston to Halley, the philosopher], you would now be kneeling before an image of St. Winifred"). First, by their hands," he says, "the lofty fabric of superstition, from the abuse of indulgencies to the intercession of the Virgin, has been levelled to the ground. Myriads of both sexes of the monastic profession were restored to the liberty and labours of social life. An hierarchy of saints and angels, of imperfect and subordinate deities, were stripped of their temporal power, and reduced to the enjoyment of celestial happiness: their images and relics were banished from the Church; and the credulity of the people was no longer nourished with the daily repetition of miracles and visions. The imitation of Paganism was supplied by a pure and spiritual worship of prayer and thanksgiving, the most worthy of man, the least unworthy of the Deity:" "Second, the chain of authority was broken which restrains the bigot from thinking as he

pleases, and the slave from speaking as he thinks: the popes, fathers, and councils were no longer the supreme and infallible judges of the world; and each Christian was taught to acknowledge no law but the Scriptures, no interpretation but his own conscience."

The subject of this short essay was suggested to me by the aspect of the present times; and I hoped, if I could bring forward a simple account of many of the advantages which all of us derive from that event, we would be more thankful for that great deliverance from Popery, and not look with so much indifference, and perhaps even countenance, at measures which are passing daily before us, and which tend to bring back, or to strengthen, the evils from which we had happily escaped. For that Protestantism has received of late, and is still receiving, many a blow and much sad discouragement, no one, friend or enemy, will be found to deny. The hard measure which is dealt to Irish Protestantism, in particular, must lead us to conclude that it is rather tolerated than approved of by the Government. Examining their conduct towards the Protestant and Roman Catholic Churches, we find every act of late years calculated to depress the one and to elevate the other. Instalment after instalment is given away to a hungry and voracious monster

"Whose appetite doth grow by what it feeds on."

In this state of matters, it is well surely to remember that all events are controlled by an over-ruling Providence, who often employs adversity as a means of purifying his Church and people, and "who causeth the wrath of man to praise Him, and the remainder of that wrath He knoweth how and when to restrain." Believing in the truth of the Bible, we believe that the Church which teaches the truths of that Holy Book, though cast down for a while, shall never be forsaken, and that THE fire

WHICH WAS KINDLED AT THE FUNERAL PILE OF THE

MARTYRED REFORMERS OF ENGLAND, SHALL IN

THESE COUNTRIES NEVER BE EXTINGUISHED.

I

CHAPTER XII.

SOME REMARKS ON SUNDAY, AND ITS OBSERVANCE.

THE appointment of a day of rest from the ordinary labours and pleasures of life, is a matter so beneficent in its design, and fraught with such countless advantages, both of an individual and social nature, that few subjects have been more discussed, and more engaged the attention of writers, who have been desirous to promote the happiness of their fellow-creatures. Indeed so much has been already said on the subject in a religious, and moral, and political point of view, that it may seem almost superfluous to refer to it again. And yet, though it may be impossible to advance anything new, a few plain observations may, perhaps, gain the attention of some, who would be deterred by a formal or learned treatise.

It always struck me to be a very strange mode of applying that day to sacred purposes, to commence it by making it as short as can be contrived, with any appearance of decency. When persons have any employment on hands in which they take pleasure, or when they anticipate enjoyment in passing an agreeable day, we find them generally shaking off their sleep betimes, and, at an early hour, setting about the pleasing occupation. We may argue from this, in what light Sunday is regarded, when it appears the anxious endeavour of great numbers, by protracted indulgence in bed, to steal as many hours as possible from a day which unquestionably was designed by its Divine Appointer, to afford a high degree of rational pleasure to his intelligent creatures. Instances have even been known, where the indolence is carried to such an extent, that the family is often seated at the breakfast-table, when the bell is summoning the congregation to church at noon. In