cess far exceeding the most sanguine expectations. The revelations of the nineteenth century have thrown all antiquity into the shade, eclipsing the glory of the venerable men of former days, and exploding systems which had been cherished and admired from time immemorial. Many eminent men, members of the church of Rome, have assisted in this enterprise, and gained for themselves immortal fame; but, though unconscious, it may be, of their obligations, they have been in fact indebted to the Reformation for the favourable circumstances under which they have pursued their researches. Their church has never encouraged them; she has only refrained from proscription and anathema, in deference to the times. Even this appearance of liberality is confined to those parts of Europe in which Protestantism prevails, or is established. In Popish countries, the iron hand of spiritual despotism, aided by the secular power, crushes the rising genius, and snatches from the learner every help to his inquiries which has the least Protestant taint. There, too, the population at large is left to grovel in ignorance. But it is the glory of the Reformation, that in this respect especially it is identified with Christianity itself. "To the poor the Gospel is preached." And not only is it preached "publicly, and from house to house;" its saving truths are also communicated to children, who are thus brought up "in the nurture and admonition of the Lord." Thousands have had cause to bless God that the instructions they have received in youth, and the pious impressions produced, have proved their sure safeguard amidst the temptations of the world, and their comfort under its trials. Nor is general information withheld. The works of God are studied, as well as his word. The fountain of knowledge, long sealed, is now open to all classes. withhold their patronage from all measures which are adapted to enlighten and expand the human mind. Now, Popery is friendly to that arbitrary power in the state, which it exercises in the church; and where its influence is unrestrained, free institutions cannot prosper. This assertion cannot be rebutted by an appeal to cases in which popular liberty has been found in conjunction with Romanism, because it is a well-known fact that in all such instances freedom has flourished in spite of Popery, not as the result of its influence, and has commonly had to struggle hard for existence against the machinations of the priesthood and of those who have acted under its dictation. Where, at the present time, are the rights of men most respected, and the benefits of constitutional government most fully enjoyed? Who would prefer, in this respect, Austria or Italy to Great Britain? Similar observations might be made in reference to general industry, trade, and commerce. Travellers on the continent of Europe point out the marked difference between Popish and Protestant countries. The frequent occurrence of saints' days, on which partial or entire abstinence from labour is enjoined, is a very injurious interference with industry, producing neglect and idleness, and tending to poverty. The habits of dependence and subjection inculcated by the priests, and sustained by periodical confession, are highly unfavourable to the spirit of enterprise and the efforts of inventive genius. There can be no long-continued league between science and superstition. Again we appeal to history and fact. Where has manu- | facturing ingenuity been carried to the highest pitch, increasing the demand in proportion to the cheapness of production, and furnishing employment to tens of thousands by the effects of that very machinery which substitutes mechanism and steam for human labour? Freedom is akin to knowledge, and lives and dies with it. When the mind of man is fettered or unen-In what countries is trade in the most lightened, political thraldom is commonly his fate. He does not understand his rights, and would not know how to seek their attainment. It is the policy of arbitrary governments to healthy state, the middle class of society the most numerous, and in the most prosperous condition? Whose ships are seen crossing the ocean in all directions, and filling the harbours of the world, freighted with the productions of every clime? Do they chiefly belong to Protestant or to Popish owners? Are the astonishing inventions and mercantile enterprises which distinguish the present age to be traced to minds which confess the authority of priestly rule, and fear to devise and act but under ecclesiastic correction; or to such as allow no intermeddling of the kind, and rejoice in the free and unbiassed exercise of their powers? It is true, as has been before observed, that Papists share with Protestants the benefits of the world's enlightenment; but it is equally true, that at the Reformation the mind of man was untrammelled and prepared for high achievements. Protestants have ever taken the lead in discovery and invention; they have opened paths to wealth, honour, and national aggrandisement, which other men have been contented to walk in, though not always ingenuous enough to acknowledge their obligations to the first explorers. they "denied ungodliness and worldly lusts, and lived soberly, righteously, and godly in this present world." They proclaimed the great salvation, sought to deliver their fellow creatures from refuges of lies, and laboured unweariedly, even to suffering, bonds, and death, in the good cause. We know and enjoy the blessed results. Throughout Protestant Europe worship is offered to God in the languages spoken by the people, and all men may read in their own tongues of his wondrous works and ways. Great numbers are Protestants only in a political sense; the profession of many more is nothing better than a worldly profession; all which, however, is equally true of Romanists; yet there are thousands upon thousands whose holy lives testify that they have been "washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God." The fruits of their piety are manifest, and their influence is felt, directly or indirectly, in every part of the world. These, however important and intimately connected with the well-being Who can contemplate the history of of society, are minor matters. The the last fifty years, without cherishing influence of the Reformation on per- devout thankfulness