Lutheran movement in england during the reigns of henry VIII. And edward VI

CHAPTER XXV. THE ANGLICAN CATECHISMS.

Cranmer’s Catechism of 1548, a translation of the Nürnberg Catechism of 1533. Changes by Cranmer. Cranmer’s Version of Luther’s Catechism, in full. The Nürnberg Catechism’s theory of “Apostolic Succession.”—Archdeacon Hook’s mistake. Becon’s Catechism dependent on Luther. The Catechism of Dr. John Brentz (1527), the Cassel Catechism (1539), Revision of the Casael Catechism in Reformation of Cologne (1543). The Church Catechism compared with those of Brentz, Cassel-Cologne and Luther. Catechisms of Ponet and Nowell.

The Church Catechism is a part of the Book of Common Prayer, being included in the Order for Confirmation. But so important is the history of the development, that it requires separate treatment. We have already noticed the “Bishop’s Book” or “Institution of a Christian Man” of 1537, and shown its dependence on Luther’s Catechisms.

CRANMER’S CATECHISM.

In 1548 Cranmer made another attempt to supply the want of a popular book of religious instruction, which was published under the following title:

“CATECHISMUS;

That is to say a shorte Introduction into Christian Religion for the synguler commoditie and profyte of childre end yong people. Set forth by the moste reverende father in God Thomas Archbyshop of Canterbury, Primate of all England and Metropolitane. Gualterus Lynne excudebat, 1548.”

It was introduced by a dedicatory letter to to Edward VI., in which, after referring to the deplorable ignorance of the people, and the king’s desire to remedy it, he continues: “I knowing [[@Page:315]]my selfe as a subjecte greatly bounden to set forward the same, am persuaded that thys my smal trauyall in thys behalfe taken, shall not a lytle helpe the sooner to brynge to passe your godly purpose.” Although the sub-title, i. e., the title above the Preface, in the words, “oversene and corrected by the moste reverende father in God, the Archebyshoppe of Canterburie,” gives the hint that it was not original, Burnet has entirely overlooked this, in the statement that the Catechism “was wholly his own without the concurrence of any others.” At his examination on his trial at Oxford, Cranmer testified that he had translated the Catechism from Justus Jonas; in his “Defence” concerning the Lord’s Supper, he speaks of it as “a catechism by me translated,” while the testimony of one of his chaplains, Dr. Rowland Taylor, that “he made a catechism to be translated into English,” seems to imply that the translation was made under his supervision. Bishop Gardiner already gives the key to this Catechism of Justus Jonas, when in his “Explication and Assertion of the true Catholique Faith, he says: “Justus Jonas hath translated a catechisme out of Douch into Latin, taught in the city of Noremberge in Germanye, where Hosiander is chiefe preacher—which catechisme was translated into English in this auctor’s name about two yeares paste.”³²⁹

The Latin Catechism of Justus Jonas mentioned is that whose title is given in Feuerlin’s Bib. Symb. (p. 260):

“1122. Catechismus pro pueris et juventute in Ecclesiis et ditione Ill. Principum Marchionum Brandeborgensium et inclyti senatus Norimbergensis breviter conscriptus, e germanico latine redditus per Justum Jonam, addita epistola de laude Decalogiæ. Viteberg, 1539, 8.”

Strype’s statement³³⁰ that it was made by Justus Jonas, Jr., is incorrect. It is nothing more than the Sermons on the [[@Page:316]]Catechism, originally appended to the Brandenburg-Nürnberg Kirchenordnung of 1533, and frequently republished since. The Kirchenordnung was the joint work of Osiander and Brentz. It is not improbable that it was in preparation while Cranmer was an inmate of Osiander’s house.

The changes made by Cranmer are very slight. The chief are the addition of fourteen pages on, “Thou shalt not make unto thee any graven image,” —foretokening the adoption of the Calvinistic division of the commandments—and of a page on the Introduction to the Lord’s Prayer; the omission of nineteen lines on the Second, of three lines on the Fourth, and of a page on the Seventh commandment; of six lines and a repetition, on the Third Article of the Creed, and of a paragraph of fifteen lines, on Baptism. When it is borne in mind that, in the edition mentioned, the English Catechism fills two hundred and fourteen pages, it will be noticed that the Archbishop left the body of the Brandenburg-Nürnberg Explanation untouched.

