the monasteries, which he recommended with a view to their dissolution, in order that "new foundations might spring from them, which should be nurseries of learning throughout the realm," did not result as he had hoped, as a large part of their property was distributed by the King to his courtiers. In 1536 Bucer, in the dedication of a book to Cranmer, indicates the position to which he had already risen: “That all men proclaimed him endowed with a mind worthy of an archbishop and primate of so great a kingdom, and so disposed to the glory of Christ. That he had so attained to this high estate in Christ by his spiritual wisdom, holiness of life, and most ardent zeal to render Christ's glory more illustrious; that gathering together the humble, and taking pity upon the sheepfold, being indeed dispersed and scattered abroad, he always sought and saved that which was lost, and brought back Christ's poor sheep to His fold, and the pastures of everlasting life, when they had been before most miserably harassed by the servants of superstition, and the emissaries of the Roman tyranny.. How easy it would now be for him, and the other archbishops and bishops, who were endued with the spirit and zeal of Christ, from the remainder

of the ecclesiastical administration, to retain what might contribute to the true edifying of consciences, the saving instruction of youth, and to the just discipline and polity of the whole Christian people. For when once the enemies were removed out of the way, there could not then happen among us (in England) any extraordinary great concussion of religion and ecclesiastical discipline, or any dashing one against another, as among them of Germany of necessity came to pass; striving so many years for the Church of Christ against such obstinate enemies.'

In 1537 the mark that had been reached by the return towards a scriptural standard is shown by a manual issued by Cranmer and his colleagues, called The Institution of a Christian Man, or the Bishops' Book, issued with royal sanction. It distinguishes three sacraments Baptism, Eucharist, and Penance-as more necessary than the rest of the seven then recognised; reduces the Ave Maria to the status of a hymn; explains that good works are the inseparable accompaniment of a justifying faith; and, while acknowledging purgatory, condemns "pardons" as available for delivering souls from its discipline. In 1538 Cranmer met with several disappointments. His appeal to the King to give

his assent to the marriage of the clergy ended in a proclamation in a contrary sense; the embassy from Germany to effect a correspondence of doctrine between the English Church and the Reformed Churches of the Continent proved unsuccessful; and the efforts of the mediæval party were redoubled to supplant the ascendency which Cranmer held over the mind of Henry.

The years from 1538 to 1541 exhibit Cranmer in his finest aspect, patiently working for good, enduring a succession of the most serious vexations, and bearing them all with quiet faith and hope. The cruel Act of Six Articles was passed, notwithstanding his opposition. Crumwell, his most intimate friend, associate, and ally, was beheaded for the part he had taken in the marriage with Anne of Cleves. An attempt to obtain still more popish articles was only defeated by Cranmer's intercession with the King. Bonner, whose unfavourable character Cranmer well knew, was made Bishop of London. The King himself, wearied by perpetual discussion, was persuaded to forbid the sale of Tyndale's English Bible, and to limit the permission to read translations of the Scriptures to a few privileged persons. The Primate at this time

retired more to the country, and worked tranquilly at his own plans and in his diocese.

In 1543 a conspiracy seemed likely to ruin Cranmer and undo the Reformation. Gardiner and his friends held a succession of meetings, organised a scheme, and collected a voluminous mass of accusations: that he had arbitrarily discharged and restrained preachers who would not agree to the reformed doctrines, that he had ordered the removal of images without warrant, that he had corresponded with the German divines. The King showed the complaints to the Archbishop; the Archbishop asked for a commission; the King granted his request, and appointed the Primate the chief commissioner. Cranmer behaved with his usual modesty and dignity, argued each complaint thoroughly, and the whole plot collapsed.

In 1544 he succeeded in mitigating the Six Articles, and obtained the memorable change of an English Litany. A fresh attempt was made against Cranmer by Gardiner and the opponents of the Reformation in 1545; they hoped to get him committed to the Tower, and that when once there he would not come out again. It was on this occasion that Henry gave him his ring, as in the well-known scene in Shakespeare's

King Henry VIII., to be used in any emergency, and himself severely rebuked his friend's enemies for the ceaseless bitterness of their malice.

But

In 1545 Cranmer set about the reform of the Canon Law. It was absurd, when the authority of the Pope had been abrogated, that the mediaval canons, the greater part of which consisted of papal decrees, should remain in force. The result was the Reformatio legum Ecclesiasticarum, which can still be seen in church libraries. Henry's life was nearly over, and Cranmer could not get him to go into so large a matter. The King employed him, however, in improving the service books, and in redressing various superstitions, especially the worship of images; and Cranmer, by his own influence, induced the laity to a more common use of the Scriptures, and in every way encouraged the preaching of instructive sermons.

The death of Henry in 1547 was an occasion of great anxiety, as much remained to be done, and Cranmer had hoped that Henry would do it. Edward was but ten years old, and for some time would be in the hands of his Council. The Primate's charge to the King at his coronation is full of courage and dignity, and written in that masculine and musical English, to Cran