to God for the sonal piety and the salvation of souls, grace which dwelt in Luther, Calvin, will be regarded by the true Christian Tyndall, Cranmer, and their distinwith still deeper interest. Granting guished associates, producing effects that some few of the priests expe- which ultimately issued in the glorious rienced the power of godliness, and deeds of the nineteenth century? that among them might be found, not- Protestant translators have rendered withstanding all their disadvantages, the word of God into the languages of a remnant who "served God in the the heathen. Since the year 1804, spirit," it must be obvious to every im- fifteen millions of copies of the sacred partial person that Popery, as a sys- Scriptures, in whole or in part, have tem, cannot be productive of intelli- been circulated, in upwards of one gent and scriptural piety. The state of hundred and fifty languages. In very society in Europe before the Reform- many instances the written word has ation fully justifies this remark. Men been blessed to the conversion of souls, cannot "gather grapes from thorns, even when the living voice of the nor figs from thistles." How delight- preacher has not been heard. Proful was the change witnessed, when testant missionaries have circumnaviGospel truth was once more unveiled gated the globe, evangelized the “dark to human view, and men were " purged places of the earth," penetrated to the from dead works to serve the living strongholds of idolatry, and planted God!" They were not merely con- the standard of the cross where the vinced of error, they were convinced "god of this world" has maintained of sin. They saw the worthlessness for ages his usurped dominion. Cheerand ruinous tendency of those observing success has attended their labours. ances in which they had been taught to trust, and "fled for refuge to lay hold on the hope set before them." Receiving the truth in the love of it, The once effeminate, licentious Hindoo walks holily before the Lord. The once barbarous New Zealander sits at the feet of Jesus, "clothed, and in his right mind." The islands of the Pacific are studded with Christian churches. The negro rejoices in the liberty "wherewith Christ has made him free." Hottentots and Esquimaux are enlightened, civilized, and sanctified. Burmah, that land of blood, has received the truth; many of its inhabitants have become children of God by faith in Christ. Finally, the message of mercy has been conveyed to the shores of China, nor has it been delivered in vain. Protestant writers are continually preparing useful works, adapted to explain and enforce scripture truth, arouse the careless, instruct the inquiring, and edify the believer. Tracts and books of this character, which are sent forth annually, in vast numbers, to every part of the world, have been productive of incalculable good. By one society only, (The Religious Tract Society,) sixteen millions of publications were issued in one year, (1842), every one of which contained the words of salvation. Protestant schools, both day-schools and Sunday-schools, supply scriptural knowledge and wholesome mental and moral discipline to untold myriads of children. Protestant men and women of every class are diligently employed, as God gives them opportunity, in disinterested and zealous endeavours to ameliorate the miseries of their fellow creatures, and direct them to the only true source of peace and happiness. Who can estimate the blessings bestowed upon mankind by means of Protestant effort since the beginning of the present century? Surely it will be confessed that the Reformation was the severest blow which Satan's kingdom received since the times of the apostles. Of all the calamities which could befall the world, the extinction of the light of Protestantism would be unquestionably the greatest. Under God, the preservation of all that is valuable to us as a nation depends on the maintenance and development of the principles of the Reformation. It was not to be expected that a change so great, and so ruinous to papal interests, would be regarded with complacency by Romanists, or that they would suffer it to take place without attempts at prevention. Ever since the event, their utmost energies have been put forth to create a counter feeling, and in fact to represent it as a calamity and a curse rather than a blessing. Sometimes, in their indiscreet zeal, Romish writers venture upon a denial of historical facts. The thick darkness of the middle ages all at once disappears, and the reader is introduced to an imaginary scene of light and purity. Popes become saints; councils are apostolic gatherings of holy men; monks are paragons of perfection; while the people at large are wise, happy, and pious, and would have remained so, if the wicked Reformers had not interfered with them, and defaced the loveliness of the prospect! All this is gravely asserted, and eagerly listened to by the credulous. It only wants reality. Stern truth dispels the illusion. Notwithstanding all efforts to prove the contrary, or to conceal unpalatable narratives, it is unquestionably certain, that the statements commonly made by Protestant writers, respecting the ignorance, the superstition, and the immorality of the periods during which Romish tyranny existed in its full strength, are most fully borne out by records, the credibility of which cannot be impugned. The dissolution of monasteries has been the subject of many a mournful page. Controversialists would fain persuade us that those buildings were seats of learning, and abodes of piety and virtue; that they diffused peace and prosperity all around them; and that their destruction was an irretrievable misfortune, an act of impious cruelty. Even Protestant writers have sometimes made similar representations. It is easy to reply. As for the learning of the monasteries, it consisted, with few exceptions, of an acquaintance with the miserable dialectics of the schools, and the silly legends of supposed saints. Superstitious follies were misnamed piety: vicious propensities of the grossest kind were indulged under the mask of virtue. Instead of poverty and beggary resulting from the demolition of the monasteries, it is a fact which cannot be contradicted, that before the Reformation was known in England, extensive districts were reduced to destitution by the