members of the Germanic body had labored to disturb each other. Nothing had been seen but confusions, quarrels, wars incessantly breaking out between neighbors, cities and chiefs. Maximilian had laid a solid basis of public order, by instituting the Imperial Chamber appointed to settle all differences between the States. The Germans, after so many confusions and anxieties, saw a new era of safety and repose. The condition of affairs powerfully contributed to harmonize the public mind. It was now possible in the cities and peaceful valleys of Germany to seek and adopt ameliorations, which discord might have banished.”* He continues, with not a little simplicity: "we may add, that it is in the bosom of peace, that the Gospel loves most to gain its blessed victories." He means this of course for the "gospel" of Luther-but did not this same gospel," break in, with its accents of discord, and its fierce spirit of feud and bloodshed, upon the general peace, secured to Germany by a Catholic potentate, in Catholic times? Did it not by its truculent war-cry, mar the lovely beauty of their peaceful scene? Did it not ruthlessly rend with dissension that "public mind" which before so beautifully" harmonized ?" Did it not evoke from the abyss that fell spirit of "discord," which "banished from the cities and peaceful valleys of Germany," all relish for "seeking and adopting ameliorations" in the social condition? Did it not, for more than a century, tear and desolate society with civil feuds and bloody wars ? And is it not supremely ridiculous, as Erasmus says, to hear men of sense thus uttering absurdities which they themselves supply evidence for refuting? From the principles laid down by M. D'Aubigné, it is intuitively evident, that the reformation of Luther was highly injurious in its influence on the progress of civilization. What have been the great results of Protestant and of Catholic influence on modern civilization? What is the present relative social condition of Catholic and of Protestant countries in Europe? In some respects, we are free to avow, the latter are far in advance of the former. They have adopted with more eagerness, and carried out with more success, what may be called the utilitarian system, which in fact owes its origin to the reformation. They excel in commerce and speculation, in which they have greatly outwitted their more simple-perhaps because more honest neighbors. They far excel in stock-jobbing, and in all the mysteries of the "Exchange." They surpass in banking, and have issued many more notes " promising to pay," than their neighbors: though these latter, especially in Spain, seldom fail to pay without any "promises" to that effect; nor have they ever been known to redeem their pledges by bankruptcy or repudiation-an easy modern method to pay old debts! Protestant countries have also published more books on political economy and "the wealth of nations:" they have also excelled in manufactures and in machinery. But the modern utilitarian plan of conducting the latter, in England more particularly, has contributed not a little to empoverish and debase the lower orders of the peoplewhich, however, according to the doctrine of that most fashionable theory, is not at all opposed to the "wealth of nations;" for this is entirely compatible with the general poverty of the masses! But in enlightenment of mind, and in gentleness of manners-in the general features and in the suavity of social intercourse-do Protestant countries in Europefor we wish not here to speak of our own country, which is not strictly Protestant-really surpass Catholic nations? We think not. We believe the balance would rather incline in favor of the latter. We have shown, that in point of general learning and enlightenment, Catholic countries compare most advantageously with those that are Protestant. This we think we have established on unexceptionable Protestant authority. In point of refinement and polish of manners, Catholic France is avowedly in advance of all other nations. The Spanish gentleman is perhaps the noblest and best type of elevated human nature. The warm-hearted, courteous, and refined politeness of Italy and Ireland, compares most favorably with the coldness and the blunt selfishness of Germany and England. In a word, the South of Europe, which has continued under Catholic influence, will suffer nothing by being brought into comparison, in regard to all the features of refined intercourse, with the cold, calculating North, which has, to a great extent, embraced the doctrines of the reformation. Though not illumined with the new “ ' northern light" which has fitfully shone on the minds of the Protestants, for three centuries, they are still, to say the least, as enlightened, as polished, as refined, and as highly civilized, as their more fortunate neighbors. The steady old light of Catholicism, which shed its blessed rays on their forefathers, has been luminous enough to guide their path! CONCLUSION. We have now completed our task; how well, the public will best judge. We have examined the principal false statements of M. D'Aubigné; and, in doing so, we have also glanced occasionally at his frequent inconsistencies and absurdities. To have followed him in detail throughout his tedious history-to have convicted him of unfair or false statements on almost every page-to have unmasked his hypocrisy and laid bare his contradictionswould have imposed on us an almost endless labor. Yet this would have been less difficult perhaps than the task we have performed. For it is much easier to grapple with an adversary, page by page, and sentence by sentence; than to cull out from his pages, and to refute, such general misstatements as are of most importance, and as cover the whole ground of the controversy. The former method is a kind of light skirmishing; the latter is a more serious and weighty species of warfare. We hope that, when another cheap edition of M. D'Aubigné's "history of the great reformation" will appear, in three volumes duodecimo, this Review of it—which will make a volume to match-will be also republished, as the fourth of the series. This is the highest object of our ambition. The readers would then, at least, have an opportunity of seeing both sides of a very important question, involving their interests for time and eternity! Though we have been compelled to allege strong facts and to use plain language, yet we hope we have carefully abstained from employing any epithets unnecessarily harsh or offensive. God is our witness, that we have not meant wantonly to wound the feelings of any one. Deeply as we feel, and sincerely as we deplore, the evils of which the reformation has been the cause-the unsettling of faith, the numberless sects, the bitter and acrimonious disputes, and the consequent rending of society into warring elements-yet do we feel convinced, that all these crying evils, which originated in a spirit of hatred and revolt, can be healed only by the contrary principle of love and charity. Fain would we pour oil on the bleeding wounds of a divided and lacerated Christianity. Fain would we contribute our humble mite to bind up those wounds, and to bring back that charming religious harmony which once blessed the world. The bitter experience of three centuries has proved, that a re-union among Christians cannot be brought about, but by a return to the bosom of the Catholic church, of those who, in an evil hour for themselves and for the world, strayed from its pale. It is only in the "old paths," hallowed by the footsteps of martyrs, of saints and of virgins, that perfect peace and security can be found. To all the lovers of unity, we would then say in the words of God's plaintive prophet: "Thus saith the Lord: stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it; and you shall find refreshment to your souls."* "Refreshment" and peace can be found no where else. All other expedients for re-establishing religious union on a solid basis, have been tried in vain. It is only in communion with the Chair of Peter-the rock on which Christ built His church-that Christians can be secured in unity and peace. "That no lambkin might wander in error benighted, But homeward the true path may hold, The Redeemer ordained that in one faith united, * Jeremiah vi, 16. FINIS. |