Columliia ©nibers^itp 
 in tfje Citp of i^efco l^orfe 
 
 LIBRARY 
 
Cfjat IS to lap 
 
 aChoztfJuftruction 
 into Cftiiftian iSrii" 
 0ion fox tbc fpusuUr 
 rommot>\tii' AxiO v-^tptc of 
 
 foith bp the moorttMeanentie 
 
 fnthrrm S3oti (Tbcmj^e itrrh 
 
 bjjfliop of €hntcrbuvi' . 0,u- 
 
 tnatf of all CBnijlan^ an{) 
 
 iiDdropolitanr, 
 
 (T) 
 
 Gualterus Lynne 
 
 excudebat. 
 
 154-8. 
 
 Ornamental Title. -Page to Cra-ninefs CatechisTn. 
 
BIBLIOGRAPHICAL AXD LITERARY ACCOUNT 
 
 OF THE VOLUME OF (N 
 
 ^RELIGIOUS INSTRUCTION FOR CHILDREN, I 
 
 USUxVLLY DENOMINATED 
 
 ORANMER'S CATECHISM 
 
 PRINTED AND PUBLISHED IN A.D. 1548. 
 
 DRAWN UP FROM TWO COPIES OF THE ORIGINAL 
 
 IN THE POSSESSION OP 
 
 WILLIAM TITE, Esq.,M.P., F.R.S., V.P.S.A.,Erc. 
 
 PRINTED AS A 
 
 MEMOEIAL BOOK 
 
 FOR THE FRIENDS OF 
 
 WILLIAM TITE AND RICHARD THOMSON 
 OF THE LONDON INSTITUTION. 
 
 LONDON: 
 
 M.D.CCC.LXII. 
 
 [NOT PUBLISHED.] 
 
:z7¥ 
 
 
INTEODUCTOEY PHETACE. 
 
 BEFORE the happy thought of Addison had developed the 
 very natural contemporaneous delineation of a Convivial Evening 
 Club, — of which he was to be the silent, observant, and reporting 
 Spectator, — he had agreed, toith Sir Richard Steele, to publish 
 a Volume of Literary Essays, to be given to the public as a per- 
 manent Memorial of their Friendship. It teas to have appeared 
 under the expressive, rather than the attractive, title of " The 
 Monument ;" but this proved to be one of those countless com- 
 memorative columns which have never been erected. 
 
 No doubt, on many occasions. Literary Persons have been 
 very much inclined to regret that their design was not carried 
 into effect : for the acute knowledge of the world, and the varied 
 attainments possessed by Steele, incorporated with the literature 
 
INTRODUCTORY PREFACE. 
 
 and beaufifid lant/uaf/e of Addison, mi/s-f have produced a work 
 of evcr-c/idurint/ excellence. But " The Spectator" lives; 
 and, notwithstanding the traditionary anecdote, the world is 
 prohahlt/ no loser hi/ the projmsed Monument never having 
 been built. 
 
 Without attemptiuf/ to estimate the vast distance which is 
 placed between those " Bards of Britain born in happier days,'^ 
 and the Compilers or Editors of the following Tract, in respect of 
 high original Literature, the Idea of an United Work was sug- 
 gested to their minds by the unexecuted intention of Two of the 
 most gifted Authors of the Augustan Age of the Literary History 
 of England ; and that thought led to the production of the fol- 
 lowing Tract, to which these pages are designed as Introductory. 
 There are yet some other particulars which ought to be stated ; 
 and, though they are chief y personal, they will not be without 
 interest to those parties for whom This Volume has been prepared. 
 In the language of the Father of English Verse — 
 
 " Have us cxcui?o(l if we Pi)oak amiss ; — 
 Our will is good : — And, lo ! our tale is this :" 
 
 The immediate cause which led to the production of the fol- 
 lowing pages, was the incidental meeting of 'Two Individuals, both 
 
INTRODUCTORY PREFACE. 
 
 So?is of Citizens of London, both horn in the immediate vicinity 
 of each other, and living through all their childhood within bow- 
 shot. Nearlg Forty Years since they both found themselves 
 seated at the same table in that noble Library, which the liberality 
 and patriotism of the Merchant-Princes and Bankers, then living, 
 had previously established in the City ; whilst even some of them- 
 selves still condescended to reside in the great thoroughfares 
 leading from The Royal Exchange. 
 
 TJie intimacy which was thus commenced, ripened into a icarm 
 Friendship, which in the intervening period never witnessed 
 any abatement. But in the course of those Unexjjccted Results 
 which are continually being brought about by the Order of 
 Providence, the connection has become still nearer .• for in 1830 
 one of the Authors of this Tract became the Honorary Secretary 
 OF The London Institution, on the retiring of Mr. Samuel 
 Luck Kent ; and in 1834 the other was elected one of the 
 Librarians, on the resignation of Mr. William TJpcott. A very 
 witty person has inserted in one of his letters the observation, 
 " Gor to ! there's sympathie /" but in this case there was like- 
 wise his second argument for agreement ; there was also " more 
 sympathy ' between these Individuals in their similarity of taste 
 
/// the ^tinltj of Loudon Jnfi</i(Hi(s .■ (uid in a (/im ral ulhicjiment 
 for Antiquarian piin^iiitn. 
 
 Vlt/i siir/i persons as real!// love Liferaftfre, the cnltivafion of 
 Arr/i<rolog)/ often leads to Bitdiography ; especially in advanced 
 I/ears .- and, therefore, t/ie Tiro Friends whose Names arc asso- 
 eiated on the TUle-paye. have founded their ]\Ionument, not on 
 am/ Antiquarian or Literary efforts of their own, but vpon the 
 aeknowledyed reliyious excellence of a V'orh- of more than Three 
 Centuries standing. The merits of THOMAS CR ANMER, whose 
 CA'ri'rillSM /y/v;M' the subject of the ensuing payes, may be 
 expressed very briery, though very forcibly. Jle published the 
 First kind and familiar Manual of JReligious Instruction for 
 Children, which was ever placed in a Child's hands in England : 
 He was Archbishop of Canterbury in the very short religious reign 
 of Edward VI. — and in that of Mary he was a Martyr. 
 
 The reason why this work was selected for the present purpose 
 
 \ rather than atty other, is related in the commencing pages of the 
 
 cubing Tract. Jnd it will readily be understood that the con- 
 
 MectioH of the Ttco Friends who have produced it, with one of the 
 
 I most important Libraries in He City of London, naturally led to 
 
 \ that Literary lUust ration of the Original which has been attempted 
 
in the following pages. Whatever may he thought of the merita 
 of this composition, it is certain that it contains too much of the 
 excellent Original to he entirely loorthless; and to many of the 
 Friends of the Compilers, for whom alone it was prepared, it will 
 possess not only that charm in itself hut it will ptrohahly he con- 
 sidered to have a separate value of its own, as the production of 
 
 WILLIAM TITE, 
 RICHARD THOMSOX. 
 
 LONDON INSTITUTION, 
 PiN8BrKY Circus, 
 
 May, 1862. 
 
CONTENTS. 
 
 PAGE 
 
 Tlie Ori^nnal Latin Catechism brought into England from Germany 2 
 
 Tlie English Translation first Printed and Pid^lished 3 
 
 Typographical Variations in the Original Editions 4-7 
 
 Illustrations of Philological Curiosities contained in Cranmer's 
 
 Translation 8-22 
 
 Examination of Cranmer's Claim to be the Author of the English 
 
 Version of the Catecliism 22-25 
 
 View of Cranmer's Doctrines concerning the Holy Sacrament, as 
 
 contained in the different Early Impressions 25-32 
 
 Explanation of the Charge by Dr. ]\Iartin that Cranmer had inserted 
 
 a Negative in one of his Early Editions 32-34 
 
 Descriptive Account of the Engravings on V/ood in the German, 
 
 Latin and the English Catechisms 35-45 
 
 Prayers and Prefaces anciently used before Preaching 45-49 
 
 Notices of the Variations between the Original Latin 
 Catechism and the English Translation, with the several 
 
 passages printed at length 50-74 
 
 Cranmer's Additional Discourse Against the Worship of Images 51-63 
 Omitted and iVltered Passages in the Sermon on the Third 
 
 Commandment G4-67 
 
 Omitted and Altered Passages in the Sermon on the Seventh 
 
 Commandment G7-69 
 
 Omitted and Altered Passages in the Sermons on the Creed ... 09-72 
 
 Cranmer's Adchtion to the Preface on the Lord's Prayer 72-73 
 
 Omitted Passage from the Instraction on Baptism 73-74 
 
 A Bibliographical Appendix, containing an account oi- Luther's 
 German Catechism Printed at NuREMBURG in 1531 75 
 
 ILLUSTRATIONS. 
 
 Ornamental Title-page to Cranmer's Catechism, 1548. To face the Title. 
 
 Dedication-Plate from Cranmer's Catechism. To face page 3. 
 
 Illustrations from Cranmer's Catechism, Nos. xviii. xxv. Drawn by Hans 
 Holbein. To face page 43. 
 
 Illustrations of the Instruction on The Lord's Supper, from the German 
 Latin Catechism of Justus Jonas, and from Cranmer's English Catechism. 
 To face page 31. The latter design is described on page 45. 
 
 Colophon and Imprint Illustration from Cranmer's Catechism : Christ 
 Teaching Children : described on pages 41 and 45. To face page 74. 
 
AN ACCOUNT 
 
 OF 
 
 THE BOOK OF RELIGIOUS INSTRUCTION FOR CHILDREN 
 
 USUALLY ENTITLED 
 
 CEANMER'S CATECHISM. 
 
 XT is, probably very generally understood, that the volume of 
 Religious Listruction commonly known by the name of Ckanmer's 
 Catechism, is equally interesting in its history, and curiously- 
 intricate in the Variations occurring in all the Original Impressions of 
 it. My Friend Mr. Tite possesses Tavo remarkably fine Copies of 
 those Impressions, both different, though both are dated 1548 ; and 
 we have recently collated them with each other, to ascertain whether 
 there is any real or important discrepancy^ in the doctrine ichich 
 they set forth; or any such alteration in the text, as that which xcas 
 charged npon Archbishop Cra?imer by Dr. Martin, at his examination 
 in St. Mary's, Oxford, March 12th, 1556 (1557). No such altera- 
 tion appears to exist between the two books : but their t}-]iographical 
 differences are exceedingly numerous, though both of them seem 
 to have been printed in the same ordinary historical year. Tlie 
 following account of this Collation was originally designed to have 
 appeared as a communication to the agreeable and useful work 
 
entitled ^' jVotes and Queries ;^^ but, as it was soon Ibund to be too 
 extended for that publication, the materials collected have been 
 reduced to the present form. 
 
 After the j)articular accounts of this book given by Drs. Dibdin 
 and Maitland, and also 1)y Dr. Burton, in his fine edition of 
 Cranmer's Catechism published at Oxford in 182it, — it will not be 
 expected that we shoidd produce much original matter concerning 
 it ; but it seemed to us that the results of this Collation were not 
 altogether uninteresting, nor unworthy of being preserved in a limited 
 and private impression in print. 
 
 In the course of this examination we have been led to consider, that 
 such ])articulars as aj-e knoicn of the First Appearance of the hook, may 
 illustrate, if not explain, the very many peculiarities of the original 
 impressions : and, therefore, we have made a brief notice of its History- 
 lead to the Bibliography ; the Bibliography to some literaiy and anti- 
 quarian illustrations ; and the Literature to a very few remarks on the 
 contents of the volume. 
 
 The History of the work is this. Justus Jonas, the Yomiger, was 
 the son of an eminent German divine and laA\ycr, of the same names; 
 " and he came over," says Str\pe, " with letters-commendatory from 
 
 Melancthon This man, the Archbishop was veiy kind to; gave 
 
 liini harbom', and admitted him freely into his society and converse." 
 There can be no doubt that he brought with him into England, a copy 
 of the Latin Translation of a German Catechism which had been long 
 before in use at Nuremberg, in the form of short sermons addressed to 
 children, and decorated with pictiu'es. Tliis translation is usually 
 attributed to the younger Jonas ; but in the Prefoce to the Oxford 
 Edition of Cranmer's work, it is with great probability conjectiu'ed to 
 have been executed by liis father. It is dated from Wittemburg, Febr. 
 
.. ij/y .'mk • 
 
 C dhf iRfuq ougbttn bf fpanDas ttjrroarjmg of a f:p6.bi[)o fo 
 puokftb piiu untu augrr. pffrtit*tt) ajjailt l)i8 ntunt* ibuU'. pro. vx.ii . 
 
 (j Mnot tbrbodkr of tins UitL> b\^\>i\\\ out of pour luoutfifij. Y\\x\ 
 rrrortir thrrrin tia^ unii wyt^W thai j'ou ma['f br aiTOiOj^'urif to 
 alltbal isiurjintmtbmu, jofua.iA'. i)i'ut..vlmb. 
 
 Dedicaxion P]a,te to Crajimefs Catechism. 
 
of Cranmers Catechism. 
 
 2n(l, 1539 (1540). Cranmer appears to have been immediately stnick 
 witli the great vahie of this book for the teaching of youth ; and Str\'pe 
 adds that "it was turned into oiu* vulgar tongue by our Archbishop, 
 or by his special order : " but Cranmer, in his conference vnih 
 Dr. Martin, avows that the translation was his owm. In the Dedi- 
 catory Letter in which he presented the book to Edward VI., he 
 states that he considered himself as a subject greatly bounden to set 
 forward the King's desire of having the Principles of the Cliristian 
 Religion taught to Children. And I am persuaded, he continues, 
 "that this my small travail in this behalf taken, shall not a little help 
 the sooner to bring to pass your godly purpose. For, by this little 
 treatise, not only the Youth of yom' Grace's realm may learn to know 
 
 Grod but also many oi i\\Q Elder sort Which thing I assuredly 
 
 hope shall come to pass, if it would please your Highness to suffer 
 Tms LITTLE BOOK, by me offered to your Majesty, to be Read, Taught, 
 and Learned, of the Children of your most loving subjects." 
 
 The effect of the Royal patronage wliicli was thus solicited and 
 readily accorded, — " cum Privilegio ad Imprimendum Solum,^'' — was the 
 providing of a very large impression of such authorised instructions 
 for immediate publication. Two Editions, therefore, if no more, of 
 this Catechism appeared in 1547 — 1548 ; and Two Printers appear to 
 have been employed upon them. One of these typographers was 
 " Gualter Lvnne, dwellyng on Somer's Kaye, by Byllynge's Gate;" 
 a bookseller and publisher, if not himself a scholar and an author : 
 and the other was Nicholas Hyll, who is well known as a practical 
 printer of the period, " dwelling in St. John's Street." Tlie " two 
 prints," or impressions, mentioned by Cranmer in his Examination, 
 were thus probably either proceeding simultaneously, or immediately 
 followed each other, to supply the demand for copies: and Dr. 
 
 B 2 
 
A Bibliograpldcal Account 
 
 jMaitlaiKrs conjectiu'e relating to tlio countless variations between 
 contemporaneous copies of " Tlie I>tstiti(tio)i of a Christian Man'''' Avill 
 thus very nearly a})ply to those of Cranmer's Catechism. After the 
 whole matter had been set up, and, possibly, some copies j)rintcd, the 
 work was carefully read : some eoiTections, and innumerable altera- 
 tions of spelling and ,sj)acing were made ; and, sometimes, one or 
 more lines Avere ovenim, though without the introduction of a word 
 of new matter. In Cranmer's books, however, though the greater 
 number of the pages in the early copies are line for line the same, 
 there are yet several places where the typogra})hical composition has 
 a different arrangement. Cranmer mentions " two prints," only, of 
 liis book, but there must be certainly tln-ee varieties known of it, if 
 not any more ; and four copies, one being without a date, were col- 
 lated for the Oxford Reprint. Dr. Maitland states, that the copy 
 of the earliest impression in the Lambeth Library, has two closely- 
 printed i)ages of " Fautcs escaped in the Pr}mtyng;'* in the second, 
 he continues, " there is the same heading, but it is followed by little 
 more than one page of errata ; and, on comparing the two books, it 
 appears that 111 leaves of the latter were corrected as to the errors of 
 the signatures, i)ages, and cancels." The older of Mi'. Tite's Two copies 
 is this Revised Impression ; and the othei', u'hich is the viore accurate, 
 excejyting in two remarkcible instances, is without any eiTata ; the cori'es- 
 ponding last page being a blank. Having thus attempted to shew the 
 cause of these typographical variations, some of the princijial of them 
 will now be noticed ; but for the greater convenience of reference, the 
 title and an'angement of the volume should fii'st be exhibited, as in 
 the following analysis. 
 
 Catechismvs : Tliat is to say a shortc Listrnotion into Christian 
 Religion for the s\niguler commoditie and ])rofyte of Chyl(h-en and 
 
of Cranmers Catechism. 
 
 yoiig i)coplc. tSet forth by the most reuerende Father in God 
 Tliomas, Archbyshop of Canterbuiy Primate of all England Metro- 
 politainc. Gnalterus Lynne, Excudehat 1548. 
 
 The Epistle — To the moste excellent Prince Edward the VI. 
 
 Fi^e leaves. The Preface. Fol. i a — ii b. 
 A shovte Instruction concemynge the Ten Commandementes. A 
 
 general Preface and Ten Sermons. Fol. iii a — cxxb. 
 An Instruction of Fayth : A general Preface and Tlu*ee Ser- 
 mons " \'pon the Articles of onr Faith commonly called 
 Tlie Crede." Fol. cxxi. a.— clx. a. 
 An Instruction of Prayed' : A general Preface and Seven Ser- 
 mons. Fol. clx. b. — ccxxvi. b. 
 A Sermon of Baptisme. Fol. ccxxvii. a. — ccxli. b. 
 A Set^non on tlxe Autlioritie of the Kayes. Fol. ccxlii. a. — ccxl. a. 
 
 29 Pages, inaccurately numbered. 
 An Listruction of the Lorde's Supper. Fol. ccxlv. b. — cclix. a. 
 
 27 Pages, inaccurately numbered. 
 TJie Contentes of this Boke. Fol. cclix. a., b. 
 Wood-Engi'aving of Christ receiving Children, and Imprint. 
 Tlie variations between the two impressions of the Catechism, 
 commence on the recto of the twelfth leaf; all the preceding matter 
 being precisely alike in both copies, excei:>ting the condition, or 
 perhajjs the working, of the two large wood-engravings at the 
 beginning : — the allegorical border round the title-page, and the fine 
 representation of Edward VI. on his tlu'one on the reverse of the 
 same leaf. Both of these, in Mr. Tite's later coj)y, are so much 
 inferior to the j)rints in the other, as to appear rather like imjn'cssions 
 printed from indifferent metal-ca.sts, than any taken from the original 
 blocks in the same year. At the end of the })reface on fol. v. b, arc 
 
6 A BihUograpliical Account 
 
 two })arajiraj)lis, statiiif"; that the Ten Commandments follow ; con- 
 cluding with the words " The firsto," referring to the next leaf, which 
 was the established practice of all illuminated manuscripts of devotion 
 throughout the Fifteenth century. Folio vi. a., of the older copy, then 
 commences with a wood-engraving of Moses rcceivino; the Tables of 
 the Law, and eight lines of text beneath it. " I am the Lorde thy 
 God / thou shalt have none other Goddes but me. Tlie seconde. Tliou 
 shalt not take the Name of the Lord thy God in vayne / for he shal 
 not (/o/. vi. h.) be gyltlos before the Lorde that taketh his name in 
 vaine." Li the later copy, instead of the Second Commandment, the 
 eight lines are made up with — " Tliou shalt make the no graue ymage/ 
 nor any likencsse of any thynge which is in heaue aboue / or in eartli 
 benethe / or in the (/o/. vi. 6.) water vnder the earthe. Thou shalt not 
 bow downe vnto it / nor worship it." Tliis is the most important vari- 
 ation occun'ing in the whole book ; and, it is possible, that the addition 
 was inserted in the corrected impression, to remove a chai'ge which 
 might have been made against the first copy for the omission. Li both 
 books, hoAvcNcr, the same passage is placed at the begimiing of the 
 Second Sermon on the First Commandment, wMth the following explan- 
 ation : — " These wordes (by most interpretors of late tyme) bclonge to 
 the First Commaundement ; althoughe, after the interpretation of 
 manye aucient autors, they be the Second Commaundement." It 
 may be properly noticed in this place, that the long and curious dis- 
 course on the idolatry of the 2^eriod in the icorshijmig of images, in which 
 these words occur, is to he found in tlie English Catechism only ; and the 
 Editor of the Oxford Reprint conjectures that it might have been 
 written by Cramner himself; of Avhieh there can be very little doubt. 
 
 The matter of the five pages containing the addition to the First 
 Commandment, was re-imposed for the later copy, and made more 
 
of Cranmers Catechism, 
 
 compact. Several literal corrections and variations occur in both books ; 
 but the length of the pages is the same in each, and, on fol. viii. a., 
 the closing words and catchword are again brought to correspond. 
 The next great difference occurs on fol. Ixiii. a. (properly Ixxiij a) sign. 
 K. i. of the later copy, where nine lines are altogether carelessly left 
 out at the top of the page, in the " Instruction of the V. Commaunde- 
 ment," from the parallel passage on fol. Ivi. a. sign. H. i. in the first 
 impression. The difference occasioned by this omission extends to fol. 
 Ixxx. a ; when nine lines are, with equal carelessness, repeated from 
 the opposite page ; and on fol. Ixxxij. b., the printed matter is again 
 made right. On fol. cxxxiij. a, a line is driven-out in the re-composing, 
 and recovered on fol. cxlj. a. ; and on fol, clvij. a., a line is again driven- 
 out, and the difference continues to the end of the section. These are all 
 the principal typographical variations occm'ring in the two impressions ; 
 but the smaller differences are very numerous. In quantity, the older 
 copy extends to sign. K. k., in eights, with six leaves more at the 
 beginning; or 251 leaves in all. Tlie later copy runs to sign. M. m., 
 with six leaves at the beginning ; or 266 leaves in all. 
 
 It is no part of om' design to give in this place any account of the 
 differences existing between the English and Latin Catechisms ; the 
 most important of which are described on pages xiii — xvi. of the 
 Preface to the Oxford Edition of Cranmer's book. One of the only 
 two great additions to the English Version has been already noticed ; 
 and a more particular illustration of all these passages will be found at 
 the close of this Tract. But several philological curiosities of words, 
 expressions, and spelling, were ol)served in the course of the present 
 Collation ; and, as they are not to bo fomid selected elsewhere, they 
 have been thought worth presen^ng in the following series, with some 
 additional illustrations. The references are all made to the later copy. 
 
8 A Bihliograplncal Account 
 
 As a favrc tabic fvnoly pnhjshed, tlio it bo never no apte to rcceaiio 
 eyther pyeturcs or wrytyngcs. Epist. to Edxo. VI. 
 
 [In this verj' peculiar orthography is preserved much uf the orig^inal Anglo-Norman 
 fomi of t}io word "pohshed," aa it appears in tlie middle of the fourteenth ccnturj', in 
 The Creed of Piers Ploughman : — 
 
 \\yde wyndowes y-wrought, — 
 
 And 'pulclied ful clene 
 
 With gay ghtering glas. r. 241.] 
 
 Aiidyet, this wisedom and kuowlege — is but onely the begjmningc of 
 
 Sapience Tlie Ten Commamidementes must be rec}'ted so Tretably, 
 
 and dystinctly, that cliildi'en, by often hearinge of them, may prynt 
 them in their memories. An Instruct, of the I. Comm. fol. v. b. 
 
 \_" Sapience" was not an unusual word, even in the fourteenth century, since it 
 occurs both in Chaucer and in Piers Ploughman ; but Cranmer seems alwaj's to have 
 ^vritten " wisdom ; " as well in a pre^-ious passage relating to the same scripture 
 (Psa L cxi. 10, " Initium Sapienti<s timor Domini") as in all the Translation of the 
 Bible issued under his name. It is possible, therefore, that this passage was the 
 rendering of his assistant-translator, and that he had passed it over without altering it. 
 
 The expression Treatahly refers to a matter which is managed dextrously, discreetly, 
 skilftilly, and orderly ; and in these senses it continued to be used during the sLxteenth 
 and seventeenth centuries. Hooker in the Ecdes. Polit. says " there will be always 
 some skilful persons, which can teach a way how to grind treatahly the Church : " but 
 the manner in which it is used by Fuller in his Worthies, agrees more closely with the 
 meaning of Cranmer: — "not with popular violence, but leisurely and treatahly, as 
 became a matter of so great importance."] 
 
 But here, peraduentm'e, you wyll Muse, good Children, askying 
 
 thys question. Idem fob x.b. 
 
 [Jfuse, to consider deeply, to wonder at ; a word of the fourteenth century, and it 
 occurs in Piers Ploughman's Vision in that sense : — 
 
 The moore I rnrtse thereinne 
 
 The mystier it seemeth. v. 5974. 
 There are many instances of this use of the expression in Shakespeare.] 
 
 Althoughe I Jlowe in pleasure, honor, and glorye. Idem. fol. xij. b. 
 
of Cranmers Catechism. 9 
 
 [J'lowe — swim. This is a verb of very unusual occuiTence, but it is used in this par- 
 ticular sense by Leoriato in Much Ado About Nothing, Act iv. sc. 1. 
 Being that I flow in grief 
 The smallest twine may lead me. 
 The expression appears once also in the English translation of the A'pocrypha, 
 II. Esdras, iii. 33 : "I see that thejfloiv in wealth."] 
 
 Upon suclie dismolde daies (as they call them) they vryU begyn no 
 new enterpiyse. Idem. fol. xiiij. b. 
 
 Much more daungier it is to set up jinages in the Temple of God. 
 Idem. fol. xxiij. b. 
 
 \_Mo^'e daungier — gi-eater danger: the orthography is that of the Anglo-Norman fonn 
 of the word in the fourteenth century.] 
 
 It Abhorreth good christen eares to heare suche haynous blasphemie. 
 Instruct, of II. Comm. fol. xxxix. rev. 
 