A striking feature of the Brandenburg-Nürnberg Explanation is, that at the close of each sermon the words of Luther’s Small Catechism are always recalled, as the sum of what has been said. Its method is synthetic. Instead of beginning with Luther, it discusses the various parts contained in each answer, and then only at the conclusion brings them together. We give as an example the close of the Sermon on Baptism:

“Wherefore, good children, learne these thinges dilygentlye, and when ye be demaunded, What is baptisme, Then you shal answer, Baptism is not water alone, but is water inclosed and joyned to the word of God and to the covenante of God’s promise.”

By bringing these summaries together, we may, therefore, construct Luther’s Catechism, in the earliest English form, thus far discovered, as follows: [[@Page:317]]

CRANMER’S LUTHER’S CATECHISM.

I. THE TEN COMMANDMENTS.

I.

In this precept we be commaunded to feare and love God with al oure harte, and to put our whole trust and confidence in him.

II.

We ought to love and feare God above al thyng, and not to abuse his name to idolatrie, charmes, periure, othes, curses, ribaldrye, and scoffes, that undre the pretence and coloure of his name we begile no man by swearynge, forswearynge, and lyinge, but in al our nedes we should cal vpon hym, magnifie and prayse him, and with oure tongues confesse, utter and declare our faythe in him and his doctrine.

III.

We ought to feare and love our Lord God above all thinges, to heare diligently and reveiently his holy worde, and with all diligence to follow the same.

IV.

We ought to love and dreade our Lorde God, and for his sake to honoure oure parentes, teachers, masters and governors, to obey them and in no wise despise them.

V.

We ought to love and dreade our Lorde God above all thinges, so that for hys sake we hurt not our neyghbour, nether in his name, goodes, cattel, life or body, but that we ayde, comforte, and succour him in all hys necessities, troubles and afflictions.

VI.

We ought above all thynges to love and dreade our Lord God, and for his sake to lyve chastly in wil, worde and dede, and every man is bownde to love and cheryse his wife.

VII.

We ought to feare and love our Lord God above al thinges, and for hys sake willingly to absteine from our neyghbor’s goodes and cattell, to take nothing from him, but to helpe him in his neede, and to defende and augment his ryches and commodities.

VIII.

We ought to feare and love oure Lorde God above all thynges, and for his sake to absteyne from all lyinge, backe bytynge, slaunderynge, and yll reportynge, by the whiche oure neyghbour’s good name, fame and credit may be impeched or decayed, and rather to excuse, hydde or gentely to enterprete another manne’s faute, then maliciously to make the wourste of the [[@Page:318]]same, and wyth the loude trumpe of our tongue to blaste it abrode, to the knowledge of all the towne or place wherein we dwel.

IX.

We oughte to feare and love our Lorde God above all thynges, and for hys sake so to chastise cure eyes and lustes, that we desyer not oure neyghboure’s house, nor other thynge belongynge unto hym, but helpe him (as muche as shall lye in us), to retayne and kepe hys landes, goodes and all that is his.

X.

We ought to feare and love our Lord God above al thinges, and for his sake willyngly to absteyne from our neighbour’s wife, familie, goodes and cattel, and to helpe hym as muche as lyeth in vs, that he may kepe and possesse the same.

II. THE CREED.

I.

I beleve that God the Father hath made me and al creatures in heaven and earth, that he hath gyven to me and conserveth my bodye and soule, reason, senses, eyes, eares, and all my other members. And I beleve that the same almightye Lorde and God doth dayly gyve to me and to us all, meat, dryncke, cloth, wife, children, house, lande, riches, cattell, and all thynges necessarye to the mayntenaunce of our lyves, and that he doth dayly defende, kepe and preserue vs from all perell, and delyver vs from all evel. And all thys he dooth of hys owne mere mercie and goodnes, without our worthynes or deseruynges. For the which benefites it is our dutie to render to hym continuall and everlastyng thankes, to obey hym in all thynges, and to take hede thatt we be not unkynde to hym, that hath shewed so greate kyndnes towardes vs.

II.

I beleve that Jesus Christ, veray God, begotten of God the Father, and and verye manne, borne of the Virgin Marie, is my Lorde, whiche by hys precyouse bloode and holy passyon, hath redeemed me, a myserable and damned wretch, from all my synnes, frome death eternall, and from the tyrannie of the Devell, that I should be his own true subject, and lyve within his kyngdome, and serve hym, in a newe everlastynge lyfe and iustice, even as oure Lorde Christe, after he rose from deathe to lyfe, lyveth and raygneth everlastyngly.

III.

