king and people of England to their reformed doctrines, were disappointed during Henry's life. On his death their hopes revived. Edward VI., a boy, only nine years of age, succeeded to the throne, and the supreme power in the State was seized by those whose sympathies were known to be on the side of the German Reformation. The Lord Protector, Somerset, became the highest authority in the State, and Archbishop Cranmer, for years a Lutheran at heart, was the chief ecclesiastic in the realm.

As one of the first acts of the reign, all the bishops were compelled to take out fresh Commissions from the Crown for the exercise of their episcopal offices. In this Cranmer set a willing example of obedience; and in the preamble of the new Letters Patent the royal power was set forth as the source of all jurisdiction, civil and ecclesiastical.

Within a month of Edward's accession, the images of saints in the London churches were dishonoured and mutilated, and sermons were preached, without punishment or rebuke, against the observance of Lent and other Catholic practices. Other changes in the line of the Reformation followed quickly one upon another. Images, shrines and pictures of Our Lady and the Saints were ordered to be destroyed, and the Litany of the Saints, hitherto said in procession, was made into a prayer to be said kneeling. All this was a sufficient indication of the trend of mind in the men now in power towards the Reformation doctrines of Luther and the other continental heretics.

For objecting to these changes some of the bishops were lodged in prison, and in the course of a general Visitation of churches in the diocese of London, whilst the Bishop was in prison, the images in St. Paul's and other city churches were pulled down and broken up; the painted pictures and frescoes upon the walls—"the books of the poor and unlearned" as they were called—were covered with whitewash, and in their place the Ten Commandments were written upon the plaster.

The first Parliament of this reign met in November, 1547, and the important matter—from a religious standpoint—discussed and settled was the introduction of Communion under both kinds—or as some modern writers put it "the restoration of the cup to the laity." This change, significant as it was, might mean little more than the rejection of a disciplinary law of the Church, which had been introduced many ages before for wise and obvious reasons. But to those who will study the history of the controversies of the sixteenth century, the reintroduction of Communion under both kinds was an outward manifestation of the rejection of the Catholic Eucharistic doctrine, which taught that our Blessed Lord was present, whole and entire, Body, Soul and Divinity in each and every portion of the Most Holy Sacrament. And, as St. Thomas teaches in his dogmatic hymn of the Holy Eucharist, in every part and portion, "integer accipitur"—is received whole and entire in Holy Communion. The history of the passage of this measure through Parliament makes it clear that many of the Bishops and other prominent ecclesiastics were opposed to this departure from existing Catholic usage and that it was in reality imposed by the authority of Parliament upon the Church under the plea that it was "conformable to primitive practice." The Bill was but the beginning of other and more important changes. The replies made at this time by Cranmer and other innovating prelates to certain questions upon the nature of the Mass leave no doubt as to the lengths they were prepared to go ha the direction of Lutheran Eucharistic doctrine. The archbishop declared that "oblation and sacrifice" were terms improperly used about the Mass, and that it was only a "memory and representation of the sacrifice of the Cross." In other words, Cranmer and the four other English bishops who agreed with him, rejected the Sacrifice of the Mass as it had hitherto been received in England as in every other part of the Catholic world.

To carry out the new order of Communion a form, founded upon the celebrated work of Herman the Archbishop of Cologne, which had just appeared in an English translation, was issued and ordered to be inserted in the Latin Mass. The process of spoliation of the Church begun in the reign of Henry VIII. was continued. A bill, strongly opposed by churchmen, was passed in the House of Lords, giving to the Crown all colleges, free chapels and chantries as well as the property of all guilds and fraternities. By this measure the gravest injustice was done to the members of the guilds, which were the charitable associations, insurance societies, burial and sick clubs of Catholic England. The funds thus confiscated for the most part represented the savings of the poor. Moreover, religion suffered the gravest injury by the confiscation of the chantry funds and the revenues for anniversary prayers for the dead. These were in many cases at least intended to supply the services of additional curates for the work of larger parishes and for annual gifts to the poor.

In the second year of the King's reign Cranmer intimated that the Council had ordered the discontinuance of the old Catholic practices of blessed candles, blessed ashes and blessed palms, as well as the Good Friday ceremony of honouring the crucifix, known as "creeping to the cross."

All these changes were, however, only indications of the more serious attack on the Catholic doctrine of the Holy Eucharist, which was being engineered by the now almost openly avowed English Reforming party, headed by Cranmer. On December 14, 1548, a draft of a new Prayer Book in English to supersede the ancient Missal and Breviary was introduced into the House of Lords and there followed a long debate upon the doctrine of the Blessed Sacrament, contained in the service, which was intended to take the place of the ancient Mass. This part of the new Book of Common Prayer has a special interest and significance.

In the course of this debate it appeared clearly that Archbishop Cranmer had given up all belief in the Catholic doctrine of Transubstantiation and in the sacrificial character of the Eucharist. In the account of this discussion it also appears that the word "oblation," which had been left in the proposed new Canon when the draft was shown to the Bishops, had been struck out of the document presented to Parliament for its approval, without their knowledge or consent. On January 15, 1549, Parliament by statute approved the new form of service to take the place of the Mass; its authority being simply a schedule of an act of Parliament; the Church in synod or convocation almost certainly having had nothing to say in this vital matter of doctrine and practice.

It is not infrequently asserted that after all, except that the new Communion service was in English, there was little or no change made in form or substance. In other words, that the office of Communion, in the First Prayer Book of Edward VI.—the Book of 1549—was the Latin Mass translated into English. Whatever else it was, whether a return to primitive observances or an adaptation of ancient foreign liturgies, or any other thing of the same nature, it was most certainly not a translation; not even a free rendering of the Latin Mass into the vernacular.

Those who are familiar with the Latin Missal, or those who will take the trouble to examine it, will see at once that the Mass consists mainly of two parts,—the first a preparation for and leading up to the second. In the former we have the prayers and supplications with passages of Holy Scripture from the Epistles and Gospels, selected by the Church as appropriate to the feast or Sunday upon which they are read. In this part also we have the ceremonial offices arranged for the offering of the bread and wine prepared for the Christian Sacrifice, accompanied by prayers expressing the idea of sacrifice and oblation.

Thus, for example, at the offering of the bread the priest says these words: "Receive, O Holy Father, Almighty and Everlasting God, this spotless Host," etc. When he offers