But the demon did not stir.

“Do you think, then,” he asked, “that you have brought me hither for nothing? There is the law. You are not altogether my slave, since you have kept your soul; but as you have freely called me, and I have come, you are my vassal. I have a half-claim over you. The little children know that; I am astonished at your ignorance.... From midnight to three o’clock in the morning you belong to me, in the form of an animal, restless, roving, complaining, without help from God. This is what you owe to your strong friend and beautiful bride. Let us settle the affair before I depart. What animal do you wish to be—roaring lion, bellowing ox, bleating sheep, crowing cock? If you become a dog you can crouch at Matheline’s feet, and Bihan can lead you by a leash to hunt in the woods....”

“I wish,” cried Sylvester Ker, whose anger burst forth at these words—“I wish to be a wolf, to devour them both!”

“So be it,” said Satan; “wolf you shall be three hours of the night during your mortal life.... Leap, wolf!”

And the wolf Sylvestre Ker leaped, and with one dash shattered the casement of the window as he cleared it with a bound. Through the aperture in the roof Satan escaped, and, spreading a pair of immense wings, rapidly disappeared in an opposite direction from the steeple of Plouharnel, whose chimes were ringing at the Elevation.

I do not know if you have ever seen a Breton village come forth after the midnight Mass. It is a joyous sight, but a brief one, as all are in a hurry to return home, where the midnight meal awaits them—a frugal feast, but eaten with such cheerful hearts. The people, for a moment massed in the cemetery, exchange hospitable invitations, kind wishes, and friendly jokes; then divide into little caravans, which hurry along the roads, laughing, talking, singing. If it is a clear, cold night, the clicking of their wooden shoes may be heard for some time; but if it is damp weather the sound is stifled, and after a few moments the faint echo of an “adieu” or Christmas greeting is all that can be heard around the church as the beadle closes it.

In the midst of all this cheerfulness Josserande alone returned with a sad heart; for through the whole Mass she had in vain watched for her beloved son. She walked fifty paces behind the cavalcade of the monks of Ruiz, and dared not approach the Grand-Abbot Gildas, for fear of being questioned about her boy. On her right was Matheline du Coat-Dor, on her left Bihan—both eager to console her; for they thought that by that time Sylvestre Ker must have learned the wonderful secret which would secure him untold wealth, and to possess the son they should cling to the mother; therefore there were promises and caresses, and “will you have this, or will you have that?”

“Dear godmother, I shall always be with you,” said Matheline, “to comfort and rejoice your old age; for your son is my heart.”

Pol Bihan continued:

“I will never marry, but always remain with my friend, Sylvestre Ker, whom I love more than myself. And nothing must worry you; if he is weak I am strong, and I will work for two.”

To pretend that Dame Josserande paid much attention to all these words would be false; for her son possessed her whole soul, and she thought:

“This the first time he has ever disobeyed and deceived me. The demon of avarice has entered into him. Why does he want so much money? Can all the riches of the world pay for one of the tears that the ingratitude of a beloved son draws from his mother’s eyes?”

Suddenly her thoughts were arrested, for the sound of a trumpet was heard in the still night.

“It is the convent-horn,” said Matheline.

“And it sounds the wolf-alarm!” added Pol.

“What harm can the wolf do,” asked Josserande, “to a well-mounted troop like the cavalry of Gildas the Wise? And, besides, cannot the holy abbot with a single word put to flight a hundred wolves?”

They had arrived at the heath of Carnac, where are the two thousand seven hundred and twenty-nine Druid stones, and the monks had already passed the round point where nothing grows, neither grass nor heath, and which resembles an enormous caldron—a caldron wherein to make oaten porridge—or rather a race-course, to exercise horses.

On one side might be seen the town, dark and gloomy; on the other, as far as the eye could reach, rows of rugged obelisks, half-black, half-white, owing to the snow, which threw into bold relief each jagged outline. Josserande, Matheline, and Pol Bihan had just turned from the sunken road which branches toward Plouharnel; and the moon played hide-and-go-seek behind a flock of little clouds that flitted over the sky like lambs.

Then a strange thing happened. The cavalcade of monks was seen to retreat from the entrance of the avenues to the middle of the circle, while the horn sounded the signal of distress, and loud cries were heard of “Wolf! wolf! wolf!”

At the same time could be distinguished the clashing of arms, the stamping of horses, and all the noise of a ferocious struggle, above which rose the majestic tones of Gildas the Wise, as he said with calmness:

“Wolf, wicked wolf, I forbid you to touch God’s servants!”

But it seemed that the wicked wolf was in no hurry to obey, for the cavalcade plunged hither and thither, as though shaken by convulsion; and the moon having come forth from the clouds, there was seen an enormous beast struggling with the staffs of the monks, the halberds of the armed guard, the pitch-forks and spears of the peasants, who had hastened from all directions at the trumpet-call from Ruiz.

The animal received many wounds, but it was fated not to die. Again and again it charged upon the crowd, rushed up and down, round and round, biting, tearing with its great teeth so fearfully that a large circle was made around the grand abbot, who was finally left alone in face of the wolf.

For a wolf it was.

And the grand abbot having touched it with his crosier, the wolf crouched at his feet, panting, trembling, and bloody. Gildas the Wise bent over it, looked at it attentively, then said:

“Nothing happens contrary to God’s holy will. Where is Dame Josserande?”

“I am here,” replied a mournful voice full of tears, “and I dread a great misfortune.”

She also was alone; for Matheline and Pol Bihan, seized with terror, had rushed across the fields at the first alarm and abandoned their precious charge. The grand abbot called Josserande and said:

“Woman, do not despair. Above you is the Infinite Goodness, who holds in his hands the heavens and the whole earth. Meanwhile, protect your wolf; we must return to the monastery to gain from sleep strength to serve the Lord our God!”

And he resumed his course, followed by his escort.

The wolf did not move; his tongue lay on the snow, which was reddened by his blood. Josserande knelt beside him and prayed fervently. For whom? For her beloved son. Did she already know that the wolf was Sylvestre Ker? Certainly; such a thing could scarcely be divined, but under what form cannot a mother discover her darling child?

She defended the wolf against the peasants, who had returned to strike him with their pitch-forks and pikes, as they believed him dead. The two last who came were Pol Bihan and Matheline. Pol Bihan kicked him on the head and said, “Take that, you fool!” and Matheline threw stones at him and cried: “Idiot, take that, and that, and that!”

They had hoped for all the gold in the world, and this dead beast could give them nothing more.

After a while two ragged beggars passed by and assisted Josserande in carrying the wolf into the tower. Where is charity most often found? Among the poor, who are the figures of Jesus Christ.

