and a spirit of enquiry, and, in general, an independence of character was elicited, to which the history of the species affords no parallel.

This elevation of sentiment, was not confined to a few individuals, to one district of a country, or to one nation. In Germany, in France, in England, and even in Scotland, a similar tone of temper, and the same fervid zeal almost simultaneously appeared; and the united strength of the ecclesiastical and civil powers was unable to suppress them.

In the consideration of these events, we shall see that God makes the wrath of man to praise him; and in the mysteries of his moral government, frequently produces light out of darkness.

It will be necessary, before we direct our attention to the history of those events, which unitedly considered, we characterize as the REFORMATION, to state, briefly, yet explicitly, in what that fortunate concurrence of circumstances consisted, by which this great and glorious era was preceded, matured and forwarded. The impulse given to Germany was felt throughout the whole of Europe. Luther was not to Bohemia alone, but to the whole world, the harbinger of that glorious era which was to emancipate the minds of men from the bondage of a corrupt and debasing superstition. If, therefore, in the following sketch of the circumstances which preceded and produced the Reformation, we seem to look principally to the efforts of the German Reformer, let it be remembered, that this great work was begun in Germany; that although political and personal circumstances apparently produced the rupture between England and Rome, the minds of men had been previously prepared for a thankful embracing of it, by the writings of Luther; that the political causes were only accidental ones, providentially concurring with those of a moral nature; and that so far from being considered as independent and isolated events, the Reformation, both in England and Germany, was one and the same event, under different appearances and modifications.

As the fifteenth century evolved, the moral censures of the

public judgment became more animated against the vices and abuses of the Papal court, and its official administration: and thus, before Henry VIII. or Luther was even born, two of the great points for which the latter afterwards contended, had become fixed in the opinions of mankind, though no one stirred to put them into effectual execution. These were, that the Popedom and the Catholic Hierarchy were in a corrupt and immoral state; and that for the sake of true Christianity and of the public welfare, a general Reformation ought to be commanded and enforced. But Luther no more originated the desire of the amelioration, than he produced the degeneracy which needed the correction. The evil had been so striking, and so universal, that it could not, when the mind was enlarging on every subject of human thought, continue to exist so glaringly and so offensively, without exciting some sensitive and intrepid spirit to be an active public leader, in obtaining that Reformation, which all, but the deteriorated and the interested, felt to be indispensable.

To overturn a system of religious belief, founded on ancient and deep rooted prejudices, supported by power, and defended with no less art than industry; to establish in its room doctrines of the most contrary genius and tendency; and to accomplish all this, not by external violence or the force of arms, are operations which historians, the least prone to credulity and superstition, ascribe to that Divine Providence, which, with infinite ease, can bring about events, which to human sagacity appear impossible. The interposition of Heaven, in favour of the Christian religion at its first publication, was manifested by miracles and prophecies, wrought and uttered in confirmation of it. Though none of the Reformers possessed, or pretended to possess these supernatural gifts; yet that wonderful preparation of circumstances, which disposed the minds of men for receiving their doctrines; that singular combination of causes, which secured their success, and enabled men destitute of power and of policy, to triumph over those who employed against them extraordinary efforts of both, may be considered as no slight proof, that the same

hand which planted the Christian religion, protected the Reformed faith, and reared it from beginnings extremely fee ble, to an amazing degree of vigour and maturity.

It was not against the Catholic dogmata, but against the abuses and the corruptions of the Papal Court, as in the case of indulgences, that Luther and others originally directed their zeal. Our intrepid Reformer does not appear at all to have originally contemplated an attack against transubstantiation, purgatory, praying for the dead, the use of images and pictures, the veneration of relics, tradition as a rule of faith, the invocation of saints, or even against the use and sale of indulgences. It was not against all or any of these Catholic tenets, that the Reformers, in the first instance, protested; nor are we certain, had no flagrant abuse been made of some branches of discipline, that any efforts would then have been made to restore the ancient simplicity of faith, or the purity of the primitive discipline. The extreme laxity and even profligacy of the clergy, had long been the source of painful regret to the wise and the good, and of sarcasm, impious pleasure, and contempt to the wicked and the vain. Cardinal Bellarmine, a writer, as all the world knows, but seldom disposed to say a syllable in disparagement of the Church or the Roman Court, confesses that "for some years before the Lutheran and Calvinistic heresies," as he expresses it, "were published, there was not (as contemporary authors testify) any severity in ecclesiastical judicatories, any knowledge of sacred literature, any reverence for divine things; there was not almost any religion remaining." Had the moral conduct of the head, and ministers of religion been such as became their holy office, it is more than probable that no particular outcry would have been raised against the Catholic doctrines at that time. It was not the light of science, the encouragement at that time given to the arts, and to elegant literature; it was not any new discovery that had then been made in regard to morals, metaphysics, or religion, that first enabled the Reformers to attack with success the principles of the old faith, or the peculiarities of the ancient discipline. Even before that event, the arts were encouraged, because they contributed to

