the reforming party was rapidly growing in the nation at
large, and even within the guarded precincts of the King's Privy
Council. Cranmer retained his curious hold over Henry's mind; Hertford
was steadily rising in favour; Queen Catherine Parr, so far as she
dared, supported the New Learning; the majority of the Council were
prepared to accept the authorised form of religion, whatever it might
happen to be, and, besides the Howards, Gardiner was the only convinced
and determined champion of the Catholic faith. Even at the moment of
Cromwell's fall, there was no intention of undoing anything that had
already been done; Henry only determined that things should not go so
fast, especially in the way of doctrinal change, as the Vicegerent
wished, for he knew that unity was not to be sought or found in that
direction. But, between the extremes of Lutheranism and the _status
quo_ in the Church, there was a good deal to be done, in the way of
reform, which was still consistent with the maintenance of the Catholic
faith. In May, 1541, a fresh proclamation was issued for the use of
the Bible.[1144] He had, said the King, intended his subjects to read
the Bible humbly and reverently for their instruction, not reading
aloud in time of Holy Mass or other divine service, nor, being laymen,
arguing thereon; but, at the same time, he ordered all curates and
parishioners who had failed to obey his former injunctions to provide
an English Bible for their Church without delay. Two months later
another proclamation followed, regulating the number of saints' (p. 417)
days; it was characteristic of the age that various saints' days were
abolished, not so much for the purpose of checking superstition, as
because they interfered with the harvest and other secular business.[1145]
Other proclamations came forth in the same year for the destruction of
shrines and the removal of relics. In 1543 a general revision of
service-books was ordered, with a view to eradicating "false legends"
and references to saints not mentioned in the Bible, or in the
"authentical doctors".[1146] The Sarum Use was adopted as the standard
for the clergy of the province of Canterbury, and things were steadily
tending towards that ideal uniformity of service as well as of
doctrine, which was ultimately embodied in various Acts of Uniformity.
Homilies, "made by certain prelates," were submitted to Convocation,
but the publication of them, and of the rationale of rites an