Montezuma. Thus Catholicism which, in the public mind of Northern
Europe, was associated with spoliation and oppression, was in the
public mind of Spain associated with liberty, victory, dominion,
wealth, and glory.

It is not, therefore, strange that the effect of the great
outbreak of Protestantism in one part of Christendom should have
been to produce an equally violent outbreak of Catholic zeal in
another. Two reformations were pushed on at once with equal
energy and effect, a reformation of doctrine in the North, a
reformation of manners and discipline in the South. In the course
of a single generation, the whole spirit of the Church of Rome
underwent a change. From the halls of the Vatican to the most
secluded hermitage of the Apennines, the great revival was
everywhere felt and seen. All the institutions anciently devised
for the propagation and defence of the faith were furbished up
and made efficient. Fresh engines of still more formidable power
were constructed. Everywhere old religious communities were
remodelled and new religious communities called into existence.
Within a year after the death of Leo, the order of Camaldoli was
purified. The Capuchins restored the old Franciscan discipline,
the midnight prayer and the life of silence. The Barnabites and
the society of Somasca devoted themselves to the relief and
education of the poor. To the Theatine order a still higher
interest belongs. Its great object was the same with that of our
early Methodists, namely to supply the deficiencies of the
parochial clergy. The Church of Rome, wiser than the Church of
England, gave every countenance to the good work. The members of
the new brotherhood preached to great multitudes in the streets
and in the fields, prayed by the beds of the sick, and