 [This was no doubt in the time of Ci*anmer a well known form of expression, though 
 possibly a provincialism ; but it appears to be of such veiy I'are occurrence as not to 
 be cited in any of the dictionaries. Shakespeare has, however, one instance of the use 
 of it in Othello, Act v. sc. 2, where Desdemona says " It doth abhor me now I speak 
 the word." In Cramner the sense evidently is " it shocketh good Christian ears," and 
 the nearest modern synonym to the phrase is, it is abhorrent.] 
 
 SajTicte John in hys Epistle sayeth — He that hateth hys brother is 
 Man-queller. Instruct, of V. Comm. fol. Ixiiij. a. sign. k.ii. 
 
 \_Manqueller — a destroyer of men, from the Anglo-Saxon Cv:ellan, to kill, or cause to 
 die. A word of the fourteenth century used by Wiclif in his translation of Marie vi. 
 27, for an executioner ; Eroude " sente a Manqiieller, and commaundide that Joone's 
 heed were brouzt in a dissche." Cranmer affirms from the First Epistle of St. John, 
 iii. 15, that he who hateth his brother is a Man-queller, but the old English versions of 
 WicUf, 1380, Tyndale, 1534, the Genevan 1557, and his own of 1539, have all the word 
 Man-slayer in that place.] 
 
 He that sayeth to hys brother Bacha, that is to saye, he that WA-th 
 voyce or gesture sheweth any token of an angrye herte, is icorthye the 
 Sesst/ons. Idem. fol. 
 
 [This very quaint and familiar rendering of the words in Matthew v. 22, is, in all 
 
10 A Bibliographical Account 
 
 probability peculiar to the preceding quotation ; since all the oldest English versions con- 
 tain the word " counsell." The original Latin reads " Qui dicit Racha — reus est concilii."] 
 
 Make agreements, and Loiie-daies, betwene them tliat Ijc fallen at 
 
 dyseorde. Idem. fol. Ixviiij. b. 
 
 [^Love-daies. — That is, times appointed for the settlement of differences by arbitration, 
 without recourse to either law or violence. They were most probably origuially insti- 
 tuted by the Church, at a very primitive period, as several Scriptures might be adduced 
 to shew ; and this would naturally account for their appearing to have been almost 
 entirely under the direction and control of the clergy. But by the middle of the four- 
 teenth century they seem to have become perverted by the inferior ministers of the 
 Church who officiated at them, either to their own profit, or the benefit of their own 
 particular ReUgious Houses. The decisions of the Love-days then appear to have been 
 given without much regard to the lawful equity of the case in question ; which made 
 the lawyers complain of their injustice, and brought on them the censures of Chaucer 
 and the Author of the Visions of Piers Ploughman. The former poet describes his 
 shrewd and able, but very worldly, " Frere," that though he could " rage as it had been 
 a whelp" — yet that 
 
 " In Love-ilayes there coude he mochel helpe. 
 For ther was he nat hke a cloisterere, 
 With thred-bare cope, as is a poure scolere, — 
 But he was like a maister or a pope." 
 This passage evidently refers to the authority assumed by the clergy at such meetings, 
 but the Author of Piers Ploughman afiirms that they were principally esteemed for 
 their ingenuity in the management of Love-days : — 
 Wisdom and Wit now 
 
 Is noght worth a kerse (cress) 
 
 But if it be carded with covetiae 
 
 As clothieres kemben hir wolle. 
 
 Who so can contrive deceites, 
 
 And conspire wronges. 
 
 And lede forth a Love-d.ay 
 
 To lette with truthe : — 
 
 He that swiche craftes can 
 
 To counsell is cleped. v. 5637. 
 The expression occurs twice in the works of WilUam Tyndale, who was martjTed in 
 1536 : once as synonymous with a truce ; and also in his Prologue to the Book of 
 Numbers — 1530 — in a manner which indicates that an engagement to attend at a Love- 
 day was a serious obligation. " If I swear to be in a certain place, at a certain hour, 
 to make a Love-daij, without exception : yet if the king in the mean-time command me 
 
of Cranmers Catechism, \\ 
 
 another way, I must go, by God's commaudinent, and yet not break mine oath." It is 
 probable that by the seventeenth century the old form of keeping Love-days had passed 
 into convivial meetings. The word occurs only once in Shakspeai-e and in this sense, 
 in Titus Andronicus, Act ii. sc. 1. 
 
 Come, if the Emperor's Court can feast two brides, 
 
 Yon are my guest, Lavinia, and your fiiends : 
 
 This day shall he a Love-day, Tamora. 
 The words of the Latin Catechism at this place are " sitis autores semper concordise et 
 pacis, defendite et tolerate prosimum, placate, reconciUate ho m ines inter se quantum 
 potestis."] 
 
 Where Aclulterye raigneth, wlier yoiight (youth) doth both heare 
 and se \Tichastnes. Instruct of VI. Comm. foh Ixxxj. a. 
 
 He that in his hart excheweth Adulteiy, shall also exchexce Forni- 
 cation. Wowe not otlier men^s ti'i/fes. Idem. fol. Ixxxv. a. 
 
 \Exchetve, or Excheue — a very rare form of the Anglo-Norman word Eshevir, to 
 avoid, or shim ; which is distinguished by Mr. Halliwell from Escheive, to move or to 
 go. The illustration which he adduces in proof is taken from an authority cited as 
 MS. Lincoln, A i. 17. /. 65. 
 
 The kyng chaimges his fote 
 Eschewes a lyttille — 
 but the word in this passage evidently means no more than to leave, or retire from, 
 in the well-known sense of the modern expi-ession Eschew. Woice, in the above quota- 
 tion, is from the Anglo-Saxon verb Woiven, to woo, or to court, as it was used in the 
 foorteenth century, and as it is employed by Piers Ploughman : — 
 Thennc ^cov:ede Wrong 
 Wisdom full yeme. v. 2230.] 
 
 You shall auoid — to muche nyseness in trvmmynge and deckynge your 
 bodyes and apparelhmg them to gorgiously. Idem. 
 
 Open robberies, extorcions, and manyfest pooUyng. Instruct, of 
 
 VII. Comm. fol. Ixxxix. b. 
 
 [Manyfest Poolhjna — The literal meaning of the word Poll, is to take off the tops of 
 trees in a wood ; and the metaphorical signification is to i-educe arrogant offenders by 
 taking off their heads, as it is used in some verses attributed to Queen Elizabeth by 
 George Puttenham, in his Arte of English Poesie, printed in 1589. In the imposition 
 of a tax, the word was employed to express the counting of the heads of individuals 
 liable to the payment of it ; and from such exactions it was at length understood to 
 
 __ 
 
12 A Bibliograplucal Account 
 
 signify extortion, plunder, and robbery, as in tlie text and in other comtemporaneons 
 authorities. Hall says in his report of the speech of the Duke of Buckingham at 
 Guildhall in the I'oign of Edward V. " who was he of you all that could recon hym 
 selfe lorde of liys awue good emongest so many gjTincs and trappes wcr set ther for ; 
 among so much pylhjng and pollynge." In subsequent extracts it will be seen that 
 Cranmer also connects Pollers and Piclci's, and has the expression to jnjle from the 
 needy. Pilen is an Anglo-Norman word signifying to plunder, and Pilour is a robber. 
 There are several instances of both words in Chaucer and Piers Plouglmian.] 
 
 Rulers of cities be theues when they suffer the necessarie buiklinges 
 
 of the eitie, as churches, yelde-haUes, the towne-walles, commen 
 
 brydges, comductes, or such lyke to decaye and falle to mines. Idem. 
 
 fol. xci. a. 
 
 {_Yelde-halles. — This is probably no more than a corruption of the Anglo-Saxon word 
 Gyld halls ; from Gild-an, to pay, that is to a fraternity meeting in a certain place, 
 which was the hall of the Guild or society of the contributors. It has been thought, 
 however, that in this peculiar form, the word is derived from the Yield, benefit or pro- 
 duce, paid into the halls of such communities. Comdvxtes must probably be regarded 
 as a misprint for Conductes, the precise and classical old English form of the modem 
 word conduits ; but the orthography is the same in both impressions of this Catechism. 
 It is not to be found in any of the dictionaries.] 
 
 Also when by forstalljTige, regratjnig, agrementes in haides to royse 
 
 tJie price of thinges ; ingrossynge of marchaundise, Mdien one man, or 
 
 one corapanye getteth all in their awne handes, that no man maye haue 
 
 gayne, but they onely ; — when by these, or such lyke deceitcs, they 
 
 compel] the poore to bye at their own price, suche wares as they must 
 
 nedes occupie, — then they be arrant theues before God. For by suche 
 
 fraude they bcgyde thcp* poore neyghbor.s, and jwoUe thcym of their 
 
 monie against their willes. Idem. fol. xcij. a. 
 
 [AH the passages of this Catechism which relate to the combinations of tradesmen 
 and labourers, appear to have a positive reference to certain English Statutes which were 
 either contemporaneous, or in active force, at the time Cramner's volume was printed. 
 The first illustration to be derived from these ancient legal authorities, is the very lively 
 definition or description of a ForestaUer, contained in cap. x. of one of those " ce^iain 
 Statutes made during the reigns of King Henry III., King Edward I., or King Edword II., 
 hut uncertain wlien, or in which of those times." The language of the translation of this 
 
of Cranmers Catechism. 13 
 
 old enactment is so familiar, quaint, and vivid, that it might be almost received as 
 Cranmer's own wi-iting. — " But especially be it commanded, on the behalf of our Lord 
 the King, that no Forestaller be suffered to dwell in any town : — which is an oppressor 
 of poor people, and of all the commonalty, and an enemy of the whole shire and 
 country: which (who) for greediness of his private gain, doth prevent (precede — get 
 before) others, in buying grain, fish, herring, or any other thing to be sold, coming by 
 land or water ; oppressing the poor and deceiving the rich ; which (whoj cairieth away 
 such things, intending to sell them more dear : — the which (mticles) come to (go or ore 
 sold to) Merchant- strangei-s that bring merchandise ; offering them to buy, and inform- 
 ing them that their goods might bo dearer sold than they intended to sell ; and an 
 whole town or countiy is deceived by such craft and subtilty." 
 
 As the whole force and penalties of this ancient ordinance are directed against the 
 forestaUing of food, so the Statute of the Second and Third years of Edward VI. 1548, 
 cap. XV. which is evidently refen-ed to in Cranmer's Catechism — was entitled "The 
 Bill of (concerning) Conspiracies and Crafts-men." The first chapter of it refers to 
 labourers conspiring in respect of their times of working : and the second is especially 
 directed against those " agi-eements in halls," condemned in the text of Cranmer. "And 
 if it fortune " says the Statute, " that any such conspu-acy, covenant, or promise, to be 
 had or made by any Society, Brotherhood, or Company, of any Craft, Mysteiy, or Occu- 
 pation, of the Victuallers above-mentioned, with the presence and consent of the more 
 part of them, that then, immediately upon such act of conspiracy, covenant, or promise 
 had or made ;— over and beside that particular punishment before in this Act appointed 
 for the offender,— theii' Corporation shall be dissolved, to all intents, constructions, and 
 purposes." The whole of this part of Cranmer's Catechism is a very considerable en- 
 largement on the Latin text. 
 
 Occupy — Employ ; an expression in common use from the fourteenth centuiy to the 
 seventeenth ; and, although the word has long since become obsolete, it wiU probably 
 never be otherwise than universally familiar in England, from the introduction of it in 
 the Gospel of St. Lul;e xix. 13. " He said to his sci-vants occupy imtil I come." The 
 expression, in other forms, occurs also in several places in the Authorised Version of the 
 Scriptures ; but the most characteristic instance of its use in this sense is suppUed in 
 Sir Thomas North's Tran.slation of Plutarch published in 1579, p. 805. "To be 
 short," said Phocion when ho refused Alexander's present, " if I should take this summe 
 of money and occupie it not, it is as much as if I had it not : on th' other side if I 
 occupio it, I shall make all the citie spcake ill of the king and mo both."] 
 
 Also when the riche marehaunte-men and vsurers haue the heades of 
 the poore handy-craftes-men so boimde vnder their girddeh, that the poore 
 men of ncccssitie arc compelled to bryngc their ware to thoni. Idem. 
 fol. xeiij. a. 
 
14 A Biblioyraphical Account 
 
 [This proverbial form of speech is preserved by Ilay in that division of liis collection 
 of Proverbs compi-ising phrases wliich are not entire sentences : it belongs properly to 
 the time of Ilcnrj' VIII. The Latin of this passage is ronuxrkably like the English : — 
 " Item, quando opulentiores mercatores, et publicani illi, tcnuiores artifices sibi devin- 
 ciunt, ut quasi servi cogantur, artiliciis suis, tantum serviro comniodis domiuorum."] 
 
 The fermoiwe, or hiisbande-man to whome suche lease is made, is 
 noth}Tige elles but a semauiit appointed by the lorde so to occupie his 
 grounde, y*. ther by the eommen people may be fedde and nourished. 
 Idem. fol. xeiiij. a. 
 
 [Fermoure. — The common Anglo-Norman orthography of the fourteenth century.] 
 
 All they that do hawke and Jionte for other men's goodes agaynste 
 the ■will of the owners. Idem. fol. xcv. b. 
 
 Neyther by other way to not/ hym. Idem. fol. xcvii, b. 
 
 [^Noy. — The low Latin form of the word Annoy, as generally used in England in the 
 fourteenth century. In WicliTs translation of the Apocalypse, ix. 10. it is said of 
 the scorpion-locusts that " the myght of hem was to noy men f3nie moneths."] 
 
 That we dyshonest hym not with lyes. Idem. fol. xcix. b. 
 
 [To Dishonest is an old Anglo-Saxon verb not very nnfrequently to be found used by 
 the English writers of the sixteenth century, as equivalent to dishonouring or dis- 
 gracing. Thus when Tyndall is referring to St. Paul's directions to Timothy concerning 
 the younger widows, I. Timothy v. 11. he says, " some young widows do dishonest the 
 congregation of Christ and his doctrine."] 
 
 That our lyfe may be found fawteles. Idem. fol. xcx. a. 
 
 [_Fawteles. — This is a shght colloquial, or perhaps provincial, corruption of the Anglo- 
 Norman Pa ut; of which at least the pronunciation, existed untU some time after the 
 middle of the eighteenth century, in the verses which are familiar to every -one in 
 Goldsmith's Deserted Village, originally pubhshed in 1769 — 
 
 " Yet was he kind : — or, if severe in aught 
 The love he bore to learning was in fault. 
 In the older authorities the word takes a more direct form, as in Piers Ploughman's 
 Vision, V. 5813 :— 
 
 I have y-herd heighe men, 
 Etynge at the table, 
 Carpen, as thei clerkes were — 
 And leyden/autes upon the Fader 
 That formede us alle. 
 
of Cramners Catechis7n, 15 
 
 In the glossaries of tliis invaluable old Poem, and of Chaucer, Faut is interpreted 
 to signify want ; but it must be understood in the sense of defavM, or deficiency. In 
 the two instances which occui' of the expression Faultless in the Authorised Version of 
 The New Testament, Ilehrews viii. 7. and Jude 24., Wiclif renders them both by a para- 
 phrase, thus: — "For if the iike firste hadde lackid blame (if that first Covenant had teen 
 faultless) the place of the secounde schulde not be sought." — " But to Him that is 
 mighti to kepe you without synne {able to jivesent yoo, faultless before the presence of 
 His glory.) " The lists of Errata at the end of Cranmer's Catechism are entitled " Fautes 
 escaped in the pryntyng." 
 
 Yet — I may convey from liym an oxe, asse, or an horse ; for he 
 hatha greate plentye of all these thinges. Idem. fol. cxv, b. Envj^e 
 not thy neyghbour therefore, nor go aboute to convet/ it from hym. 
 Fol. cxvj. a. 
 
 IConvey. — The literal sense of this word is evidently to caiTy away from one place to 
 another. It is probable, however, that at an early period in the sixteenth century the 
 expression had acquired that dishonest, canting meaning for steaUng, which Pistol 
 assigns to it, as well known to a certain class of persons, in Shakespeare's Merry Wives 
 of Windsm; Act. 1. Sc. 2. 
 
 Convey, the wise it call. 
 
 Steal ! — Foh ! a fico for the phrase ! 
 
 The dialect to which the word with this signification belongs, must probably be 
 regarded as having been first brought into England in the end of the fifteenth centmy, 
 and almost perfected in that which succeeded.] 
 
 If He knew that it loer for my xcelthe to haue it He woulcle haue 
 sente it to me. Idem. 
 
 [Wealth. — The well-known fime old Anglo-Saxon word signifying all kinds of posses- 
 sions and prosperity, but altogether distinct from riches ; in which sense it was frequently 
 used throughout the whole of the sixteenth and part of the seventeenth century. In the 
 Authorised Version of the Holy Scriptures there are sevci*al instances of this use of it ; 
 but the most characteristic examples, and such as come the nearest to the passage in 
 Cranmer are to be found in the book of Common Prayer : — "Let the things which 
 should have been for their v.ealth be unto them an occasion of falling." Psal. Ixix. 23 ; 
 and again in the Litany — " In all time of our tribulation, in all time of our xvealth." In 
 the English translation of the Bible, there is usually a distinction made between wealth 
 and riches ; and therefore the employment of the fonncr word to signify both, must be 
 referred to a much later time than that of the last ti-anslation. Dr. Adam Smith 
 appears to notice it as a comparatively recent meaning, when he says " That wealth 
 
16 A Bibliograpliical Account 
 
 consists ill )iicncy, or in gold and silver, is a popular notion which natui-ally arises from 
 the duublo fdnction of money, aa the instrument of commerce and the measure of 
 value."] 
 
 For other (outlier, or either) they brynge nothynge to passe w\i;li all 
 their gapynge, glenynge, and carefulnesse ; or, yf they obteyne their 
 purpose, yet, yerely, (all thinges aecompted) their losse is greater tlian 
 their ga\Ties. Idem, fol cx^j. b. 
 
 Tliey lese their good name and fame, and (be) called of euerj' man 
 extorcioners, brybers, pollers, and piellers. Idem. Suche do deceaue 
 the nedye, (and) brj-be and pyZe from them. fol. cxcix. 
 
 Lyke\\yse God euen nowe-a-daycs dothe punyshe these glerynge 
 keytes that seke their praye in euery place. Instruct, of X Comm. 
 fol. cxvij. b. 
 
 [Go.'pynrj, Glenyn-ge — Oleyrynge l-ytes. The first of these words only, as they appear 
 in this place, is to be found in any of the dictionaries ; but their strong popular mean- 
 ing may be veiy well understood from the context, and they are probably all provincial. 
 Gapiiii^i, the general sense of which in modem times, is to distend the mouth, or yawn 
 with weariness ; formerly meant to hold the mouth wide open (Ang. Sax. Ge-Yiipai}) in 
 expectation of some good thing being placed in it. Bale, Bishop of Ossory, in his 
 Apology against a ranJ; Pajyist, printed in 1550, uses the word in relation to the priests 
 of Jerusalem in a manner which is remarkably illustrative of its sense in Cranmer's 
 text. " They were not wont to brynge offerjTiges of theyr owne from round about, but 
 theyr gapyng was to receive the offerings and giftes of all quarters round about." 
 
 To glean, in the ordinary meaning, is not only innocent but praise-worthy, and the 
 whole narrative of the beautiful book of Ruth arises out of the exercise of this simple 
 virtue, as it was provided for by the Law of Moses {Deuteron. xxiv. 19-22). The old 
 Anglo-Norman word Glaner, signifies to pick-up, or collect, but in the passage in 
 Cranmcr it is placed in connection with the rapacity expressed by gaping, and the covet- 
 ousness indicated by carefulness ; as Lf the owner of a field or vineyard had ^•iolated 
 the command, by being unduly solicitous in clearing-out his land to the loss of " the 
 stranger, the fatherless, and the mdow," who were the only legitimate gleaners. 
 
 The expression " Gleyering keytes, that seke their praye in euery place, may be 
 taken to refer to the fierce lustre, or glare, observable in the eyes of birds of prey and 
 carnivorous animals when they are excited by rage or himger. The word is, however, 
 evidently comiected with the Lowland Scotch to Glour, or look intently or fiercely ; 
 and with the Teutonic Gluyeren to look askance.] 
 
of Cranmers Catechism, 17 
 
 Yf tlion ro?? ?Y?/ awayc hys cat ell, commonly they prosper not, bnt 
 dye of some kynd of momrti. Idem. fol. exix. a. 
 
 [Moirren — In this very peculiar spelling of the word murrain, may be observed the 
 manner in which it has been brought into its present form. The old Anglo-Saxon noun 
 Myrr, or Mitrr, signified that which marred or destroyed, being taken from the verb 
 Mxjrr-an, to mar or to destroy, especially the speech or utterance. Murre is used in 
 this sense by Skelton and Philemon Holland for a disorder of the voice ; but when the 
 word terminated in eyne, or ayne, as a plural, it became expressive of extensive pesti- 
 lence or diseases, particularly in respect of cattle. In some copies of the Vision of 
 Piers Ploughman the word occurs with the old orthography. 
 
 God on hem sendeth 
 
 Feveres, other fouler hyveles, 
 
 Other fyr on her houses 
 
 Moreyne other meschaunces." 
 So late as the English translation of the Scriptures published in 1551, the word is 
 spelled Morayne in Exodus, ix. 9.] 
 
 God willetli not that we shoulde be idle, and ley all the day on the 
 one syde, lokyng that He shuld put meat in our mougJites, as the 
 nourse doeth feade yong children ; hut He commamideth vs to plye 
 oiu' laboures and occupations, and then to cast all carefuhieSy and put it 
 vnto Hijin. An Instruct, of the Creation, fol. cxxxiiii. b. 
 
 Yf the father and mother be infected with the Leprie, we se com- 
 monly that the childrcii borne betwene them haue the same dyseasc. 
 An Instruct, of our Redemption, fol. cxl. b. 
 
 [Leprie— Yrom the old French Lcpre, which is the orthography in Wiclif's transla- 
 tion of the Scriptures. In Dean Colet's Statutes for the government of St. Paul's 
 School, dated 1518, there is a provision made for the support of the Sur-Master, if 
 after his coming "he should fall into sickenes incurable, as Lepry."'] 
 
 Tlie whiche Holy Gost gaue them wysedome, conning, audacitie, 
 
 and constancie, to teach boldly this Holy Gospel! of Christc. ^in 
 
 Instruct, of our Sanctificatlon. t'ol. cli. a. Also thys Holy Ghoste doeth 
 
 daylye more and more encrease and establyshe our faythe ; that we, 
 
 lyke most louying children, male Colle and embrace our Heuonly 
 
 Father, and hanir fast about his necke. Idem. fol. cliii. a. 
 
18 A Bihiioyraplncal Account 
 
 {^Colle — The best inteiiJretation ami illustration of this affectionate old word, are 
 those given by Cotsrave in his French and" English Dictionarij, Edit. Howell, 1660. 
 " Coiye — a Ncck-embracement, an Embracing about the neck, a Greeting or Welcome 
 expressed by such an endcarement."} 
 
 Also you ought to give dilygcnce to ATiclerstande aucl iustlye to 
 
 weye, euory Avorde of so groatc a Master ; that when you be apposed 
 
 herein, you ma^-e be able to make a dirccte ansAver. An Instruct, of 
 
 Prayei'. fol. clxiiii. a. 
 
 [^jjposed — From tlie old French A-j^'poser, to examine or question ; out of which has 
 been derived the modern word to Fose, or puzzle. In the Office for Confirmation, in 
 the First Liturgy of Edward VI., issued in 15i8, it is directed that the Bishop, or such 
 as he shall appoint, shall Jippose a cliild in the Catechism. The Apjiosition is a term 
 peculiar to St. Paul's School for the grand examination.] 
 
 God hath coniniaunded vs to resorte to Hym boldelj'e, and to Mone 
 oure selves to Him in all our troubles and aduersities. Idem. fol. 
 clxiiii. b. 
 
 \_Mone — From the Anglo-Saxon Mivnan, to bemoan or lament, the prefix being 
 understood as expressive of intensity or motion. There is a very good illustration of 
 the use of the word in Barboui-'s poem of The Bruce, the date of which is believed 
 to be 1375 :— 
 
 Sic May 71 he maid, men had gi'ct ferly ; 
 
 For he was nocht, custummabilly, 
 
 Wont for to Meyne men ony thing. 
 The colloquial northern phrase — "That moa?i is soon moaned," is probably not even 
 yet obsolete.] 
 
 Therfore it is more than nede to p'nf/e, and instantli/e to pray for God's 
 
 helpe, that we mys-use not His Name \iireuerently. TJie Lord^s 
 
 Prayer : An Instruct, of tJie First Petition fol. clxxiii. a. 
 
 [_More than need — a northern colloquial expression at least as old as the fourteenth 
 or -^fteenth century, signifying something that was indispensable to be done ; and far 
 beyond that which ordinary need or prudence required. Instantly in this place is 
 intended to express every instant, or constantlj'', as the word \vill be found used in the 
 Authorised Version of the Acts of the Apostles xxvi. 7, "Unto wliich promise our 
 twelve tribes, histantly serving God, day and night, hope to come."] 
 
 He calleth all hys wyttes vnto him, and setteth all hys studye and 
 
crafte to st^Tre-^^> false and bra}Tie-syke doctors to sowe the Cockell 
 
 of lieresye and erroneous opinions where the good scd of God's Word 
 
 was first sowen. He hath on his side this false and deceyuable Avorlde. 
 
 An Instruct, of the Third Petition, fol. cxc. a. 
 
 [_Cockell — In all probability this word was derived from the Anglo-Saxon Cheocel, 
 that which chokes, and originally from Ceocan, the choking of the growth of com by a 
 weed. It is used in this sense by Wiclif, in his translation of St. Matthew xiii. in the 
 parable of the wheat and the tares, to which the words of Cranmer especially refer. 
 — " Lord, whether thou has not sowen good seed in the field ? wher of, than, hath it 
 Demel, or Cokil ? Pcrauenture, ye, gadrynge Deriwlis, or Codis, drawe vp by the roote 
 togidre with hem and the whete."] 
 
 Tlie whiche commaundemente we shall easely kepe, if we wyll be 
 
 content, with a meane dyet and kepe a measiu'e in oui'e apparell. An 
 
 Instruct, of the Fourth Petition, fol. cxc^'iii. a. 
 
