beginning of the sixteenth century, can we wonder at the great success which attended a movement promoted by such means? We would be suprised, indeed, on the contrary, if similar success had not attended it, under all the circumstances of the case.

The distinctive doctrines of the reformation, throwing off the wholesome restraints of the old religion, flattering pride and pandering to passion—the protection of powerful princes, secured by feeding their cupidity and catering to their basest passions-the furious excitement of the people, fed by maddening appeals from the pulpit and the press, made to revel in works of spoliation and violencethis excitement, lashed into still greater fury by the constant employment of ridicule, low raillery, misrepresentation and calumny of every person and of every thing Catholic-and the marriage of many apostate priests and monks, binding them irrevocably to the new doctrinescan we wonder that all these causes combined—and acting too upon an age and country avowedly depraved-should have produced the effect of rapidly diffusing the soi disant reformation ?

We do not of course mean to imply, that all who embraced the reformation were corrupt, or led by evil motives: we have no doubt that many were deceived by the specious appearance of piety. This was especially the case with the common people, who often followed the example and obeyed the teaching of their princes and pastors, without taking much trouble to ascertain the right. But we have intended to speak more particularly of the leading actors in the great drama; and to paint the chief parts they played on the stage.

Much less would we be understood, as indiscriminately and wantonly censuring Protestants of the present day. A broad line of distinction should be drawn between the first teachers and the first disciples of error, and those who have inherited it through a long line of ancestry. The latter might be often without great censure, where the for

mer would be wholly inexcusable. The strong and close meshes which the prejudices of early education have woven around them-the dense and clouded medium, through which they have been accustomed to view the sun of Catholic truth-the strong influence of parental authority and of family ties-and many such causes, combine to keep them in error. Besides, history, which should be a witness of truth, has been polluted in its very sources: and the injustice which its voice has done to the truth, has been accumulating for centuries. But can Protestants of the present day, notwithstanding all these disadvantages, hold themselves inexcusable, if they neglect to examine both sides of the question, with all the diligence and attention that so grave a subject demands?

To enable them to do this the more easily, was one -principal motive that induced us to review the partial and unfounded statements of M. D'Aubigné. If it be thought, that our picture of the causes and manner of the reformation and of the means to which it owed its success, is too dark, we beg leave to refer to the facts and authorities we have alleged. If there be any truth in history, our painting has not been too highly colored. Had we adduced all the evidence bearing on the subject, the coloring might have been still deeper! We had to examine and refute M. D'Aubigné's flippant assertions: that the reformers were chosen instruments of heaven for a divine work; and that the "reformation was but the reappearance of Christianity."

A "reappearance of Christianity," forsooth! It is from the facts accumulated above, such a "reappearance," as darkness is of light! Strip the reformation of all that it borrowed from Catholicism-let it appear in its own distinctive character, in all its naked deformity; and it has scarcely one feature in common with early Christianity. Did the apostles preach doctrines which pandered to the passions of mankind? Did they flatter princes, by offering to them the plunder of their neighbors, and by allowing

them to have two wives at once, to quiet their troubled conscience? Did they employ the weapons of ridicule, sarcasm, and calumny against their adversaries? Did they excite their followers to deeds of lawless violence against the established order of things? Did they break their solemn engagements to heaven? The reformers did all this and more, as we have shown.

CHAPTER V.

THE REFORMATION IN SWITZERLAND.

"The spirit that I have seen

May be a devil; and the devil hath power

To assume a pleasing shape."-Shakspeare.

The reformation in Switzerland more radical than that in Germany-. Yet like it-Sows dissensions-Zuingle warlike and superstitiousClaims precedency over Luther-Black or white-Precursory disturbances-Aldermen deciding on faith-How the fortress was entrenched-Riot and conflagration-Enlightenment-Protestant martyrs-Suppression of the mass- —Solemnity of the reformed worshipDownright paganism-The reformation and matrimony-Zuingle's marriage and misgivings-Romance among nuns-How to get a husband-Perversion of Scripture-St. Paul on celibacy-Recapitulation.

BEFORE we proceed to examine the manifold influences of the reformation, it may be well briefly to glance at the history of its establishment in Switzerland. M. D'Aubigné devotes two whole books* to this portion of his history, which, as it concerns his own fatherland, is evidently a favorite topic with him. Our limits will not permit us to follow him through all his tedious and romantic details : we will content ourselves with reviewing some of his leading statements.

After what we have already said concerning the causes and manner of the reformation in Germany, it will scarcely be necessary to dwell at great length on that of Switzerland. The one was but a 66 reappearance" of the other— to use one of our author's favorite words. The same great features marked both revolutions, with this only difference: that the Swiss was more radical and more thorough, and therefore more to M. D'Aubigné's taste. Like the

* Book viii, vol. ii, p. 267 to 400: and book xi, vol. iii, p. 255 to 341.

German, however, its progress was every where signalized by dissensions, civil commotions, rapine, violence and bloodshed. And like the German, it was also indebted for its permanent establishment to the interposition of the civil authorities. Without this, neither revolution would have had either consistency or permanency. M. D’Aubigné himself bears unwilling testimony to all these facts, though, as usual, he suppresses many things of vital importance. We will supply some of his omissions, and avail ourselves of his concessions, as we proceed.

The reformation found the thirteen Swiss cantons united, and in peace among themselves and with all the world. It sowed disunion among them, and plunged them into a civil war, that threatened rudely to pluck up by the roots the venerable old tree of liberty which, centuries before, their Catholic forefathers had planted and watered with their blood! The shrines sacred to the memory of William Tell, Melchtal, and Fürst, the fathers of Swiss independence, were attempted to be rudely desecrated and the altars at which their forefathers had worshipped in quietness for ages were recklessly overturned. The consequences of this attempt to subvert the national faith by violence, were most disastrous. The harmony of the old Swiss republic was destroyed, and the angel of peace departed forever from the hills and the valleys of Switzerland! That this picture is not too highly colored, the following brief summary of facts will prove.

The four cantons of Zurich, Berne, Schaffhausen, and Basle, which first embraced the reformation, began very soon thereafter to give evidence of their turbulent spirit. They formed a league against the cantons which still resolved to adhere to the Catholic faith. One article of their alliance forbade any of the confederates to transport provisions to the Catholic cantons. Arms were in consequence taken up on both sides, and a bloody contest ensued. Ulrich Zuingle, the father of the reformation in Switzerland, marched with the troops of the Protestant par