of all in the early days of the Royal Supremacy, when the Bishops and Cranmer especially looked to the State for guidance. Personally he leaned to the New Learning, and, like most Englishmen, he was Erastian in his view of the relations between Church and State and somewhat prejudiced against sacerdotalism. Yet, in spite of the fact that after his death he was regarded as a martyr by the French Reformed Church, he cannot any more than the English Reformation be labelled Lutheran, Zwinglian, or Calvinist; and, when he found it incumbent upon him to take some line in ecclesiastical politics, he chose one of comparative moderation and probably the line of least resistance. The Royal Supremacy was perhaps somewhat nakedly asserted when, at the commencement of the reign, Bishops renewed their commissions to exercise spiritual jurisdiction, and when in the first session of Parliament the form of episcopal election was exchanged for direct nomination by royal letters patent. But the former practice had been enforced, and the latter suggested, in the reign of Henry VIII, and Somerset secured a great deal more episcopal co-operation than did either Northumberland or Elizabeth. Convocation demanded, unanimously in one case and by a large majority in the other, the administration of the Sacrament in both kinds and liberty for the clergy to marry; and a majority of the Bishops in the House of Lords voted for all the ecclesiastical bills passed during his protectorate. Only Gardiner and Bonner offered any resistance to the Visitation of 1547; and it must be concluded, either that Somerset's religious changes accorded with the preponderant clerical opinion, or that clerical subservience surpassed the compliance of laymen.
The responsibility for these changes cannot be apportioned with any exactness. Probably Gardiner was not far from the mark, when he implied that Cranmer and not the Protector was the innovating spirit; and the comparative caution with which the Reformers at first proceeded was as much due to Somerset's restraining influence as the violence of their later course was to the simulated zeal of Warwick. Cranmer's influence with the Council was greater than it had been with Henry VIII; to him it was left to work out the details of the movement, and the first step taken in the new reign was the Archbishop's issue of the Book of Homilies for which he had failed to obtain the sanction of King and Convocation five years before. Their main features were a comparative neglect of the Sacraments and the exclusion of charity as a means of salvation. Gardiner attacked the Book on these grounds; and, possibly out of deference to his protest, the saving power of charity was affirmed in the Council's injunctions to the royal visitors a few months later.
The Homilies were followed by Nicholas UdalTs edition of the Paraphrase of Erasmus that had been prepared under Henry VIII, and was now intended, partly no doubt as a solvent of old ideas, but partly as a corrective of the extreme Protestant versions of Tyndall and C'overdale, which, now that Henry's prohibition was relaxed, recovered