Day dawned. A man slept in the bed of Sylvestre Ker, where widow Josserande had laid a wolf. The room still bore the marks of a fire, and snow fell through the hole in the roof. The young tenant’s face was disfigured with blows, and his hair, stiffened with blood, hung in heavy locks. In his feverish sleep he talked, and the name that escaped his lips was Matheline’s. At his bedside the mother watched and prayed.

When Sylvestre Ker awoke he wept, for the thought of his condemnation returned, but the remembrance of Pol and Matheline dried the tears in his burning eyes.

“It was for those two,” said he, “that I forgot God and my mother. I still feel my friend’s heel upon my forehead, and even to the bottom of my heart the shock of the stones thrown at me by my betrothed!”

“Dearest,” murmured Josserande, “dearer to me than ever, I know nothing; tell me all.”

Sylvestre Ker obeyed; and when he had finished Josserande kissed him, took up her staff, and proceeded toward the convent of Ruiz to ask, according to her custom, aid and counsel from Gildas the Wise. On her way men, women, and children looked curiously at her, for throughout the country it was already known that she was the mother of a wolf. Even behind the hedge which enclosed the abbey orchard Matheline and Pol were hidden to see her pass; and she heard Pol say: “Will you come to-night to see the wolf run round?”

“Without fail,” replied Matheline; and the sting of her laughter pierced Josserande like a poisonous thorn.

The grand abbot received her, surrounded by great books and dusty manuscripts. When she wished to explain her son’s case he stopped her and said:

“Widow of Martin Ker, poor, good woman, since the beginning of the world Satan, the demon of gold and pride, has worked many such wickednesses. Do you remember the deceased brother, Thaël, who is a saint for having resisted the desire of making gold—he who had the power to do it?”

“Yes,” answered Josserande; “and would to heaven my Sylvestre had imitated him!”

“Very well,” replied Gildas the Wise, “instead of sleeping I passed the rest of the night with St. Thaël, seeking a means to save your son, Sylvestre Ker.”

“And have you found it, father?”

The grand abbot neither answered yes nor no, but he began to turn over a very thick manuscript filled with pictures; and while turning the leaves he said: “Life springs from death, according to the divine word; death seizes the living according to the pagan law of Rome; and it is nearly the same thing in the order of miserable temporal ambition, whose inheritance is a strength, a life, shot forth from a coffin. This is a book of the defunct Thaël’s, which treats of the question of maladies caused by the breath of gold—a deadly poison.... Woman, would you have the courage to strike your wolf a blow on his head powerful enough to break the skull?”

At these words Josserande fell her full length upon the tiles, as if she had been stabbed to the heart; but in the very depth of her agony—for she thought herself dying—she replied:

“If you should order me to do it, I would.”

“You have this great confidence in me, poor woman?” cried Gildas, much moved.

“You are a man of God,” answered Josserande, “and I have faith in God.”

Gildas the Wise prostrated himself on the ground and struck his breast, knowing that he had felt a movement of pride. Then, standing up, he raised Josserande, and kissed the hem of her robe, saying:

“Woman, I adore in you the most holy faith. Prepare your axe, and sharpen it!”

In Brittany, when this legend is repeated, the relater here adds a current proverb of the province: “Christians, there is nothing greater than Faith, that is the mother of Hope, and thus the grandmother of Holy Love, that carries one above to the Paradise of God.”

In the days of Gildas the Wise intense silence always reigned at night through the dense oak forests of the Armorican country. One of the most lonely places was Cæsar’s camp, the name given to the huge masses of stone that encumbered the barren heath; and it was the common opinion that the pagan giants supposed to be buried under them rose from their graves at midnight, and roamed up and down the long avenues, watching for the late passers-by to twist their necks.

This night, however—the night after Christmas—many persons could be seen about eleven o’clock on the heath before the stones of Carnac, all around the Great Basin or circle, whose irregular outline was clearly visible by moonlight.

The enclosure was entirely empty. Outside no one was seen, it is true; but many could be heard gabbling in the shadow of the high rocks, under the shelter of the stumps of oaks, even in the tufts of thorny brambles; and all this assemblage watched for something, and that something was the wolf, Sylvestre Ker.

They had come from Plouharnel, and also from Lannelar, from Carnac, from Kercado, even from the old town of Crach, beyond La Trinité.

Who had brought together all these people, young and old, men and women? The legend does not say, but very probably Matheline had strewn around the cruel pearls of her laughter, and Pol Bihan had not been slow to relate what he had seen after the midnight Mass.

By some means or other the entire country around for five or six leagues knew that the son of Martin Ker, the tenant of the abbey, had become a man-wolf, and that he was doomed to expiate his crime in the spot haunted by the phantoms—the Great Basin of the Pagans, between the tower and the Druid stones.

Many of the watchers had never seen a man-wolf, and there reigned in the crowd, scattered in invisible groups, a fever of curiosity, terror, and impatience; the minutes lengthened as they passed, and it seemed as though midnight, stopped on the way, would never come.

There were at that time no clocks in the neighborhood to mark the hour, but the matin-bell of the convent of Ruiz gave notice that the wished-for moment had arrived.

While waiting there was busy conversation: they spoke of the man-wolf, of phantoms, and also of betrothals, for the rumor was spread that the bans of Matheline du Coat-Dor, the promised bride of Sylvestre Ker, with the strong Pol Bihan, who had never found a rival in the wrestling-field, would be published on the following Sunday; and I leave you to imagine how Matheline’s laughter ran in pearly cascades when congratulated on her approaching marriage.

By the road which led up to the tower a shadow slowly descended; it was not the wolf, but a poor woman in mourning, whose head was bent upon her breast, and who held in her hand an object that shone like a mirror, and the brilliant surface of which reflected the moonbeams.

“It is Josserande Ker!” was whispered around the circle, behind the rocks, in the brambles, and under the stumps of the oaks.

“’Tis the widow of the armed keeper of the great door!”

“’Tis the mother of the wolf, Sylvestre Ker!”

“She also has come to see....”

“But what has she in her hand?”

Twenty voices asked this question. Matheline, who had good eyes, and such beautiful ones, replied:

“It looks like an axe.... Happy am I to be rid of those two, the mother and son! With them I could never laugh.”

But there were two or three good souls who said in low tones:

“Poor widow! her heart must be full of sorrow.”

“But what does she want with that axe?”

“It is to defend her wolf,” again replied Matheline, who carried a pitch-fork.

Pol Bihan held an enormous holly stick which resembled a club. Every one was armed either with threshing flails or rakes or hoes; some even bore scythes, carried upright; for they had not only come to look on, but to make an end of the man-wolf.

Again was heard the chime of the Matin-bells of the convent of Ruiz, and immediately a smothered cry ran from group to group:

“Wolf! wolf! wolf!”

