reform the remainder of it; perhaps new Luthers and Cranmers are already in their cradles. It is true that the doctrine of papal infallibility, and the prohibition of the free use of the pure Scriptures, seem at present to form an effectual barrier to improvement. But there is a Being to whom nothing is impossible, and who accomplishes his purposes in his own time and manner. Let us patiently wait, and humbly pray for his gracious interposition.

Popery, said Henry, is the Egypt, and Protestantism the Goshen, of the Christian world.

Be it so, said Osborne; but we protestants have been, and are faulty, very faulty. Have we duly considered our blessings, and have we faithfully improved them? Our religion is good: but has it made us good?

I fear, said Bernard, that you have proposed a question that can only receive a melancholy answer.

Do not mistake me, said Henry; I only wish to have distinct views of subjects: I would not pronounce any unmeaning eulogies on some parties of Christians, and much less would I utter any invectives against any party. I would see where error prevails, and deplore its prevalence and as I would pray for myself so would I pray for all the world.

This, said Bernard, is the right spirit and the right mode of conduct. O that the light of divine wisdom may descend on all minds, and that the spirit of dis vine love may animate all hearts!

In that prayer I wish to join you, said Henry ; but there is one thought which has often occurred to my mind, and which I must mention-I cannot bring myself to think, that the priests, at least those of them who are men of cultivated minds, can possibly believe the things which they inculcate.

You would lead us here, said Bernard, to the examination of a most intricate subject, which I am utterly incompetent to examine. Your thought is very natural. It is a most singular circumstance if they believe in some of the peculiarities of their system; but who is able to tell the force of education, prejudice, habit, and authority, in the formation of the human mind?

If they be not sincere in their profession, said Osborne, we are led to a most awful view of their cha

racter.

Of that I am aware, said Henry; if they be not sincere, they must be deceivers of the worst kind. Indeed many of them are said to be infidels.

I would lean, said Bernard, to the most charitable view of them, and on the whole regard them as the deluded advocates of delusion. I do not doubt, however, that there is among them a great deal of insincerity. But Popery is a skilful mother; she knows how to keep all her children subservient to her will.

And there, said Henry, is another point that I should like to understand-how the priest exercises

such authority over the consciences of men, and keeps his people in such subjection.

It is a singular subject, said Bernard, but I am unable to give you the information which you wish to receive. It probably depends on the ideas which are instilled into the tender mind.-But we have said enough on this interminable subject. I hope that the next will be one that is more agreeable.

CHAP. XXXIX.

THE ANGLICAN CHURCH.

Of our own Church, said Henry, little need be advanced. Commendation would only be viewed as common-place eulogy; and we certainly feel no disposition to censure her.

If I were to speak about her, said Bernard, you would perhaps say that I cherished what Bacon calls the idols of the den, concealing real defects, and delineating fancied excellence.

You have nothing, said Osborne, to fear from us on this head; we look to our Church with veneration and gratitude, and we hope to demean ourselves as her faithful Children. We think her entitled to our highest regard, though we do not ascribe perfection to her.

I consider our Church, said Bernard, to be scriptural in doctrine and in discipline; this is the highest commendation that any church can receive; what is most conformable to apostolical rule must be most perfect in itself.

The Bible, said Osborne, is the common property of all Christians; the Book of Common Prayer be

longs to us; whatever its imperfections are, I must be allowed to regard it as incomparable. I never think of the Liturgy but with feelings of delight; the repetition of it never tires; it is dignified in sentiment and language; it is plain, simple, and sublime. It is comprehensive, without being vague: and it is particular, without being tediously minute. Where else shall we find such well-sustained, vital, and solid devotion?

Nowhere, said Bernard and I must observe that the Articles deserve our highest praise; they are scriptural, judicious, and moderate; they form a sound compendium of religious truth.

I am not yet so familiar with them, said Henry, as I ought to be; but is it not strange that there should be so much disagreement in the interpretation of them, when they were intended to destroy diversity of opinion, and to establish unanimity and peace ?

That disagreement, said Bernard, is to be lamented; but any argument advanced on that ground against the Articles would be equally valid if it were advanced against the Scriptures. As long as men are proud instead of being humble; as long as they bend truth to their minds, and not their minds to truth; as long as they will decide on matters above their comprehension; as long as they will be metaphysicians instead of being believers; it is by no means strange that different conclusions should be drawn from the