Greek, was also studying the Old and New Testaments in their original tongues, and drawing from them conclusions as unfavourable to the intelligence as to the scholarship of the orthodox medieval divines. Such a discovery as that which showed that the "False Decretals," on which so much of the power of the papacy rested, were mere 9th-century forgeries struck deep at the roots of the whole traditional relation between church and state. The first English scholars of the Renaissance, like Erasmus on the continent, did not see the logical outcome of their own discoveries, nor realize that the campaign against obscurantism would develop into a campaign against Roman orthodoxy. Sir Thomas More, the greatest of them, was actually driven into reaction by the violence of Protestant controversialists, and the fear that the new doctrines would rend the church in twain. He became himself a persecutor, and a writer of abusive pamphlets unworthy of the author of the _Utopia_. But to the younger generation the irreconcilability of modern scholarship and medieval formulae of faith became more and more evident. One after another all the cardinal doctrines were challenged by writers who were generally acute, and almost invariably vituperative. For the controversies of the Reformation were conducted by both sides, from kings and prelates down to gutter pamphleteers, in language of the most unseemly violence. But, as has been already said, the scholars and theologians had less influence in the beginning of the English Reformation than the mere lay politicians, whose anti-clerical tendencies chanced to fit in with King Henry's convenience when he quarrelled with the papacy. It is well to note that the first attacks of parliament on the church date back to two years before Luther published his famous theses. The contention began in 1515 with the fierce assault by the Commons on the old abuse of benefit of clergy, and the immunity of clerical criminals from due punishment for secular crimes--a question as old as the times of Henry II. and Becket. But the discussion spread in later years from this particular point into a general criticism of the church and its relations to the state, embracing local grievances as well as the questions which turned on the dealings of the papacy with the crown. The old complaints which had been raised against the Church of England in the days of Edward I. or Richard II. had lost none of their force in 1526. The higher clergy were more than ever immersed in affairs of state, "Caesarean" as Wycliffe would have called them. It was only necessary to point to the great cardinal himself, and to ask how far his spiritual duties at York were properly discharged while he was acting as the king's prime minister. The cases of Foxe and Morton were much the same; the former passed for a well-meaning man, yet had been practically absent from his diocese for twenty years. Pluralism, nepotism, simony and all the other