I do not think the career of Cranmer during the life of Henry is sufficiently appreciated.  He must have shown at least extraordinary tact and wisdom,—­with his reforming tendencies and enlightened views,—­not to come in conflict with his sovereign as Becket did with Henry II.  He had to deal with the most capricious and jealous of tyrants; cruel and unscrupulous when crossed; a man who rarely retained a friendship or remembered a service; who never forgave an injury or forgot an affront; a glutton and a sensualist; although prodigal with his gifts, social in his temper, enlightened in his government, and with very respectable abilities and very considerable theological knowledge.  This hard and exacting master Cranmer had to serve, without exciting his suspicions or coming in conflict with him; so that he seemed politic and vacillating, for which he would not be excused were it not for his subsequent services, and his undoubted sincerity and devotion to the Protestant cause.  During the life of Henry we can scarcely call Cranmer a reformer.  The most noted reformer of the day was old Hugh Latimer, the King’s chaplain, who declaimed against sin with the zeal and fire of Savonarola, and aimed to create a religious life among the people, from whom, he sprung and whom he loved,—­a rough, hearty, honest, conscientious man, with deep convictions and lofty soul.

In the reforms thus far carried on we perceive that, though popular, they emanated from princes and not from the people.  The people had no hand in the changes made, as at Geneva, only the ministers of kings and great public functionaries.  And in the reforms subsequently effected, which really constitute the English Reformation, they were made by the council of regency, under the leadership of Cranmer and the protectorship of Somerset.

The first thing which the Government did after the accession of Edward VI. was to remove images from the churches, as a form of idolatry,—­much to the wrath of Gardiner, Bishop of Winchester, the ablest man of the old conservative and papal party.  But Ridley, afterwards Bishop of Rochester, preached against all forms of papal superstition with so much ability and zeal that the churches were soon cleared of these “helps to devotion.”

Cranmer, now unchecked, turned his attention to other reforms, but proceeded slowly and cautiously, not wishing to hazard much at the outset.  First communion of both kinds, heretofore restricted to the clergy, was appointed; and, closely connected with it, Masses were put down.  Then a law was passed by Parliament that the appointment of bishops should vest in the Crown alone, and not, as formerly, be confirmed by the Pope.  The next great thing to which the reformers directed their attention was the preparation of a new liturgy in the public worship of God, which gave rise to considerable discussion.  They did not seek to sweep away the old form, for it was prepared by the sainted doctors of the Church of all ages; but