The English Reformation presents a variety of problems to the student of history. Amongst them not the least difficult or important is the general question, How are we to account for the sudden beginning and the ultimate success of a movement which apparently, at least, was opposed to the religious convictions and feelings of the nation at large? To explain away the difficulty, we are asked by some writers to believe that the religious revolution, although perhaps unrecognised at the moment when the storm first burst, had long been inevitable, and indeed that its issue had been foreseen by the most learned and capable men in England. To some, it appears that the Church on the eve of the Reformation, had long lost its hold on the intelligence and affection of the English people. Discontented with the powers claimed by the ecclesiastical authority, and secretly disaffected to much of the mediaeval teaching of religious truth and to many of the traditional religious ordinances, the laity were, it is suggested, only too eager to seize upon the first opportunity of emancipating themselves from a thraldom which in practice had become intolerable. An increase of knowledge, too, it is supposed, had inevitably led men to view as false and superstitious many of the practices of religion which had been acquiesced in and followed without doubt or question in earlier and more simple days. Men, with the increasing light, had come to see, in the support given to these practices by the clergy, a determination to keep people at large in ignorance, and to make capital out of many of these objectionable features of mediaeval worship.