throughout all his dominions." During his reign the curates were frequently enjoined to teach the people the Lord's Prayer, the Creed, and the Ten Commandments, sentence by sentence, on Sundays and Holydays, and to make all persons recite them when they came to confession.

CRANMER'S CATECHISM.

'Cranmer's Catechism,' which appeared with his sanction in 1548, was for the most part a translation of the Latin Catechism of Justus Jonas, and retains the Catholic and Lutheran consolidation of the first and second commandments, and the sacrament of penance or absolution; but it was soon superseded. Cranmer changed about that time his view of the real presence.

THE CATECHISM OF THE PRAYER-BOOK.

When the Reformation was positively introduced under Edward VI., and the Book of Public Worship was prepared, a Catechism was embodied in it, to insure general instruction in the elements of the

1 It contained, besides the contents of the older Primers, the Salutation of the Angel, the Passion of our Lord, and several prayers. See Procter, p. 15, and Burton, Three Primers, pp. 437 sqq.

anismo institui.

So Hardwick (Hist. of the Reform. p. 194) and other Episcopal writers. This matter needs further investigation. The very existence of a Catechism of Jonas is doubted by Langemack and Mönckeberg, who have written with authority on Luther's Catechism. But it is a fact that Luther, before he prepared his own Catechisms (1529), charged with this task his colleagues and friends Justus Jonas and Agricola of Eisleben (who afterwards became the leader of Antinomian views in opposition to Luther), for he wrote to Hausmann, Feb. 2, 1525: 'Jona et Eislebio mandatus est catechismus puerorum parandus' (De Wette, Vol. II. p. 621). This is probably the Catechism which appeared in the same year in a Latin translation anonymously under the title 'Quo pacto statim a primis annis, pueri debeant in ChristiLibellus perutilis.' At the close: 'Impressum Wittemberga per Georgium Rhaw. An. 1525.' The original German edition has not been traced, but Dr. Schneider has discovered a copy of an improved German edition, under the title 'Ein Buchlein fur die kinder gebessert und gemehret. Der Leyen Biblia. Wittemberg, 1528,' and has reproduced it in the appendix to his critical edition of Luther's Small Catechism, 1853. He leaves it, however, uncertain whether it was composed by Jonas. Comp. his Introduction, pp. xx sqq. It consists of a brief exposition of the Ten Commandments, the Creed, the Lord's Prayer, the Sacrament of Baptism, and the Lord's Supper, with an addition on Confession; and so fa it anticipates the order of Luther's Catechism. This must be the basis of Cranmer's Catechism; but as the Parker Soc. edition of his works gives only his dedicatory Preface to King Edward (Vol. II. p. 418), I can not verify the identity. It seems strange that Cranmer did not translate rather the far more perfect Catechism of Luther. The reason was, no doubt, his personal acquaintance with the author's son, Justus Jonas, jun., who was recommended to him by Melanchthon, was very kindly treated by him, and seems to have been the chief medium of his communication with the German Lutherans. See Strype's Memoir of Cran mer, Vol. II. p. 581; Laurence, p. 17; and Cranmer's Works, Vol. II. p. 425.

Christian religion. In the Prayer-Books of Edward VI. (1549, 1552) and Elizabeth (1559) this Catechism bears the title 'Confirmation, wherein is contained a Catechism for Children.'

This work has undergone, with other parts of the Prayer-Book, sundry alterations. The commandments were given, first very briefly (as in King Henry's Primer), then in full with a Preface in the edition of 1552. The explanation of the sacraments was added in 1604 by royal authority, in compliance with the wish of the Puritans expressed at the Hampton Court Conference,' and is attributed to Bishop Overall, then Dean of St. Paul's. In the last revision of the Prayer-Book, in 1661, the title was changed into A Catechism,' and two emendations were introduced in the answer on Baptism, as follows:

EARLIER EDITIONS.

What is the outward visible sign or form in Baptism? Water; wherein the person baptized is dipped or sprinkled with it, in the name, etc. Why then are infants baptized when by reason of their tender age they can not perform them [repentance and faith]?

Yes; they do perform them by their Sureties, who promise and vow them both in their names: which when they come to age themselves are bound to perform.

EDITION OF 1661 (1662).

What is the outward visible sign or form in Baptism?

Water; wherein the person is baptized, in the name, etc.

Why then are infants baptized, when by reason of their tender age they can not perform them?

