ness of the Greeks, meant the coming of those wondrously collated scriptures that are called the Bible. It meant the restoring to those who run and read, the messages of the Hebrew prophets and the history of the Hebrew nation; of the Epistles of St. Paul, the Revelations of St. John the Divine and the Gospel of our Lord and Saviour Jesus Christ. With the Bible were restored to the Church the writings of the early Fathers. This was the supreme ultramontane influence of modern history. At a later period men began commonly to apply the description 66 ultramontane to the influences that thundered in wrath or percolated with subtlety from the Roman See. But a greater ultramontanism than that of popes and cardinals had been spread abroad with the dissemination of the sacred Scriptures. And after the greater the lesser cannot prevail.

Under this influence-this Greece from over the mountains came Katharine with her learning, with her disciplined habits of life, with her great powers of adaptation and her co-ordinating mind. She became enthusiastic, but never fanatical in her study of God's Word, and she made it Court fashion to hear sermons, to live seriously and to work for the poor. Bishop Latimer was her favourite preacher, and his discourses were famed for their simplicity and directness. He did not hesitate to attack fashionable vices. He loved truth and ensued it. Katharine's instincts were as his. But she had not his singleness of heart, his ineffable martyr-spirit, though her sympathy with those-especially with those women-who thought for themselves, led her into relations with holders of new views of Catholic doctrine and with introducers of innovations into Church services.

About her person in the Court were many ladies favourable to "Religion," the name the Reformers gave to their own tenets and practices. Her own sister (Anne Parr), Lady Herbert, wife of the Lord Herbert who was "tinctured with Calvinism," was one. Others of the Queen's Privy Chamber who had been persuaded of reform were her cousin (Maud Parr), Lady Lane, Lady

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Tyrwhitt, governess of the Princess Elizabeth, Lady Fane, who came to be described in the reign of Queen Mary as "a liberal benefactor of God's saints," and the King's great-niece, the Lady Jane Grey.

The main point of difference between the Romanists and the Reformers had now come to be the nature of the Sacrament of the Altar. It is the point on which true Romanism and true Anglicanism diverge unto this day.

The Six Articles in which King Henry had defined more strictly the five Articles he had originally drawn up, were still in force. They contained, as their first and most authoritative pronouncement, the words, "That in the Sacrament there was no substance of bread and wine, but only the natural body and blood of Christ." They asserted also that Christ being entirely present in each kind, communion in both was not necessary.

There had been little opposition in Convocation to the first Article, since many who held that Christ being ascended into heaven His body could not be in two places at once, feared that the venting of this opinion might arrest the progress of the Reformation. The reform of the lives of the clergy, the suppression of the monasteries and the "avoidance of the superstitions" attached to the practices of fasting, penance, observation of saints' days, confession, praying before images, veneration of relics and pilgrimages to shrines, were thought to be more pressing necessities. They were certainly steps more likely to obtain the general consent of the people of the land.

In regard to the second Article, Cranmer and others argued that it was contrary to Christ's own words of institution and to all early practice. But this argument Iwas set aside.

Men's minds, so long accustomed to the tortuous ways of Roman casuistry and priestly reasoning, and so unused to direct views of religious things, were not yet prepared for a general acceptance of the bread and wine as outward and visible signs of an inward and spiritual grace verily and indeed taken and received by the faithful."

The congregations of England could not quickly return to that reverence for the Lord's Supper as a divinely appointed symbol of the Holy Communion of Christ and His Church and as the continual remembrance of His death until His coming again, which was the attitude of the primitive Church towards the Sacrament. Yet this spiritual view of the elements, alone exalts the hearts of worshippers and alone constitutes a true Elevation of the Host.

But in the year of Katharine Parr's marriage to the King, the New Learning had sufficiently penetrated through the upper stratum of society to the middle and lower classes to cause discussion on the nature of the emblems to be very general. Katharine herself was suspected of favouring a group of humble persons-a priest, two singing-men and a townsman-of Windsor, who were making an English concordance to the Scriptures and who had spoken contemptuously of the Roman dogma of the Sacrament. In granting an order for the search of the houses at Windsor, supposed to harbour heretical documents, the King forbade any search being made in the castle. Thus Stephen Gardiner, Bishop of Winchester, an instigator of the searches, was foiled in his first attempt to involve Katharine in a disobedience to the Six Articles.

Yet Katharine was undoubtedly of those who questioned the doctrine of the corporeal presence, though she seems to have trusted that intelligent and devoted study of the New Testament would eventually bring about right views on all points of doctrine. She had, perhaps, too little veneration for tradition and general usage, though her nature was reverential even to the extent of respecting the opinions of those who differed from her. Katharine Parr was essentially a woman in still another sense from the meanings in which Katharine of Aragon and Anne Boleyn were women. Her housewifery was evident in her faith. She believed in an economical adjustment of all forces, and she took the Word of God for the little leaven that must inevitably leaven the lump. And this