I beleve, that neither by man’s strength, power or wysdome, neyther by myne owne endeavor, nor compass of myn owne reason, I am able to beleve in Jesus Christ, or come unto hym. But the Holy Goost did call me by the worde of the gospell, and with the giftes of his grace, he hath hitherto [[@Page:319]]endowed me, and halowed me, and in the true faith, he hathe hitherto preserved and confirmed me, and this he hath not done only to me, but also he calleth and gathereth togyther in the unitye of one faith and one baptisme, all the vniversal churche, that is here on earth, and he halloweth, kepeth and preserveth the same, in the true knowlege of Christ, and faith in his promyses. And in this churche, he giveth free and generall pardon, to me and to al that beleve in him, of al our synnes, offences and trespasses, and at the last day he shall rayse me, and all other that be deade, and all that dyed in the true faith of Jesus Christ, he shall glorifye in the lyfe everlastyng.

III. THE LORD’s PRAYER.

The name of God of it selfe is holy, but here we do aske, that it be halowed of vs. And when you be asked, how it is halowed of us, answere, whan the worde of God is puerly and syncerelye taught, when we leade our lyfe in this worlde holyly and godly, as it becommeth the veray true children of God. Here in this point succour us, good Lorde, helpe us, O heavenly Father. For he that either teacheth or liveth otherwise than the worde of God requireth, he dyshonoreth and polluteth the worde of God.

II.

The kyngdom of God commeth of it selfe, without our prayer, but here we pray that it may com to vs. Whiche commeth to passe, whan the heavenly Father gyveth vs his spirite, to beleve his holye word, to lyve wel and godly, here in his churche, for a tyme, and after in heaven for ever.

III.

Althoughe God’s holy wyll be done without our praier, yet we pray that it may be done in vs, and fulfylled amonge vs here in earth. Whiche is done, whan God doeth overthrow and destroy the wicked counsels of the Devell, of worldley people, and of oure owne fleshe (which do all that lieth in theim, to let and hynder the kyngedome of God, and the halowynge of his name) and doeth kepe vs in the true knowledge of hys worde, in the lyvely fayth of Christ, in hys love and obedience of his commandments. For this is the holye and perfecte wyll of God, whiche God graunte vs to keape nowe and ever. Amen.

IV.

God doeth sufficientlye provyde for vs meate and lyvyng without our desyre, neverthelesse we desyre hym, to graunt vs, that we maye knowe that we have all thynges at his handes, that we may gyve to him due thankes for the same. And yf further anye man wyll aske you, what is mente by his worde, oure dayly breade, you answere that by dayly breade is understande [[@Page:320]]all thinges necessarie for cure ly vynge, as meate, drynke, clothe, house, lande, cattell, monye, housholde stuff, a good wyfe, obedient children, trustye servantes, good governors, a well ordered common wealth, common pease and tranquilitie, seasonable wether, holsome ayer, health of body, constant frendes, honest neighbours, and suche lyke thynges, whereby we maye leade in thys worlde a godly and quiet lyfe.

V.

Herein we desyere that our heavenly Father wil not lnke upon our synnes, and for them, cast vs awaye. For we have not deserved those greate gyftes and grace whiche we desir at God’s hands, nor be not worthye to have the same, but we desyer God, that althoughe we dayly offend him, and deserve grevous punishmentes for our synnes, yet he of hys mere grace and mercie wil heare our prayers, and frely forgyve us cure offences And we offer ourselves for his sake from the botome of our heartes to forgyve them that have offended vs.

VI.

God tempteth no man. But here we praye, that God wil kepe and defende vs, that the Devel, the world and the fleshe deceave us not, and leadde us not into ungodlynes, ydolatrie, blasphemie, desperation, and other horrible synnes. And althoughe we be tempted with these synnes, yet we desyer God, that at length we may overcome them, and triumphe over them, by the helpe and assistence of the Holy Cost.

VII.

Herein we generally desyre our heavenly Father, to delyver us from all evell and perell, bothe of body, soule, lande, catell and riches. And that when we shall lye on oure deathbed, he wyll than graunt us a good houre, that we maye departe oute of this vale of miserie, in his favour, and from this transitorie lyfe, enter into life everlastynge. The whiche God graunte us all. Amen.

IV. BAPTISM.

I.

Baptism is not water alone, but it is water enclosed and ioyned to the worde of God, and the covenante of God’s promyse. And these be the wordes, whereby our Lorde Jesus Christ did ordeine baptisme, which be written in the laste chapter of Saint Mathew. Go and teache al nations, baptisynge them in the name of the Father, and the Sonne, and the Holy Ghost.

