Man, on feeling his weakness, is usually disposed to seek for aid in the institutions which he sees existing around him, or in devices, the offspring of his own imagination. The history of the Reformation shows that nothing new is done with what is old, and that if, according to our Saviour's expression, there must be new vessels for new wine, there must also be new wine for new vessels. It directs man to God, the sole actor in history—to that divine Word—always ancient, from the eternity of the truths which it contains—always new, by the regenerating influence which it exerts, which three centuries ago purified society, restoring faith in God to those whom superstition had enfeebled; and which, at all epochs in the world's history, is the source from which salvation proceeds.

It is singular to see a great number of individuals under the agitation produced by a vague longing for some fixed belief, actually applying to old Catholicism. In one sense, the movement is natural. Religion being so little known, they imagine the only place to find it is where they see it painted, in large characters, on a banner, which age makes respectable. We say not that every kind of Catholicism is incapable of giving man what he wants. Our belief is, that a distinction should be carefully drawn between Catholicism and the Papacy. The Papacy we hold to be an erroneous and destructive system; but we are far from confounding Catholicism with it. How many respectable men, how many true Christians has not the Catholic Church contained! What immense services did not Catholicism render to existing states on their first formation, at a time when it was still strongly impregnated with the Gospel, and when the Papacy was only sketched above it in faint outline! But we are far away from those times. In our day an attempt is made to yoke Catholicism to the Papacy; and if catholic Christian truths are presented, they are little else than baits to allure men into the nets of the hierarchy. There is nothing to be expected from that quarter. Has the papacy abandoned one of its practices, its doctrines, its pretensions? Will not this religion, which other ages were unable to bear, be still less tolerable to ours? What revival was ever seen to emanate from Rome? Is it from the Papal hierarchy, all engrossed by earthly passions, that the spirit of faith, hope, and charity, which alone will save us, can proceed? Is it an effete system, which has no life for itself, which is everywhere struggling with death, and exists only by aid borrowed from without, that will give life to others, and animate Christian society with the heavenly breath for which it sighs?

Or will this void in heart and soul, which some of our contemporaries begin to feel, dispose others of them to apply to the new Protestantism which has in several places supplanted the principal doctrines taught in the days of the Apostles and Reformers? A great vagueness of doctrine reigns in many of those Reformed Churches whose original members gave their blood as a seal of the living faith which animated them. Men of distinguished talents, alive to all that is beautiful in creation, have fallen into singular aberrations. A general faith in the divinity of the Gospel is the only standard which they are willing to follow. But what is this Gospel? This is the essential question; and yet all are silent on it, or, rather, each speaks in his own way. What avails it to know that in the midst of the people stands a vessel placed there by God in order to cure them, if none care for its contents, if none endeavour to appropriate them? This system cannot fill up the existing void. While the faith of the Apostles and Reformers is now in all quarters displaying its activity and power in the conversion of the world, this vague system does nothing, gives no light, no life.

But let us not be without hope. Does not Roman Catholicism confess the great doctrines of Christianity, God the Father, Son, and Holy Spirit, Creator, Saviour, and Sanctifier, the Truth? Does not vague Protestantism hold in its hand the Book of Life, which is "profitable for doctrine, for reproof, for correction, and for instruction in righteousness?" And how many upright spirits, honourable in the eyes of men, and pleasing in the sight of God, are found among the followers of these two systems! How shall we not love them?—how shall we not ardently desire their complete emancipation from the elements of the world? Charity is of vast extent; she takes the most opposite opinions into her embrace, that she may bring them to the feet of Jesus Christ.

Already there are signs which show that these two extreme opinions are in course of approximating to Jesus Christ, who is the centre of truth. Are there not some Roman Catholic churches in which the reading of the Scriptures is recommended and practised? And, in regard to Protestant rationalism, how great the advance which it has already made! It did not originate in the Reformation, for the history of this great revolution will prove that it was a time of faith; but may we not hope that it is tending towards it? May not the force of truth reach it through the Word of God, and, reaching, transform it? Even now it gives signs of religious sentiment, inadequate, no doubt, but still forming an approach towards sound doctrine, and giving hopes of decisive progress.

Both Protestantism and old Catholicism are in themselves out of the question, and off the field; and it must be from some other source that the men of our day are to derive a saving power. There must be something which comes not of man, but of God. "Give me," said Archimedes, "a point outside the world, and I will lift it from its poles." True Christianity is this point outside the world. It lifts the human heart from the double pivot of egotism and sensuality, and will one day lift the whole world from its evil course, and make it turn on a new axis of righteousness and peace.

Whenever religion is in question, three objects engage the attention—God, man, and the priest. There can only be three religions on the earth, according as God, man, or the priest, is the author and head. By the religion of the priest, I mean that which is invented by the priest for the glory of the priest, and is ruled over by a sacerdotal caste. By the religion of man, I mean those systems, those various opinions which human reason forms, and which, created by man under disease, are, in consequence, utterly devoid of power to cure him. By the religion of God, I mean the truth as God himself has given it, having for its end and result the glory of God and the salvation of men.

Hierarchism, or the religion of the priest, Christianity, or the religion of God, rationalism, or the religion of man, are the three systems which in our days share Christendom among them. There is no safety either for man or for society in hierarchism and rationalism. Christianity alone will give life to the world; but, unhappily, of the three dominant systems it is not the one which counts the greatest number of followers.

Followers, however, it has. Christianity is doing its work of regeneration among many Catholics in Germany, and, doubtless, in other countries also. In our opinion, it is accomplishing it more purely and efficaciously among the evangelical Christians in Switzerland, France, Great Britain, the United States, etc. Blessed be God, the revivals, individual or social, which the Gospel produces, are no longer in our day rare events, for which we must search in ancient annals!

What I design to write, is a general history of the Reformation. I purpose to follow its course among the different nations, and to show that the same truths have everywhere produced the same results; at the same time, pointing out the diversities occasioned by differences of national character. And, first, it is in Germany especially that we find the primitive type of reform. There it presents