 [The peculiar expression a meane dyet in this passage, of course does not signify 
 that which is common, or infciior, but that which is moderate, neither too high nor too 
 low, and the word was so generally undei'stood throughout the whole of the sixteenth 
 and seventeenth centuries. There is a good illustration of this use of it in Sir Thomas 
 North's translation of Plutarch—" The meane is the vertue ; and not to go too far in 
 this, as in aU other things besides, it is the best."] 
 
 And thys wycked spirite woulde ouertlu'owe, in a momente of an 
 houre whole realmes and commen-welthes if God did not let him. 
 Idem. fol. cc. a. 
 
 [The reference in this place is evidently to the Temptation of Jesus Christ as related 
 by St. I/iike iv. 5 ; and the words of Wiclif's ti-anslation are remarkably illustrative of 
 those used by Cranmer, as wcU as singularly agreeing with the text of the Authorised 
 Version of the passage : " And the devil, taking Him up into an high moimtain, shewed 
 unto Him all the kingdoms of the world in a moment of time." Wiclif renders it 
 thus : — " Aud the deuyl ladde Hym in to an hyz hil, and schcwide to HjTn alle the 
 rewmes of the roundnesse of erthe in a moment of a tyme."^ 
 
 Yf we shoulde not muche forbeare and for<>^yiic one another — we 
 
 shoulde neuer liauc measure nor ende of c-hidino;, scoldynge, hiyii/</e in 
 
 watclie one of an other, deeoauynge, laxci/mj, fightynge, and suche Ivko. 
 
 An Instruct, of the Fifth Petition, fol. ccvii. a. 
 
 __ 
 
20 A Bibliocjraplncal Account 
 
 [Lawijin^i — Enforcing by lawsuits. In Sir Thomas More's Second part of the Con- 
 futation of Tyndal, written in 1533, this word is used in a quotation from Oalatians 
 V. 20, "wytchcraft, etimytie, lawyhnj, emulaciou and stryfc." The corresponding word 
 in the Authorised Version is " variance." 
 
 Without the Holy Ghost no man can be liightuouse and good ; And 
 for this cause, also, He is called The Holy Ghost, because He maketh 
 men liightuous, pui*e, and holi. An Instruct, of the Sucth Petition^ 
 fbl. ecxi. b. 
 
 [The expressive and fine old .^glo-Saxon original of the modern word Righteous was 
 Right-wise, meaning just and pious, and, therefore, rightly \vise. It is constantly to be 
 found in the English Authors of the fourteenth centuiy, -^atli a great variety of 8i)elling 
 in the termination, ivys, wis, ivus, out of which last seems to have been protluced the 
 orthography of Cranmer, and from that the present form of the word appears to have been 
 taken. In the English Bible of 1551, in St. Matthev: v. 20, it is printed Ryghteo^isnes.^ 
 
 And all the temptations of these oure enemyes do leuel at tlv/s prt/cke, 
 to bn'ng AS to do against God's commamidementes. Idem. fol. ccxii. b. 
 
 [The reference in this passage is to the shooting with a sharp pointed arrow at a 
 certain place in the centre of a mark, which was called " the white" or " the prick ;" 
 and this is supposed to be the meaning of the passage in Shakespeare's Lore's Labour's 
 Lost, iv. 1. " Let the mark have a jprick in it." In Ascham's Tovophilus, which was 
 printed in 1514, the word is often used in a general sense as a mark for the practice of 
 Archer}' ; and it is also employed with the same meaning in Wiclif s translation of I. 
 Kings, xx. 19, 20 : — " Thou shalt sit biside the stoon to whom name is Ezel ; and Y shal 
 send thre arowis biside it, and shal throwe, as hauntynge me to a prik." Some manu- 
 scripts read, " as excercisynge, other pleiyinge me at a signc ; " or, " as it were vsynge 
 me to throwe at a marke." In the jiassage in Cranmer the term is evidently used 
 to express a certain point against which the shafts of temptation are directed, as archers 
 were accustomed to aim at the prick or white ; as Aschani says, " that which is the most 
 perfect and best in shootinge, as ahvayes to hit the pricke, was never scene nor hard tell 
 on yet emonges men, but onlye imagined and thought upon in a man's minde." 
 Works, 1761. p. 122.] 
 
 Whan \Q praye, saieth Clu'isto, hahh^ not niuche, as the flei/tlien do : 
 for they thinke that they shall be liearde for their muche bahlyuye. An 
 Instruct, of the Seventh Petition, fol. ccxx. a. 
 
 [It is remarkable that the translation of this passage in WicliTs version of 
 St. Mathew vi. 7 is much nearer to the authorised text than it is in some of those editions 
 
which intervened between 1380 and 1611. "In ■preiying nyle ye speke moehe, as he- 
 then men don ; for thei gessen that thei be herd in her moche speche." In Tyndale's 
 version of 1534, and Cranmer's own of 1539, and also in the Genevan of 1557, it is 
 " bable not moche" — and " their moche hahVynges sake ;" but in the Rheims translation 
 of 1582 the words are " much speaking." 
 
 Our Master Christ, which forbyddeth vs to vse many wordes in oiu' 
 prayers, hath, as it were knyt vp togetlier in one Ferdel, al the plages and 
 aduersities that can happen vnto vs in this workle. Idem. fol. ccxx. b. 
 
 [Fardel — From the French Fardeau or the Itahan Fardello, a package or burthen. 
 In Nicholas Udall's translation of the Paraphrase of Erasmus of the New Testament 
 published in 15 18, the words in 8t. Luke xi. 46 are rendered " Heaping burden upon 
 burden ye laye vpon the shoulders of the simple people a whole fardel vupossible to be 
 borne."] 
 
 Tliese offences God doth punysh with diuerse and greuous plages : 
 — as with pride, enuye, contencyon, detraction, slaundering, lying, 
 railyng, trouble and vnquietnes of conscience, feare and pensiuenes of 
 the minde, and such like. Idem. fol. ccxx^'i. a. Tin's is his chiefe 
 studye, to driue men to suche feare, trouble, and anguish of mind, 
 that thorow jjensiuenes and heumes of luxrte he maye brynge them to 
 desperation. Idem. fol. ccxxiii. b. 
 
 [In the old sense of the word Pensive, it signified that which is weighty from trouble 
 or melancholy ; in the modem meaning it is generally imdcrstood to express that which 
 is thoughtful and reflective, though free from sorrowful care. The best illustration 
 which can be supplied of Cranmer's use of the word in this place, will be found in 
 Bishop Latimer's Seventh Sermon preached before King Edward VI., April 19th, 1519. 
 " He — took no more with Him but three, Peter, James, and John ; to teach us that a 
 solitary place is meet for prayer. Then, when He was come into this garden — " ccppit 
 expavascerc," — He began to tremble; insomuch that He said " Tristis est Anima Mea, 
 usque ad m,ortem" — My Soul is heavy and jvjusiie, even unto death." None of the old 
 English versions of the Scriptures contain this remarkable rendering.] 
 
 Our Lorde Jesus Christe, good Children, in the Gospel of John 
 saith thus — " Excepte a man be borne agayne, of water and TJie Spret, 
 he can not enter into the k}-ngdome of God." A Sermon of 
 Baptisine. fol. ccxxvii. a. 
 
22 ^ Bihlioqraplrical Account 
 
 [Spret — This wonl must bo roprardod as oxhibitiiifj the ordinary coll()i|iii:il f'onn in 
 whidi the common pooi)lo weix^ accustoniod to pronounuo the old French Esprit, as 
 sifjnifyinff The Holy Spirit. The (K^scent of the corruption appears to have been very 
 easy and natural; as K.-<prit became contmcted into 'Sprit, which in common conversation 
 became S'/-'"' '<' and Sj>ritf. In Wiclif's translation of St. John, iii. G, the word Spirit is 
 used; but in the versions of Tynihil and C'ranmer the text is, " Exccpte a man be l)orne 
 of water and Ttie Sprete, ho cannot enter into the Kjaiprdom of God. That which is 
 borne of the ileshe, is fleshe ; and that which is borne of The Sprete is Sprvte."] 
 
 God Himsolfo workcth with vs, to confirme vs in oiir faitli and to 
 
 asserten v.s that we are the lyuely membres of God's trew chiu'che." 
 
 Idem. fol. ccxxix. b. 
 
 \_Asserten — To assure, or to make certain, out of whicli has been formed the modem 
 word ascertain, to cnquii'O into a matter and to establish it. In Udall's translation of 
 the Varapkrase o{ Erasmus of TlieNetu Testament, St. Matthew v. 22. the text is rendered 
 " Ti-nely this I ascertaine you, whosoeuer is angrie with his brother without a cause, 
 shall be in daungcr of iudgement." Lively — Life-like, or Living, as the word is to be 
 found used in several places in the Authorised Version of the Holy Scriptures : — J. Peter, 
 ii. 5. " Ye, as lively stones are built a spiritual house."] 
 
 The Holy Gost — did also delyuer us from the houndaye and ti/rranne 
 of spine. Idem. fol. ccxxxv. b. 
 
 Regarde not the (jageling of them that speake againste the Ase of the 
 Sacrament vnder both kyndes. An Instruct, of The horde's Supper, 
 fol. ccliii. a. 
 
 \_Oa(jeling — In Minshew's Dictionary of Eleven Languages, printed in 1617, this word 
 is attributed to the Low Dutch Gaghelen — " to Gaggle like a goose, perhaps from the 
 sound that geese make, Gag, gag, gag, gag." When the expression is to be found in the 
 old English authors of the sixteenth and seventeenth centm-ies, it is in connection with 
 the noise made by geese as expressive of folly ; and such is evidently the meaning in 
 the preceding exti-act.] 
 
 It is not at all probable that, after the lap.se of more than tliree 
 centuries, the actual truth concerning the real Author of tlie book 
 called Cranmer's Cateclii.sm should be indisputably proved. In the 
 " Remains " of Cranmer, collected and arranged by the Rev. Henry 
 
of Cramners CatecJiism, 23 
 
 Jenkyns, published at Oxford in 1<S32, — tins work is entirely omitted, 
 on the gromid that it was for the most part fomided on the Latin 
 Catechism of Justus Jonas, and was probably not even translated l)v 
 the Archbishop. Piu'suino- the same lino of arLnuncnt as that pro- 
 posed by Dr. Burton, Mr. Jenkyns is inclined to think that one of the 
 disciples of Cranmcr, w'ho had been exiles for their religion in Ger- 
 many, — Kowland Taylor, John Poinet, or even Thomas Becon, must 
 have been the person who first made this most tender and ])ious little 
 volume speak such quaint, beautiful, and infantile, English. 
 
 In all this argimient, there seems to be somewhat of an ungroimded 
 previous assumption that Cranmer could not by any possibility mider- 
 stand the Gennan language, though he had been more than once 
 ambassador to Germany, and had even married a native of Nm-em- 
 berg. The evidence also produced by Dr. Biu'ton is inconclusive, and 
 is subsequently modified even by himself Without regarding the late 
 and imperfect information given by Burnet and Strype, the contem- 
 jioraneous statements of the hostile Gardiner afford the most impor- 
 tant illustration of the subject. Gardiner's first object appears to be 
 to take away from Cranmer the reputation of being the author of the 
 Catechism, and calls it "a booke set forth in the Ai'chbishoppe of 
 Canterburie's name." He says also, that " Justus Jonas hath trans- 
 lated a Catechism out of Douch into Latyn, taught in the Citie of 
 Nuremburge, in Germanye, where Hosiander is chiefe preacher ; 
 — which Catechisme was Translate into Englishe, in this Auctor's 
 name, about two years paste." Gardiner's next effort was exactly 
 the contrary of the former, being an attempt to fix the authorship of 
 the English Catechism positively on Cranmer, and to reject the nega- 
 tive testimony which had been offered to him on very sufficient 
 authority. " As ^colampadius," says Gardiner, " hathe, since, his 
 
24 A 13lblio(jr(tj)hical Account 
 
 folly or his madness, — arjnviisto the Saeranionto, — confessed, as ap])oar- 
 etli, that lie did Translate Tlieophylact, so as \\c may not doubt of it ; 
 — so this Auctor, liatli now, in this worke, confessed the Translation 
 of the Catechism ; ichicli One, in communication, would hare made me 
 beleave, had been his mayi^s doi/npe and not his.''"' 
 
 It is quite possible that these objections are really testimonies to the 
 truth of the words appearing in Cramner's own book — "set forth,'' — 
 " oversene and corrected by the Archebyshoppe of Canterburie." 
 Dr. Burton comes to the same conclusion ; and the remarkably- 
 characteristic viu'iations which he has so careftilly set do^vn between 
 the Latiji and the English versions, — are almost positive proofs of the 
 hand of Cranmer being ever^^vhere visible in the familiar and even 
 maternal language of the English copy. " If we compare," says Dr. 
 Biu'ton, " the Latin and the Enghsh Catechisms together, the Trans- 
 lator appears to have folloAved his original "very closely ; but in some 
 instances he introduces new matter." An account of the most 
 important variations then follows, which will be found printed at 
 length, with some attempts at illustration, at the end of this Tract. It 
 will there be seen, that, even in minor instances, a discretionar}' power 
 was assumed, which none of the Ai'chbishop's household either pos- 
 sessed or would have ventui'ed on exerting ; and there ai'e two passages 
 of considerable length ; of neither of which is there any trace in the 
 Latin, and wliicli are both expressed in the quaint, rural, and domestic 
 English of Cranmer. One other remark may be made as indicating 
 the "oversight" of the Ai'chbishop in this work, since the language 
 so often exliibits an endearing tenderness towai'ds children at a time 
 when they were commonly treated with more coercion than humanity. 
 Whatever may be the word addressed to the youthful hearers in the 
 original German, in the Latin it is tdmost always " /7//o/t ;" though 
 
of Cranmers Catechism. 25 
 
 once it is elevated into " Optimi Piieri:''^ but in the Enrrlish it is 
 always " Grood Children," occasionally " Dear Children," and some- 
 times " Dearly beloved Children." 
 
 The Editor of the Oxford Reprint of Cranmer's Catechism, supposes 
 that "of the Gennan original, no copy has, as yet, been discovered:" 
 but it is probable that the book entered in the first vohmie of the 
 Catalogue of The Bodleian Library^, (Oxon. 1843J mider the word 
 Catechismus, page 479. col. 1. may really prove to be a late edition of 
 this very book. As it appears in that register, the title is — " Catechismus : 
 oder Kinder-Pr€dig(t) : mit Schonen Figur(e)n. Nilri}. 1548. 8vo." As 
 this title cannot be otherwise translated than — A Catechism, or an 
 Instruction (or Sermon) for Children, with beautiful pictm-es; — it is 
 not possible more accurately to describe Cranmer's plain and affectionate 
 homilies, composed '' for the synguler commoditie and profH"te of yong 
 people," as they must have existed in their original German form. 
 
 But though the original of the Archbishop's work may possibly be 
 indicated, the Preface of the Oxford Eeprint no doubt rightly affirms, 
 that there has not been any copy of the Catechism at present found 
 containing the Negative, which Dr. Martin insinuated, rather than 
 asserted, was introduced into some impression of it. Tlie present 
 enquiry was of course not intended to enter into any disputative 
 religious subjects ; but, as this collation was made to ascertain whether 
 there did exist any real doctrinal difference between two contempo- 
 raneous copies of Cranmer's book, some particulars of that controversy 
 appear to be required in this place for the illustration of the text. 
 
 Dr. Rowland Taylor, one of Cranmer's chaplains, was martyred 
 February 9th, 1555 — 1556. AMien he was questioned by Mr, Secretary 
 Bourne " whether he woidd stick to that religion set forth in a Catechism 
 by my Lord of Canterbur)- ;" — he answered " My Lorde of Canterbury 
 
26 A J3ibliograpliical Account 
 
 made {caused) a Catechism to be translated into En<i;lisli : wliieh booke 
 was not of liis omie making, yet he set it foorth in liis omie name ; and, 
 truly, tliat booke, for the time, did mucli good." In respect, however, 
 that it appeared to teach the doctrines of The Real Presence, or Con- 
 substantiation, in Tlio Lord's Supper ; and asserted the Power of the 
 Ke3-s as a Third Sacrament ; — ^the principles of the work, ft'om the 
 very time of its publication, seem to have been the subject of dispute 
 or censui-e. A letter written from London by John Ab Ulmis to 
 Bullinger, dated August 18tli, 1548, says of Cranmer — " I would have 
 you to know this for certain, that this Tliomas has fallen into so heavy 
 a slumber, that we entertain but a cold hope that he will be aroused, 
 even by your most learned letter. For he has lately j)ublished a 
 Catechism, in which he has not only approved that foul and sacrilegious 
 Transubstantiation of the Papists in the Holy Sup])er of our Savioiu*, 
 Init all the dreams of Luther seem to him sufficiently well-founded, 
 perspicuous, and lucid." Another letter from John Burcher, also 
 addressed to Bullinger, and dated October 29th, 1549, reports a worse 
 consequence of the publication. " Tlie Archbishop of Cimterbmy," 
 says he, "moved, no doubt, by the ad\iec of Peter Mart}T and other 
 Lutherans, has ordered a Catechism of some Lutheran opinions to be 
 translated and j^ublished in our language. This little book has 
 occasioned no little discord ; so that fightings have frequently taken 
 place among the common jieople, on account of their diversity of 
 opinion, even during the sermons." 
 
 The Rev. Henry Soames, however, rightly obsen'es, that the doctrine 
 of The Eucharist, as it is stated in this work, would be more accurately 
 described, by saying that if maintains The Corporal Preseixce^ xoitlunit 
 attempting to define tlie manner of it : thus leaving a latitude for 
 explaining that doctrine upon either Romish or Lutheran principles. 
 
of Cranmers Catechism. 27 
 
 Cranmer steadily denied the inference of Transubstantiation, when it 
 was urged on him by Gardiner, and maintained that the language 
 of the Catecliism was to be understood Spiritual! >/. Some strong 
 expressions, also, in the Latin original, are studiously softened in the 
 translation, apparently to make them bear such a sense. But though 
 Cranmer appears to have thought that the printed English text would 
 thus very well agree with his understanding of it ; — such a liberal 
 and learned interpretation of an important passage in a book of in- 
 struction professedly intended for chikU'en, gave Gardiner one of his 
 best arguments. In his Defence of the Sacramente Cranmer says — "In 
 a Catechisme by me translated and set fiirth, I used like maner of 
 speeche ; saying, that, with our bodily mouthes we receyve the body 
 and bloud of Clurist. Wliich my saying, divers ignorant per sones, — not 
 used to reade olde auncient authors, nor acquainted with their phrase and 
 maner of speeche, — dyd carpe (at) and reprehende, for lacke of goode 
 under standging." He also answers Gardiner personally in similar terms, 
 thus : — " As for the Catechisme of Germany, by me translated into 
 English, to this I have answered before : and truth it is, that eyther 
 gou understand not the phrase of the old authors of the Church, or else, 
 of purpose, you ivill not understand 7ne." Tlie force of Gardiner's 
 argument was, however, lost, bg its dependence on the evidence of an 
 Engraving which appeared in the Latin German Catechism only, repre- 
 senting the Romish manner of administering the Lord's Supper to the 
 laity, by the priest placing it in the mouth of the recipient. Some 
 notice of this rude wood-cut, will bo given in another part of the 
 present Tract ; but Gardiner imfairly affirms this German print to be, 
 in respect of the English book, " a matter as clear contrai'v, as the 
 light is from darkness: ^^ ichic/ie nowe this Auctor would colour tcith 
 speaches ofAuctors, in a hooke wryten to instructe mule chyldren ; which is 
 
 _ 
 
28 A Jiibliograpltical Account 
 
 as scleiulre an excuse as waa liarde ; and none at al where the originall 
 is loked on." Crannier's counter-rei)ly that tlie pinnt was not to be found 
 in his book at all, was still more eflfectual ; but this part of the subject 
 properly belongs to oiu' account of the Wood-Engravings contained 
 in the Latin and Eiiiilish versions of the work under consideration. 
 
 In these peculiar views concerning the doctrine of Tlie Heal Presence, 
 appears to exist the only point on which Cranmer did not entirely 
 answer both his fi'iends and his enemies. Dr. Burton says, that 
 though his defence in respect of the picture objected to by Gardiner, 
 was " so far completely satisfactory, it must still be acknowledged, 
 and Cranmer himself confessed, — that he did not all at once shake off 
 his former errors. Tlie language which is held concerning Tlie Heal 
 Presence in the English Catechism is extremely strong. Tlie Author 
 of the Latin Catechism was undoubtedly a Lutheran, and held Con-Sub- 
 stantiation. Cranmer is supposed at this time to have held the same 
 doctrine ; though the difference is remarkable between the English and 
 Latin Catechisms : the latter speaking of tJie Body and Blood of Clunst 
 being Present in tlie Sacrament ; the former only of our Receiving TJiem.''^ 
 
 Dr. Bmiion farther observes, that " Cranmer was charged, in his 
 own day, with having been first a papist, then a Lutheran, and lastly 
 a Zwinglian." Tt is quite possible that, in his transition-progress fi-om 
 superstition to Clu-istianity, he might have been all these ; since he 
 candidly declares his want of teaching in religious knowledge, even to 
 a late period of his life, with equal plainness and humility. " This I 
 confesse of my selfe," says he, in his Answer to Br. RicJuxrd Smith, 
 '' that not long before I wrote the sayd Catechisme, I Mas in that 
 eiTor of Tlie Real Presence; as I was many yeares past in divers 
 other errors ; as of Transubstantiation, of the Sacrifice-Propitiatory of 
 the priestes in the Masse, of pilgrimages, purgatory, pardons, and 
 
of Cranmers Catechism. 29 
 
 many otlicr superstitions and errors that come from Rome : being 
 brought up from youth in them, and nouseled iXxevem, for lacke of good 
 instruction from my youth : the ovitragious fluds of papisticall errors 
 at that time overflowing the world. For the which, and other mine 
 oflPences in youth, I do dayly pray mito God for mercy and pardon." 
 Tlie difference between the doctrine expressed by Cranmer in relation 
 to 'Pile Real Presence in the English Catechism, and that previously 
 set forth in the original Latin, — is so very delicate, that only a com- 
 parison of both the texts will make it perceptible : but it will be seen 
 that one very important sentence is omitted in the translation. 
 
 " Deinde de Pane dicit, Hoc est Corpus Meum, et de Calice, Hie est 
 Sanguis Mens. Ideo credere debemus, quod vere Corpus et Savcpds Ejus 
 sit ; nam Deus est Omnip)otens, ut in Symholo audistis : ideo omnia 
 potest facere, quae vult ; et " vocat ea quae non sunt, tanquam sint; " 
 sicut Paulus dicit : — (hoc est, quando ipse aliquam rem vocat et nomi- 
 nate quoi ante non ei-af, TUNC Mox fit hoc ipsum, sicut Dominus nomi- 
 nat). Ergo quando aecipit Panem, et dicit " Hoc est Corpus Meum,^^ 
 tum mox ibi est Corpus Domini; et quando Calicem aecipit, et dicit 
 '' Hie est Sanguis Meus" tunc mox adest Sayiguis Ejus. Hoc creden- 
 dum est nobis, si modo volumus esse Christiani." 
 
 Cranmer's translation of this passage, — with the exception of the 
 omitted sentence, — is almost literal, and it is as follows : — " Second- 
 arily, Clu^ist saieth of the Breade, This is My Bodye; and of the Cuppe, 
 He sayeth This is My Blond. ^Vlierefore we ought to beleue that in 
 the Sacrament \oe Receyue Trewly the Bodye and Blond of Christ. For 
 God is Almyghtye, as ye hearde in TJie Crede : He is able therefore to 
 do all thynges what He will : and, as Saint Paul writeth, " He calleth 
 those thynges which he not as if they were." Wherefore, when Christe 
 taketh breade, and saieth, " Take, Eate, This is My Body," — ice 
 
30 ^ ]i\bl\o(jnipliicul Account 
 
 mifiht not to donte hut ice eate His rercnj {vera — true) hodi/e. Aiid when 
 He taketli the cupjio, and sayoth " Take, Dkynke, Tuis is My 
 Blod," — We ought to tfii/nke, assuredli/, that ice Dryuke His veray 
 Blode. And 'Hds tee must beleue yf we wil bo counted Cliristen men. 
 
 " And wher as, in this percUoiis tvnie, cortax nc deceitful persons bo 
 foirndc in nianye phices, who, of veiy frowardncs wil not <!;raunt that 
 there is the Body and Blonde of Christe, but denye tlie same, for none 
 other cause hut that they cannot conipasse, hy maris hlynde reason, how 
 this thinge should he h7'0ughte to passe, — ye, good Children, shall, with 
 all dilvgenco beware of suche persons ; that ye suiter not yourselues to 
 be deceaued by them. For suche men, sm'ely, are not trew christians ; 
 nej'ther as yet have thei lerned the first article of the Credo, whych 
 teachcth that God is Ahnightye : whiche ye, good Cliildren, have alredy 
 perfectly lerned. Wherforc eschew such erroneous opinions ; and 
 beleue tlie wordes of our Lortl Jesus, that you Eate and Drynke His 
 veray Body and Blode ; aWiough Man's Reason can not comprehemi how, 
 and after what manner, the same is ther present. For the wysdomc of 
 reason must be subdued to the obedience of Clu'ist, as the Apostle 
 Paule teacheth." 
 
