down. There were two ways in which the struggle might come to a close:—either by the overthrow of the vassals, as occurred in one of the leading States of Christendom (France); or by the defeat of the ruling power, as occurred in another leading State (Germany.) If we suppose that in the latter case considerable masses remained united, so that the former vassals now associated themselves into States and could bind their vassals in turn, a complete resolution of the strife did not ensue. In the latter country, the Church-Reformation united itself as by a miracle with these victorious beginnings, and those who struggled for emancipation received in it a new confederate, whom they knew well how to employ against the power of the Empire which desired their subjugation; and against the Spiritual Power, which did not indeed desire their subjugation, but looked with as little favour on their complete independence.
The political principles of this Reformation, in so far as they were directed against the influence of the Spiritual Central Power, found admission even in quarters where they should not have been employed against the highest power of the State, and where the dogmatic principles of the Reformation were rejected. And in this way the political influence of that Spiritual Central Power was brought to a close, and it retained only its dogmatic and disciplinary Ecclesiastical sway in those places to which the Church-Reformation did not extend.
By means of this complete reform of the realm of Culture, its bond of union as the one and undivided Christian Republic received an entirely new foundation and support, as well as new modifications. This union was no longer clearly recognised and distinctly acted upon as a principle; but it, as well as the fundamental conceptions which proceeded from it, and which we have set forth in our last lecture, became rather a dim instinct,—an accustomed supposition, made and acted upon without