avaricious practices of lordly abbots, who turned large quantities of arable land into pasture, for the profit of the wool, razed the habitations of the poor, and even converted churches into sheepfolds, for their gain. From denial of facts our opponents proceed to defamation of character. The Reformation, say they, was brought about by immoral men; therefore, it is not the work of God. This is a common and stale calumny. The characters of some of the royal and other personages who protected or patronized the Reformation, were not so exemplary as could have been wished. It is not attempted to deny it. Who would screen such a man as Henry VIII.? But these men were not the "founders" of the Reformation. That title belongs only to Luther, Melancthon, Zuingle, Cranmer, Knox, and their holy and noble coadjutors in the blessed work; that they were immoral men has never yet been proved, nor ever will be. They were men of God, called by him to protest against an immoral system, and honoured as the instruments in his hands of restoring the truth and worship of the new covenant. The Counsel Chamber. FOLLIES OF OUR great moralist lays it down as an axiom for the comfort of great men, that "censure is a tax which a man pays to the public for being eminent." But while earth has made its exactions, Heaven also, in mercy, imposes its drawbacks. The sweetest cup has always in it some bitter ingredient. Minds of the greatest power and loftiest reach have often a crack not perceived by the public, and hardly by the possessors; but those in constant contact with them will descry that which escapes the general observation. Johnson has an excellent article in his "Rambler," depicting the differences between an author in his books and in his personal deportment; and it was the pride of Milton, when visited by a great Continental scholar, to indulge the hope that the interview had not lessened the interest which his visitor had previously felt in him from his books. All sorts of veneering, silvering, and plating are, in their own character, fragile, and must be tenderly dealt with. They appear best GREAT MEN. from a distance; but contact, attrition, or corrosion are perilous. Not so with gold and silver. The severest test to which a man can be subjected is that of intimate, constant intercourse. If the result of this shall be to increase respect rather than diminish it, and to command affection rather than to inspire disgust, there need be no other proof of excellence. Now, it is a fact, that there are multitudes who will bear this test; but it is also a fact, that not a few of our most renowned men have had what the Scotch call a "bee in their bonnets," or a crack in the crown of their heads. History and biography supply innumerable illustrations. The Sublime History of Fools is a book which ought to be written, and which, we doubt not, would sell greatly. All great men have had their follies, and the field open for gleaning is almost boundless. For instance, we have such facts as the following recorded in biographies and histories: Tycho Brahe, the astronomer, changed colour, and his legs shook under him, on meeting with a hare or a fox. Dr. Johnson its truth. The wisdom of such as have a mental hump is, to pad and conceal it; and of those whom the hand of Nature has sent forth erect, to walk in their integrity. would never enter a room with his left foot foremost; if, by mistake, it did get in first, he would step back and place his right foot foremost. Julius Cæsar was almost convulsed by the sound of thunder, and always wanted to get in a cellar, or under ground, to escape the dreadful noise. To Queen Elizabeth the simple word death" was full of horrors. Even Talleyrand trembled and changed colour, on hearing the word pronounced. Marshal Saxe, who met and overthrew opposing armies, fled and screamed in terror at the sight of a cat. Peter the Great could never be persuaded to cross a bridge; and though he tried to master the terror, he failed to do so. Whenever he set foot on one, he would shriek out in distress and agony. Byron would never help any one to salt at the table, nor would he be helped himself. If any of the article happened to be spilled on the table, he would jump up and leave his meal unfinished. Our object in recording these facts is practical. We offer them as a caution to young men to avoid peculiarity, eccentricity, and oddity. Vanity and frivolity and a desire to be singular, or to attract notice, may, and often have, excited strong temptation to these things; but let them be avoided. However friendship may overlook, silliness admire, or folly praise them, they are always imperfections. History tells us Alexander the Great had a high shoulder; and so much was the hump of the hero admired by a foolish and flattering court, that well-made men vied with each other who should most cultivate a hump, as if to dignify deformity. The thing is highly ridiculous, but there is no reason to doubt THE TRUE GENTLEMAN. THERE are many who desire not to be accounted Christians, and who would be quite scandalized if they were told that any particular course of theirs was not consistent in a saint; but who would be ashamed to be called a gentleman? All would be gentlemen! There is not a word in the world so much in men's mouths-Gentleman. No insult is so bitter and intolerable as to be told that his conduct does not become a gentleman! Now, what is a gentleman? which essentially involves not merely civility, but kindness. Unhappily, mankind have too much identified it with mere station in society, and with a complacent exterior, little regard being paid to the state of the moral feelings. Now, a sage has said, that if the appearance of excellence be good, the reality is much better. Another has told us,-which is but to modify the idea, that hypocrisy is the homage which men pay to religion. Just so: what Chesterfield seemed to be, a good and cultivated man really is. Every Christian is-and he ought always to appear, as well as be-a gentleman. The definition is one A Jewish traveller on the way to Jericho was overtaken by a gang of highwaymen, who sprang upon him and stripped him of his raiment, wounded him and left him half dead. Presently a certain priest comes that way "by chance." He looks like a gentleman. But from some urgency in his errand, or from a more probable |