Josserande heard it, for she paused in her descent and cast an anxious look around; but, seeing no one, she raised her eyes to heaven and clasped her hands over the handle of her axe.

The wolf, in the meantime, with fuming nostrils and eyes which looked like burning coals, leaped over the stones of the enclosure and began to run around the circle.

“See, see!” said Pol Bihan, “he no longer limps.”

And Matheline, dazzled by the red light from his eyes, added: “It seems he is no longer one-eyed!”

Pol brandished his club and continued:

“What are we waiting for? Why not attack him?”

“Go you first,” said the men.

“I caught cold the other day, and my leg is stiff, which keeps me from running,” answered Pol.

“Then I will go first!” cried Matheline, raising her pitch-fork. “I will soon show how I hate the wretch!”

Dame Josserande heard her and sighed:

“Girl, whom I blessed in baptism, may God keep me from cursing you now!”

This Matheline, whose pearls were worth nothing, was no coward; for she carried out her words, and marched straight up to the wolf, while Bihan stayed behind and cried:

“Go, go, my friends; don’t be afraid! Ah! but for my stiff leg I would soon finish the wolf, for I am the strongest and bravest.”

Round and round the circle galloped the wolf as quickly as a hunted stag; his eyes darted fire, his tongue was hanging from his mouth. Josserande, seeing the danger that threatened him, wept and cried out:

“O Bretons! is there among you all not one kind soul to defend the widow’s son in the hour when he bitterly expiates his sin?”

“Let us alone, godmother,” boldly replied Matheline.

And from afar Pol Bihan added:

“Don’t listen to the old woman; go!”

But another voice was heard in answer to Dame Josserande’s appeal, and it said:

“As last night, we are here!”

Standing in front of Matheline, and barring the passage, were two ragged beggars with their wallets, leaning upon their staffs. Josserande recognized the two poor men who had so charitably aided her the night before; and one of them, who had snow-white hair and beard, said:

“Christians, my brethren, why do you interfere in this? God rewards and punishes. This poor man-wolf is not a damned soul, but one expiating a great crime. Leave justice to God, if you do not wish some great misfortune to happen to you.”

And Josserande, who was kneeling down, said imploringly:

“Listen, listen to the saint!”

But from behind Pol Bihan cried out:

“Since when have beggars been allowed to preach sermons? Ah! if it were not for my stiff leg.... Kill him, kill him! ... wolf! wolf! wolf!”

“Wolf! wolf!” repeated Matheline, who tried to drive off the old beggar with her pitch-fork.

But the fork broke like glass in her hands, as it touched the poor man’s tatters, and at the same time twenty voices cried:

“The wolf! the wolf! Where has the wolf gone?”

Soon was seen where the wolf had gone. A black mass dashed through the crowd, and Pol Bihan uttered a horrible cry:

“Help! help! Matheline!”

You have often heard the noise made by a dog when crunching a bone. This was the noise they heard, but louder, as though there were many dogs crunching many bones. And a strange voice, like the growling of a wolf, said:

“The strength of a man is a dainty morsel for a wolf to eat. Bihan, traitor, I eat your strength!”

The black mass again bounded through the terrified crowd, his bloody tongue hanging from his mouth, his eyes darting fire.

This time it was from Matheline that a scream still more horrible than that of Pol’s was heard; and again there was the noise of another terrible feast, and the voice of the wild beast, which had already spoken, growled:

“The pearls of a smile make a dainty morsel for a wolf to eat. Matheline, serpent that stung my heart, seek for your beauty. I have eaten it!”

The white-haired beggar had endeavored to protect Matheline against the wolf, but he was very old, and his limbs would not move as quickly as his heart. He only succeeded in throwing down the wolf. It fell at Josserande’s feet and licked her knees, uttering doleful moans. But the people, who had come thither for entertainment, were not well pleased with what had happened. There was now abundance of light, as men with torches had arrived from the abbey in search of their holy saint, Gildas the Wise, whose cell had been found empty at the hour of Compline.

The glare from the torches shone upon two hideous wounds made by the wolf, who had devoured Matheline’s beauty and Pol’s strength—that is to say, the face of the one and the arms of the other: flesh and bones. It was frightful to behold. The women wept while looking at the repulsive, bleeding mass which had been Matheline’s smiling face; the men sought in the double bloody gaps some traces of Pol’s arms, for the powerful muscles, the glory of the athletic games; and every heart was filled with wrath.

The legend says that the tenant of Coat-Dor, Matheline’s poor father, knelt beside his daughter and felt around in the blood for the scattered pearls, which were now as red as holly-berries.

“Alas!” said he, “of these dead stained things, which when living were so beautiful, which were admired and envied and loved, I was so proud and happy.”

Alas! indeed, alas! Perhaps it was not the girl’s fault that her heart was no larger than a little bird’s; and yet for this defect was not Matheline most cruelly punished?

“Death to the wolf! death to the wolf! death to the wolf!”

From all sides was this cry heard, and brandishing pitch-forks, cudgels, ploughshares, and mallets, came rushing the people toward the wolf, who still lay panting, with open jaws and pendent tongue, at the feet of Dame Josserande. Around them the torch-bearers formed a circle: not to throw light upon the wolf and Dame Josserande, but to render homage to the white-haired beggar, in whom, as though the scales had suddenly fallen from their eyes, every one recognized the Grand-Abbot of Ruiz, Gildas the Wise.

The grand abbot raised his hand, and the armed crowd’s eager advance was checked, as if their feet had been nailed to the ground. Calmly he surveyed them, blessed them, and said:

“Christians, the wolf did wrong to punish, for chastisement belongs to God alone; therefore the wolf’s fault should not be punished by you. In whom resides the power of God? In the holy authority of fathers and mothers. So here is my penitent Josserande, who will rightfully judge the wolf and punish him, since she is his mother.”

When Gildas the Wise ceased speaking you could have heard a mouse run across the heath. Each one thought to himself: “So the wolf is really Sylvestre Ker.” But not a word was uttered, and all looked at Dame Josserande’s axe, which glistened in the moonlight.

Josserande made the sign of the cross—ah! poor mother, very slowly, for her heart sank within her—and she murmured:

“My beloved one, my beloved one, whom I have borne in my arms and nourished with my milk—ah! me, can the Lord God inflict this cruel martyrdom upon me?”

No one replied, not even Gildas the Wise, who silently adjured the All-Powerful, and recalled to him the sacrifice of Abraham.

Josserande raised her axe, but she had the misfortune to look at the wolf, who fixed his eyes, full of tears, upon her, and the axe fell from her hands.

It was the wolf who picked it up, and when he gave it back to her he said: “I weep for you, my mother.”

“Strike!” cried the crowd, for what remained of Pol and Matheline uttered terrible groans. “Strike! strike!”