support the primitive superstitions; the liberal sciences were no where so successfully cultivated, as in the cloisters, and at the sacred colleges.

The profound learning of the Benedictine Monks, has been the subject of a warm panegyric from the able pen of Mr. Gibbon. Mr. Rosco bears ample testimony to the learning and talents of many of the supreme Pontiffs: no; it was the base conduct of the clergy that first sounded the tocsin of religious war. This depravity had, naturally enough, become the subject of public ridicule, of reproach, and, at last, of contempt and open opposition. The universal cry was "Reform!" and when this was rejected, another still more powerful and dreadful was raised, of "Destruction !"

The Holiness of the Church, became the first object of general attack; and unfortunately for herself, that which should have been her strongest hold, was the most vulnerable part in the whole fortress. In those States wherein the Church may be said to have fallen, it is fair to remark, that she fell, in a manner by her own hand. The prophet's reproach may justly be applied to her, "O Israel, thou hast destroyed thyself." It is with communities as with individuals; little 66 can harm them, whilst they are followers of that which is good;" as "charity hides a multitude of sins," so does much active goodness conceal from the view a thousand errors of opinion, and many superstitions of worship. The subsequent ridicule and indecent abuse about the "Wafer God," would doubtless have been spared, had the Catholic Clergy but minded, as they ought, by a life of devotion and obedience, to "honour and serve that God," whom they believe to be present in the consecrated elements of which the wafer was composed. The outcry was not against the host, but against him by whom it was elevated. Holy images, pictures, &c. were never despised, till they were abused and profaned by those to whose custody they had been previously consigned. The growing pride of the Church of Rome, naturally engendered by the union of the spiritual and temporal power, was one of the strong symptoms of approaching revolt.

Every prince bore the insolence and ambition of the Roman

Pontiff, with a greater or less degree of impatience; some of them dared to oppose it openly, and the University of Paris had more than once been made the organ of Sovereign Power, to answer the menaces of Rome; they had the courage to appeal to a future Council, which they, without ambiguity, deemed superior to the Pope. The eyes of men began to open. The impolitic violence of some Popes, the scandalous lives of others, the seventy years captivity at Avignon, the schism of forty other years which followed it; in which two and sometimes three Popes appeared, each having a party, abusing and excommunicating each other, loading each other with the most revolting insult, and reproaching each other with the lowest vices; unexpected discoveries which covered both rivals with ignominy at the same time; all these will surely account for the hatred and contempt, which every where lurked secretly against the Romish Hierarchy; complaints and murmurs arose on every hand; thousands of vices united in demanding a Reformation of the Church, in its head, and in its members, its faith and its manners; but there were other and concurring causes, connected with the condition and circumstances of the priesthood generally, to which we must, though but briefly, advert.

Many of the dignified clergy, secular as well as regular, being the younger sons of noble families, who had assumed the ecclesiastical character, for no other reason, but that they found in the Church, stations of great dignity and affluence, were accustomed totally to neglect the duties of their office, and indulge themselves without reserve, in all the vices to which great wealth and idleness naturally give birth; though the inferior clergy were prevented by their poverty, from imitating the expensive luxury of their superiors, yet gross ignorance and low debauchery, rendered them as contemptible, as the others were odious. The voluptuous lives of Ecclesiastics, occasioned great scandal, not only because their manners were inconsistent with their sacred character, but the laity being accustomed to see several of them raised from the lowest stations, to the greatest affluence, did not shew the