erstition it substituted the
dictates of common sense; it put an end to the disgraceful miracles that
for so many ages had been the scandal of Europe. The assertion of the
Italians that it was a great injury to letters is untrue. Though not to
be regarded in any respect as a learned man, Luther approved of the
study of Greek and Hebrew, recognized by all parties to be dangerous to
the Latin system. And even if the accusation be admitted that he
approved of their cultivation, not from any love of them, but from
hatred to it, the world was equally a gainer. Toward the close of his
life it seemed as if there was no other prospect for papal power than
total ruin: yet at this day, out of three hundred millions of
Christians, more than half owe allegiance to Rome. Almost as if by
enchantment the Reformation suddenly ceased to advance. Rome was not
only able to check its spread, but even to gain back a portion of what
she had lost. [Sidenote: Its causes were not supernatural.] The cause of
this, which may seem at first an extraordinary result, is not to be
attributed to any supernatural influence, as some have supposed. When
natural causes suffice, it is needless to look for supernatural.

Though there might be sovereigns who, like Henry VIII., had personal
reasons for discontent with the Italian court; though there were some
who sought to usurp the power and prerogatives of the popes; though
there might be nobles who, as the Prince of Wales's tutor wrote to Sir
W. Paget, were "importunate wolves, as are able to devour chantries,
cathedral churches, universities, and a thousand times as much;" some
who desired the plunder of establishments endowed by the piety of ages,
and who therefore lent all their influence in behalf of this great
revolution; there was among such and above such that small but
all-important body of men who see human affairs from the most general
point of view. [Sidenote: Influence of statesmen and philosophers.] To
these, whatever might be the nation to which they happened to belong, it
was perfectly evident that the decomposition of faith which had set in,
if permitted to go on unchecked, could not possibly end in any other way
than in producing an anarchy of sects. In their opinion, the German
Reformation did not go far enough. It still practically left untouched
the dependency of the Church upon the State. In the southern nations of
the Continent it had merely irritated the great European ulcer, whereas