ustification, faith, free will, good works, and
grace, are there defined, with a leaning towards the opinion of the
reformers: the sacraments, which a few years before were only allowed to
be three, were now increased to the number of seven, conformable to
the sentiments of the Catholics. The king's caprice is discernible
throughout the whole; and the book is in reality to be regarded as his
composition. For Henry while he made his opinion a rule for the nation,
would tie his own hands by no canon or authority, not even by any which
he himself had formerly established.

The people had occasion soon after to see a further instance of the
king's inconstancy. He was not long satisfied with his Institution of
a Christian Man: he ordered a new book to be composed, called the
Erudition of a Christian Man; and without asking the assent of the
convocation, he published, by his own authority and that of the
parliament, this new model of orthodoxy. It differs from the
Institution;[*] but the king was no less positive in his new creed than
he had been in the old; and he required the belief of the nation to veer
about at his signal. In both these compositions, he was particularly
careful to inculcate the doctrine of passive obedience; and he was
equally careful to retain the nation in the practice.

While the king was spreading his own books among the people, he seems to
have been extremely perplexed, as were also the clergy, what course to
take with the Scriptures. A review had been made by the synod of the
new translation of the Bible; and Gardiner had proposed that, instead
of employing English expressions throughout, several Latin words should
still be preserved; because they contained, as he pretended, such
peculiar energy and significance, that they had no correspondent terms
in the vulgar tongue.[**] Among these were "ecclesia, poenitentia,
pontifex, contritus, holocausta, sacramentum, elementa, ceremonia,
mysterium, presbyter, sacrificium, humilitas, satisfactio, peccatum,
gratia, hostia, charitos," etc. But as this mixture would have appeared
extremely barbarous, and was plainly calculated for no other purpose
than to retain the people in their ancient ignorance, the proposal
was rejected. The knowledge of the people, however, at least their
disputative turn, seemed to be an inconvenience still more dangerous;
and the king and parliament,[***] soon after the publication of the
Scriptures retracted the concession which the