Mr. Hallam has satirically remarked in his _History of the Middle Ages_, page 221, that “though several popes and the clergy enforced manumission as a duty on laymen, the villeins on church lands were the last to be emancipated.” But he well knows, for he has told us himself on page 217 of the same work, that “the mildness of ecclesiastical rule and the desire to obtain the prayers of the monks induced many to attach themselves as serfs to monasteries.” An old German proverb, too, says: “It is good to live under the crozier.” When the monasteries were suppressed by Henry VIII, we know by Strype’s _Chronicles_, that misery and vagrancy reached terrible proportions. But while freely admitting that “in the transition from slavery to serfdom, and from serfdom to liberty, the Catholic Church was the most zealous and the most efficient agent” (II, 234), Lecky is loath to admit that her action in the sphere of political liberty was equally efficacious, and that this second emancipation could have been accomplished slowly, and judiciously, as was the first, without the upheavals, the violence, and the excesses of the sixteenth and the eighteenth centuries. Yet on page 158, vol. II, he reminds us that “St. Thomas Aquinas, the ablest theologian of the Middle Ages, distinctly asserts the right of subjects to withhold obedience from rulers who were usurpers or unjust.” “To the scholastics of those days also,” he says, “we chiefly owe the doctrine of the mediate rights of kings, which is very remarkable as the embryo of the principles of Locke and Rousseau.” Authority considered in the abstract is of divine origin; but still the direct and immediate source of regal power is the nation, according to Suarez. Apparently, the noisy standard-bearers of civil liberties and political rights, in the eighteenth century, were not exactly pioneers, but mere plagiarists. “As long,” continues Lecky, “as the object was not so much to produce freedom, as to mitigate servitude, the Church was still the champion of the people.... The balance of power created by the numerous corporations she created or sanctioned, the reverence for tradition, which created a network of unwritten customs with the force of public law, the dependence of the civil on the ecclesiastical power, and the right of excommunication and deposition, had all contributed to lighten the pressure of despotism” (II, 235).