So far, then, the Reformation has proved permanently hostile to the art. But highly as we honor the talent of artisanship, and intimately connected as is the glory of the land with the reputation of its arts, we cannot for one moment entertain the proposal now so generally, it had almost been said unblushingly, brought forward, of converting our churches 'into spacious repositories' for the productions of the pencil. Here we have explicitly to state an opinion, though opposed by almost every writer on the arts; first, that neither is the house of God a proper receptacle for pictures; nor, secondly, if every Protestant place of worship were open to such ornaments, is it clear that art would be materially advantaged. Let our sacred edifices be as nobly simple, as massively grand, as may be; let them exhibit every beauty of architecture, if needful; the effect will elevate, without distracting, the mind; or let the solemn representations of sculpture invite remembrance to dwell upon the departed, who sleep around the living worshipper. Such thoughts prepare the mind for its duties. But pictures do not seem so immediately associated, either with the place or with our meditations; with us, the only association is that of mere ornament. We might, however, be accused of treating here the subject too seriously, were an attempt made to show the sinfulness of abducing even one thought from heaven, to fix it on a merely ornamental appendage. We shall therefore suppose, that in our country, people do not go to church to see pictures, and that, as elsewhere, pictures are here painted to be seen. Now, the time of divine service with us is short, and that space is passed, without intermission, in sacred duties, in prayer, in praise, and in exhortation. Either these momentous engagements or the pictures must be neglected. In the Romish church the service is long, composed of many ceremonies in which the audience take no share, and during which, the mind may be employed in contemplating a religious painting, with at least equal profit as the dressings and undressings, the crossings, genuflexions, perambulations, and incensings, which are being enacted by the officials. In a Protestant assembly, every one is seated in his place; a picture can be viewed properly from a very few points, perhaps only one; granting, then, all the advantages 'of pictures in unison with the feelings of the mind, exemplifying in the most striking manner the objects of its highest admiration and respect,' how limited is the number that could enjoy these? The Catholic church, again, knows not the impediment of pews, and the individuals of the congregation may move and change positions at pleasure. Protestant churches are open only on Sundays, or a few fast days, while we have no useless train of idle retainers to show the curiosities of the place; the Catholic church is open from sunrise to sunset throughout the year, each with its sacristans, vergers, macemen, &c.