motive, we perfectly agree with them. Neither the penal code of
Elizabeth, nor the more hateful system by which Charles the
Second attempted to force Episcopacy on the Scotch, had an origin
so noble. The cause is to be sought in some circumstances which
attended the Reformation in England, circumstances of which the
effects long continued to be felt, and may in some degree be
traced even at the present day.

In Germany, in France, in Switzerland, and in Scotland, the
contest against the Papal power was essentially a religious
contest. In all those countries, indeed, the cause of the
Reformation, like every other great cause, attracted to itself
many supporters influenced by no conscientious principle, many
who quitted the Established Church only because they thought her
in danger, many who were weary of her restraints, and many who
were greedy for her spoils. But it was not by these adherents
that the separation was there conducted. They were welcome
auxiliaries; their support was too often purchased by unworthy
compliances; but, however exalted in rank or power, they were not
the leaders in the enterprise. Men of a widely different
description, men who redeemed great infirmities and errors by
sincerity, disinterestedness, energy and courage, men who, with
many of the vices of revolutionary chiefs and of polemic divines,
united some of the highest qualities of apostles, were the real
directors. They might be violent in innovation and scurrilous in
controversy. They might sometimes act with inexcusable severity
towards opponents, and sometimes connive disreputably at the
vices of powerful allies. But fear was not in them, nor
hypocrisy, nor avarice, nor any petty selfishness. Their one
great object was the demolition of the idols and the purification