which was the mixed matter we have already seen. It may have been in some ways good for the monarchy, to be checked and challenged by an institution which at least kept something of the old freshness and freedom of speech. It was almost certainly bad for the parliament, making it yet more the ally of the mere ambitious noble, of which we shall see much later. It also led the Lancastrian House to lean on patriotism, which was perhaps more popular; to make English the tongue of the court for the first time, and to re-open the French wars with the fine flag-waving of Agincourt. It led it again to lean on the Church, or rather, perhaps, on the higher clergy, and that in the least worthy aspect of clericalism. A certain morbidity which more and more darkened the end of mediævalism showed itself in new and more careful cruelties against the last crop of heresies. A slight knowledge of the philosophy of these heresies will lend little support to the notion that they were in themselves prophetic of the Reformation. It is hard to see how anybody can call Wycliffe a Protestant unless he calls Palagius or Arius a Protestant; and if John Ball was a Reformer, Latimer was not a Reformer. But though the new heresies did not even hint at the beginning of English Protestantism, they did, perhaps, hint at the end of English Catholicism. Cobham did not light a candle to be handed on to Nonconformist chapels; but Arundel did light a torch, and put it to his own church. Such real unpopularity as did in time attach to