While Josserande again seized her axe the grand abbot had time to say:

“Do not complain, you two unhappy ones, for your suffering here below changes your hell into purgatory.”

Three times Josserande raised the axe, three times she let it fall without striking; but at last she said in a hoarse tone that sounded like a death-rattle: “I have great faith in the good God!” and then, says the legend, she struck boldly, for the wolf’s head split in two halves.

A sudden wind extinguished the torches, and some one prevented Dame Josserande from falling, as she sank fainting to the ground, by supporting her in his arms. By the light of the halo which shone around the blessed head of Gildas the Wise, the good people saw that this somebody was the young tenant, Sylvestre Ker, no longer lame nor one-eyed, but with two straight legs and two perfect eyes.

At the same time there were heard voices in the clouds chanting the Te Deum. Why? Because heaven and earth quivered with emotion at witnessing this supreme act of faith soaring from the depth of anguish in a mother’s heart.

This is the legend that for many centuries has been related at Christmas time on the shores of the Petite-Mer, which in the Breton tongue is called Armor bihan, the Celtic name of Brittany.

If you ask what moral these good people draw from this strange story, I will answer that it contains a basketful. Pol and Matheline, condemned to walk around the Basin of the Pagans until the end of time, one without arms, the other without a face, offer a severe lesson to those fellows who are too proud of their broad shoulders and brute force, and gossiping flirts of girls with smiling faces and wicked hearts; the case of Sylvestre Ker teaches young men not to listen to the demon of money; the blow of Josserande’s axe shows the miraculous power of faith; the part of Gildas the Wise proves that it is well to consult the saints.

Still further, that you may bind together these diverse morals in one, here is a proverb which is current in the province: “Never stoop to pick up the pearls of a smile.” After this ask me no more.

As to the authenticity of the story, I have already said that the chestnut-grove belongs to the mayor’s nephew, which is one guaranty; and I will add that the spot is called Sylvestreker, and that the ruins, hung with moss, have no other name than “The Wolf-Tower!”

We have seen what Mr. Froude thinks of the “Revival of Romanism.” Let us now see what he has to say on a subject nearer his heart—the decline of Protestantism.

He has much to say; and, to use an ordinary phrase, he makes no bones about saying it. At the outset we would dispose of what seems a fair objection. If, it may be urged, you make Mr. Froude so very untrustworthy a witness against Catholics and the Catholic Church, why should he not be equally untrustworthy when assailing Protestantism?

The objection is more plausible than real. Mr. Froude is a professed Protestant. In the cause of Protestantism he is earnest even to aggressiveness. He believes in and loves it with all his heart and soul, as really as he disbelieves in and detests Catholicity. He can say nothing that is too good of the early Protestant Reformers and of their “Reform.” He doubts about nothing, apologizes for nothing, attempts to palliate nothing either in the Reformers or their Reform. He sees nothing in either to apologize for or to palliate. He can only regret that, so far as Protestant belief and work and workers go, the nineteenth century is not as the sixteenth. He is altogether on his own ground here; and we submit that the testimony of such a man in such a matter is of value, the more so when it is confirmed to-day by concurrent Protestant testimony on all sides. The only difference between Mr. Froude and the great mass of non-Catholic writers on this subject is that he is more frank than they, and lays his finger unshrinkingly on very tender Protestant spots.

Of the actual state of Protestantism he has little that is good or hopeful to say, with one notable exception—North Germany—which will be considered later on. Protestantism to-day Mr. Froude finds weak-kneed as well as weak-headed. It has not that aggressive strength of the early teachers and preachers of Reform. The modern teachers have lost that pronounced faith in themselves and in their doctrines, that burning zeal, that fierce hatred of Catholicity, of falsehood, and of sham, that Mr. Froude is pleased to discover in the early Reformers.

“Religion speaks with command,” he says very rightly. It “lays down a set of doctrines, and says, ‘Believe these at your soul’s peril.’ A certain peremptoriness being thus of the essence of the thing, those religious teachers will always command most confidence who dare most to speak in positive tones.” All of which is, of course, most true.

Speaking “in positive tones,” however, does not necessarily imply a divine mission, or even an erroneous sense of a divine mission. It may be bluster; it may be calculated lying; it may be the mistaken enthusiasm of a weak intellect and fervid imagination. To be real it must stand the severest tests. Of a man who asserts his mission from heaven as a teacher of religion something more than his own word is demanded, however positive that word may be. In the preaching and the teaching of the truth there is in all ages a unity of voice, a community of feeling and of purpose, a singleness of eye, of aim, of method, a union of heart and of soul, that is unmistakable and carries conviction with it. There is no change in it; no fleck or flaw. What is new agrees with what is old; is generally a consequence flowing out of the old. It preaches only one God and one law from the beginning. It never contradicts itself; it never narrows or broadens its moral lines to suit the convenience or the whim of persons or of nationalities. It never compromises with humanity. It enlightens the intellect while appealing to the heart of man. It makes no divisions between men or nations; no special code for this or for that. It is awful in its inflexibility; majestic in its calm; eternal in its vigilance; “the same, yesterday, to-day, and for ever.” This is living Truth; this is God’s; and he who speaks the word of God is known by these signs.

Mr. Froude is at a loss to find this spirit now abroad in the world. The nearest approach to it he finds, oddly enough for him, in the Catholic Church. But, of course, that is owing to some devilish ingenuity of which the Catholic Church alone has the secret. As for Protestants, “it is no secret,” he says, “that of late years Protestant divines have spoken with less boldness, with less clearness and confidence, than their predecessors of the last generation.” “They are not to be blamed for it,” he adds, and we quite agree with him. “Their intellectual position has grown in many ways perplexed. Science and historical criticism have shaken positions which used to be thought unassailable” (p. 99). We pointed out one of those “positions”—the Protestant Reformation in England—but that is not in the contemplation of Mr. Froude. To him, even if to him alone, that position still stands, “unassailable.”

“Doctrines once thought to carry their own evidence with them in their inherent fitness for man’s needs have become, for some reason or other, less conclusively obvious. The state of mind to which they were addressed has been altered—altered in some way either for the worse or for the better. And where the evangelical theology retains its hold, it is rather as something which it is unbecoming to doubt than as a body of living truth which penetrates and vitalizes the heart” (p. 99).