 Mr. Tito's older copy of this Catechism appeal's at some time to have 
 belonged to a zealous Protestant, probably in the latter part of the 
 seventeenth century, who has written several notes in the margins, in 
 reference to questionable doctrines supposed to be contained in the text. 
 The first occiu's on fol. ccxxix. b., where the '^Instruction of Baptisine " 
 teaches, that " om* Lorde Jesus Clu-ist hath instituted and annexed to 
 the Gospel litre Sacraments, or holy seales of his couenant and lege 
 made with vs:" and in the margin is wTitten " Tliree Sacram**- 
 asserted hy a Protestant Arcli-Bishop and Martir! " Tliere are also notes 
 pointing out those passages in the Instruction of the Lord's Supper, 
 
lit^eM 
 
 l)«- ( <»'n:i l)«>niiiii 
 
 "From the Germdn Lauia Ca,techjsir. of Jxistus Janas ?'aL.- 
 
 MescrJni J'ojc -iS 
 
 r^ 
 
 From Q-anmeris Ca.iecliiam Plate XXVIII 
 A Sermoxi of The Lords Supper 
 
of Cranniers Catechism. 31 
 
 which declare that we ought to beheve that in the Sacrament " we 
 receive trewly the body and bloud of" Christ ; for God is Almyghty-e, 
 as ye hearde in the Crede" — tlius — ^^ Continued pages on — Carried on — 
 Proceed — Transuhstantiation, hackicards and forwards — Again — 
 TJiomas!'''' This last exclamation is A\Titten against a passage affirming 
 that " Clu'ist liimselfe g}iie ^nito vs his fleshe and blode, as his words 
 dothe euydently declare." Fol. ccxxxviij. a. If the fi'iends of Cranmer 
 and the Reformation, felt thus offended and doubtful about his 
 principles, as expressed in the Catechism ; of coui'se his adversaries 
 would not fail to claim those passages, as proving him once to have 
 held the docti'ine of the Real Presence of the Body of Chi-ist in the 
 Lord's Supper, which they insinuated that he aftenvards altered by a 
 Negative. But in so much as the Catechism was concerned, they failed 
 altogether in shewing that it contained such an alteration ; and any 
 other principles of popery Avere never alleged against it. For, in this 
 work, Cranmer denounces those persons as being in a great error, who 
 tliink of making satisfaction for their sins by good works : against which 
 passage the former possessor of Mi\ Tite's old copy, has written — 
 ^^ Popery — Christ'' s death.'''' He affirms, also, that the priest or mitiister 
 does not of hhnself make tliehody and blood of Christ ; he acknowledges 
 only Tliree Sacraments ; and he enforces tlie Receiving of tlie Lord's Supjyer 
 in Both Kinds. With respect to the Actual Substance of the Consecrated 
 JElei7ie7itSf his words refer their real nature as being made solely and 
 mystically by the almighty jiower of God ; and he accordingly tells 
 his Chihh'en-hearers, '' AVlien ye be asked — " What is the Commmiion, 
 or the Lord's Supper ?" Ye may answer — " It is the Trew Body and 
 True Bloude of om- Lorde Jesus Christe ; whiche was orde^Tied by 
 Clu'ist Him-selfe, to be eaten and dronken of vs Christen peoj)le, "snidcr 
 the fonne of breade and wine : " and then refers to the Gospels, and 
 
32 A Biblioyraphkal Account 
 
 to St. Paul's First Epistle to the Corintliians, as the authorities for 
 the doctrine. There is not ainthing like a negative, inserte<l in any 
 of these passages, in Mr. Tite's later copy of the Cateeliism ; and 
 Dr. Burton rightly obsenes, that, ''if the reader will look to all the 
 places which appear to fevour the doctrine of Tlie Real Presence, he 
 will find it almost impossible for the word " Sot " to have been in- 
 serted- *" There is, however, very remarkably, a single verbal difference 
 hetvceen the ttco copies at this particular place; the older impression 
 
 reading " vnder the forme of breade and wine " (fol. ccxlj. a. ), and 
 
 the later — " vnder breade and icyne.'^ (fol. ccxlj. b.) 
 
 The manner in which Dr. Martin endeavoured to charge Cramner 
 with having altered his book, has much more the appearance of some 
 kind of imperfect and slanderous information com eyed to him pri- 
 vatelv, than of any real e\*idence which could be relied on. K Martin 
 did know the actual truth of that which he uttered, he spoke disin- 
 genuouslv, if not malignantly : but it is quite possible that he really 
 did speak altogether at random, and in ignorance ; and that the 
 insinuation may be explained by the following plain statement. 
 
 *' When K^Tig Henry dyed," said Martin, as this discussion is recited 
 bv Foxe, — " did not you translate Justus Jonas his book?" 
 
 " Cranmer. I did so." 
 
 '* Martin. Then there you defended another doctrine touching the 
 Sacraments ; by the same token that you sent to Lynne, your printer: 
 — ^that whereas in the jirM prynte there iras an ajirmative, — that is to 
 sav Christe's Body reallye in the Sacramente, — you sent then to your 
 prynter to put in a "]S^OT;" whereby it came miraculously to passe 
 that Christe's Bodye was cleane conveyed out of the Sacrament" 
 
 " Cranmer. I remember there was two prynts of my sayde booke ; 
 but where the same '' jVot " was put in I cannot tell." 
 
of Cranmers Catechism. 33 
 
 In !Mr. Tite's okler copy of the Catechism, on fol. clviii. a., in the 
 Instruction of the First Petition of the Lord's Prayer, the text, mani- 
 festly erroneously, reads — " The Name of Grod is (Xot) halatced also, 
 but lytle regarded^ ichen the Gospell and Worde of God is (Xot) holdely 
 professed before the icorlde." In the Errata at the end of the volinne 
 appears this correction : — " The clviij. lefe, j. syde, ij. lyne, reade " not 
 hahwed r and, in the later copy, the passage is rectified. Here, then, 
 is very probably to l)e found the Negative which was really inserted, and 
 of which some imperfect information had been given to Cranmer's 
 accuser. The Editor of the Oxford Reprint says "we can hardly 
 suppose Dr. Martin to have confounded the two places ;" yet it is quite 
 possible that he was either only generally informed that a Xegative had 
 been introduced into the hook, or that he malignantly referred it to a very 
 different part of the work. 
 
 Dr. Burton thmks it not impossible that, with respect to this 
 Negative, Dr. Martin may have confounded Cranmer's Defence of the 
 Sacrament with his Catechism ; and that he remembered a passage in 
 Gardiner's Answer to the Defence. After criticising Cranmers version 
 of a certain place in Theodoret, he says, " I wene the printer left out a 
 (y^otj and should have sayd Not Chanaed into the Godly Substance.'"' 
 But Cranmer had denied that he or his printer had made any such omis- 
 sion ; and Dr. Martin's charge must be referred to the Negative said to 
 have been inserted in the Catechism, an explanation of which has now 
 been proposed. It will probably l>e generally recollected that there is 
 on record another remarkable instance of tlie omission of a Sot in the 
 English version of The Holy Scriptures, referred to in Seldens Table 
 Talk: — "There were a thousand Bibles printed in England with the 
 text thus — " Tliou shall Commit Adultery. "' the word Sot being left 
 out I "" The disco ven- of this inexcusable error is said to have been 
 
34 A liihH()(jr(ij)hical Accomtt 
 
 first caused by Arelibishop Usshor having bought a London biblu of a 
 booksoHcr on liis way to preach at !St. Paul's Cross, in which the 
 text he had selected was not to be found. This was the occasion of the 
 first complaint on the subject; and, as it induced fuither attention, in 
 1632 the king's jjrinters were fined £3000 for omitting the word Not 
 in the Seventh Commandment. 
 
 Tlic word " Prints,'''' as used by Cranmer in his discussion with Dr. 
 Mai'tin, evidently signifies two different editions or impressions of the 
 same book ; but it is not to l)e tbmid with such a meaning in any of 
 the ordinaiy English Dictionaries. Tlie proper sense of the passage, 
 however, recpilrcs this reading; as one printer onh/ 'is mentioned in the 
 conversation , hwi tu'o impressions of a certaiyi hook are referred to; one 
 of which contained a peculiarity in the text. It is possible that the 
 word Print might have been a typograj)hical-technical in the time of 
 Cranmer, the modem synonym of which would be im})ression : or it 
 might have been one of those colloquial or jirovincial jihrases, of which 
 so many curious instances are to be found in his writings. Li the 
 First edition of Foxe's Acts and Monuments })rinted in 1563, the con- 
 ference between Cranmer and Martin is not inserted at all ; but in those 
 of 1570 and 1576 the words are " Two Printes." Tlie expression, 
 however, even then apj)ears to have become obselete, or at the least 
 mistaken, and in the following edition of 1583, '"'• Pr'tntes'''' was 
 changed into " P?v//(^^/-,s-." Tliis was jn'obably one of the most iimo- 
 cent alterations of the text of Foxe's History made in that impression, 
 which is regarded as the worst of all the old black-letter copies, as it 
 was veiy much tampered with by the printer. Tlie next edition of 
 1596 restores most of the old readings ; but this j)assage remained un- 
 corrected imtil the publication of the octavo editions of 18-41 and 1849, 
 in both of which the original word "prints" again appeai'cd in the 
 
of Cranmers Catechism, 35 
 
 text. This collation of the early texts of Foxe, was most obligingly 
 supj)lied for the present Ti-act by the Rev. Josiah Pratt, whose ac- 
 quaintance with the originals is equally accui'ate and extensive. 
 
 Another instance of luifair argiiment employed against Cranmer, oc- 
 curs in the remarks of Bishop) Gardiner on one of the coarse wood- 
 engravings contained in the German Latin Catechism ; \a hieli never 
 could have been seen in England otherwise than in an occasional foreign 
 copy. "With such matter," says Gardiner, in his Answer to Cranmer's 
 Defence of the Sacrament, — " he filleth bis leaves ; forgettyng (that) him- 
 selfe maketh mention of the Catechism by him translated (th' originall 
 whereof confuteth these two partes of this booke in few wordes) being 
 prynted in Germany. Wherein, besydes the matter wr}i,en, is set forth 
 in pictiu-e the manor of the ministring of this Sacrament ; where is the 
 altare with candel-light set forth ; the priest apparelled after the old 
 sorte ; and the man to receive kneehaig bare-headed and holding up 
 his handcs, while the priest ministereth the Host to his mouth." A 
 Fac-Simile of this very rude pictorial evidence is inserted in this 
 Tract, that the real worth of the illustration may be rightly miderstood. 
 But whatever might have been the value attached to it by the common 
 people, if it had been published in England, — that influence was alto- 
 gether neutralised, by Cranmer having rejected all the engr'avings con- 
 tained in the Gei'nian Latin te<ct, and decorating his book with a new 
 and very superior series of designs. His roj)ly, therefore, to Gardiner's 
 false inference, is equally sensible and conclusive. ••' In this place," 
 answers Cranmer, " may appear, to them that have any judgement, 
 what pithy arguments }ou make, and what dexteritie you have in 
 gatherpig of authors' myndcs, that would gather w?y mynd and 
 make an argument here of a picture, negther put in uig booke, ?iar by me 
 deuysed; but invented by some fond paynter or carver, which paynt 
 
 __ 
 
36 A B'lblloijv a pineal Accoimt 
 
 aud gra\o wliatsofvpr theyr idle lieades can faiisye. You sliould rather 
 have gathered vDur ai'gumorits iij)on the otlier .svtlo ; that I myslyked 
 the matter, becaase I left out of my booko the pietui'e that was in the 
 origiuall before. And I mervayle that you be not ashamed to alledge 
 so vayne a matter agaynst me, wliich, in dede, is not in my booke ; 
 aud, if it were, yet were it nothing to the piu'j)oso." 
 
 In any bibHographical account of this Catechism, the WoOD- 
 Engravings, with wliich it is, for the ])eriod, so tastcftdly decorated, 
 certainly ought not to be forgotten : and Cranmer's answer to the 
 malicious inference made by Gardiner from one of tlie ju'ints published 
 in this \\()ik in Germany, seems naturally to suggest that the Foreign 
 JUustfationn of the Catechism should be the first considered. Tliose engrav- 
 ings consist of Twenty -four small designs executed on wood, and in the 
 quaint grotesque manner of the early German artists ; not unlike those 
 hard and coarse gi'oups with which Holbein illustrated " Tlie Praise 
 of Folly " by Erasmus : and they comprise the following subjects. 
 
 1. CoNxioNES DE Decem Ptt.ECEPTis. Enarratio Primi Pnecepti. The apostate 
 Israelites ruuning in a kind of dancing procession, round a column surmounted with the 
 golden calf. In the back-ground appears Moses on a mount, kneeling, and receiving 
 the Tables of the Law. 
 
 u. Eiuxrratio Secundi Praecepti. A man, kneeling, and stretching out his hands. 
 Behind him is a tall powerful person wearing a sword, about to cast a heavy stone on 
 him ; and before him are two others, intended for a priest and a ruler, looking on. 
 Buildings and mountains in the back-ground. 
 
 ni. Enarratio Tertii Proicepti. A pulpit erected at the entrance of a building, in 
 which is a person preaching, very much resembling Luther. In the enclosure Ix-fore 
 the house a number of men are seated in the open air, and a dog Ues at the feet of the 
 preacher. In the back-ground is a group of trees, with a man collecting and piling 
 large pieces of timber. 
 
 IV. Enarratio QuartiPrcecepti. Noah sleeping under his vine, with Ham uncovering 
 him, Japheth looking on in wonder, and Shem hiding his face. 
 
of Cramners Catechism. 37 
 
 V. Ena/rratlo Quinti Pnecepti. Cain murdering Abel with a heavy club. In the 
 back-ground is a large stone altar with a great fire, and a lamb lying upon it. 
 
 VI. Enarratio Sexti Prcecepti. David playing on his harp, on the battlements of a 
 castle built on the banks of a stream. On the same side of the river is a maid kneeling 
 and giving a napkin to Bathsheba, who is sitting with her feet in the water, but other- 
 wise completely dressed, on the opposite bank, with an aged attendant behind her. 
 
 vii. Enarratio Septimi Prcecepti. Achan's concealment of the spoils stolen by liim 
 at Jericho (Joshua vii. 22.) A group of tents, in the largest of which, in front, is a man 
 digging up the earth : a great number of persons are assembled behind. 
 
 VIII. Enarratio Odavi Prcecepti. The Elders accusing Susanna of adultery, before 
 the high-priest and the rulers of the Jews {Susanna, v. 34). This is an exceedingly 
 rude print, both in the drawing and the engraving. 
 
 IX. Enarratio Noni et Decimi Prcecepti. A shepherd attending four sheep, drinking 
 at a trough supplied from a cistern. On the left, with two other sheep, is Jacob coming 
 up, holding a knife, and bringing a wand which he has peeled in rings to be erected at 
 the drinking-place. (Genesis, xxx. 37, 38.) This illustration of course belongs to the 
 Tenth Commandment — " Tlioti shalt not clesyre thy neyghioure's vjyfe, nor hys man 
 servaunte, nor ivoman-scrvaunte, nor Ms oxe, nor his asse, nor any thynge that is his;" — 
 but the passage of Scripture represented is not referred to in the Latin of the 
 expository-sermon, nor elsewhere ; excepting in the margin of Cranmer's English 
 translation, opposite the pi-int, and in this very remote allusion : — " Wherefore there is 
 no cause why thou shuldest covet thy neighbour's goods, or hy any suhtyl corweyance 
 get thern into thy handes." 
 
 X. Ena/rratio Decime Prcecepti. Potiphar's wife seizing on Joseph's garment ; the 
 scene and costumes of the design being German of the fifteenth century. 
 
 XI. De Fide — Symbolum Apostolokvm : Primo Contio-De Creatione. The figure 
 of a Divine Personage standing within a border of clouds, in which are heads of the 
 winds placed at the angles. Buds and animals ai"e standing round ; and Adam is re- 
 presented lying asleep on the ground, with Eve rising up out of his side. Tliis is a 
 grotesque illustration, but it is full of the characteristic Art of the period. 
 
 XII. Secwida Contio — De RedenvpUone. The Crucifixion, with the Blessed Virgin 
 and St. John standing between the side crosses. Rudely drawn and engraved. 
 
 XIII. Tertia Contio — De Sanctijicatione. The Descent of the Holy Spirit; deli- 
 neated in the established manner ; having the Blessed Virgin sitting in tlie centre, with 
 an open book on her lap, and the apostles kneeling ai'ound her. A rude coarse print. 
 
 xiv. CoNTioNEs De Oratione Dominica. Exordiimi Generate. The engraving of 
 the Creation described as No. xi. 
 
 XV. Enarratio Primoi Petitionis ; " Sa/ntijtccticr Nomm Tuum." A large paved 
 apartment, in which is a group of several persons sitting and standing, listening to a 
 
38 A BibUograpliical Account 
 
 doctor, who is preaching to them from a small pulpit ; immediately in front of wliich is 
 a very large crucifix with a figure suspended upon it. 
 
 XVI. Enarratio Secundcp Pctitirinis: " Adveniat lie/jnum Tuiim." The engraving of 
 the Descent of the Holy Spu-it described as No. xiii. 
 
 XVII. Enarratio Tertia: rctUionis ; "Fiat Voluntas Tua." Christ fainting under the 
 weight of His cross, with a group of soldiers, two of whom are about to strike Him. 
 Grotesquely drawn, but very characteristic. In this design it is remarkable that the 
 Lord is represented as bearing only the transverse beam of the cross, in the form of a 
 heavy log. 
 
 XVIII. Enarratio Quarto: Petitionis : " Panem nost/rum quotidianum da nohis hodie." 
 The engraving which is prefixed to this division of The Lord's Prayer, represents, in a 
 very coarse grotesque maimer, the feeding of five thousand persons by Jesus Christ, 
 with five barley loaves and two fishes. In the front are seated part of the multitude 
 who were fed : in the second ground is Christ sitting on a small elevation, attended by 
 Peter and Andrew, who are distinguished by having cu'cular glories round their heads. 
 There is also the " lad," referred to by Andrew as having the very small stock of 
 provisions which Christ multiplied, bringing a bag over his shoulder, and two large 
 fishes in his left hand. In the back-ground is a curious attempt to exhlljit the duty of 
 a daily dependence on a Divine supply, by a representation of Elisha's miraculous 
 increase of the vridow's oil. A figure, dressed in the ordinarj' female costume of Ger- 
 many in the fifteenth century, appears to be pouring into one of three very large barrels 
 out of a small hand pitcher : and the legal quantity of the larger vessels is aliout to be 
 examined by a gauger, who stands beside them holding up his measure. In the back- 
 ground are trees and cottages. 
 
 XIX. Enarratio Qitintue Petitionis: " Et dimitte nohis debita nostra, sicut et nos 
 ddmittinuis dehitoribus nostris." In this engraving, also, two different parts of the 
 same subjects are brought together, and very grotesquely treated. In the back-ground is 
 represented the " king, which would take account of his servants," sitting in a chamber 
 at a table, in the dress of an old Gennan burgomaster, with an accountant beside him, 
 having a large book before him ; and in front of the table is the indi\'idual who " had 
 not to pay," standing bare-headed and pleading. On the left-hand in the fore-ground 
 is a tower, to the gate of which the same person, delineated with an nnmistakeable 
 individuaUty, though wearing a hat and feather, is dragging his fellow-servant who has 
 his hands bound together. 
 
 XX. Enarratio Sextce Petitionis : " Et ne nos Indvcas in Tentationeiii." The 
 Temptation of Jesus Christ in the desert. A city with towers, possibly intended for the 
 temple, in the distance, with large hills between, and two figures in front. That on the 
 right hand has a Uon by his side, and is dressed in white, though having all the charac- 
 teristics of Satan, probably in reference to ii. Corinth, xi. Ik i. Peter, v. 8. On the 
 other side is a figure representing Christ attended by two lambs. 
 
of Cranmers Catechism. 39 
 
 XXI. Enart-atio Sefitimce PetiUones : " Sed Libera nos A Main." The Syro-Phoenician 
 woman entreating Christ to cast the evil spirit out of her daughter (Matth. xv. 22. 
 Mark vii. 25, 26). In this engraving the coasts of Tyre and Sidon, mentioned by 
 St. Matthew, are represented by a river with two boats on it, and a mountainous 
 country on the other side. Christ is drawn standing under a rock, or high hill, 
 attended by his disciples ; a tower is erected above, and an aged female appears behind 
 the gentile woman. 
 
 XXII. Enarratio de Baptismo: Perpetiia Contio — " De Baptismo." The foreground 
 of tliis pi-int is occupied with an enormous font, capable of drowning six such infants as 
 that which the priest is drawn as holding in his hands rather than in his arms. On 
 the base of this laver stand the parents of the child, in the dresses of the time of Maxi- 
 milian I. and Heniy "VT^II. The officiating priest very much resembles Sir Thomas 
 More ; he wears a chapeau of the sixteenth century with a medal or jewel in it ; and 
 behind him is a large stout assistant. The architecture of the church in which this 
 ceremony is being performed, is imfeeHngly and inaccurately drawn ; but the charac- 
 teristics of the early Norman style are everywhere perceptible. 
 
 XXIII. De Potestate Clavium: ConUo Perpetua. A large apartment, or court, in 
 a religious -house ; on one side of which is a thi'one- chair, with a canopy. In it is sitting 
 a person dressed in a doctor's cap and robes, leaning his head on his hand ; and an 
 older individual is kneeling before him in the act of confession. 
 
 XXIV. Exarratio De Ccexa Domini : Contio. The engraving prefixed to this 
 address, was the print already described and exhibited, on which Gardiner founded a 
 charge against Cranmer that he had once avowedly held the doctrine of the Eeal 
 Presence in the Sacrament of The Lord's Supper : but this picture never could have 
 been seen in England, excepting in one of the foreign copies of the Latin Nuremberg 
 Catechism. The scene is an ancient church, at the high altar, on wliich are placed a 
 chalice, with a large candlestick and a lighted taper. Two men and a female are 
 kneeling before the steps ; and the priest is aijproaching the male person in the fore- 
 ground, who has liis mouth open ready to receive the wafer. This illustration is 
 significant and characteristic, but of very grotesque executioiK 
 
 These, then, are the subjects of the Engravings on wood with which the Latin 
 edition of the Catechisirms was decorated; and it is not improbable that they also 
 constituted the " SchiJnen fiyuren" of the original German text. When Cranmer 
 pubUshed his English version, he very well knew the importance of rendering it 
 popularly attractive by the insertion of 
 
 " those paintings which may make 
 
 It with this, or the other man, to take ; " 
 but, either having more taste himself, or being guided by more tasteful advisers, he nf)t 
 only produced a book incomparably superior to the original, but also a work of real 
 typographical merit, making a due allowance for the age and country. His artists, 
 
40 A Biblioyraphical Account 
 
 thongli they were probably all foreigners, were evidently of great ability in their time : 
 and, as the same subjects, goncniUy, wore required for both the Latin and English 
 versions, — it is extremely interesting to obsei-ve the curious vainations in the art and 
 manner with which thov are respectively treated. In Crunmer's Catechism the Wood- 
 engravings consist of Twenty-nine, including the repetitions, which are brietiy described 
 in the ensuing Ust. They are all full of artistic merit ; though designed by two, three, 
 or even more, draughtsmen; the princijjal of whom appears to have been Holbein. 
 One of the prints has his name upon it at length, and another seems to exhibit the 
 initials H. H. on a coflFer in the fore-ground : and others are drawn with such forcible 
 characteristic outlines, as may safely be referred to the same school. In those illustra- 
 tions which seem to have been produced by Italian artists, a certain freedom, or i-ather 
 looseness, of drawing is apparent, which is not to bo found in such as are evidently 
 attributable to German designers; and the few which may be properly referred to 
 Holbein, — though they are generally ti-aced with the same hard and unvarying outline, 
 — are full of merit and beauty, both in di-awmg aud composition. Many of the other 
 illustrations, however, require nothing but a more feeling variation of their hard uni- 
 form outlines, to shew the great merit of the original designs. Cranmer's own 
 illustrations are enumerated and described in the following Ust ; but the improvement 
 on the original German wood -engravings can scarcely be imagined without a visible 
 comparison being made between them. 
 
 I. TiTLE-p.\GE. The words on this leaf are printed in an upright panel, sun-oimded 
 by a broad border, having allegorical figures at the sides, designed in the Gcnnan- 
 Italian style of the period. In the centre at the top, is placed a female figure, with the 
 word Victoria inscribed above, sitting on a couch under a tent having the curtains dra^vn 
 up, and holiling a palm-branch and a wreath of lum-el. On the sides of the bonier are 
 placed architectural pedestals, on which are placed two other female figures, respectively 
 entitled Ivstitia and PR^^)E.^"TIA, with their appropriate emblems ; also standing under 
 tent-Kke canopies, the curtains of which are drawn back to discover them ; the upper 
 parts of the tents being surmounted bydemi-chimera>. The whole of the centre beneath 
 is occupied by the Royal Arms, France and England quarterly, supported by a lion and 
 the Tudor dragon, with Ihe present motto. In the description of this title-]iage by 
 Dr. Maitland, it is conjectured to have been drawn by Holbein ; but it is not at all ia his 
 manner; and really belongs to some artist of the German-Italian school, who wa.s 
 employed on several of the other designs in this volume. 
 
 II. On the Reverse of the Title-page is another large print, apparently executed by 
 the same artist, but altogether superior and more interesting. It represents King 
 Edward VI. crowned and seated on a very stately tlirone, holding a sword erect in his 
 right hand, and with the other receiving a large volume lettered Bihma, from several of 
 the prelates who are kneeling on that side. The left hand is occupied by a group of 
 peers who are also kneeling. Above this engraving is printed in black letter "The kynoe 
 
 OUGHT TO BE FEAllEU AS THE KOABING OF A LVON : MUG SO PKOUOKETH HIM VNTO ANGEK 
 
OFPENDETH AGATNST HIS owNE souLE. Prov. XX. 2." Beneath the print is inserted 
 Let not the Booke of this Law depart out of your moutues. But recorde 
 there in day and nyghte, that you mate do accordynge to all that is wrytten 
 therein. Joshua, i. 8. Deut. xvii. 19. 
 
 III. Pater Noster. A GeneraU Preface to be rehersed after the PrOA/er, in the 
 begynning of eche Sermon made I'pon the Ten Commaundementes. A small wood-cut 
 representing Christ seated in a building -w-ith His disciples, discoursing to a cliild who 
 stands between His knees. Through the doorway appear buildings and water ; and two 
 persons standing on a high rock casting down a man with a mill-stone about his neck, 
 in reference to the words in the Gospel of St. Matthew xviii. 2. 6. Designed with a 
 light outline in the Italian-German style. 
 
