proved, that innovations in faith, politics and philosophy ingrafted on a Catholic nation, are far more fatal to its repose, and that of its neighbours, than a system of Protestantism which has settled into a state of permanent peace and stability. Hence for instance, the policy and political interests of England, which is a state more than any other essentially Protestant, have often been in perfect accordance with the political system of an old leading Catholic power. And I would ask, has the Atheism of the eighteenth century been productive of fewer commotions and less convulsion in the world, than Protestantism in the first period of its existence, or in the era of religious wars; although the infidel party in the last century by no means constituted a distinct and separate sect, but was like a deadly contagion of the spirit of the times, infecting all beside and around, above and below it, whithersoever the wind of chance, or the breath of fanatic zeal might carry it. According to my own personal conviction, the theological point of view is to be preferred in historical enquiries as the best and final rule of investigation. But in these latter times, when religious opinion is so divided, and where the juridical view of things, in which each party struggles to make out a favourable case for itself, leads only to endless disputes; the historian is compelled to view the diseased state of society with the eye of a pathologist. In medicine it is considered far better and more advantageous, that a dangerous disease should be got rid of in a decisive but happily terminated struggle for life or death, than that by any sudden check given to the crisis, the disorder should fall on any internal part, and thus attack and corrode the vital powers. This principle, which the history of particular countries has shewn to be equally applicable to man's moral existence, may be applied to the general state of Europe at that period. If Protestantism had then been outwardly suppressed and put down, would it not have raged inwardly, that is to say, would not the most essential part of Protestantism, the spirit of Revolutionary innovation, the spirit of destructive negation, rationalism, in a word, have secretly remained? And may we not conclude from the examples of a partial experience, that that secret and inward working of the disease would have been far more dangerous and fatal?--I should wish that these and other like expressions before made use of, should not be taken as so many categorical assertions; for the question of doctrine, lying as it does beyond the reach of doubt, does not fall within the limits of my plan, and the perfect reconciliation of minds is not in the power of man, but can come only from God. But these expressions are merely meant to convey a conciliatory view of things in history, (and, as is the proper duty of the philosophic historian,) to vindicate the ways of providence. Undoubtedly this great religious