Because they promise them both by their Sureties; which promise, when they come to age, themselves are bound to perform.

In the explanation of the Commandments the words 'the King and his Ministers' were so changed as to read 'the King and all that ar put in authority under him.'

This Catechism is a considerable improvement on the medieval primers, but very meagre if we compare it with the Catechisins of Luther, Calvin, and other Continental Reformers.

The Nonconformist ministers at the Savoy Conference (April, 1661), in reviewing the whole Liturgy, objected to the first three questions of the Catechism, and desired a full exposition of the Lord's Prayer, the Creed, and the Commandments, and additional questions on the nature

'Dr. Reynolds said at that Conference: 'The Catechism in the Common Prayer-Book is too brief, and that of Mr. Nowell (late Dean of St. Paul's) too long for novices to learn by heart. I request, therefore, that one uniform Catechism may be made, and none other generally received.' To this King James replied: "I think the doctor's request very reasonable, yet so that the Catechism may be made in the fewest and plainest affirmative terms that may be,-not like the many ignorant Catechisms in Scotland, set out by every one who was the son of a good man.'-Fuller's Church History of Britain, Vol. V. p. 284.

of faith, repentance, the two covenants, justification, adoption, regeneration, and sanctification. These censures were not heeded.1

The American Episcopal Church adopted, with the body of the Book of Common Prayer, the Catechism also, substituting 'the civil authority' for 'the King,' and omitting several directions in the appended rubrics.

Outside of the Anglican communic. the Catechism is used only by the Irvingi es who more nearly approach that Church, especially in their liturgy, than any other.

LARGER CATECHISMS.

The need of a ful or Catechism for a more advanced age was felt in the Church of England. Such a one was prepared by Poynet, Bishop of Winchester, and published, together with the Forty-two Articles, in Latin and English, in 1553,2 apparently with the approval of Cranmer and the Convocation.3 3 On the basis of this, Dean Nowell, of St. Paul's, prepared another in 1562, which was amended, but not formally approved by Convocation (Nov. 11, 1562), and published (1570) in several forms-larger, middle, and smaller. The smaller differs but slightly from that in the Prayer-Book.*

Besides these English productions, the Catechisms of Ecolampadius, Leo Judæ, and especially those of Calvin and Bullinger were extensively used, even in the Universities, during the reign of Elizabeth.5

'Dr. Shields, ir his edition of the Book of Common Prayer as amended by the Savoy Conference (Phila. 1867), has inserted the Shorter Westminster Catechism in the place of the Anglican Catechism. But it does not harmonize with the genius of the Prayer-Book.

2

Both editions are reprinted by the Parker Society in Liturgies, etc., of Edward VI.

Catechismus brevis Christianæ disciplinæ summam continens:'‘A short Catechism, or plain instruction, containing the sum of Christian learning, set forth by the King's Majesty's authority, for all schoolmasters to teach.' The authority of this Catechism was afterwards disputed. See Hardwick, Hist. of the Articles, p. 109.

'The larger Catechism appeared first in Latin under the title' Catechismus, sive prima institutio disciplinaque pietatis Christianæ, latine explicata. Reprinted in Bishop Randolph's Enchirid. Theolog. See Churton's Life of Nowell, pp. 183 sq., and Lathbury, History of

Convoc. pp. 167 sq.

Procter says (p. 400): Even in 1578, when the exclusive use of Nowell's Catechism had been enjoined in the canons of 1571, those of Calvin, Bullinger, and overs were still ordered by statute to be used in the University of Oxford.'

884. THE LAMBETH ARTICLES, A.D. 1595.

Literature.

Articuli Lambethani. London, 1651. Appended to Ellis's Artic. XXXIX. Eccl. Angl. Defensio; re printed 1720.

PETER HEYLIN (Arminian): Historia Quinqu-Articularis. London, 1660. his History of the Presbyterians.

Chaps. xx-xxii.

Also

STRYPE: Life and Acts of John Whitgift, Vols. II. and III. (Oxford ed. 1822).
THOMAS FULLER: Church History of Britain, Vol. V. pp. 219–227 (Oxford ed. of 1845).

R. HOOKER'S Works, ed. Keble, Vol. I. p. cii.; Vol. II. p. 752.

COLLIER: An Ecclesiastical History of Great Britain, Vol. VII. pp. 184–195.

