the clergy, had also been enriching themselves at the expense of the poor. The inclosures against which More had testified were multiplied, and the poor man's claims were treated with contempt. Ket gathered his followers under a tree, which he called the Oak of Reformation, on Mousehold Hill, outside Norwich, and sent them to pull down the palings of the inclosures. The Earl of Warwick -the son of that Dudley who, together with Empson, had been the object of popular hatred in the reign of Henry VII. (see p. 357) -dispersed the insurgents with great slaughter; but it was noted that both here and in the West the Government was driven to use the bands of German and Italian mercenaries which Somerset had gathered for the war in Scotland. It was the first time since the days of John (see p. 182) that foreign troops had been used to crush an English rising.

8. The Fall of Somerset. 1549.-Somerset no longer pleased any single party. His invasion of Scotland had led to a war with France, and to carry on that war he had found it necessary to debase the coinage still further than it had been debased by Henry VIII. All the disturbance of trade, as well as the disturbance of religion, was laid to his door. At the same time he was too softhearted to satisfy his colleagues in the Council, and had shown himself favourable to the outcry against inclosures. Accordingly, before the end of 1549 his colleagues rose against him, and thrust him into the Tower. The Protectorate was abolished. Henceforth the Council was to govern, but the leading man in the Council was Warwick.

1549.—Religion

9. Warwick and the Advanced Reformers. was a matter to which Warwick was supremely indifferent. It was an open question when he rose to power whether he would protect the men of the old religion or the advanced reformers. He chose to protect the advanced reformers. Even before Somerset's fall. Cranmer had been pushing his inquiries still farther, and was trying to find some common ground with Zwinglian (see p. 399) and other reformers, who went far beyond Luther. Foreign preachers, such as Bucer and Peter Martyr, were introduced to teach religion to the English, as foreign soldiers had been introduced to teach them obedience. Bishops were now appointed by the king's letters-patent, without any form of election. Gardiner and Bonner, refusing to accept the new state of things, were deprived of their sees of Winchester and London, and Ponet and Ridley set in their places. Ridley's moral character was as distinguished as Ponet's was contemptible. Hooper was

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made Bishop of Gloucester. For some time he hung back, refusing to wear the episcopal vestments as being a mark of Antichrist, but at last he allowed himself to be consecrated in them, though he cast them off as soon as the ceremony was over.

10. Latimer's Sermons. 1548-1550.-Latimer had refused to return to the bishopric from which he had been thrust by Henry VIII., but he lashed from the pulpit the vices of the age, speaking

Nicholas Ridley, Bishop of London, 1550-1553: from the
National Portrait Gallery.

plainly in the presence of the court of its greed and oppression. It was not enough, he said, for sinners to repent: let them make restitution of their ill-gotten gains. In 1550 the courtiers became tired of his reproofs, and he was no longer allowed to preach before the king. 11. Warwick and Somerset. 1550-1552.-In 1550 Warwick was compelled to make a peace with France, and gave up Boulogne as its price. In 1551 he was very nearly drawn into war with the Emperor on account of his refusal to allow mass to be celebrated

in the household of the king's sister, Mary. Finally, however, he gave way, and peace was maintained. There was a fresh issue of base money, and a sharp rise of prices in consequence. Now that there were no monasteries left to plunder, bishoprics were stripped of their revenues, or compelled to surrender their lands. Hooper was given the ecclesiastical charge of the see of Worcester in addition to that of Gloucester, but he was driven to surrender all the income of the bishopric of Gloucester. The see of Durham was not filled up, and before the end of the reign it was suppressed by Act of Parliament, and ceased to have a legal existence till it was restored by Edward's successor. So unpopular did Warwick become that Somerset began to talk as though he might supplant his supplanter. His rash words were carried to the young king, who had for some time shown an interest in public affairs, and who now took the part of Warwick, whom he created Duke of Northumberland, against his own uncle. Somerset was arrested, and in 1552 was tried and beheaded.