II.

And when you shal be asked what auayleth baptisme? you shal answere: Baptisme worketh forgyvnes of synne, it delyvereth from the kyngdome of the [[@Page:321]]Devel, and from death, and giveth lyfe and everlastyng salvation, to all them that beleue these wordes of Christ, and promyse of God, which are written in the laste chapter of Sainct Marke his gospell, He that wil beleue, and be baptised, shall be saved. But he that wil not beleue shall be damned.

III.

Yf a man aske you, how can water brynge to passe so great thynges? ye shall answer. Uerely the water worketh not these thynges, but the worde of God, whiche is joyned to the water, and fayth whiche dothe beleue the worde of God. For without the worde of God, water is water, and not baptisme, but when the worde of the lyuing God is joyned to the water, then it is baptisme, and water of wonderful holsomnes, and the bath of regeneration, through the Holy Ghost, as Sainte Paul writeth. God saved vs by the bath of regeneration, and renewyng of the Holy Ghost, whom he powred upon vs, plenteously by Jesus Christ our Saviour, that we beyng made righteous by his grace, maye be heyres of everlastyng lyfe

[In- another connection: “But peradventure some wil saye. Howe can water worke so greate thynges? To whome I answere, that it is not the water that dothe these thinges, but the almyghtie worde of God (whiche is knyt and joyned to the water), and faith, which receyueth God’s worde and promyse. For without the worde of God, water is water, and not baptisme. But when the worde of the living God is added, and ioyned to the water, then it is the bathe of regeneration, and baptisme water, and the lyuely sprynge of eternall salvation, and a bathe that wassheth our soules by the Holy Ghoste, as saynct Paule calleth it saying: God hath saved vs thorowe hys mercye, by the bathe of regeneration, and renewyng of the Holy Gost, whome he hath poured vpon vs plenteously, by Jesus Christ oure Savioure, that we beynge made ryghtuous by his grace, maye be heyres of everlasting lyfe. This is a sure and trewe worde.”]

IV.

Yf a man aske you, what doth the baptisynge in the water betoken? aunswere ye, it betokeneth, that olde Adam with all synnes and euel desyers, ought daylye to be kylled in vs, by trewe contricion and repentance; that he may rise againe from death, and after he is risen with Christ, may be a new man, a new creature, and may liue everlastyngly in God, and before God, in rightuousnes and holynes. As saincte Paule wryteth, saying. All we that are baptized, are buried with Christ in to death, that as Christ rose agayne, by the glorie of his Father, so we also should walke in newnes of lyfe.

V. THE LORD’S SUPPER.

Yt is the trew body and trew bloude of our Lorde Jesus Christe which was ordeyned by Christ him selfe, to be eaten and dronken of vs Christen [[@Page:322]]people, vnder the forme of brede and wyne. Furthermore, yf any man wil aske ye, wher is this written? ye shall answer. These be the wordes which the holy Evangelistes Mathewe, Marke, Luke and the Apostle Paul do writ. Our Lorde Jesus Christ the same nyght, etc.

II.

Furthermore yf any man aske ye, what auayleth it, thus to eate and drynke? ye shall answer. These wordes do declare what profit we receave thereby, my bodye which is given for you, my bloude whiche is shed for you, for the forgyuenes of synnes. By the whiche wordes Christe declareth, that by this sacrament and wordes of promyse, are gyuen to us, remission of synnes, lyfe and salvation. For whereas forgyuenes of synne is, ther is also lyfe and salvation.

III.

Againe yf a man wil go further with you, and aske you. How can bodily eatyng and drynkynge have so greate strength and operation? ye shall answer. To eate and to drynke, doth not worke so great thynges, but this worde and promyse of God, my bodye which was giuen for you, my bloude whiche was shede for you, for the remission of sinnes. This worde of God is added to the outward sygnes, as the chiefc thing in this sacramente. He that beleueth these wordes, he hath that thing, whiche the wordes do promyse, that is to saye, forgyvenes of his synnes.

IV.

Besydes this, yf a man aske of you, who be they, that do worthily receave this sacrament? ye shal answere. That fastyng, abstinence and suche other lyke, do perteyne and are profitable for an outward discypline or chasticement of the bodye. But he receaueth the sacrament worthily, that hath faith to beleve these wordes. My bodye whiche was gyven for you, my bloude whiche was shed for you, for the remission of synnes. But he that belueth not the wordes, or doubteth of them, he receaueth the Lorde’s supper unworthily. For this worde, gyven for you, doth require a faithful and beleuyng harte.

