LECTURE XVI.
Further developement and extension of Protestantism, in the period of the religious wars, and subsequently thereto.—On the different results of those wars in the principal European countries.
The true Reformation, loudly demanded in the fifteenth century as the most urgent want of the times, not only by the capricious voice of the multitude, but by the first and most legitimate organs of opinion in church and state, and the nature of which had been long before clearly stated, and fully and generally understood,—ought to have been a divine Reformation. Then would it have carried with it its own high sanction—it would have proved it by the fact—and at no time and under no condition would it have severed itself from the sacred centre and venerable basis of Christian tradition, in order, reckless of all legitimate decisions, preceding as well as actual, to perpetuate discord, and seek in
negation itself a new and peculiar basis for the edifice of schismatic opinion. Such a vast, extensive, deep, and effectual Reform, which while it kept within the limits of ancient faith, and steadily adhered to its divine centre, would at the same time renovate and revivify the church, was not then accomplished. The disciplinary canons of the council of Trent undoubtedly contained many wise, excellent and wholesome regulations, whose efficacy has been proved by the experience of the different Catholic countries, and whose reception has been determined by the local circumstances of each; for these regulations intended for the correction and removal of abuses, and for the revival of ancient discipline, were not adopted without modification, nor received to a like extent in all Catholic countries. On the other hand, with respect to the Protestants, the decrees of the council of Trent, from the very nature of things, could be only of a defensive character. Instead of the desired Reformation, Protestantism early enough announced itself as a new and peculiar religion, and still more was it constituted as such; but the rupture was already consummated—the evil had become incurable, before the remedy was applied. Protestantism was the work of man; and it appears in no other light even in the history which its own disciples have drawn of its origin. The Partisans of the Reformation proclaimed indeed at the outset, that if it were more than a human work, it would endure, and that
its duration would serve as a proof of its divine origin. But surely no one will consider this an adequate proof, when he reflects that the great Mohammedan heresy, which more than any other destroys and obliterates the divine image stamped on the human soul, has stood its ground for full twelve hundred years; though this religion, if it proceed from no worse source, is at best a human work. But even as the mere work of man, the Reformation was unquestionably a mighty, extraordinary, and momentous revolution, which when once it had been outwardly established in the world, (though inwardly it remained in a state of perpetual agitation,) has thenceforward mostly directed the march of modern times, influenced the legislation and policy of the European states, and stamped the character of modern science, down to our own days, when though its influence has not been so exclusive and undivided, as at an earlier period, it has been still the main and stirring cause of all the great political changes, and all the new and astonishing events of our age. We must endeavour to view this great Revolution with the impartial eye of the historian, and labour duly to comprehend and judge it in all its manifold bearings, and in all its remote consequences; and if we should feel inclined to lament and deplore the long continuance of this unhappy division in the great European family, we should remember that such a feeling of regret, however innocent and natural in our own bosoms, and in our
own conviction, can furnish no adequate criterion for an historical decision. At any rate, we should in no case immoderately repine at such an event, and murmur against Destiny, that is to say, the ruling Providence which permits the occurrence of such evils. The permission by God of a mere human, unsanctioned enterprise, nay, of a mighty, general, protracted, and incurable division among mankind—a system of opposition with all its unhappy consequences, its moral impediments, and its political disasters; such a permission forms, as I have already observed, the great enigma of history—the wonderful secret of the divine decrees in the conduct of mankind, as well as in the conduct of individuals. Perhaps this great enigma will then only be perfectly unravelled, and the mystery which hangs over this subject, then only be perfectly dispelled, when this mighty Revolution shall have been terminated, and brought to a close. Even now, the experience we have acquired, however imperfect and limited it may be, makes one thing evident; namely, that the influence of Protestantism has not been confined to those states and countries where it became predominant, and where it received a public and legal establishment. Far greater was the danger, far more fatal were the consequences, when an open rupture, a formal separation from the church did not take place, or had, if a temporary, at least no permanent existence—but where Protestantism, that is to say, the spirit
of Protestantism, a like or a kindred set of opinions, was infused into the moral system of countries externally Catholic, and secretly instilled into the veins of the body politic, gradually corroded its vitals; till at last, amid a false and apparent repose, the long suppressed element of revolutionary innovation infected with its deadly virus, opinion, science, and lastly, government and society. The conscience in its enquiries after religious truth, to whatever decision it may come, only looks to the determination of a point of faith as the sole clue of its investigations. But in historical enquiries, this rigid intersecting line of faith forms no adequate rule of judgment. The experience of our own times, or that of the last generation has 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