 IV. The Holy Ten Commaundemextes of the Lorde our God. The Firste. Moses 
 kneeling on the verge of a mountain -crag, receiving the Tables of the Law, delivered to 
 him out of clouds, without hands ; flames of fire and trumpets issuing from the 
 clouds in the back-ground. On a large inscription-tablet lying on the hill in the fore- 
 ground, is printed Exo. 21. This illustration is drawn in the quaint grotesque German 
 manner ; but with considerable ability. 
 
 v. A Declaracion of the Fyrst Commaundejiext. The First Sermon. Tents, 
 mth Aaron, Joshua, and Caleb, standing in the front, looking at the Israelites 
 dancing round a column surmoimted by the golden calf. In the back is Mount Sinai, 
 with great clouds of smoke issuing from the summit. Drawn with a Hght outUne in the 
 Italian-German manner. 
 
 VI. (The Second Commandment.) The Second Sermon. The Israelites stoning 
 the blasphemer of the Name of the Lord (Levit. xxiv. 23.) In the fore-ground is 
 Moses, with two short ox-horns issuing fi-om his forehead ; and Aai'on and others 
 standing looking on. In the back-gi-ound is an encampment with mountains. Drawn 
 in the Italian manner, like the last illustration, and rather confused in the outline. 
 
 VII. The Thirde Sermon. A Declaration of the Thirde Precepte. A large build- 
 ing, in which arc many persons both sitting and standing before a young man, who is 
 preaching to them from a small pulpit : vnth something very like a cardinal's hat hang- 
 ing up behind him. A soldier in an antique Roman cb-ess, with a spear, is standing by 
 a large window, through which is seen a landscape. Well and clearly dra^n in the 
 Itahan-German style. 
 
 VIII. The Fourth Sermon. A Declaration of the Fourth Commaiindeinent. Noah's 
 intoxication, and the different conduct of his three sons. Drawn in the same manner, 
 but very confused. 
 
 IX. The FiFTE Sermox. An Exposiiion of the Fifte Commaundement. Cain slaying 
 .Vbel. In the back-ground are two altars in a landscape ; and above on the left are 
 
 U 
 
clouds, with a Di\nne Personage looking down on the murder. Drawn in tho same 
 manner as the preceding, but with greater artistical ability. 
 
 X. The Syxtii Sehmox. A71 Exiiosition of the Syxth Commnundement. A broad 
 paved way leading to an arcade and a largo edifice like a temple. On the left is a 
 palace, at a window of which is Da%-id, with his crowii and sceptre, lifting up his hand 
 in admiration of the beauty of Bathshcba, who is bathing on the roof of a house oppo- 
 site, in a very modest costume and attitude, atttended by two aged females. Drawn in 
 the Italian style. 
 
 11. The Seuextii Sermon. An Exposition of the Seuenth Commaundemente. 
 Achan, with his arms bound behind him, in the custody of two soldiers, and Joshua 
 standing beside them. Before them is another soldier, bringing the " Babylonish 
 garment," and other stolen spoils, fi-om an excavation in his tent, which is in the back- 
 ground. Beyond is part of the camp of Israel, with moimtains ; and by the side of 
 Joshua, in front, is a sculptured stone altar, with the heads of chembs at the angles. 
 DraAvn in the same manner, and confused from the fulness of the design and want of 
 variation in the outline. 
 
 XII. The Eyght Sermon. An Exposition of the Eyghte Commwwndemente. The 
 reference given in the margin of this print, is " Daniel iii." but that chapter, in the 
 Authorised Version, contains the narrative of the Hebrew confessors who were cast ijito the 
 fiery furnace ; and the subject of the engraving itself is the false accusation of Susannah, 
 discovered by Daniel. It is represented as taking place in a large hall, wherein the 
 high-priest appears sitting under a state-canopy : the elders are on liis left hand, and 
 Daniel, who is dra^vn as a very common boy, is pleading on his right. Drawn in the 
 same style, and with the same defects as the last. 
 
 XIII. The Ntnth Sermon. An Exposition of the Nynth and Tenth Commavmdementes. 
 Jacob with his spotted sheep at the drinldng-place, which is supplied from a fountain 
 enclosed in an elegant Italian column of the fifteenth century : the buildings and land- 
 scape in the distance being also of the same character. 
 
 XIV. The Tenth Sermon. An Exposition of the Tenth Commav.ndement. The 
 temptation of Joseph by Potiphar's wife, represented in the same costume as the 
 preceding. 
 
 XV. The Creed. The Fyrst Sermon — Of the Creation. A very large figm-e of a 
 Divine Personage walking upon clouds, with both arms stretched out and speaking into 
 existence all Creation, which appears in a pictorial form below surrounded by a circle of 
 glory. A well-drawn and chai-acteristic illustration in the German style. 
 
 XVI. The Seconde Sermon — Of oure Redenvption. The Crucifixion. A well-drawn 
 design, full of character, but in the Italian manner. In the back-ground is Jerusalem 
 with the temple : and in front is a large cross of the usual form, \\ith a figure upon it. 
 The malefactors at the sides are attached to trunks of trees only, their hands being fixed 
 
if 'Suit uJ 
 
 An IiiSiruciiori ol iiuyer- lue i'irsL ociauiioii- Pi^Jje. 
 
 
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 HAN.SHOLBEN 
 
 
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 An Jnstrucuon oi Prayer- 1 lie beventh. ffeution.PJaZfi XXV. 
 ILLUSTRATIONS FROM CKVNMERS CATECHISM. 
 
of Cranmers Catechism. 43 
 
 in the cleft branches. The figiire on the left of the centre cross is inclined away fi-om 
 it, whilst the other is turning towards it and stretching out his hand to it. 
 
 XVII. The Third Sermon — Of our Sanctification. The Descent of the Holy Spirit 
 at Pentecost. A large apartment with columns. In the centre is the Blessed Viroin, 
 with another female behind her, and the eleven Apostles placed around. The back- 
 ground is entirely filled up by the Holy Dove descending in glory. A well-drawn illus- 
 tration in the Italian style. 
 
 xviii. An Instruction of Prayer. The Fyest Sermon — A Declaration of the 
 Fyrst Petition. The interior of the temple, with the Pharisee and the Publican praying, 
 and Christ pointing them out to His disciples. The Phai-isee has on the habit of a monk, 
 with a cowl and the tonsure, and is kneeling at the rails of an altar ; and on his left on 
 the upper step is something like a small box or coffer marked H. H. on one side. From 
 the style and spirit, and the accurate di-awing of the iigures in this design, it may very 
 well be received as the work of Holbein, 
 
 XIX. An Instruction of the Pirst Petition. A repetition of the preaching-scene 
 described as No. vii. 
 
 XX. An Instruction of the Second Petition. A large chamber with columns, in 
 which is an aged man Icneehug at a covered table having on it an open book placed on 
 a stand. Above are clouds with a circle of gloiy surrounding the Divine Name in 
 Hebrew characters. Through the doorway are seen the buildings of a city. This 
 illustration is well-drawn in the German style, and is probably by the sajne artist as the 
 designer of the print of the Creation, No. xv. 
 
 XXI. An Instruction of the Third Petition. A well-drawn illustration by the same 
 artist as the last, full of figures, and representing Christ's agony in the garden at 
 Gethsemane. In the foreground are the three apostles asleep, and in the middle-distance 
 is Chi-ist kneeling and stretching out His arms. Before Him is an Angel fljono- towards 
 Him ^vith His cross, and behind is an arched gateway, with Judas, ch'awn like a woman, 
 conducting a band of Roman soldiers. Trees, with the garden and the country beyond, 
 fill up the back-ground. 
 
 XXII. An histruction of the Fov/rth Petition. Chi-ist feeding the five thousand in 
 the wilderness. On the left is the Lord standing mth His disciples, blessing the food 
 brought to Him by the lad ; behind are the companies of persons sitting down and 
 eating ; and on a hUl in the back-ground is drawn Christ jireaching to the people below, 
 attended by two of His disciples. In the distance are a city and a mountain. A well- 
 drawn illustration, apparently by the same artist as the last. 
 
 XXIII. An Instruction of the Fyfth Petition. The Parable of the Two Debtors, 
 drawn in a very quaint and characteristic manner. On the left is the nobleman sitting 
 at a table under an arch, holding a large German purse of leather, of the sixteenth 
 century, and setting at liberty the debtor, who is kneeling before him. On the other 
 side is part of a city, in the street of which tlie emancipated debtor is seizing his fellow- 
 
 ' ^1 
 
44 A Bibrwyrapldcal Account 
 
 servant by the Dxroat, and in the back-ground he is represented as thrusting him into a 
 prison in a gate-house. 
 
 xxrv. An Instruction of the Syrte Petition. The Temptation of Christ in the 
 wilderness. On the left is the Lord standing in front of several large trees ; and Satan 
 is coming to Him with one of the large stones with which the ground is covered. In 
 the middle-distance on the right are the two figures on a high rock ; and in the back- 
 ground is the temple, with Christ standing erect on the angle of a lofty tower, and 
 Satan falling headlong through the air. A well-drawn illustration apparently by the 
 same artist as the preceding. 
 
 XXV. An Instruction of the Seuenth Petition. Tliis design bears the name Hans 
 HOLBEN in the lower part in the fore-ground ; and it is drawn in his peculiar quaint 
 and characteristic manner and nearly in outline. According to the marginal references, 
 this print represents the expulsion of the evil spirit from the dumb man ; but the 
 figures rather indicate the casting-out of the devil from the lunatic, after Christ's descent 
 from the Mount of Transfiguration. On the right is an old man supporting the pos- 
 sessed person, who has fallen on the ground, by a band round his body ; and a small 
 demon with wings appears to have been at the same moment forced out of his mouth, 
 his face being peculiarly expressive of prostration and suffering. Behind these figures 
 is a group of scribes, priests, and pharisees ; and on the opposite side is Christ bending 
 forward and lifting His hand in command to the evil spirit. Three disciples are standing 
 behind Him. 
 
 XXVI. A Sermon of Baptisme. John bapti-sing Christ in a large river, in which 
 also another baptism is being performed. In the back are a mountain and city ; and 
 above is the Holy Dove in glory. A well-drawn illustration in the German-Italian 
 Btyle. 
 
 xxvii. A Sekmox of the Authoritie of the Kayes. The illustration prefixed to 
 this address is drawn in the same style, and with the same skill, as the preceding. It 
 represents Christ, attended by seven of the disciples, sending them forth, two together, 
 " to cast out unclean spirits, and to heal all manner of sickness, and all manner of 
 disease." There is not any reference placed in the margin of this print indicating the 
 passage of Scripture illustrated ; but, from the small number of persons represented 
 with the Lord, it must be intended for Matthew x. 1, when He sent out the twelve, and 
 not for Luke x. 1., when He appointed other seventy also. It is a very remarkable 
 characteristic of this design, that every disciple is drawn bearing with him the Tv:o 
 Keys of hitiding and loosing ; although the principal figure in front may be taken for 
 Peter. The back-ground represents a landscape, with a city, having a high tower, and 
 mountains beyond it. 
 
 XXVIII. A Sermon of the Communion, or The Lorde's Supper. It may very well 
 be considered that something of peculiar interest is connected with this illustration, 
 since it is the engraving wliich Cramner caused to be executed to replace that w^hich 
 
of Cranmers Catechism, 45 
 
 was published in Germany only, and was never printed by an English press. The pre- 
 sent design represents a spacious and stately apartment, evidently the " large upper 
 room " of St. Luke's Gospel ; — in which are two large arched windows, shewing a view 
 of the distant country lying below. In front is a table, with two returning ends ; and 
 at it are seated eleven of the Apostles, with Christ in the centre, having a drapery 
 hung up behind Him. In the space in front of the table, is a figure of Judas in the act 
 of departing. The style of drawing in tliis priut is altogether Italian ; and it is inter- 
 esting to observe how the artist, in strict conformity with the established ancient 
 rules for treating this sacred subject, has returned to the instructions of the Byzantine 
 Manual of the Thirteenth century ; in which the scene, the tabic, the place and figure 
 of Christ, and the seats of the Apostles, are aU especially indicated. 
 
 This Engi-aving is really the final illustration in Cranmer's Catechism ; but on the 
 reverse of the last loaf, above the Imprint, or Colophon, is inserted a repetition of the 
 print described as No. in. representing Christ seated in the midst of His disciples 
 discoursing to a child. On the four sides of the picture the following lines set in black- 
 letter are arranged like a frame : — "Suffer the Chyldekn, fokbyd — theim not to 
 
 COME VNTO ME, FOR OF — SUCHE IS THE^ KINGDOM OF HEAUEN — Mat. xix. V. Mar. X. V. 
 
 Luk. xviii. 
 
 After ha^^ng considered the matter and history of this Catechism so 
 much at length, it ought not to be entirely concluded ■s\'ithout an 
 attempt to illustrate some passages in it, which evidently refer to an 
 established practice in the Reformed German Churches, of a short form 
 of prayer, proper to the place and also to the ensuing subject, being 
 usually interjiosed immediately before the sermon. Such an order 
 agreed likewise with the contemporaneous usage of the Church of 
 England as established imder Edward VI., though it subsequently fell 
 into disuetude, from the want of a definite authoritative direction 
 conceiTiing it. 
 
 The first article of the " Shorte Instruction concemyng the Ten 
 Commaundementes," with which the volume commences, is entitled 
 " A Generall Berjinning for all Sermons ;" and it consists of a brief bless- 
 ing, with an invitation for all the hearers " to call for grace, and praye 
 The Lorde's Prayer." Tliis is followed by " a Generall Preface to be 
 
relicrsod after the Prayer, in the berjyniiing of eclie Sermon made 
 vpon the Ton Commaundemcntes : " and at the end of the same dis- 
 course there is added as follows : — " Note — That both the Preface and 
 the Conclusion also of this Firste Sonnon, slialbe rcpoted — th'one 
 in the beg}nming and tli'othcr in the latter endc — in cucr}^ Sonnon 
 made for the residew of the Commaimdementes." SimiUu* addi'esses 
 and directions are attached to every series of sermons tlu^oughout the 
 volume. From the invitatory words comprised iu tliis form, it was 
 commonly called " Bidding of Prayer," and Bishop SpaiTow observes 
 that it is very ancient, as " we may see the like in St. Chiysostom's, 
 and other Liturgies which they called Allocutions (or Addresses) in 
 which the deacon speaks to the people from point to pomt, directing 
 them Avhat to pray for : — in tJiem, the people were to answer to every 
 point severally, ' Lord have mercy upon us I ' in this, they are taught 
 to sum up all the petitions in Tlie Lord's Prayer, and to ])ray for them 
 all together. Tliis was the practice in King Edward the Sixth's time, as 
 appears by Bishop Latimer, Jewel, and others in those days ; whose 
 forms of bidding prayer before sermon are to be seen in their writings." 
 Li the Lijimctions issued by Edwju'd YL in 1547, the direction is 
 for the people to pray for the whole congregation of Clu'ist's Church, 
 and especially that of England and L'cland ; for the King ; Catherine, 
 the Queen Dowager; the King's Sisters Mary and Elizabeth; the 
 Lord-protector ; the King's Comicil ; and for the Nobility, Clergy, 
 and Commons of the realm : with all such as are depju'ted out of this 
 world in the faith of Clmst, " that they with us, and we with them, 
 at the Day of Judgment may rest, both body and soul, with Abraham, 
 Isaac, and Jacob, in the Kingdom of Heaven." There is not in this 
 order any reference to the discom'se about to follow ; but at the com- 
 mencement of one of the Sermons preached before Elizabeth by 
 
of Cranmers Catechism. 47 
 
 Bishop Jewel, publislied in 1583, this deficiency is thus nobly sup- 
 plied. " That it may please God so to order both my utterance and 
 your wulei'standing, that whatsoever shall bo spoken or heard may 
 turn to the glory of His Holy Name, and to the profit and comfort of 
 His Cliurch ; — before I enter into the exposition of these words, I 
 desire you to call upon our gracious God with your earnest and heai'ty 
 prayer. And here I commend mito you the good estate of God's 
 holy and catholic Chm*ch, and therein the Queen's most excellent 
 Majesty," etc. On another occasion, also, when preaching in Latin 
 before the University of Oxford about 1550, Jewel introduces the 
 Bidding-Prayer some time after he had commenced his discourse, 
 thus : — " Tliat God Almighty woidd enlighten all yom' hearts and my 
 voice with His Holy Spirit, and that some fruit may come hereof 
 unto us all, — I desire of you that you will help my weakness "svith 
 your prayers. First of all, I commend unto your devotion the Uni- 
 versal Church of Christ dispersed tlu'oughout the world." Tlie 
 prayer then proceeds according to the established practice. 
 
 The ordinary usage in this part of the Anglican Scmce in the time 
 of Cranmer, was to end with the Lord's Prayer; and to close the 
 sermon with an ascription of honom* to Tlie Holy Trinity. But the 
 piously-eloquent Latimer, appears to have been an exception in this 
 respect ; and in one of his Sermons preached at Stamford, in October 
 1550, he thus explains his peculiar practice to the people. " MaiTel 
 not that I use at the sermon's end to make prayer, for I do it not of 
 singidarity. But when I am at home, and in the country where I 
 go : — Sometime when the poor ])eople come and ask at me, I oj^pose 
 (examine or question) them myself; or cause my servant to appose 
 them, of {concerning) The Lord's Prayer: and they answer, some 
 " I can say my Latin Pater-noster : " some " I can say the old Pater- 
 
48 A Bib Hoy rap] deal Account 
 
 noster, but not the new.^' Therciure, that all that cannot say it may 
 learn, I use before the sermon and after to say it : wherefore now I 
 beseech you let Us say it now, and Altogether." 
 
 Tlie custom of using a general petitionar\'-praycr previously to the 
 preaching, and also aftenvards, seems to have been introduced into 
 England by the Genevan protestants and the English refugees on their 
 coming hither after the accession of Elizabeth. Tlie Injunctions, and 
 the Canon for the Bidding of Prayer still remained in force, but no 
 authorised form for tliis Service was provided in the Revised Liturgy. 
 But in the Common-prayer of the Puritans, printed at IVIiddleburgh in 
 1586, there were inserted a pattern for a general Confession to be made 
 by the minister immediately before the sermon ; and also a Prayer for 
 the Clnu'ch, for the divine blessing on the preacliing of the Word, and 
 for all estates of men, to follow the discourse. Tlie Directory for the 
 Public W&rship of God issued by the English Parliament in 1644, 
 likewise contained the general form of a confession and prayer to be 
 made before the sermon^ for the Church, for all estates of mankind, and 
 for the Word of God and the preaching of His ministers, especially 
 at the time in question. Tliere is also the scheme of a comprehensive 
 prayer to be used after the sermon ; one di\"ision of which was to turn 
 the chief and most useftil heads of the discourse " into some few 
 petitions, and to pray that it may abide in the heart and bring forth 
 fruit" These services were preserved by the General Assembly of 
 the Kirk of Scotland when the Director}^ was established in Edin- 
 burgh, in February 1645-1646 ; and have been substantially con- 
 tinued to the present time. 
 
 As there were not any authorised directions for special prayers 
 coimected with the sermon, inserted in the last re^^ews of the English 
 Common Prayer, — the practice of the Exhortatory-form, conmionly 
 
of Cranmers Catechism, 49 
 
 called. Bidding of Prayer, — gradual!}- fell into disuse, though it was 
 still required by the Fifty-fifth Canon. Tlie deficiency was at first 
 I supplied by the Petitionary -forms above refen-ed to, and afterwards 
 I by a Collect and the Lord's Prayer, or the Lord's Prayer only, being 
 I recited before the sermon. But on the accession of George L he 
 issued his Directions to the Archbishops and Bishops, requiring them 
 to cause their Clergy to observe the several Injunctions therein 
 I contained : the Sixth of which ordered 
 
 j that in the Prayer Before the Sermon 
 
 They should keep strictly to the Form comprised in the Canon, 
 or to the full efl:ect thereof. 
 
VARIATIONS 
 
 BETWEEN THE OBIGINAL LATIN AND THE ENGLISH VEBSION 
 
 OF ARCHBISHOP CRANMER's 
 
 SHORT INSTRUCTION INTO CHRISTIAN RELIGION. 
 
 In the following pages are given all tlie jirincipal Vanati<i)is vliich have 
 
 been found existing between the Latin Catechism of Justus Jonas, and the 
 
 English Translation of Archbishop Cranmer, as they are stated by Dr. 
 
 Burton, and briefly exhibited in the following list. 
 
 Additional passage in Englislt in J'he Firste Conunaundemente, commencing 
 
 — " Ye have herd, good Children '" — Fol. xix. a. — xxxvi. b. 
 
 Omission from the Latin — *' Non solum autem — ad commodum proximi.'' 
 Omission from the Latin — '' Et quando Magistiatus imponit subditis 
 
 juramenta non necessaria." 
 
 Strange forms of Oaths introduced into the Englisli Version not in the 
 
 Latin text. — Fol. xxxix. b. 
 
 Omitted in the English — " Quando ridicubT, obscena', et turpes fabula', aul 
 
 luigamenta sub Nomine Dei et Religionis recitantur." 
 
 Omitted from the Latin — " Nam parentcs et coherceant." 
 
 Omitted from the T^atin — " Et quia audistis furtum — est infideli deterior." 
 
 Altered in the Translation — " For by malicious slaunder — the righte 
 
 vvaye agayne." — Fol. cv. b. 
 
of Cramners Catechism, 51 
 
 Altered sense — " Nemo est Justus." 
 
 Omitted from the Latin — " Et ut firmiter " — " ecclesiam inveuiri." 
 
 Additional passage in the English — '' Or else yf we kiiowe — nowe and 
 euer." — Fol. clxiiii. a. — clxv. b. 
 
 Omitted from the Latin — " Et postremo — est interioris hominis." 
 
 These passages are now printed at length, in both languages ; with an 
 attempt to translate such parts as are altogether omitted from the Latin, 
 solely to shew the probable reason for their being left out or altered. After 
 perusing them, the reader may possibly be inclined to consider them as 
 almost positively proving that the Archbishop really did most carefully revise 
 the whole translation ; and also actually tvrite a great part of it ; since he 
 only could be supposed capable of exercising such a very responsible dis- 
 cretionary power. 
 
 The First important Variation, consists of the introduction of a long 
 passage into the Translated text : a part of which is extremely curious and 
 interesting, as it remarkably illustrates the practice of visiting and making 
 offerings to celebrated local English Shrines, which existed for some time 
 after the Reformation. It occurs as a Second Discourse on the First 
 Commandment, and in the original it extends to 35 pages : (sign, c.iii. 
 reverse, fol. xix b. to x. iiii. reverse). 
 
 " Ye haue herd, good Children, in the former Sermon, that all maner of 
 Idolatrie is forbid by this Commaundement, " Thou shalt haue NONE 
 OTHER GODS BUT ME." Where also it was declared vnto you, howe 
 you may commit Spirituall Ydolatrie by ouer-muche fearyng, trustynge, 
 and louying of creatures. But nowe I wyll speake of the moost grosse 
 Ydolatrie, whiche standeth in Wourshyppynge of Ymages, eyther of 
 creatures or of God Hymselfe. And this Ydolatrye is forbyd by expresse 
 wordcs in this Commaundement, where God sayeth thus : — " Tuou shalt 
 
 MAKE THE No GuAUEN YmaGE, Nor AnY LyKENESSE OK ANYE THYNGE 
 WHKJH IS IN HECEN ABOUE, OR IN EARTH BENETHE, Oil IN THE WATER 
 
 h2 
 
52 ^ Bibliographical Account 
 
 VNDEl; THK KAl;rili;. TUOU SIIAI.T NOT iU)\V DOWN VNTU IT, NOK WOUR- 
 
 snyr it." 
 
 These wordcs, by most Intorpretors of late tymo, belonge to the Fyrst 
 Commaiindcmcnt ; altliouglie, after the interpretation of nianye auncient 
 autors, they be the Seconde Commauii dement : — In which wourdes it is to be 
 noted, that it is not withoute greate cause, that God witli so playne and 
 expresse words doth forbydde "Wourshippinge of Ymagcs. For He sawe that 
 man's corrnpte nature, from the fyrst tyme that he fell from God, hathe 
 euer ben enclined and redy to ydolatry, and to bowe downc to creatures, 
 rather than to looke vp to God that made him. Wlierefore he inhibiteth 
 all occations of the same. God did also forsee, that in the latter dayes 
 men shoulde come which woulde mayuteiiie Worshippyng of Images. Not 
 onlye with iminted colonrs. but also with paifiited ivordes, saying: "We 
 kneele not to the ymage, but before the ymage ; we worshyppe not the ymage, 
 but the thing ivhiche is represented bij the ymage ; tee ivorshyppe not the crea- 
 tures, but the Creator in the creatures. And suche lyke excuses the greatest 
 ydolaters dyd alwayes pretende. But to thentcnte they shoulde not so deceyue 
 you, God doeth oftentymes in Holye iScripture call vpon you sayinge : — " Thou 
 
 SHALTE NOT MAKE TO THE ANYE GRAUEN Y>IAGE, OR LYKENES OF ANY CREATURE, 
 THOU SHALT NOT KNEELE, NOR BOW THY SELFE DOWNE TO IT." 
 
 For what can be more contrarie to the dignitie of Man, than he, whom 
 God hathe made lorde oucr all creatures, to kneele or to doe reuerence to the 
 image of a creature. God hath so fashioned Man, that He hath gyuen him a 
 bodye standyug streyghte vp, and a countenaunce to looke vpward into 
 heauen : And why, then, should he bow himself downward to the earth, or to 
 creatures made of earthe, which be rather to be troden viidcr his fete, then 
 to be worshipped of him ? There is nothinge more agaynste reason, than that 
 he whiclie hathe lyfe, sense, and reason, should worshyppe that thuige, 
 which can neither see, feele, moue, heare, nor vnderstande. Wherefore God 
 sayeth plainly, Thou shalt not woKsnvprK ymages: — tliat is to saye, thou 
 
shalt not gylte {gild) them, and set them in costlye tabernacles, and decke 
 theim with coates or shertes ; thou shalt not sense (incense) them ; make 
 vowes or pilgremages to them ; sette candelles before them, and offer vnto 
 them ; thou shalte not kysse their feete, and bowe doAvne mto them. For 
 God sayeth, " I am a ielouse God, and wyl not giue My honour to any 
 creature, but wyl greuouslye punyshe them that breake tliis My Commaunde- 
 ment. Yea, I wyll punyshe their children and posteritie, vnto the thirde 
 and fourthe generation." 
 
