tant doctors were confuting, and Protestant rulers were punishing, sectaries who were just as good Protestants as themselves;

Cumque superba foret BABYLON spolianda tropæis,
Bella geri placuit nullos habitura triumphos."

In the Palatinate, a Calvinistic prince persecuted the Lutherans. In Saxony, a Lutheran prince persecuted the Calvinists. Every body who objected to any of the articles of the Confession of Augsburg was banished from Sweden. In Scotland, Melville was disputing with other Protestants on questions of ecclesiastical government. In England, the gaols were filled with men who, though zealous for the Reformation, did not exactly agree with the Court on all points of discipline and doctrine. Some were perse. cuted for denying the tenet of reprobation; some for not wearing surplices. The Irish people might at that time have been, in all probability, reclaimed from Popery, at the expense of half the zeal and activity which Whitgift employed in oppressing Puritans, and Martin Marprelate in reviling bishops. As the Catholics in zeal and in union had a great advantage over the Protestants, so had they also an infinitely superior organization. In truth Protestantism, for aggressive purposes, had no organization at all. The Reformed Churches were mere national Churches. The Church of England existed for England alone. It was an institution as purely local as the Court of Common Pleas, and was utterly without any machinery for foreign operations. The Church of Scotland, in the same manner, existed for Scotland alone. The operations of the Catholic Church, on the other hand, took in the whole world. Nobody at Lambeth or at Edinburgh troubled himself about what was doing in Poland or Bavaria. But Cracow and Munich were at Rome objects of as much interest as the purlieus of St John Lateran. Our island, the head of the Protestant interest, did not send out a single missionary or a single instructor of youth to the scene of the great spiritual war. Not a single seminary was established here for the purpose of furnishing a supply of such persons to foreign countries. On the other hand, Germany, Hungary, and Poland were filled with able and active Catholic emissaries of Spanish or Italian birth; and colleges for the instruction of the northern youth were founded at Rome. The spiritual force of Protestantism was a mere local militia, which might be useful in case of an invasion, but could not be sent abroad, and could therefore make no conquests. Rome had such a local militia; but she had also a force disposable at a moment's notice for foreign service, however dangerous or disagreeable. If it was thought at headquarters that a Jesuit at Palermo was qualified by his talents and character to withstand the Reformers in Lithuania, the order was instantly given and instantly obeyed. In a month, the faithful servant of the Church was preaching, catechising, confessing, beyond the Niemen. It is impossible to deny that the polity of the Church of Rome is the very master-piece of human wisdom. In truth, nothing but such a polity could, against such assaults, have borne up such doctrines. The experience of twelve hundred eventful years, the ingenuity and patient care of forty generations of statesmen, have improved that polity to such perfection, that, among the contrivances which have been devised for deceiving and controlling mankind, it occupies the highest place. The stronger our conviction that reason and scripture were decidedly on the side of Protestantism, the greater is the reluctant admiration with which we regard that system of tactics against which reason and scripture were arrayed in vain.

If we went at large into this most interesting subject we should fill volumes. We will, therefore, at present advert to only one important part of the policy of the Church of Rome. She thoroughly understands, what no other church has ever understood, how to deal with enthusiasts. In some sects, particularly in infant sects, enthusiasm is suffered to be rampant. In other sects,

particularly in sects long established and richly endowed, it is regarded with aversion. The Catholic Church neither submits to enthusiasm nor proscribes it, but uses it. She considers it as a great moving force which in itself, like the muscular power of a fine horse, is neither good nor evil, but which may be so directed as to produce great good or great evil; and she assumes the direction to herself. It would be absurd to run down a horse like a wolf. It would be still more absurd to let him run wild, breaking fences, and trampling down passengers. The rational course is to subjugate his will without impairing his vigour, to teach him to obey the rein, and then to urge him to full speed. When once he knows his master, he is valuable in proportion to his strength and spirit. Just such has been the system of the Church of Rome with regard to enthusiasts. She knows that, when religious feelings have obtained the complete empire of the mind, they impart a strange energy, that they raise men above the dominion of pain and pleasure, that obloquy becomes glory, that death itself is contemplated only as the beginning of a higher and happier life. She knows that a person in this state is no object of contempt. He may be vulgar, ignorant, visionary, extravagant; but he will do and suffer things which it is for her interest that somebody should do and suffer, yet from which calm and sober-minded men would shrink. She accordingly enlists him in her service, assigns to him some forlorn hope, in which intrepidity and impetuosity are more wanted than judgment and self-command, and sends him forth with her benedictions and her applause.

