The true constitutional liberty of which England may fairly boast was the work of a long series of years subsequent to the Revolution of 1688. It was the work of the whole eighteenth century, in fact, and was grounded on the fragments of old Catholic doctrines and customs. In no sense can it be called the result of Protestantism, save as coming after it in point of time. Whoever is acquainted with the state of religion and society in England, during the latter part of the seventeenth and the whole of the eighteenth century, needs not to be told that, among the ruling classes, faith in a revealed religion had ceased to exist. The yoke of Rome once shaken off, the human mind was quick to draw all the consequences of the principle of entire independence in religious matters. Tindal, Collins, Hobbes, Shaftesbury, and other philosophers, had openly denounced revelation, and that portion of the nation which esteemed itself enlightened embraced their new doctrines. It would be false to imagine that, in 1700 and afterward, the English were as firm believers in the Church of England's Thirty-nine Articles as they seemed to be at the beginning of this century. The whole of the last century was for all Europe, with the exception of the two peninsulas of Italy and Spain, a period of avowed disbelief. Even Presbyterian Scotland did not escape the contagion, and some theologians and preachers of the Kirk at that time are now praised for their liberal views of religion, that is, for their want of real faith. The influence of Wesley and his fellow- workers on the English mind, and the dread of the spread of French infidelity and jacobinism, were more extensive and effectual than people are apt to imagine; and there is no doubt that, seventy years ago England was far more of a believing country than she had been for a hundred years before. But, if even Scotch Presbyterian ministers and Church of England men, such as Laurence Sterne, were unworthy of the name of Christian, what are we to think of those who had to profess no outward faith in Christianity, because of ministerial offices? There is no doubt that, in the mass, they were almost completely void of any faith in revealed religion. To such men as these is England indebted for the development of her constitution. If Protestantism had any share in it at all, it did not go beyond preparing the way for the destruction of Christianity in the mind and heart of the people; or, rather, constitutional liberty in England has no connection whatever with religion. The English, left to their own ingenuity and skill, displayed a vast amount of statesmanlike qualities in devising for themselves a system of check and counter-check, which protected the subject and defined the rights of the ruler; and this gave the nation an undoubted superiority over their neighbors on the Continent. But it cannot be attributed, except in a very remote manner, to the Protestant doctrine of the independence of the human mind.