the most regular development, there, above all, it bears the character of a revolution not limited to this or that people, but embracing the whole world. The Reformation in Germany is the fundamental history of reform. It is the great planet; the other Reformations are secondary planets, which turn with it, lighted by the same sun, and adapted to the same system, but still having a separate existence, each shedding a different light, and always possessing a peculiar beauty. To the Reformation of the sixteenth century we may apply the words of St. Paul, "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory." (1 Cor., xv, 41.) The Swiss Reformation took place at the same time with that of Germany, and independently of it, and presented, more especially at an after period, some of the grand features which characterise the German Reformation. The Reformation in England has very special claims on our attention, from the powerful influence which the Church of that kingdom is now exercising over the whole world. But recollections of family and of flight, the thought of battles, sufferings, and exile endured for the cause of the Reformation in France, give it, in my eyes, a peculiar attraction. Considered in itself, and also in the date of its commencement, it presents beauties of its own.

I believe that the Reformation is a work of God; this must have been already seen. Still, I hope to be impartial in tracing its history. Of the principal Roman Catholic actors in this great drama—for example, of Leo X, Albert of Magdeburg, Charles V, and Doctor Eck—I believe I have spoken more favourably than the greater part of historians have done. On the other hand, I have not sought to hide the faults and failings of the Reformers.

Since the winter of 1831-32, I have delivered public lectures on the period of the Reformation, and I then published my opening Address.[3] These lectures have served as a preparative for the work which I now offer to the public.

This history has been drawn from sources made familiar to me by long residence in Germany, the Netherlands, and Switzerland, and by the study, in the original tongues, of documents relating to the religious history of Great Britain, and some other countries besides. These sources are indicated by notes throughout the work, and therefore require not to be mentioned here.

I could have wished to authenticate the different parts of my narrative by numerous original notes, but found that, if long and frequent, they might interrupt the course of the narrative in a manner disagreeable to the reader. I have, therefore, confined myself to certain passages which seemed fitted to make him more thoroughly acquainted with subject.

I address this history to those who love to see past events simply as they were, and not by the help of the magic mirror of genius, which magnifies and gilds, but sometimes also diminishes and distorts them. Neither the philosophy of the eighteenth, nor the romance of the nineteenth century, will furnish my opinions or my colours. I write the history of the Reformation in its own spirit. Principles, it has been said, have no modesty. Their nature is to rule, and they doggedly insist on the privilege. If they meet in their path with other principles which dispute their ascendancy, they give battle instantly; for a principle never rests till it has conquered. Nor can it be otherwise. To reign is its life; if it reigns not, it dies. Hence, while declaring that I am not able, and that I have no wish to rival other historians of the Reformation, I make a reservation in favour of the principles on which this history rests, and fearlessly maintain their superiority.

I cannot help thinking that as yet no history of the memorable epoch which I am about to describe exists in French. When I commenced my work, I saw no indication that the blank was to be filled up. This circumstance alone could have induced me to undertake the work, and I here bring it forward as my excuse. The blank exists still; and I pray Him from whom every good gift "cometh down" to grant that this humble attempt may not be without benefit to some of its readers.

J. H. M. D'AUBIGNÉ.

Eaux-Vives, near Geneva.

HISTORY OF THE REFORMATION
IN THE
SIXTEENTH CENTURY.

BOOK I.

CHAP. I.

STATE OF MATTERS BEFORE THE REFORMATION.

Christianity—Two distinguishing Principles—Formation of the Papacy—First encroachments—Influence of Rome—Co-operation of Bishops and Factions—External Unity of the Church—Internal Unity of the Church—Primacy of St. Peter—Patriarchates—Co-operation of Princes—Influence of the Barbarians—Rome invokes the Franks—Secular Power—Pepin and Charlemagne—The Decretals—Disorders of Rome—The Emperor the Pope's Liege Lord—Hildebrand—His character—Celibacy—Struggle with the Emperor—Emancipation of the Pope—Hildebrand's Successors—The Crusades—The Church—Corruption of Doctrine.

The enfeebled world was rocking on its base when Christianity appeared. National religions which had sufficed for the fathers, could no longer satisfy the children. The new generation could not be moulded in the ancient forms. The gods of all nations transported to Rome, had there lost their oracles, as the nations had there lost their liberty. Brought face to face in the Capitol, they had mutually destroyed each other, and their divinity had disappeared. A great void had been made in the religion of the world.

A kind of deism, destitute of spirit and life, kept floating, for some time, over the abyss in which the vigorous superstitions of the ancients were engulfed. But, like all negative beliefs, it was unable to build. Narrow national distinctions fell with the gods, and the nations melted down into one another. In Europe, Asia, and Africa, there was now only one empire, and the human race began to feel its universality and its unity.

Then the Word was made flesh.

God appeared among men, and as a man, "to save that which was lost." In Jesus of Nazareth "dwelt all the fulness of the Godhead bodily."

This is the greatest event in the annals of the world. Ancient times had prepared it,—new times flow from it. It is their centre, their bond, and their unity.

Thenceforth all the popular superstitions were without meaning, and the slender remains which they had saved from the great shipwreck of infidelity sank before the Majestic Sun of eternal truth.

The Son of man lived thirty-three years here below, curing the sick, instructing sinners, having no place where to lay his head, yet displaying, in the depth of this humiliation, a grandeur, a holiness, a power, and divinity, which the world had never known. He suffered, died, rose again, and ascended to heaven. His disciples, beginning at Jerusalem, traversed the empire and the world, everywhere proclaiming their Master "the Author of eternal salvation." From the heart of a nation, which stood aloof from all nations, came forth a mercy which invited and embraced all. A great number of Asiatics, Greeks, and Romans, till then led by priests to the feet of dumb idols, believed the Word which suddenly illumined the earth "like a sunbeam," as Eusebius expresses it.