fleets and armies were often reduced to confess, like Milton’s warlike angel, how hard they found it “To exclude Spiritual substance with corporeal bar.” Europe was divided, as Greece had been divided during the period concerning which Thucydides wrote. The conflict was not, as it is in ordinary times, between state and state, but between two omnipresent factions, each of which was in some places dominant and in other places oppressed, but which, openly or covertly, carried on their strife in the bosom of every society. No man asked whether another belonged to the same country with himself, but whether he belonged to the same sect. Party-spirit seemed to justify and consecrate acts which, in any other times, would have been considered as the foulest of treasons. The French emigrant saw nothing disgraceful in bringing Austrian and Prussian hussars to Paris. The Irish or Italian democrat saw no impropriety in serving the French Directory against his own native government. {13}So, in the sixteenth century, the fury of theological factions suspended all national animosities and jealousies. The Spaniards were invited into France by the League; the English were invited into France by the Huguenots. We by no means intend to underrate or to palliate the crimes and excesses which, during the last generation, were produced by the spirit of democracy. But, when we hear men zealous for the Protestant religion, constantly represent the French Revolution as radically and essentially evil on account of those crimes and excesses, we cannot but remember that the deliverance of our ancestors from the house of their spiritual bondage was effected “by plagues and by signs, by wonders and by war.” We cannot but remember that, as in the case of the French Revolution, so also in the case of the Reformation, those who rose up against tyranny were themselves deeply tainted with the vices which tyranny engenders. We cannot but remember that libels scarcely less scandalous than those of Hebert, mummeries scarcely less absurd than those of Clootz, and crimes scarcely less atrocious than those of Marat, disgrace the early history of Protestantism. The Reformation is an event long passed. That volcano has spent its rage. The wide waste produced by its outbreak is forgotten. The landmarks which were swept away have been replaced. The ruined edifices have been repaired. The lava has covered with a rich incrustation the fields which it once devastated, and, after having turned a beautiful and fruitful garden into a desert, has again turned the desert into a still more beautiful and fruitful garden. The second great irruption is not yet over. The marks of its ravages are still all around us. The ashes are still hot beneath {14}our feet. In some directions the deluge of fire still continues to spread. Yet experience surely entitles us to believe, that this explosion, like that which