The two important statutes of which we have spoken were followed up in the same year by injunctions of the Queen, after the manner of those of her brother. They are expressed, indeed, so far as the case admits, in the very same words as those of Edward twelve years before. Wherever, therefore, a change is introduced, there must have been a reason for it, and an index is thus obtained of the progress of opinion, the more satisfactory because quite incidental.[473] Thus, on a comparison of the two sets, it will be found, that the Roman catholic religion is treated with less courtesy by Edward than by Elizabeth. In the injunctions of the former we read “of kissing and _licking_ of images:” in those of the latter the offensive expression is expunged. So again, in the first, the power of the Pope is said to be justly “rejected, _extirpated_, and taken away _utterly_:” in the others, it is thought enough to declare that it is “justly rejected and taken away.” These denounce the abuses of the Sabbath--“a day on which God is more offended than pleased, more dishonoured than honoured, because of idleness, pride, drunkenness, quarrelling, brawling, which are most used on such days; the people, nevertheless, persuading themselves sufficiently to honour God on that day, if they hear mass and service; and then is suggested a more excellent way of keeping the Sabbath holy: in those of Elizabeth the wholesome suggestion is retained, but the sabbatical picture is suppressed.” It may be questioned, however, whether this omission was made altogether in deference to the feelings of the Roman Catholics: perhaps the progress of puritanism had already begun to correct such gross disorders; for it must be admitted, we apprehend, that the more decent and devout observance of Sunday, for which England is still remarkable, not only above catholic, but even above other reformed countries, is to be greatly ascribed to this all-powerful principle; its stern decrees still felt to impart to the character of that day a sobriety, though not longer a gloom. For, pursuing the same comparison, we shall find other symptoms of the puritan being now in the ascendant. Thus, according to Edward’s commands, images, shrines, pictures, and the like are to be destroyed, nor any memory of the same to be left in walls and glass windows. Elizabeth, however, adds, that “the walls and glass-windows shall be nevertheless preserved,” as though the crusade against all ecclesiastical ornaments had already begun. Again, by Edward’s injunctions, unlicensed preachers are not to be admitted into a pulpit. Those of Elizabeth, however, go farther, not allowing even licensed preachers to officiate out of their own parishes, unless they have a special license for this, as though itinerancy had commenced. Then, in the latter, we find certain supplementary clauses not in the injunctions of Edward, all pointing to the same conclusion. One against