When investigations have been made into the causes which originated this great event, the adversaries of the Reformation have imputed it to accidents, to evils in the course of civilisation--for example, to the sale of indulgences being intrusted to the Dominicans, which rendered the Augustines jealous; and as Luther was an Augustine, that this, therefore, was the determining motive of the Reformation. Others have attributed it to the ambition of the sovereigns, to their rivalship with the ecclesiastical power, and to the greediness of the lay nobles, who were anxious to get possession of the property of the church. It has been thus wished to explain the religious revolution solely by the worst features in mankind and in human affairs--by private interests and personal passions. On the other hand, the friends and partisans of the Reformation have attempted to account for it by the mere necessity for effective reform in the abuses of the church; they have represented it as a redressing of religious grievances, as an undertaking conceived and executed with the sole design of reconstituting the primitive and pure church. Neither the one nor the other of these explanations appears to me well founded. The second has more truth than the first; at least it is more noble, more in accordance with the extent and importance of the event, but yet I do not conceive it at all more exact. {203} In my opinion, the Reformation was neither an accident, the consequence of some great chance, or of some personal interest, nor a simple exhibition of religious improvement, the fruit of an imaginary perfection of humanity and truth. There was a cause more powerful than all these would imply, and which rises superior to all the particular causes. It was a great explosion for the liberty of the human understanding, an uncontrollable demand for its free exercise of thought and judgment, by its own powers alone, upon facts and ideas which Europe previously received, or was held bound to receive, from the hands of authority. It was a grand undertaking for the enfranchisement of human thought, and, to call things by their proper names, a rebellion of the human understanding against power in spiritual matters. Such is, as far as I can judge, the veritable character, the general and predominant character, of the Reformation. When we inquire into the state, at this epoch, of the human mind, on the one hand, and into that of the spiritual power of the church, which had the government of the human mind, on the other, we are struck with a twofold fact.