 And thys indignation of God agayust ydolatcrs, hath at sundrye tymes 
 be shewed by greuouse punishementes for our examples. For Salomon^s 
 idolatrie, the Kingdomes of Israeli and Juda were deuyded, and thereof dyd 
 ensue a continuall dyscorde betwene these two kyngdomes. And for Ydola- 
 trj'e God commaundcd Moses to hangc the capitaines of the people, and of 
 the people were slayne xxiiii. thousande. And the Bokes of the Judges, 
 Kijnges, and the Frophetes, be ful of like histories ; howo Almyghtye God 
 for Ydolatric was offended with the Israelites, and gawe theim into the 
 handes of their enemies, and into the subiection and bondage of all nations 
 about them, which did persecute and kyl them. And when they in theyr 
 afflictions cried vnto the Lorde, He refused them sainge, " Go and crie to the 
 gods whiche you haue chosen, they wyll saue you in the tyme of youre 
 necessitie." What greater punyshemcnte can there be than this ? To be cast 
 away from God, when we banc mooste neede of His helpe and comforte ? And 
 in Deuteronomie Almyghtye God, commaunded by His Prophet Hoses, saying, 
 " Cursed be he, that shall make a (jrauen or molten Ymage, ahhominahle before 
 the Lorde, the worke of an artificer's hande, and shall set it in a secrete place. 
 And all the people shall ansivere and say. Amen." Here you see how he is 
 accursed of God, that setteth but One Ymage in a secret corner of his Owne 
 House to ivourshippe it. But much more daungicr it is, to set vp Ymages in 
 the Temple of God, which is the open and commen place to honor the only 
 Lyuing God. 
 
But pcraduoutiirc some will say, thatwc arc foibydden to Worshi/p images, 
 but not to haiic ymages. To this I Answer. I'^irst, as touohying the Ymage 
 of God : — that "whan God spake vnto the Children of Israeli in the Mount of 
 Oreb, they heard a voice, but they sawe no maner of yniagc or lykenes of 
 any creature. And tlie cause was this. Ijest if He had appeared in the 
 simiUtude of a man or woman, or of any beast vpon earthe, or of any birde in 
 the ayer, or fishe in the water, or of any other creature, the ignoraunt people 
 wouldc paraduentm-e haue made an ymage like thereto, and haue worshipped 
 it. Therfore tJiey did se No Maner of Ymage, because they shoidd make no 
 Ymage of God : least that yf they had made any ymage of God, they would 
 also haue worshipped it. And forasmuche as God is a goste, not onely 
 inuisiblc but also incomprehensible; therfore ho can neither be made with 
 handes, nor compassed by ^nt ; nether is it possible, that any thyng made by 
 manne's hande shoulde represent God vnto vs, as His ymage ; so far those 
 two be vnlyke, God, and an Ymage made by man. Por God is a goste, 
 without ende, without measure, withoute mixture, without coiTuption, and 
 most perfecte : but an Ymage is a body, hathe an ende, maye be compassed 
 and measured, it is myxed, con-uptible, and vnparfit. God is lyfe in 
 Himselfe, of whom al thinges haue lyfe ; but ymages can nether heare, see, 
 nor moue, nor haue neither reason, vnderstanding, nor lyfe. Thci-efore, sayeth 
 God Hymsolfe, Ijy his Prophet Esaie, that no similitude nor ymage can be 
 made of Him. God shewed Himselfe vnto the people in the Mount of 
 Oreb, but in a clowde, smoke, and fyer; declaring therby that no man 
 can come to the parfite knowledge of God, as He is in Hym-selfe. The 
 Propitiatorie also, whereby God was signified, was hidde and not sene; 
 as wel for that it stode in Sancta Sanctorum where the people neuer 
 came, as also for-because the Cheriihjnes couered it with their wynges. 
 But in case any papiter, or caruer, were so connyng, that he colde make 
 an ymage, ivhich shuld perjytly represent vnto vs God (which is impos- 
 sible) yet he ought to make no suche ymage. And if it wer made, it 
 
of Cranmers Catechism, 55 
 
 ought to be dcstroied, because God bathe forbyd anye Ymage to be made 
 of Hym. 
 
 For, as it is forbydde to liaue any straunge Goddes, so it is also forbide to 
 haue any Yniage of the True Lyving God. And yf any will say, that it is 
 Forbyde to make an Ymage of God, to tWintent to Woztrshipjje it ; but I doo 
 not worshippe it, nor haue it for that intent ; but only that it may stirre me 
 to the remembraunce and knowlege of God. To this I aunswer, that God 
 did forbide the making of His ymage, least this pan-ell shoulde followe, that 
 thou shouldest worshippe it. 
 
 Therefore thou doste offende, although thou doest not worshyppe it, and 
 that not only, because thou doest againste Godde's Worde and Commaunde- 
 ment, but also because thou putteste thy-selfe wilfully in very great peril and 
 daunger ; specially seyng, that of our coiTupte nature wee be moost highly 
 enclyned to idolatry and superstition, as experience from tyme to tyme hathe 
 taught vs, euen from the begynnynge of the worlde. And here appeareth the 
 abuse of our tyme ; which folowing rather the phantasye of earners or 
 paynters, than the Worde of God, haue set vp in Churches the Ymage (as 
 thei cal it) of the Trinitie, where they portured God the Father lyke an olde 
 man, with a long liore (hoary) berd. And what ca7i symple jyeople learne 
 herby, but errore, and ignorance? Haue not mani thought that God the 
 Father is a Bodyly Substance; and that he hath a face, and berd, handes, and 
 fete, because they see Him so painted? And for this consideracion, saith 
 Sainte Austen,^'' " it is a detestable thing for Christen men to haue any suche 
 Ymage of God in the Churcli ; " whereby it appeareth tliat in Sainct Avsten^s 
 tymes, ther wer no suche Ymages in Christen Churches ; but that it is an 
 inuention of the papistes broughte in of later yeres ; whichc bryngeth vs not 
 Tnto the true knowledge of God, but leadeth vs into errors and ignoraunce 
 of God, 
 
 But if you wil lyfte vp your niindcs to God, good Children, to know His 
 Diuinc maiestye, Hys infinite power, wysedome, goodness, and other His 
 
56 A Hiblioyraphical Account 
 
 godlyc perfections;— lokc not vpon a dcafc, domrae, blynde, lame, and deade 
 Tmofjc, made by a painter's or earner's liandcs, — but loke vpon Heauen and 
 other creatures, made by Godde's awnc handy-worke : loke vpon Man who 
 can speake, see, smell, heare, feale, and go, and hath lyfe, wyll, and reason ; 
 and ■yvhorae no man, but God Himsclfe, made to be His lyucly image and 
 similitude. 
 
 " We haue also the Holy Scriptiu-es, whiche declare vnto vs the wonderful 
 workes of God, by -which thynges wee maye be ledde to the knowledge of God 
 without painted or earned ymages. Now, paraduenture, some wil say that 
 Christ hathe a bodye, and lykewyse haue Saintes, and therfore of them we 
 may haue ymages : althonghe of God there can be made no ymage. And, 
 further, they wil say, that the cause why ymages wer forbid, was perryl of 
 Ydolatrye, and Worshipping of thcym. So that, where there is no suche 
 peril, we maye haue ymages. 
 
 Yet, as I will not vtterly deny but they may he had, so I thinckc it more 
 conuenient for Christen Religion that they shiihl be talen out of Christen 
 men's Churches, then that they shoulde be placed in the Temple of God. 
 And of this my opinion I wil shewe you certayne good groundes; toth'intente 
 that whan you be demaimded, why we Englyshe men haue no Ymages in 
 our Churches, you maye be able to make thenmto a reasonable aimswer ; and 
 that also, in time to come, you may declare to yom* children what abuses haue 
 crepte into the Church by the occasion of Ymages. Tliat yf anye man shall 
 hereafter goo about craftily to brynge in Ymages agayne, for his own lucre 
 sake, they maye the soner perceyue hys juglynge ; and so the better auoide 
 the perill and daunger. Fyrst it is certayne, that we neither haue com- 
 maundement, counsell, nor example, of the Scripture, nor of the Primatiue 
 Churche in th'Apostilles time, nor many yeres after, to set vp Ymages in our 
 Churches: as it maye appeare by the holy man Epiphanhis, Bishop of Cypres, 
 a man of great estimation an xi. hundreth yeres passed, for his great Icmyng 
 and vertue, and by whom, not only in his lyfe tyme, but also after his death, 
 
of Cranmers CatechisDi. 57 
 
 God wrought many miracles. He, in an Epistle which he wrote to the 
 Bysshoppe of Hienisalem (whiche Epistle Saint Hierome did translate out of 
 Greeke into Latine) wiiteth, that as he passed the countrey about Hierusalem, 
 he founde in a church a cloth painted, hauing the Ymage of Christ, or of a 
 saj-nte. " And whan I saw" (saied he) "an ymage of a man hang in the 
 Churche of Christe, contrarie to the Authoritie of the Scripture, I cut it in 
 pieces, and coimseled them to buri some pore dead man tlierin." And after he 
 wrote to the Bysshop of Hienisalem, that he shuld cummaimde all the piiestes, 
 not to siiffer suche images, beynge contrary to our relygion, to hange in the 
 Church of Christ. Wlierby it appeareth that, in those dayes, ymages were 
 not allowed to be sette vp in churches amonge Christen menne : yea al 
 thoughe it were the Ymage of Christe or any sayncte ; biat that the vsage of 
 ymages beganne after that tyme. And, yf we wyl beleue auncient histories, 
 Ymages wer brought into Churches, by the pollicye and force of the 
 Byshoppes of Rome, many good Christian Emperors, withstanding the same 
 to their power. But Idolatrie by the Byshoppes of Borne preuailed, and 
 seduced many Christen Realmes. 
 
 Moreouer, many Images teache nothyng elles but eiTonious and super- 
 sticiouse doctrine. For what teachethe the picture of Sayncte Mychael 
 Waijing Soules ; and our Lady putting her beades in the balaunce ? Forsothe, 
 nothing els, but superstitiousnes of beades, and confidence in oure owne 
 merites, and the merites of Saincts; and nothinge in the Merites of Christe. 
 For wheras oure Good Workes be not able to way (weigh) against the Deuel, 
 our Lady muste laye her beades in balaunce : — that is to say, TT7/- Workes, 
 diuised of oiu-e owne braynes, not commaunded of God, and by them to sane vs. 
 Which doctrine is very false and inimiouse to Christe. What did the ymage 
 of Saint Sondnye teache? But that Sondaye was an holye man; accordynge 
 to the which teaching, beggers asked their almes for Saynct Sondaye's sake. 
 
 But I wyll leaue to speake of the euell doctrine whiche was taught by 
 Images, and 1 wyll declare vnto you that Ymages have bene so abused, 
 
58 A Bihlioyraphical Account 
 
 that all the ^oodiics whichc myght como by tlioym, was nciur cimiparalile to 
 the great ignoraunco and lilynchies, the superstition and ydolatrye, whiehe haue 
 been brought in and eomuiitttHl by meanes of them. The whiehe abuses good 
 Chilih'en, your owne lathers, yf you aske theym, can well declare vnto you. 
 For they theniselles wer greatly seduced by certaync famouse and notoriouse 
 Yniages : as by our Lady of Walsingham ; oure Ladye of Ippestviche ; Saynct 
 Tliomas of Canterbury ; Satnct Anne of Buckestone, the Roode of Grace, and 
 suche lyke : — whom many of your parentes visitide yerely, leauinge their 
 owne houses and familyes. To them they made vowes and jjilgrimages, 
 thinkyng that God would heare their prayers in that place rather than in 
 another place. They kissed their feete deuoutely ; and to thcim they oflred 
 candels and ymages of waxe, rynges, beades, gold, and sylucr, al)oundantly. 
 And because they that so taught them had therby great commoditie, they 
 mainteined the same with foyned myracles, and erroniouse doctrine, teaching 
 the people that Goil would heare their prayers made before this ymage, rather 
 than before another jnnage, or in another place : whereas the Prophete Esay 
 sayth, that God doeth heare those that be truely penitent in euery place 
 alyke. But peraduenture some wyl saye, they dyd neuer teache vs to kneele 
 to the Ymage, hut before the Image. But who I pray you gave them commis- 
 sion to teache you to kneele before the ymage ? Yf you make your praiers to 
 God, why lyfte you not bothe your eyes and handes to heauen, where God is? 
 Why loke you rather vj)on the walles, vjion stockes and stones, then thither- 
 warde where you know He is, to whome you make your prayers ? What 
 nedest thou ichich arte the Ymage of God, to kneele before the Ymage of Man ? 
 Againe, they that be greued with Takyng-downe of Ymages out of the 
 Churches, will parchaimce say " We worshipped not the Ymage, but the Sainct, 
 whome the ymage dyd signifye.'^ And who, I praye you, commaundeth you 
 after this fashion to worship any Sainct ? Why shoulde wee geue that 
 honoure to Sainctes nowe, after their deathe, whiehe they themselfes, whan 
 they were on lyue. dyd vtterly refuse? Yf a Christen man, althoughe in 
 
dede he were a very holy man, and a lyuiug saint, shoukl set himself vpon 
 an aulter in the chiux'h, you would say to him " Come doivn Sp; that is , 
 no place for you to stande in.'" And why, than, shoulde dombe ymages 
 stande there, whan they be deade, wher thou canst not suffre the true 
 ymages and membres of Christ and liuely sainctes to be placed? Peter 
 refused to be woiirshipped of Cornelius ; and likewyse dyd Paule and Barnabas 
 to be honored of men ; and the Aungel also refused to be honored of a man : ' 
 — forasmuche as speciall honoure and seruice, appertaineth only to God. 
 Neuerthelesse in Ciuile honor and seruice, Ave be subiecte to Kynges, Princes, 
 Parentes, Maisters, and al superiors ; to honoure and serue them of duety, as 
 God of vs requyreth. But al these thinges cesse after their death ; and they 
 that wil say, that they nether worship ymages, nor the sainctes in ymages. 
 but God onelye in the sainctes and ymages, they pretende the same excuse 
 that the Heathen Idolatrers did. For they sayd lykewyse, that they 
 worshypped not blockes nor stones, but God in theim; and yet thei wer 
 great ydolatrers. But these men that pretende so manye excusses for their 
 ydolatrye (as all ydolaters euer haue done) yet in very dede they icorship not 
 onely creatures but also the ymages of creatures, whan they knele, kysse, 
 and sense them (burn incense). For whan they see an ymage of the Cmcy- 
 fyx, or of a Saint, by the waye, doo they not bow downe, and put off their 
 cappes vnto it. But they do that, say they, not to the Ymage but to Christ. 
 But why than doo they it, whan they se the ymage, and not before ? Marye 
 (saye they) for the ymage putteth vs in rcmembraunce of Christ. But let 
 them truly aunswer this, as they thinke in their hartes. As often tymes as 
 they remembre Christe, before they see the ymage, doo they bowe downe and 
 put off theii" cappes or no ? Certayne it is that thei do not ; but assone as 
 thei come to the ymage they doo. And, therefore, in veraye dede, they doo 
 that honor to the Ymage, and not to Christ, nor to the Saint; whatsoeuer they 
 pretende. But they fantasy som holines or vertue to be in tlie ymages, 
 specially whan they be set vpon highe in the church, the connnen place to 
 
 i2 
 
60 A J3ib/io(/raj)/iica/ Accotnit 
 
 honor God alone, and tlioroi'on' they ronne ratiier to une cliiiiclie tlian to 
 another, and honor one image rather than another ; for elles why are not the 
 yniages in the earner's and painter's shoppe as wel kneled vnto and wor- 
 shipped, as they that be set in the church ? And yf tlicy dyd their reuerence 
 to Christ and not to the linage, — seemg that Christ is in heanen, to heaiten thei 
 shuld lokc vp, wher Christ Himself is, and not gase vpon an ymage. Seyng, 
 therefore, that it is an horrible ydolatry, to iroiirshi/p the Sunne, which is a 
 most goodly creature of God, and reiircsentctli vnto vs the wonderfull worke 
 of God, let euery man consydre liow diuili/she ydolatry it is, to worship our 
 awne ymages made by our awn handes. 
 
 " Yt is not also taught you in all the Scripture, that you shoulde desyre 
 Saincte Roche to preserue you from the Pestilence ; to pray to Saint Barbara, 
 to defende you from Thondre or Gonneshot ; to offer to Saincte Loy, an horse 
 of waxe ; a pigge to Sainct Anthony e, a candel to Sainct Sithe. But I 
 shoulde be to longe yf I shoulde rehcrse vnto you all tlie Superstitions that 
 haue growen out of the Inuocation and Praying to Saintes Departed, wherwith 
 men haue ben seduced, and Godde's hononre geuen to creatures. 
 
 This was also no smal abuse, that wee called the Ymages by the Jiarnes of 
 the thinges whome they did represent. For we were wont to say — " This is 
 Saincte Anne's Aulter : " My Father is goone a Pyhjrymage to our Lady of 
 Walsyngame,'' " In our Church Sainct James standeth on the right hand of the 
 Highe Aulter.'" These speches, we wer wont to vse, although they be not to be 
 commended. For Sainct Austen, in th' Exposition of the cxiii. Psalme, 
 affirmeth that they who do call suche ymages as the Carpenter hath made, 
 by the names of those thinges tvhiche God hath made, " do change the truth of 
 God into a lie." It is not taught you in all Scripture. 
 
 Thus, good Children, T haue declared howe we were wont to abuse 
 ymages. Not that hereby I condempne your fathers, who were men of greate 
 deuotion, and liad an earnest loue towards God, althoughe their zeale in all 
 pointes was not rulcjd and gouemed by true knowledge ; but they were 
 
of Cranmers Catechism, 61 
 
 seduced and blyiided ; partely by the commen ignorance that rayned in their 
 tyme, partely by the couetousnea of their teachers, who abused the simplicitie 
 of the vnlemed people to the maintenaunce of their owne lucre and glorye. 
 But this haue I spoken, to shewe you how crafty the dcuil and his ministers 
 haue bene, euen of late tyme, to allure Chi-isten men to ydolatrie vnder the 
 pretence and title of deuocion, holynes, and religion ; that you, being warned 
 of such abuses, may the better knowe and auoyde them, in case at any tyme 
 Satan or his messengers woulde entyce you vnto suche superstition again. 
 For, yf mariners that haue passed the daungers of the seas and are safelye 
 entred into the hauen, be naturally moued to shewe to suche as sayle to those 
 places from whence they came, what parrelles they shall passe by, and howe 
 also they may auoid the same ; — howe muche more ought we, that haue 
 alreadye passed the diepe seas and daungers of superstitions, to wame you, 
 good Children, of these perrelles ; and to teache you, which are nowe as it 
 were entring into the troublesome seas of this worlde, — how you may auoyde 
 these so greate daungers ? And it is veray necessary for preachers at all 
 tymes to admonyshe, exhorte, and call vpon you to auoid this most haynouse 
 and detestable synne of Ydolatry. For not onely the Prophetes in th' Olde 
 Testament wer very ernest to call vpon the Jewes to eschewe this synne 
 of ydolatry, but th' Appostles also be very diligent to disswade Christen men 
 from the same. 
 
 And we haue too much experience in the world that of ymages commeth 
 worshipping of them and ydolatry. For Saint Austin vpon the cxiii Psalme 
 aflfinneth that simple men be more moued and stirred to bowe downe to 
 ymages and worship them, because they haue mouthes, eyes, eares, noses, 
 handes, and feet, then they be moued to contempne them ; althoughe they 
 perceiue they can neither speke, see, smell, feale, nor goo. 
 
 It cannot be saydc that Ymages be necessarie ; for then we condempene the 
 Appostilles, and al the holy men in the Primatiue Church ; yea and Christe 
 Himselfe, also, because they used no suche thynge : nor yet that they be pro- 
 
62 ^ Bihlw(jr(ij)h\cal Account 
 
 iitablc; for yf they liad, eyther Christc woukle liaue taughte it, or Tlie Holy 
 Goste woulde haue reueled it, vnto tbe Appostles; wLiehe they dyd not. 
 
 And yf they dyd, the Appostilles, were very neglygente that woulde not 
 make some mention of it, and speake some good word for Ymages, seyng 
 that they speake so manye against them. And by this meanes Antichriste 
 and his holy papistes, had more knowledge or feruente zeale to geue vs godlye 
 thynges, and profitable for vs, than had the veray holy Saintes of Christe : 
 yea more than Christ Himselfe, and The Holy Gost. Now, forasmuch, good 
 Children, as Ymages be neither necessary nor profitable in our churches and 
 temples, nor were not vsed at the begynnynge in Christe, nor th' Apostilles 
 tyme, nor many yeres after ; and that at length they were broughte in by 
 Byshoppes of Rome, maugre (inalgre, — notwithstanding) th' Emperours 
 tethe ; and seing also that they be veri slaunderous to Christe's Relygion ; — 
 for by them the Name of God is blasphemed among the infideles, Turkes, and 
 Jewes, whiche because of oure ymages do call Christen Religion Idolati-y, and 
 Wourshippiug of Ymages : — And, for as nuiche, also, as they haue been so 
 wonderfully abused within thys realme, to the highe contumelye and dyshonor 
 of God, and haue been great cause of blyndnes, and of muche contention 
 amonge the Kinge's Maiesties louing subiectes, and were lyke so to be still, 
 yf they shoulde remaine ; — and, chiefly, seing Godde's Worde speaketh so 
 muche against them : — you may herby right well consydre, what greate causes 
 and groundes the Kinge's Maiestie had, to take them away within hys 
 realme; folowing herin the example of the godly Kinge Ezechias, who 
 brake downe the brasen serpent, whan he sawe it worshj'pped ; and was 
 therefore greatly praised of God ; notwithstaudynge at the firste, the same 
 was made and set vp by Godde's commaundemente, and was not only a 
 remembraunce of Godde's benefites, before receaued, but also a figure of 
 Christ to come. And not only Ezechias^ but also Manasses, and Josophat, 
 and Josias, the best kinges that were of the Jewes, did pull doune images 
 in the tyme of their reygne. Consider, than, howe godlye an acte is this 
 
to take away so inaiiye ymages, not made by Godde's commaundementes : 
 wlieranto, contrary to Godde's commaundementes and His honor, wer so 
 manye idolatries committed. For vnto Christen Princes' office and cm*e, 
 appertayneth the defence of Godde's true Word and Christen ReHgion ; and 
 to take away all those thinges which hinder or let true godlynes and 
 religion, or make trouble and contention, within their realmes. 
 
 So, good Chikhen, you haue herde the true meanyng of these wordes. 
 Thou shalt make to the No Grauen Ymage, thou shalt not bowe 
 DOWN AND worship THE SAME. The which, I pray you, graue depely in 
 your memories ; that when you be demaunded, what is nient by the wordes 
 heretofore rehersed, you may answer. This Commaundement forbiddeth vs 
 al kind of Ydolatry ; as wol bodily as goostly, and inhibiteth vs to geue the 
 honor whiche is due vnto God to any creature, or image of creature, but to 
 worshyp God Alone. And now note, further, good Children, that, to th'intent 
 we shuld honore only God, and obey Him, — He saieth that He is the Lorde 
 oure God, in whom be al good thinges, and of whom wee haue all. He 
 saith also that He is strong and of such force, that he can ponishe vs at his 
 pleasure, if Ave dysobey Him. Moreouer, he calleth himself julouse, because 
 He can abyde no companion. But (for) as a man, the more pure and chast 
 he is, the more he is greued if he perceue his wife to set her loue vpon any 
 other, euen so is God, who hath taken vs to His Spouse, if He se vs defiled 
 with filthy ydolatry. Furthermore He saith that He wyl reuenge His 
 Maiesty and Glori, if any man wil translate them vnto any creatm-e, picture, 
 or ymage ; and that with such vengeance, that it shal extende vnto theii* 
 children, uephewes and ncphcwe's children. Like as on the other side He 
 promiseth His mercye and goodnes to their posterite that keep His Law and 
 Commaundementes. Employ, therfore, yom'c hole hartes and mvndes to His 
 preceptes, good Chikhun ; and, exchewing al Ydolatry, or honoring of 
 caruinges or paintinges, geue to God only His due honor and glori, now and 
 from hensforth world without ende. Amen. 
 
64 A Bihlioc/rapliical Account 
 
 Dr. Burton observes that the following " passage in the Latin Catechism, 
 is omitted in the corresponding part of the English ; for which there seems 
 no assignable reason." 
 
 " Non solum autem hoc est Nomine Dei abuti, quando Nomcn Dei Patris, 
 aut Christi Nomcn, usurpamus aut nominamus ; scd Nomen Dei est, quic- 
 qiiid do Deo boni dicetur, aut boni dici debet. Sicut alias in communi 
 more loquendi solemus dicere — " Hie homo habet hoimm nomen ;" — id est, 
 multa bona dicuntur de eo : — " Hie habet malmn nomen ;" id est, rumor mains 
 spargitur de eo. Ita Nomen Dei dicitur, quicquid de Eo boni dicitur ; scilicet, 
 quod sit Justus, Verax, Misericors, Bonus ! Nunc diligenter et accurate 
 attendite, Filioli, quod non dicitur hie, Tu Nomen Domini Dei Tui prorsus non 
 nominabis aut usurpabis, sed dicit non assumes in vanum ; nam Deus id ferre 
 potest, idque fert libenter, ut Nomine Sancto Dei utamur ad gloriam Ipsius 
 aut ad commodum proximi." 
 
 " Not only is this Name of God abused, when we do too often use the 
 Name of God the Father, or of Christ, in our common discourse: but we 
 must think, that whensoever this Holy Name of God is spoken, it ought to be 
 so as declaring Him to l)e good ; or that whatever is good is in God. Tlius 
 we are wonted to say in our ordinary speech — " Such a man hath a rjood 
 nam£" — that is, because much good is said of him : or of another, — 
 ^^He hath an evil name;" — for that touching him there is an ill report 
 abroad. — Hence, therefore, in this Name of God is set forth whatsoever is 
 Just, True, Merciful or Good. Now, good Children, I pray you mark this 
 both diligently and carefully, that the Commandment truly saith " Tliou shalt 
 not lightly or chshonourably speak or take the Name of the Lord thy God in 
 Vain, for God by that extols His power and does all things easily; and 
 therefore we must use the Holy Name of God only to His glory and the 
 benefit of our neighbour." 
 
