In a word, there is abundant evidence to show that Christ was in the church of the middle ages, as a regenerative power, and that from this source sprang the Reformation of the sixteenth century.

Catholic, and even the Roman, or Italian church, only throw off this Papal incubus, and return to primitive simplicity, it might yet bless the world.

CHAPTER XVII.

CHRIST IN THE REFORMATION.

Thus

THAT a system, divine in its origin, and supernatural in its resources, should, in consequence of its embodiment among men, be corrupted and abused, is not only quite conceivable, but altogether probable. It cannot, however, in its essence, either be tarnished or extinguished. It lives, it struggles to be free, it eventually casts off the tyranny and superstition of ages. one thing, and one alone, produced the Reformation of the sixteenth century, though many things concurred to aid its development. It was a natural, it was also a supernatural movement; for the Spirit of God, transforming the hearts of good men, and controlling the actions of bad ones, is visible through the whole. As usual, however, in mighty revolutions, which change the current of human affairs, and affect the welfare of states and empires, all things were prepared beforehand. In this respect, as of old, it was "the fulness of time." Thence it was not an insulated event, but rather the result of many previous events, and many invisible forces, working

long and silently under the surface of things. It has been said that the germ of the reformation lay in the heart of Wickliff and Waldo. So also it lay in the heart of Augustine, of St. Paul, of Jesus Christ. Luther was its principal agent in Germany; but it was not, as some have designated it, Luther's Reformation. Nor was Lutheranism its proper result. That was a mere incident in its history. Its result is even now revealed only in part. By and by the ages will discover it. A free Bible- a free churcha free Christianity-love, purity, joy, activity, hope in God and for God, in the world and for the world that is its result. Its latent or ultimate cause is the presence of Christ among men. The more obvious and immediate causes, or what we call such, were various movements and changes in the hearts of individuals, and in the state of society which preceded the sixteenth century. It is interesting, however, to see the streams of history converge, to see the waters, from various quarters, commingle and flow in one resistless tide.

The civilized world began to awake from the slumber of ages. The authority of the schoolmen was doubted or rejected. The superstitions of the twelfth century were losing their hold of reflective minds. Learning and science revived together. A spirit of inquiry, blind, impulsive,

irregular, but hopeful, diffused itself over Europe. Kings and emperors were becoming impatient of the Papal sway. They were casting off, or curtailing, one by one, its despotic interference with their governments. They did not abandon the church, but they were quite willing to abandon the pope, whenever, at least, it suited their ambitious views. The popes themselves seemed struck with fatal blindness and imbecility. Even Pope Leo X., "the Magnificent," as he has been termed, failed utterly to check the Reformation, or give security to the Papacy. He was at the height of human prosperity. His troops had entered Milan, and victory had perched upon his standard. He was filled with exultation; but in that moment he died. "Pray for me," said he to his attendants; "I still make you all happy." He loved life, he loved the world, but his hour. was come. He had not time to secure the viaticum or extreme unction. "So suddenly, so early, so full of high hope, he died as the poppy fadeth."

The historian adds, "The Roman people could not forgive him for dying without the sacrament, for spending so much money, and for leaving debts. They accompanied his body to the grave, with words of reproach and indignity. "You glided in like a fox," said they, "you've ruled like a lion, you have died like a dog."*

Ranke's History of the Popes, p. 70.

Leo, indeed, had some generous qualities; his, too, was a great epoch in the advancement of the race, to which, perhaps, he contributed something, though vastly less than is generally supposed. For, as Carlyle justly suggests, he was but a splendid pagan. Passionately fond of music, sculpture, and painting, he encouraged these beautiful and humanizing arts. Ariosto, neglected by him in old age, was one of the companions of his youth. Machiavelli wrote several of his productions at his suggestion. Bembo revolved around him as one of the brightest literary stars of his court; Raphael filled his chambers, halls, and galleries with immortal beauty; and Michael Angelo, to whom he was frequently unjust, erected for him the dome of St. Peter's. His admirers speak of him as learned and bountiful, and some of them (devotees of the Papal court) go so far as to call him amiable and religious! But Leo was a lover of pleasure more than a lover of God. He indulged in feasting and sports, in luxury and sensual delights. "He spent the autumn in rural pleasures; he took the diversion of hawking at Viterbo, of stag hunting at Corneto, and of fishing on the Lake of Bolsena, after which he passed some time at his favorite seat at Malliano, where he was accompanied by men of those light and supple talents which enliven every passing hour.