This is the commonsense verdict. When the work of a man is done and ended; when, except indirectly and invisibly, he affects the living world no more, the book is closed, the sentence is passed, and there he may be allowed to rest. The case is altered, however, when the dead still live in their actions, when their principles and the effects of their conduct are still vigorous and operative, and the movements which they initiated continue to be fought over. It sometimes happens that mighty revolutions can be traced to the will and resolution of a single man, and that the conflict continues when he is gone. The personal character of such a man becomes then of intrinsic importance as an argument for attack or defence. The changes introduced by Henry VIII. are still denounced or defended with renewed violence; the ashes of a conflict which seemed to have been decided are again blown into a flame; and what manner of man Henry was, and what the statesmen and churchmen were who stood by him and assisted him in reshaping the English constitution, becomes a practical question of our own time. By their fruits ye shall know them. A good tree cannot bear evil fruit, neither can a corrupt tree bring forth good fruit. Roman Catholics argue from the act to the man, and from the man back to the act. The Reformation, they say, was a rebellion against an authority appointed by God for the rule of the world; it was a wicked act in itself; the author or the authors of it were presumably, therefore, themselves wicked; and the worst interpretation of their conduct is antecedently probable, because a revolt against the Church of Christ could only have originated in depraved hearts. Or again, inverting the argument, they say with sufficient plausibility that the sins and crimes of the King are acknowledged