How little this origin of Cranmer’s Catechism has been known to the more distinguished scholars of the English Church, may be illustrated by a singular error of the late Dr. W. F. Hook, Dean of Chichester, author of the “Lives of the Archbishops of Canterbury,” (12 vols , 8vo.), “Church Dictionary,” etc. In his sermon on “A Call to Union on the Principles of the English Reformation,” published in Vol. II. of “Tracts for the Times,” [[@Page:323]]he cites Cranmer with the greatest assurance, as an advocate of the doctrine of Apostolical Succession, and attempts to substantiate his position by a quotation in the Appendix (p. 103 sqq.), from what he calls “Cranmer’s Sermon on the Apostolic Succession and Power of the Keys” To one not understanding the historical relations, he must seem to prove his point. But alas! the words are not Cranmer’s. They are only a section of this Lutheran Catechism, translated from the German with almost verbal exactness. The reader, familiar with Luther’s writings, at once sees at the basis of the Brandenburg-Nürnberg explanation of this section, a portion of Luther’s argument in his book “Von der Winkelmesse,” published the same year, 1533, translated into Latin also by Justus Jonas, and in another part of which he maintains the identity of bishops and presbyters. It is the strong emphasis that those who preach must be rightly called, and that the Apostolic mode of recognizing this call, and formally inducting men into office was only by the laying on of hands, and, as Luther says, “neither by chrism or butter,” that misled Dr. Hook. The following passage of “Cranmer” could not be misleading, when used under the circumstances of the time and place of its composition in Germany, though when tranferred to another land and tongue, and applied in other relations, a more careful guarding of some of its statements would be necessary. As it is, nothing is intimated of “an Episcopal Succession.”

Darnach haben die Apostel andern frommen heyligen leuten solchs predigampt auch mitgethailt und befohlen, sonderlich an den orten, da schon Christen waren, und Prediger bedorftten, und doch die Apostel selbs bey ihnen nicht bleyben konten, dann sie musten immer weyter ziehen, und an andern orten auch predigen, Wo sie nun fromme heylige leut funden, die zum Predigampt tüglich waren, denselbigen legten sie die hende auff, und theyleten ihn den heyligen Geist mit, wie sie ihn von Christo zü solchem ampt auch hetten empfangen, dieselbigen waren dann auch richtc ordentliche beruffene Prediger, gleich so wol als die Apostel selbs, wie das alles der heylig Paulus in den Episteln zum Timotheus klärlich anzeygt. Und ist also das Predigampt, das Christus unser Herr selbs angefangen, eingesetzt, und verordnet hat, immer von einem auff den andern kommen, durch das aufflegen [[@Page:324]]der hende, und mittheylen des Heiligcn Geists, bis auff disc stund. Und das ist, auch die rechte weyhe, damit man die Priester weyhen sol, und allweg geweyhet hat, und sol noch also bleyben, dann das, was man sonst für andere Ceremonien darbey hat getrieben, die sein on not, von menschen erfunden, und hinzu gesetzt warden.

BECON’S CATECHISM.

Dr. Burton³³¹ has conjectured that Cranmer’s Catechism was translated for him by one of his chaplains, and mentions Taylor, Ponet or Poinet, and Becon, as possible translators. Both Ponet and Becon have left catechisms of which they were themselves the authors. As the former gives no indication of any influence on the part of Luther’s Catechism, or the Brandenburg-Nürnberg Explanation, and the latter shows their traces on almost every page; of these three, Thomas Becon was probably the chaplain who performed the work, or aided the Archbishop in it. He was born in 1511. B. A. Cambridge, 1530-31; was a diligent hearer of Hugh Latimer; took orders in 1538; was brought before Privy Council in 1541, on charge of heresy, and recanted, but under an assumed name continued by his pen to disseminate the principles of the Reformation. Was again compelled to abjure in 1543. His books were prohibited by a proclamation, July 8th, 1546. Chaplain to Cranmer from March 24th, 1547. In the tower after Mary’s accession from August 16th, 1553 March 22d, 1554. An exile at Strassburg and Marburg. Books again prohibited by a proclamation, June 13th, 1555. Returned to England at Elizabeth’s accession, and, after being rector in a number of parishes, died July 2d, 1567.³³² His works in two volumes were republished by the Parker Society in 1844. While his career shows great weakness and vacillation in the presence of danger, his writings are among the most profoundly spiritual which the English Church has produced. His Catechism, prepared for his children, is without date, and while its very first words are: “Though I be small in quantity,” contains more [[@Page:325]]matter³³³ than our entire “Book of Concord,” and is, in fact, an extended system of theology. It is evidently of later origin than Ponet’s, as it shows the change in the order of parts, which it enumerates, as: I. Repentance. II. Faith. III. Law. IV. Prayer. V. Sacraments. VI. Offices of all degrees. It is an independent development by one in whose mind and heart, Luther’s explanations, often in their very words, are deeply fixed and who with great freedom, expands and developes what he has drawn from this source and thoroughly assimilated.³³⁴ The traces of the Calvinistic movement, however, are very apparent.

