an article on the Reformation settlement. He says that under Henry VIII. there was 'the old form of belief minus the papal supremacy.' This appears to me, as I think I have shown in the text, to be not the whole truth on the subject, at least in Henry's later years.
He says further that the religion of Edward VI.'s reign is properly represented by his second Book, and that it was 'in the main Zwinglian, and characterised by a general disparagement of sacramental grace,' and that in Elizabeth's time the tendency was towards Calvinism. He disputes Archbishop Lawrence's view that the Articles of the Church of England are mainly Lutheran, by showing
(1) That the main difference between Luther and Calvin was in regard to the Sacraments.
(2) That much of what was afterwards known as Calvinism, was, in England, drawn from an earlier source, viz.: from Wycliffe.
(3) That the English Articles were always included among the Reformed, and not the Lutheran confessions.
This sort of Zwinglian Calvinism, he says, held its ground, and went on constantly progressing until the accession of James I., when the Hampton Court Conference was the first stage of a reaction against it, completed after the failure of the Savoy Conference, He maintains further that the two Prayer-books of Edward VI. were meant to be progressive and were so, and points out that the notes to the Geneva Bible and the Reformatio Legum Ecclesiasticarum all point in the same direction. He remarks also that the Elizabethan changes were slightly in the direction of conciliating those who were addicted to the old learning—e.g., the restoration of the words used in the first Prayer book of Edward VI. at the distribution of the consecrated elements—nevertheless they might have been adopted by Catholics, Lutherans, Zwinglians, or Calvinists. He maintains further, that the Geneva Bible, translated by Whittingham and other exiles, circulated generally in England, up to and beyond the publication of James I.'s authorised version, and had in its later editions, from 1579 to 1615, a Calvinistic catechism inserted into it, and marginal notes of a similar character. Similarly, that the University of Oxford in 1579 passed a statute requiring its junior members to study Calvin's catechism, or else the Heidelberg catechism, and afterwards Bullinger's catechism and Calvin's Institutes. He claims that the Hampton Court Conference was a first step in the reaction from the principles of the Reformation, and that Archbishop Laud, by means of his Majesty's declaration, allowed a new sense ofsub-
