In that book of the great doctor, all may read: "The farther the government recedes from the common weal, the more unjust is it. It recedes farther from the common weal in an oligarchy, in which the welfare of a few is sought, than in a democracy, whose object is the good of the many. . . . But farther still does it recede from the common weal in a tyrannous government, by which the good of one alone is sought." The general consequence which St. Thomas draws from this doctrine is, that, "if a ruler governs a multitude of freemen for the common good of the multitude, the government will be good and just as becomes freemen." Such was the political doctrine taught in the Catholic universities of Europe until the sixteenth century; but, in all probability, this golden work, "De Regimine Principum," was no longer the text-book in the English schools of the time of Henry Tudor. But, when, entering into details, the holy and learned author goes on to contrast the contrary effects produced by freedom and despotism on a nation, how could Henry willingly permit the circulation of such words as the following? "It is natural that men brought under terror" (a tyrannical government) "should degenerate into beings of a slavish disposition, and become timid and incapable of any manly and daring enterprise--an assertion which is proved by the conduct of countries which have been long subjected to a despotic government. Solomon says: 'When the imperious are in power, men hide away' in order to escape the cruelty of tyrants, nor is it astonishing; for a man governing without law, and according to his own caprice, differs in nothing from a beast of prey. Hence, Solomon designates an impious ruler as a roaring lion and a ravenous bear.' "Because, therefore, the government of one is to be preferred -- which is the best--and because this government is liable to degenerate into tyranny--which has been proved to be the worst -- hence, the most diligent care is to be taken so to regulate the establishment of a king over the people, that he may not fall into tyranny." Finally, St. Thomas epitomizes the doctrines of this whole book in his "Summa," as follows: "A tyrannical government is unjust, being administered, not for the common good, but for the private good of the ruler; therefore, its overthrow is not sedition, unless when the subversion of tyranny is so inordinately pursued that the multitude suffers more from its overthrow than from the existence of the government." The subject might be illustrated by any quantity of extracts from the writings of other great theologians of the middle ages; but what we have said is enough for our purpose. It is manifest that Catholic doctrine cannot have brought about the state of England under the Tudors. II. Another, and a very important suggestion, is the following: it certainly was not the Catholic hierarchy, least of all the pontifical power, which produced it.