On the fourth of November 1547, about nine months after Henry's death, a parliament was assembled; and the leaders of the protestant cause hoped to make it the instrument of still more essential alterations, than any they had yet made. Indeed, the bias of the nation leaned more to this side. Such a change appeared in the opinions of men, since the last parliament of Henry, that no one could imagine the two assemblies were composed of the same people. In every debate the protestant took the lead; and drew over a majority. In that age of novelty, when the general principles of men were unfixed, it was an easy matter to persuade thoses who were incapable of rational inquiry. The convocation, animated by the archbishop, shewed the same spirit; and digested business for the parliament. The act of the fix articles was repealed: communion in both kinds was allowed: tradition was discredited.: lent was considered as a political institution: the liturgy was ordered to be new modelled; an easy catechism to be framed; and the canon law to be reformed.

These things however were not all done at this time: but I mention them together, as the principal acts of parliament, and of convocation, during this short reign.

In framing the catechism, and new modelling the liturgy, and the canon law, the archbishop had the chief hand. The last indeed he had attempted in the late reign: but the prevalence of the popish party obliged him to leave that useful work unfinished. He now undertook it in earnest and not being satisfied with making it an accurate, and judicious performance, he endeavoured to make it even elegant. Dr. Haddon was esteemed at that time, the best latinist in England; and the archbishop engaged him to revise the language of his performance. Several of Haddon's corrections may yet be seen in the original manuscript; which is still extant in Bennet-college in Cambridge. Mulierum a partu, is altered into Levatarum puerperarum: and cuicunq hoc proerogativum est, into cuicunq hoc peculiare jus tribuitur, quod proerogativum vocant.—But such was the fatality attending this useful work, that it was prevented taking effect in Edward's, as it had been in Henry's reign: it was not sufficiently prepared to be brought forward, before that king's immature death.

The archbishop endeavoured also to confine the office of confirmation, as much as he could to adults. He saw little use in administering it to children. But when people were come to years of discretion; and seriously desired to renew their baptismal vow, he thought the solemnity of such an ordinance, at that time, might make a strong impression.

Some other changes he made of smaller import; but still with that admirable caution, and prudence, which marked all his proceedings.

His caution however did not pass wholly uncensured. Many of his friends conceived, that he might have taken hastier steps. The zeal of Calvin in particular took offence. That reformer wrote his sentiments very freely to the archbishop; and wished him to push matters with a little more spirit. He put him in mind of his age, which could not long allow him to continue his useful labours; and feared, that on his death, an opportunity would be lost, which might never be recovered. The archbishop answered his letter with great kindness—reminded him of the many difficulties he had still to oppose; and endeavoured to convince him of the great imprudence of less cautious measures.

While the primate was thus abolishing the essentials of popery, it may be supposed, he did not suffer it's pageantry to pass unobserved.

The frequency of processions was become a great abuse. Men began to think nothing was religion, but what was an object of fight. This shews, how much they have to answer for, who introduce needless ceremonies into the offices of any religious establishment. The minds of the people at the time we are now describing, fascinated with pomp, and splendor, saw with less reluctance the foundations of popery shaken, than the ostentatious ceremonies abolished of carrying palms on Palm-Sunday, or ashes on Ash-Wednesday.

Mr. Hume treating these alterations with levity, attributes them to the morose humour of the reformers; and insinuates, that it is happy when superstition, (which is generally with him another word for religion), takes this inoffensive turn.—When Mr. Hume rears the standard of infidelity, and boldly combats the truths of religion, he acts openly, and honestly: but when he scatters his careless insinuations, as he traverses the paths of history, we characterize him as a dark, insidious enemy.

During the debates on these subjects, a very extraordinary phenomenon appeared in the house of lords—the archbishop of Canterbury at the head of the popish peers, and popish bishops, contending eagerly against the whole force of the protestant interest. The point in dispute, was the propriety of granting a large parcel of collegiate, and chantry lands to the king's use. Had it been intended to employ this grant in any useful work, the archbishop would readily have given his vote for it: but he knew well what direction it would take; and he wished the lands rather to continue as they were, hoping for better times, than have them fall into the hands of rapacious courtiers. He had the mortisication however to see his opponents prevail.

While this bill was depending in the house, the two universities, which were clearly comprehended in the letter of it, became very apprehensive; and made powerful intercession at court to avert the danger. Whether the primate interested himself in their favour on this occasion, does not appear: it is rather probable that he did, as we find him interesting himself for them on many other occasions.

They were, at that time, little more, than nurseries of sloth, superstition, and ignorance; and not many degrees raised above the monkish institutions, which had lately been suppressed. Many ingenious men, and scholars of great reputetion, were among them; but they were yet so thinly scattered in the several colleges, as to have little influence in forming the general character of the universities: and they who wished well to these foundations, easily saw this corruption must terminate in their ruin; and desired to avert it. The archbishop always thought himself much interested in the welfare of both the universities, but of Cambridge in particular; and tho he does not appear to have had any legal power there, yet such was his interest at court, and such was the general dependence of the more eminent members of that society upon him, that scarce any thing was done there, either of a public, or a private nature, without consulting him. It was his chief endeavour to encourage, as much as possible, a spirit of inquiry; and to rouse the students from the slumber of their predecessors; well knowing, the libertas philosophandi was the great mean of detecting error, and that true learning could never be at variance with true religion. Ascham, and Cheke, two of the most elegant scholars of that age, were chiefly relied on, and consulted by the archbishop in this work.