Critical and Historical Essays. Volume 2. Томас Бабингтон Маколей
in the Church of Rome. They had become lukewarm and worldly. Their great old leaders had been borne to the grave, and had left no successors. Among the Protestant princes there was little or no hearty Protestant feeling. Elizabeth herself was a Protestant rather from policy than from firm conviction. James the First, in order to effect his favourite object of marrying his son into one of the great continental houses, was ready to make immense concessions to Rome, and even to admit a modified primacy in the Pope. Henry the Fourth twice abjured the reformed doctrines from interested motives. The Elector of Saxony, the natural head Of the Protestant party in Germany, submitted to become, at the most important crisis of the struggle, a tool in the hands of the Papists. Among the Catholic sovereigns, on the other hand, we find a religious zeal often amounting to fanaticism. Philip the Second was a Papist in a very different sense from that in which Elizabeth was a Protestant. Maximilian of Bavaria, brought up under the teaching of the Jesuits, was a fervent missionary wielding the powers of a prince. The Emperor Ferdinand the Second deliberately put his throne to hazard over and over again, rather than make the smallest concession to the spirit of religious innovation. Sigismund of Sweden lost a crown which he might have preserved if he would have renounced the Catholic faith. In short, everywhere on the Protestant side we see languor; everywhere on the Catholic side we see ardour and devotion.
Not only was there, at this time, a much more intense zeal among the Catholics than among the Protestants; but the whole zeal of the Catholics was directed against the Protestants, while almost the whole zeal of the Protestants was directed against each other. Within the Catholic Church there were no serious disputes on points of doctrine. The decisions of the Council of Trent were received; and the Jansenian controversy had not yet arisen. The whole force of Rome was, therefore, effective for the purpose of carrying on the war against the Reformation. On the other hand, the force which ought to have fought the battle of the Reformation was exhausted in civil conflict. While Jesuit preachers, Jesuit confessors, Jesuit teachers of youth, overspread Europe, eager to expend every faculty of their minds and every drop of their blood in the cause of their Church, Protestant doctors were confuting, and Protestant rulers were punishing, sectaries who were just as good Protestants as themselves.
“Cumque superba foret BABYLON spolianda tropaeis,
Bella geri placuit nullos habitura triumphos.”
In the Palatinate, a Calvinistic prince persecuted the Lutherans. In Saxony, a Lutheran prince persecuted the Calvinists. Everybody who objected to any of the articles of the Confession of Augsburg was banished from Sweden. In Scotland, Melville was disputing with other Protestants on questions of ecclesiastical government. In England the gaols were filled with men, who, though zealous for the Reformation, did not exactly agree with the Court on all points of discipline and doctrine. Some were persecuted for denying the tenet of reprobation; some for not wearing surplices. The Irish people might at that time have been, in all probability, reclaimed from Popery, at the expense of half the zeal and activity which Whitgift employed in oppressing Puritans, and Martin Marprelate in reviling bishops.
As the Catholics in zeal and in union had a great advantage over the Protestants, so had they also an infinitely superior organisation. In truth, Protestantism, for aggressive purposes, had no organisation at all. The Reformed Churches were mere national Churches. The Church of England existed for England alone. It was an institution as purely local as the Court of Common Pleas, and was utterly without any machinery for foreign operations. The Church of Scotland, in the same manner, existed for Scotland alone. The operations of the Catholic Church, on the other hand, took in the whole world. Nobody at Lambeth or at Edinburgh troubled himself about what was doing in Poland or Bavaria. But Cracow and Munich were at Rome objects of as much interest as the purlieus of St. John Lateran. Our island, the head of the Protestant interest, did not send out a single missionary or a single instructor of youth to the scene of the great spiritual war. Not a single seminary was established here for the purpose of furnishing a supply of such persons to foreign countries. On the other hand, Germany, Hungary, and Poland were filled with able and active Catholic emissaries of Spanish or Italian birth; and colleges for the instruction of the northern youth were founded at Rome. The spiritual force of Protestantism was a mere local militia, which might be useful in case of an invasion, but could not be sent abroad, and could therefore make no conquests. Rome had such a local militia; but she had also a force disposable at a moment’s notice for foreign service, however dangerous or disagreeable. If it was thought at head-quarters that a Jesuit at Palermo was qualified by his talents and character to withstand the Reformers in Lithuania, the order was instantly given and instantly obeyed. In a month, the faithful servant of the Church was preaching, catechising, confessing, beyond the Niemen.