 *' Perhaps," continues Dr. Burton, the words " Et quando Magistratus 
 imponit subditis juramenta non necessaria," in the Latin, were intentionally 
 
passed over in the English." This conjectiu'e is quite consistent with the 
 manners of the time in ■n'hich Cranmer wi'ote ; for the most literal and 
 innocent translation of the passage might have been attended with danger: 
 " But when the magistrate shall put in supposed matters, then an Oath shall 
 not be necessary." Dr. Burton notices that in this part " of the English 
 Catechism, some common forms of oaths are introduced, which are not trans- 
 lated from the Latin ; and which we may suppose to have been in frequent 
 use in that day." The whole of the translation is a paraphrase, and the 
 greater part of it is an interpolation ; but how truly it represents the vicious 
 language of the time, is known to every one who is at all acquainted Avith 
 the literature of the period. For the purpose of shewing this remarkably 
 interesting and curious contrast, — this part of the original text, and Cranmer's 
 ardent version of it are here inserted. 
 
 " Quod peccatum hoc tempore valde vulgatum est, adeo, ut jam hoc 
 tempore, non solum viri et adolescentes, sed mnUermhp et puellcp, adeoque 
 pueri, seipsos et alios hombiliter execrentur ; non solum perciti iracundia, 
 sed in quotidiano sermone, civilitatis causa, quasi vero virtus et oniamentum 
 monim sit, execrationibus prodigiosis subinde detonare et tumultuari ; cum 
 tamen adeo abominabile peccatum sit coram Deo, et tanta turpitudo coram 
 mundo, — ut verbis id nemo facile assequi possit." — This sin, says Cranmer, 
 •' now in oiir time is moche vsed : insomuch, that now-a-dayes you shall heare 
 not onely men, but also women and childi'en, outragiouslye curse and banne 
 both themselfes and other : — sayinge after this wise : — " By GoclcWs Soule I 
 woulde I hadde never bene home!'''' — or " / icovlde the gronnde shotdde open and 
 swaloive 7ne vp ! " — " -S^ Godde's Body I voidde thou wert huttyed T — "-By 
 Goddess Passion I tvoidde the Deuyll had thee .'" — " By Godde's Woundes I 
 tvoulde it were on a tvylde fyre !''' — or sucho lyke deuylyshe cursinges and 
 wishinges : which offence is not onelye abominable before God, but also 
 so shamefull before the worlds, that it abhorreth good christen eares to heare 
 suche haynous blasphemie." 
 
66 A Bihliocjrapli'ical Account 
 
 In tlie Parliament of Scotlauil held at Edinburgh Fcbr. 1st, 1551— 
 1552, cap. vii. was directed against " Oaths-Swearing, Execrations, and 
 Blasphemation of the Name of God ;" the commencement of which supplies a 
 very remarkable parallel to the language of Cranmer in this place, as may 
 be seen by the following extract in modernised spelling. " Item — Because 
 notwithstanding the oft and frequent preachings in detestation of the grievous 
 and abominable Oaths-Swearing, Execrations, and blasphemation of the Name of 
 God, (and) swearand (sxcearing) in vain, by His precious Blood, Body, Passion, 
 and Woimds : (or) Devil stick (thee) Cummer (gossip) 1 or wish Gor roist I 
 or ryfe, thame ! (God to roast or rend them) — and sic others ugsome oaths and 
 execrations, against the command of God : yet the same is come into sic an 
 ungodly use amangis the people of this realm, baith of great and small estates, 
 that daily and hourly may be heard amangis them open blasphemation of 
 God's Name and Majesty, to the great contemption thereof, and bringing of 
 the ire and wrath of God upon the peoj^le herefor : And for eschewing of sic 
 inconvenients in times coming, It is Statute and Ordainit, that quhatsumever 
 person or persons swears sic abominable oaths and detestable execrations as is 
 afore rehersit, shall incur the pains after following as oft as they failzie 
 respectively." 
 
 Dr. Burton considers that the following passage, which is omitted in the 
 English, was left out possibly on account of " the favourable reception which 
 was given to the mysteries and other such mummeries in England at this 
 time." Mysteries, however, had some time since ceased to be performed, 
 and the Moralities whicli succeeded them were not open to the same objection. 
 After a perusal of the passage, it will probably be seen that the words really 
 refer to a Liturgical practice which was laid aside in the Reformed Church of 
 England, " the planting-in uncertain stones and legends, with multitudes of 
 responds, verses, vain repetitions, commemorations, and Synodals;" noticed 
 as having been rejected from the Revised Service in one of the preliminary 
 explanations prefixed to the First Book of Common Prayer; which was 
 
of Cramners Catechism, 67 
 
 contemporaneous with this Catechism. " Qua7-to, Assvmitur Nomen Dei in 
 Vanum, quando ridiculce, obscencc, et turpes fabula', out imgamenta sub Nomine 
 Dei et religioms reciUmtur.'''' It is possible that at the time tliis Catechism 
 was translated into English, this practice of the Romish Chvirch might not 
 hare been entirely abolished. 
 
 " Perhaps," says Dr. Burton, " political reasons may have led to the sup- 
 pression of the follomng words of the Latin : — nam parentes magistratnm 
 eUgerunt et constituerunt^ et potestatem mam etiam iUi imituaimnt, iit contumaces 
 liberos, loco 2)arentum, puniant et coherceanL" Cramner knew very well that 
 this passage was not true in respect of the English Government, in the sense 
 in which it was miderstood in Geneva. 
 
 Dr. Bm"ton next notices the following long passage which does not appear 
 in the Enghsh text, though he observes that it seems difficult to find any 
 objection to it. " Et quia audistis esse furtuni, quando mercatores plmis 
 vendunt merces, aut quando operarii plus mercedis postulant, tamen et hoc 
 sciendum est, non displicere Deo, ut quilibet ex sua industria et labore, aut 
 mercatura, — quando sine dolo et fraude earn exercet, — lucrum faciat, ut uxorem 
 et parvos liberos inde alere possit. Nam Christus dicit in Evangelio " Dignus 
 est mercenarius mercede sua" Et mercedem seu lucrum sic accipere potest, — 
 quatenus tamen coram Deo, et sine defraudatione proximi licet, — ut non 
 solum se hinc alcre possit, sed et liberos suos, interim quod adluic vires 
 suppetunt ad laborandum, et ne senio gravatus mendicare cogatur. Ita 
 Solomon, cap. v. concionatur — " Ne des aliis facultates tiias, aut honoiria tviim^' 
 — hoc est, artem quam diiUcisti, seu dotes, ingenii et corporis bona quee Deus 
 tibi dedit, propter quas apud homines in honore es, non dabis alienis, — id est, 
 ad commodum tuum et liberonam tuomm illis donis uteris ; nam liberi tui a 
 Deo tibi commissi sunt. " Et annos tuos non dabis crudeli,'' id est, tempus 
 setatis florentis tuae, quo potes laborare cum fructu, non dabis crudeli, id est, 
 immisericordi, qui non dignam mercedem solvit laboris, et in necessitate aut 
 scnecta te deserit. Ne opibus tuis alieni ditescant, ct pecunia tua in alienas 
 
 k2 
 
68 A Jiibliograplncal Accotmt 
 
 ajdes transfc'ivtur ; id est lie alieiii ex tuu labore commoda capiant, et tu 
 ad iiieiulicitateni rediyaris, et tandem geininas, cum et eurporis vires et opes 
 tuaj attrita; fuerint. Sic et Paiilus ad Tiinoth. dicit — " Qui such domui non 
 bene prceest, est iujideli deterior.^' Enarratio Septimi Pvoecepti. 
 
 The natm-al reason for the omission of this passage from the English 
 version probably was, that Cranmer considered that however good and sound 
 it might be, morally and commercially, it coidd not, by any possibility, be 
 i either useful, instructive, or interesting, to cliikhen of such a tender age as 
 those for \vlioni he designed his Catechism. Perhaps the foUowuig translation 
 may render this conjecture more evident. " AxiH forasmuche as ye have 
 hearde, that though it be but robbeiye when dealers do seeke to sell their 
 wares for more than they be tmly worthe, or when workemen do aske too 
 greate wages for their common laboures ; — so it is to be imderstood, that 
 whatsoever gaine cometh of a man's own industiy, travaile, or merchandising, 
 shall in no wise be displeasant vnto God, — when the same hath been gotten 
 without any crafte or fraude, — as faire profitte and supportation for the sustain- 
 ing of his mfe and children. For Christe saieth in the Gospel of S. Matthewe, 
 cap. X. 10, " the workeman is u'orthy of his meate.'' .tVud that vaiuitage or 
 gaine which shall be so gotten, — always requiring that it shall be honest 
 before God, and without any cheatynge of a man's neighbour — is not only 
 lawful for the sustentation of him who gaineth it, but is also good for the 
 good of his family : he in the meanwhile earnestly labouring; lest in lus old 
 age he should be reduced to the sad oppression of beggary. To this ende 
 counselleth Solomon, Prov. cap. v. 9, 10, 11, saying " Giue not thy laboures 
 or honoure to others : " that is, the arts which thou canst teache, or wherewith 
 thou art endowed, thy wit also, and thy bodily-goods ; for these God gave 
 unto thee for thy honour before men; therefore peld them not up unto 
 others : that is, because God hath committed them unto thee to be used for thy 
 good, and for thy household. And the Wise King saith also, " Giue not thy 
 yeeres vnto the cruell ;'' by which ho meaneth the flowering-time of tlune age, 
 
of Cranmers Catechism, 69 
 
 when thou canst labour most fruitfully ; giue not that to the cruel, that is, 
 to the unmerciful, who will not pay a worthy reward fur thy works, and in 
 want or old age will leave thee : " Tliat thy icorkes do not enrich other men, 
 and thtj laboures come not into a strange house.'''' That is, do not by thy toil 
 take care of the good of another, and reduce thyself to beggary ; " tliat thou 
 mourne not at the laste, ivhen thou hast spente thy body and lustye youthe." 
 The like also St. Paul saieth vnto Timothie, I. cap. v. 8. " If any man 
 prouide not for his owne, and specially for them of his oivne houshold, hee hath 
 denied the faith, and is worse than an infidell." 
 
 Of the next altered passage Dr. Burton says, it is perhaps hardly worthy 
 of notice that the English words are not a translation from the Latin. The 
 two passages are as follow. " Pra?terea s^pe accidit, ut (|uando homines 
 ita traducimus, et temere reddimus infames, ut obdurescant et dolere 
 desinant; et postea per omnem vitam, ita manent in peccatis, cum alias 
 forsan erant in viam redituri." " For by malicious slaunder many offenders 
 be prouoked to rage, and oftentimes brust out into these woordes, " / wyll do 
 it agayne because men talke of it ;" What haite they to do ivith my dedes ?" 
 and such lyke wordes. And some of them be the worser indeede, con- 
 tynuynge in theyr synnes all the dayes of theyr lyfe. Whereas, yf they 
 were gentely, secretlye, and frendly admonyshcd, they myght be wonne and 
 bi'ought to the ryghte waye agayne." An Exposition of the Eyghte Com- 
 maundemente. This familiar amplification of the original Latin, was obviously 
 intended to make the passage more generally understood as well as more 
 effectual. 
 
 The Latin " Nemo est Justus nisi obediat Decern Prfeceptis," is rendered 
 by Cranmer in a more evangelical sense thus : — " No man is just or rightuous 
 before God that hath not The Holy Gost." Preface to the Seiinon on The 
 Creed. 
 
 Li the " Discourse of our Sanctification," or the Third part of The Creed, 
 the following passage in the Latin is omitted in the English : and it would 
 
70 -4 BihUoyrapldcal Account 
 
 seem to be one of those parts of the German Catechism, which the Arch- 
 bishop considered to be unfittetl for the children of Enjj^land ; and not unlikely 
 to excite animosity and contention. " Et ut firmiter credamus has immensas, 
 ineffabiles, infiuitas opes, et thesam-os veros, primitias regni coelorum et vitae 
 «tern£e, tantum in Ecclesia esse, nusquam alibi, neque apud sapientes et phi- 
 losophos gentium, neque apud Turcicam illam tot milium hominimi colluviem, 
 neque apud papisticam illam et titulo tenus ecclesiam inveniri." In attempting 
 render this passage into English, a few of the words from Cranmer's o\m text 
 •which should have preceded and followed it, will make the sense of it more 
 intelligible. " These excellent gyftes and benefites cannot be had, but only 
 in the foresayde Church and congregation, and no where else. Wherefore we 
 oughte fiyiTuely to beleeue in those unmeasurable, mispeakable, and infynyte 
 powers and true riches, those First-fruitesofthe Kingdome of Heaven and of 
 Lyfe Etemall, onely as they haue beene founde in the Chiu*che, and no where 
 else : neither ^vith the wyse men and riiilosophers of the Gentiles ; nor yet 
 with the Turkes, in their strange medley raked together from so many multi- 
 tudes of people ; nor yet with those who hold these gyftes onely by the title 
 of a Papisticall Chmch. But when the True Churche, which is noled by The 
 Holy Gost and the "Worde of God, dothe promyse vs these so great riches and 
 benefites, we ought not to doute that we haue alredye receaued them." 
 
 Another passage in the conclusion of the same Sermon, is also omitted 
 in the English version. It is, however, in substance, nothing more than 
 a repetition of the final paragraph, which Cranmer has preserved drawn 
 up in the form of a Creed : but Dr. Burton has in mistake referred to it as the 
 part omitted from the Latin, apparently having been misled by the com- 
 mencing words being alilce in three passages close to each other. " Ideo, Filioli, 
 hoc diligenter discite, et cum vos continget interrogari — Quomodo intelligis 
 Tertiam partem Symboli? Respondebitis — Credo quod non ex viribus humanae 
 rationis, vel conatu meo, credere possum in Christmn Dominum nostnim, aut 
 pervenire ad cum : sed Spiritus Sanctus per Evangelium me vocavit, suisque 
 
of Cranmers Catechism, 71 
 
 donis illuminayit, et in vera fide saiictiticans cor mcum fimium et certum 
 reddidit, sicut et totam veram Ecclesiam Christi, passim in omnibus gentibus et 
 nationibus sub sole dispersam, per Praedicationem Evangelii vocat, congregat, 
 illuminat, sanctificat, in una vera Confessione et Fide Christi corroborat et 
 conseiTat. In qua Ecclesia sancta mihi et omnibus credentibus misericorditer 
 peccata remittit, meqne in cxtremo die et omnes mortuos suscitabit, dabitque 
 Yitam ^ternam. Hoc solum, prje omnibus aliis doctrinis et religionibus 
 mundi, finnxim et certum est." 
 
 The following is Cranmer's paraphrase-translation of this most devout 
 passage : — " And this is the summe and also the most plaine vnderstanding 
 of this Thirde parte of the Crede, entreatyng of oiir Sanctification and 
 haloTvyng. Wlierefore, good Children, marke well this lesson ; that when 
 ye be demanded " Howe vnderstande you the Thirde parte of the Crede?" 
 Yee may answer thus : — " I believe that neither by man's strength, power, 
 or wysedome, neyther by myne owne endeuom-, nor compasse of myne 
 owne reason, I am able to beleue in Jesus Christ, or to come vnto Hym. 
 But The Holy Goost did call me by the Worde of the Gospell, and with 
 the gyftes of His grace He hath hitherto endowed me and halowed me 
 and in the True Faith He hatha hitherto preserved me and confirmed me : 
 and this He hath not done only to me, but also He calleth and gathereth 
 togyther, in the Vnitye of One Faith and One Baptisme, All the Yniuersal 
 Churche that is here on earth, and He halloweth, kepeth, and prescrueth 
 the same, in the true knowledge of Christ and faith in His promyses. 
 And in this Churche He gcueth free and generall pardon to me and to all 
 that beleue in Him, of all 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 Time Faithc of Jesus Christ He shall glorifye in the Lyfe 
 Euerlastyng. Therefore to the sayde Holy Gost that Sanctifyeth vs, with 
 The Father that made and Created vs, and The Sonne that Redeemed vs, — 
 be geuen all honour and glorye, world without ende : Anient 
 
72 A Biblioyrapliical Account 
 
 Tlic following is the passage really left out by Cranmer ; which will be 
 readily uuderstood to have been omitted because it contained the same 
 matter as the paragraph retained, only expressed in less forcible language. 
 " Ideo et, Filioli, ex corde crcdetis in Spiritum Sanctum, qui remissionem 
 peccatorum nobis per ordinaries concionatores, et per omncs veros verbi 
 ministros annunciat, et corda ac animos nostros ad credendum movet et 
 illuminat, et subinde per fidem, in Ecclesia Christi, magis purificat et sanc- 
 tificat, peccatum expm'gat et delet, et tandem a mortuis suscitabit ad vitam 
 seternam. Et certo statuetis apud vos, nee dubitabitis, quod haec omnia 
 operaturus sit in nobis, sicut incepit, modo nos obedierimus, et persevera- 
 verimus in fide usque ad finem. Qui enim usque ad finem persevcrarit hie 
 salvus erit." 
 
 The next Variation of the English Version from the original, consists of an 
 eloquent passage on the Virtue of Prayer, which is not to be found in the Latin. 
 It is evidently the composition of Cranmer himself, and was inserted by him as 
 the conclusion to the general Preface to The Lord's Prayer. Fol. cxlviii. 
 a. — cxlix. b. 
 
 " What greater shame can ther be before God and man, than whan in oure 
 mouthes we professe ourselues to be christen men, and to knowe what we 
 oughte to beleue, and howe to lyue, and yet to be ignoraimt what th^-nges we 
 ought to aske of God ? And after what maner we oughte to aske those 
 thinges whiche He of Hys goodnes hath promised moste largely to gyue vs. 
 Or els, yf we knowe howe and what to aske, yet of neglygence, slouth, or 
 contempt of God, not to aske the same indede, in suche wise as we oughte to 
 do. Specially seynge that the propre office of a Christen man is to call vpon 
 God in all his busynes and necessities; to gyue thankes, and euermore to 
 honom*e His mooste blessed Name with moost hye laudes and prayses. 
 Wherefore, good Children, forasmuche as God hath commaimded vs to resorte 
 to Hym boldelye, and to mone our selues to Hym in all our troubles and 
 aduersities, and hathe promysed that He wyll heare our praiers, delyuer vs, 
 
and graimt vs all thinges necessary for our saluation, let vs not refuse this 
 honoure that we be called vnto ; let vs not refuse this remedye, helpe, ayde, 
 and succoure, that is freelye offered of oure most mercifull Father to all His 
 children that wyll call ypon His Name. For this is a sacrifice most accept- 
 able to God, wherewith He is moost highly hopoured and pleased. 
 
 " Wherefore, good Children, bothe daily and hourely accustome yourselfes, 
 euen from your tender age, to praye to your heauenly Father for all thinges 
 necessarie. Offer vji vnto Hyni at youre Vprisinge and Downe-leyinge, Before 
 youre Meales and After your Meate, This Sacrifice of yovu- I^yppes : the Oblation 
 of Prayse and Thankesgiuing : "WouRSHVPrK Hym at all tymes with the 
 Frankyncense of Thys Prayer taught vnto you by your Saviour 
 Christ. The perfume wherof, yf it be cast into the burnynge coles 
 OF Faytue and Charitie, it perceth the cloudes : and is so swete 
 and pleasant vnto God, that it vanishethe not away vntill it haue 
 obteined that thinge that it was sente for. For it is writen — 
 {S. James, v. 16) that " the prayer of a iust man can do much u'ith God;''' 
 and ** the eyes of the Lorde do looke vpon the righti/ovs, and His eares be 
 opened to heare their prayers.'" {Psal. xxxiv. 15.) Wlierefore studye you to 
 be the Children of God, and there is no doubte but youre Heauenly Father 
 wyll gyue all good thinges which you shall desire of Him in the Name of 
 His Sonne and your Brother Jesus Christ, to WLom be all glory e nowe and 
 euer. Amen.'''' 
 
 The last Variation between the Latin and English Catechisms which is 
 noticed Ijy Dr. Burton, occurs in the Instruction of Baptism, and consists of 
 the Omisj^ion of the following paragraph from the Translation of Cranmcr : 
 and it is quite possible that he left it out, as being a passage altogether 
 beyond the spiritual midorstanding of his English children. 
 
 Et postremo, quando quis est peccator, tunc dubitat, trepidat, et impatienter 
 et cum pavore fert Cmcem, in omni tentatione et afiflictione. Quando ergo 
 irruunt rcpente tentationes, tunc cogitat Deum irasci, et velle propter pecca- 
 
74 Cranmcrs Catechism, 
 
 turn n^jiccro ac damiiaiv, liio tcmporalitcr, ot in I'utnro a^tcrnalitor. Ideo 
 aflUotionos et cnurin. luvjuo virililer \Wi\\w paticiiliM- finv potest. Quando 
 aiitom in bapti>;mo in siniilitmlinoni niorti>< Christi consopnltus est, et habet 
 hanc promissioncni, <iui)il Christus fianetilioavit eruceni ft niortem, sic nt 
 onniis cnix et mortili'.'atio jam non sit noxia, sod ntilis et salntavis, ad oxpur- 
 gandum poccatnm, ad vitam ivteniam, tunc redditur patiens ct la'tus in cruce, 
 ot liptatnr ac gloriatur iu afliictionibus. Hie jam itcrum magna mutatio est 
 intcrioris bominis." 
 
 And,bi.st]yc,wbcn He that is a Synner {andnot Baptised) Bearotb tlie Crosse, 
 
 tlien he doubtctli, trcmbloth, and dothe it impationtlye and with alarme in all 
 
 i his temptation and affliction. Wlicn, therefore, temptations do rushc hastilye 
 
 vpon him, then he thynketh God to be angrye with him, and willing, because 
 
 of his sinnc, to reject him with vttcr condemnation; teniporallye in this 
 
 worlde, and otcrnallyc iu the futin-e. But when by Baptism he is buried 
 
 together ^vith Clmst in the lykencsse of His dcathe, and hathc gotten the 
 
 Promise that Christ hathc so Sanctifyed bothe the Crosse and Deathe, as 
 
 that euerye Crosse and Mortification shall nowc not be deadlye 
 
 but salutarye ; tending onlye to the purgatioun of synne, 
 
 and to etemall lyfe ; — then is he made patient and 
 
 Gladde Ynder the Crosse, and euen to be 
 
 Joyful and glorye in afflictions. This 
 
 Also is a Create Change in 
 
 The Inwarde Man. 
 
r: foMBue 7< 
 
 ^uftrrtijr rhplbmi. anb turbpii 
 
 'UJDi^jCj^o Jiunqguivj 3()|0U({jn) 
 
 ([3lmpaj?ntrDatXont)onin ^. 
 
 3!linnrs ftirte b)? jFij^rnlaj^Ml^PlL 
 
 foi Ci^tnaltpr Hpnnr Dtiipllpng 
 
 on ^omn-s kmu'bp )^)A- 
 
 Cumpriu ilegio ad imprimm -- 
 diimJoLimi. 
 
 Colophon and Imprinl Illusiraxion from Cicumiers Catechism. 
 
Luther s Catechism. 75 
 
 A BIBLIOGRAPHICAL APPENDIX, 
 
 CONTAINING AN ACCOUNT 
 OF 
 
 LUTHER'S GERMAN CATECHISM, 
 
 PRINTED AT NUREMBERG IN 1531. 
 
 Some time after tbc preceding pages of this volume vrere written and liad 
 been printed, Mil. Tite pm-cliased a remarkable copy of tbe Second Dated 
 Impression of Lutber's German Catechism, printed at Nuremberg in 1531, 
 at tbe Sale of the collection of books fonned by tbe late Mr. S. L. Sotbeby, 
 F.S.A., for tbe composition of bis work on tbe Autograph Remains of Me- 
 lanctbon and Luther. It is of course not to be supposed that this was the 
 very popular German Catechism which Justus Jonas translated into Latin ; 
 though it might very possibly have been tbe original on which the German 
 work was really founded, and which appeared in print seventeen years after- 
 wards. In Lutber's book, however, are contained tbe fine originals of several of 
 those engravings on wood, tbc designs of which were ro-produced in tbc Latin 
 version of Justus Jonas ; though executed in a very inferior manner. It is 
 worth observing in this place, that the part of tbe Reformer's Catechism 
 which relates to the Lord's Supper, has not any pictorial illustration ; and 
 that, therefore, the objectionable print, noticed in tbe preceding pages, was 
 not attributable to Martin Luther. This Catechism was first printed in 
 1529 : but though it has been translated into English, as well as into several 
 very unusual languages, Brunet observes that the impression of 1531 main- 
 tains a high price, on account of its fine illustrations. As he does not give 
 any bibliographical account of it, tbe compilers of the present volume have 
 considered that some descriptive notices of it might appropriately conclude 
 their work. 
 
