Nor had the Reformers only to watch their opportunity for the foundation of permanent institutions by which religion might be then and for ever promoted; but whenever a favourable moment was afforded for putting forth sound instruction to the people, they had to seize upon it. During the reign of Henry this could only be done by being instant in season, the season too being generally short, and always precarious; liable to be affected by the character of a marriage, and the duration of it; by a continental treaty; by a vote in parliament satisfactory or the contrary; in short by the humour of a prince at once in the highest degree capricious and resolute. Something, however, was done; and we shall now gather up a few dropped stitches which we have intentionally passed in this chapter, in order that our subject might meet with no interruption. The vulgar work of destruction did not prevail; even under Henry, to the total exclusion of every other. In 1536, certain articles were set forth by the convocation, and with the king’s authority, which had for their title, “Articles devised by the Kinge’s Highness’ Majestie to stablyshe Christen quietnes,” &c., much diversity of opinion having sprung up in the country, as the preamble informs us, both upon the essentials and ceremonials of which they treat. They are ten in number, and rather indicate that a reformation was abroad, than that it was achieved. They allow the use of images, but endeavour to guard against their abuse; sanction prayers to the saints, but with a caution against superstition; defend the doctrine of purgatory, though with some hesitation, and with a positive rejection of pope’s pardons and masses of _scala cœli_; assert the sacraments of penance, baptism, and the Lord’s Supper; maintaining, with regard to the two latter, that infants dying before baptism perish everlastingly, and that the real body and blood of our Lord is present in the elements; but justification on the ground of merit they disclaim altogether, giving to Christ, and to Him only, the praise; and the faith of a Christian they consider to be comprehended in the canonical Scriptures, and the three creeds alone. It may be well to observe, inasmuch as the observation throws some light upon the spirit in which the formularies of our church were conceived, even at this remote period of the Reformation, that Melancthon is with reason believed to have had a voice in the Articles of 1536. So early as 1534 he was pressed to come to England and assist in completing the regeneration of the church; and invitations to the like effect continued to be forwarded to him. In 1535 we find him suggesting, by letter to Henry, the necessity of issuing a simple form of doctrine, such as might be agreed upon by learned men; and at the same time adding, that Dr. Barnes, whom he calls Antonius (afterwards the martyr but then Henry’s ambassador in Germany,) had been “very carefully discussing with him _certain