justly. But "whoever was the author, the archbishop we may conclude to be the furtherer and recommender of it to the king; it being Cranmer's great design by Catechisms, and Articles of Religion, and plain Expositions of fundamental truths, to instil right principles into the minds of the youth, and common people, for the more effectual rooting out of popery that had been so long entertained by the industrious nursling up the nation in ignorance." Cranmer indeed, publicly owned in his answers to the commissioners of Mary, in the last proceedings against him at Oxford, that it was begun by his advice and digested under his inspection. Some of the witnesses against him, in these proceedings, testified the same. Of this Catechism the very learned and excellent archbishop Wake has again spoken not very accurately, it has been observed, when

2

4

8

1 Life of Cranm. B. 2. ch. 34. But Strype positively asserts Nowell to be the author of it, Ecc. Mem. ii. 368. The learned biographer of Nowell, (archdeacon Churton,) in 1809, seems to consider Poinet as entitled to the authorship of this Catechism, from which Nowell at a later period adopted parts in his Catechism. Life of Nowell, 403-407.

2" Quoad Catechismum et Articulos in eodem fatetur se adhibuisse ejus concilium circa editionem ejusdem," &c. Proc. Lambeth MSS. ut supr. No. 1136.

3 Dr. Tresham and Dr. Smith, canons of Christ-Church, Oxford; Dr. Marshall, dean of the same; Curtop, dean of Peterborough, and others. Proc. ut supr.

4

Churton, Life of Alex. Nowell, p. 157. See the Abp's Pref. to his Commentary on the Church-Catechism.

he says, "Here I take the complete model of our Church Catechism to have been first laid to the explication of the Creed, the Commandments, and the Lord's Prayer, was added a short account of the two sacraments." The sacraments do not, as is here implied, constitute a separate and the last part of the work; but are introduced, under the ninth article of the Creed, as some of the external parts of religion, or cultus Dei; and the mode of administration and design of them are delivered, chiefly in the words of Scripture, but not their appropriate nature, as outward signs of inward grace. The Catechism, as it now stands in our Liturgy, received not the present explanation of the sacraments till the reign of James the First.

1 Churton, 158.

2

2

Wheatly. See also the Hampton Court Conference, 1603, p. 44. "Dr. Reinolds complained that the Catechism in the Common Prayer Book was too brief, for which one by Nowell, late dean of St. Paul's was added, and that too long for young novices to learn by heart: he requested therefore that one uniform Catechism might be made, which, and none other, might be generally received: It was demanded of him, whether, if to the short Catechism in the Communion-Book something were added for the doctrine of the sacraments, it would not serve? His Majesty thought the doctor's request very reasonable; but yet so that he would have a Catechism in the fewest and plainest affirmative terms that may be." This was accordingly done by bishop Overal, then dean of St. Paul's, and approved by the bishops.

CHAPTER IV.

1548 to 1549.

The first Common Prayer Book in Edward the Sixth's reign— Opposed by the rebels in Devonshire-Cranmer undertakes to convince them of their folly.

THE Catechism of 1548 was the precursor of a greater work, the first service-book of Edward the sixth. Cranmer, who had presided at the committee of prelates and divines by whom the Order for the Communion was formed, was now the chief director of 1 twelve of those learned and pious men to whom we owe this Liturgy. Of the distinct parts supplied by each no evidence

1 These were Goodrich, bishop of Ely, Skyp, of Hereford, Thirlby, of Westminster, Day, of Chichester, Holbeach, of Lincoln, Ridley, of Rochester; Dr. May, dean of St. Paul's, Dr. Taylor, dean of Lincoln, Dr. Haynes, dean of Exeter, Dr. Redmayn, dean of Westminster, Dr. Cox, almoner to the king, and Dr. Robertson, archdeacon of Leicester.-In the former committee were also the archbishop of York, the bishops of Durham, Worcester, Norwich, St. Asaph, Lichfield, Salisbury, Carlisle, Bristol, and St. David's.

3

has descended to us. But by the care and direction 'principally of Cranmer the work was finished, passed in convocation, and confirmed though not without opposition in parliament. Burnet says that the bishops of Norwich, Hereford, Chichester, and Westminster, protested against it, although employed in the production of it. But the bishop of Norwich was not one of the compilers. From the entire compilation, however, these prelates dissented, only because with some few particulars of it they were dissatisfied. Four other prelates, but not of the committee which composed the book, as a late historian has asserted, also voted against it. These were Bonner, Tunstal, Aldrich, and Heath, whose prejudices in favour of the old superstitions were now not to be removed. By others of their opinion the service, as might be expected, was much censured; by multitudes, however, on the other hand, it was received with approbation,

4

5

"The book was probably compiled by only a few of the commissioners, discussed and assented to by others." Ridley, 223. Besides Cranmer, perhaps Goodrich and Ridley were the principal compilers. The two admirable summaries of our duty to God and to our neighbour, which are in the Catechism, and are inscribed on a part of the episcopal palace at Ely by Goodrich, are supposed to have been drawn up by that prelate. See Churton's Life of Nowell, 155.

joy, and thankfulness.

But an especial cavil against the Act for the uniformity of divine service, which now gave the book to the public, was raised, on account of the assertion in it, that the book was framed "by the aid of the Holy Ghost." The expression was maintained as just. It was to be 'understood not as if the compilers had been inspired by extraordinary assistance, for then there had been no room for any correction of what was now done; but in the sense of every good motion and consultation being directed, or assisted, by the secret influences of divine grace, which even in their imperfect actions often help the virtuous. While Romanists, down to the present day, appear to censure this expression, they are silent as to the confident declaration of one whom they often exalt to undue respect, bishop Stephen Gardiner; who, writing to the vice-chancellor of Cambridge a few days before the publication of the Necessary Erudition, said, that "the king's Majesty, by the inspiration of the Holy Ghost, hath componed all matters of religion."

2

The first care for the new service was, that the

Burnet. Ridley, in like manner, defends it. Life of Ridley, 249.

2 Bossuet, Hist. des Variat. vii. 343. Dodd, Church Hist. Milner, End of Religious Controversy, Lett. 43. Lingard, Hist. Eng. 8vo. vii. 39, 119.

3

Strype, Ecc. Mem. i. 328. This letter of Gardiner is also given in Ellis's second series of original letters, ii. 209.