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and the strange transformation of the Eucharist from the sign to the substance of Christ's body, I have purposely abandoned to the curiosity of speculative divines. But I have reviewed, with diligence and pleasure, the objects of ecclesiastical history, by which the decline and fall of the Roman empire were materially affected, the propagation of Christianity, the constitution of the Catholic church, the ruin of Paganism, and the sects that arose from the mysterious controversies concerning the Trinity and incarnation. At the head of this class, we may justly rank the worship of images, so fiercely disputed in the eighth and ninth centuries; since a question of popular superstition produced the revolt of Italy, the temporal power of the popes, and the restoration of the Roman empire in the West. The primitive Christians were possessed with an unconquerable repugnance to the use and abuse of images; and this aversion may be ascribed to their descent from the Jews, and their enmity to the Greeks. The Mosaic law had severely proscribed all representations of the Deity; and that precept was firmly established in the principles and practice of the chosen people. The wit of the Christian apologists was pointed against the foolish idolaters, who bowed before the workmanship of their own hands; the images of brass and marble, which, had they been endowed with sense and motion, should have started rather from the pedestal to adore the creative powers of the artist. Perhaps some recent and imperfect converts of the Gnostic tribe might crown the statues of Christ and St. Paul with the profane honors which they paid to those of Aristotle and Pythagoras; but the public