VOLUME I
Preface
My purpose is not to write the history of a party, but that of one of the greatest revolutions which has taken place among men—the history of a mighty impulse which was given to the world three centuries ago, and the influence of which is still, in our day, every where perceived. The history of the Reformation is different from the history of Protestantism. In the former, every thing bears testimony to a revival of human nature, to a transformation, social and religious, emanating from God. In the latter are too often seen a remarkable degeneracy from primitive principles, party intrigue, a sectarian spirit, and the impress of petty private feelings. The history of Protestantism might interest none but Protestants; the history of the Reformation is for all Christians, or rather all men.
The historian has a choice in the field in which he is to labour. He may describe the great events which change the face of a people, or the face of the world; or he may narrate the calm and progressive course, whether of a nation, the Church, or mankind, which usually follows great social changes. Both fields of history are highly important; but the preference, in point of interest, seems due to those epochs which, under the name of Revolutions, introduce a nation or society at large to a new era and a new life.
Such a transformation I have attempted to describe with very humble powers, hoping that the beauty of the subject will compensate for my want of ability. In styling it a Revolution, I give it a name which in our day is in discredit with many, who almost confound it with revolt. This is a mistake. A revolution is a change which takes place in the world's affairs. It is something new evolved (revolvo) from the bosom of humanity; and, indeed, before the end of the last century, the term was oftener used in a good than a bad sense. They spoke of "a happy," a "marvellous" revolution. The Reformation being a re-establishment of the principles of primitive Christianity, is the opposite of a revolt. For that which behoved to revive it was a regenerating—for that which must always subsist, a conservative movement. Christianity and the Reformation, while establishing the grand principle that all souls are equal in the sight of God, and overthrowing the usurpations of a haughty priesthood, which presumed to place itself between the Creator and his creature, lay it down as a fundamental principle of social order, that all power is of God, and cry aloud to all, "Love your brethren, fear God, honour the king."
The Reformation differs essentially from the revolutions of antiquity, and from the greater part of those of modern times. In these, political changes are in question, and the object is to establish or overthrow the ascendancy of one, or it may be of many. The love of truth, of holiness, and eternity, was the simple, yet powerful, spring by which our Reformation was effected. It marks a step which human nature has taken in advance. In fact, if man, instead of pursuing only material, temporal, earthly interests, proposes to himself a higher aim, aspiring to immaterial and immortal blessings, he advances and makes progress. The Reformation is one of the brightest days of this glorious advance. It is a pledge that the new struggle, which is now being decided, will terminate in favour of truth, with a triumph still more pure, spiritual, and splendid.
Christianity and the Reformation are the two greatest revolutions on record. Unlike the different political movements of which we read, they took place not in one nation merely, but in several nations,