It is to be regretted that Mr. Froude does not specify these “doctrines.” He fails to do so in any place, and in such matters, as indeed in all, there is nothing like accuracy in order to arrive at a clear understanding of what is wrong. Some of them, however, may be easily guessed at. In these days it would be hard to discover what precise “doctrines” “evangelical” or any but Catholic theologians do hold, if hard pushed and driven to make an explicit statement of what they do and what they do not believe. The expression “evangelical theology” may help to enlighten us as to Mr. Froude’s meaning. That we take to mean a theology based on the Bible as the first, final, and only guide to man’s knowledge of God and all implied in that knowledge. This view of his meaning is confirmed by another passage (p. 100), wherein, contrasting the doctrinal position of the Catholic and Protestant, he says:

“It” (the Catholic Church) “stands precisely on the same foundation on which the Protestant religion stands—on the truth of the Gospel history. Before we can believe the Gospel history we must appeal to the consciousness of God’s existence, which is written on the hearts of us all.”

There is a mistake here which will be obvious to any instructed reader. There is no more reason “to appeal to the consciousness of God’s existence” for the truth of “the Gospel history” than for the truth of any other history. As a history, history it is and no more, to be judged as to its accuracy on the known laws of historical criticism. It contains a written record of events, and stands or falls on the truth of what it records, just as does Mr. Froude’s own history. If it can be shown that it is false, there is an end of it; false it is, and no man is bound to believe it. The foundation of Protestantism, as Mr. Froude very rightly says, stands “on the truth of the Gospel history”—that is, on the Bible, and the Bible alone. Christ, however, did not build his church on the Bible, but on Peter, the chief of the apostles: “I say to thee, Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it.” Those are very plain, strong, and unmistakable words; and in their comprehension lies a fundamental difference between Catholics and Protestants.

Out of this difference comes a singular effect, more noticeable in these than in former days. Catholics reverence the Bible more really because more truly than do Protestants. Over-reverence is irreverence. They never made the mistake of accepting the Bible as the foundation of Christ’s church, any more than in human affairs we should take a history of a commonwealth, with the digest of its laws, the sayings of some of its wise men, their documents to their contemporaries and to posterity, as the commonwealth itself. Protestants withdrew from the body of the church, which may have had, and had, sore spots and diseased members; they took up the written record and said: Here are the laws; here are the words of Christ; here are the sayings of the fathers; here is truth; here let us build our church anew—each one judging for himself as to what the church was and ought to be. Difficulties that were essential to such a position and that are obvious at sight arose at once and continued all the way down, until at last, in these days of all others, there sprang up in the very bosom of Protestantism a school of assailants of the Bible itself. This is the school of modern scientists, which rejects revelation, rejects God, rejects the truth of the Bible history, rejects Christ—rejects, in a word, everything, save what approves itself to it by so-called positive testimony. Hence arises the perplexity of the “intellectual position” of Protestant divines, which Mr. Froude notices. The very foundation of their creed is questioned, and questioned at every inch. So, until everything is satisfactorily cleared up and the “scientists” absolutely refuted, Protestantism is in a state of dissolution. It has no foundation on which to stand, while Catholics have their living church, to which they adhered steadfastly from the very beginning, which existed, and was called into being, entirely independent of the Bible, and which would have been what it is had the Bible never been written at all. So that, per impossibile, even were the Bible shown to be false, it would not affect the fundamental Catholic position. Of course we do not intimate for a moment that the Bible is false, and that the scientists can prove anything against it. We only bring forward this instance of an essential difference between Catholics and Protestants, and the effect of it on their minds, as showing the reason why Catholics take the criticism of the new school of inquirers very calmly, while the result of this criticism on Protestants is disastrous.

Catholics are just as steadfast in their belief as they ever were; Protestants are daily becoming less and less so. Inquiry, or “criticism,” as it is called, while it strengthens, if possible, Catholicity, destroys Protestantism. Truth can stand all things. “Science and historical criticism have shaken positions which used to be thought unassailable” by Protestants, who find themselves in the false position of being compelled to question or reject as false what their fathers pinned their faith to—Germany always excepted, according to Mr. Froude. It is a hard thing indeed to preach and teach as divine truth a doctrine, or by our very profession to subscribe to a doctrine, which in our heart we doubt about or disbelieve. This is a moral phenomenon which Protestantism presents to us every day, and in no one of its infinite branches more conspicuously than in the Anglican.

If men are preaching what they disbelieve or are in grave doubt about, it is simply natural that “where truth” (or what was taken for truth) “was once flashed out like lightning, and attended with oratorical thunders, it is now uttered with comparative feebleness.”

“The most honest, perhaps, are the most uncomfortable and most hesitating, while those who speak most boldly are often affecting a confidence which in their hearts they do not feel” (p. 99). “From some cause, it seems they” (Protestant preachers) “dare not speak, they dare not think, like their fathers. Too many of them condescend to borrow the weapons of their adversaries. They are not looking for what is true; they are looking for arguments to defend positions which they know to be indefensible. Their sermons are sometimes sophistical, sometimes cold and mechanical, sometimes honestly diffident. Any way, they are without warmth and cannot give what they do not possess” (p. 100).

This is a very heavy indictment; we leave to others to judge of its truth. It is a mistake, however, to draw the line at “their fathers.” These men are what their fathers have made them. The characteristics that mark the present teachers of Protestantism run down the whole line of the Protestant tradition. Incoherency and inconsistency, not to use harsher terms, necessarily stamped Protestantism from the first.^[103] These characteristics are only more apparent to-day because the constant fire of criticism has exposed and brought them more prominently into view.

The practical results of teaching what is necessarily and inherently contradictory scarcely need to be pointed out. “The Protestant,” says Mr. Froude, “finding three centuries ago that the institution called the Church was teaching falsehood, refused to pin his faith upon the Church’s sleeve thenceforward. He has relied on his own judgment, and times come when he is perplexed.” The whole story is told here. It was too late in the day to find that “the Church was teaching falsehood.” The Christian Church can err or it cannot err. There is room for no via media here. If it can err, it could have erred just as easily in the first century as in the fifteenth or sixteenth. If it could err at all there is no necessary reason to suppose that it ever was right; there is no belief to be placed in the promise of Christ; there is no belief to be placed in Christ himself more than in any other man. And again, if it could err, who was right, and who was going to set it right? The church being abandoned as a teacher of falsehood, there is no hope of escape from constant perplexity to the Christian mind; for the Bible itself, being left to private judgment, is of course open to any interpretation that private judgment may be pleased to extract from it. And this in itself is destruction, quite apart from the assaults of hostile criticism. To make the church at all, or at any time, or by any possibility a teacher of falsehood is to strike the divinity from it and convert it into a human institution of the most monstrous assumptions and absurd pretensions.

This is Protestantism, which never had any spiritual life in itself. It was from the beginning, as it still is, a convenient and very powerful political agent, as was Mahometanism. Mr. Froude says very truly, what all men are coming to say, that “there is no real alternative between the Catholic Church and atheism” (p. 100), which leaves Mr. Froude and his fellow-Protestants in a pleasant position.

