It seems certain, therefore, that, had none but political causes been at work, the seventeenth century would not have passed away without a fierce conflict between our Kings and their Parliaments. But other causes of perhaps greater potency contributed to produce the same effect. While the government of the Tudors was in its highest vigour an event took place which has coloured the destinies of all Christian nations, and in an especial manner the destinies of England. Twice during the middle ages the mind of Europe had risen up against the domination of Rome. The first insurrection broke out in the south of France. The energy of Innocent the Third, the zeal of the young orders of Francis and Dominic, and the ferocity of the Crusaders whom the priesthood let loose on an unwarlike population, crushed the Albigensian churches. The second reformation had its origin in England, and spread to Bohemia. The Council of Constance, by removing some ecclesiastical disorders which had given scandal to Christendom, and the princes of Europe, by unsparingly using fire and sword against the heretics, succeeded in arresting and turning back the movement. Nor is this much to be lamented. The sympathies of a Protestant, it is true, will naturally be on the side of the Albigensians and of the Lollards. Yet an enlightened and temperate Protestant will perhaps be disposed to doubt whether the success, either of the Albigensians or of the Lollards, would, on the whole, have promoted the happiness and virtue of mankind. Corrupt as the Church of Rome was, there is reason to believe that, if that Church had been overthrown in the twelfth or even in the fourteenth century, the vacant space would have been occupied by some system more corrupt still. There was then, through the greater part of Europe, very little knowledge; and that little was confined to the clergy. Not one man in five hundred could have spelled his way through a psalm. Books were few and costly. The art of printing was unknown. Copies of the Bible, inferior in beauty and clearness to those which every cottager may now command, sold for prices which many priests could not afford to give. It was obviously impossible that the laity should search the Scriptures for themselves. It is probable therefore, that, as soon as they had put off one spiritual yoke, they would have put on another, and that the power lately exercised by the clergy of the Church of Rome would have passed to a far worse class of teachers. The sixteenth century was comparatively a time of light. Yet even in the sixteenth century a considerable number of those who quitted the old religion followed the first confident and plausible guide who offered himself, and were soon led into errors far more serious than those which they had renounced. Thus Matthias and Kniperdoling, apostles of lust, robbery, and murder, were able for a time to rule great cities. In a darker age such false prophets might have founded empires; and Christianity might