tism had obtained complete ascendency. The resist ance of Bohemia was put down. The Palatinate was conquered. Upper and Lower Saxony were overflowed by Catholic invaders. The King of Denmark st 100 forth as the Protector of the Reformed Churches: Le 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 Stral sund.

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 slackenedbefore. 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, ɔn 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 religious 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 arnounced 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 hatred of Popery. The alliance of Richelieu and Gustavus marks the time at which the great relig ious 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 beween 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 Lewis. 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 flourishing 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 deidedly 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 Cathoic 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 s ow 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 deay 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 Lollards, the Lutheraus, the Calvinists, had a positive religious system, and were strongly attached to it. The creed of the new sectaries was altogether negative. They took one of their premises from the Protestants, and one from the Catholics. From the latter they borrowed the principle, that Catholicism was the only pure and genuine Christianity. With the former, they held that some parts of the Catholic system were contrary to reason. The conclusion was obvious. Two propositions, each of which separately is compatible with the most exalted piety, formed, when held in conjunction, the groundwork of a system of irreligion. The doctrine of Bossuet, that transubstantiation is affirmed in the Gospel, and the doctrine of Tillotson, that transubstantiation is an absurdity, when put together, produced by logical necessity the inferences of Voltaire.

Had the sect which was rising at Paris been a sect of mere scoffers, it is very improbable that it would have left deep traces of its existence in the institutions and manners of Europe. Mere negation, mere Epicurean infidelity, as Lord Bacon most justly observes, has never disturbed the peace of the world. It furnishes no motive for action. It inspires no enthusiasm. It has no missionaries, no crusaders, no martyrs. If the Patriarch of the Holy Philosophical Church had contented himself with making jokes about Saul's asses and David's wives, and with criticizing the poetry of Ezekiel in the same narrow spirit in which he criticized that of Shakspeare, Rome would have had little to fear. But it is due to him and to his compeers to say that the real secret of their strength lay in the truth which