To the ecclesiastical and political elements in the English Reformation Mr. Froude devotes a large portion of his book. We shall not enter into the questions which he discusses therein. That aspect of the movement is a foreign and a delicate subject, from discussing which a Scotch periodical may be excused. {246} North Britain had a somewhat different problem to solve from her southern sister, and solved it in an altogether different way: but this we must say, that the facts and, still more, the State Papers (especially the petition of the Commons, as contrasted with the utterly benighted answer of the Bishops) which Mr. Froude gives are such as to raise our opinion of the method on which the English part of the Reformation was conducted, and make us believe that in this, as in other matters, both Henry and his Parliament, though still doctrinal Romanists, were sound-headed practical Englishmen. This result is of the same kind as most of those at which Mr. Froude arrives. They form altogether a general justification of our ancestors in Henry the Eighth’s time, if not of Henry the Eighth himself, which frees Mr. Froude from that charge of irreverence to the past generations against which we protested in the beginning of the article. We hope honestly that he may be as successful in his next volumes as he has been in these, in vindicating the worthies of the sixteenth century. Whether he shall fail or not, and whether or not he has altogether succeeded, in the volumes before us, his book marks a new epoch, and, we trust, a healthier and loftier one, in English history. We trust that they inaugurate a time in which the deeds of our forefathers shall be looked on as sacred heirlooms; their sins as our shame, their victories as bequests to us; when men shall have sufficient confidence in those to whom they owe their existence to scrutinise faithfully and patiently every fact concerning them, with a proud trust that, search as they may, they will not find much of which to be ashamed.