On the Lord’s Supper, the Calvinistic influence leaves only a few traces of Luther. The last part of Becon’s Catechism is occupied with the Haustafel, amplified and explained.

THE CHURCH CATECHISM,

which appeared originally in the liturgy of Edward VI. of 1549, and which, with the addition of Bishop Overall on the Sacraments made in 1604, is contained in the Book of Common Prayer, belongs to another class of Catechisms. It is a Catechism of the Brentian type, which begins with Baptism, and then deduces, from the profession made in Baptism, the several parts of the Catechism. John Brentz, the Suabian Lutheran Reformer published a Catechism, probably first in 1527-28. Another German edition was published in 1536. The first Latin edition (1551-2) is before us, from which we translate:

BRENTZ’S CATECHISM.

What is your religion?

The Christian religion.

Why?

Because I believe in Jesus Christ, and was baptized in the name of Jesus Christ.

What is Baptism ?

A sacrament or divine seal, whereby God the Father, through Jesus Christ, [[@Page:326]]with the Holy Ghost, surely testifieth that God is propitious to him who is baptized, and out of gratuitous kindness forgiveth him his sins for Christ’s sake, and adopteth him as son and heir of all heavenly benefits.

Recite the passages of Scripture which prove the institution of the sacrament.

Matt. 28: 19, 20; Mark 16: 15, 16.

Recite the Symbol of faith.

I believe in God the Father, etc.

Of what profit is this faith?

That, for the sake of Jesus Christ, I am reckoned by it, righteous and holy before God, and there is given me the spirit of prayer and of calling upon God as Father, and of ordering my life according to God’s commandments.

In what prayer, are you wont to call upon God?

The Lord’s Prayer, which Christ hath taught us.

Recite the Lord’s Prayer.

Our Father, etc.

What are the Commandments of God?

Those contained in the Ten Commandments.

Recite the Ten Commandments

I am the Lord thy God, etc.

For what purpose were the Ten Commandments given?

First, that from them we may learn to recognize our sins. Secondly, that from them we may learn what works please God, and are to be done, that we may lead an honorable life.

Can we, by our works, perfectly fulfil God’s commandments?

In no way. For our works are not perfectly good, and we have been conceived and born in sin. But to provide for our salvation, our Lord God hath given us his Only-begotten Son, Jesus Christ, who did no sin and most perfectly fulfilled all of God’s commandments. If, therefore, we believe in Jesus Christ, God with his gratuitous favor reckons us for Christ’s sake, just as though we ourselves had fulfilled all of God’s commandments.

Why ought we to do good works?

Not that, by our works, we may make satisfaction for sins and merit life eternal, For Christ alone hath made satisfaction for our sins, and merited for us life eternal. But we should do good works, that by them we may attest our faith, and render thanks to our Lord God for his benefits.

What must be done to strengthen our faith in adversity, and receive consolation in affliction?

We must use the Lord’s Supper.

What is the Lord’s Supper? [[@Page:327]]

A sacrament or divine seal, whereby Christ truly presenteth, offereth and giveth us, with the bread and wine, his Body and Blood, and certifieth to us that our sins are remitted us, and that the right to life eternal belongeth to us.

Recite the Words of Institution.

Our Lord Jesus Christ, etc.

What are the Keys of the King of Heaven?

The Ministry of proclamation of the Gospel concerning Jesus Christ.

Recite from the Evangelists some passages, in which Jesus Christ hath instituted the Ministry of preaching his Gospel.

Luke 10: 16; Matth. 16: 19; John 20: 22,23.

A comparison made with variations of the older editions, as given in Höfling’s Sacrament der Taufe, II.: 326, 327, shows no important changes, so far as the subject here treated is concerned. The Catechism of Brentz was adopted by, and included in the Church Constitution for Schwabisch-Hall of 1543.

