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 were changing rapidly, and the two books may therefore represent their sincere convictions at the time of publication. In any case, the differences are well worthy of notice, especially in their relation to the course taken on the resumption of the work of reformation in Elizabeth's reign.

Two other compilations of some importance call for notice in this place, viz. the book of Homilies and the Reformatio Legum Ecclesiasticarum, though the latter never acquired a legal sanction.

The Homilies appear to have been begun before the death of Henry VIII. Cranmer was what we should now call the responsible editor, but the authors were various, and were men of the most diverse position and character. Thus those on salvation and faith and good works are attributed to Cranmer himself; that against brawling to Latimer; that against adultery to Becon; while that on charity has been assigned, of all men in the world, to Bishop Bonner. The Reformatio Legum Ecclesiasticarum, was intended to be the final outcome of the often repeated Acts of Henry and Edward, whereby the canon law was to be revised, codified, and re-enacted. This also was due to Cranmer, assisted by a committee of divines and lawyers; but its confirmation was prevented by the death of Edward, and it has never obtained any legal authority.

Edward's reign was now at an end. It needs not here to repeat the often-told tale of how the poor young king faded away, as his uncle and his half-brother had done before him; of how Northumberland gradually increased his power and influence, drew most of the Council, willingly or otherwise, into his conspiracy, and, working on Edward's fanaticism, at last persuaded him to attempt to set aside his father's will, to deprive