that it had maintained its influence over civilized nations during a longer course of ages than could be boasted by the firmest and most extensive secular monarchies. Or if the History of the Romish Church were to descend to distant times, and the theory of the system be forgotten, then must it certainly be thought that, during the thousand years, or more, of its unbroken power, a licence extraordinary had been granted to infernal malignants to usurp human forms, and to invade earth with the practices of hell; or that the world, from the seventh to the seventeenth century, had suffered a dark Millennium of diabolic possession.

But while we have outspread before us, at once the theory and the history of Popery, we are able, by using the latter as a comment upon the former, and the former as a key to the latter, to reconcile those notions of human nature and Divine Providence which we must devoutly cling to, with the hideous facts that admit, alas, of no dispute. The lesson we gain from such a digest is this-and one of more moment can hardly be found-That human nature, plastic as it is, and susceptible of all influences, may, by long exposure to the operation of a pernicious code, an immoral institute, and a despotic polity, become atrocious in a degree that confounds every distinction, between human and diabolical wickedness. If then, in any measure, we have gained advantage over

such a system, and are actually driving it further and further towards the skirts of civilization, with how keen a jealousy should we look-not so much to the expiring remains of that same system, near us, as to those deep principles of ghostly usurpation which are very far from having been utterly crushed and destroyed, even in the freest of the European communities.

Yet in the heat of our indignation, let justice be done to Rome. This justice makes a demand upon us under several heads. The topics are trite, but must not here be omitted.

I. The specific guilt of the Papal tyranny is that of having converted to the purposes of its spiritual usurpation those congenial corruptions of faith and practice which it found in readiness, and which it received from a higher age, recommended by the unanimous approval of Saints, Doctors, and illustrious Writers. But neither popes, nor cardinals, nor councils, can fairly be accused, except in some single and less important instances, of originating (as if with malign ingenuity) the elements of the despotism which they administered. This main point of Church history has been too much obscured by Protestant controversialists.

II. At once as a relief to the sad impression of human nature made by the history of popery, and as a tribute too to the mighty efficacy of Christianity, even when most corrupted, we have

to keep in view the actual amount of virtue, humanity, piety-and the learning, the intelligence, and the bright excellence of every name, which has existed in all ages under the Papacy. Let us call this amount large-and indeed it is so:-assuredly the proofs of its extent would not soon be exhausted. We denounce the Romish doctrine and polity, not on the charge that it excludes all religion and all virtue; or that it renders the whole of its hierarchical body as corrupt as it renders many; but only on this ground, that it generates a species of ferocity more malign than any other system has produced, and that it never fails to have at its service a formidable number of inhuman beings, who want nothing but occasion to cover kingdoms with sorrow and blood.

III. Yet the main article of the measure of equity which should be rendered to the Church of Rome is this- That even if unrivalled in cruelty, she is not alone in it; but has been, if not eclipsed, worthily followed by each offset Church, and by almost every Dissident community."— Those that have gone off to the remotest point of doctrine and polity-whose rule of belief and duty has been-in every article, the antithesis of Rome, and those too that have filled the interval at every distance from the extremes ;-all

27 It would be an injustice not to say that the Quakers are clear of this guilt, and to their many peculiar merits, add the praise of being, not only wise as serpents—but harmless as doves.

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FANATICISM OF THE BRAND.

have wrought, in their day, the engine of spiritual oppression; all have shewn themselves, in the hour of their pride, intolerant and merciless; and all should look with shame to their several histories ;-while the Church of Rome looks, or might look to hers, with horror.

If nations, churches, and communities, as well as individuals, have a future retribution to fear; then has almost every existing religious body a just cause of alarm. If a day is to come when the Righteous Administrator of human affairs, and Head of the Church, is to make manifest his detestation of ecclesiastical bloodshed and torments, shall the Church of Rome stand alone at the bar, or have no companions in punishment? Ought we not to think more worthily of the Justice of Heaven than to suppose it?

Leaving so high a theme, let the general inference be fully and clearly drawn - That gloomy doctrines and pernicious schemes of polity are therefore to be execrated, because, even without them, or where every influence is the most favourable, human nature scarcely avoids abusing the profound excitements of religion as the incentives or the pretexts of its malignant passions.

SECTION VII.

FANATICISM OF THE BANNER.

IN escaping from the Consistory to the Camp, we seem to breathe again. Without staying to inquire whether the greater sum of positive evil has been inflicted upon mankind by the fanatical priest, or by the fanatical soldier, it is certain that the sentiments with which we contemplate the one course of action are vastly less oppressive than those excited by the other.

Let but the energies of men be spent upon a broad field and under the open sky; and let them but have to do with interests not of one kind only, but of many; and let but their motives of action embrace the principal impulses of our nature, and especially, let those who run such a course freely expose themselves to the perils and sufferings of the enterprise, and then it will always happen that admirable talents and fine qualities find play;talents and qualities such as are neither seen nor thought of within the shades of sacred seclusions, or in ecclesiastical halls.