In England it not unfrequently happens that a tinker or coal-heaver hears a sermon or falls in with a tract which alarms him about the state of his soul. If he be a man of excitable nerves and strong imagination, he thinks himself given over to the Evil Power. He doubts whether he has not committed the unpardonable sin. He imputes every wild fancy that springs up in his mind to the whisper of a fiend. His sleep is broken by dreams of the great judgment-seat, the open books, and the unquenchable fire. If, in order to escape from these vexing thoughts, he flies to amusement or to licentious indulgence, the delusive relief only makes his misery darker and more hopeless. At length a turn takes place. He is reconciled to his offended Maker. To borrow the fine imagery of one who had himself been thus tried, he emerges from the Valley of the Shadow of Death, from the dark land of gins and snares, of quagmires and precipices, of evil spirits, and ravenous beasts. The sunshine is on his path. He ascends the Delectable Mountains, and catches from their summit a distant view of the shining city which is the end of his pilgrimage. Then arises in his mind a natural and surely not a censurable desire, to impart to others the thoughts of which his own heart is full, to warn the careless, to comfort those who are troubled in spirit. The impulse which urges him to devote his whole life to the teaching of religion is a strong passion in the guise of a duty. He exhorts his neighbours; and, if he be a man of strong parts, he often does so with great effect. He pleads as if he were pleading for his life, with tears, and pathetic gestures, and burning words; and he soon finds with delight, not perhaps wholly unmixed with the alloy of human infirmity, that his rude eloquence rouses and melts hearers who sleep very composedly while the rector preaches on the apostolical succession. Zeal for God, love for his fellow-creatures, pleasure in the exercise of his newly-discovered powers, impel him to become a preacher. He has no quarrel with the establishment, no objection to its formularies, its government, or its vestments. He would gladly be admitted among its humblest ministers. But, admitted or rejected, he feels that his vocation is determined. His orders have come down to him, not through a long and doubtful series of Arian and Papist bishops, but direct from on high. His commission is the same that

on the rountain of Ascension was given to the Eleven. Nor will he, for lack of human credentials, spare to deliver the glorious message with which he is charged by the true Head of the Church. For a man thus minded, there is within the pale of the establishment no place. He has been at no college ; he cannot construe a Greek author or write a Latin theme; and he is told that, if he remains in the communion of the Church, he must do so as a hearer, and that, if he is resolved to be a teacher, he must begin by being a schismatic. His choice is soon made. He harangues on Tower Hill or in Smithfield. A congregation is formed. A license is obtained. A plain brick building, with a desk and benches, is run up, and named Ebenezer or Bethel. In a few weeks the Church has lost for ever a hundred families, not one of which entertained the least scruple about her articles, her liturgy, her government, or her ceremonies.

Far different is the policy of Rome. The ignorant enthusiast whom the Anglican Church makes an enemy, and whatever the polite and learned may think, a most dangerous enemy, the Catholic Church makes a champion. She bids him nurse his beard, covers him with a gown and hood of coarse dark stuff, ties a rope round his waist, and sends him forth to teach in her name. He costs her nothing. He takes not a ducat away from the revenues of her beneficed clergy. He lives by the alms of those who respect his spiritual character, and are grateful for his instructions. He preaches, not exactly in the style of Massillon, but in a way which moves the passions of uneducated hearers; and all his influence is employed to strengthen the Church of which he is a minister. To that Church he becomes as strongly attached as any of the cardinals whose scarlet carriages and liveries crowd the entrance of the palace on the Quirinal. In this way the Church of Rome unites in herself all the strength of establishment, and all the strength of dissent. With the utmost pomp of a dominant hierarchy above, she has all the energy of the voluntary system below. It would be easy to mention very recent instances in which the hearts of hundreds of thousands, estranged from her by the selfishness, sloth, and cowardice of the beneficed clergy, have been brought back by the zeal of the begging friars.