NEALE: History of the Puritans, Vol. I. pp. 208 sqq. (Harper's ed.).

HARDWICK: History of the Articles of Religion, chap. vii. pp. 162–180, 343–347.

The Lambeth Articles are printed in Vol. III. p. 523, and also in Strype, Fuller, Collier, and Hardwick, 1. c.

The LAMBETH ARTICLES have never had full symbolical authority in the Church of England, but they are of historical interest as showing the ascendency of the predestinarian system of Calvin in the last decade of the sixteenth century.1

As Calvin became more fully known in England, he acquired an authority over the leading divines and the Universities almost as great as that of St. Augustine during the reign of Edward VI., or, in the language of Hooker, as that of the 'Master of Sentences' in the palmy days of scholasticism, 'so that the perfectest divines were judged they which were skillfullest in Calvin's writings.' Hardwick, speaking of the latter part of the Elizabethan period, admits that 'during an interval of nearly thirty years the extreme opinions of the school of Calvin, not excluding his theory of irrespective reprobation, were predominant in almost every town and parish.' The stern, bold, uncompromising predestinarianism of the Geneva Reformer seemed to furnish the best antidote to the twin errors of Pelagianism and Popery. Puritan party without an exception, and the great majority of the conforming clergy, understood the Articles of Religion as teaching his doctrines of free-will, election, and perseverance; but some of them thought them not strong enough.

6

The

1 Fuller says (Vol. V. p. 227): All that I will say of the credit of these Articles is this: that as medals of gold and silver, though they will not pass in payment for current coin, beause not stamped with the King's inscription, yet they will go with goldsmiths for as much ♥ they are in weight; so, though these Articles want authentic reputation to pass for provincial acts, as lacking sufficient authority, yet will they be readily received of orthodox Christians for as far as their own purity bears conformity to God's Word. . . . Their testimony is an infallible evidence what was the general and received doctrine of England in that age about the forenamed controversies.'

The University of Cambridge was a stronghold of the Calvinistic system. It was taught there by Thomas Cartwright, the Margaret Professor of Divinity (who, however, was deposed in 1571 for Puritanic sentiments-d. 1603); William Perkins, Fellow and Tutor of Christ's College (d. 1602);1 and especially by Dr. William Whitaker (Whittaker), the Regius Professor of Divinity (d. 1595).2

But in the same University there arose an opposition which created great stir. It began with Baro (Baron), a French refugee, who, by the favor of Burghley, was promoted to the Margaret Professorship of Divinity (1574). He inferred from the history of the Ninevites that God predestinated all men to eternal life, but on condition of their faith and perseverance. For this opinion, which he more fully explained in a sermon, he was cited before Dr. Goade, the Vice-Chancellor of the University; and although the proceedings were stopped by the interposition of Burghley, he retired to London (1596), where he died a few years afterwards. The same cause was taken up more vigorously by William Barrett, a fellow of Caius College, who, in a 'concio ad clerum,' preached in Great St. Mary's Church, April 29, 1595, indulged in a virulent attack on the honored names of Calvin, Beza, Peter Martyr, and Zanchius, and their doctrine of irrespective predestination.

The academic controversy was carried by both parties first to the Vice-Chancellor and heads of Colleges, and then to Archbishop Whitgift, of Canterbury. Whitgift, a High-Churchman and an enemy of Puritanism, seemed at first inclined to take part with Barrett, but yielded to the pressure of the University. Barrett was obliged to admit his ignorance and mistake, and to modify his dogmatic statements. He left England and joined the Church of Rome.

To settle this controversy, and to prevent future trouble, the heads of the University sent Dr. Whitaker and Dr. Tyndal (Dean of Ely) to

1 He wrote the Golden Chain, or Armilla aurea (1592), which contains a very clear, logical exposition of the predestinarian order of the causes of salvation and damnation. His works were published in 3 vols. London, 1616-18.

'He wrote the best defense of the Protestant doctrine of the Scriptures against Bellarmine and Stapleton. His works were published in Latin at Geneva (1610), 2 vols., and in part republished by the Parker Society, Cambridge, 1849.

'Prælect. in Ionam Prophetam, London, 1579, and Concio ad Clerum, preached in 1595. See the Letter of the heads of Cambridge, March 8, 1595, to Secretary Lord Burghley (Cecil), Chancellor of the University, in Collier, Vol. VII. p. 193.