In 1539, when a Church Constitution was prepared for the Lutheran churches in Cassel (Hesse Cassel), an Order for Confirmation was inserted, including a brief Catechism to be used, at a public examination, immediately preceding and in connection with the Confirmation. In 1543, this Cassel Order for Confirmation was adopted, with some slight changes, in the famous book prepared by Melanchthon and Bucer for the Reformation of Cologne, which became so important in the preparation of the Book of Common Prayer, Bucer himself being Professor at Cambridge while the work was in progress. This Catechism follows the model of Brentz.

THE CASSEL CATECHISM.

Art thou a Christian?

Yes.

Whence dost thou know this?

Because I have been baptized in the name of God the Father, Son and Holy Ghost.

What dost thou believe of God the Father, Son and Holy Ghost?

All that the Articles of the Creed contain.

How do they run?

I believe in God the Father, etc.

What dost thou mean, then, in confessing God the Father, Son and Holy Ghost? [[@Page:328]]

That there are three persons and yet one God, of one nature and power.

Why dost thou say: God is Almighty and that he is Creator of all things?

That God is, doeth and giveth all good, hath made all things from nothing, and maintaineth and preserveth them; He also is present, by His power, to all things, and worketh all in all, from His only good and righteous will and counsel.

What dost thou understand in the Second Article, of Christ our Lord?

That, through Adam, we are so corrupt that no angel or man could pay the price of our sins, but the Eternal Word and Son of God, had, and willed to become, flesh, and was born a true man, yet without all sin, by the Holy Ghost of the Virgin Mary. By his death, He hath paid the price for all our sins, and by His resurrection and ascension hath placed us again in a heavenly nature to whom the Father hath given all power in Heaven and on earth, etc.

After a similar long explanation of Article III, the question is asked:

Art thou in the church and congregation of Christ?

Yes.

How didst thou enter therein?

By Holy Baptism.

What is it?

The washing of regeneration, wherein I was washed from inborn sin, incorporated with Christ my Lord, and clothed in Him.

Wilt thou remain in this fellowship?

Yes, by the help of God, eternally.

Questions are then asked and answered concerning the duties which this fellowship within the church through baptism brings. Then follow several concerning the Lord’s Supper, and the duties pertaining to its fellowship. There is no allusion to either the Ten Commandments or the Lord’s Prayer.

HERMANN’S CONSULTATION.

The Cassel Catechism, as revised and introduced into the Consultation of Cologne, translated into English, and published in 1548, varies somewhat from the above, as may be learned from extracts given in Blunt’s Annotated Book of Common Prayer, and Campion’s and Beaumont’s Prayer Book Interleaved.

Demaunde. Dost thou profess thyself to be a Christian?

Answer. I profess. [[@Page:329]]

D. What is it to be a Christian?

A. To be borne agayne in Christ, and to have remission of synnes, and participation of everlastyng lyfe through him.

D. Whereby trustest thou that these thynges be given thee?

A. Because I am baptized in the name of the father, the sonne, and the holye gost.

D. What belevest thou of God the father, the sonne, and the holy gost?

A The same that the articles of our crede do comprehend.

D. Rehearse them.

A. I do believe in God, etc.

* * * * * * * * * *

D. Doeth that please thee then, and doest thou allowe it, and wilt thou continue in the same, that thy godfathers promysed and professed in thy name at holy baptisme, when in thy steede they renounced Satan, and the world, and bound thee to Christe and to this congregation, that thou shouldst be thorowlie obedient to the Gospel?

A. I allow these things, and by the healpe of our Lord Jesus Christe, I will continue in the same unto thende.
We give the old English rendering, quoted by the English writers on the “Book of Common Prayer,” in order that it may appear in what form it was present to the compilers of that book, although a comparision of the original, with the Cassel Catechism shows no variation in the introductory questions. The same writers might have added, that, after the question, whether the catechumen would abide by all that was promised by his sponsors, the Order of Hermann continues:

Q. Dost thou renounce, now and here, before the eyes of God and his Church, with thine own heart and mouth, Satan and all his works? Ans. I renounce. Q. Also the world and all its lusts? A. I renounce. Q. And dost thou surrender thyself in all obedience to our Lord Jesus Christ, and his holy Church? A. I surrender. Q. How wast thou first received by God unto sonship, and into his Church? A. By Holy Baptism, * * . Q. Wilt thou continue in this fellowship of the Lord unto thine end? A. Yes, by the Lord’s help, unto eternity.