Even for female agency there is a place in her system. To devout women she assigns spiritual functions, dignities, and magistracies. In our country, if a noble lady is moved by more than ordinary zeal for the propagation of religion, the chance is that, though she may disapprove of no one doctrine or ceremony of the Established Church, she will end by giving her name to a new schism. If a pious and benevolent woman enters the cells of a prison to pray with the most unhappy and degraded of her own sex, she does so without any authority from the Church. No line of action is traced out for her; and it is well if the Ordinary does not complain of her intrusion, and if the Bishop does not shake his head at such irregular benevolence. At Rome the Countess of Huntingdon would have a place in the calendar as St Selina, and Mrs Fry would be foundress and first Superior of the Blessed Order of Sisters of the Gaols.

Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new society devoted to the interests and honour of the Church. Place St Theresa in London. Her restless enthusiasm ferments into madness, not untinctured with craft. She becomes the prophetess, the mother of the faithful, holds disputations with the devil, issues sealed pardons to her adorers, and lies in of the Shiloh. Place Joanna Southcote at Rome. She founds an order of barefooted Carmelites, every one of whom is ready to suffer martyrdom for the Church: a solemn service is consecrated to her memory; and her statue, placed over the holy water, strikes the eye of every stranger who enters St Peter's.

We have dwelt long on this subject, because we believe that, of the many causes to which the Church of Rome owed her safety and her triumph at the close of the sixteenth century, the chief was the profound policy with which she used the fanaticism of such persons as St Ignatius and St Theresa.

The Protestant party was now indeed vanquished and humbled. In France, so strong had been the Catholic reaction that Henry the Fourth found it necessary to choose between his religion and his crown. In spite of his clear hereditary right, in spite of his eminent personal qualities, he saw that, unless he reconciled himself to the Church of Rome, he could not count on the fidelity even of those gallant gentlemen whose impetuous valour had turned the tide of battle at Ivry. In Belgium, Poland, and Southern Germany, Catholicism had obtained a complete ascendant. The resistance of Bohemia was put down. The Palatinate was conquered. Upper and Lower Saxony were overflowed by Catholic invaders. The King of Denmark stood forth as the Protector of the Reformed Churches: he was defeated, driven out of the empire, and attacked in his own possessions. The armies of the House of Austria pressed on, subjugated Pomerania, and were stopped in their progress only by the ramparts of Stralsund.

And now again the tide turned. Two violent outbreaks of religious feeling in opposite directions had given a character to the history of a whole century. Protestantism had at first driven back Catholicism to the Alps and the Pyrenees. Catholicism had rallied, and had driven back Protestantism even to the German Ocean. Then the great southern reaction began to slacken, as the great northern movement had slackened before. The zeal of the Catholics waxed cool. Their union was dissolved. The paroxysm of religious excitement was over on both sides. One party had degenerated as far from the spirit of Loyola as the other from the spirit of Luther. During three generations religion had been the mainspring of politics. The revolutions and civil wars of France, Scotland, Holland, Sweden, the long struggle between Philip and Elizabeth, the bloody competition for the Bohemian crown, had all originated in theological disputes. But a great change now took place. The contest which was raging in Germany lost its religious character. It was now, on one side, less a contest for the spiritual ascendency of the Church of Rome than for the temporal ascendency of the House of Austria. On the other side, it was less a contest for the reformed doctrines than for national independence. Governments began to form themselves into new combinations, in which community of political interest was far more regarded than community of reli gious belief. Even at Rome the progress of the Catholic arms was observed with mixed feelings. The Supreme Pontiff was a sovereign prince of the second rank, and was anxious about the balance of power as well as about the propagation of truth. It was known that he dreaded the rise of an universal monarchy even more than he desired the prosperity of the Universal Church. At length a great event announced to the world that the war of sects had ceased, and that the war of states had succeeded. A coalition, including Calvinists, Lutherans, and Catholics, was formed against the House of Austria. At the head of that coalition were the first statesman and the first warrior of the age; the former a prince of the Catholic Church, distinguished by the vigour and success with which he had put down the Huguenots; the latter a Protestant king who owed his throne to a revolution caused by a hatred of Popery. The alliance of Richelieu and Gustavus marks the time at which the great religious struggle terminated. The war which followed was a war for the equilibrium of Europe. When, at length, the peace of Westphalia was concluded, it appeared that the Church of Rome remained in full possession of a vast dominion which in the middle of the preceding century she seemed to be on the point of losing. No part