In the general perplexity of the Protestant mind “the Romanist,” as Mr. Froude graciously puts it, “has availed himself of the opportunity.”

“His church stands as a visible thing, which appears [appeals?] to the imagination as well as the reason. The vexed soul, weary of its doubts, and too impatient to wait till it pleases God to clear away the clouds, demands a certainty on which it can repose—never to ask a question more. By an effort of will which, while claiming the name of faith, is in reality a want of faith, it seizes the Catholic system as a whole. Foregoing the use of the natural reason for evermore, it accepts the word of a spiritual director as an answer to every difficulty, and finds, as it supposes, the peace for which it longed, as the body which is drugged with opium ceases to feel pain” (p. 101).

Such is Mr. Froude’s picture of conversion to the Catholic faith. A man is drugged into Catholicity, and remains drugged to the end of the chapter. Whenever a gleam of his lost reason returns he hurries to the confessional box; his “spiritual director” administers another dose, and the drowsy patient slumbers away again content. We do not pretend to Mr. Froude’s singular gift of prescience which enables him to read so readily the hearts of thousands of men and women who to all the world save Mr. Froude are intellectually and morally strong. He has traced their secret emotions and followed them up even into the confessional box. He has seen the opiate administered and satisfied himself of the process. To ordinary persons the conversion of a man to the Catholic faith is the result of a long and most painful struggle which only the strongest conviction of right can bring about. Leaving him there, deprived of “the use of the natural reason for evermore,” let us see what becomes of those who retain the use of their natural reason and all the noble gifts and faculties that accompany it. Protestants alone see clearly the roads to heaven and hell, according to Mr. Froude; which road do they take?

We have seen the position of their preachers. Were we not deprived of “our natural reason for evermore,” we should describe that position as most pitiable, where it is not dishonest and intellectually immoral. The God of Protestantism, if we believe its expounders, is truly a strange being. He teaches everything, or he teaches nothing, with equal facility and pleasing variety. He teaches that there are three persons in one God; he teaches no such doctrine. He teaches that Christ is truly God and truly man; he is rather doubtful about the matter. He teaches the eternity of punishment; he teaches no such monstrous doctrine. He commands that all men be baptized in the name of the Father, and of the Son, and of the Holy Ghost, if they would enter the kingdom of heaven; he does not know of the Father, the Son, and the Holy Ghost. His views of baptism and its necessity are rather mixed. There is no baptism unless a man is wholly immersed. It is just as good a baptism if a man’s feet be immersed. It is equally good if water be poured on a man’s head. A man is just as fit for the kingdom of heaven, and just as good a Christian, if he be not baptized at all. God teaches that the Blessed Sacrament is really and truly the body and blood of Christ, and to be adored. He teaches that it is only a figure of Christ, and that to adore it is to commit the sin of idolatry. He teaches that man has free-will; he teaches that man has not free-will, and that all he can do is worthless, heaven or hell being portioned out for him from all eternity quite apart from his own endeavor. He teaches that good works as well as faith in him are necessary for salvation; he teaches that faith alone is necessary, and that provided a man believe right he may do wrong. And so on ad infinitum down to the grossest and most abhorrent tenets.

But this is Protestantism, or reliance on one’s “own judgment.” One’s own judgment is very apt to favor one’s own self. One’s own judgment makes a god of self, and right and wrong matters of whim, appetite, and inclination. Let us see its outcome as pictured by Mr. Froude.

In section iv. of his study he considers the “Causes of Weakness in Modern Protestant Churches.” The words “modern” and “churches” are themselves contradictory of unity and of a church built on Christ. He sets out by drawing a glowing picture of what the early “Reformers” did and what they were, which we may let pass as not immediately bearing on our present purpose. “After the middle of the seventeenth century,” he says (p. 111), “Protestantism ceased to be aggressive.”

... “As it became established it adapted itself to the world, laid aside its harshness, confined itself more and more to the enforcement of particular doctrines, and abandoned, at first tacitly and afterward deliberately, the pretence to interfere with private life or practical business.”

Is this true? Did Protestantism cease to be aggressive after the middle of the seventeenth century? We have already said that Mr. Froude was generally the best refutation of Mr. Froude. He shall be his own judge.

Did Protestantism cease to be aggressive in Ireland, for instance, after the middle of the seventeenth century? We might bring many unimpeachable witnesses on the stand to prove our point. Mr. Froude will suffice for us, and we quote him at some length because his words here set forth in the strongest contrast what Protestantism can do to degrade a people, and what Catholicity can do to lift a people out of the slough of degradation. Herein we see the spirits of both in deadly conflict, and the lesson of the struggle is a lesson for to-day, when the same spirits are locked again in strife.

Writing not of the middle of the seventeenth, but of the beginning of the eighteenth, century (1709), Mr. Froude thus describes the second Act against Popery in Ireland:

“The code of law which was designed to transfer the entire soil of Ireland to members of the Established Church, and reduce the Catholics to landless dependents, was finally completed.... By the new act every settlement, every lease on lives, every conveyance made by a Catholic owner since 1704, by which any Protestant or Protestants had been injured,^[104] was declared void, and the loop-holes were closed by which the act of that year had been evaded. To defeat Protestant heirs, Catholics had concealed the true value of their property. Children were now enabled to compel their fathers to produce their title-deeds and make a clear confession. Catholic gentlemen had pretended conversion to qualify themselves for being magistrates and sheriffs, for being admitted to the bar, or for holding a seat in Parliament, while their children were being bred up secretly in the old faith. The education of their families was made a test of sincerity, and those whose sons were not brought up as churchmen remained under the disabilities.

“Nor, if words could hinder it, were the acts directed against the priests to be any more trifled with. Fifty pounds reward was now offered for the conviction of any Catholic archbishop, bishop, or vicar-general; twenty pounds reward for the conviction of friar, Jesuit, or unregistered parish priest.... It was now made penal for a priest to officiate anywhere except in the parish church for which he was registered, and the last rivet was driven into the chain by the compulsory imposition of the Abjuration Oath, which every priest was made to swear at his registration. As if this was not enough, any two magistrates received power to summon any or every Irish subject above the age of sixteen, to offer him the oath, and to commit him to prison if he refused it. They might also, if he was a Catholic, ask him where he last heard Mass, and by whom it was celebrated. If the priest officiating was found to have been unregistered he was liable to be transported.

“A fatal clause was added that any Protestant whatever who discovered and was able to prove before a Protestant jury the existence of any purchase or lease of which a Catholic was to have secretly the advantage, should himself be put in possession of the property which was the subject of the fraud” (pp. 332–334).^[105]

Even Mr. Froude cannot help remarking on this last clause that “the evasion of a law so contrived that every unscrupulous scoundrel in Ireland was its self-constituted guardian became impossible”; and he adds with gratifying frankness: “That it was unjust in itself never occurred as a passing emotion to any Protestant in the two kingdoms, not even to Swift, who speaks approvingly of what he deems must be the inevitable result.”

