schism from Rome had no affinity with the Reformation. It was an instrument in the LORD's hand; but a coarse and foul one in very truth: nor can we be surprised, that the emancipation of the Anglican Church was not effected without injury and defilement. Under Edward VI., with less rude violence, yet with no less of low self-interest, was the Church dragged along to the level of the Reformation. Whether the Omnipotence of the State be or be not a Christian or a Protestant principle, this is at any rate the form which Protestantism then assumed most distinctly in England. Political and worldly interests soon gained an entire preponderance over all questions of religion and of truth; with whatever sincerity the latter may have been pleaded at the beginning of the movement. In the last great political crisis of England, the Revolution of 1688,—the chief watchword of the day* was drawn from the religious controversy; being a claim on the part of the Protestant Church to exclusive patronage by the State: and in the whole of the intervening time Protestantism was the centre on which all political movements turned. At the Revolution it gained its decisive victory and at the same era terminates the external history of the Universities. * ["No Popery."] 140. Disposition of the Regency toward the Universities, contrasted with Henry's. Henry VIII. had encouraged learning, both because he had some taste for it, at least in his better hours, and because of some presentiment, that his successors might need its defence against barbarism. But that he should personally need the alliance of the Universities, was a thought which could find no place in his proud mind. In a fit of ill humor, he might even have smashed their material framework to pieces, as he had smitten the Papal power, the Monasteries, and the noblest heads of his subjects. His cruel despotism was made irresistible, by the shameless servility of men, who sacrificed for their own aims all honor and all conviction. Far different was the state of things under his successor. The statesmen of Edward VI. were guided by policy or self-interest, not by caprice or taste. They gave less assistance to learning; yet neither were they dangerous to the outward existence of the Universities. Hungry mouths enough there were, gaping after ecclesiastical property : but unshared booty of that kind was still to be had; and it was now recognized that the Universities were not ecclesiastical corporations. Besides, the King was but a minor; and some other support than his was needed by those who ruled in his name. Never indeed were the pretensions of mere self-interest more barefaced than at this crisis; yet the cooperation of one of the great religious parties was practically indispensable. In a word, Somerset, Cranmer, and Warwick were forced to seek for adherents in the nation; nor could they fail to see the value of the Universities as their tools, after the lesson given them by Henry upon this double divorce, with his wife and with the Romish Church. Of the men in power, those who, like Cranmer, could appreciate intellectual agencies, looked to render the Universities mere organs of their own views. They did not desire to plunder the academic funds, (though it may have been hard to keep back a few craving claws): they strove only to expel all opinions, studies, practices, and even individuals, obnoxious to the prevailing party, and to leave all the rest to take its own course. 141. Employment of the National Ecclesiastical Funds. As to the lower grades of popular instruction, there were many good intentions and decisions on the subject. In 1549, certain scanty remains of Church property which had escaped individual rapacity, were given by Parliament to found Free Schools and increase the incomes of the poorer Clergy. It is remarkable that Von Raumer, a Protestant, declares that even this was ultimately snapped up by the Courtiers; while Lingard, a Catholic, believes that the intentions of Parliament were carried into effect, as far as regards Grammar Schools. Certainly the great Free School of Christ's Hospital sprang up at that time. Such institutions undoubtedly did much good, in a humble quiet way. As to profane learning,— want of capacity, in teacher and in scholar, there set the limits of attainment. The imposition of the new and purer doctrine was oppressive to individuals, but must have been beneficial to the mass; since it was in the latter case a question, not of intellectual belief, but of morally religious instruction: nor could the craving after freedom of investigation intervene among the vulgar, to turn the boon into a bane. But the case was widely different with the higher intellectual culture, to which freedom is an essential requisite: and even in that early period we already recognize the germs of a feud between the popular and the scientific elements of the new teaching: a feud which becomes fiercer in proportion as social or state policy fosters a popular, and neglects a scientific creed. § 142. University Reform of 1549. A Royal Commission was issued in 1549, with full powers for a thorough reform of the Universities but the result was unsatisfactory to all parties. It would seem that there was no ill intention on the part of the Visitors themselves, but a want of energy and intelligence: probably also they were engrossed with other business from party intrigues; while their under-agents were often arbitrary and coarse, and unauthorized persons interfered violently. At all events, a great portion of the blame must attach to the academic authorities and their adherents. It deserves however to be remarked, that much more was now destroyed than built up. The Reformation had indeed a positive and excellent element; but on this occasion it manifested itself chiefly in a negative form; intemperate, greedy, destroying, overturning. Who indeed can at such a time expect moderation from the mass of men; or from their leaders, a tender regard for remote interests ? Documents of the vanquished Church, Missals, Legends, Writings strictly Theological, Relics, Pictures or Images of Saints, Monuments,-were burnt, broken or degraded to the vilest uses. In the common ruin was inevitably involved all the literature of the Middle Ages, including both the Poetry and the Scholastic Philosophy; for the limits between the latter and Theology could not be defined, and the poetry was so impregnated with Popery, as to seem to carry "the mark of the beast" on its face. The destruction however must have been really less than we might infer from the loud complaints of those who suffered T |