of Europe remained Protestant, except that part which had become thoroughly Protestant before the generation which heard Luther preach had passed away.

Since that time there has been no religious war between Catholics and Protestants as such. In the time of Cromwell, Protestant England was united with Catholic France, then governed by a priest, against Catholic Spain. William the Third, the eminently Protestant hero, was at the head of a coalition which included many Catholic powers, and which was secretly favoured even by Rome, against the Catholic Louis. In the time of Anne, Protestant England and Protestant Holland joined with Catholic Savoy and Catholic Portugal, for the purpose of transferring the crown of Spain from one bigoted Catholic to another.

The geographical frontier between the two religions has continued to run almost precisely where it ran at the close of the Thirty Years' War; nor has Protestantism given any proofs of that "expansive power" which has been ascribed to it. But the Protestant boasts, and boasts most justly, that wealth, civilisation, and intelligence, have increased far more on the northern than on the southern side of the boundary, and that countries so little favoured by nature as Scotland and Prussia are now among the most flour ishing and best governed portions of the world, while the marble palaces of Genoa are deserted, while banditti infest the beautiful shores of Campania, while the fertile sea-coast of the Pontifical State is abandoned to buffaloes and wild boars. It cannot be doubted that, since the sixteenth century, the Protestant nations have made decidedly greater progress than their neighbours. The progress made by those nations in which Protestantism, though not finally successful, yet maintained a long struggle, and left permanent traces, has generally been considerable. But when we come to the Catholic Land, to the part of Europe in which the first spark of reformation was trodden out as soon as it appeared, and from which proceeded the impulse which drove Protestantism back, we find, at best, a very slow progress, and on the whole a retrogression. Compare Denmark and Portugal. When Luther began to preach, the superiority of the Portuguese was unquestionable. At present, the superiority of the Danes is no less so. Compare Edinburgh and Florence. Edinburgh has owed less to climate, to soil, and to the fostering care of rulers than any capital, Protestant or Catholic. In all these respects, Florence has been singularly happy. Yet, whoever knows what Florence and Edinburgh were in the generation preceding the Reformation, and what they are now, will acknowledge that some great cause has, during the last three centuries, operated to raise one part of the European family, and to depress the other. Compare the history of England and that of Spain during the last century. In arms, arts, sciences, letters, commerce, agriculture, the contrast is most striking. The distinction is not confined to this side of the Atlantic. The colonies planted by England in America have immeasurably outgrown in power those planted by Spain. Yet we have no reason to believe that, at the beginning of the sixteenth century, the Castilian was in any respect inferior to the Englishman. Our firm belief is, that the North owes its great civilisation and prosperity chiefly to the moral effect of the Protestant Reformation, and that the decay of the Southern countries of Europe is to be mainly ascribed to the great Catholic revival.

About a hundred years after the final settlement of the boundary line between Protestantism and Catholicism, began to appear the signs of the fourth great peril of the Church of Rome. The storm which was now rising against her was of a very different kind from those which had preceded it. Those who had formerly attacked her had questioned only a part of her doctrines. A school was now growing up which rejected the whole. The Albigenses, the