the kingdom, which was divided by parties, and as Somerset was honourable and moderate, no opposition was made.

Meantime the conflicting views on the Church and religion were manifested with great warmth. The Pope hoped, that after the death of Henry, a reconciliation with Rome might be easily effected, and thought of sending Cardinal Pole to England, but the exhortations of the latter were unsuccessful. Less zealous Catholics, or at least more accurately informed of the state of affairs, such as Gardiner, (Bishop of Winchester,) said, it was not possible, without subjecting themselves to the reproach of culpable inconsistency, and lowering the character of Henry VIII., to introduce new religious principles immediately on the accession of the new King; that, on the contrary, the existing institutions must remain unaltered till the King's majority, and in general no change be made without the consent of Parliament. Cranmer, on the other hand, though an enemy to all sudden, violent innovations, thought that many things might be abolished and improved by gentle and conciliatory measures; Somerset, too, entirely agreed in these plans, without regarding the different opinions of the Clergy. The tyrannical law of the Six Articles was first mitigated, and then abolished; the administration of the Sacrament in both kinds was allowed-the Liturgy altered in some points-the breaking of images prohibited

VOL. I.

F

-the observance of the Sabbath enforced-processions restricted—and a salutary effect produced on the Clergy and Laity by a prudent and temperately conducted visitation of the Churches. (48) Unfortunately it appeared, that in order to save pensions, parishes had been intrusted to incapable Monks; that others of those who had been expelled, were almost suffered to die of hunger, while laymen kept the best livings for themselves. Those, therefore, who preached vehemently against the new institutions were confined to their own parishes, forbidden to travel, and received twelve Homilies, for the most part drawn up by Cranmer, with orders to read them in their Churches. (49) Gardiner pointed out, not without reason, the dangers of such absolute directions, and the defects of the Homilies; and they certainly contain in part difficult discussions on grace, justification, freewill, &c. points which were then the order of the day, and considered as the proper, generally understood, or duly to be investigated, central point of the Christian doctrine. On the other hand, they recommend the reading of the Scriptures, exhort to Christian charity and meakness, warn against fear of death, condemn adultery, &c. The ignorance of most of the Clergy, and the wretchedness of their Sermons were at that time so great and manifest, that a guide appeared necessary, and any better than the licence that had hitherto prevailed. (50)

Only in one important point Cranmer and Gardiner agreed. In December, 1547, notwithstanding their strenuous opposition, a number of foundations, chapels, brotherhoods, hospitals, stipends in Universities, libraries, &c. which had hitherto been saved, were suppressed and made over to the King.

The revenues, it was alleged, were to be em ployed in founding schools, in maintaining the poor, and for other salutary purposes; but, in fact, the property of the schools and the poor was taken away, and of all that had been promised nothing was done. The suppressed establishments fell for the most part into the hands of the courtiers; and all those who had before plundered the Clergy and would willingly have plundered them again, supported these measures, under all kinds of religious pretexts.

A short time before, everybody was burnt who would not believe in the real presence; now, when Gardiner preached before the King in favour of this doctrine, a great sensation was excited, which, but without Cranmer's participation, ended in his arrest. At different times many and various points were submitted to him, and when he would not freely or cowardly subscribe to them, he was deprived of his Bishopric and treated with such rigour that he was not permitted to write letters or to read books. (51)

These internal dissensions were interrupted by a

war with Scotland. Henry VIII. had wished that Mary, the only daughter of James V. should marry his son Edward; and Somerset made reasonable proposals for the same purpose; Mary was to be educated in Scotland, in due time to select a husband by the advice of her nobility; and, till then, not to prefer any other Prince.

Reasons were also alleged in reference to the personal relations of the Sovereigns, as well as to the situation of their countries and people. At first the Scotch entered into some engagements conformably to these proposals; but the opposite party soon triumphed, who, in a union with England, beheld the ruin of their liberties and religion, and from noble or reprehensible motives attached themselves to the French. Somerset, called in by the party inclined to the English, now declared that he by no means came to conquer, only the Scotch should observe what they had before promised. This reasonable declaration was kept as secret as possible, and a report spread that the Duke intended to occupy the kingdom and forcibly to carry away the Queen. The matter would probably have been decided by a great victory which the English obtained at Pinkey on the 10th of September, 1547, had not Somerset been averse from still more alienating the minds of the people, by the use of force, and had not various reasons compelled him to return home. In the following

year Mary went to France, and thus the hope of a marriage with Edward, which would probably have given a very different turn to the history of England and Scotland, was completely annihilated.

After his return in November, 1547, Somerset summoned a Parliament, the attention of which was chiefly engaged by religious affairs. The measures already taken were partly confirmed, partly extended; thus the King's supremacy over the Church was again recognised, with severe penalties for doubt or contradiction; the extension of the laws of Edward III. on high treason, and the recent enactments relating to heresy were abolished, the Communion in both kinds, and the marriage of priests allowed; royal ordinances were no more to have equal validity with the laws of the kingdom; and the King, when he became of age, might indeed suspend the laws passed during his minority, but not abolish what had been already done in conformity with them.

About the same time Cranmer published his Catechism, (52) and soon afterwards the Communion Book, as it was called, and the Book of Common Prayer. In the new Liturgy the invocation to the Virgin and the Saints were entirely omitted. Some other parts were altered, with more or less satisfaction to the public, but the most essential change was the substitution of the English for the Latin language. With these improvements, however,