In all that regards the origin and first breaking out of the Reformation, I wish to premise that all controversy on points of dogma, all controversy on the merits or demerits of individuals, the worthiness or unworthiness of persons, does not enter into the plan of this work. My object is particularly to describe the various manner in which the religious revolution commenced in the three or four countries over which it exerted the most remarkable influence; as well as the dissimilar form which it finally assumed in each of those countries. I wish particularly to trace the influence of the reformation on the progress of Christian states, and on European literature and science; two things which constitute the main subject of the last chapters of this Philosophy of History. But we must notice briefly, and as far as is necessary to the elucidation of the subject, the point of connection existing between persons and doctrines, and the historical event which alone is the subject of our enquiries. In the first place, it is evident of itself, that a man who accomplished so mighty a Revolution in the human mind, and in his age, could have been endowed with no common powers of intellect, and no ordinary strength of character. Even his writings display an astonishing boldness and energy of thought and language, united with a spirit of impetuous, passionate, and convulsive enthusiasm. The latter qualities are not indeed very compatible with a prudent, enlightened, and dispassionate judgment. The opinion as to the use which was made of those high powers of genius must of course vary with the religious principles of each individual; but the extent of those intellectual endowments themselves, and the strength and perseverance of character with which they were united, must be universally admitted. Many who did not adhere afterwards to the new opinions, still thought at the commencement of the Reformation, that Luther was the real man for his age, who had received a high vocation to accomplish the great work of regeneration, the strong necessity of which was then universally felt; for no well-thinking man then dreamed of a subversion of the ancient faith. If at this great distance of time, we pick out of the writings of this individual, many very harsh expressions, nay particular words, which are not only coarse, but absolutely gross, nothing of any moment can be proved or determined by such selections. Indeed the age in general, not only in Germany, but in other very highly civilized countries, was characterized by a certain coarseness in manners and language, and by a total absence of all excessive polish and over-refinement of character. But this coarseness would have been productive of no very destructive effects; for intelligent men well knew that the wounds of old abuses lay deep, and were ulcerated in their very roots; and no one was therefore shocked if the knife, destined to amputate abuses, cut somewhat deep. Luther acquired, too,