Writing still of the Penal Laws, he says that “the practice of the courts” in regard to them “was a very school of lying and a discipline of evasion. No laws could have been invented, perhaps, more ingeniously demoralizing” (p. 374).

Writing of a period still later in the eighteenth century, after the Protestant emigration and the ruin of Irish trade and industry had been brought about by English legislation, he thus describes the condition of the Irish peasant class, who composed the bulk of the population:

“The tenants were forbidden in their leases to break or plough the soil. The people, no longer employed, were driven away into holes and corners, and eked out a wretched subsistence by potato gardens, or by keeping starving cattle of their own on the neglected bogs. Their numbers increased, for they married early, and they were no longer liable, as in the old times, to be killed off like dogs in forays. They grew up in compulsory idleness, encouraged once more in their inherited dislike of labor, and enured to wretchedness and hunger; and, on every failure of the potato crop, hundreds of thousands were starving.”

Horrible as such a picture is, it is but a faint sketch of the reality. All readers of Irish history know it, and no student of English legislation should forget or pass over that dark chapter in England’s history. Our own readers have seen the whole system vividly sketched in these pages recently in the series of papers on “English Rule in Ireland.” What, in human nature and human possibilities, was to become of a people thus submitted to so long and unbending and systematic a course of degradation? They had nothing left but their faith, and the eternal truth of the promise that this is the victory which overcometh the world; and that our faith shall make us free was never more gloriously and wondrously made manifest than in the case of the Irish people.

Ignorance was made compulsory by this Protestant government. The statute law of Ireland forbade Catholics to open schools or to teach in them. The Irish people, of all peoples, have ever had a craving for knowledge. What was left to them to do?

“The Catholics,” says Mr. Froude, “with the same steady courage and unremitting zeal with which they had maintained and multiplied the number of their priests, had established open schools in places like Killarney, where the law was a dead-letter. In the more accessible counties, where open defiance was dangerous, they extemporized class teachers under ruined walls or in the dry ditches by the roadside, where ragged urchins, in the midst of their poverty, learnt English and the elements of arithmetic, and even to read and construe Ovid and Virgil. With institutions which showed a vitality so singular and so spontaneous repressive acts of Parliament contended in vain.”

Ignorance is esteemed to be the prolific mother of vice. The social condition of the Irish people was made as bad as legislation could make it. Where was the room for morality in such a case? In vainly trying to explain away that most brutal project of law for the mutilation of the Irish priests, Mr. Froude says (vol. i. p. 557): “They (the Lord Lieutenant and Privy Council) did propose, not that all the Catholic clergy in Ireland, as Plowden says, but that unregistered priests and friars coming in from abroad, should be liable to castration”; and he adds in a note:

“Not, certainly, as implying a charge of immorality. Amidst the multitude of accusations which I have seen brought against the Irish priests of the last century, I have never, save in a single instance, encountered a charge of unchastity. Rather the exceptional and signal purity of Irish Catholic women of the lower class, unparalleled probably in the civilized world, and not characteristic of the race, which in the sixteenth century was no less distinguished for licentiousness, must be attributed wholly and entirely to the influence of the Catholic clergy.”

Mr. Froude cannot be wholly generous and honest in a matter of this kind, but what is true in this is sufficient for our purpose without inquiring into what is false. It is plain from his own words that the one thing that saved the Irish people from perdition, body and soul, was their Catholic faith. Yet this is the man who, having thus testified to the rival effects of Catholicity and Protestantism on a people, has the effrontery to tell us in the “Revival of Romanism” that

“If by this [conversions] or any other cause the Catholic Church anywhere recovers her ascendency, she will again exhibit the detestable features which have invariably attended her supremacy. Her rule will once more be found incompatible either with justice or intellectual growth, and our children will be forced to recover by some fresh struggle the ground which our forefathers conquered for us, and which we by our pusillanimity surrendered” (p. 103).

With his own testimony before us we may well ask in amazement, Of which church is he writing? It would seem as though Heaven, which through all ages has looked down upon and permitted martyrdom for the faith, had in this instance called upon, not a tender virgin or a strong youth, not an old man tottering into the grave or an innocent child, to step into the arena and offer up their life and blood for the cause of Christ, but a whole people. And the martyrdom of this people was not for a day or an hour; it was the slow torture of centuries. A legacy of martyrdom was “bequeathed from bleeding sire to son.” Life was hopeless to the Irish people under the Penal Laws; the world a wide prison; the earth a grave. They could only lift their eyes and hearts to heaven and wait patiently for merciful death to come. This was the supreme test of faith to a noble and passionate race, as it was faith’s supremest testimony. No work of the saints, no writings of the fathers, no Heaven-illumined mind ever brought to the aid of faith stronger reason for conviction than this. As words pale before deeds, as the blood of a martyr speaks more loudly to men, and cries more clamorously to heaven, than all that divine philosophy can utter or inspired poet sing, so the attitude of the Irish people, so opposed to all the instincts of their quick and passionate nature, bore the very noblest testimony to the reality of the Christian religion. A world looked down into that dark arena and waited for some sign of faltering in the victim, for some sign of pity in the persecutor. Neither came. The victim refused to die or sacrifice to the gods; the persecutor to relent. The struggle ended at length through the sheer weariness of the latter, and brighter times came because darker could not be devised.

Faith conquered. The Irish people arose from its grave, and at once spread abroad over the world to preach the Gospel and to plant the church which for two centuries it had watered with its blood. The Act of Catholic Emancipation was the first real sign of resurrection, and that was only passed in 1829.

So much for Protestantism having “ceased to be aggressive after the middle of the seventeenth century.” How aggressive are certain Protestant powers to-day all men know.

Another thing happened to Protestantism after the middle of the seventeenth century:

“It no longer produced men conspicuously nobler and better than Romanism,” says Mr. Froude, “and therefore it no longer made converts. As it became established, it adapted itself to the world, laid aside its harshness, confined itself more and more to the enforcement of particular doctrines” (of no doctrines in particular, we should be inclined to say), “and abandoned, at first tacitly and afterward deliberately, the pretence to interfere with private life or practical business.”

In plainer words, Protestantism, having secured its place in this world, left the next world to take care of itself, and left men free to go to the devil or not just as they pleased. Mr. Froude faithfully pictures the result:

“Thus Protestant countries are no longer able to boast of any special or remarkable moral standard; and the effect of the creed on the imagination is analogously impaired. Protestant nations show more energy than Catholic nations because the mind is left more free, and the intellect is undisturbed by the authoritative instilment of false principles” (p. 111).