 — 
 
76 A 13 iblwgrap] ileal Account 
 
 The superiority of Cranmer's affectionate addresses to children is every- 
 where remarkably evident with respect to the language ; but Luther does not 
 seem to have intended that the instructions of his volume should be for 
 young persons, but rather on the contrary for admonishing and directing those 
 whose duty it was to teach them. His preface, therefore, though it contains 
 much valuable matter, commences with a censure of ecclesiastical instructors, 
 thus : — " The reason why we have so hastily urged forward this Catechism, 
 and have so speedily set forth in print such a very slight work, is because we 
 have observed that many preachers and parish-priests are careless herein; 
 and disregard both i)raying and this sort of jpreaching ; as they do also the 
 higher kinds of learning." He maintains the same argument in the book 
 which is known under the name of Luther's 2\thle Talk ; in which he 
 says that " Sermons very little edify children, who Icam little thereby. 
 It is more needful that they be taught and well instructed in schools ; and at 
 home that they be heard and examined what they have learned : this way 
 profits much : 'tis very wearisome, but very necessary. The papists avoid 
 such pains, so that their children are neglected and forsaken." In the same 
 collection of reminiscences of his ordinary conversation, Luther is represented 
 to have said " The Catechism must govern the Church, and remain lord and 
 ruler ; that is, The Ton Commandments, The Lord's Prayer, The Creed, The 
 Sacraments, etc., and although there be many that set themselves against it, 
 yet it shall stand fast, and keep the pre-eminence. In the Catechism we have 
 a veiy exact, direct, and short way to the whole Christian Religion : for God 
 Himself gave Tlie Ten Commandments ; Christ Himself penned and taught 
 The Lord's Prayer; and The Holy Ghost brought together the Articles of 
 Faith. Tliese three pieces are set down so excellently that never could any- 
 thing have been better ; but they are slighted and contemned by us as things 
 of small value, because the little children daily say them." In conformity 
 with these principles, therefore, Luther's Catechism comprises the Decalogue, 
 The Lord's Prayer, The Creed, and the Consecration-Words i^ropcr to the 
 Sacraments of Baptism and The Lord's Supper ; with a very short address of 
 
of Luther s Catechism, 77 
 
 explanation, encouragement, and exhortation, attached to each of them. The 
 manner in which they are composed, may be briefly shewn by the following 
 translation of the marginal notes attached to the several divisions of the 
 Exposition of the First Commandment. " What it is to have a God — Belief 
 and Trust (Faith) make a God — What it is to have Mammon for a God — 
 The Idolatry of Religious persons — God will have All the Heart — The True 
 Worship of God — Heathen Idolatry — Idolatry is the darkness of our own 
 heart — The Idolatry of Good Works — God's Gifts and Graces — God gives 
 through His Creatures — The Practical Use of the First Commandment." 
 
 The fourth of these sections, which treats of the superstitious idolatry of 
 religious persons, contains a short passage so remarkably like the cm-ious 
 discourse of Cranmer against the Worship of Images, that it might almost be 
 supposed to have suggested the manner in which he has treated the subject ; 
 and there is no doubt that he was quite capable of reading the German 
 Catechism. " Likewise," says Luther, " observe what was heretofore directed 
 to be done, and was done in the times of blindness under the popedom. 
 When any one had a fit of the toothache, then they fasted and kept a holiday 
 to St. Appolonia. He that was afraid of the peril of fire, set up St. Laurence 
 for a deliverer ; or if he feared the pestilence he made a vow to St. Sebastian 
 or St. Roche : with many more like abominations." 
 
 The bibliographical description of this volume wall be the most accurately 
 understood from the following collation. 
 
 Deudsch Catechismus. Mit einer newen Vorrhede, vniid vennannnge zu der Bcycht. 
 Mart. Llth. 1531. Square octavo, measuring 4| inches by 3^, containing 172 Leaves, 
 all printed in gothic letters, not paged, and having the signatures i to v in Eights. 
 
 Title-page printed in red and black letters of two sizes, but all in lower-case gothio, 
 excepting initials ; the whole being enclosed within an engraved wood-cut border, most 
 probably of the drawing of Holbein. It is composed of ornamental columns, one of 
 which is held up by two children ; and on the summit are placed the figures of two men, 
 playing on a Recorder and on the bag-pipes. On the upper part of this title-page is 
 written, in a very small ancient hand — "Ex Bill. Griesbachiorum. 1804. IR-I-." 
 
 Signat. A.ij. VORRIIEDE Martini Luther. 7 Pages. Catchwords in larger letters. 
 
78 A BibUograpliical Account 
 
 Foh i h. VoRRHEDE — " Disc Prcclig ist dazu gcordnct vii angcfangcn, das es sein 
 vnterricht fiir die kinder vu ciuseltigten." 1 Page. 
 
 Fol. 5 a. (Sign. A.vj.) Die Zehen Gepot Gottes (The Decalogue). 
 Fol. 5 h. Icu Gl.\ube an Gott Vater (Tlie Creed). 
 
 Fol. 6 h. ZiM DRiTTEN DAS Gebete, oder "Vater Unser," so Chuistus gelert 
 hat — ( The Lord's rrayer) with an e.vplanatory instruction following. 
 
 Fol 7 a. Von der Tauffe (The Form of Baptism) introduced lij the u-ords of Jesus 
 Christ as given in the Gospel of St, Mattheu; xxviii. 19, according to Luther's own 
 version " Gehet hin, vnd Lehret alle ViJlcker," etc. with four lines of a very general 
 direction following. 
 
 Foh 7 b. 8 a and h. to Signat. B.j. Vosi Sacrament — " Vnser Herre Jhesus Christ-us, 
 inn der iKicht als Er verraiten ivard"-~^ic. After these Words of Consecration there 
 follows a short general instruction on the great principles of Christianity as they are 
 explained from these doctrines in the subsequent parts of this book. 
 
 Fol. 8 a. Sign. B.ij. Das Erste Gepot. Wood Engi-a\'ing — The procession-dance 
 of the Israelites round a column surmounted by the golden calf. [The original of the 
 wood-cut No. I. described on page 36 ; which copy is reversed, and is altogether very 
 much inferior.] 
 
 Fol. 8 b. Auszlegung desErsten Gepots. (An Ejqiosition of the First Commandment). 
 Fol. 14 a. Sign. B.viij. "Dennlch hin der Herre dcin Gott j ein eyfferiger Gott" 
 etc. Fol. 14 b. Auszlegung des Ersten Gepots — Continued. 
 
 Fol. 18 a. Sign. C.iiij. Das Ander Gepot. Wood Engi-aving — [Evidently the 
 original of that described as No. II. on page 36 ; though the design is reversed, altered, 
 and not nearly so well drawn.] 
 
 Fol. 18 b. Auszlegiing des Andern Gepots. 
 
 Fol. 25 a. Sign. D.iij. Das Dritte Gepot. Wood-Engraving. [The original of 
 the design described as No. Ill, reversed, and not so well dra^vn. In the fii-st illustra- 
 tion, also, the preacher is comparatively a very young man ; but in the second he has 
 both the face and the large heavy form of Luther. In Luther's original Catechism the 
 drawing of tliis engraving is careless, and inferior to that of the other prints, though 
 still full of abiUty. 
 
 Fol. 25 b. Auszlegung des I>ritten Gepots. 
 
 Fol. 31 a. Sign. E. Das Vierde Gepot. The Auslegung of this Commandment ia 
 continued in the printing, without any engraving. 
 
 Fol. 31 b. Sign. E.ij. The Wood-cut belonging to the preceding page is inserted on 
 this reverse, with the two Unes of text belonging to it in a larger letter — " Du salt dein 
 Vater vnd Mutter Keren." In this engraving the figiu-cs ai-e not reversed in the copy 
 subsequently published, described as No. IV., but in the latter they are drawn smaller 
 and with less ability. 
 
 Fol. 32 a. Vierden Gepots (Auszlegung.) 
 
of Luther s Catechism, 79 
 
 Fol. 47 a. Si^. G. Das FuxFFTE Gepot. Wood-Engraving. The original of the 
 design described as No. V. on page 37. The subject is not reversed in the copy, but tho 
 figures are smaller, and not so well drawm. 
 
 Fol. 47 b. AuszlcQunq des Fiinfften Gcpots. 
 
 Fol. 52 a. Sign. G.vj. Das Sechste Gepot. Wood-Engraving -nithout any text below 
 it: — David v?ith his hai"p, on the wall of his palace looking at Bathsheba. The design 
 described as No. VI., which is altogether altered and spoiled in the drawing, though not 
 reversed. Above this wood-cut appear the words " Scchsten Gepots," but the Com- 
 mandment belonging to it is printed on the reverse of the leaf, apparently because there 
 was not space for completing tho Exposition of the preceding Law. 
 
 Fol. 52 b. Anszlegung des Seclistcn Gepots, 
 
 Fol. 57 b. Sign. H.iiij. b. Das Sibende Gepot. Wood-Engraving with the text 
 beneath : A man digging up the stolen spoils in Achan's tent, described as No. YII. 
 The copy is drawn smaller, and with much less ability, but it is not reversed. 
 
 Fol. 58 a. Sign. H.iiij. Slhcnden Gepots (Auszlegung) . 
 
 Fol. 65 a. Sign. I.iij. Das Achte Gepot. Wood-Engi'aving with the text beneath, 
 but an entirely different design from that described as No. VIII., and very much superior. 
 This original illustration represents an aged person in robes, and holding a sceptre sitting 
 on an elevated seat, with two men before him, one of whom has his hands bound together, 
 whilst the other is raising up his right hand, as if swearing in accusation. 
 
 Fol. 65 b. Auszlegung des Achtcn Gepots. 
 
 Fol. 71 a. Sign. K.iiij. Das Neunde vnd Zehexde Gepot. Wood-Engraving with 
 the text. The original of tho design described as No. IX. better drawn, though not 
 reversed. 
 
 Fol. 74 b. Sign. K.iiij. rev. Auszleglno des ix. vxd x. Gepots. Wood-Engi-aving 
 with the text : the same design as that which was subsequently pubhshed, and de- 
 scribed as No. X., but drawn lai'ger, with much more ability, and not reversed. 
 
 Fol. 81 b. Sign. L.iij. rev. Beschlusz der Zeiien Gepot. Text only, without any 
 wood-engraving. The same title is continued throughout tho whole of the Exposition of 
 tliis Commandment. 
 
 Fol. 85 b. Sign. L.vij. rev. DAS ANDER TEIL. Von dem Gi.auben. Text only, 
 but the running-title is altered to Auszlegung des Glaubens. 
 
 Fol. 87 a. Sign. M. Wood-Engraving. A large figure of a Divine Personage, en- 
 veloped in very copious drapery, surrounded by rays of light, and walking in the act of 
 creating and blessing. Below the figure is a large circle enclosing a landscape. A similar 
 design was also inserted in Cranmer's Catechism for tho illusti-ation of the Fii'st Article 
 of the Creed, as it is noticed on pa go 42 No. XV., but, though it might possibly 
 have been drawn by the same artist, it is not equal to tho original in Luther's book ; and 
 that in the intervening Latin Catechism of Justus Jonas is incom2)arably inferior to both. 
 
 Fol. 87 b. A^lszIcgul)g der Erstc Artikcl. Text without any illustration. 
 
80 A Bibliocjrapliical Account 
 
 Fol. 90 b. Sipn. M.iiij. rpv. Wood- Engraving of the Crucifii>ion of Christ only, with 
 the Blessed Virgin and St. John standing by the cross : inserted at the end of the letter- 
 press. A design entirely different from those in the Catechisms of Jonas and Graumer, 
 and very gi-eatly superior to both. 
 
 Fol. 91 a. Sign. M.v. Aiisdejung des Glaubcns — Der Andcr Artikel. 
 Fol. 93 b. Dek DiUTTE Ahtikel. Text only, at the end of the preceding matter. 
 Fol. 94 a. Wood-Engraving of the Descent of The Holy Spirit. A design quite 
 different from those in the Catechisms of Jonas and Cranmcr, and much better than the 
 former of the two ; but in this print the figure of the Blessed Virgin is not inserted, 
 
 Fol. 102 a. Sign. N.viij. DAS DRITTE TEYL— das "Vater Unseh." Text 
 following the previous matter without any illustration. 
 
 Fol. 102 b. AuszLEGUNG DES " Vater Unsers." Wood-Engraving ; a repetition of 
 that attached to the first Article of the Creed on Fol. 87 a. 
 
 Fol. 110 b. Die Ebste BirrE — " Geheyliget icerde Dein Kame." Wood-Engraving. 
 The original design of the Engraving in the German Latin Catechism, No XV. it ia not 
 reversed in the drawing, but it is delineated with much more artistic abiUty. 
 
 Fol. Ill a. Sign. P. Auszlegung des " Vater Unsers." 
 
 Fol. 113 b. Die Ander Bitte — "Dein BeicWkiamne." — Wood-Engraving of the 
 Descent of the Holy Spirit, (Nos. XIII., XVI. Pages 37, 38), being a repetition of that 
 inserted in illustration of the third article of The Creed on Fol. 94 a. 
 
 Fol. 116 b. " Axiszlegung dcs Vater Unsers." Wood-Engraving at the end. The 
 original design of the illustration inserted in the German Latin Catechism, described 
 No. XVII. Page 38, altered, but remarkably the same in the peculiarity of representing 
 The Lord as bearing only the transverse beam of His Cross. It is much superior in the 
 drawing, though still very stiff and quaint. 
 
 Fol. 117 a. Die Dbitte Bitte. — "-Dein Wille geschehe, icie im Himmel also auff 
 Erden." Text only, without any pictorial illustration. 
 
 Fol. 120 a. Sign. Q.ij. Die Vierde Bitte— Fo/, 119 b. " Unser Teglich Brod gib 
 uns heute." Wood-Engraving, the original of that inserted in the German Latin Cate- 
 chism, but rather better drawn. 
 
 Fol. 124 a. Sign. Q.vj. Die Funffte Bitte— Fo7. 123 b. " Vnd Verlasse vns vnser 
 Schuld, als v:ir Verlassen vnsern Schnldigern. Wood-Engi-aving designed in the quaint 
 grotesque style of the illustration in the German Latin Catechism, described as No. XIX. 
 Page 3S., but di'awn with much more simplicity and ability. 
 
 Fol. 124b. "Auszlegung des Vaters Unsers." 
 
 Fol. 127 a. Sign. R. Wood-Engraving of the Temptation of Christ in the wilder- 
 ness, placed at the end of the text. The same design as that contained in the Catechism 
 of Justus Jonas, No. XX., but treated in a more simple and skilful manner. 
 
 Fol. 127 b. Auszlegung des " Vater Unsers" — Die Sechste Bitte — " Vnd fiire vns 
 nichtin Versuchunge." 
 
of Luther s Catechism. 81 
 
 Fol. 130 b. Sign. R.iiij. rev. Dik Letzte Bitte — "Sunder erlose vns von denivhel. 
 Amen." Wood-Engraving of the Crucifixion; a repetition of the illustration inserted at 
 the second article of tho Creed, on Fol. 90 b. 
 
 Fol. 132 b. Sign. E.vj. rev. DAS VIERDE TEYL— in large gothic letters at the 
 end of the text, without any illustration. 
 
 Fol. 133 a. " Von dem Sacrament der Tauf." (Concerning the Sacrament of Bap- 
 tism.) " Von der Tauffc." Text only, without any illustration. 
 
 Fol. 148 b. Sign. T.viij. " Von dem Sacrament des Altars." (Concerning the 
 Sacrament of the Altar, or The Lord's Supper.) Text only, without any illustration. On 
 the next leaf the Words of Consecration of the Sacred Elements are printed in a larger 
 letter distinct from the text. 
 
 Fol 165 b. Sign. X.viij. rev. " Ein kurze Vermannung zu der Beicht." A 
 short Exliortation to Prayer. Text only, without any illustration. 
 
 Fol. 172 b. Sign. Y.vij. rev. Colophon—" Gedrijckt zu Nurenberg durch Jero- 
 KisiUM FoRMSCHNEYDER." As the last word in this imprint is very comprehensive, and 
 may signify an engraver on wood as well as a letter-cutter, it is possible that the in- 
 scription reaUy records the name of the excellent designer, who produced the illustrations 
 of the volume : but this is conjecture only, as there do not appear to be any notices 
 extant of Joronymus as an artist of Nuremberg. 
 
 There is a long notice of this copy of Luther's Catechism in the late Mr. 
 S, Leigh Sotheby's " Observations upon the Hand-writing of Philip Me- 
 lancthon," published in 1839, which was inserted also in the Catalogue of the 
 Sale whence it was procured ; and it contains some interesting particulars 
 concerning it quite proper to be preserved in this place, though we cannot 
 give our assent to all of its conclusions. " At the end of this volume," it is 
 stated, " are Two Prayers in Manuscript, occupjnng two pages and a half. — On 
 the lower part of the last printed page of the work, and opposite to the first 
 page of the prayers, occurs a manuscript note, thus literally translated. " These 
 Two little Prayers following, hath Martin Luther himself composed, and with 
 his own hand now written." The volume is bound in old morocco, the sides 
 being richly tooled with gold, and may probably have belonged to Luther 
 himself, or have been a presentation -copy to one of his friends, (an engraving 
 of) a coat of arms affixed to the fly-leaf at the commencement, and a manu- 
 script note '' Ex Bill. Grieshachiorum, 1804," on the title-page, — shew that 
 the volume has been respectively the property of John Conrad Feuerleiu, and 
 
of the Griesbach family. At the dispersion of the Gricsbach collection it M-as 
 probably brought to this country, as it was purchased of Messrs. Payne and 
 Foss in 1819 by Mr. Heber; and at the sale of his library it was bought by 
 Mr. Rodd, from whom it has been obtained. 
 
 " It appears singular that Mr. Heber, who was in the habit of noting 
 whatever might be remarkable in any of his books, should have altogether 
 passed over the Manuscript Prayers and Note in the present volume ; and, 
 in fact, it was not until it was on the point of being " knocked down " to Mr. 
 Rodd, that they were discovered. Indeed, had not the manuscript note existed, 
 which at once implies that these prayers were not only composed but wiitten 
 by the hand of Luther, the fact would perhaps never have come to light, as 
 the probability of Luther having made use of this particular style of writing 
 might never have suggested itself to the mind. Tlie character of the writing 
 under consideration is that of the round Gothic Geraian hand, the same as 
 that of the type in which the volume is printed. This circumstance is in 
 itself singular, though easily accounted for by the fact of Luther having 
 passed so considerable a portion of his life in a convent of Augustine Friars, 
 and consequently being well versed in that, the ordinary monastic style of 
 writing of the day, together with the art of rubricating the initial and capital 
 letters. 
 
 "Another circumstance upon which we are inclined to lay much stress, is 
 the apparent removal of the signature by the abstraction of the lower half of 
 the last page, upon which the prayers in question are concluded. That this 
 mutilation has been effected for the purpose of concealing the name of the 
 author, and that the name so removed was that of Martin Luther, a pre- 
 sumption amounting almost to proof, is afforded in the fact that a similar 
 attempt at concealment has been practised upon the title-page ; where the 
 name of the same reformer occurs as the author of the work : the paste by 
 means of which the paper appears to have been placed over the name still 
 remaining." 
 
of Luther s Catechism. 83 
 
 In these notices there is probably more assumed than is capable of any 
 satisfactory proof : for the elaborate ornamentation on the binding is certainly 
 not German of the age of the book, but French art of the Seventeenth 
 century; the original sewing and wooden boards having been covered with 
 modern morocco. With respect to the two prayers said to have been written 
 by Luther himself, the inscription is altogether inconclusive : for the manu- 
 script is in the set gothic character of a professional scribe, and quite unlike 
 any of the cursive current-hands in which all the extant reliques of his 
 writing are executed. The words of the original inscription are given in 
 the annexed Note ; and it will be seen that they really state that the two 
 short prayers immediately following, had been made " by Master Doctor 
 Luther, himself; and were written down with his own hand, as here you see 
 I them; " but there is not any indication whatsoever that the ensuing leaves 
 I constituted the oi-iginal manuscript, or that his name was ever wi'itten below. 
 The pages, on the contrary, appear to have been cut out of some well-written 
 manuscript volume of prayers, from which was taken only so much as was 
 known to be the production of Luther and proper to the present volume. It 
 was a very general practice, before the invention of printing, to insert at the 
 end of the Offices and Hours which were then used for private devotion, such 
 additional prayers and religious services as might be most interesting to the 
 possessor of the book : and something like this appears to have been the case 
 in the present instance. A comparison of the formal text in which these 
 prayers are written, with the cun-ent characters in which Luther ordinarily 
 wi'ote, may be made by means of the excellent Fac-similes in Mr. Sotheby's 
 work already referred to, Plate xxxi. 
 
 It will be seen from that copy, and also from the ensuing translation, that 
 the fii-st and shorter of the two prayers by Luther, is really only an amplified 
 German version of the Collect contained in the Roman ^lissal, in the service 
 appointed for the Ember-day on Saturday in the first week in Lent. — " Oh I 
 Eternal God, Heavenly Fatlier, I humbly pray Thee tbat Thou wouldest 
 further this my undertaking, by the gift of Thy Holy Ghost. And, by the 
 
 _ 
 
aid of Thy cxoollent ami prospering help, continue the execution of these my 
 works : so that, as they were begun in Thee, in Thee tliey may be ended, 
 through the merits and sufferings of our blessed Lord Jhesu Christ. In the 
 Name of The Father, of The Son, and of Tlie Holy Ghost. Amen." The 
 form in which this excellent Collect appears in the English Liturgy, will be 
 readily remembered as being one of the concluding prayers of the Communion- 
 service ; in which it appears in the First Book of Edward VI : but all the 
 original texts are given in the Xotes with which this Tract is concluded. 
 
 The second and longer of the manuscript prayers by Luther, is an ampli- 
 fication of that preceding, with a part of another of the Collects inserted at 
 the close of the English Communion-service ; but the Latin original, if there 
 were one, has not been discovered. In an EngHsh form it may be rendered 
 as follows ; and the text will be found in the ensuing Notes. O Thou 
 Almighty, Everlasting, and Bountiful God, my blessed heavenly Father : — 
 Forasmuch as Tliou hast said that it is good for Man always to wait upon Thee, 
 Who wilt make him able to help and provide for himself: and as Thou hast 
 commanded us to look unto Thee in expectation and prayer ; and hast more- 
 over said that whatsoever we pray for in the Name of Jesus Christ, in Wliom 
 Thou art well pleased, that then Thou wilt vouchsafe to hear us also : — I pray 
 Thee, therefore, through Jesus Christ, Thy beloved Son, to lead me according 
 to Tliy holy will ; and to prosper my lawful designs, when and in what 
 manner it may be pleasing unto Thee. Bestow upon us Thy Holy Spirit, 
 with strength, wisdom, and power ; that we may always live a faithful life, as 
 ordained by Tliee : beginning it in all righteousness and humility, and con- 
 tinuing in the same unto our ending, in a pure, uncorrupt, and virtuous 
 course ; unto the never-ending glory of Thy holy Name 
 THROUGH Jesus Christ ouu Lord. 
 Amen. 
 
At the end of the leaves on which Luther's prayers are written in this 
 volume, there is pasted a small square engraving, representing a dead or 
 sleeping child, with four large skiills and some hones placed in different 
 positions beneath, and the motto Mors Omnia Aeovat above. It is executed 
 somewhat in the highly-finished style of the copper-plates of Albert Durer ; 
 but there is not any name attached to it. A small miniature painting of 
 precisely the same subject, though much more carefully executed, is contained 
 in the splendid volume of prayers painted for Wilhelm, Margvafif of Baden, 
 by Frederick Brentel, in 1647 : and a beautiful fac-simile copy of this picture, 
 with that part of the manuscript in which it is inserted, will be found in 
 M. Silvestre's Paleographie Universelle, Plate cclxxix. 
 
NOTES 
 
 ILLUSTRATIVE OF THK MA>'USCIIIPT EXTBIES IN 
 LUTHEIl's CATECHISM, 1531. 
 
 Inscrijytion referred to on page 83. " Diese Zwey nachgefolgende Gebetlein, hat 
 H. D. Martin Luther see-selbst gemacht, und mit Seiner Aigenen Hand sieher Geschrieben 
 (geschreiben) . 
 
 Illustrations of the First Prayer, page 84. "Actiones nostras, quaesumus Domine, aspi- 
 rando pnEveni, et adjuvando prosequese : ut cuncta nostra oi-atio et operatio k Te, semper 
 incipiat, et per Te ccepta finiatur." 
 
 " Prevent, vre beseech Thee, Lord, our actions by Thy inspirations, and further them 
 •with Thy continual help ; that every prayer and work of our's may always begin from Thee, 
 and through Thee may Ukewise be ended." Roman Missal, Text and Translation. 
 
 " Ach Ewiger Got, Hymlische Yater, Ich bit Dich demiittiglichen Du woUest djse 
 Tneyn fiimeiiien durich desz eygeben Dej-nes Heyligen Gayste fiirkumen Vnd durch zuthun 
 Deyner hillif, loblich vnd nutzparUclien volfiiren auff das so disses meyn geschefift vnd werk 
 von dir angefangen wirt. Weide auch durich dich geendet. Durch das verdienst vnd 
 leyden ^'nser8 lieben Herren, Jhesu Christi. Im Namen Tatters, Suns, vnd desz He3'ligenn 
 Gaysts. Amen." Text of the Prayer hy Martin Luther. 
 
 " Prevent us, O Lord, in all our doings, -with Thy most gracious favor, and further us with 
 Thy continual help ; that in all our works begun, continued, and ended in Thee, we may 
 glorify Thy holy Name, and finally by Thj' mercy obtain everlasting hfe, through Jesus Christ 
 our Lord. Amen. Communion Service in The Common Praycr-hool:,lo4S. 
 
 Text of Luther's Second Prayer. " Allmechtiger, Ewiger, Giittiger Got, Du meyn 
 lieber hymhsch "Vater, der dro gesagt hast Es sej-mt giit das der mensch allay sey, Du 
 wollest jTn eyn gehihfen machen, vnd selbs zustiiren : Vnd hast vns befolhen den von Dir 
 gewarten vnd bitten : Vnd dar bey zu gesagt, was wir Dich bittenn yn dem Nomen Jhesu 
 Christi, yn welchem Du eyn wolgefaUcn hast, vnd den crhorst, das wolst Du vns geweren: 
 Es bitte Ich Dich durich Christum Jhesum, Deyneu lichen Sun, fiiren mir Zu nach Deynen 
 gcittlichen ■willen ; vnd wolgefallen meynen Eegeniabcll, wen vnd wie es Du gefellen. Vnd 
 gib vns Deyn He3-ligenn Gaist, sterck, krafft, vnd bUlff; das wir das eelich leben von Dir 
 geordnet vnd erschaflFenn anfahen, yn aller zucht vnd demiit, vnd biss an vuser endt dar ynne, 
 yn keiischer rajTier lieb vndt zucht. Vndten lieb Deyncs Ileyligen Nomens beharren, durich 
 
 JllESVM CHElSTfil VNSEUN HeUUEX. AmEN. 
 
LONDON: 
 
 PRIXTEIJ AT THE OFFICE OF 
 
 CHARLES SKIPPER & EAST,- 
 
 ST. uunstan's hill. 
 M.DCCC.LX.II. 
 
 SEVENTY-FIVE COPIES ONLY. 
 
^ 
 
 BRITTLE DO NOT 
 PHOTOCOPY 
 
' ,'"(• (•. ',. 
 
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