12. The Second Prayer Book of Edward VI. 1552.—In 1552 Parliament authorised the issue of a revised Prayer Book, known as the Second Prayer Book of Edward VI. The first book had been framed by the modification of the old worship under the influence of Lutheranism. The second book was composed under the influence of the Swiss Reformers. The tendency of the two books may be gathered from the words ordered to be employed in the administration of the bread in the Communion. In the first Prayer Book they had been : "The Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life." In the second they were "Take and eat this in remembrance that Christ died for thee, and feed on Him in thy heart by faith with thanksgiving." There were some who urged that the Communion should no longer be received kneeling. It was significant that their leaders were foreigners-John Alasco, a Pole, and John Knox, a Scot, who was hereafter to be the father of a Scottish reformation more drastic than that of England. Cranmer withstood them successfully. The dispute marked the point beyond which the spirit of the Renascence refused to go. In the midst of his innovations Cranmer preserved not only a reverent spirit, but an admiration for the devotional style of the prayers of the medieval Church, which he therefore maintained even in the midst of the great changes made, mainly at least by himself, in the second Prayer Book. Happily, amidst these disputations, there was one point on which both parties could combine-namely,

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on the encouragement of education. The reign of Edward VI. is marked by the foundation of grammar-schools-too scantily carried out, but yet in such a measure as to mark the tendencies of an age which was beginning to replace the mainly ecclesiastic education of the monasteries by the more secular education of modern times. 13. The Forty-two Articles. 1553.-Edward was now a pre

King Edward VI. : from a picture belonging to H. Hucks Gibbs, Esq.

cocious youth, taught by much adulation to be confident in his own powers. He had learnt to regard all defection from Protestant orthodoxy as a crime. The statute which repealed the heresy laws did not altogether stop the burning of heretics, as the lawyers discovered that heresy was punishable by the common law. In 1550 Joan Bocher was burnt for denying the Incarnation, and in 1551 Van Parris, a Fleming, was burnt on the same charge. The persecution

however, was much more restricted than in the preceding reign. Few persons were punished, and that only for opinions of an abnormal character. In 1553 forty-two articles of faith, afterwards, in the reign of Elizabeth, converted into thirty-nine, were set forth as a standard of the Church's belief by the authority of the king. So completely did the reforming clergy recognise their entire dependence on the king, that by a slip of the pen Hooper once wrote of 'the king's majesty's diocese of Worcester and Gloucester.'

14. Northumberland's Conspiracy. 1553. A religious system built up solely on the will of the king, was hardly likely to survive him. By this time it was known that Edward was smitten with consumption, and could not live. Northumberland cared little for religion, but he cared much for himself. He knew that Mary was, by Henry's will sanctioned by Act of Parliament, the heiress of the throne, and that if Mary became queen he was hardly likely to escape the scaffold. He was daring as well as unscrupulous, and he persuaded Edward to leave the crown by will to Lady Jane Grey, the granddaughter of Mary, Duchess of Suffolk, the younger sister of Henry VIII. He secured (as he hoped) Lady Jane's devotion by marrying her to his own son, Lord Guilford Dudley. As Lady Jane was a convinced Protestant, Edward at once consented. His father, he thought, had left the crown by will in the case of the failure of his own heirs (see p. 411), and why should not he? He had been taught to think so highly of the kingship that he did not remember that his father had been authorised by Act of Parliament to will away the crown in the case of his children's death without heirs, whereas no such authority had been given by Parliament to himself. He forced-by commands and entreaties-the councillors and the judges to sign the will. Cranmer was the last to sign, and was only moved to do so by the sad aspect of his suffering pupil. Then Edward died, assured that he had provided best for the Church and nation.

15. Lady Jane Grey. 1553.-On July 10 Lady Jane Grey, a pure-minded, intelligent girl of sixteen, was proclaimed queen in London. She was a fervent Protestant, and there were many Protestants in London. Yet, so hated was Northumberland, that even Protestants would have nothing to say to one who had been advanced by him. Lady Jane passed through the streets amidst a dead silence. All England thought as London. In a few days Mary was at the head of 30,000 men. Northumberland led against her what troops he could gather, but his own soldiers threw their caps in the air and shouted for Queen Mary. On the 19th Mary