This strikes us as a very easy manner of begging a very important question. However, we are less concerned now with Mr. Froude’s Catholics than with his Protestants.

“But,” he goes on, “Protestant nations have been guilty, as nations, of enormous crimes. Protestant individuals, who profess the soundest of creeds, seem, in their conduct, to have no creed at all, beyond a conviction that pleasure is pleasant, and that money will purchase it. Political corruption grows up; sharp practice in trade grows up—dishonest speculations, short weights and measures, and adulteration of food. The commercial and political Protestant world, on both sides of the Atlantic, has accepted a code of action from which morality has been banished; and the clergy have for the most part sat silent, and occupy themselves in carving and polishing into completeness their schemes of doctrinal salvation. They shrink from offending the wealthy members of their congregation.” (We believe we heard concordant testimony to this from distinguished members of the late Protestant Episcopalian Convention and Congress.) “They withdraw into the affairs of the other world, and leave the present world to the men of business and the devil.”

Mr. Froude having thus placidly handed Protestantism over to the devil, we might as well leave it there, as the devil is proverbially reported to know and take care of his own. And certainly, if Protestantism be only half what Mr. Froude depicts it, it is the devil’s, and a more active and fruitful agent of evil he could not well desire. One thing is beyond dispute: if Protestantism be what so ardent an advocate as Mr. Froude says it is, it is high time for a change. It is time for some one or something to step in and dispute the devil’s absolute sovereignty. If this is the result of the Protestant mind being “left more free” than the Catholic, the sooner such freedom is curtailed the better. It is the freedom of lethargy and license which has yielded up even the little that it had of real freedom and truth to its own child, Materialism, the modern name for paganism.

“They” (the Protestant clergy), says Mr. Froude, “have allowed the Gospel to be superseded by the new formulas of political economy. This so-called science is the most barefaced attempt that has ever yet been openly made on this earth to regulate human society without God or recognition of the moral law. The clergy have allowed it to grow up, to take possession of the air, to penetrate schools and colleges, to control the actions of legislatures, without even so much as opening their lips in remonstrance.”

Yes, because they had nothing better to offer in its place. And this Mr. Froude advances with much truth as one of the causes of the “Revival of Romanism”:

“I once ventured,” he tells us, “to say to a leading Evangelical preacher in London that I thought the clergy were much to blame in these matters. If the diseases of society were unapproachable by human law, the clergy might at least keep their congregations from forgetting that there was a law of another kind which in some shape or other would enforce itself. He told me very plainly that he did not look on it as part of his duty. He could not save the world, nor would he try. The world lay in wickedness, and would lie in wickedness to the end. His business was to save out of it individual souls by working on their spiritual emotions, and bringing them to what he called the truth. As to what men should do or not do, how they should occupy themselves, how and how far they might enjoy themselves, on what principles they should carry on their daily work—on these and similar subjects he had nothing to say.

“I needed no more to explain to me why Evangelical preachers were losing their hold on the more robust intellects, or why Catholics, who at least offered something which at intervals might remind men that they had souls, should have power to win away into their fold many a tender conscience which needed detailed support and guidance” (pp. 112–113).

One ray of light in the universal darkness now enshrouding Protestantism shines before the eyes of Mr. Froude. It falls on the present German Empire. Here at least the weary watchman crying out the hours of heaven may call “All is well” to the sleepers. Here Protestantism had its true birth; here it finds its true home. In this blessed land lies hope and salvation for a lost world. But the picture is so graphic that we give it in Mr. Froude’s own words:

“As the present state of France,” he says, “is the measure of the value of the Catholic revival, so Northern Germany, spiritually, socially, and politically, is the measure of the power of consistent Protestantism. Germany was the cradle of the Reformation. In Germany it moves forward to its manhood; and there, and not elsewhere, will be found the intellectual solution of the speculative perplexities which are now dividing and bewildering us” (pp. 130–131).

“Luther was the root in which the intellect of the modern Germans took its rise. In the spirit of Luther this mental development has gone forward ever since. The seed changes its form when it develops leaves and flowers. But the leaves and flowers are in the seed, and the thoughts of the Germany of to-day lay in germs in the great reformer. Thus Luther has remained through later history the idol of the nation whom he saved. The disputes between religion and science, so baneful in their effects elsewhere, have risen into differences there, but never into quarrels” (p. 132).

“Protestant Germany stands almost alone, with hands and head alike clear. Her theology is undergoing change. Her piety remains unshaken. Protestant she is, Protestant she means to be.... By the mere weight of superior worth the Protestant states have established their ascendency over Catholic Austria and Bavaria, and compel them, whether they will or not, to turn their faces from darkness to light.^[106] ... German religion may be summed up in the word which is at once the foundation and the superstructure of all religion—Duty! No people anywhere or at any time have understood better the meaning of duty; and to say that is to say all” (pp. 134–135).

These glowing periods are very tempting to the critic; but it is a mark of cruelty and savagery to gloat over an easy prey. We forbear all verbal criticism, then, and simply deny in toto the truth of Mr. Froude’s statement. It is so very wrong that we can only think he wrote from his imagination—a weakness from which he suffers oftenest when he wishes most to be effective. Had he searched the world he could not have found a worse instance to prove his point than North Germany.

Prussia is the leading North German and Protestant state, and in various passages Mr. Froude shows that he takes it as his beau-ideal of a Protestant power. How stands Protestantism in Prussia to-day?

The indications for more than a quarter of a century past have been that Protestantism in Prussia was little more than the shadow of a once mighty name. These indications have become more marked of late years, especially since the consolidation of the new German Empire. Earnest German Protestants are continually deploring the fact; the press proclaims it; the Protestant ministers avow it, and all the world knew of it, save, apparently, Mr. Froude. “Protestantism in Prussia” formed the subject of a letter from the Berlin correspondent of the London Times as recently as Sept. 7, 1877. His testimony on such a subject could scarcely be called in question, but even if it could be the facts narrated speak for themselves.

“Forty years ago,” he says, “the clergy of the Established Church of this country, including the leading divines and the members of the ecclesiastical government, almost to a man were under the influence of free-thinking theories.

“It was the time when German criticism first undertook to dissect the Bible. History seemed to have surpassed theology, and divines had recourse to ‘interpreting’ what they thought they could no longer maintain according to the letter. The movement extended from the clergy to the educated classes, gradually reaching the lower orders, and ultimately pervaded the entire nation. At this juncture atheism sprang forward to reap the harvest sown by latitudinarians. Then reaction set in. The clergy reverted to orthodoxy, and their conversion to the old faith happening to coincide with the return of the government to political conservatism, subsequent to the troublous period of 1848, the stricter principles embraced by the cloth were systematically enforced by consistory and school....