coming upon the works of Luther, can be traced back to the year 1521 and to the university of Cambridge. There a knot of scholars, some of whom were to perish early at the stake, while others were destined to become the leaders of the English Reformation, came together and encouraged each other to test the received doctrines of contemporary orthodoxy by searching the Scriptures and the works of the Fathers. The sect spread in a few years to London, Oxford and other centres of intellectual life, but for many years its followers were not numerous; like the old Lollardy, Protestantism took root only in certain places and among certain classes--notably the lesser clergy and the merchants of the great towns. King Henry and those who wished to please him professed as great a hatred and contempt for the new purveyors of German doctrines as for the belated disciples of Wycliffe. But there was another movement, whose origins went back for many centuries, which they were far from discouraging, and were prepared to utilize when it suited their convenience. This was the purely political feeling against the tyranny of the papacy, and the abuses of the national church, which in early ages had given supporters to William the Conqueror and Henry II., which had dictated the statutes of Mortmain and of Praemunire. Little had been heard of the old anti-clerical party in England since the time of Henry IV.; it had apparently been identified in the eyes of the orthodox with that Lollardy with which it had for a time allied itself, and had shared in its discredit. But it had always continued to exist, and in the early years of Henry VIII. had been showing unmistakable signs of vitality. The papacy of the Renaissance was a fair mark for criticism. It was not hard to attack the system under which Rodrigo Borgia wore the tiara, while Girolamo Savonarola went to the stake; or in which Julius II. exploited the name of Christianity to serve his territorial policy in Italy, and Leo X. hawked his indulgences round Europe to raise funds which would enable him to gratify his artistic tastes. At no period had the official hierarchy of the Western Church been more out of touch with common righteousness and piety. Moreover, they were sinning under the eyes of a laity which was far more intelligent and educated, more able to think and judge for itself, less the slave of immemorial tradition, than the old public of the middle ages. In Italy the Renaissance might be purely concerned with things intellectual or artistic, and seem to have little or no touch with things moral. Beyond the Alps it was otherwise; among the Teutonic nations at least the revolt against the scholastic philosophy, the rout of the obscurantists, the eager pursuit of Hellenic culture, had a religious aspect. The same generation which refused to take thrice-translated and thrice-garbled screeds from Aristotle as the sum of human knowledge, and went back to the original