Now, wherever the religious revolution of the sixteenth century prevailed, if it did not work out the complete enfranchisement of the human mind, it procured it a new and considerable increase of liberty. It undoubtedly left thought subject to all the risks of liberty or servitude as to political institutions, but it abolished or disarmed the spiritual power, the systematic and formidable government of the thought. This result the Reformation attained amid the most opposite combinations. In Germany there was no political liberty, nor did the Reformation introduce it; indeed it rather strengthened than weakened the power of princes, and was more adverse to the free institutions of the middle ages than favourable to their development. Nevertheless, it aroused and sustained a liberty of thought in Germany greater perhaps than anywhere else. In Denmark, a country where absolute power prevailed, where it penetrated even into the municipal institutions, as well as into the general ones of the state, the influence of the Reformation wrought the enfranchisement and free exercise of thought in all its directions. In Holland, amidst a republic, and in England, under a constitutional monarchy, and in spite of a religious tyranny long of a very harsh order, the emancipation of the human intellect was likewise accomplished. Finally, in France, in a situation which seemed the least favourable to the effects of the religious revolution, in a country where it had been subdued, there even it was a principle of intellectual independence and freedom. Up till 1685--that is to say, until the revocation of the Edict of Nantes--the Reformation held a legal existence in France. During that long space of time it wrote and discussed, and provoked its adversaries to write and discuss also. This fact alone, this war of pamphlets and conferences between the old and the new opinions, disseminated in France a liberty much more real and active than is generally imagined; a liberty which conduced to the prosperity of science and morality, and to the improvement of the French clergy, as well as to the advantage of thought in general. Let us look at the discussions of Bossuet with Claude, and at the whole of the religious polemics at that period, and then ask ourselves whether Louis XIV. would have sanctioned a similar display of liberty upon any other topic. {206} Thus the Reformation and the opposite party enjoyed more liberty in France in the seventeenth century than was allowed to any person or thing besides. The religious spirit was then much bolder, and treated its questions with far less reserve, than the political spirit, even of Fenelon in his Telemachus. This state of things did not cease until the revocation of the Edict of Nantes. Now, from 1685 to the outburst of the human intellect in the eighteenth century, there were not forty years; and the influence of the religious revolution in furtherance of intellectual liberty had scarcely ceased, when that of the