If now we turn to “The Church Catechism,” found in the Book of Common Prayer,” its close dependence upon the Brentian type of Lutheran Catechisms is very manifest. It is in vain for the writers of the Church of England to plead that the [[@Page:330]]compilers of “The Book of Common Prayer,” found only the hint there.³³⁵

The order of parts first of all shows this:

Church Catechism. 1549.	Brentz.	Cassel- Cologne.
Baptism.	Baptism.	Baptism.
Creed.	Creed.	Creed.
Commandments.	Lord’s Prayer.
Lord’s Prayer.	Commandments.
1604.
Baptism.
Lord’s Prayer.	Lord’s Prayer.	Lord’s Prayer.

But beyond this, the thought that underlies the entire development, if compared with the Catechisms above given, will be seen to be taken from them. Even where Brentz and the Cassel Catechism have nothing to say concerning the relation of sponsors to Baptism, the thought with which the Church Catechism opens, comes from Hermann’s Consultation We can trace also some of the very brief explanations, back through Cranmer s, to Luther’s Catechism.

FIRST COMMANDMENT.

Cranmer’s Luther.	Church Catechism.
We be commanded to feare and love God with al oure hearte and to put our whole trust and confidence in him.	My duty towards God is to believe in him, to fear him, and to love him with all my heart, [and] to put my whole trust in him.

SECOND COMMANDMENT.

Cranmer’s Luther.	Luther.	Church Catechism.
To call upon hym, magnifie and prayse him.	To call upon him … and worship him, with prayer, praise and thanksgiving.	To worship him, to give him thanks, and to call upon him. [[@Page:331]]

THIRD COMMANDMENT.

Cranmer’s Luther.	Church Catechism.
To heare diligently and reverently his holy worde, and with al diligence to folow the same.	To honor his holy Name and his Word, and to serve him truly all the days of my life.

FOURTH COMMANDMENT.

Cranmer’s Luther.	Church Catechism.
To honoure oure parentes, teachers, masters and governors, to obey them and in no wise despise them.	To love, honor and succour my father and mother … to submit my self to all governors, teachers, spiritual pastors and masters.

EIGHTH COMMANDMENT.

Cranmer’s Luther.	Church Catechism.
To absteyne from all liynge, back-bytyng, slaunderynge.	To keep my tongue from evil-speaking, lying and slandering.

PONET’S AND NOWELL’S CATECHISMS.

The Church Catechism, being only a formula for the public examination of catechumens belonging to the Order for Confirmation, was deemed inadequate for full instruction, and, hence, as the Calvinistic tendency strengthened, there were various efforts to provide a substitute for Cranmer’s ample Lutheran explanation. The first of these, known as Edward VI.’s Catechism, is generally ascribed to Bishop Ponet or Poinet. It was first published in 1553, in connection with the Articles of Religion of 1552. Ponet, one of Cranmer’s chaplains, was bishop of Rochester after 1550, and in 1551 succeeded Gardiner as Bishop of Winchester. He fled to Strassburgon the accession of Mary, where he died in 1556. The Catechism is even polemical in its attitude towards Lutheranism, devoting a large page and a quarter to discussing the impossibility of the presence of the Body of Christ on earth. It treats in order, the Ten Commandments, the Creed, and the Lord’s Prayer. Although published by authority, it did not answer its purpose, and soon was lost in obscurity. Before its republication in the “Liturgies of Edward VI.,” issued by the Parker Society, it was almost impossible even for scholars to find a copy. [[@Page:332]]

A far more important work is the Catechism of Alexander Nowell (1507-1601), Dean of St. Paul’s and Prolocutor of the Convocation under Elizabeth that revised the Articles of Edward VI. There are, in fact, three Catechisms which bear his name, but his Large Catechism is what is generally so known. It was published in 1570, and follows the order of the Ten Commandments, Creed, Lord’s Prayer and Sacraments. It combines theological exactness with catechetical skill. It appropriates some of Poinet’s material, but is still more dependent upon Calvin’s Institutes, whose order it follows, and whose very language it frequently uses, as we could readily show. In some parts it is not without controversial bitterness and unfairness, where it touches points on which the antagonisms to Lutheranism are especially prominent. Bishop Overall’s additions in 1604 to “The Church Catechism,” were derived from Nowell. It is a significant fact that the English translator of this Catechism, in 1570, Thomas Norton, was the translator also of the first English edition of Calvin’s Institutes. It is worthy of examination whether there be not a close relationship between Nowell’s work and Calvin’s Catechism of 1536, which was afterwards supplanted by the Catechismus Genevensis (1538.) [[@Page:333]]