It is impossible to deny that the polity of the Church of Rome is the very master-piece of human wisdom. In truth, nothing but such a polity could, against such assaults, have borne up such doctrines. The experience of twelve hundred eventful years, the ingenuity and patient care of forty generations of statesmen, have improved that polity to such perfection that, among the contrivances which have been devised for deceiving and oppressing mankind, it occupies the highest place. The stronger our conviction that reason and scripture were decidedly on the side of Protestantism, the greater is the reluctant admiration with which we regard that system of tactics against which reason and scripture were employed in vain.
If we went at large into this most interesting subject we should fill volumes. We will, therefore, at present, advert to only one important part of the policy of the Church of Rome. She thoroughly understands, what no other Church has ever understood, how to deal with enthusiasts. In some sects, particularly in infant sects, enthusiasm is suffered to be rampant. In other sects, particularly in sects long established and richly endowed, it is regarded with aversion. The Catholic Church neither submits to enthusiasm nor proscribes it, but uses it. She considers it as a great moving force which in itself, like the muscular power of a fine horse, is neither good nor evil, but which may be so directed as to produce great good or great evil; and she assumes the direction to herself. It would be absurd to run down a horse like a wolf. It would be still more absurd to let him run wild, breaking fences, and trampling down passengers. The rational course is to subjugate his will without impairing his vigour, to teach him to obey the rein, and then to urge him to full speed. When once he knows his master, he is valuable in proportion to his strength and spirit. Just such has been the system of the Church of Rome with regard to enthusiasts. She knows that, when religious feelings have obtained the complete empire of the mind, they impart a strange energy, that they raise men above the dominion of pain and pleasure, that obloquy becomes glory, that death itself is contemplated only as the beginning of a higher and happier life. She knows that a person in this state is no object of contempt. He may be vulgar, ignorant, visionary, extravagant; but he will do and suffer things which it is for her interest that somebody should do and suffer, yet from which calm and sober-minded men would shrink. She accordingly enlists him in her service, assigns to him some forlorn hope, in which intrepidity and impetuosity are more wanted than judgment and self-command, and sends him forth with her benedictions and her applause.
In England it not unfrequently happens that a tinker or coal-heaver hears a sermon or falls in with a tract which alarms him about the state of his soul. If he be a man of excitable nerves and strong imagination, he thinks himself given over to the Evil Power. He doubts whether he has not committed the unpardonable sin. He imputes every wild fancy that springs up in his mind to the whisper of a fiend. His sleep is broken by dreams of the great judgment-seat, the open books, and the unquenchable fire. If, in order to escape from these vexing thoughts, he flies to amusement or to licentious indulgence, the delusive relief only makes his misery darker and more hopeless. At length a turn takes place. He is reconciled to his offended Maker. To borrow the fine imagery of one who had himself been thus tried, he emerges from the Valley of the Shadow of Death, from the dark land of gins and snares, of quagmires and precipices, of evil spirits and ravenous beasts. The sunshine is on his path. He ascends the Delectable Mountains, and catches from their summit a distant view of the shining city which is the end of his pilgrimage. Then arises in his mind a natural and surely not a censurable desire, to impart to others the thoughts of which his own heart is full, to warn the careless, to comfort those who are troubled in spirit. The impulse which urges him to devote his whole life to the teaching of religion is a strong passion in the guise of a duty. He exhorts his neighbours; and, if he be a man of strong parts, he often